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Canftrtog* <&xttk Cestament for
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General Editor :— J. J. S. PEROWNE, D.D.,
Bishop op Worcester.

THE GOSPEL ACCORDING TO
S. JOHN,
WITH MAPS, NOTES AND INTRODUCTION

BY

THE EEV. A. PLUMMER, M.A., D.D.
MASTER OF UNIVERSITY COLLEGE, DURHAM,
FORMERLY FELLOW AND TUTOR OF TRINITY COLLEGE, OXFORD.

EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS.

©ambrfog* :
AT THE UNIVERSITY PRESS.

3LottDon: C. J. CLA,Y and SONS,
CAMBRIDGE UNIVERSITY PRESS WAREHOl/£r|;
AVE MARIA LANE.
1890 •
[All Rights reserved.]

CCambritige
PRINTED BY C. J. CLAY M.A. AND SONS
AT THE UNIVERSITY PRESS

PREFACE
BY THE GENERAL EDITOR.
The General Editor of The Cambridge Bible for
Schools thinks it right to say that he does not hold
himself responsible either for the interpretation of
particular passages which the Editors of the several
Books have adopted, or for any opinion on points of
doctrine that they may have expressed. In the New
Testament more especially questions arise of the
deepest theological import, on which the ablest and
most conscientious interpreters have differed and
always -will differ. His aim has been in all such
cases to leave each Contributor to the unfettered
exercise of his own judgment, only taking care that
mere controversy should as far as possible be avoided.
He has contented himself chiefly with a careful
revision of the notes, with pointing out omissions, with

PREFACE.
suggesting occasionally a reconsideration of some
question, or a fuller treatment of difficult passages,
and the like.
Beyond this he has not attempted to interfere,
feeling it better that each Commentary should have
its own individual character, and being convinced
that freshness and variety of treatment are more
than a compensation for any lack of uniformity in
the Series.

Deanery, Peterborough,
Uth Feb. 1880.

ON THE GEEEK TEXT.

In undertaking an edition of the Greek text of the
New Testament with English notes for the use of Schools,
the Syndics of the Cambridge University Press haVe not
thought it desirable to reprint the text in common use*.
To have done this would have been to set aside all the
materials that have since been accumulated towards the
formation of a correct text, and to disregard the results
of textual criticism in its application to MSS., Versions
and Fathers. It was felt that a text more in accordance
with the present state of our knowledge was desirable.
On the other hand the Syndics were unable to adopt one
ofthe more recent critical texts, and they were not disposed
to make themselves responsible for the preparation of an
* The form of this text most used in England, and adopted in
Dr Scrivener's edition, is that of the third edition of Robert Stephens
(1550). The name "Received Text " is popularly given to the Eteevir
edition of 1633, which is based on this edition of Stephens, and the
name is borrowed from a phrase in the Preface, "Textum ergo habes
nunc ab omnibus receptum,"

vi PREFATORY.
entirely new and independent text : at the same time it
would have been obviously impossible to leave it to the
judgement of each individual contributor to frame bis own
text, as this would have been fatal to anything like uni
formity or consistency. They believed however that a good
text might be constructed by simply taking the consent of
the two most recent critical editions, those of Tischendorf
and Tregelles, as a basis. The same principle of consent
could be applied to places where the two critical editions
were at variance, by allowing a determining voice to the
text of Stephens where it agreed with either of their read
ings, and to a third critical text, that of Lachmann, where
the text of Stephens differed from both. In this manner
readings peculiar to one or other of the two editions would
be passed over as not being supported by sufficient critical
consent ; while readings having the double authority would
be treated as possessing an adequate title to confidence.
A few words will suffice to explain the manner in
which this design has been carried out.
In the Acts, the Epistles, and the Revelation, wherever
the texts of Tischendorf and Tregelles agree, their joint
readings are followed without any deviation. Where they
differ from each other, but neither of them agrees with the
text of Stephens as printed in Dr Scrivener's edition, the
consensus of Lachmann with either is taken in preference
to the text of Stephens. In all other cases the text of
Stephens as represented in Dr Scrivener's edition has been
followed.

ON THE GREEK TEXT. vii
Ih the Gospels, a single modification of this plan has
been rendered necessary by the importance of the Sinai
MS. (x), which was discovered too late to be used by
Tregelles except in the last chapter of St John's Gospel
and in the following books. Accordingly, if a reading
which Tregelles has put in his margin agrees with N,
it is considered as of the same authority as a reading
which he has adopted in his text ; and if any words
which Tregelles has bracketed are omitted by N, these
words are here dealt with as if rejected from his text.
In order to secure uniformity, the spelling and the
accentuation of Tischendorf have been adopted where he
differs from other Editors. His practice has likewise been
followed as regards the insertion or omission of Iota sub
script in infinitives (as £?jv, briTi/iav), and adverbs (as Kpv<j>rj,
\d6pa), and the mode of printing such composite forms as
SiajravTo's, Start, ToirreoTi, and the like.
The punctuation of Tischendorf in his eighth edition has
usually been adopted : where it is departed from, the devia
tion, together with the reasons that have led to it, will be
found mentioned in the Notes. Quotations are indicated
by a capital letter at the beginning of the sentence. Where
a whole verse is omitted, its omission is noted in the margin
(e.g. Matt xvii. 21 ; xxiii. 12).
The text is printed in paragraphs corresponding to those
of the English Edition.
Although it was necessary that the text of all the
portions of the New Testament should be uniformly con-

viii ON THE GREEK TEXT.
structed in accordance with these general rules, each editor
has been left at perfect liberty to express his preference
for other readings in the Notes.
It is hoped that a text formed on these principles |
will fairly represent the results of modern criticism, and
will at least be accepted as preferable to "the Eeceived
Text " for use in Schools.
J. J. STEWAET PEROWNE.

Deanery, Peterborough,
20 April, 1881.

CONTENTS.

I. Introduction. pages
Chapter I The Life of S. John  xi — xx
Chapter II. The Authenticity of the Gospel... xx — xxxv
Chapter III. The Place and Date  xxxv — xxxvii
Chapter IV. The Object and Plan  xxxvii — xii
Chapter V. The Characteristics of the Gospel xii — xlix
Chapter VI. Its Relation to the Synoptic
Gospels  xlix — liii
Chapter VII. Its Relation to the First Epistle liv
Chapter VIII. The Text of the Gospel  Iv— lix
Cliapter IX. The Literature of the Gospel  lix — lx
Analysis of the Gospel in Detail lx— lxiv
II. Text and Notes  1 — 357
HI. Appendices  359 — 306
IV. Indices  367—382
Plan of the Temple of Herod  tofacep. 1
Map op Sea op Galilee  at end of volume
,, Palestine in the time op our Saviour do.
Plan op Jerusalem  do.

INTRODUCTION. CHAPTER I.
THE LIFE OP S. JOHN.
The life of S. John falls naturally into two divisions, the limits
of which correspond to the two main sources of information re
specting him. {li From his birth to the departure from Jerusalem
after the Ascension ; the sources for which are contained in N_/T.
_(2) From the departure from Jerusalem to his death ; the sources
for which are the trajjiiions of the primitive Church. In both
cases the notices of S. John are fragmentary, and cannot be woven
together into anything like a complete whole without a good deal
of conjecture. But the fragments are in the main very har
monious, and contain definite traits and characteristics, enabling
us to form a portrait, which though imperfect is unique.
(i) Before the Departure from Jerusalem.
The date of S. John's birth cannot be determined. He was
probably younger than his Master and than the other Apostles. '
He was the son of Zebedee and Salome, and brother of James,
who was probably the older of the two. Zebedee was a fisher
man of the lake of Galilee, who seems to have lived in or near
Bethsaida (i. 44), and was well enough off to have hired servants
(Mark i. 20). He appears only once in the Gospel-narrative
(Matt. iv. 21, 22 ; Mark i. 19, 20), but is mentioned frequently
as the father of S. James and S. John. Salome (see on xix. 25)
was probably the sister of the Virgin, and in that case 8. John
was our Lord's first cousin. This relationship harmonizes well

xii INTRODUCTION.
with the special intimacy granted to the beloved disciple by his
Lord, with the fact of S. James also being among the chosen
three, and with the final committal of the Virgin to S. John's
care. Salome was one of those women who followed Christ and
'ministered to Him of their substance' (Mark xv. 40; comp.
Matt, xxvii. 55 ; Luke viii. 3). This was probably after Zebedee's
death. S. John's parents, therefore, would seem to have been
people of means ; and it is likely from xix. 27 that the Apostle
himself was fairly well off, a conclusion to which his acquaintance
with the high-priest (xviii. 15) also points.
S. John, therefore, like all the Apostles, excepting the traitor,
was a Galilean ; and this fact may be taken as in some degree
accounting for that fieriness of temper which earned for him and
his brother the name of ' sons of thunder ' (Mark iii. 17). The
inhabitants of Galilee, while they had remained to a large extent
untouched_by_ttie_culture of the rest of the nation, remained also
1 untouched by the enervation both in belief and habits which culture
commonly brings. Ignorant of the glosses of tradition, they kept
the oliLsimple faith in the letter of the Law. Uninterested alike
in politics and philosophy, they preferred the sword to intrigue,
and industry to speculation. Thus, while the hierarchy jealously
scrutinise all the circumstances of Jesus' position, the Galileans
on the strength of a single miracle would ' take Him by force '
(vi. 14, 15) and make Him king. Population was dense and
mixed, and between the Syrians and Jews there were often fierce
disputes. To this industrious, hardy, and warlike race S. John
belonged by birth and residence, sharing its characteristic energy
and its impatience of indecision and intrigue. Hence, when the
Baptist proclaimed the kingdom of the Messiah, the young fisher
man at once became a follower, and pressed steadily onwards
-until the goal was reached.
Christian art has so familiarised us with a form of almost
femininesweetness as representing the beloved disciple, that the
strong energy and even vehemence of his character is almost
lost sight of. In his writings as well as in what is recorded of
him both in N.T. and elsewhere we find botljjiiplgss'of his cha
racter appearing. And indeed though apparently opposed they

LIFE OF S. JOHN. xiii
are not really so; the one -may beget the other, and did so in
him. The calmness of suppressed emotion leads naturally to
passionate utterance, when the fire kindles and at last the tongue
speaks. In yet another way his Galilean origin might influence S. John.
The population of the country, as has been said, was mixed.
From a boy he would have the opportunity of coming in contact
with Greek life and language. Hence that union of Jewish and
Greek characteristics which are found in him, and which have
led spme to the conclusion that the author of the Fourth Gospel
was a Greek. We shall find as we go along that the enormous
preponderance of Jewish modes of thought and expression, and
of Jewish points of view, renders this conclusion absolutely un
tenable. The young son of Zebedee was perhaps never at one of the
rabbinical schools, which after the fall of Jerusalem made Tiberias
a great centre of education, and probably existed in some shape
before that. Hence he can be contemptuously spoken of by the
hierarchy as an ' illiterate and common' person (Acts iv. 13).
No doubt he paid the usual visits to Jerusalem at the proper
seasons, and became acquainted with the grand liturgy of the
Temple; a worship which while it kindled his deep spiritual
emotions and gave him material for reverent meditation, would
insensibly prepare the way for that intense hatred ofthe hierarchy,
who had made the worship there worse th:in a mockery, which
breathes through all the pages of his Gospel.
While he was still a lad, and perhaps already learning to
admire and love the impetuosity of his older friend S. Peter, the
rising of ' Judas of Galilee in the days of the taxing' (see on Acts
v. 37) took place. Judas, like our own Wat Tyler, raised a revolt
against a tax which he held to be tyrannical, and proclaimed that
the people had ' no lord or master but God.' Whether the boy
and his future friend sympathized with the movement we have
no means of knowing. But the honest though ill-advised cry of
the leaders of this revolt may easily have been remembered by
S. John when he heard the false and renegade priests declare to
Pilate, 'We have no king but Caesar' (xix. 15).

xiv INTRODUCTION.
There was another movement of a very different kind, with
which we know that he did sympathize heartily. After centuries
of dreary silence, in which it seemed as if Jehovah had deserted
*His chosen people, a thrill went through the land that God had
again visited them, and that a Prophet had once more appeared.
His was a call, not to resist foreign taxation or to throw off the
yoke of Borne, but to withstand their own temptations and to
break the heavy bondage of their own crying sins : ' Kepent ye,
for the Kingdom of Heaven is at hand !' S. John heard and fol
lowed, and from the Baptist learnt to know and at once to follow
'the Lamb of God' that was to do what the lambs provided by
man in the Temple could never do — ' take away the sin of the
world.' In the Baptist's teaching, as in that of Christ, S. John
gives us a profound er element than that set forth by the Syn-
optists. They give repentance as the substance of his preaching.
S. John insists^ratEir on his heralding the Messiah. Assuming
that the unnamed disciple (i. 40) is S. John, we infer (i. 41) that
he proceeded to bring his brother S. James to Jesus as S. Andrew
had brought S. Peter. But from 'that day' (i. 39), that never to
be forgotten day, the whole tenour of the young man's hfe was
changed. The disciple of the Baptist had become the disciple of
Christ. After remaining with Jesus for a time he seems to have gone
back to his old employment; from which he was again called,
and possibly more than once (Matt. iv. 18; Luke v. 1  11), to
become an Apostle and fisher of men. Then the group of the
chosen three is formed. At the raising of Jairus' daughter at
the Transfiguration, and in the Garden of Gethsemane, ' Peter
James, and John ' are admitted to nearer relationship with their
Lord than the rest ; and on one other solemn occasion, when He
foretold the destruction of Jerusalem (Mark xiii. 3), S. Andrew
also is with them. In this group, although S. Peter takes the
lead, it is S. John who is nearest and dearest to the Lord ' the
disciple whom Jesus loved.'
On three different occasions the burning temper of the ' sons
of thunder' displayed itself. (1) 'And John answered Him
saying, Master, we saw one casting out devils in Thy name and

LIFE OF S. JOHN. xv
he followeth not us : and we forbad him, because he followeth
not us' (Mark ix. 38; Luke ix. 49); a touch of zealous intoler
ance which reminds us of Joshua's zeal against Bldad and
Medad (Numb. xi. 28), as Christ's reply recalls the reply of
Moses. Probably his brother S. James is included in the 'we
forbad him.' (2) When the Samaritan villagers refused to
receive Him, 'because His face was as though He would go to
Jerusalem,' His disciples James and John said, 'Lord, wilt
Thou that we command fire to come down from heaven and
consume them?' (Luke ix. 54). Once again their zeal for their
Master makes them forget the spirit of their Master. (3) On
the last journey to Jerusalem Salome, as the mouthpiece of her
two sons (Matt. xx. 20; Mark x. 35), begs that they may sit,
the one on the Messiah's right hand, and the other on His left,
in His kingdom. This is their bold ambition, shewing that in
spite of their close intimacy with Him, they are still grossly
ignorant of the nature of His kingdom. And in their reply to
His challenge the same bold temper and burning zeal are mani
fest. They are willing to go through the furnace in order to be
near the Son of God. When S. John and his mother stood
beside the Cross, and when S. James won the crown of mar
tyrdom, Christ's challenge was taken up and their aspiration
fulfilled. It will not be necessary to recount at length the history of
the last Passover, in which S. John is a prominent figure. As
he gives us so much more than the Synoptists about the family '
at Bethany, we may infer that he was a more intimate friend of
Lazarus and His sisters. He and S. Peter prepare the Last
Supper (Luke xxii. 8), at which S. Peter prompts him to ask who is
the traitor ; and after the betrayal S. John gets his friend intro
duced into the high-priest's palace. He followed his Master
to judgment and death, was the one Apostle who dared to stand
beside the Cross, and received His Mother as afarewell charge
(xviii. 15, xix. 26, 27). His friend's fall does not break their
friendship, and they visit the sepulchre together on Easter morn
ing. (On the characteristics of the two as shewn in this incident
see notes on xx. 4 — 6.) We find them still together in GaUlee,

xvi INTRODUCTION.
seeking refreshment in their suspense by resuming their old
calling (xxi. 2); and here again their different characters shew
themselves (see notes on xxi. 7). S. Peter's thought is ever
'What must I do?' S. John's is rather ' What will He do?' The
one acts; the other watches and waits. S. Peter cries, 'Let
us make three tabernacles!' 'Shall we smite with the sword?'
S. John sees and believes. And the Gospel closes with Christ's
gentle rebuke to S. Peter's natural curiosity about his friend.
In the Acts S. John appears but seldom, always in con
nexion with, and always playing a second part to his friend
(Acts iii., iv., viii. 14 — 25). We lose sight of him at Jerusalem
(viii. 25) after the return from Samaria ; but he was not there
at the time of S. Paul's first visit (Gal. i. 18, 19). Some twelve
or fifteen years later (c. a.d. 50) he seems to have been at Jeru
salem again (Acts xv. 6), but for how long we cannot tell. Nor
do we know why he left. Excepting his own notice of himself, as
being 'in the island called Patmos for the word and testimony
of Jesus' (Rev. i. 9), the N. T. tells us nothing further respect
ing him. *
(ii) From the Departure from Jerusalem to his Death.
For this period, with the exception of the notice in the
Apocalypse just quoted, we are entirely dependent upon tradi
tions of very different value. The conjecture that"S. John lived
at Jerusalem until the death of the Virgin, and that this set
him free, is unsupported by evidence. Some think that she
accompanied him to Ephesus. The persecution which followed
the martyrdom of S. Stephen would loosen S. John's attachment
to Jerusalem. From that time it became less and less the heart
of Christendom. It would be during this prolonged residence at
Jerusalem that he acquired that minute knowledge ofthe topo
graphy of the city which marks the Fourth Gospel.
It is quite uncertain whether the Apostle went direct from
Jerusalem to Ephesus; but of two things we may be confident:
(1) that wherever he was he was not idle, (2) that he was not at
Ephesus when S. Paul bade farewell to that Church (Acts xx.),
nor when he wrote the Epistle to the Ephesians, nor when he

LIFE OF S. JOHN. xvii
wrote the Pastoral Epistles. That S. John did work at
Ephesus during the latter part of his hfe may be accepted as J
certain, unless the whole history of the subapdstolic~age~is to /
be pronounced doubtful ; but neither the date of his arrival nor
of his death can be fixed. He is described (Polycrates in Eus.
H. E. in. xxxi. 3, v. xxiv. 3) as a priest wearing the sacerdotal
plate or mitre (7reraXoi>) which was a special badge of the high-
priest (Exod. xxxix. 30) ; and we learn from the Apocalypse that
from Ephesus as a centre he directed the churches of Asia
Minor, which, after the fall of Jerusalem, became the most living
portion of Christendom. What persecution drove him to Patmos
or caused him to :be banished thither is uncertain, as also is the
date of his death, which may be placed somewhere near a.d. 100.
Of the traditions which cluster round this latter part of his j
life three deserve more than a passing mention. (1) John, the
disciple of the Lord, going to bathe at Ephesus, and perceiving
Cerinthus within, rushed out of, the bath-house without bathing,
crying out, 'Let us fly, lest even the bath-house fall on us,
because Cerinthus, the enemy of the truth, is within' (Iren.
HI. iii. 4). Epiphanius {Haer. xxx. 24) substitutes Ebion for
Cerinthus. Both Cerinthus and the Ebionites denied the reality
of the Incarnation. This tradition, like the incidents recorded,
Luke ix. 49, 54, shews that in later Ufe also the spirit of the
'son of thunder' was still aUve within him.
(2) After his return from Patmos he made a tour to appoint
bishops or presbyters in the cities. In one place a lad of noble
bearing attracted his attention, and he specially commended
him to the bishop, who instructed and at last baptized him.
Then he took less care of him, and the young man went from
bad to worse, and at last became chief of a set of bandits. The
Apostle revisiting the place remembered him and said, 'Come,
bishop, restore to me my deposit,' which confounded the bishop,
who knew that he had received no money from S. John. 'I de
mand the young man, the soul of a brother;' and then the sad
story had to be told. The Apostle called for a horse, and rode
at once to the place infested by the bandits and was soon
taken by them. When the chief recognised him he turned to
ST JOHN b

xviii INTRODUCTION.
fly. But the aged Apostle went after him and entreated him to
stay, and by his loving tears and exhortations induced him to
return with him to the church, to which in due time he restored
him (Eus. H.E. in. xxxni. from Clement of Alexandria).
(3) Towards the very end of his Ufe, when he was so infirm
that he had to be carried to church and was too weak to preach,
he used often to say no more than this, 'Little children, love
one another.' His hearers at last wearied of this, and said,
'Master, why dost thou always say this?' 'It is the Lord's
command,' he replied, 'and if this alone is done, it is enough'
(Jerome, Comm. in Ep. ad Gal. vi. 10).
Other traditions may be dismissed more briefly ; but the first
rests on respectable authority : that he was thrown into a caul
dron of boiling oil at Rome and was none the worse (Tertullian,
Praescr. Haer. xxxvi.); that he drank hemlock without being
harmed by it ; that in his old age he amused himself with a par
tridge, and pleaded that a bow could not always be bent, but
needed relaxation ; that after he was buried the earth above him
heaved with his breathing, shewing that he was~onTy"~asleep,
tarrying till Christ came. This last strange story S. Augustine
is disposed to believe: those who know the place must know
whether the soil does move or not ; and he has heard it from no
untrustworthy people. The beUef bears testimony to the unique
position held by the last surviving Apostle. Even when he was
in his grave Christians refused to believe that they had lost him.
These fragments form a picture, which (as was said at the
outset) although very incomplete is harmonious, and so far as
it goes distinct. The two sides __of his character, tender love
and stern intolerance, are the one the complement oFthe~other ;
and both form part of the intensity of his nature. Intensity of
action, intensity of thought and word, intensity of love and
hate — these are the characteristics of the beloved disciple. In
the best sense of the phrase S. John was 'a good hater,' for his
hatred was part of his love. It was because he so loved the
truth, that he so hated aU lukewarmness, unreality, insincerity
and falsehood, and was so stern towards 'whosoever loveth and
maketh a he.' It is because he so loved his Lord, that he shews

LIFE OF S. JOHN. xix
such uncompromising abhorrence of the national blindness that
rejected Him and the sacerdotal bigotry that hounded Him to
death. Intolerance of evil and of opposition to the truth was
sometimes expressed in a way that called for rebuke ; but this
would become less and less so, as his own knowledge of the
Lord and of the spirit of the Gospel deepened. With his eagle
gaze more and more fixed on the Sun of Righteousness, he
became more and more keenly alive to the awful case of those
who 'loved the darkness rather than the light, because their
works were evil' (iii. 19). With all such men compromise was
impossible ; and to S. John's character compromises of all kinds
were foreign. To others sin may seem weakness ; to him it is
simply evil. Eternity for him was a thing not of the future but
of the present (ni. 36, v. 24, vi. 47, 54); and whereas Ihe world
tries to make time the measure of eternity, he knows that eter
nity is the measure of time. Only from the point of view of
eternal life, only from its divine side, can this life, both in its
nothingness and in its infinite consequences, be rightly esti
mated : for ' the world passeth away and the lust thereof, but he
that doeth the will of God abideth for ever' (1 John ii. 17).
We thus see how at the end of a long life he was specially
fitted to write what has been well called 'the Gospel of Eternity'
and 'the Gospel qf_-Loye.' It is at the end of Hfe, 'and when
the other side of the grave is in sight, that men can best form
an estimate both of this world and of the world to come. If
that is true of all men of ordinary seriousness, much more true
must it have been of him, who from his youth upwards had
been an Apostle, whose head had rested on the Lord's breast,
who had stood beside the Cross, had witnessed the Ascension,
had cherished till her death the Mother of the Lord, had seen
the Jewish dispensation closed and the Holy City overthrown,
and to whom the beatific visions of the Apocalypse had been
granted. No wonder therefore if his Gospel seems to be raised
above this world and to belong to eternity rather than to time.
And hence its other aspect of being also 'the Gospel of Love:'
for Love is eternal. Faith and Hope are for this world, but
can have no place when 'we shall see Him as He is' and
6 2

xx INTRODUCTION.
'know even as we are known.' Love is both for time and for
eternity. "They sin who tell ns Love can die,
With life all other passions fly,
All others are but vanity.
In heaven ambition cannot dwell,
Nor avarice in the vaults of hell;
Earthly, these passions of the earth
They perish where they had their birth.
But love is indestructible,
Its holy flame for ever burneth,
From heaven it came, to heaven returneth.
Too oft on earth a troubled guest,
At times deceived, at times oppressed,
It here is tried, and purified,
Then hath in heaven its perfect rest:
It soweth here with toil and care,
But the harvest-time of Love is there." Southey.

CHAPTER II.
THE AUTHENTICITY OF THE GOSPEL.
The Fourth Gospel is the battle-field of the New Testament,
as the Book of Daniel is of the Old : the genuineness of both
will probably always remain a matter of controversy. With
regard to the Gospel, suspicion respecting it was aroused in
some quarters at the outset, but very quickly died out ; to rise
again, however, with immensely increased force in the eighteenth
century, since which time to the present day the question has
scarcely ever been allowed to rest. The scope of the present
work admits of no more than an outline of the argument being
presented. i. The External Evidence.
In this section of the argument two objections are made to
the Fourth Gospel: (1) the silence of the Apostolic Fathers;

AUTHENTICITY. xxi
(2) its rejection by Marcion, the Alogi, and perhaps another
sect. (1) The silence of the Apostolic Fathers, if it were a fact,
would not be an insuperable difficulty. It is admitted on all
sides that the Fourth Gospel was published long after the
others, and when they were in possession of the field. There
was nothing to lead men to suppose that yet another Gospel
would be forthcoming; this alone would make people jealous
of its claims. And when, as we shall see, it was found that
certain portions of it might be made to assume a Gnostic ap
pearance, jealousy in some quarters became suspicion. The
silence, therefore, of the first circle of Christian writers is no
more than we might reasonably expect; and when taken in
connexion with the universal recognition of the Gospel by the \
next circle of writers (a.d. 170 onwards), who had far more '
evidence than has reached us, may be considered as telUng for,
rather than against the authenticity.
But the silence of the ApostoUc Fathers is by no means
certain. The Epistle of Barnabas (c. a.d. 120 — 130) pro
bably refers to it : Keim is convinced of the fact, although he
denies that S. John wrote the Gospel.. The shorter Greek form
of the Ignatian Epistles (c. a.d. 150) contains allusions to it,
and adaptations of it, which cannot seriously be considered
doubtful Bishop Lightfoot1 says of the expression vSap fav
(Rom. vii.) " Doubtless a reference to John iv. 10, 11, as indeed
the whole passage is inspired by the Fourth Gospel," and of the
words oiScv nodev epxerai Kal rrov virdyei (Philad. vn.), "The coin
cidence (with John iii. 8) is quite too strong to be accidental;''
and "the Gospel is prior to the passage in Ignatius ;'' for "the
application in the Gospel is natural : the application in Ignatius
is strained and secondary." Again, on the words avrbs av 6vpa
tov irarpos (Philad. ix.) he says, " Doubtless an allusion to John
X. 9." Comp. 6 Kvpws avev rov irarphs ov&ev (Trotr/tri-v (Magn. vii.)
with John viii. 28, Magn. viii. with John viii. 29, Trail, viii.
i I am enabled to make these quotations from the great work of his
life (unhappily still un finished and unpublished) through the great
kindness of the Bishop of Durham.

xxii INTRODUCTION.
with John vi. 51. The Epistle of Polycarp (c. a.d. 150) con
tains almost certain references to the First Epistle of S. John :
and as it is admitted that the First Epistle and the Fourth
Gospel are by the same hand, evidence in favour of the one may
be used as evidence in favour of the other.
Besides these, Papias (martyred about the same time as
Polycarp) certainly knew the First Epistle (Eus. H. E. m.
xxxix.). Basilides (c. a.d. 125) seems to have made use of
the Fourth Gospel. Justin Martyr (c. a.d. 150) knew the
Fourth Gospel. This may now be considered as beyond reason
able doubt. Not only does he exhibit types of language and
doctrine closely akin to S. John's (e.g. vSap f<3y, \6yos tov deov,
pnvoyt-mjs, o-apK07roa]6ijvaL), but in the Dialogue with Trypho,
Lxxxvin. (c. a.d. 146) he quotes the Baptist's reply, ovk elp.1 6
Xpicrrbs a\\a (pavi) fioavros (comp. John i. 20, 23) and hi the
First Apology, lxi., he paraphrases Christ's words on the new
birth (John iii. 3 — 5). Moreover Justin teaches the great
doctrine of S. John's Prologue, that Jesus Christ is the
Word. Keim regards it as certain that Justin knew the Fourth
Gospel. When we pass beyond a.d. 170 the evidence becomes full
and clear: Tatian, the Epistle to the Churches of Vienne
and Lyons, Celsus, the Muratorian Fragment, the Cle
mentine Homilies, Theophilus of Antioch (the earUest
writer who mentions S. John by name as the author of the
Gospel— c. a.d. 175), Athenagoras, Irenaeus, Clement of
Alexandria, and Tertullian. Of these none perhaps is
more important than Irenaeus, the pupil of Polycarp, who
was the friend of S. John. It never occurs to him to maintain
that the Fourth Gospel is the work of S. John; he treats it
as a universally acknowledged fact. He not only knows of no
time when there were notfour Gospels, but with the help of
certain quaint arguments he persuades himself that there must
be four Gospels, neither more nor less (Eaer. in. i. 1, xi. 8 :
comp. vT xxxvi. 2). So firmly estabUshed had the Fourth
Gospel become considerably before the end of the second cen
tury.

AUTHENTICITY. xxiii
(2) The rejection of the Fourth Gospel by Marcion and
some obscure sects is of no serious importance. There is no
evidence to shew that the Gospel was rejected on critical
grounds;, rather because the doctrines which it contained, were
disliked. This is almost certain in the case of Marcion, and
probable enough in the other cases.
Whether the obscure sect mentioned by Irenaeus (Haer.
ill. xi. 9) as rejecting the Fourth Gospel and the promises of
the Paraclete which it contains are the same as those whom
Epiphanius with a contemptuous double entendre calls "AAoyoi
('devoid of [the doctrine of] the Logos' or 'devoid of reason'),
is uncertain. But we can easily understand how a party might
arise, who in perfectly good faith and with good but mistaken
motives might reject the Fourth Gospel both for the doctrine of
the Logos and for other peculiarities which seemed to favour the
Gnosticism of Cerinthus. None of the Synoptists, none of the
AposUes, had thusfar used the term Aoj/os jmidthe facT that
Cerinthus ma3e~use of it must have made its prominence in the
Prologue to the Fourth Gospel doubly suspicious. Cerinthus
maintained that Jesus was a mere man onwEom the Logos or
Christ descended in the form of a dove at his baptism : and the
Fourth Gospel says nothing about the miraculous conception of
Christ, or about the wonders that attended and attested His
birth, but begins with the Baptism and the descent of the Spirit.
The Evangelist pointedlyremarks that the miracle at Cana was
the first miracle : perhaps this was to insinuate that previous to
the Baptism Jesus (being a mere man) could do no miracle.
This Gospel omits the Transfiguration, an incident from which
a participation of His Human Body in the glory of the Godhead
might be inferred. The ' prince ' or ' ruler of this world,' an
expression not used previously by any Evangelist or Apostle,
might possibly be understood to mean the Demiurgus of the
Cerinthian system, the Creator of the world, and the God of the
Jews, but inferior to and ignorant of the Supreme God. Again,
the Fourth Gospel is silent about the wonders which attended
Christ's death ; and this also harmonizes with the system of
Cerinthus, who taught that the Logos or Christ departed when

xxiv INTRODUCTION.
Jesus was arrested, and that a mere man suffered on the Cross ;
for what meaning would there be in the sympathy of nature with
the death of a mere man1? All this tends to shew that if the
Fourth Gospel was rejected in certain quarters for a time, this
teUs little or nothing against its genuineness. Indeed it may
fairly be said to tell the other way ; for it shews that the uni
versal recognition of the Gospel, which we find existing from
a.d. 170 onwards, was no mere bhnd enthusiasm, but a victory
of truth over baselessj^hojugh_not-unnaturaj_suspicion. More
over, the fact that these over-wary Christians assigned the
Gospel to Cerinthus is evidence that the Gospel was in their
opinion written by a contemporary of S. John. To concede this
is to concede the whole question.
ii. The Internal Evidence.
We have seen already that there are some features of this
Gospel which woidd seem to harmonize with a Gnostic system,
and that it need not surprise us if some persons in the second
century hastily concluded that it savoured of Cerinthus. It is
more surprising that modern critics, after a minute study of the
Gospel, should think it possible to assign it to a Greek Gnostic
of the second century. To say nothing of the general tone of the
Gospel, there are two texts which may almost be said to sum up
the theology of the Evangelist and which no Gnostic would even
have tolerated, much less have written : ' The Word became
flesh' (i. 14); 'Salvation is of the Jews' (iv. 22). That the
Infinite should limit itself and become finite, that the ineffable
purity of the Godhead should be united with impure matter,
was to a Gnostic a monstrous supposition ; and this was what
was implied in the Word becoming flesh. Again, that the
longed-for salvation of mankind should come from the Jews was
a flat contradiction of one of the main principles of Gnosticism
viz. that man's perfection is to be looked for in the attainment
of a higher knowledge of God and the universe, to which the Jew
as such had no special claim; on the contrary (as some'Gnostics
1 See Dbllinger's Hippolytus and Callistus, Chap. v.

AUTHENTICITY. xxv
held), the Jews had all along mistaken an inferior being for the
Supreme God. While much is promised in the Fourth Gospel to
faith in Jesus Christ and union with Him, no rewards are offered
to knowledge. On the contrary, knowledge is the fruit of loving
obedience (vii. 17). Other passages in the Gospel which are
strongly adverse to the theory of a Gnostic authorship will be
pointed out in the notes (see on iii. 14, vi. 21, x. 35, xix. 35, xx.
31). And here the Gnostics themselves are our witnesses, and
that in the second century.^ "Although the Fourth Gospel was
frequently used against them, they\neyer_denied its genuineness.
They tried to explain away what told against them, but they never
attempted to question the Apostolic authority of the Gospel.
But the Gospel not only contains both direct and indirect
evidence which contradicts this particular hypothesis; it also
supplies both direct and indirect evidence of the true hypothesis.
(1) There is direct evidence that the author was an eye
witness of what he relates. In two places (according to far the
most reasonable, if not the only reasonable interpretation of
the words) the EvangeUst claims for himself the authority of
an eyewitness : in a third he either claims it for himself or
others claim it for him. ' Webeheld His glory ' (i. 14), especially
when taken in conjunction with ' which we beheld and our hands
handled' (1 John i. 1), cannot weU mean anything else. Scarcely
less doubtful is ' He that hath seen hath borne witness, and his
witness is true, &c.' (xix. 35). ""This is the disciple who wit
nesseth concerning these things, and who wrote these things;
and we know that his witness is true ' (xxi. 24), even if it be the
addition of another hand, is direct testimony to the fact that the
Evangelist gives us not second-hand information, but what he
himself has heard and seen. (See notes in all three places.)
Of course it would be easy for a forger to make such a claim ;
and accompUces or dupes might support him. But it would also
be easy in so wide a field of narrative to test the validity of the
claim, and this we will proceed to do by examining the indirect
evidence. First, however, it will be well to state the enormous
difficulties which would confront a writer who proposed in the
second century to forge a Gospel.

xxvi INTRODUCTION.
The condition of Palestine during the Ufe of Jesus Christ was
unique. The three great civilisations of the world were inter
mingled there; Rome, the representative of law and conquest;
Greece, the representative of philosophical speculation and com
merce ; Judaism, the representative of religion. The relations of
these three elements to one another were both intricate and varied.
In some particulars there was a combination between two or
more of them; as in the mode of conducting the census (Luke
ii. 3) and of celebrating the Passover (see on xhi. 23) ; in others
there was the sharpest opposition, as in very many ceremonial
observances. Moreover, of these three factors it was exceedingly
difficult for the two that were Gentile to comprehend the third.
The Jew always remained an enigma to his neighbours, especially
to those from the West. This was owing partly to proud reserve
on his part and contempt on theirs, partly to the inabiUty of
each side to express itself in terms that would be intelligible to
the other, so utterly different were and stiU are Eastern and
Western modes of thought. Again, if a Greek or Roman of the
first century had taken the pains to study Jewish literature with
a view to becoming thoroughly acquainted with this strange
people, his knowledge of them would stiU have remained both
defective and misleading, so much had been added or changed
by tradition and custom. To a Gentile of the second century
this difficulty would be very greatly increased ; for Jerusalem
had been destroyed and the Jewish nation had been once more
scattered abroad on the face of the earth. With the destruc-'
tion of the Temple the keeping of the Mosaic Law had become
a physical impossibility ; and the Jews who had lost their
language in the Captivity had now to a large extent lost the
ceremonial law. Even a Jew of the second century might
easily be mistaken as to the usages of his nation in the early
part of the first. How much more, then, would a Gentile be
likely to go astray ! We may say, therefore, that the intricate
combination of Jewish and Gentile elements in Palestine be-1
tween a.d. 1 and a.d. 50 was such that no one but a Jew Uving
in the country at the time would be able to master them ; and
that the almost total destruction "oif the Jewish element in the

AUTHENTICITY. xxvii
latter part of the century would render a proper appreciation of
the circumstances a matter of the utmost difficulty even to
a careful antiquarian. Finally, we must remember that anti
quarian research in those days was almost unknown ; and that
to undertake it in order to give an accurate "setting to a historical
fiction was an idea that was not born until long after the
second century. We may safely say that no Greek of that age
would ever have dreamed of going through the course _oI_archa30-
logical study necessary for attempting the Fourth Gospel ; and
even~rf~he~'had, the attempt would still have T>een a manifest
failure. He would have fallen into far more numerous and far
more serious errors than those which critics (with what success
we shaU see hereafter) have tried to bring home to the Fourth
EvangeUst (see on xi.'49).
(2) There is abundant indirect evidence to shew that the
writer of the Fourth Gospel was a Jew, and a Jew of Palestine,
who was an eyewitness of most of the events which he relates.
If this can be made out with something Uke certainty, the circle
of possible authors will be very much reduced. But in this
circle of possible authors we are not left to conjecture. There
is further evidence to shew that he was an Apostle, and the
Apostle S. John. (See Sanday, Authorship of the Fourth Gospel,
Chap, xix.) The Evangelist was a Jew.
He is perfectly at home in Jewish opinions and points of view. '
Conspicuous among these are the ideas respecting the Messiah
current at the time (i. 19—28, 45—49, 51 ; iv. 25 ; vi. 14, 15 ;
vii. 26, 27, 31, 40—42, 52 ; xii. 13, 34 ; xix. 15, 21). Besides these
we have the hostility between Jews and Samaritans (iv. 9, 20, 22 ;
vin. 48) ; estimate of women (iv. 27), of the national schools (vu.
15), of the uneducated (vii. 49), of the •Dispersion' (vn. 35), of
Abraham and the Prophets (viii. 52, 53), &c. &c.
He is quite famfHar also with Jewish usages and observances.
Among these we may notice baptism (i. 25, iii. 22, 23, iv. 2),
purification (ii. 6, iii. 25, xi. 55, xviii. 28, xix. 31), the Jewish

xxviii INTRODUCTION.
Feasts, especially the F. of Dedication which is mentioned neither
in 0. T. nor in the Synoptics (ii. 13, 23, v. 1, vi. 4, vii. 2, 37, x.
22, xhi. 1, xviii. 28, xix. 31, 42), circumcision and the Sabbath (vii.
22, 23), law of evidence (vin. 17, 18), embalming (xix. 40).
The form of the Gospel, especiaUy the style of the narrative,
is essentially Jewish. The language is Greek, but the arrange
ment of the thoughts, to some extent the structure of the
sentences, and a great deal of the vocabulary are Hebrew. And
the source of this Hebrew form is the 0. T. This is~shewn not
only by frequent quotations but by the imagery employed ; — the
lamb, the brazen serpent, the living water, the manna, the
shepherd, the vine, &c. And not only so, but the Christian
theology of the EvangeUst is based upon the theology of the
O T. 'Salvation is of the Jews ' (iv. 22) ; Moses wrote of Christ
(v. 46 ; i. 45) ; Abraham saw His day (viii. 56) ; He was typified
in the brazen serpent (iii. 14), the manna (vi. 32), the paschal
lamb (xix. 36) ; perhaps also in the water from the rock (vii. 37)
and the piUar of fire (viii. 12). Much that He did was done
'that the Scripture might be fulfilled' (xiii. 18, xvii. 12, xix. 24,
28, 36, 37 ; comp. ii. 22, xx. 9) : and these fulfilments of Scripture
are noticed not as interesting coincidences, but 'that ye may
believe ' (xix. 35). Judaism is the foundation of the Christian
faith. No one but a Jew could have handled the O. T. Scriptures
in this way. The Evangelist was a Jew of Palestine.
This is shewn chiefly by his topographical knowledge, which he
uses both with ease and precision. In mentioning a fresh place
he commonly throws in some fact respecting it, adding clearness
or interest to the narrative. A forger would avoid such gratuitous
statements, as being unnecessary and Ukely by being wrong to
lead to detection. Thus, one Bethany is 'nigh unto Jerusalem,
about fifteen furlongs off' (xi. 18), the other is 'beyond Jordan,'
(i. 28); Bethsaida is 'the city of Andrew and Peter' (i. 44); 'Can
any good liEing come out of Nazareth' (i. 46); Cana is 'of
Galilee ' (ii. 1, xxi. 2), and one ' goes down' from Cana to Caper-

AUTHENTICITY. xxix
naum (iv. 47) ; Aenon is * near to Salim,' and there are ' many
waters ' there (iii. 23) ; Sychar is ' a city of Samaria, near to the
parcel of ground that Jacob gave to his son Joseph. Now
Jacob's well was there' (iv. 5) ; Ephraim is a city 'near to the
wilderness ' (xi. 54). Comp. the minute local knowledge implied
in vi. 22—24, iv. 11, 12, 20, ii. 12.
This famiUarity with topography is the more remarkable in
the case of Jerusalem, which (as aU are agreed) was destroyed
before the Fourth Gospel was written. He knows of the traffic
in the Temple and of what it consisted (n. 6) ; Bethesda is ' a
pool by the sheep-gate, having five porches ' (v. 2) ; Siloam is ' a
pool, which is by interpretation Sent ' (ix. 7) ; Solomorfs'porch is
'in the Temple ' (x. 23). Comp. the minute knowledge*6f the city
and suburbs impUed in viii. 20, xi. 18, xviii. 1,28, xix. 13, 17 — 20,
41, 42.
The way In which the author quotes the O.T. points to
the same conclusion. He is not_dependent_on_the_LXX.
for his knowledge of the Scriptures, as a Greek-speaking Jew
born out of Palestine would very likely have been : he appears
to know the original Hebr;ew, which had become a dead lan
guage, and was not much studied outside Palestine. Out of
fourteen quotations three agree with the Hebrew against the
LXX. (vi. 45, xiii. 18, xix. 37) ; not one agrees with the LXX.
against the Hebrew. The majority are neutral, either agreeing
with both, or differing from both, or being free adaptations
rather than citations. (See also on xu. 13, 15.)
The Evangelist's doctrine of the Logos or Word confirms us in
the belief that he is a Jew of Palestine. The form which this
doctrine assumes in the Prologue is Palestinian rather than Alex
andrian. (See note on 'the Word,' i. 1.)
The Evangelist was an Eyewitness of most of the events
which he relates.
The narrative is crowded with figures, which are no mere
nonentities to fill up space, but which live and move. Where
they appear on the scene more than once, their action throughout

INTRODUCTION.
is harmonious, and their characteristics are indicated with a sim
plicity and distinctness which would be the most consummate
art if it were not taken from real Ufe. And where in the lite
rature of the second century can we find such skilful delineation
of fictitious characters as is shewn in the portraits given to us of
the Baptist, the beloved disciple, Peter, Andrew, PhiUp, Thomas,
Judas Iscariot, Pilate, Nicodemus, Martha and Mary, the Sa
maritan woman, the man born bhnd ? Even the less prominent
persons are thoroughly hfelike and real ; NathanaeL Judas not
Iscariot, Caiaphas, Annas, Mary Magdalene, Joseph.
Exact__notesjjf__Ume are frequent; not only seasons, as the
Jewish Feasts noticed above, but days (i. 29, 35, 43, ii. 1, iv. 40,
43, vi. 22, vii. 14, 37, xi. 6, 17, 39, xii. 1, 12, xix. 31, xx. 1, 26)
and hours (i. 39, iv. 6, 52, xix. 14; comp. ih. 2, vi. 16, xui. 30,
xvhi. 28, xx. 1, 19, xxi. 4).
The EvangeUst sometimes knows the exact or approximate
number of persons (i. 35, iv. 18, vi. 10, xix. 23) and objects (ii. 6,
vi. 9, 19, xix. 39, xxi. 8, 11) mentioned in his narrative.
Throughout the Gospel we have examples of graphic and
vividdesCTipjiion, which would be astounding if they were not
the result of personal observation. Strong instances of this
would be the accounts of the cleansing_of the Temple (ii.
14—16), the feeding of the 5000 (vi. 5—14), the Healing of the
man born blind (ix. 6, 7), the feet-washing (xni. 4, 5, 12), the
betrayal (xvni. 1 — 13), almost all the details of the Passion
(xviii., xix.), the visit to the sepulchre (xx. 3 — 8).
To this it must be added that the statg_of the text of the
Gospel, as we find it quoted by early writers, shews that before
the end of the second century there were aheady a great many
variations of readings in existence. Such things take time to
arise and multiply. This consideration compels us to believe
that the original document must have been made at a time
when eyewitnesses of the Gospel history were stiU Uving. See
notes on i. 13, 18, vii. 8 and ix. 35.

A UTHENTICIT Y. xxxi
The Evangelist was an Apostle.
He knows the thoughts of the disciples on certain occasions,
thoughts which sometimes surprise us, and which no writer of \
fiction would have attributed to them (u. 11, 17, 22, iv. 27, vi. 19, I
60, xii. 16, xiii. 22, 28, xx. 9, xxi. 12)'. He knows also words that
were spoken by the disciples in private to Christ or among them
selves (iv. 31, 33, ix. 2, xi. 8, 12, 16, xvi. 17, 29). He is famihar
with the haunts of the disciples (xi. 54, xviii. 2, xx. 19). Above
aU, he is one who was very intimate with the Lord ; for he knows
His motives (ii. 24, 25, iv. 1—3, v. 6, vi. 6, 15, vn. 1, xiii. 1, 3, 11,
xvi. 19, xvhi. 4, xix. 28) and can bear witness to His feelings (xi.
33, 38, xiu. 21).
The Evangelist was the Apostle S. John.
The contents of the two previous sections are almost sufficient
to prove this last point. We know from the Synoptists that ^
three disciples were specially intimate with Jesus, Peter, James,
and his brother John. S. Peter cannot be our Evangelist: he
was put to death long before the very earUest date to which the
Fourth G6spel can be assigned. Moreover the style of the Gospel
is quite unlike the undoubted First Epistle of S. Peter. Still less
can S. Jamgs be the author, for he was martyred long before
S. Peter. Only S. John remains, and he not only entirely fits in
with the details already noticed, but also having long outUved
the rest of the Apostles he is the one person who could have
written a Gospel considerably later in date than the other three.
But we have not yet exhausted the evidence. The concluding
note (xxi. 24) declares that the Gospel was written by 'the
disciple whom Jesus loved' (rjydira, xxi. 20). This discipleTs
mentioned in three other places under the same title (xiii. 23,
xix. 26, xxi. 7 ; — xx. 2 is different). He is some one who is
intimate with S. Peter (xiii. 24, xxi. 7 ; comp. xviii. 15, xx. 2),
and this we already know from the Synoptists that S. John was,
and we learn from the Acts that he remained so (iii. 1, 3, 11,
iv. 13, 19, vin. 14). He is one of those enumerated in xxi. 1,

xxxii INTRODUCTION.
and unless he is one of the two unnamed disciples he must be
S. John.
One more point, a small one, but of very great significance,
remains. The Fourth EvangeUst carefuUy distinguishes places
and persons. He distinguishes Cana 'of Galilee' (57 1, ""xxi. 2)
from CanST of Asher ; Bethany ' beyond Jordan ' (i. 28) from
Bethany ' nigh unto Jerusalem ' (xi. 18) ; Bethsaida, ' the city of
Andrew and Peter' (i. 44), from Bethsaida Julias. He distin
guishes also Simon Peter after his caU from others named
Simon by invariably adding the new name Peter, whereas the
Synoptists often call him simply Simon. The traitor Judas is
distinguished as the 'son of Simon' (vi. 71, xii. 4, xiii. 2, 26)
from the other Judas, who is expressly said to be ' not Iscariot'
(xiv. 22), while the Synoptists take no notice of the traitor's
parentage. S. Thomas is thrice for the sake of additional
clearness pointed out as the same who was called Didymus
(xi. 16, xx. 24, xxi. 2), a name not given by the Synoptists.
Comp. the careful identification of Nicodemus (xix. 39) and of
Caiaphas (xi. 49, xvin. 13). And yet the Fourth EvangeUst
altogether neglects to make a distinction which the Synoptists
do make. They distinguish John the son of Zebedee from his
namesake by frequently calling the latter 'the Baptist' (more
than a dozen times in all). The Fourth EvangeUst never does
so ; to him the Baptist is simply ' John.' He himself being the
other John, there is for him no chance of confusion, and it does
not occur to him to mark the distinction.

iii. Answers to objections.
We are now on too firm ground to be shaken by isolated
difficulties. It would take a great many difficulties of detail to
counterbalance the difficulty of beUeving that the Fourth Gospel
was written by some one who was neither an Apostle nor even
a contemporary. But there are certain difficulties supposed to
be involved in the theory that the Evangelist is S. John the
Apostle, some of which are important and deserve a separate
answer. They are mainly these ; —

AUTHENTICITY. xxxiii.
(I) The marked dissimilarity between the Fourth Gospel
and the three others.
(2) The marked dissimilarity between the Fourth Gospel
and the Revelation.
(3) The difficulty of beheving that S. John (a) would have
"studiously elevated himself in every way above the Apostle
Peter;" (6) would have magnified himself above all as 'the
disciple whom Jesus loved.'
(4) The use made by S. Pplycarp of S. John's authority in
the Paschal controversy.
(1) The answer to the first of these objections will be found
below in Chapter vi. of the Introduction, and in the introductory
note to Chapter iii. of the Gospel.
(2) The answer to the second belongs rather to the Intro
duction to the Apocalypse. The answer to it is to a large extent
a further answer to the first objection ; for " the Apocalypse is
doctrinaUy the uniting link between the Synoptists and the Fourth
Gospel" (Westcott). The Gospel is a summary of Christian
Theology; the Apocalypse is a summary of Christian Pohtics.
The one exhibits the ideal Ufe in God in the perfect Man, the
other exhibits it in the perfect community. Great as are the
differences between the two, the leading ideas of both are the
same. The one gives us in a magnificent vision, the other in a
great historic drama, the supreme conflict between good and evil
and its issue. In both Jesus Christ is the central figure, whose
victory through defeat is the issue of the conflict. In both the
Jewish dispensation is the preparation for the Gospel, and the
warfare and triumph of the Christ is described in language satu
rated with the 0. T. Some remarkable similarities of detail will be
pointed out in the notes (see on i. 14 ; iv. 6 ; vii. 30 ; xi. 44 ; xiii. 8 ;
xv. 20; xix. 13, 17, 20, 37). Difference of date will go a long way
towards explaining the great difference of style. And there are
good reasons for beheving that the Apocalypse was written early
in S. John's Ufe, before he had mastered the Greek language, and
the Gospel and Epistle late in his Ufe, after he had done so.
(3 a) The question, 'How could S. John have studiously
elevated himself in every way above the Apostle Peter?' reminds
BT JOHN C

xxxiv INTRODUCTION.
us of the famous question of Charles II. to the Royal Society.
The answer to it is that S. John does nothing of the kind.
In his whole narrative he speaks only thrice, and then very
briefly; 'Rabbi, where abidest Thou?' (i. 38); 'Lord, who is it?'
(xiii. 25); 'It is the Lord!' (xxi. 7). S. Peter takes the lead
in the Fourth Gospel as in the other three. His introduction to
Christ and significant naming stand at the very opening of the
Gospel (i. 41, 42); he answers in the name ofthe Twelve (vi. 68);
he is prominent if not first at the feet-washing (xiii. 6); he
directs S. John to find out who is the traitor (xiii. 24); he takes
the lead in defending his Master at the betrayal (xviii. 10); the
news of the Resurrection is brought to him first (xx. 2); his
companion does not venture to enter the sepulchre until he has
done so (xx. 6 — 8); he is mentioned first in the list of disciples
given xxi. 2, and1 there takes the lead (xxi. 3); he continues to take
the lead when Jesus appears to them (xxi. 7, 11); he receives the
last great charge, with which the Gospel concludes (xxi. 15 — 22).
(6) To suppose that the phrase 'the disciple whom Jesus
loved' implies self-glorification at the expense of others is alto
gether to misunderstand it. It is not impossible that the
designation was given to him by others before he used it of
himself. At any rate the affection of the Lord for him was
so well known that such a title would be well suited for an
oblique indication of the author's personality. Besides thus
gently placing us behind the scenes the phrase serves two
purposes : (1) it is a permanent expression of gratitude on the
part of the EvangeUst for the transcendent benefit bestowed
upon him; (2) it is a modest explanation of the prominent part
which he was caUed upon to play on certain occasions. Why
was he singled out (xiii. 23) to be told who was the traitor?
Why was the care of the Lord's Mother (xix. 26) entrusted to
him? Why was he allowed to recognise the Lord at the sea of
Tiberias (xxi. 7) before any of the rest did so? The recipient
of these honours has only one explanation to give : Jesus loved
him. (4) In the controversy as to the right time of keeping
Easter S. Polycarp defended the Asiatic custom of keeping the

PLACE AND DATE. xxxv
Christian Passover at the same time as the Jewish Passover,
viz. the evening of the 14th Nisan, "because he had always (so)
observed it with John the disciple of our Lord, and the rest of
the Apostles, with whom he associated" (Eus. H. E. v. xxiv. 16).
On this ground he refused to yield to Anicetus, Bishop of Rome,
though he did not require Anicetus to give way to him. But,
as we shaU see (Appendix A), the Fourth Gospel clearly re
presents the Crucifixion as taking place on the 14th Nisan, and
the Last Supper as taking place the evening before. Therefore,
either Polycarp falsely appeals to S. John's authority (which is
most improbable), or the Fourth Gospel is not by S. John. But
this objection confuses two things, the Christian Passover or
Easter, and the Last Supper or institution of the Eucharist. The
latter point was not in dispute at all. The question debated
was whether the Christian Churches in fixing the time of Easter
were to follow the Jewish Calendar exactly or a Christian
modification of it. S. Polycarp claimed S. John as sanctioning
the former plan, and nothing in the Fourth Gospel is incon
sistent with such a view. Schiirer, who denies the authenticity
of the Gospel, has shewn that no argument against the authen
ticity can be drawn from the Paschal controversy.

CHAPTER III.
THE PLACE AND DATE.
Tradition is unanimous in giving Ephesus as the place where
S. John resided during the latter part of his Ufe, and where the
Fourth Gospel was written. There is no sufficient reason for
doubting this strong testimony, which may be accepted as
practically certain.
There is also strong evidence to shew that the Gospel was
written at the request of the elders and disciples of the Chris-
tian Churches of Asia. We have this on the early and inde
pendent authority bf the Muratorian Fragment (c. A.D. 170)
c2

xxxvi INTRODUCTION.
and of Clement of Alexandria (c. a.d. 190) ; and it is confirmed
by Jerome. No doubt S. John had often deUvered the contents
of his Gospel oraUy; and the elders wished before he died to
preserve it in aTpermanent form. Moreover, difficulties had
arisen in the Church which called for a recasting of ApostoUc
doctrine. The destruction of Jerusalem had given altogether a
new turn to Christianity : it had severed the Ungering and ham
pering connexion with Judaism ; it had involved a readjustment
of the interpretations of Christ's promises about His return.
Again, the rise of a Christian philosophy, shading off by strange
compromises and foreign colouring into mere pagan speculation,
called for a fresh statement, in terms adequate to the emergency,
and by a voice sufficient in authority, of Christian truth. There
is both external and internal evidence to shew that a crisis of
this kind was the occasion of the Fourth Gospel.
The precise date cannot be determined with certainty. There
are indications in the Gospel itself that it was written late in the
author's Ufe-time. In his narrative he seems to be looking back
after a long lapse of time (vii. 39, xxi. 19). And as we study it,
we feel that it is the result of a larger experience of God's Pro
vidence and of a wider comprehension of the meaning of His
Kingdom than was possible at the time when the other Evan
gelists, especially the first two of them, wrote their Gospels.
As compared with them, it exhibits a marked development of
doctrine. All this induces us to place the date of the Fourth
Gospel as late as possible ; and tradition (as we have seen pp.
xvii, xviii) represents S. John as living to extreme old age. S.
John would not begin to teach at Ephesus until some time after
S. Paul left it, i.e. not much before a.d. 70. If Irenaeus is right
in saying that S. Luke's Gospel was not written tiU after the
death of S. Peter and S. Paul (Haer. in. i. 1), this would again
place the writing of the Fourth Gospel considerably later than
a.d. 70. It is not improbable that the first twenty chapters were
written a considerable time before the Gospel was published, that
the last chapter was added some years later, and then the whole
given to the Church (see introductory note to chap. xxi.). S. John
may have Uved almost if not quite to the end of the century ;

OBJECT AND PLAN. xxxvii
therefore from a.d. 80 to 95 would seem to be the period within
which it is probable that the Gospel was published.
Those who deny that S. John is the author have tried almost
every date from a.d. 110 to 165. Dividing this period into two,
we have this dilemma: — If the Gospel was pubUshed between \
110 and 140, why did not the hundreds of Christians, who had '
known S. John during his later years, denounce it as a forgery ?
If it was not pubUshed till between 140 and 165, how did it I
become universally accepted by 170?

CHAPTER IV.
THE OBJECT AND PLAN.
i. The Object.
These two subjects, the object and the plan, naturally go
together, for the one to a large extent determines the other:
the purpose with which the EvangeUst wrote his Gospel greatly
influences the form which it assumes. What that purpose was
he tells us plainly himself : ' These have been written that ye '
may believe that Jesus is the Christ, the Son of God, and that
believing ye may have life in His name' (xx. 31). His object is ,
not to write the life of Christ ; if it were, we might wonder that
out of his immense stores of personal knowledge he has not
given us a great deal more than he has done. Rather, out of
these abundant stores he has made a careful and self-denying
selection with a view to producing a particular effect upon his
readers, and by means of that effect to open to them an inesti
mable benefit. In this way his object manifestly influences his
plan. He might have given himself the delight of pouring
forth streams of information, which he alone possessed, to
a community ardently thirsting for it. But such prodigality
would have obscured rather than strengthened his argument:
he therefore rigidly limits himself in order to produce the

xxxviii INTRODUCTION.
desired effect. His narrative, most fragmentary as a biography,
is complete as a Gospel.
The effect is twofold : (1) to create a beUef that Jesus is the
Christ ; (2) to create a belief that Jesus is the Sonjff God. The
first truth is primarily for the J_ew; the second is primarily for
the Gentile ; then both are for all united. The first truth leads
the Jew to become a Christian; the second raises the Gentile
above the barriers of Jewish exclusiveness ; the two together
bring eternal life to both.
To the Jews the EvangeUst would prove that Jesus, the Man
who had been known to them personally or historicaUy by that
name, is the Christ, the Messiah for whom they had been look
ing, in whom all types and prophecies have been fulfilled, to
whom therefore the fullest aUegiance is due. To the Gentiles
the Evangelist would prove that this same Jesus, of whom they
also have heard, is the Son of God, the Only God, theirs as
well as His, the Universal Father, their Father as weU as His ;
whose Son's mission, therefore, must be coextensive with His
Father's family and kingdom. Long before the promise was
made to Abraham 'all things came into being through Him'
(i. 3) : if therefore the Jews had a claim on the Christ, the Gen
tiles had a still older claim on the Son of God.
These two great truths, that Jesus is the Christ, and that
Jesus is the Son of God, being recognised and believed, the
blessed result follows that beUevers have Ufe in His name, i.e.
in Him as revealed to them in the character which His name
implies. There is neither Gentile nor Jew, circumcision nor
uncircumcision, barbarian, Scythian, bond nor free ; but Christ
is all and in all; all are one in Christ Jesus (Col. hi. 11; Gal.
iii. 28).
There is no need to look for any additional object over and
above that which the EvangeUst himself states; although this
is frequently done. Thus from the time of Irenaeus- (Haer.
in. xi.) it has been common to say that S. John wrote his
Gospel against Cerinthus and other heretics. By clearly teach
ing the mam truths of the Gospel S. John necessarily refutes
errors; and it is possible that here and there some particular

OBJECT AND PLAN. xxxix
form of error was in his mind when he wrote : but the refuta
tion of error is not his object in writing. If his Gospel is not
a life of Christ, still less is it a polemical treatise.
Again, from the time of Eusebius (H. E. in. xxiv. 11) and
earUer it has been maintained that S. John wrote to supplement
the Synoptists, recording what had not been recorded by them.
No doubt he does supplement them to a large extent, especially
as regards the ministry in Judaea : but it does not follow from
this that he wrote in order to supplement them. Where some
thing not recorded by them would suit his purpose equally
well he would naturally prefer it; but he has no hesitation in
retelling what has already been told by one, two, or even all
three of them, if he requires it for the object which he has in
view (see introductory note to chap. vi.).
ii. The Han.
In no Gospel is the plan so manifest as 'in the Fourth. Per
haps we may say of the others that they scarcely have a plan.
We may divide and subdivide them for our own convenience ;
but there is no clear evidence that the three Evangelists had
any definite scheme before them in putting together the frag
ments of Gospel history which they have preserved for us. It
is quite otherwise with the Fourth Evangelist. The different
scenes from the Ufe of Jesus Christ which he puts before us,
are not only carefully selected but carefully arranged, leading
up step by step to the conclusion expressed in the confession of
S. Thomas, ' My Lord and my God.' But if there is a develop
ment of faith and love on the one side in those who accept and
follow Jesus, so also there is a development of unbeUef and
hatred on the other in those who reject and persecute Him.
' The Word became flesh ;' but, inasmuch as He was not
generaUy recognised and welcomed, His presence in the world
necessarily involved a separation and a conflict ; a separation v
of Ught from darkness, truth from falsehood, good from evil, f;
life from death, and a conflict between the two. It is the
critical episodes in that conflict round the person of the Incar
nate Word that the Evangelist places before us one by one.

xl INTRODUCTION.
These various episodes taken one by one go far to shew, — taken
altogether and combined with the issue of the conflict irrefra-
gably prove, — ' that Jesus is the Christ, the Son of God.'
The main outlines of the plan are these : —
I. The Prologue or Introduction (i. 1 — 18).
1. The Word in His own Nature (i. 1 — 5).
2. His revelation to men and rejection by them
(i. 6—13).
3. His revelation of the Father (i. 14—18).
II. First Main Division. Christ's Ministry, or His Eevelation
op Himself to the World (i. 19 — -xii. 50).
a. The Testimony (i. 19 — 51)
1. of John the Baptist (i. 19—37),
2. of the disciples (i. 38—51),
3. of the first sign (ii. 1—11).
6. The Work (ii. 13— xi. 57)
1. among Jews (ii. 13 — hi. 36),
2. among Samaritans (iv. 1 — 42),
3. among Galileans (iv. 43 — 54),
(The loork has become a Conflict) 4. among mixed multitudes (v. — xi.).
c. The Judgment (xii.)
1. of men (1—36),
2. of the EvangeUst (37—43),
3. of Christ (44— 50).
Close of Christ's public ministry.
HI. Second Main Division. The Issues of Christ's Ministry,
or His Eevelation of Himself to His Disciples
(xiii. — xx.).
d. The inner Glorification of Christ in His last Dis
courses (xiii. — xvii.).
1. His love in humiliation (xiii. 1—30).
2. His love in keeping His own (xiii. 31— xv. 27).
3. The promise of the Comforter and of His re
turn (xvi.).
4. The prayer of the High-Priest (xvii.).

CHARACTERISTICS. xii
e. The outer Glorification of Christ in His Passion
(xviii., xix.).
1. The betrayal (xviii. 1—11).
2. The ecclesiastical trial (xviii. 12 — 27).
3. The civil trial (xviii. 28— xix. 16).
4. The crucifixion and burial (xix. 17 — 42).
/. The Resurrection (xx.).
1. The manifestation to Mary Magdalene (1 — 18).
2. The manifestation to the ten (19 — 23).
3. The manifestation to S. Thomas with the ten
(24—29).
4. The conclusion (30, 31).
IV. The Epilogue or Appendix (xxi.).
It is worth noting that, unUke the Synoptists, S. John begins
and ends his narrative with personal experiences ; the first great
crisis in his life, when from the Baptist he passed to the Christ,
and the second, when ' he saw and beUeved ;' or, if we include
the Appendix, when he received the commission to wait for his
Lord.

CHAPTER V.
THE CHARACTERISTICS OF THE GOSPEL.
Here again, only a few leading points can be noticed : the
subject is capable of almost indefinite expansion.
1. From the time of Clement of Alexandria (c. A.D. 190)
this Gospel has been distinguished as a 'spiritual Gospel'
(Eus. H. E. vi. xiv. 7). The Synoptists give us mainly the
external acts of Jesus Christ : S. John lays before us ghmpses
of the inner life and_spirit jofJhe_Son_of_G_od. Their narrative
is chiefly composed of His manifold and ceaseless dealings with
men : in S. John we have rather his tranquil and unbroken
union with His Father. " The heavenly element which forms

xiii INTRODUCTION.
the background of the first three Gospels is the atmosphere of
the Fourth.
It is quite in harmony with this characteristic of the Gospel
that it should contain such a much larger proportion of J^jJaijsi's
words than we find in the others : discourses here form the
principal part, especially in the latter half of the Gospel. Not
even in the Sermon on the Mount do we learn so much of ' the
spirit of Christ' as in the discourses recorded by S. John. And
what is true of the central figure is true also of the numerous
characters which give such life and definiteness to S. John's
narrative : they also make themselves known to us by what
they say rather than by what they do. And this suggests to us
a second characteristic.
2. No Gospel is so rich in typical but thoroughly real
and lifelike groups and individuals as the Fourth. They
are sketched, or ratherby tEeTr~words are made to sketch
themselves, with a vividness and precision which, as already
observed, is almost proof that the Evangelist was an eye
witness of what he records, and an eyewitness of immense
receptive power.
.Among the groups we have the disciples strangely misunder
standing Christ (iv. 33, xi. 12) yet firmly believing on Him
(xvi. 30) ; His_brethren, dictating a pohcy to him and not
beheving on Him (vii. 3—5) ; John's disciples, with their jea
lousy for the honour of their master (iii. 26) ; the Samaritans,
proud to believe from their own experience rather than on the
testimony of a woman (iv. 42) ; the multitude, sometimes think
ing Jesus possessed, sometimes thinking Him the Christ (vii. 20,
26, 41); the Jews, claiming to be Abraham's seed and seeking
to kill the Messiah (viii. 33, 37, 40) ; the Pharisees, haughtily
asking, 'Hath any one of the rulers or~of the Pharisees
beUeved on Him?' (vii. 48) and 'Are we also blind?' (ix. 40);
the chiefpriests, professing to fear that Christ's success will be
fatal to the national existence (xi. 48), and declaring to Pilate
that they have no king but Caesar (xix. 15). In the sketching
of these groups nothing is more conclusive evidence of the
Evangelist being contemporary with his narrative than the way

CHARACTERISTICS. xliii
in which the conflict and fluctuations between belief and un
beUef among the multitude and ' the Jews' is indicated.
The types of individual character are stiU more varied, and
as in the case of the groups they exemplify both sides in the
great conflict, as well as those who wavered between the two.
On the one hand we have the Mother of the Lord (ii. 3 — 5,
xix. 25 — 27), the beloved disciple' and his master~the Baptist
(i. 6—37, iii. 23— 36),<~ST~Andrew and Mary of Bethany, all
unfailing in their allegiance ; S. Peter faUing and risingagain to
deeper love (xviii. 27, xxi. 17); S^JPhilip rising from eager to
firm faith (xiv. 8), S. Thomas from desponding and despairing
love (xi. 16, xx. 25) to faith, hope, and love (xx. 28). There is
the sober but uninformed faith of Martha (xi. 21, 24, 27), the
passionate affection of Mary Magdalene (xx. 1 — 18). Among
conversions we have the instantaneous but deliberate conviction
of Nathanael (i. 49), the gradual but courageous progress in
belief of the schismatical Samaritan woman (see on iv. 19) and
of the uninstructed man born bUnd (see on xi. 21), and in con
trast with both the timid, hesitating confessions of Nicodemus,
the learned Rabbi (in. 1, vii. 50, xix. 39). On the other side we
have- the cowardly wavering of Pilate (xviii. 38, 39, xix. 1 — 4, 8,
12, 16), the unscrupulous resoluteness of Caiaphas (xi. 49, 50),
and the blank treachery of Judas (xiii. 27, xviii. 2 — 5). Among
the minor characters there are the ' ruler of the feast' (ii. 9, 10),
the 'nobleman' (iv. 49), the man healed at Bethesda (v. 7, 11,
14,15). If these groups and individuals are creations of the imagi
nation, it is no exaggeration to say that the author of the Fourth
Gospel is a genius superior to Shakspere.
3. From typical characters we pass on to typieal_or sym
bolical events. Symbolism is a third characteristic of this
Gospel Not merely does it contain the three great allegories
of the Sheep-fold, the Good Shepherd, and the Vine, from which
Christian art has drawn its symboUsm from the very earliest
times; but the whole Gospel from end to end is penetrated
with the spirit of symbolical representation. In nothing is this
more apparent than in the eight miracles which the Evangelist

xliv INTRODUCTION.
has selected for the illustration of his Divine Epic. His own
word for them leads us to expect this : to him they are not so
much miracles as ' signs.' The first two are introductory, and
seem to be pointed out as such by S. John (ii. 11, iv. 54). The
turning of the water into wine exhibits the Messiah's sovereign
power over inanimate matter, the healing of the official's son His
power over the noblest of living bodies. Moreover they teach
two great lessons which Ue at the very root of Christianity;
(1) that Christ's Presence hallows the commonest events and
turns the meanest elements into the richest ; (2) that the way to
win blessings is to trust the Bestower of them. The third sign,
healing the paralytic, shews the Messiah as the great Restorer,
repairing the physical as weU as the spiritual ravages of sin
(v. 14). In the feeding of the 5000 the Christ appears as the
Support of life, in the walking on the sea as the Guardian and
Guide of His followers. The giving of sight to the man born
blind and the raising of Lazarus shew that He is the source of
Light and of Life to men. The last sign, wrought by the Risen
Christ, sums up and concludes the whole series (xxi. 1 — 12).
Fallen man, restored, fed, guided, enlightened, delivered from
the terrors of death, passes to the everlasting shore of peace,
where the Lord is waiting to receive him.
In Nicodemus coming by night (hi. 2), in Judas going out into
the night (xhi. 30), in the stormy weather at the Feast of the
Dedication (x. 22), in the dusky ravine through which the Messiah
goes to meet His Passion (xvhi. 1), in the dividing of Christ's
garments, and the blood and water from His side (xix. 24, 34),
&c. &c, we seem to have instances of the same love of symbolism.
These historical details are singled out for notice because of the
lesson which Ues behind them. And if we ask for the source of
this mode of teaching, there cannot be a doubt about the answer :
it is the form in which almost all the lessons of the Old Testa
ment are conveyed. This leads us to another characteristic.
4. Though written in Greek, S. John's Gospel is in thought
and tone, and sometimes in the form of expression also, thoroughly
Hebrew, and based on the Hebrew Scriptures. Much has
been aheady said on this point in Chapter n. ii. (2) in shewing

CHARACTERISTICS. xiv
that the Evangelist must have been a Jew. The Gospel sets
forth two facts in tragic contrast : (1) that the Jewish Scriptures
in endless ways, by commands, types, and prophecies, pointed
and led up to the Christ ; (2) that precisely the people who
possessed these Scriptures, and studied them most diligently,
faded to recognise the Christ or refused to believe in Him. In
this aspect the Gospel is a long comment on the mournful text,
' Ye search the Scriptures ; because in them ye think ye have
eternal Ufe : and they are they which testify of Me. And ye will
not come to Me, that ye may have life' (v. 39, 40). To shew,
therefore, the way out of this tragical contradiction between a
superstitious reverence for the letter of the law and a scornful
rejection of its true meaning, S. John writes his Gospel. He|
points out to his fellow-countrymen that they are right in taking I
the Scriptures for their guide, ruinously wrong in the use they]
make of them : Abraham, Moses and the Prophets, rightly under
stood, will lead them to adore Him whom they have crucified.
This he does, not merely in general statements (i. 45, iv. 22, v. 39,
46), but in detail, both by allusions; e.g. to Jacob (i. 47, 51) and to
the rock in the wilderness (vn. 37), and by direct references; e.g.
to Abraham (vii. 56), to the brazen serpent (Ui. 14), to the Bride
groom (in. 29), to the manna (vi. 49), to the paschal lamb (xix.
36), to the Psalms (ii. 17, x. 34, xiii. 18, xix. 24, 37), to the Prophets
generally (vi. 45, [vii. 38]), to Isaiah (xii. 38, 40), to Zechariah
(xii. 15), to Micah (vii. 42).
AU these passages (and more might easily be added) tend to
shew that the Fourth Gospel is saturated with the thoughts,
imagery, and language of the O. T. "Without the basis of the
Old Testament, without the fullest acceptance of the unchanging
divinity of the Old Testament, the Gospel of S. John is an
insoluble riddle " (Westcott, Introduction, p. lxix.).
5. Yet another characteristic of this Gospel has been men
tioned by anticipation in discussing the plan of it (chap. I v. ii.) ;
— its systematic arrangement. It is the only Gospel which '
clearly has a plan. What has been given above as an outhne of
the plan (iv. ii.), and also the arrangement of the miracles in
section 3 of this chapter, iUustrate this feature of the Gospel.

xlvi INTRODUCTION.
Further examples in detail will be pointed out pp. lxi. — lxiv. and
in the subdivisions of the Gospel given in the notes.
6. The last characteristic which our space will allow us to
notice is its style. The style of the Gospel and of the First
Epistle of S. John is unique. But it is a thing to be felt rather
than to be defined. The most illiterate reader is conscious of"
it ; the ablest critic cannot analyse it satisfactorily. A few
main features, however, may be pointed out ; the rest being left
to the student's own powers of observation.
Ever since Dionysius of Alexandria (c. a.d. 250) wrote his
masterly criticism of the differences between the Fourth Gospel
and the Apocalypse (Eus. H. E. vn. xxv.), it has been not un
common to say that the Gospel is written in very pure Greek,
free from all barbarous, irregular, or uncouth expressions. This
is true in a sense ; but it is somewhat misleading. The Greek
of the fourth Gospel is pure, as that of a Greek Primer is
pure, because of its extreme simplicity. And it is faultless for
the same reason ; blemishes being avoided because idioms and
intricate constructions are avoided. Elegant, idiomatic, classical
Greek it is not. — _"~
(a) This, therefore, is one element in the style, — extreme
simplicity. The clauses and sentences are connected together by
simple conjunctions co-ordinately ; they are not made to depend
one upon another ; iv avra> £a>t) tfv, Kal t\ Jwrj tfv to (pas t. dvdpni-
iriev, not ^ rjv r. (pas. Even where there is strong contrast in
dicated a simple Kai is preferred to dWd, Kairoi or 8p.tas ; els to
'I8ia rji\6ev, Kal oi ibioi ov 7rapeKa^ov (i. 11). In passages of great
solemnity the sentences are placed side by side without even a
conjunction; direKpidr] 'irjaovs... a7reKpi6ri 6 UtXdros. . .dneKp tdr) 'h)-
o-ovs (xviii. 34 — 36). The words of others are given in direct not
in obhque oration. The first chapter (19—51), and indeed the
first half of the Gospel, abounds in iUustrations.
(6) This simple co-ordination of sentences and avoidance of
relatives and dependent clauses involves a good deal of repeti
tion ; and even when repetition is not necessary we find it em
ployed for the sake of close connexion and emphasis. This con
stant repetition is very impressive. A good example of it is where

CHARACTERISTICS. xlvii
the predicate (or part of the predicate) of one sentence becomes
the subject (or part of the subject) of the next; or where the
subject is repeated ; 'Eyo! elp.i 6 iroi^v 6 koX6s' o iroi|i.'f)v 6 koXos
t. l/fu^r/i/ avrov tWtjuiv vnep t. irpofiaTiov (x. 11) ; to (pais iv "rfj o-kotCo.
(paivel, Kai ^ o-kotio. avrb ov KareXaftev (i. 5) ; iv dpxfj V" ° sKifyas, Kal
o \6yos ty irpbs rbv deov, ko\ debs rjv 6 X6\os (i. 1). Comp. xiii. 20,
xv. 19, xvii". 9, 16, &c. Sometimes instead of repeating the subject
S. John introduces an apparently superfluous demonstrative pro
noun ; o tuv els rbv koXitov tov irarpbs Iksivos ify\yi\uaTO (i. 18) ; o Se
£rjTtov ttjv ho£av tov irepyfravros avrbv oStos dXrjdijs iariv (vii. 18).
Comp. v. 11, 39, xiv. 21, 26, xv. 5, &c. The personal pronouns
are frequently inserted for emphasis and repeated for the same
reason. This is speciaUy true of 'Eyw in the discourses of Christ.
(c) Although S. John connects his sentences so simply, and
sometimes merely places them side by side without conjunctions,
yet he very frequently points out a sequence in fact or in thought.
His two most characteristic particles are ovv and tva. Ovv occurs
almost^exclusiveIy"in narrative, and points" out ffiaFone fact is- a
consequence of another, sometimes in cases where this would not
have been obvious ; rjk&ev oZv rrdXiv els tt)v Kara (iv. 46), because
of the welcome He had received there before ; itfrow oSv avrbv
mao-ai (vii. 30), because of His claim to be sent from God. Comp.
vii. 40, 45, viii. 12, 21, &c. &c. — While the frequent use of ovv
points to the conviction that nothing happens without a cause,
the frequent use of tva points to the belief that nothing happens
without a purpose. S. John uses tva not only where some other
construction would have been suitable, but also where another con
struction would seem to be much more suitable ; ovk elp\ agios tva
Avo-co (i. 27) ; ipbv /3p<Sud iariv tva iroitjaco to BeX-qpa (iv. 34) ; tovto
iariv rb epyov tov Oeoii tva trio-revr/re (vi. 29); ris ijpaprev. . .tva
ry(p\bs yewqdrf ; (ix. 2). S. John is specially fond of this con
struction to point out the working of.the JQivine_purp_ose, as- in
some of the instances just given (comp. v. 23, vi. 40, 50, x. 10, xi.
42, xiv. 16, &c. &c.) and in particular of the fulfilment of prophecy
(xvhi. 9, xix. 24, 28, 36). In this connexion an elhptical expres
sion dXX' tva ( =but this was done in order that) is not uncommon ;
ovre ovtos ijpapTev ovre oi yoveis avrov, dXA* tva <pavepa>6rj k.t.X. (ix.

xlviii INTRODUCTION.
3 ; comp. xi. 52, xiv. 31, xv. 25, xviii. 28). Of the other very
numerous Greek particles he uses but few ; chiefly Kai (very fre
quent), he, as and Kadds (frequent), fiev (rather rare).
(d) S. John, full of the spirit of Hebrew poetry, frequently
employs that parallelism which to a large extent is the very
form of Hebrew poetry: 'A servant is not greater than his
lord ; neither one that is sent greater than he that sent him'
(xiii. 16); 'Peace I leave with you, My peace I give unto you...
Let not your heart be troubled, neither let it be fearful' (xiv.
27). Sometimes the parallelism is antithetic, and the second
clause denies the opposite of the first ; ' He confessed, and
denied not' (i. 20); 'I give unto them eternal Ufe, and they
shall never perish' (x. 28). Comp. iii. 11, v. 37, vi. 35, 55, 56,
xv. 20, xvi. 20.
(e) Another pecuharity, also of Hebrew origin, is minuteness
of detail. Instead of one word summing up the whole action,
S? John uses two or three stating the details of the action;
i]piiTT|(rav avrbv Kai etirav avrtS (i. 25) ; EfiapTipt]<rev 'laavvT/s \tyav
(i. 32); expafev ovv iv Ta Upu> SiSdo-xuv Kal \4yuiv (vii. 28).
The frequent phrase aireKpidt} xal elirev iUustrates both this par
ticularity and also the preference for co-ordinate sentences (a).
'KireKpldt) kcu elirev occurs thirty-four times in S. John, and only
two or three times in the Synoptists, who commonly write diro-
Kpideis emev or direKpldrj Xeymv.
(/) In conclusion we may notice a few of S. John's favour
ite words and phrases ; peveiv especially in the phrases express
ing abiding in one another; iriareveiv ets riva, dXTjdijs, d\r]div6s,
dXrjd&s, dXrjdeia, aKorla of moral darkness, to ipas of spiritual
light, £ar), dydm), dyairav, (pavepovv, paprvpia, paprvpetv, £ar) alii
vios, napprjalq, rbv Xoyov tov epbv rqpeiv, oi 'lovhaioi of the oppo
nents of Christ ; o Koapos, of those alienated from Christ. The
foUowing words and phrases are used by S. John only ; 6 irapd-
kXijtos ofthe Holy Spirit, 6 Xoyos of the Son, povoyevys of the Son,
igeXdetv ek tou deov or irapa tov deov or dirb deov of the Son, rideval
rbv ¦yji-vxvv airov of Jesus Christ, o Spxav tov Koapov tovtov of
Satan, ij iaxdri) ijpepa, dpi)v dpijv.
These characteristics combined form a book which stands

RELATION TO SYNOPTICS. xlix
alone in Christian literature, as its author stands alone among
Christian teachers ; the work of one who for threescore years
and ten laboured as an Apostle. Called to follow the Baptist
when only a lad, and by him soon transferred to the Christ, he
may be said to have been the first who from his youth up was a
Christian. Who, therefore, could so fitly grasp and state in
their true proportions and with fitting impressiveness the great
verities of the Christian faith? He had had no deep-seated
prejudices to uproot, like his friend S. Peter and others who
were called late in Ufe. He had had no sudden wrench to
make from the past, hke S. Paul. He had not had the trying
excitement of wandering abroad over the face of the earth, like
most of the Twelve. He had remained at his post at Ephesus,
directing, teaching, meditating ; until at last when the fruit was
ripe it was given to the Church in the fulness of beauty which it
is still our privilege to possess and learn to love.

CHAPTER VI.
ITS RELATION TO THE SYNOPTIC GOSPELS.
The Fourth Gospel presupposes the other _three; the Evan
geUst assumes that the contents oFEispredecessors' Gospels axe
known to his readers. The details of Christ's birth are summed
up in 'the Word became flesh.' His subjection to His parents
is impUed by contrast in His reply to His mother at Cana. The
Baptism is involved in the Baptist's declaration, 'I have seen
(the Spirit descending and abiding on Him) and have borne
witness' (i. 34). The Ascension is promised through Mary
Magdalene to the Apostles (xx. 17), but left unrecorded. Chris
tian Baptism is assumed in the discourse with Nicodemus, and
the Eucharist in that on the Bread of Life; but the reference
in each case is left to speak for itself to Christians familiar
with both those rites. S. John passes over their institution in
silence. ST JOHN d

1 INTRODUCTION.
The differences between the Fourth Gospel and the three
first are real and very marked : but it is easy to exaggerate
them. They are conveniently grouped under twoheads ; (1) dif
ferences as to the scene and extent of Christ's ministry ; (2) dif
ferences as to the view given of His Person.
(1) With regard to the~frrst7it is urged that the Synoptists
represent our Lord's ministry as lasting for one year only,
including only one Passover and one visit to Jerusalem, with
which the ministry closes. S. John, however, describes the
ministry as extending over three or possibly more years, in
cluding at least three Passovers and several visits to Jerusalem.
In considering this difficulty, if it be one, we must remember
two things : (a) that all four Gospels are very incomplete and
contain only a series of fragments ; (b) that the date and dura
tion of Christ's ministry remain and are likely to remain un
certain, (a) In the gaps in the Synoptic narrative there is
plenty of room for all that is pecuUar to S. John. In the spaces
deUberately left by S. John between his carefully-arranged scenes
there is plenty of room for all that is peculiar to the Synoptists.'
When aU have been pieced together there still remain large
interstices which it would require at least four more Gospels to
fill (xxi. 25). Therefore it can be no serious difficulty that so
much of the Fourth Gospel has nothing parallel to it in the
other three. (6) The additional fact of the uncertainty as to
the date and duration of the Lord's public ministry is a further
explanation of the apparent difference in the amount of time
covered by the Synoptic narrative and that covered by the
narrative of S. John. There is no contradiction between the
two. The Synoptists nowhere say that the ministry lasted for
only one year, although some commentators from very early
times have proposed to understand 'the acceptable year of the
Lord' (Luke iv. 19) literally. The three Passovers of S. John
(ii. 13, vi. 4, xi. 55 ; v. 1 being omitted as very doubtful) compel
us to give at least a little over two years to Christ's ministry.. But
S. John also nowhere implies that he has mentioned all the
Passovers within the period ; and the startUng statement of
Irenaeus (Haer. n. xxii. 5) must be borne in mind, that our

RELATION TO SYNOPTICS. li
Lord fulfilled the office of a Teacher until He was over forty
years old, "even as the Gospel and all the elders bear witness,
• who consorted with John the disciple of the Lord in Asia,
(stating) that John had handed this down to them." Irenaeus
makes the ministry begin when Christ was nearly thirty years
of age (Luke iii. 23); so that he gives it a duration of more than
ten years on what seems to be very high authority. All that
can be affirmed with certainty is that the ministry cannot have
begun earher than a.d. 28 (the earlier alternative for thej
fifteenth year of Tiberius ; Luke hi. 1) and cannot have ended
later than a.d. 37, when Pilate was recaUed by Tiberius shortly
before his death. Indeed as Tiberius died in March, and Pilate
found him aheady dead when he reached Rome, the recall
probably took place in a.d. 36 ; and the Passover of a.d. 36
is the latest date possible for the Crucifixion. Chronology is
not what the Evangehsts aimed at giving us ; and the fact that
S. John spreads his narrative over a longer period than the
Synoptists will cause a difficulty to those only who have mis
taken the purpose of the Gospels.
(2) As to the second great difference between S. John and
the Synoptists, it is said thatj" while they represent Jesus as
a great Teacher and Reformer, with the powers and authority
of a Prophet, who exasperates His countrymen by denouncing
their immoral traditions, S. John gives us instead a mysterious
Personage, invested with Divine attributes, who infuriates the
hierarchy by claiming to be one with the Supreme God. It is
urged, moreover, that there is a corresponding difference in the
teaching attributed to Jesus in each case. The discourses in
the Synoptic Gospels are simple, direct, and easily intelUgible,
inculcating for the most part high moral principles, which are
enforced and illustrated by numerous parables and proverbs.
Whereas the discourses in the Fourth Gospel are many and
intricate, inculcating for the most part deep mystical truths,
which are enforced by a ceaseless reiteration tending to obscure
the exact Une of the argument, and illustrated by not a single
parable properly so called.
These important differences may be to a very great extent
d2

4ii INTRODUCTION.

by two considerations : (a) the peouUarities of S.
John's own temperament; (b) the circumstances under which
he wrote, (a) The main features of S. John]s_cJiara,cter, so far
as we can gather them from history and tradition, have been
stated above (chapter I. ii.), and we cannot doubt that they
have affected not only his choice of the incidents and discourses
selected for narration, but also his mode of narrating them. No
doubt in both he was under the guidance of the Holy Spirit
(xiv. 26) : but we have every reason for supposing that such
guidance would work with, rather than against, the mentaLen-
dowments of the person guided. To what extent the substance
and form of his Gospel has been influenced by the intensity of
his own nature we cannot tell; but the 'intensity is there, both
in thought and language, both in its devotion and in its stern
ness; and the difference from the Synoptists shews that some
influence has been at work. (b) The circumstances under
which S. John wrote will carry us still further. They are very
different from those under which the first Gospels were written.
Christianity had grown from infancy to manhood and beUeved
itself to be near the great consummation of the Lord's return.
It was 'the last time.' Antichrist, who, as Jesus had foretold,
was to precede His return, was already present in manifold
shapes in the world (1 John ii. 18). In the bold speculations
which had mingled themselves with Christianity, the Divine
Government of the Father and the Incarnation of the Son were
being explained away or denied (1 John ii. 22, iv. 3). The
opposition, shewn from the first by 'the Jews' to the disciples
of the Teacher whom they had crucified, had settled down into
a relentless hostility. And while the gulf between Christianity
and Judaism had thus widened, that between the Church and
the world had also become more evident. The more the
Christian reaUsed the meaning of being 'born of God,' the
more manifest became the truth, that ' the whole world lieth in
the evil one ' (1 John v. 18, 19). A Gospel that was to meet the
needs of a society so changed both in its internal and external
relations must obviously be very different from those which had
suited it3 infancy. And a reverent mind will here trace the

RELATION TO SYNOPTICS. liii
Providence of God, in that an Apostle, and he the Apostle
S. John, was preserved for this crisis. It is scarcely too much
to say that, had a Gospel, claiming to have been written by him
near the close of the first century, greatly resembled the other
three in matter and form, we should have had reasonable
grounds for doubting its authenticity. (The special difficulty
with regard to the discourses as reported by the Synoptists and
by S. John is discussed in the introductory note to chap, iii.)
It must be remarked on the other side that, along with these
important differences as regards the things narrated and the
mode of narrating them, there are coincidences less conspicuous,
but not less real or important.
Among the most remarkable of these are the characters of
the Lord, of S. Peter, of Mary and Martha, and of Judas. The
similarity in most cases is too subtle for the picture in the
Fourth Gospel to have been drawn from that in the Synoptic
account. It is very much easier to beUeve that the two pictures
agree because both are taken from life.
The invariable use by the Synoptists of the expression ' Son
of Man ' is rigidly observed by S. John. It is always used by
Christ of Himself ; never by, or of, any one else. See notes on
i. 51 ; and also on u. 19 and xvni. 11 for two other striking
coincidences. The student wiU find tabulated lists of minor coincidences in
Dr Westcott's Introduction, pp. Ixxxii., lxxxiii. He sums up
thus : "The general conclusion stands firm. The Synoptists
offer not only historical but also spiritual points of connexion
between the teaching which they record and the teaching in the
Fourth Gospel ; and S. John himself in the Apocalypse com
pletes the passage from the one to the other.''

liv INTRODUCTION.
CHAPTER VII.
ITS RELATION TO THE FIRST EPISTLE.
The chronological relation of the Gospel to the First Epistle
of S. John cannot be determined with certainty. The Epistle
presupposes the Gospel in some shape or other : but as the
Gospel was given orally for many years before it was written,
it is possible that the Epistle may have been written first.
Probably they were written within a few years of one another.
whichever was written first of the two. The Epistle is a philo-
«opHcaJl^s.mpamon Jffi jhe^jGospel ; either an mtroduction or a
supplement to it. The Gospel is a summary of Christian jTheo-
logy, the Epistle is a summary of Christian Ethics. The one
shews the Divine Life in the Person of Christ, the other shews it
in the Christian.
In comparing the Fourth Gospel with the Synoptists we
found great and obvious differences, accompanied by real but
less obvious correspondences. Here the opposite is rather the
case. The coincidences both in thought and expression be
tween the Gospel and the First Epistle of S. John are many
and conspicuous ; but closer inspection shews some important
differences. The object of thfi Gospel, as we have seen, is to create a con-
viction 'that^Jesus is the Christ, the SorTof GodT "TES object
of theEpistle is rather to insist that the Son of God is Jesus.
The Gospel starts from the historical human Teacher and
proves that He is Divine ; the Epistle starts rather from the
Son of God and contends that He has come in the flesh. Again,
the Gospel is not polemical ; the trutn is stated rather than
error attacked. In theEpistle definite _errors, especiaUy those
of Cerinthus, are attacked.
The lesson of both is one and the same ; faith in Jesus Christ
leading to feUowship with Him, and through feUowship with
Him to feUowship with the Father and with one another : or, to
sum up all in one word, Love.

TEXT. Iv

CHAPTER VIII.
THE TEXT OF THE GOSPEL.
The authorities are abundant and various. It will suffice to
mention twelve of the most important; six Greek MSS. and
six Ancient Versions. Greek Manuscripts.
Codex Sinaiticus (h). 4th century. Discovered by Tisch
endorf in 1859 at the monastery of S. Catherine on Mount
Sinai, and now at St Petersburg. The whole Gospel.
Codex Alexandrinus (A). 5th century. Brought by Cyril
Lucar, Patriarch of Constantinople, from Alexandria, and after
wards presented by him to Charles I. in 1628. In the British
Museum. The whole Gospel, excepting vi. 50 — viii. 52.
Codex Vaticanus (B). 4th century, but perhaps later than
the Sinaiticus. In the Vatican Library. The whole Gospel.
Codex Ephraemi (C). 5th century. A palimpsest : the
original writing has been partiaUy rubbed out and the works of
Ephraem the Syrian have been written over it. In the National
Library at Paris. Eight fragments ; i. 1 — 41 ; iii. 33 — v., 16 ;
vi. 387— vii. 3; vin. 34 — ix. 11 ; xi. 8 — 46; xiii. 8 — xiv. 7; xvi.
21 — xviii. 36 ; xx. 26— xxi. 25.
Codex Bezae (D). 6th or 7th century. Given by Beza to
the University Library at Cambridge in 1581. Remarkable for
its interpolations and various readings. The whole Gospel,
excepting i. 16 — ui. 26 : but xviii. 13 — xx. 13 is by a later hand,
possibly from the original MS.
Codex Regius Parisiensis (L). 8th or 9th century. Nearly
related to the Vaticanus. At Tours. The whole Gospel, ex
cepting xxi. 15 — xxi. 25. Ancient Versions.
Old Syriac (Curetonian). 2nd century. Four fragments;
i, — 42; ih. 5 — vii. 35; vii. 37 — viii. 53, omitting vii. 53 — viii. 11;
xiv. 11—29.

lvi INTRODUCTION.
Vulgate Syriac (Peschito= 'simple' meaning perhaps 'faith
ful'). 3rd century. The whole Gospel.
Harclean Syriac (a revision of the Phuoxenian Syriac, which
is a servile translation of the 6th century). 7th century. The
whole Gospel.
Old Latin (Vetus Latina). 2nd century. The whole Gospel
in several distinct forms.
Vulgate Latin (mainly a revision of the Old Latin by Je
rome, a.d. 383—5). 4th century. The whole Gospel.
Memphitic (Coptic, in the dialect of Lower Egypt). 3rd
century. The whole Gospel.
Besides many other MSS. of every degree of excellence, and
some other Ancient Versions, there is also the evidence of the
Fathers. We have considerable fragments of the commentaries
of Origen and Theodore of Mopsuestia, nearly the whole of that
of Cyril of Alexandria, and the Homilies of Chrysostom and
Augustine. In addition to these must be mentioned valuable
quotations from the Gospel in various Greek and Latin writers
in the second, third and fourth centuries. Quotations by
writers later than the fourth century are of little or no value.
By that time the corruption of the text was complete. The
Diocletian persecution had swept away a large majority of the
ancient copies, and a composite text emanating mainly from
Constantinople graduaUy took their place.
Our main authorities, therefore, are the most ancient MSS.,
Versions, and Fathers. How are these authorities to be used ?
Our object in each disputed case wiU be to ascertain the oldest
reading ; and unless strong arguments against the authenticity
of the earUest reading exist, its antiquity will be decisive in
its favour. But the date of a MS. is not the same thing as the
date of the text which it represents. Some MSS., as NBD,
contain a text which can be traced back to the end of the
second century. Others, as A, contain a text which is very
little older than the MS. itself. Very few readings in the
Gospels which are not supported by either B or N or D are
likely to be the true reading. Of these three very ancient
authorities, B is the purest, D very much the most corrupt.

TEXT. Ivii
But in a very large number of disputed passages B and X will
be found to agree. In that case our choice is not difficult : it is
where these two separate, and where neither of them has a very
decided preponderance of support from other ancient authorities,
that serious doubt arises. As between B N on the one hand and A
with its common supporters on the other we need not hesitate.
It is easy in most cases to see how the reading of BK has been
softened or amplified into the reading of A; very difficult to see
what oould have induced copyists to alter the smooth readings
of A into the harsher readings of BN, or why when A makes
the EvangeUsts agree the scribes of BK should make them
differ. AU the probabilities shew that the text of A has been
developed out of a text very similar to that of BK, not the text
of BK manufactured by the mutilation of one similar to A. A
few simple examples wiU illustrate this.
In i. 26, 27 the text of BK stands thus ; —
'Eyw jSanrifca iv vSan' peaos vpav ottjkei ov vpels ovk oidare,
diriaa pov epxopevos, ov ovk elp\ [iya] agios tva Xvaco k.t.X.
The text of A stands thus ; —
'Ey<B )3a7m'f<a iv vSan' peaos o\ iipav €0-rr)Kev ov i5/zeis ovk
otSare. avros loriv 6 oiriaa pov epxopevos, 8s fyi/irpoerWv p.ov Y&yo-
vtv, ov iya ovk eljxl agios tva Xvaa k.t.X.
(1) The insertion of Se certainly makes the sentence less
harsh. (2) earrjKev is a very common form, an^nei a rare one.
(3) avros eanv 6 fills up the construction and assimilates the
passage to v. 30: and other MSS. shew the assimilation in
another form ; ovtos iariv, or avros eanv ov elirov. (4) The in
sertion hs epirpoadev pov yiyovev assimilates the passage to vv. 15,
30. (5) The transposition of iyd (omitted by K) gives emphasis
to the Baptist's self-humihation. In all these cases the change
from BK to A is much more intelligible than the change from A
to BK. What could induce a copyist to omit Se, to change
earijKev into ortjKei, to create differences between this passage and
vv. 15, 30, to weaken the Baptist's humility ? The inference is
that BK have the earlier reading and A the derived or corrupted
reading. The following table contains evidence pointing in the
same direction : —

lviii

INTRODUCTION.

Reference. i. 39.
iv. 46, vi. 14.
iv. 42.
vi. 40
ix. 6
ix. 14
x. 27
xii. 7

Reading of BJ<-
6\p<;crd€ omitomit
tov irarpds fiov
omit

Reading of A.
l8<ST€
O 'ItJO"OVS
6 XpKTTOS
tov ireftif/avrds fie
rov tu^Aov

ev fj Tjfiepq.
ctKOvovaw

otb
afcov'et

a</)6S aVTVV LVa

dif>€<; avnjv...
...TCTTj'piJKei'

Proiaiife cause of corruption.
Assimilation to i. 47.
Insertion for clearness.
Explanatory gloss.
Assimilation to vi. 39.
Insertion for clearness.
Simplification.
Grammatical correction.
To avoid a difficulty of
meaning.

Similarly in i. 43, xxi. 15, 16, 17, BK give John as the father
of S. Peter, while A gives Jonas in harmony with Matt. xvi. 17.
From the notes on the text at the head of the notes on each
chapter the student may coUect many other instances ; all
tending to shew that the change from BK to A is much more
probable than the converse change, and that therefore A is a
corruption of BK rather than BK of A His attention is speci
ally directed to i. 16, 18, ih. 15, 34, iv. 51, v. 3, 4, 16, 37, viii. 59,
ix. 4, 11, x. 12, 29, 38, xi. 19, xii. 1, 7, 13, xiii. 2, xiv. 4, 10, 23,
xvn. 22, xviii. 10, 29, 30, xix. 7, 26, 27, 29, xx. 16, xxi. 6.
It is admitted on aU hands that the history of the text in the
second, third and fourth centuries is that of a gradual corrup
tion. It is sometimes assumed that about the fourth century a
process of purification began, and that later texts are conse
quently less corrupt than earher ones. Of this supposed process
of purification there is absolutely no evidence whatever. The pro
cess which shews itself with ever-increasing vigour in the fourth
century is that of eclecticism ; a picking-out from various sources
of those readings which reduced differences and difficulties to a
minimum. Whereas it is a recognised principle of textual cri
ticism that the more difficult reading is the more likely to be the
true one.
It is easy to get a very exaggerated idea of the amount of
uncertainty which exists respecting the text of N.T. " If com
parative trivialities, such as changes of order, the insertion or
omission of the article with proper names, and the Uke, are set
aside, the words in our opinion stiU subject to doubt can hardly
amount to more than a thousandth part of the N.T." (Westcott
and Hort, The N.T. in Greek, I. p. 561). Every reader of the
Greek Testament who can afford the time should study the work
just quoted. Those who cannot, should read Hammond's Out-

LITERATURE. lix
lines of Textual Criticism, a short, clear, and interesting state
ment of the main facts in a very inexpensive manual. Here, or
in Scrivener's Introduction to the Criticism of N.T., or in Vol. i.
of Alford's Greek Testament, will be found information respect
ing the less important MSS. sometimes cited in this volume.

CHAPTER IX.
THE LITERATURE OS THE GOSPEL.
It would be impossible to give even a sketch of this within
a small compass, so numerous are the works on S. John and his
writings. All that wiU be attempted here will be to give more
advanced students some information as to where they may look
for greater help than can be given in a handbook for the use of
schools. Of the earliest known commentary, that of Heracleon (c. a.d.
150), only quotations preserved by Origen remain. Of Origen's
own commentary «(c. A.D. 225 — 235) only portions remain. Of
the Greek commentators of the fourth century, Theodorus of
Heraclea and Didymus of Alexandria, very little has come
down to us. But we have S. Chrysostom's 88 Homilies on the
Gospel, which have been translated in the Oxford 'Library of
the Fathers.' S. Augustine's 124 Lectures (Tractatus) on S. John
may be read in the 'Library of the Fathers,' or in the new
translation by Gibb, published by T. & T. Clark, Edinburgh.
But no translation can fairly represent the epigrammatic fulness
of the original. The Commentary of Cyril of Alexandria has been
translated by P. E. Pusey, Oxford, 1875. With Cyril the Une
of great patristic interpreters of S. John ends.
The Catena Aurea of Thomas Aquinas (c. a.d. 1250) was
pubUshed in an EngUsh form at Oxford, 1841 — 45. It consists
of a ' chain' of comments selected from Greek and Latin authors.
Unfortunately Thomas Aquinas was the victim of previous
forgers, and a considerable number of the quotations from early
authorities are taken from spurious works.

lx INTRODUCTION.
Of modern commentaries those of Cornelius a Lapide (Van
der Steen) and Maldonatus in the sixteenth century and of
Lampe in the eighteenth must be mentioned. The last has
been a treasury of information for many more recent writers.
The following foreign commentaries have all been published
in an English form by T. & T. Clark, Edinburgh ; Bengel,
Godet, Luthardt, Meyer, Olshausen, Tholuck. Of these the
works of Godet and Meyer may be specially commended. The
high authority of Dr Westcott pronounces the commentary of
Godet, "except on questions of textual criticism,'' to be "unsur
passed" — we may add, except by Dr Westcott's own.
Among original EngUsh commentaries those of Alford, Dun-
weU, McCleUan, Milligan, Watkins, and Wordsworth are or are
becoming well known to aU students. But immensely superior
to aU preceding works is that by Dr Westcott, Murray, 1882.
Other works which give very valuable assistance are EUicott's
Historical Lectures on the Life of our Lord, Field's Otium Nor-
vicense, Pars ni, Liddon's Bampton Lectures, 1866, Lightfoot On
a Fresh Revision of the N.T., F. D. Maurice's Gospel of St John,
Moulton's edition of Winer's Grammar*, Sanday's Authorship
and Historical Character of the Fourth Gospel, and The Gospels
in the Second Century, and Westcott's Introduction to the Study
of the Gospels, and Characteristics of the Gospel Miracles, and The
Gospel of the Risen Lord.
The present writer is bound to express his obligations, in
some cases very great, to most of the works mentioned above,
as weU as to many others. It was originaUy intended that
Dr Sanday should undertake the present commentary, but press
of other work induced him to ask leave to withdraw after
having written notes on the greater part of the first chapter.
His successor has had the advantage of these notes and has
made large use of them, and throughout has in some measure
remedied the loss caused by Dr Sanday's retirement by fre
quently quoting from his work on the Fourth GospeL now
unfortunately out of print.
* Beferences to Winer in this volume are to Moulton's edition, 1877.

ANALYSIS. lxi

ANALYSIS OE THE GOSPEL IN DETAIL.
. 1—18. THE PROLOGUE.
1. The Word in His own nature (1 — 5).
2. His revelation to men and rejeotion by them (6 — 13).
3. His revelation of the Father (14—18).
19— XJX 50. THE MINISTRY.
a. I. 19—11. 11. The Testimony.
1. The Testimony of the Baptist (i. 19—37)
to the deputation from Jerusalem (19 — 28),
to the people (29—34),
to Andrew and John (35 — 37).
2. The Testimony of Disciples (i. 38—51).
3. The Testimony of the First Sign (ii. 1—11).
6. H. 13— XI. 57. The Work.
1. The Work among Jews (ii. 13— iii. 36).
First cleansing of the Temple (13 — 22).
Belief without devotion (23 — 25).
The discourse with Nicodemus (iii. 1 —21).
The baptism and final testimony of John (22 — 36).
2. The Work among Samaritans (iv. 1 — 42).
3. The Work among Galileans (iv. 43 — 54).
4. The Work and conflict among mixed multitudes (v. — ix.).
(a) Chbist the Source of Life (v. ).
The sign at the pool of Bethesda (1 — 9).
The sequel of the sign (10 — 16).
The discourse on the Son as the Source of Life (17-
47).

lxii INTRODUCTION.
(j3) Christ the Support of Life (vi.).
The sign on the land; feeding the 5000 (1 — 15).
The sign on the lake; walking on the water (16 — 21).
The sequel of the two signs (22 — 25).
The discourse on the Son as the Support of Life (26 —
59).
Opposite results of the discourse (60— 71).
(7) Christ the Source of Truth and Light (vii. viii.).
The controversy with Sis brethren (vii. 1 — 9).
The discourse at the F. of Tabernacles (10 — 39).
Opposite results of the discourse (40 — 52).
[The woman taken in adultery (vii. 53 — viii. 11)].
Christ's true witness to Himself and against the Jews
(viii. 12—59).
Christ the Source of Truth and Life illustrated
by A Sign (ix.).
The prelude to the sign (1 — 5).
The sign (6—12).
Opposite results of tlie sign (13 — 41).
(5) Christ is Love (x.).
Allegory of the Door of the Fold (1—9).
Allegory of the Good Shepherd (11 — 18).
Opposite resultn of the teaching (19 — 21).
The discourse at the F. of the Dedication (22 — 38).
Opposite results of the discourse (39 — 42).
Christ is Love illustrated by a Sign (xi.).
The prelude to the sign (1 — 33).
The sign (33— 14).
Opposite results of the sign (45 — 57).
c. XII. The Judgment.
1. The Judgment of men (1—36).
The devotion of Mary (1 — 8).
The hostility of the priests (9 — 11).
The enthusiasm of the people (12 — 18).
The discomfiture of the Pharisees (19).
The desire of the Gentiles (20-^33).
The perplexity of the multitude (34—36).

ANALYSIS. lxiii
2. The Judgment of the EvangeUst (37—43).
3. The Judgment of Christ (44—50).
XIH.— XX. THE ISSUES OF THE MINISTRY.
d. XHI.— XVII. The inner Glorification of Christ In His last
Discourses.
1. His love in Humiliation (xiii. 1 — 30).
2. His love in keeping His own (xiii. 31 — xv. 27).
Their union with Him illustrated by the allegory of
the Vine (xv. 1—11).
Their union with one another (12 — 17).
The hatred of theworld to bothHim andthem (18 — 25).
3. The Promise of the Paraclete and of Christ's Return (xvi.).
The World and the Paraclete (xvi. 1 — 11).
The disciples and the Paraclete (12 — 15).
The sorrow turned into joy (16 — 24).
Summary and conclusion (25 — 33).
4. The Prayer of the Great High Priest (xvii.).
The prayer for Himself (xvii. 1 — 5),
for the Disciples (6 — 19),
for the whole Church (20—26).
e. XVIIT. XIX. The outer Glorification of Christ In His Passion.
1. The Betrayal (xviii. 1—11).
2. The Jewish or Ecclesiastical Trial (12—27).
3. The Roman or CivU Trial (xviii. 28— xix. 16).
4. The Death and Burial (xix. 17—42).
The crucifixion and the title on the cross (17 — 22).
The four enemies and the four friends (23 — 27).
The two words, 'I thirst,' ' It is finished' (28—30).
The hostile and the friendly petitions (31 — 42).
/. XX. The Resurrection and threefold Manifestation of Christ.
1. The first Evidence of the Resurrection (1 — 10).
2. The Manifestation to Mary Magdalene (11—18).
3. The Manifestation to the Ten and others (19—23).
4. The Manifestation to S. Thomas and others (24—29).
5. The Conclusion and Purpose of the Gospel (30, 31).

lxiv INTRODUCTION.
XXI. THE EPILOGUE OR APPENDIX.
1. The Manifestation to the Seven and the Miraculous Draught
of Fishes (1—14).
2. The Commission to S. Peter and Prediction as to his Death
(15—19).
3. The misunderstood Saying as to the Evangelist (20—23).
i. Concluding Notes (21, 25).

EYArTEAION KATA IQANNHN
uM- C^cV £ to ' C&£, f. ts-
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far) rjv ro <jbe5? r&v avQpooirav. s Kal ro <po3<; ev rfj aKoria
(paivei, xal r) crKoria avro ov KareKafSev.
*'JLyevero dvQp(oiro<;, direffTaXfievos irapd Qeov, ovo-
p,a avroj ,ladvvr}<s' ' ovro<; rj\Qev el? fiaprvpiav, iva
fiapTvp^a-n irepl rov (pwros, iva irdvres iriareiio-axTiv
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irepl rov <J)u)t6$. 9 r)v ro ^to? ro d\7)Qiv6v £ tpmri^ei
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kqa/Mcp i)v, Kal 6 Kgafwi St avrov eyevero, xal 6 Kgg-fios
avrov ovk eyvco. et? ra ibia rjKvev, Kai oi ibioi avrov
ov irapeKafSov. 12 oa~oi Se ekafiov avrov, eSaiKev avrol<;
ejpviriav reKva deov yeveordai, tor iriaTevovoriv et? to
b'vojjLa avrov, ls ot ovk el; aifidroiv ovSe ex deXr}p,aro<s
aapKOS ovSe Sk de\ijfiaro<i dvSpos aXX' e'« Qeov eyevvfj-
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Kal eQeatrdfieQa rrjv S6£gv avrov, Soljav oj? fiovoyevovs
irapd irarpoi, ir\/qpr}<; xapiroi; Kal d\r)Qeia<;. 15 'Itaawij?
ST JOHN I

EYArrEAION I. is

fiaprvpel irepl "avrov Kal KeKpayev XeycoV Ovro<; -rjv ov
eiirov, \J oTnam fiov epxofievo<; efiirpoaaev fiov yeyo
vev, oti irp5fr6<i fiov fjv." 16ori Ik tov irXriawfiaro<$~av-
rov 7]fiel<i iravres iXdf3ofievs Kal x^Plv dvrl x"-PlT0<i'
"'or i 6 v6fio<; Sid Mcovaew; iSoQn, ij %apt? Kal r) aXrjQeia
Sia Irjaov Xpiarov iyevero. 18Qeov ovSet? ewpaxev irw-
irore' fiovoyevrj<;_Qeo<; 6 a>v et? rov koXitov tov irarpbs
€Kelvo<; i^yijaaro.
19 V \ II s \ c / f, ,T . ./ ,
ivat avrrj eanv tj fiaprvpia tov iwavvov, ore air-
eareiXav 7rpo? avrov ol 'JovSaioi if; 'lepoaoXvfiav lepels
Kal Aeuetra? Xva ipcorijawaiv avrov, 2i) ti? et; ™ Kal
eofioXoyrjuev Kal ovk r)pvr)aaro, Kal cofioXoyrjaev on
'E70J ovk elfil 6 Xpiarov. 21«at ijpmrifaav avrov, Tt
ovv; 'HXtffl? et uv; Kal Xeyei, Ovk elfil. 'O irpo-
(prjrrfi el av; Kal direKpiQv, Ov. welirav ovv avroj,
Tt? et; iva diroKpiaiv SdSfiev rot<; irifiyjraaiv rjfid<;m ri
Xeyei? irepl aeavrov; 23 e(pn, 'Eyoj djcovr) ftoojvro? iv rrj
epr/fia, EvQvvare rrjv 6S6v Kvpiov, Ka0a)<; elirev 'Herata?
6 irpotpr/Tr)*;. M Kai direaraXfievot rjaav e'« tojv <J>apt-
aalcoV ^ Kal r}pa>rrjaav avrov Kal elirav avrai, Tt ovv
/3airriget<;, el ad ovk el 6 Xpiard? ovSe cH\t'a? ovSe 6
¦rrpoqbrJTn<;; 2SdireKpiQr) avroh 6 'Ieoawi;? Xeyeov, 'Eyto
'fSairrifa iv vSan' fieao? v/mSv arrJKet, ov v/ieif ovk oi-
Sare, "6 oiriam fiov ipx6fievo<s, oy ovk elfil [iym] u.^10%
iva Xvaa avrov rov Ifidvra rov viroSrjfiaroi;. 28 'ravra
ev BvQavla eyevero irepav rov 'lopSdvov, oirov r)v 6
'lojdwrjf ftairrltpiv.
wrY:fj iiravpiov fSXeiret rov 'lvaovv ipxofievov irpb<;
avrov, Kal Xiyet, "ISe 6 dfivos rov Qeov 6 a'ipmv rrjv
dfiapriav rov Koafiov. soovt6<; iariv virepjov iym eiirov,
'Oiriaco fiov epxerai dvrjp o? e/iirpoaQev uov yeyovev.

1. 45 KATA IQANNHN 3
on irpmros fiov rjv. 81 Kayo) ovk rjSeiv avrov, dXX' 'iva
•fiavepmQrj ra> 'laparjX, Sid rovro ijXQov iym iv '6San
f3airri£mv. 32Kal ifiapriiprjaev 'Imdvvrjs Xeymv on
TeQeafiat rb irvevfia Karaftaivov o5? irepiarepdv e'£ oi5-
pavov, Kal e/ieivev iir avrov. ssKayo) ovk rjSeiv avrov,
dXX' 6 irefiyfras fie fSairrl^eiv iv i/San, iKeivos fioi elirev,
'E<£' ov dv iSrjs rb irvev/ia Karaf3alvov Kal fievov iir
avrov, ovrbs ianv 6 f3airri£mv ev irvev/ian dyim. si Ka
yo) eoipaKa, Kal fiefiaprvprjKa 'on ovros ianv 6 vibs rov
Qeov. ,^»U^*2? wL~^U f-^» *-*)>~Z
Lrj eiraupiov iraXiv etarrjicei laavvrjs Kai e« tojv
fiaQrjrmv avrov Svo. S6Kal ififSXeifras toj Irjaov irepiira-
rovvn Xeyei, "ISe 6 d/ivbs tov Qeov.
3,Kat rjKovaav ol Svo fiaQrjral avrov XaXovvros, Kal
VKoXovQrjaav rm 'lyaoy. mar panels Se 6 'Irjaovs Kal
Qeaadfievos avrovs aKoXovQovvras Xeyei avrois, Tt
f»7TetTe; ol Se elirav avrai, 'PaBfii, (o Xeyerao fieQep-
firjvevo/ievov AtSdaKaXe,) irov yieveis; ^ Xeyei avrois,
"JZpxeaQe Kal o^reaQe. r)XQav ovv Kal elSav irov fievei,
Kal irap avrai ejieivav rrjv rjfiepav iKeivrjV Jbpa rjvms^
-SefcaTTj. 41r)v 'AvSpeas 6 dSeX<f>bs lijimvos Herpov els
, e/e to)v Svo tojv aKovadvrmv irapd 'Imdvvov Kal ukoXov-
Qijadvrmv avrm. ^evplaxet ovtos irpmrov rbv dSeXqbbv
rbv iSiov Xlfuova Kal \eyet avrm, Wtpr^Kaftev ray
Meaaiav (0 ian fieOepfirjvevo/ievov Xpiaros). i3rjyayev
avrbv irpbs rbv 'Irjaoyv. ififiXtyas avrm 6 'Irjaovs
elirev, 2i) el Xifimv o vibs 'IcodyvoV av KXrjQrjarj Krj^
<j>as (0 epfirjveiierat LTeVpo?).
**Trj iiravpiov rjQeXrjaev ifjeXQetv els rrjv TaXtXalav.
Kal evplaKei ^iXuTrirov Kal Xeyei avrm 6 'Irjaovs, 'A«o-
XovQei fioi. arjv Se 6 QiXiititos dirb Br/QaaiSd, e« rrjs
I — 2

4 *' /W EYAITEAION ~"r ' 1. 45
7ro\ea>? 'AvSpeov xal Herpov. mevpiajxei <t>iXiiriros rbv
NaQpvarjX xal Xeyei avrm, AOv eypatyev Mmvarjs iv
rm vbfim xal ol irpoajrjrai evpijxafiev, 'Irjaovv vlbv rov
'Io)ar)gt> rbv dirb NqfopeV. 47 xal elirev avrm Na-
QavarjX, 'E« Nafaper Svvaral n dyaQbv eivai ; Xeyei
'avrm 6 <PiXnriros, "Epyov Kal iSe. m elSev 'Irjaovs
rbv NaQavarjX ipxbfievov irpbs avrbv xal Xeyei irepl
avrov, "ISe dXvQms 'laparjXelrrjs iv m SoXos ovk eanv.
49 Xeyei avrai NaQavarjX, HoQev fie yivmaxeis ; dire-
ycpiQrj 'Irjaovs Kal. elirev avrm, Hob tov ae <£>iXiirirov
Qmvrjaai ovra V7ro frjy aviajv eibov ae. aireKpiQrj
lavrm NaQavarjX^PafitSi, ait el 6 vibs rov Qeov. av
f3aaiXevs el tou 'laparjX. 51 direKpiQrj 'Irjaovs xal elirev
avrm, Oti eiirov aoi 'on elSbv ae viroxdrm rrjs avxrjs,
inareveis ; fieitpt tovtwv oyfrrj. S2xal Xeyei avrm, 'A/irjv
dfirjv Xeym vfiiv, oyfreaQe rbv ovpavov dvemyora Kal
rovs dyyeXovs rov Qeov dva/3aivovras xal Karaf3alvov-
¦ras iirl rbv vlbv rov dvQpwirov. l,. i-1**

2 *Kal rfi rjfiepa rfj rplrff ydfiosjyevero iv Kava
jrrjs VaXtXaias^jcaljrJv rj ffrjrrjpirov "Irjaov ixei. 2e-
KXrjQyJBeKal 6 'Irjaovs Kal ol iiaQyral avrov et? rbv yd-
fiov^ Kal vareprjaavros olvov Xeyei r) firjrrjp rov 'Irjaov
irpbs avrov, OJvov ovx^eyovaty. *Xeyet avrjj 6 'Irjaovs,
Ti s \ \ / / ir.-*-<° „ r .. . ..i.8 . ,
1 ejioi xai aoi, yvi/ai ; ovira rjxei rj aiga fiov. Xeyei
V MTfiP avrov rois Siaxovois, "O ri dv Xeyrj yjiiv,
iroirjaare. 6r)aav Se ixei XlOwai vSpiai e| xarajray/
KaQagiafibv rmv 'lovhalwv Ktl/ievat, x'aipovaai dvd fie-!.
srprjrds Svp rj rpeis. ''Xeyei a'rois 6 'Irjaovs, Te/iiaare
rds vSpias iiSaros. Kal iye/ilaav avrds ems dvmT^Kat
Xeyei avrois, 'AvrXijaare viv Kal (pepere rm dpxtrpt-
kXivw. oi Se rjveyxav. 9ms\Se iyevaaro 6 opxtrpUXi-

If. 21  KATA IQANNHN  [ 5
vos to vSmp olvov yeyevrj/ievov, xal ovk rjSei iroQev^earlv,
(pi Se Sidxovot rjSeiaav ol ijvrXrjKores rb i5So>p,l <f>mvei
rbv vv/Mplov 6 dpxtrpiKXivos, 10 xal Xeyei avrm, Has
avQpmiros irpmrov rbv xaXbv olvov riQrjaiv, xal orav fie-
QvaQmaiv rbv iXdaaw' av TerrjprjKas rbv KaXov olvov
ems apn. nravrrjv iiroirjaev dpxrjv rmv arj/ieimv o
'Irjaovs ev Kara rrjs VaXiXaias xal i<pavepmaev rrjv
Sofcav avrov' xal iiriarevaav els avrbv ol fiaQrjrai
avrov. we^^f^i h^»
12MeTa tovto xqre^rj els K.a<papvaovfi avrofs xal
rj fiijrrjp avrov xal ol dSeX<f>ol xai ol fiaQrjrai avrov,
xal ixei ejieivav ov iroXXas vp,ipas. H..13- flr.3C Avwfc. a^-
13 Kat iyyvs rjv rb irdaxa* rwyJIovBaimv, xal dyej3rj
els 'lepoaoXvfia b 'Irjaovs-
14 Kat evpev iv rm lepm tovs irmXovvras f3bas xal '
irpofSara xal irepiarepas KcuT0vs_KepjiaTiaras KaQrj-
fievovs. w Kal iroirjaas obpayeXXiov e/c ax°tvimv iravras
e^iiSaXev ex rov lepov, rd re irpb(3ara xai tovs f3oas,
xal rmv xoXXvf3iarmv ii; eyeef rd xepfiara xal rds rpa-
7re£a? dvearpe^ev, isxal rois rds irepiarepas irmXovaiv
elirev, "Apare ravra evrevQev, fir) iroieire tov olxov rov
irarpos fiov olxov ifiiroplov. " ejivrjaQrjaav ol fiaQrjrai
avrov '6rt yeypafifievov earlv, 'Q ^rjXos rov oixov aov 1
xara^idyerai fie.
la'AirexpiQrjaav ovv ol 'lovSaiot xal elirav avrm,
TI n P. I t n If « « 19 ' 
1 arjfieiov oeixvvets rjfiiv, on ravra iroieis ; aire-
xpiQrj 'Irjaovs xal elirev avrois, Avaare tov vabv\
tovtov, xal ev rpialv rjfiepais eyepm avrov. eiirav
ovv ol 'lovSaioi, Teaaepdxovra xal el; ereaiv mxo-
SofirjQrj 6 vabs ovros, xal ai) iv rpialv rjfiepais iyepeis
avrbv; 2leVeti>o? Se eXeyev irepl tov vaov rov amfia-

6  EYAITEAION  II. 21
ros avrov. 22oTe ovv r/yepQrj ix vexpmv, ifivrjaQrjaav ol
fiaQrjrai avrov '6ri tovto eXeyev' Kal iiriarevaav rfj
ypacprj Kai rm Xoym bv eiirev 6 'Irjaovs.
'/Utb!r^? ^ Vv ev rois 'lepoaoXv/iois iv rm Trao-ya ev
rrj eoprfj, iroXXoi iiriarevaav et? rb ovo/ia avrov, Qem-
povvres avrov ra arjfieia a eiroiei. avros oe Irjaovs
rovK eiriarevev avrov avrois, Sid rb avrbv yivmaKeiv
iravras' ° Kal '6n ov xpeictv etyei/ "va ris fiaprvprjarj
irepi rov avQpmirov avrbs yap iyivmaxev ri rjv iv rm
dvQpmirm. \
o "Hi' Se avujxpiros e'« rmv <£>apiaaiwv, N ixoSrjfios
ovopa avrm, apxcov rmv 'lovSalmv. 2o5Yo? rjXQev irpbs
avrbv vvktos xal elirev avrm, 'Vaf3f3i, oiSa/iev on dirb
Qeov eXijXvQas SiSdaxaXos' ovSels ydp Svvarai ravra
ra arjfieia iroieiv a av iroieis, idv fir) 77 6 Qebs fier av
rov. airexplQrj 'Irjaovs xal elirev avrm, 'A/irjv dfirjv
Xeym aoi, idv /"Ip? yevvrjQfj dvmQev, ov Svvarai ISeiv
rrjv pd^iXeidv^fovdeov. *Xeyei irpbs avrbv 6 NixbSrj-
fios, Hms Svvarai dvQpmiros yevvrjQrjvai yepmv mv; jir)
Svvarai els rrjv xoiXlav . tsJ? firjrpbs avrov Sevrepov
elaeXQeiv xal yevvrjQrjvai; b airexplQrj 'Irjaovs, 'Afirjv
dfirjv Xeym aoi, idv jirj ti? yevvrjQfj i£ vSaros xal irveA-
fiaros, ov Svvarai elaeXQeiv els rrjv fSaaiXeiav rov
Qeov. 6rb yeyevvrjfievov ix rrjs aapxbs adpl; ianv,
xal rb yeyevvrjfievov iK rov irvevfiaros irvevfia ianv.
7 fir) Qavfidarjs on eiirov aoi, Aet ifids yevvrjQrjvai
dvmQev. erb irvevfia oirov QeXei irvei, xal rrjv tpmvrjv
avrov axoveis, dXX' ovk olSas iroQev epyeTat Kal irov
virdyef ovrms iariv irds 6 yeyevvrjfievos ix rov irvevfia
ros. 9direKplQrj NiKoSrifios Kal elirev avrm, Hms Sv
varai ravra yeveaQai; wdireKplQrj 'Irjaovs Kal elirev

III. 25 KATA IQANNHN 7
avrm, 2v et 6 SiSdaxaXos rov 'laparjX xal ravra ov
yivmaxeis; ll dfirjv dfirjv Xeym aoi in o o'iSa/iev XaXov-
fiev xal b ewpaxa/iev fiaprvpovfiev, xal rrjv fiaprvpiav
t « »-. a 1 12 s \ s 1 * t - \>
rjpmv ov Xafipavere. et to eirlyeia eiirov vfiiv xai ov
marevere, irws idv eiirm ipiv rd iirovpdvia iriarev-
aere; 13xal ovSet? dva{3ef3rjxev et? rbv ovpavbv el fir) b ix
rov ovpavov xaraf3ds, o vios rov avQpmirov o mv iv too '
ovpavm. uxal xaQms M.mvarjs ^¦tfrmaev rbv oduv iv rfj t
iprjpm, ovt&>? vyjrmQrjvai Set rbv vlbv tov avQpmirov, lsiva
iras b iriarevmv iv avrm eyrj %mr)v almviov. 16ovrms yap~^
r)ydirrjaev 6 Qebs rbv xoafiov, mare rov viov rov fiovo-
yevrj eSmxev, 'iva iras b iriarevmv et? avrov fir) airbXrjrai
dXX' exv Ka,r)v ct'tmviov. "ov yap direareiXev 6 Qeos rov
vlbv els rbv xoapov Iva Kpivrj rov Koapov, aXX iva
amQfj b Koafios St avrov. 18o iriarevmv els avrbv ov
Kplverai' b fir) iriarevmv rjSrj KeKpirai, '6ri firj ireiria-
revxev et? rb Svopa tov fiovoyevovs viov rov Qeov.
19avrrj Se ianv rj Kpiais, on rb tfims iXijXvQev et? rov
Koapov xal rjydirrjaav ol dvQpwiroi paXXov ro axoros,
rj rb abms' r)v yap avrmv irovrjpd rd epya. wiras yap b
•fiavXaJirpdaamv fiiaei rb <f>a>s xal ovx epyeTat 7rpo? rb
(pais, iva fir) iXeyxQf] rd epya avrov' 21 o Se iroimv rrjv
dXrjQeiav epxerai irpbs rb <pms, iva qbavepmQrj avrov rd
epya, on iv Bern ianv elpyaa/ieva.
22MeTa ravra r)X0ev b 'Irjaovs xal ol paQrjral avrov
els rrjv 'lovSalav yrjv, xal ixei Sierpifiev fier avrmv xal
, if3dirri£ev. ™r)v Se xal 'Imdvvrjs f3airri^mv iv Alvwv
iyyvs rov %aXelfi, on iiSara TroXXa rjv eicei, /cat irape-
ylvovro xal ifSairTi^ovro'^ovirm ydp rjv fiefiXr^fievos
els rrjv <pvXaxr)v 'Imdvvrjs.) ^iyevero ovv ^ijrrjais i/c
TtSv fiaQrjTwv 'Imdvvov perd 'lovSaiov irepl xaQaptapov.

8 EYAITEAION III. 26
26 xal r)XQov irpbs rbv 'Imdvvrjv xal eiirov avrm, 'Paf3f3i,
bs rjv perd aov irepav rov 'lopSdvov, m av pepaprvprj-
xas, iSe ovtos fSairrl^et xal irdvres epypvrai irpbs av
rbv. 2' ' direxplQrj 'Imdvvrjs xal elirev/ Ov Svvarai dv-
Qpmiros XajifSdveiv ovSev, idv fir) yjSiSopevov avrm ix
rov ovpavov. 28gvTot ifieis fioi fiaprvpeire on eiirov,
Ovx elfil iym b Xpiarbs, aXX' on direaraXfievos elpl
efiirpoaQev ixeivov. 29o eywi' rrjv vdfMprjv vvjitpios ia
riv' 6 Se ipiXgs rov vvpdjlov, b earrjKms xal dxovav
avrov, yapa yatpet Sid rrjv <f>mvpv rov vvfiqbiov. a'vrrj
oSv rj yapa rj ipr) ireirXrjpmrai. / 30 ixeivov Set av^dveiv,
ifie Se eXarrovaQai. slo dvmQev epyop,ez/o? iirdvm irav
rmv iariv. b mv ix rrjs yrjs ix rrjs yrjs iariv xal ix rrjs
yrjs XaXei. b ix rov ovpavov ipxbfievos iirdvm iravrmv
iariv 82o empaxev xal rjxovaev tovto fiaprvpei, xal rrjv
paprvpiav avrov ovSet? Xtjii^avei. 33o Xafimv avrov
rrjv paprvpiav iaqjpdyiaev on 6 Qebs dXrjQrjs ianv.
^bv ydp direareiXev b Qeos,. rd prjjiara rov Qeov XaXei'
ov yap ex fier pov SiSmaiv ro ivvevp.a. "o irarrjp ay air a
tov viov, xai iravra oeowjcev ev rfj yetpt avrov. o iria
revmv et? rov vlbv eyet t,mr)v almviov' b Se direiQmv rm
vim ovx b^erai %mrjv, aXX' rj bpyr) rov Qeov fievet iir
si .{,
avrov.. i,\>
4 ''fl? ofiv eyvm 0 xvpios on rjxovaav ol <&apiaai-
01 on 'Irjaovs irXewvas fiaQrjrds iroiei xal fSairri^ei rj
'Imdvvrjs, *{xairoiye 'Irjaovs avrbs ovx ifidirn^ev aXX'
ol fiaQrjrai avrov,) *d<prjxev rrjv 'lovSaiav xal dirrjXQev
\1raX1v els rrjv YaXiXaiav. 4eSei Se avrbv SiepxeaQai
Sid rijs %apapelas. B epyeTat ovv et? irbXtv rrjs tafia-
pet'a? Xeyopevrjv tvxdp, irXrjaiov rov xvpiov o eSmxev
'laxwfi 'Iwarjcb rm vim avrov. 6f)v Se ixei irrjyr) tov

IV. 21 KATA IQANNHN 9
laxmfi. o ovv 'Irjaovs xexoiriaxms ix rrjs bSoiiroplas
ixaQe^ero ovrms iirl rfj irrjyrj' mpa rjv ms exrrj. 'ep
yeTat yvvr) ix rrjs z,afiapelas dvrXrjaai 'iSmp. Xeyei
avrfj 0 'Irjaovs, Ao? poi ireiv. {^01 yap paQrjral avrov
direXrjXvQetaav et? rrjv iroXiv, 'iva rpotfids dyopdamaiv?
sXeyei oiiv avrm rj yvvr) rj %apapeins, Hms av 'lov-
Saios mv irap' ifiov ireiv alreis yvvaixbs tapapelnSos
oiiarjs ; [ovydp o-vyypfflyrat 'IovSatot 2ap.apetTat?.] 10a-
irexpiQrj 'Irjaovs xal elirev avrfj; Et rjSets rrjv Smpeav
rov Qeov, xal ris ianv b Xeymv aoi, Ao? poi ireiv, aii
dv rjrrjaas avrbv xal eSmxev dv aoi vSmp £mv. nXeyet
avrm r) yvvrj, Kvpte, ovre dvrXrjpa eyet?, xal rb qbpeap
iarl f3aQv' iroQev ofiv eyet? rb vSmp ro t,mv ; nprj crv
fieit^mv el tov irarpbs rjpmv 'Iax(6f3, os eSmxev rjfiiv ro
tfipeap, xal avrbs if; avrov eiriev xal ol viol avrov Kat
Ta Qpefipara avrov ; 13 airexplQrj 'Irjaovs xai eiirev
avrfj, Has 0 irivmv ix rov vSaros tovtov Siyjrrjaei
irdXtv' ubs S' dv irirj ix rov vSaros ov iym Smam avrm,
ov pr) Snlrrjaet et? rbv almva, dXXd ro vSmp b Smam
avrm yevrjaerai iv avrm irrjyrj iSaros dXXofievov els
£mr)v almviov. 16Xeyei irpbs avrbv r) yvvrj, Kvpte, Sbs
pot tovto rb vSmp, 'iva pr) Sti^cS prjSe Stepyai/itat ivQdSe
dvrXeiv. ls Xeyei airy, "Tiraye qbrnvrjaov rbv dvSpa
aov xal eXQe ivQdSe. " direxplQrj ij yvvr) xal elirev,
Ovx ey« dvSpa. Xeyei airy b 'Irjaovs, KaXoj? et7ra?
on "AvSpa ovx eyw 18 irevre ydp dvSpas eo-ye?, xal
vvv bv eyet? ovx eanv aov dvrjp' rovro dXrjQes e'iprjxas.
19Xeyet avrm r) yvvrj, Kvpte, Qempm on irpodjrjrrjs el av.
20ot irarepes rjpmv iv rm b'pet rovrm irpoaexvvtjaav' xai
vpeis Xiyere on iv 'lepoaoXvpois iariv b roiros,- oirov
irpoaxvveiv Set. 21Xeyet avrfj 0 'It?o-ov?, Ilto-Teve poi,

10 EYATTEAION IV. 21
yvvai, on epyeTat oiSpa ore ovre iv rm opei rovrm oiire
iv 'lepoaoXvpois irpoaxvvrjaere rm irarpi. v/ieis irpoa-
xvveire b ovx oiSare, rjpeis irpoaxvvovfiev o o'iSapev,
on r) amrrjpia ex rmv 'lovSaimv ianv' aXXa epyeTat
&pa xal vxij/ iariv, ore ol dXrjQtvol irpoaxvvrjrai irpoa-
xvvrjaovaiv rm irarpi iv irvevpan xal dXr/Qela.' Kai yap
b irarrjp roiovrovs fyjrei tov? irpoaKvvovvras avrov.
Mirveiipa b Qebs' xal tovs irpoaxvvovvras avrbv iv
irvevpan xal dXrjQeia Sei irpoaxvveiv. ^Xeyet avrm rj
yvvr), OlSa on Mecro-ta? epyeTat, 0 Xeybfievos Xpiaros'
orav eXQrj ixeivos, dvayyeXei rjfiiv airavra. 26Xe7et avrfj
b 'Irjaovs, 'I&ym el/it, o XaXmv aoi.
27 Kat iirl rovrm ffkQav ol paQrjral avrov, xal iQav-
pa£ov ort perd yvvaixbs eXaXet* ovSei? fievroi eiirev,
Tt f^Tet? ; rj Tt XaXet? per avrrjs; xd<f>rJKev ovv rrjv
vSplav avrrjs rj yvvr) xal dirrjXQev els rrjv iroXiv, xal
Xeyet Tot? dvQpmirois, 29AevTe t'SeTe avQpmirov o? et7reii
p,ot irdvra a iiroirjaa' firjji ovrbs ianv 6 Xpiaros ;
30i];r}XQov ix rrjs irbXems, xal rjpyovro irpbs avrbv.
31 'Ei> rm pera^v rjpmrmv avrbv ol paQrjral Xeyov-
res, 'Pa/3/3 1, qbdye. 826 Se elirev avrois, 'Ey&j fSpmaiv
eyoj cpayeiv rjv vpeis ovx ot'S^DTe. S3eXeyov ovv ol fia
Qrjrai irpbs dXXrfXovs, Mrjns rjveyxev avrm cpayeiv ;
"Xeyei avrois b 'Irjaovs, 'EyLtoV j3pmpd ianv tva iroirj-
am rb QeXrjixa rov irefiyjravrbs pe xal reXetmam avrov
\ si 35 » c « -. / rf si i I , le
to epyov. ovx vpeis XeyeTe OTt eTt rerpaprjvos eanv,
xal b Qeptapbs epyeTat ; t'Soi) Xeym vpiv, 'Rirdpare tov?
ocpQaXpovs vjimv Kal QedaaaQe rds ytopa?, oti XevKai
elaiv irpbs Qepiapbv rjSrj. 36o Qepitynv ptaQbv Xafif3dvet
Kal avvayei xapirov et? tpirjv alooviov, 'iva Kal b airelpmv
en i \ r ft il. 37, \ / f .
opov XaLPV Kat ° vepiL,mv. ev yap rovrm o Xoyos

IV. si KATA IfiANNHN n
ecrTii' dXrjQivos, on aXXos iariv b airelpmv Kal dXXos b
Qepitfav. 3iiym direareiXa vpas Qepi^etv 'b ovy vp,et?
KexoirtaKare' dXXot xexoiridxaaiv, xal vpeis els rbv xb-
irov avrmv elaeXrjXvQare. 39ix Se rrjs iroXems ixelvrjs
iroXXoi iiriarevaav els avrbv rmv tafiapetrmv Sid rbv
Xoyov rrjs yvvaixbs paprvpovarjs '6n ILlirev poi irdvra
a iirolrjaa. 4"oj? oiv rjXQov irpbs avrbv ol Xapapeirai,
rjpmrmv avrbv fieivai irap' avrois' xal epeivev ixei Svo
rjfiepas. uxal iroXXm irXelovs iiriarevaav Sta rbv Xo
yov avrov, i2rfj re yvvaixi eXeyov on Ov/eeVi Sid rrjv
arjv XaXidv iriarevopev' avrol ydp dxrjxbafiev, xal o'i-
Safiev on ovrbs eanv dXrjQms b amrrjp rov xbapov.
43MeTa Se Ta? Svo rjpApas i^fjXQev ixeiQev els rrjv
TaXtXalav. ^avrbs ydp 'Irjaovs ipaprvprjaev, 'on irpo-
cprjrrjs ev rfj iSla irarplSt nprjv ovx eyet. 45#tc ovvc
r)XQev eis rrjv TaXtXalav, iSe^avro avrbv ol TaXiXaioi,
irdvra empaxbres baa iiroiijaev iv 'lepoaoXvpois iv rfj
ioprfj- xal avrol ydp rjXQov et? rrjv eoprrjv. ^''HXQev ovv
irdXiv et? rrjv Kai/a rrjs TaXiXaias, oirov eiroirjaev rb
vSmp olvov. Kal rjv Tt? ftaatXixds ov b vibs rjaQ.evet iv
Kacpapvaovfi. "ovros dxovaas 'brt 'Irjaovs r'jxei ix rrjs
'lovSalas els rrjv TaXtXalav, dirrjXQev irpbs avrov, xal
rjpmra iva xarafSfj Kal Idarjrai avrov rbv vlbv' rj/ieXXev
ydp diroQvrjaKetv. ^elirev ovv b 'Irjaovs irpbs avrbv, 'Edv
pr) arjfieia xal ripara 'iSrjre, ov/m) iriarevarjre. 49Xe-
yet 7rpo? avrbv b fSaatXtKOS, Kvpte, Kardf3rjQi irplv
diroQaveiv to iraiSlov fiov. so Xeyei avrm b Irjaovs,
Hopevov' b_vlbv^aov £fj. iirlarevaev b dvQpmiros rm
Xoym bv elirev avrm 'Irjaovs,. xal iiropevero. blrjSrj Se
avrov xaratSalvovros ol SovXot avrov virrjvrrjaav av
rm [xal dirrjyyeiXav] Xiyovres on 'Ol 7rat? avrov %fj.

12 EYAITEAION IV. 52
S2iirvQero oSv rrjv mpav irap' avrmv iv fj xoft\jrorepov
eo-yev. eiirov ovv avrm on 'Ey#e? mpav efdSofirjv dcfirj-
s \ e - i 53 st t e \ it ) /
xev avrov o irvperos. eyvm ovv o irarrjp on exetvrj
rfj oopa iv fj elirev avrm b 'Irjaovs, b vibs aov £f/. xal
iirlarevaev avrbs xal rj olxia avrov oXrj. M tovto irdXiv
Sevrepov arjfieiov iiroiijaev b 'Irjaovs eXQmv ix rrjs 'lov-
Salas els rrjv YaXiXalav. ^ n.ir*- L.H-
R ituT^^^' » ' -> « 'T s ' > ' >o
O MeTOTavTa rjv eopry rmv lovoaimv, xai aveprj
'Irjaovs et? 'Iepoo-oXv/ia. 2 eanv Se iv rois 'lepoaoXv-
fiois iirl rfj irpofianxfj xoXv/iBr/Qpa rj iirCXeyofievrj
ITZO \"DZ1 £• ' ' c*.*v^CEv*J g 5 1
^tippaian iirjaeaoa, irevre argas exovaa. ev ravrais
xarexeiro irXrjQos rmv aaQevovvrmv, rvcjiXmv, ya»X«3i', ^rj
pmv.* * rjv Se Tt? avQpmiros ixei rpidxovra xal bxrm
erri eymv ev ry daQeveia avroti' 3 tovtov ISrnv b 'Irjaovs
xaraxeifievov, xai yvovs. on iroXvv rjorj xpovov eyet,
'.Xe7et avrm, ©eXet? vytrjs yeveaQai; ' direxplQrj avrm
I s ft „ -W7- I si ft *-Lj~«—>j «*«e~ s-J-\, <" rl^-^t-^
o aavevmv, )S.vpie, avapmirov ovx e%m^iva orav rapax~
Qfj to vSmp j3aXrj fie et? rrjv xoXvfifdrjQpav' ev m Se
epxopai iym, dXXos irpb ifiov xarafSalvei. 8Xe7et av
rm b 'Irjaovs, "Eyeipe, apov rbv xpdfSarrov aov xal
irepiirarei. 9 Kal evQems iyevero vytrjs b avQpmiros,
xal rjpev rbv xpafSarTov avrov, xal irepierrdrei.
^^vSeadS^wrov iv ixelvrj rfj rjfiepa. 10 eXeyov
ovv ql 'lovSaiot rm reQepairev/ievm, "%d$f3arbv eanv,
xal ovx ejeariv aoi dpai rbv xpdjSarrov. "direxplQrj
avrois, 'O irotyadspe vyirj, ixeivbs fioi elirev, ''Apov
rbv xpafSarrov aov xal ireptirdrei. nr)pmrrjaav ovv
si ti ' '_ ' si ft C»»t»*~f^f , ,
avrov, It? eanv o avapmiros o eiirmv aoi, Apov
xal irepiirarei ; 1 o Se taQels ovx f/Set ris iariv' b
ydp 'Irjaovs i^evevaev SyXov ovros iv rm rbirm. uperd
* Verse 4 omitted on the best MS. authority.

V. 27 KATA IQANNHN 13
—  ~  ~ — 7~, — 1 — ; — LJhfc? ^  —
ravra evplaxet avrbv 0 'Irjaovs iy rm 'iepm xal elirev
avrm, "ISe vytrjs yeyovas' pyxeri djidpTave, iva pr)
yetpoV erot Tt yevrjrai. udirrjXQev 0 dvQpmiros xal
dvrjyyeiXev rois 'lovSalois on 'Irjaovs ianv b iroirjaas
avrov vyirj. /v«n^«_ ^ v- u
16 Kat Sid tovto iSlmxov ol 'lovSaioi rbv 'Irjaovv, on
ravra iirolet iv aaj3j3drm. ^^^^ ^ "^
^ "'O Se Ttictov? dwexplvarp^avrois, 'O irarijp pov
»'»"'.'€, . \^r*°rh *°~v ***& s v ?
ea>? a£Tt epyaQerai, Kaystr epyaC,op.ai. ota tovto ovv
fidXXov ityjrovv avTsbv ol 'lovSaioi diroKreivat, on ov
povov eXvev rb adf3f3arov, dXXd xal irarepa iStov eXeyev
rbv Qeov, iaov eavrov iroimv r<p Qem. 19 direxplvaro ovv
o Irjaovs xai eXeyev avrois, 'Aprjv dprjv Xeym ipiv, ov
Svvarai b vibs iroteiv dcf>' eavrov ovSev, idvjirj ri jSXeirrj <

rov irarepa irotoVvra' a yap dv eKetvos iroirj, ravra 'xul_
6 vibs bpoims irotei. wb ydp irarrjp obiXei rbv vlbv Kal^
irdvra SelKVvaiv avrm d avrbs irotei, Kal pel^ova rov- ¦
rmv Selj;ei avrm epya, iva vpeis Qavfidtyjre. nmairep\
ydp b irarrjp iyelpet tovs veKpods xal ^moiroiei, o'vrm xal
o vws ov? veXei gmoiroiei. ovoe yap o irarrjp xpivei
ovSeva, aXXa ri)v xplaiv iraaav SeSmxev rm vim, 23iva
irdvres rifimaiv rbv vlbv xaQms npmatv rbv irarepa. b
pr) rifimv rov viov ov ripa rov irarepa rov irept^ravra
avrov. afirjv aprjv Xeym vpiv on o rov Xoyov pov
dxovmv xal iriarevmv rm ireprffavn fie eyet tpyrjv aim- '
viov, xal et? xplatv ovk epyeTat dXXd peTa/3e/3rjxev ix
tov Qavdrov els rfiy £mrjv. 2c 'dfirjv dfirjv Xeym vpiv on
epxerat mpa xal vvv iariv, '6re ol vexpol dxovaovaivt
rijs cbmvrjs rov viov rov Qeov xal ol aKovaavres tyjaov-
aiv. w&airep ydp 0 irarrjp eyet %mrjv iv eavrm, ovrms
\ « r f, sif. l. \ sf » e « 27 V >f- ._/„.. J
Kat rm vim eom xev gmrjv eyetj/ ev eavrm xai e^ovaiavj

14 EYArTEAION V. 27
eSmxev avrm xpiaiv iroieiv, '6rt vibs avQpmirov iariv.
^firj Qavpd^ere rovro, on epyerai mpa, iv fj irdvres ol
iv rois fivrjpeiois axovaovaiv rrjs cpmvrjs avrov, S9xal
exiropevaovrat ol rd dyaQd iroirjaavres els dvdaraatv
%mfjs, 01 ra cpavXa irpa^avres els avaaraatv xplaems.
SO S t> I S \ «5S5 r. > P. / ft \
ov ovvapai eym iroieiv air efiavrov ovoev. xaams
axovm xplvm, xal r) xpiais rj ipr) Sixala iariv, on ov
form rb QeXrjpa rb i/ibv aXXa ro QeXrjfia rov ireprffav-
rbs pe.
31 Eai> iym paprvpm irepl ipavrov, rj paprvpla fiov
ovx_eanv jiXrjQ^s' 32aXXos iariv b fiaprvp&v irepl ipov,
xai oiBa on aXrjQrjs ianv r) fiaprvpia rjv paprvpei irepl
ipov. \$>
Tfieis aireardXxare irpbs 'Imdvvrjv, xal pepaprv-
prjxev rfj aXrjQeiq.' ^iym Se ov irapd avQpmirov rrjv fiap
rvpiav Xa/if3dvm, dXXd ravra Xeym iva vpeis amQrjre.
35 ' rt ' 1 -\ 1 r 1 \ , 1 t n r\\
exeivos rjv o Xvyyos o xatofievos xai cpaivmv, vpieis oe
rjQeXrjaare ayaXXiaQfjvai irpbs mpav iv rm cpmrl avrov.
33 iym Se eyo> rrjv paprvpiav fiel^mv^rov 'Imdvvov' rd
ydp egya a SeSmxev poi b irarrjp iva reXetmam avrd,
avra ra epya a iroim, fiaprvpei irepl ipov on b irarrjp
fie direaraXxev' 31 xal b irepyjras pe irarrjp, ixeivos pe-
fiaprvprjxev irepi epov. ovre cpmvrjv avrov irmirore axrj-
I tl ^C> * r\ r / Oft \ \ .. *
xoare, ovre elbps avrov empaxare, xai rov Xoyov
'diirov ovx exere iv vjiiv fievovra, '6n bv direareiXev
ixeivos, rovrm vpeis ov iriarevere. 39 ipavvare rds ypa-
cpds, on vpeis Soxeire iv avrais %mr)v atmvtov eyetv, «at
ixeival elaiv al paprvpovaat irepl ijiov' ioxal ov QeXere
eXQeiv irpbs pe iva t,mr)v exyre. ilSb£av irapd dvQpm-
irmv ov Xapj3avm, ^aXXd eyvmxa vpas on rrjv dyairrjv
rov Qeov ovx exere iv eavrois. i3iym eXrjXvQa iv rm

VI. 12 KATA IQANNHN 15
ovopari rov irarpos fiov, xal ov Xapfidvere pe' idv
aXXos eXQrj iv rm ovb/ian rm ISlm, ixeivov Xrjp-tyeaQe.
^irms SvvaaOe vpeis iriarevaai, Sb^av irapa aXXrjXmv
Xa/if3avovres, xal rrjv Sb^av rrjv irapd rov povov Qeov
ov ^rjreire ; iopr) Soxeire on' iym xarr/yoprjam vpmv
irpbs rbv irarepa' eanv b xarrjyopmv vpmv Mojvct^?,
et? bv vpteis rjXirlxare. "et 7«p iiriarevere ISJImvafj,
iiriarevere dv ipol' irepl ydp ipov iKeivos eypatyev.,
47 et Se rois iKelvov ypdppaatv ov irtarevere, irms rois
ipois prjfiaaiv iriarevaere ;
6 JMeTa ravra dirrjXQev b 'Irjaovs irepav rijs 6a-
Xaaarjs rrjs TaXtXata? ttJ? TifSepidSos' 2rjKoXovQei Se
avrm 6'yXo? 7roXv?, oti iQempovv rd arjpeia a eirolei iirl
rmv daQevovvrmv. 3dvrjXQev Se et? rb opos 'Irjaovs, xal
ixei iKaQrjro fierd rmv paQrjrmv avrov. *r)v Se iyyvs
to irdaxa r) eoprr) rmv 'lovSaimv. 5iirdpas ovv roils
ocpQaXpovs 0 'Irjaovs xal Qeaad/ievos on 77-oXv? 6'yXo?
epyeTat 7rpo? avrov, Xeyei irpbs QlXiirirov, HbQev dyo-
paampev aprovs iva cpaymatv ovroi;. 6 rovro Se eXeyev
ireipd^mv avrbv avrbs ydp rjSei rl epeXXev iroieiv.
airexplQrj avrm <I>lXnnros, Aiaxoalmv Srjvaplmv dp-
roi ovk dpKovatv avrois iva exaaros ftpaxy n Xd/3rj.
8Xeyet avroJ els ix rmv -fiaQrjrmv avrov, 'AvSpeas b
dSeXcpbs Z,lfimvos Herpov, 9"Ecrrw iraiSdpiov mSe o?
eyet irevre aprovs xptQlvovs xal Svo S^apta' dXXd
ravra rl ianv et? roaovrovs ; w elirev b 'Irjaovs, IIotT;-
0"aTe rovs dvQpmirovs dvaireaeiv. rjv Se yopTo? 7roXv?
iv toj rbirm. dveireaav ovv ol avSpes rbv dpiQpbv ms
irevraxiaxlXiot. neXa/3ev ovv rovs aprovs b 'Irjaovs xal
evxapiarrjaas SieSmxev rois dvaxeipevois' bpoims xal
ix rmv byjraplmv oaav rjQeXov. 12ms Se iveirXrjaQrjaav,

16 EYAITEAION VI. 12
Xeyei rois paQrjrais avrov, %vvaydyere ra irepiaaev-
aavra xXdajiara, iva prj n dirbXrjrai. avvrjyayov
ovv, xal iyepiaav SmSexa xooblvovs xXaafiarmv ex rmv
irevre dprmv rmv xpiQlvmv, d iirepiaaevaav rois fieftpm-
xbaiv. uol ovv dvQpmiroi ISbvres b iirolrjaev arjpeiov
eXeyov on Ovrbs ianv aXrjQms o irpotprjrrjs o epxo-
pevos els rbv xbapov. ls'Irjaovs ovv yvovs 'on peX-
Xovatv epxeaQat xal dpird^eiv avrbv iva iroirjamaiv
fiaaiXea, dvexoiprjaev irdXiv et? to opos avros ftovos.
16'X1? Se byjrla iyevero, xarej3rjaav ol fiaQrjrai avrov
iirl rrjv QdXaaaav, "xal ip/3dvres et? irXoiov rjpxovro
irepav rrjs QaXdaarjs et? K.atpapvaovp. xal axorla rjSrj
iyeybvei xal ovirm iXrjXvQei irpbs avrovs 0 'Irjaovs, 18rj
re QdXaaaa dvepov fteyaXov irveovros Sirjyelpero. 19iXrj-
XaKores ovv o5? araSlovs eiKoai irevre rj rpiaKovra
Qempovaiv rbv 'Irjaovv irepiirarovvra iirl rrjs QaXdaarjs
xal iyyvs rov irXoiov ytvbpevov, Kal icpoj3ijQrjaav. 206
Se Xe^et avTot?, 'E70J etp>t' pr) cpofSeiaQe. 2I rjQeXov ovv
XafSeiv avrbv et? to 7rXotoi>, xal evQems iyevero rb irXoiov
iiri rrjs yrjs et? rjv virrjyov.
22 T* * > ' I si -. t t \ / rt ft -. 1
, Yrj eiravpiov o oyAo? o earrjxms irepav rrjs uaXaa-
arjs elSov on irXoidpiov aXXo ovx rjv ixei el pr) ev, xal
on ov avveiarjXQev rois fiaQrjrais avrov b 'Irjaovs els rb
irXoiov aXXa pbvoi ol paQrjral avrov dirfjXQov' (^aXXa
rjXQev irXoidpia ix TifiepidSos iyyi)s rov rbirov oirov
kqbayov rov dprov ev^apiarrjaavros rov Kvpiov.) 24oVe
ovv elSev b 6'yXo? OTt 'I770-OV? ova: eanv ixei ovSe oi
fiaQrjrai avrov, ivefirjaav avrol els rd irXoidpia, Kal
rfXQov els Ka<papvaoi>fi tyjrovvres rbv 'Irjaovv. ^Kal
evpbvres avrov irepav rrjs QaXdaarjs eiirov avrd),
'Vaf3j3l, irore eSSe yeyovas ',

VI. 40 KATA IQANNHN / 17
23' AirexplQrj avrois 0 'Irjaovs xal elirevj 'Aprjv aprjv
Xeym vpiv, tyjreire pe, ovx ort eiSere arj/Mia, dXX' 'brt
ecpdyere ex rmv aprmv xal ixopr'aaQrjre. 27 ipyd^eaQe
fir) rrjv fSpmatv rrjv diroXXvfievrjv, aXXa rrjv fSpmatv rrjv
pevovaav et? £mrjv almviov, rjv b vibs rov avQpmirov vjiiy
Smaet' tovtov yap 0 irarrjp eacppwyiaev b Qebs. ^ei
irov ovv irpbs avrbv, Tt irotmfiev, iva ipya^mLteva ra
epya rov Qeov ; 29 direxplQrj o Irjaovs xal elirev avrois;
Tovrb ianv to epyov rov Qeov, iva iriarevrjre et? bv
direareCXev ixeivos. so eiirov ovv avrm, Tt ovWrrotet?
ay arjfieiov, iva 'iSmfiev xal •Kiarevamfiev aotyrl ipya£rj ;
31 ol irarepes rjfimv rb pavva e.cpayov iv rff iprjpm, xaQfos
ianv yeypafifievov, "Aprov ijc rov ovpavov eSmxev avrois
cpayeiv. 32elirev ovv avrois 0 'Irjaovs, 'Afirjv dfirjv
Xeym vpiv, Ov M.mvarjs eSmxev^vpiv rbv aprov ix rov I
ovpavov' dXX' b irarrjp iiov \$i8maiv vpiv rbv aprov etc
rov ovpavov rbv dXvoivbv. 33b ydp dpros tov Qeov
ianv b Karaj3aivmv ix rov ovpavov xal £mr)v SiSoiis rm
Koafim. ^eVp-oy ovv irpbs avrov, Kvpte, iravrore So?
r)p.iv tov aprov tovtov. eiirev be avrois o Irjaovs,
'E70J etp.i b dpros rfjs £mrjs' b ipxbftevos irpos ipe ov
firj ireivdarj' xal b iriarevmv els ipe ov fir) Styjrrjaef
irmirore. 36aXX' eiirov vpiv on xal empaKare pe xal ov
iriarevere. irav o biomaiv fioi o irajrjp irpos efie ij%et
xal rbv ipxbftevov irpos pe ov poj iKf3aXm eljm' 33'6n
Karaf3ef3rjxa dirb rov ovpavov, ovx ^va ""°'® T° QeXrjpa
rb ipov, aXXa to QeXrjfia rop irepstyavrbs pe. 39rqvro
Se eanv to QeXrjfia tov ireppfavros pe, iva irav b SeSmxev'.
poi pr) diroXeam i£ avrojo, cfiCXa dvaarrjam avrb ev rfj
iaxdrrj ijpepa. i0Tovro/ydp ianv rb QeXrjfia rov irarpos
pov, iva iras b Qempmv rbv vlbv xal iriarevmv et? avrov
ST JOHN c»»«G««~fA««-*^ 2

i8 * EYAITEAION VI. 40
^— ;  "  :  7-^  , , , , ,
ey?7 %mr)v almviov xal dvaarrjam avrbv iym iv rfj ia-
Xdrrj rjpipa.
41 Eiybyyv^ov ovv oi 'lovSaioi irepl avrov, on elirev,
ST7, r 1 t M t T O^ » * s « 42 \
11.7a) etp,i o apros 0 xaragas ex tov ovpavov. xai
eXeyov, Ovy ovro? ianv Irjaovs o vibs Imarjcp, ov
ijfieis oiSapev rbv irarepa xal rrjv prjrepa ; irms vvv
Xeyei, "Oti ix rov ovpavov xara^eiSrjKa ; 4S direKplQrj
'Irjaovs xal elirev avrois, Mj) yoyyv^ere fier' dXXrjXmv.
"ovSet? SvvaTat eXQeiv irpbs pe, idv fir) b irari/p b
irep,yfras fie eXieyar/ avrbv, Kaym dvaarrjam aiirbv ev
rfj ia%arr) rjfiepa' 45eanv yey pafifievov ev rois irpoabrjrais,
Kal eaovrai irdvres SiSaxrol Qeov. iras 0 dxqvaas
irapd rov irarpos xal fiaQmv epyeTat irpbs ifie' "ovy oTt
rbv irarepa empaxev ns, el fir) b mv irapd rov Qeov,
ovro? eoipaxev rbv irarepa. i7dpr)v aprjv Xeym vpiv, b
iriarevmv eyet £,mrjv almviov. ^iym elpt 6 dpros rrjs
£mrjs. 49ol rrarepes vpmv ecpayov iv rfj eprjfim to ftdvva
\ ' I ft . 50 * 1 s t St f , * 1 «
xai aireuavov ovros eanv o apros 0 ex rov ovpavov
Karafialvmv, iva ti? e'£ avTov cjhdyrj xal fir) diroQdvrj.
eym etpt o apros o_ £my b ix rov ovpavov xaraBas'
eav ns <f>ayrj eK rovrov rov aprov, ^ijaerat et? rbv
aimva. j Kal 6 apros Se ov iym Smam, r) adp!; fiov
> / f  \ ^ is* 1 C* r* M J I a> »
ear iv, virep rrjs rov Koapov t,mrjs.\ eptaxovro ovv irpos
aXX7iXov? ot 'lovSaioi Xeyovres, Hms Svvarai ovros
rjplv Sovvat rrjv adpKa cpcvyeiv; *" elirev ovv avrois b
Irjaovs, 'Afirjv dfirjv Xeym vfiiv, idv fir) cpdyrjre rrjv
aapxa tov viov tov avQpmirov, xal irlrjre avrov rb alpa,
ovx exere £mr)v iv eavrois. M6 rpmymv pov rrjv aapxa
xal irivmv p-ov to alpa eyet %mrjv almviov, Kayo) dvaarrj
am avrbv rfj iaxdrrj r)p,epa. **r) yap adp% p,ov dXrjQrjs
ianv f3pmats, xal to alpd pov dXrjQrjs ianv irbats. Mo

VI. 71 KATA IQANNHN. 19
rpmymv fiov rrjv aapxa xal irivmv fiov rb alpa iv ipol ,
pevei Kaym iv avrm. S7xaQms direareiXev pe b £mv irarrjp
Kaym £ai Sta rbv irarepa, xal o rpmymv fie xdxeivos
tyjaet St ipte. ^odrbs ianv b apros b ii; ovpavov Kara-
fids' ov xaQms ecpayov ol irarepes xal direQavov' b rpm
ymv rovrov rbv aprov %rjaet et? rov aimva.
69TavT« elirev iv avvaymyy SiSdaxmv iv K.acf>apvaovp.
60IIoXXoi ovv dxovaavres ix rmv fiaQrjrmv avrov
eiirov, "ZxXrjpbs ianv b Xoyos ovros' rls Svvarai avrov
dxovetv; 61etSco? Se b 'Irjaovs iv eavrm on yoyyv^ovatv
irepl tovtov ol fiaQrjrai avrov, elirev avrois Tovto vpas
axavSaXl^et; 62eav ovv Qemprjre rbv vlbv rov avQpm
irov dva/Salvovra 'birov rjv rb irpbrepov; 63rb irvevfia
iariv rb £moirotovv, rj adp!; ovx mcpeXei ovSev' rd prjpara
a iym XeXdXrjxa Vfiiv irvevfia iariv xal %mrj- ianv.
"aXX' elalv e^ vjimv rives ot ov iriarevovatv. fjSet
yap ii; dpvrjs b 'Irjaovs rives elalv oi fir) iriarevovres
xal rls iariv 6 irapaSmamv avrbv. m Kal eXeyev, Atd\
rovro eiprjKa vpiv, '6rt ov'Set? Svvarai iXQeiv irpbs fie
idv pr) fj SeSofievov avrm ix rod irarpos.
,6'E« rovrov 7roXXoi rmv paQrjrmv avrov dirrjXQov
9 V > ' \ > / » ' « ' 67*
et? Ta oiriam xai ovxen per avrov irepieirarovv. et-
irev ovv b 'Irjaovs rois SmSexa, Mr) xal vpeis QeXere
virdryeiv; ""direxplQrj avrm "2,lpmv Herpos, Kvpte, 7rpo?
TtVa direXevabpeQa; prjparra £mrjs almviov exits' m xal
rjfieis ireiriarevxafiev xal eyvrnxafiev on av el b ayios
roii Qeov. !0 direKplQrj avrois b 'Irjaovs, Ovk iym vpas
tov? SmSexa e^eXe^dptrjv ; xai ef vpmv els StdfioXbs
ianv. neXeyev Se rbv 'lovSav Aifimvos 'laxaptmrov
ovros yap ep-eXXev irapaSiSovat avrbv, els ex rmv
SmSexa. 2 — 2

20  EYAITEAION VII. i
7 Kat irepteirdret b 'Irjaovs fierd ravra iv ry
TaXiXala' ov ydp rjQeXev iv rf/ 'lovSala irepiirareiv, on
e^rjrovv avrbv oi 'lovSaioi diroxreivai. 2r)v Se iyyvs
rj eoprrj rmv lovSaimv r) axrjvoirrjyia. 3 eiirov ovv irpbs
avrov ql_dSeXif>nl at'trm}, M.eTdf3rjQi ivrevQev xal viraye
et? rrjv 'lovSalav, "va xal ol paQryral aov Qemprjaovaiv
ra epya aov a iroieis' 4ovSet? 7ap Tt iv xpvirrm irotei
xai fiiTet avrbs iv irapprjala eivai. el ravra iroteis,
cjSavepmaov aeavrbv rm xba/im. BovSe yap ol dSeXcbol
avrov eiriarevov els avrbv. 6Xeyet ovv avrois b 'Irjaovs,
O xaipos b ifibs ovirm irdpeanv, b Se xatpb^o vjierepos
iravrore ianv eroi/ios. 7ov Svvarai b xbapios fiiaeiv
vfids, ipe Se ptaei, on iym p.aprvpm irepl avrov on rd
epya avrov irovrjpd ianv. 8vp,eis dvdfSrjre et? rrjv
eoprrjv' iym ovx dva/3alvm els rrjv eoprrjv ravrrjv, 'brt b
efios xaipos ovirm ireirXrjpmrai. 'ravra elirmv avrois
epeivev iv rfi TaXiXala.
il? Se dvkjSrjaav oi jSeXftot ovtov e£? rrjv eoprrjv,
rore xai avrbs dve/3rj, ovjfcavepms aXXa a>? iv Kpvirrm.
ol ovv 'lovSaioi i£rjrovv avrbv iv rfj eoprfj, Kal eXeyov,
Hov ianv e'«etj/o?; ls /cat yoyyvapbs irepl avrov rjv
iroXi/s iv rois oyXoi?. ot pev eXeyov on 'AyaQos
ianv aXXot eXeyov, Ov' dXXd irXava rbv oyXov.
13ovSels ftevroi irapprjala. iXaXei irepl avrov Sid rbv
<f>6f3ov rmv 'lovSaimv.
1 "HSrj Se rrjs eoprfjs fieaoiarjs dve/3v 'Irjaovs et? rb
iepbv ko.1 iSlSaaKev. " iQavp.a&v ovv ol "lovSaioi Xe-
yovres, Hms ovros y pap-para olSev p,r) p-efiaQrjxms;
^direxplQrj ovv avrois 'Irjaovs xal elirev, 'H ip-rj St-
Sa-xr) ovx eanv ip-r) dXXd rov ireftyfravrbs pe' "idv ns
QeXrj ro QeXrjpa avrov iroieiv, yvoiaerai irepl rrjs Si-

VII. 32 KATA IQANNHN. 21
Soyr;?, irorepov ix tov Qeov iariv rj iym air' ipavrov
XaXm. 18o dcp' eavrov XaXmv rrjv Sbljav rrjv ISlav %rjrei'
b Se tyjrmv rrjv Sb^av tov irepyjravros avrbv, ovros
dXrjQrjs ianv xal dSixla iv avrm ovk eanv. 19 ov
M.mvai)s eSmxev v/iiv rbv vbfiov ; xal ovSet? e£ vpmv
r, \ I I o n S « 20>- I ft
irotei rov vopov. n pe Qrjreire airoxretvai; airexpiorj
b oyXo?, Aaip,bviov Jfyet?" Tt? ae tyjrei drroxreivai;
airexpiorj Irjaovs .xal. eiirev avrois, ra> epyov eiroi-
rjaa xal irdvres Qavftd^ere. ""Sid tovto M.mvarjs SeSm
xev v/iiv rrjv irepirop/rjv, (pvy^im ex rov Ma)vo~e»? iariv, 1
dXX' ix rrnvjira^eprnji^Kaiiv aafiftaTm irepirefivere dv-t
Qpmirov. ^et irepnoprjv XapfSdvei dvQpmiros iv aaf3-
ftdrm iva fir) XvQfj b vbpos M.mvaems, epol yoXare oTt
'bXov avQpmirov vyirj eirolrjaa ev aafifidroj ; 2ifirj xplvere
xar btyiv, aXXa rrjv Sixalav xplaiv xpivere. eXeyov
ovv rives ix rmv 'lepoaoXvfiirmv, Ovx °^T0? eanv bv
^rjrovaiv drroxreivai; mxal iSe irapprjaict XaXet, xai
ovSev avrm Xeyovatv. firjirore dXrjQms eyvmaav 01 dp-
Xovres on ovros ianv b Xpiaros; 27dXXa tovtov oiSa-
fiev irbQev iariv' 6 Se Xpiaros orav epyrjTai,. ovSels
yivmaxei irbQev earlv. 28 expa^ev ovv iv rm lepm Si-
Sdaxmv b 'Irjaovs xal Xeymv, Kdpe oiSare Kal o'lSare
irbQev elpl' xal air' ifiavrov ovx eXrjXvQa, dXX eanv
dXrjQtvbs b ireptyas pe, bv vpteis ovx o'lSare' 29 6701 otSa
aiirbv, oti irap' avrov elfil xdxeivbs pe aireareiXev.
""ifyjTovv ovv aiirbv iridaaf xal ovSels iireftaXev iir
avrbv rrjv yetpa, on ovirm iXrjXvQet r) Spa avrov. 31ix
tov SyXov Se iroXXol iiriarevaav els avrbv, xal eXeyov,
b Xpiaros orav eXQrj pr) irXelova arjfieia iroiijaet mv
ovros iiroiijaev; 32rjxovaav oi Qapiaaioi rov 6'yXov
yoyyii^ovros irepl avrov ravra. xal aireareiXav ot

22 EYArTEAION VII. 32
opytepet? xal oi Qapiaaiot virrjperas, iva irtaamaiv
avrov. 8a elirev ovv b 'Irjaovs', "Et* ypwop fiixpbv fieQ'
ifiwv elfil xal iiirdym irpbs rbv irepijravrd pe. M£rjrrj-
aere pe xal ovx evpyaeri pe' xal oirov elfil eyo) vpteis
ov SvvaaQe eXQeiv. ^eiirov ovv ol 'lovSaioi irpbs eav-
rovs, Hov ovto? fieXXei iropeveaQai, on rjfieis ovx
evprjaopaev avrbv ; fir) els rrjv Siaairopdv rmv 'HXXrjvmv
piXXei iropeveaQai xal SiSdaxeiv tov? "EXXTiva? ; 3Srls
ianv o Xoyos ovros bv elirev, ZrjTijaere pe, xal ovy evprj-
aere pe' xal," Oirov elpl iyo) vpeis ov SvvaaQe eXQeiv;
h,v be rrj eaxary rjfiepa rrj peyaXrj rrjs eoprrjs
elarrjxei b 'Irjaovs xal kxpagev Xeymv, 'Eav Tt? Sti/ra,
ipXeaQm irpbs pe xal irtverm' $8o iriarevmv et? epA,
KaQccs elirev rj ypa^rj, irorapol e'« rrjs KoiXlas avrov
peiiaovaiv vSaros £mvros. 89tovto Se et7rei' 7rept tou
irvevparos ov ejieXXov XapfSdveiv oi irtarevaavres els
avrbv' ovirm ydp rjv irvevfia, on 'Irjaovs ovirm iSo-
^daQrj. HiX rov oyAov ovv axovaavres rmv Xbymv tovtwv
eXeyov, Ovto'? iariv aXrjQms 6 irpocprjrrjs. 41 aXXot
eXeyov, Ovros eanv b Xpiaros. oi Se eXeyov, Mr) ydp
ex rijs TaXiXalas b Xpiaros epxerat; 42ovy rj ypaqbrj
elirev, 'brt ix rov airipptaros AaveiS, xal dirb BrjQXeep
rrjs Kmprjs oirov rjv AaveiS, epyeTat 6 Xpiaros ; 43cry/o--
pa ovv iyevero iv rm 6'yXw St' avrov. ilnves Se rjQeXov
if; avrmv iridaat avrbv, aXX' ovSels efiaXev iir avrbv
rds yetpa?.
^HXQov ovv ol virrjperat irpbs rovs opytepet? xal
Qapiaalovs, Kal eiirov avrois ixeivot, Atari ovx rjydyere
avrbv; * direxpiQrjaav ol virrjperat, OvSeirore eXdXrjaev
ovtws dvQpmiros, " direxplQrjaav ovv avrois ol «E>apt-

VIII. 13 KATA IQANNHN 23
aaioi, Mrj xal vpeis ireirXavrjaQe ; 48 pij ti? ix rmv
dpxbvrmv irrlarevaev et? avYoi> rj ix rmv Qapiaalmv ;
49»-\"\.\fv-Y r t \ 1 \ 1 si
aXXa o oyA,o? ovros o firj ytvmaxmv tov vofiov eira-
parol elaiv. "'Xeyei HiKoSrjpos irpbs avroi/s, 0 eXQmv
irpbs avrbv irporepov, et? mv el; avrmv, aMr) b vb/ios
fjfimv xplvet rbv avQpmirov idv pr) aKOvarj irpmrov irap'
s - \ * / « 52 > I ft \ * *
avrov Kat yvm n irotei ; airexpturjaav xal eiirov av
rm, Mrj xal aii ix rijs TaXiXaias el ; ipavvrjaov xal iSe
'brt ix rrjs TaXiXaias irpocpr/rys ovk iyelperat. B3[KaX
4iropev8T]o-av i-KaaTos els tov oIkov avrov.
O 'It]crpis Se liroptii8T| tis to opos tuv "EXaiuv. opSpou '
Si iraXiv irapcy^vtTO els to Upov, [koI iras 6 Xads t[p\€to irpos
avrov" Kal Ka9£o-as ISCSaoTtev avrotfs.J "a'-yovo-iv Se ol YpauuaTcis
Kal ol $apura!oi yuvaiKa iir\ uoixeCa KareiXT]up^vir|v, Kal o-TTJ<ravT6S
avTi]v Iv |±e'cra> Xfyoveriv oJtu, AiSdcrKaXc, avrt) ij yuvi) KaTeCXtjir-
rai 4iravro<|>upca uoixevouevi]. ° Iv Se tu vo|iw Mwvotjs T|(ttv J
evtTetXaro rds Toiavras Xi6dtciv' o-v ovv rC Xe'ws ; [tovto Se eXevov
ireipafovTes avrov, Iva i^aa-iv Karrryopetv avrov. J 6 Se 'It]o-ovs
Kara) Kviftas rip SaKTvXa) Kariypjupev els rrjv -yTJv. ' us Se lire'|ievov
IpoiTuvTes avrov, ovii<vi|/cv Kal etirev avrois, "O dvap.dpri|TOS {puv
irpuros err avriiv paXeru XCOov. 8Kal irdXiv KaTOK^as eypaipev
els rijv ¦yrjv- °' ^ aKovo-avres IgijpxoVTO ets KaB' ets, dpijajxtvoi
diro ruv irpearpvrepuv' Kal KaTeXeC4>6r) p.ovos Kal i) ywr\ ev ixta-a
ovo-a. 10dvaKtf<|ias Se i 'It|o-ovs etirev avrr], Ivvai irov elo-iv ;
oiiSeCs o-e KaTeKpivev! t| Se etirev, Ov8e£s, K^pie. etirev Se 6
'Ii)crovs, OvSe &yu o-e KaraKptvu' iropevov, dird rov Vvv uT|KeTi
dudpTave.J 12naXti' ovv avrois iXaXrjaev b 'Irjaovs Xeymv, 'E70J
etp^t rb cpms rov Koa/iov' 6 dxoXovQmv fioi ov firj irepi-
irarrjarj iv rfj axoria, dXX' e^ei to cptJvs rijs %mrjs.
13elirov ovv avrm ol <Papiaaiot, Si) 7rept aeavrov fiaprv-

24 EYAfTEAION 7 VIII. 13
pet?' rj paprvpla aov ovx eanv dXrjQiK. ^direxplQrj
Ttictov? xal elirev avrois, Kdv iym ptaprnjpm irepl i/idv~
rov, dXrjQijs ianv r) paprvpla fiov' fori olSa irbQev
rjXQov xal irov virdym' i/fteis Se ovx /o'iSare iroQev ep-
X°Pat rj irov virdym. uvfieis xard jrjy adjixa xplvere'
iym ov xplvm ovSeva. 16xal idv xpMym Se iym, ij xplais
rj ifir) aXrjQivrj ianv' on fiovos ovx elpl, aXX iym xal o
iriptfras pe irarrjp. " xal iv rm vbfim Se rm vfierepm
'yeypairrai brt Slip avQpmirmv rj fiaprvpia aXrjQrjs ianv.
13iym elpt b/ffdprvpmv irepl i/iavrov, xal paprvpei irepl
ipov bjifepyjras fie irarrjp. 19 eXeyov ovv avrm, Hov
iariv b irarrjp aov; direxpiQr) Irjaovs, Ovre ipe o'iSare
ovre tov irarepa fiov' et ifie f/Setre, xai rbv irarepa pov
av fjSeire. w ravra ra prjfiara eXaXrjaev iv rm ya^otfiv-
Xaxlm SiSdaxmv iv rm lepm' Kal ovSels iirlaaev aiirbv,
on ovirm iXrjXvQei rj mpa avrov.
21 Elirev ovv irdXiv avrois, 'Eym virdym Kal i^rjr^aerk
pe, Kal iv rfj dftaprla vfimv diroQaveiaQe' birov iym
virdym vpteis oil SvvaaQe iXQeiv. 22eXeyov ovv ol 'lov
Saioi, M^Tt dirojcrevei eavrov, on Xeyei, "Oirov iym
II < ~ > tj / ft *\ ft " 23 \ v-\ »«
viraym vpeis ov bvvaave eKoetv ; xai eXeyev avrois,
Tpeis ix tojv xarm eare, iym ix tojv dvm elpl' ii/ieis ex
tovtov rov xbapov iare, iym ovx elfil ix rov xoaptov
rovrov. lieiirov ovv v/iiv on diroQaveiaQe ev Tat? dpap-
rlats iipmv' idv ydp pr) iriarevarjTe on iym elpt, diro
QaveiaQe iv Tat? dpaprlais iifimv. 25eXeyov ovv avrm,
2i) Tt? et ; etvrei' avTot? 6 Ttictov?, Trjv dp%rjv 0 n xal
XaXco vpiv. 267roXXa eyw 7rept vpmv XaXetv xal xpiveiv
dXX' b irep-tyas fie aXrjQrjs ianv, xdym a rjxovaa irap
avrov, ravra XaXm et? tov xoajiov. ovx eyvmaav on
tov irarepa avrois eXeyev. ** elirev ovv b 'Irjaovs," Orav

VIII- 43  KATA IflANNHN 25
vtjrmarjre rbv vlbv tov avQpmirov, rbre yvmaeaQe on iym
elpt, xal air' ipavrov iroim ovSiv, aXXa xaQms iSlSaljev
fie o irarrjp, ravra XaXm. wxal b iripifras fie per' ipov
eanv ovx acprjxev fie povov, oti iym rd dpeard avrm
iroim iravrore. 30raiira avrov XaXovvros iroXXol iiria
revaav et? avrov.
EXe7ep ovv o Irjaovs irpbs tovs ireiriarevxbras
avrm lovSaiovs, Eav v/ieis pelvrjre iv rm Xbym rm
ipm, aXrjQms fiaQrjrai pov iare, 32«at yvmaeaQe rrjv
dXrjQeiav, xal r) dXrjQeia iXevQepmaet vfids. 33direxpi-
Orjaav irpbs aiirbv, "%ireppa 'Aflpadp, iapev, xal ovSevl
SeSovXevxafiev irmirore' irms av Xeyeis 'brt 'EXeiiQepot
I ft . 34 ' 't\ S n I ST « * \ )\
yevrjaeaae ; airexpiorj avrois 0 Irjaovs, aprjv afirjv
Xeym vfiiv, 'on iras o irolmv rrjv aptaprlav SovXbs ianv
_* 1 1 35 < £\ £ w-v ' ' ' is s r s \
tt;? afiaprtas. o be bovXos ov pevei ev ttj otxta, et? rov
almva' 0 vibs pevei els rbv almva. 36eai> ovv b vibs v/ids
eXevQepmarj, ovrms eXevQepoi eaeaQe. 37olSa on airep-
pa 'Aj3padp iare' dXXd grjTeire pe airoKreivat, on
b Xoyos b epos ov ycopet iv vfiiv. 3Sa iym empaxa
irapa rm irarpi XaXm' xai v/ieis ovv a rjKOvaare irapd
rov irarpos iroieire. 39direKplQrjaav Kal etirav avrm,
'O irarrjp rjfimv 'AfSpadp. iariv. Xeyei avrois b 'Irjaovs,
El reKva tov 'AfSpadp, iare, ra epya tov 'Afipadp,
iiroieire. '"'vvv Se ^rjreire pe airoKreivat, avQpmirov bs
ri)v dXr)Qeiav iifiiv XeXaXrjKa, rjv rjxovaa irapa rov Qeov'
rovro 'AfSpadp, ovk iiroiijaev. avfieis iroieire rd epya
rov irarpos vpmv. eiirov avrm, 'Hfieis ex iropvelas ovx
iyevvijQrjfiev' eva irarepa eyop.ei' rbv Qeov. 42 elirev
avrois b 'Irjaovs, El b Qebs irarrjp iifimv rjv, rjyairdre av
ipe' eym ydp ix rov Qeov iijrjXQov xal rjxm' ovSe yap
air ifiavrov eXrjXvQa, aXX' ixeivos pe direareiXev. i3Siarl

-26 EYAITEAION VIII. 43
rrjv XaXidv rrjv iprjv -ov yivmaKere; on ov SvvaaQe
aKorfetv rov Xoyov rbv ipov. 41 v/ieis ix rov irarpos rov
Siaf3bXov iare xal rds iinQvplas rov irarpos vpmv
QeXere iroieiv. ixeivos dvQpmiroxrbvos rjv dir apyr;? xal iv
rfj dXrjQela ovy earrjxev, on ovx 'iariv dXrjQeia iv avrm.
orav XaXfj rb yjrevSos, ix rmv ISlmv XaXei, on yfrevarrjs
J \ \ r \ j« 45>\£\r/ \ s-. t ft
eanv xai o irarrjp avrov. eym be on rrjv aXrjaeiav
-\ I ' II 46 ' St- t r\ ;-, / y
Xeym, ov irtarevere fioi. Tt? ej vptmv eX67yet pe irepi
dptaprlas ; el aXrjQeiav Xeym, Starl vfieis ov irtarevere
«t * 1 *. ft r. \ I I r- ft r. S f . £, \
fiot ; o mv ex rov aeov ra prjfiara rov oeov axovet bta
rovro vpeis ovk aKoiiere on e/c rov Qeov ovk iare.
43 direKplQrjaav ol 'lovSaioi xal elirav avrm, Ov. xaXms
Xeyofiev rjfieis on ~S.afiapelrrjs el aii xal Saipbviov
eyet? ; 49 direxplQrj 'Irjaovs, 'Eym Saifibvtov ovx eya),
dXXd rtfim rbv irarepa fiov, xal vpteis drifid^ere pe.
eym be ov yrjrm rrjv bogav pov eanv o (jrjrmv xai
xplvmv. 61 dfirjv dfirjv Xeym vpiv, idv ns rbv ipov Xoyov
I ft I s \ ft I )\,« 52*
rrjpijarj, t/avarov ov firj aemprjarj et? rov atmva. eiirov
avrm ol 'lovSaioi, Nvi> iyvmxapev on Saipbviov eyet?.
'Af3padp, direQavev xal ol irpocprjrai, xal ail Xeyeis, 'Eav
ns rov Xoyov pov rrjprjarj, ov fir) yevarjrai Qavdrov et?
rbv almva. ^pr) av ftet^mv el tov irarpos rjpmv 'Aftpadp,
'bans direQavev ; xal ol irpoiprjrai direQavov' riva aeavrbv
iroieis ; M direxplQrj 'Irjaovs, 'Eav iym Sogaam ipavrbv,
r) Sb^a pov oiiSev ianv' eanv b irarrjp fiov b So^d^my
p.e, ov vfieis Xeyere on tieos rj/imv eanv, xai ovx iyvm-
Kare avrov, iym Se olSa avrbv kov e'lirm on ovk olSa
avrbv, eaopai bfioios vfiiv ¦^evarrjs' dXXd olSa avrbv
Kal rbv Xoyov avrov rrjpm. ^'Aftpadp, b irarrjp vpmv
rjyaXXidaaro iva iSrj rrjv rjpepav rrjv iprjv, xal elSev xal
eyap?;. m eiirov ovv ol 'lovSaioi irpbs avrbv, HevrrfKovra

IX. 14 KATA IfiANNHN 27
krrj ovirm eyet? xal 'AjSpadpt empaxas ; m elirev avrois
'Irjaovs, 'Afirjv dfirjv Xeym vpiv, irplv 'Afipadp, yeveaQai
iym 'elfil. '"rjpav ovv XlQovs iva fSdXmaiv iir avrbv"
'Irjaovs Se eKpvj3rj xal i%r)XQev ix rov lepov.
9 *Kat irapdymv elSev avQpmirov rvcpXov ex yeverrjs.
2xal rjpmrrjaav avrbv ol fiaQrjrai avrov Xeyovres, 'Pa/3-
nl I 11 9 * < &*1/»,S» s r, » ... \
/3t, Tis_r>fiapTev, ovros rj 01 yoveis avrov, iva rvcpXos
yevvrjQfj; 8 direxplQrj 'Irjaovs, Ovre ovros rjfiaprev ovre
ol yoveis avrov, dXX' tW cpavepmQfj rd epya rov Qeov iv
ayrm. irjfias Set ipyd^eaQat rd epya rov ire/ityavros
pe ems rjfikpa iariv' epyeTat vvi; ore ovSels Svvarai
epyd^eaOat. s'6rav iv rm xbapm m, <pms elpl rov xoa-
pov. 6Tavra elirmv eirrvaev xaPal Ka1, eirolrjaev irrjXov e/eN
rov irrvaparos, xal eVeyptcrev avrov rov irrjXov iirl
rovs bcpQaXftovs, 7 xal elirev avrm, "tiraye vLtyat els rrjv
xoXvpj3rjQpav rov "ZiXmdp,, b epptrjveverai direaraXpivos-
dirrjXQev ovv xal ivl^fraro, xal rjXQev jSXeirmv.
8Ot ovv 76^07/6? xal ol Qempovvres avrov rb irpo
repov in irpoaalrrjs rjv eXeyov, Ovx °^T°? eanv o
xaQrjptevos xal irpoaatrmv ; 9 aXXot eXeyov brt Ovto?
ianv' dXXoi eXeyov, Ovxl, dXX' bfioios avrol) iariv.
ixeivos eXeyev on 'Eym elftt. 10 eXeyov ovv avrm, Hms
rjvedxQwrav aov ol bcpQaXpoi; " aireKplQrj ixeivos, 'O
dvQpmiros b Xeybftevos 'Irjaovs irrjXov iiroiijaev Kai
iirexpiorev pov roi>s bcpQaXpoiis xal elrev pot on Tiraye
et? rbv "ZiXmdp xal vlifrai. direXQo)v ovv xal vfjrdp.evos
dvefiXeyjra. 12elirav avrm, Hov ianv ixeivos ; Xeyei, Ovx
olSa. w"Ayovaiv airov irpbs tov? <$>aptaalovs, rbv irore
rvcpXov. ur)v Se adf3f3aTov iv fj rjpepa rbv irrjXov eirol-

28 EYATrEAION IX. 14
rjaev b 'Irjaovs xal dvemgev avrov tovs bcpQaXptovs.
"irdXiv oiv rjpmrmv avrbv xal 01 <&apiaaiot irms ave-
fiXeyjrev. b Se elirev avrois, IItjXoV iireQrjKev fiov iirl
rovs bcpQaXfioiis, xal ivfif dfirjv, xal f3Xeirm. le eXeyov
ovv ix rmv <I?apiaalmv rives, Ovx eanv ovros irapa
Qeov b dvQpmiros, on rb adf3f3arov ov rrjpei. aXXot
eXeyov, Hms Svvarai avQpmiros aptaprrnXos rotavra arj
peia iroieiv ; xal axlo~pct Vv ev avrois. 17Xeyovatv ovv
rm rvcpXm irdXiv, Sv ti Xeyei? 77-ept avrov, brt rjvoiije aov
toi)? bcpQaXfiois ; b Se elirev on Hpocprjrrjs iariv.
uovk iiriarevaav ovv ol 'lovSaioi irepl avrov, '6n rjv
rvcpXos xal dvef3Xe-\jrev, ems brov icpmvrjaav rovs yoveis
avrov rov avapXeifavros, xai rjpmrrjaav avrovs Xe-
yovres, Ovto? ianv 6 vibs vpmv, ov vfieis Xeyere on
rvcpXbs iyevvrjQrj ; irms ovv jSXeiret apn ; ™ direxpiQrjaav
ovv ol yoveis ai/rov xal elirav, OiSafiev 'on ovros ianv
b vibs rjfimv xal on rvcpXbs iyevvrjQrj' 21irms Se vvv
fiXeirei ovx o'iSafiev' rj rls rjvoigev avrov tov? babQaX-
povs rjpeis ovx olSaptev' aiirbv ipmrrjaare, rjXixlav eyef
at/To? Trept eavrov XaXrjaei. 22ravra elirav ol yoveis
avrov 'brt icpoj3ovvro tov? 'lovSalovs' rjSrj ydp avvere-
Qeivro ol 'lovSaioi iva iav Tt? avTW bfioXoyrjarj- Xpia
rov, diroavvaymyos yevrjrai. 23Sid rovro ol yoveis
avrov eiirov 'on HXixlav eyet, avrbv ipmrrjaare.
^icpmvrjaav oZv tov avQpmirov ix Sevrepov o? rjv rvcj>Xbs
•Kal elirav avrm, Ao? Soggy too Qem' ijfieis o'iSaptev oti
ovto? 6 dvQpmiros aptaprrnXos iariv. ^aireKplQrj ovv
ixeivos, El dpaprmXbs ianv ovx olSa' ev otSa 'brt
rvcpXbs mv apn fdXeirm. 26elirov ovv avrm, Tt iiroiijaev
aoi ; irms rjvoigev aov tovs bcpQaXpovs ; *' direxplQrj av
rois, Eiirov vptiv rjSrj xal ovx rjxovaare' rl irdXiv

X. 2 KATA IQANNHN

29

0eXeTe dxovetv; pr) xal vpeis QeXere avrov paQrjral
yeveaQai ; ""eXotSbprjaav avrbv xal eiirov, Sv p,aQrjrr)s
el iKelvov' r)p,eis Se rov MmVaems iapiev paQrjral. 29t;-
p^et? o'lSapev on Movcret XeXdXrjKev b Qebs, rovrov Se
ovx oiSapiev irbQev iariv. " direxplQrj b avQpmiros xal el
irev avrois, Ev rovrm ydp rb Qav/iaarbv ianv on vpeis
ovk oiSare irbQev iariv, xal rjvoigev pov tov? ScpQaXpovs.
sloiSa/iev &Vt b Qebs dpaprmXmv ovk dxovei, dXX' idv ns
QeoaefSrjs rj xal to QeXrjpa avrov irotfj rovrov axovet.
32ix rov cilmvos diix rjxovaQrj on rjvotfjev ns bcpQaXptovs
rvcfSXov yeyevvrjpevov. ^et p.7; rjv ovros irapd Qeov, ovx
rjSvvaro iroieiv ovSev. "* direxplQrjaav /kal elirav. avrm,
'Ev dfiaprlats av eyevvrjQrjs oXps, xal ai) SiSdaxeis
rjpas ; xal igefiaXov avrbv e£ca. 35"Hxovaev 'Irjaovs 'brt
igefiaXov avrbv egm, xal evpmv avrbv elirev, Sv iria-
I * \ ' \ "^ « /l ~ 36 * Ift * " V \ / \
revets et? rov viov rov aeov; /aireKpiorj exeivos, Kat ris^
eanv, xiipte, iva iriarevam et? aiirbv; 31 elirev Se avrm
b 'Irjaovs, Kat empaxas avrbv, xal b XaXmv fierd aov
exeivos eanv. o be ecprj, Lliarevm, xvpie' xai irpoaexv-
vrjaev avrm.
39 Kat etTrei' 6 Tt;o-ov?, Ei? xplua iym els rbv xbapov
tovtov rjXQov, iva.pl fir) /SXerrovres fiXeirmaiv xal ol
jSXeirovr'es TvcpXoiyevmvrai. 40 rjxovaav ix rmv <Papi-
aalmv^kavra ol per avrov ovres, xal eiirov avrm, Mr)
xal r)f^ets~~TV^jkoi iapev ; il elirev avrois b 'Irjaovs, Et
rvcbXdi rjre, ovx dv etyeTe dpapriav' vvv Se Xeyere on
BXeyrotiev' rj dpaprla v/imv ptevei.
"10 v 'Aprjv dpurjv Xeym vpiv, b fir) elaep^optevos Sid
rrjs Qvpas et? rrjv avXrjv rmv irpofSarmv aXXa avafiat-
vmv aXXaxbQev ixeivos xXeirrrjs iariv xal Xrjarrjs' 2b Se
elaepxbfievos Sid rrjs Qvpas iroifirjv ianv rmv irpofSdrmv.

30 EYAITEAION X. 3
3 rovrm 0 Qvpmpbs dvolr/et, xal rd irpofSara rrjs cpmvrjs
avrov dxovei, xal rd iSia irpofSara cpavei xar bvopa
xal ifjdryei aiird. *'brav rd iSia irdvra exfSdXrj, efiirpoa-
Qev avrmv iropeverai, xal rd irpofSara avrm dxoXovQei,
'6n oiSaatv rrjv <f>mvr)v avrov' 5 dXXorplm Se ov fir) dxo-
XovQrjaovaiv aXXa cpevfjovrat air' avrov, on ovx oiSaatv
roZv aXXorpimv rrjv <f>mvrjv. eravrrjv rrjv irapoiplav
elirev avrois b 'Irjaovs' ixeivot Se ovx eyvmaav riva rjv a
iXaXei avrois.
7Elirev ovv irdXiv avrois 0 'Irjaovs, 'Afirjv dfirjv Xeym
vptiv, iym elfil rj Qvpa rmv irpo/Sdiioj/. 3irdvres oaot
rjXQov irpb ifiov KXeirrai elalv xal Xrjarai, aXX' ovk
rjKovaav avrmv rd irpb(3ara. "eym eipi rj Qvpa' St' i/iov
eav Tt? eiaeXQij amQrjaerat xal elaeXeiiaerat xal ilje-
Xevaerai xal vojitjv evpijaei. 10o xXeirrrjs ovx epverai
el pr) iva xXe-sjrrj xal Qvarj xal diroXearj' iycb rjXQov iva
tforjv exaiatv xal ireptaabv eytacrij/.
E70J eifit b iroifirjv b xaXbs' b iroifirjv b xaXos rrjv
TrvXrlv auTOU rlQrjaiv iiirep rmv irpofSdrmv' 12o fita-
Qmrbs Kal ovx mv iroifirjv, ov ovx eanv rd irpofSara iSia,
Qempei rbv Xiijcpv ipxbpevov xal dcplrjatv rd irpofSara
Kal cpevyet^xal b Xvkos dpird£et avrd, xal axopiri^et)
"orij piaQmrbs iariv, Kal ov pteXei avrm irepl rmv irpof3d-
rmv. uiym eipi b irotpfjv b xaXos, xal ytvmaxm rd ipd
Kal yivmaxoval p,e rd ifid] ^xaQms ytvmaxet fie 0 ira
rrjp xdyw yivwaxm rbv irarepa,- xal rrjv •ifvyrjv pov
riQrjfit virep rmv irpofSdrmv. 1Bxal aXXa irppjSara eyco,
-a'ovx'eariv ix t7;?-o^Xt;? ravrrjs' xdxeivd Set pie dya-i
yeiv, xal rrjs cpmvrjs pov axovaovaiv, xal yevijaerat fila
irolpvrjjjls iroifirjv. "Sid tovto pe b irarrjp dyaira Sri
iyo) nQrjpi rrjv -fvy7;i/ fiov, iva'irdXiv XdfSm avrrjv.

X. 34 KATA IfiANNHN 31
"qy'Set? atpet avrrjv dir' ijiov, aXX' iym rtQrjpi avrrjv
air jifiavTov. igovaiav eyco Qeivat avrrjv, xal iljovalav
eyco TTaXtv XafSeiv avrrjv' ravrrjv rr)vf iyroXnji eXafSov
irapa rov irarpos pov. &*#• i^tt^* <-¦*»<
19Sytcr/tta irakli/ eyevero ev rois 'lovSalots Sid toi)?
X070U? tovtov?. '"eXeyov Se ttoXXoi e'f avrmv, Aaipb-
vtov eyet xdLualverat' rl avrov dxovere; 2laXXot
eXe70v, Tavra ra prjxutra ovx eanv Satftovi^o/ievoV pr)
Saipbviov Svvarai rvcpXmv bcpQaXptovs dvoi^nt\ tiuV^A"*
^'Eyevero Se rd iyxalvta iv tois 'lepoaoXvpiois. ¦
Xeipmv rjv' w xal irepieirdrei b 'Irjaovs ev rm lepm iv ttj
arpa rov ZioXopmvos. 2iixiixXmaav ovv avrbv oi 'lov
Saioi xal eXeyov avrm, ' Ems irbre rrjv yfrvxrjv rjpmv
s/ »\*f-v ' S \ t m '26'
atpet?; et av et o Apiaro?, eiire rjpiv irapprjaia. aire
xplQrj avrois b 'Irjaovs, Eiirov vpfiv, xal oil irtarevere.
ra epya a iym iroim iv rm ovbpan rov irarpbs pov
ravra fiaprvpei irepl ipov' ""aXXa vpteis oil irtarevere,
brt ovx iare ix rmv irpofSdrmv rmv ifimv. '"rd irpo
fSara rd ifid rrjs cpmvrjs pov axovovatv, xdyo) yivmaxm
avrd, xal dxoXovQovalv poi, ^xdyo) SiSmfit avrois %mr)v
almviov, xal ov prj airbXmvrai els rbv almva, Kal ovx
apiraaet Tt? avTa ex tt;? yetpo? fiov. o irarrjp fiov o
SeSmxev fioi iravrmv fiei^ov iariv xal ovSels Svvarai
dpird^eiv ix rrjs yetpo? rov irarpbs. ^iyo) xal b irarrjp
ev iaptev. 31 ifSdaracrav irdXiv XlQovs ol 'lovSaioi iva
XiQdamatv avrbv. 82 direxplQrj avrois b 'Irjaovs, IloXXa
ep7« KaXa eSetfa vpiv ix rov irarpbs' Sta iroiov avrmv
epyov ipe XtQd^ere; 33 direxplQrjaav avrm ol 'lovSaioi,
Hepl xaXov epyov ou XiQd^opev ae aXXa irepi fSXaacfyrj-
filas, xal brt av dvQpmiros mv iroieis aeavrbv Qeov.
idirexpiQrj avrois b 'Irjaovs, Ovk eanv yeypapptevov iv

8* j_

32 EYAITEAION  X. 34
rm vbfim vpmv on iym elira, Qeol iare ; ei exeivovs
elirev Qeoiis, irpbs ovs b Xbyos rov Qeov iyevero, Kal ov_
Siivarai XvQrjvai rj ypacpr)' moyb irarrjp rjylaaev Kal dire-
areiXev et? rbv xbapov, v/ieis Xe7CT6 brt BXaacprjpteis,
rl <9 rv. f \ r. ft r. 5 37 ' /^""* ^**  * si t.
on eiirov, Tto? tou Qeov eipi ; et 'ov iroim ra epya rov
irarpos fiov, fir) irtarevere pot' 38et Se iroim, xdv ipol firj
irtarevrjre, toi? epyois irtarevere' iva yymre Kai yivm-
aKrjre on iv ipol b irarrjp, Kaym iv rm irarpi.
i9'Etyjrovv ovv irdXiv avrbv iridaai, Kal iijrjXQev ix
rrjs yetpo? avTcoV. ^xal dirrjXQev irctXiv irepav tov Top-
Sdvov et? tov roirov 'oirov rjv Imavvrjs ro irpmrov-
fSairrl^mv, xal eptetvev ixei. 41xal TroXXot rjXQov irpbs
avrbv xal eXeyov '6ri Imavvrjs pev arjpeiov eiroirjaev
oiiSev, irdvra Se baa elirev Imavvrjs irepl rovrov dXrjQrj
rjv. 42xal iroXXol iiriarevaav et? avrbv ixei. ^ V*««-
11 1*Hv Se ns daQevmv Ad^apos dirb BrjQavlas, ix
rrjs KOJ/irjs Maplas xal MdpQas rrjs dSeXcjirjs avrrjs.
*rjv Se Mapla rj dXetyaaa rbv xvpiov fivpm xal ixptd-
gaaa rovs irbSas avrov rais Qpiijlv avrrjs, t;? b dSeXcpbs
Ad^apos rjaQevet. . 3 direareiXav ovv al dSeXobal irpbs
avrbv Xeyovaat, Kvpte, ifSe bv cptXeis daQevei. *dxovaas
Se b 'Irjaovs elirev, Aiirrj r) daoeveta ovx eanv irpbs '
' Qdvarov dXX' virep rrjs Sbgrjs To\v_Qeov, iva SofjaaQfj b
vibs rov Qeov SR avrrjs. sr)yopra Se b 'Irjaovs rrjv
MapQav xal rrjv dSeXdirjv avrrjs xal rbv Ad^apov. *ms
ovv rjxovaev on daQevei, rbre pev epeiveH iv m i)v rbirm
Svo fjpepas. 7eiretra pkrd^jrovro Xe^yet Tot? fiaQrjrais,
"Aympev et? rrjv 'lovSalav irdXiv. 3Xeyovaiv avrm ol
paQrjral, 'TafSfSl, vvv Hjjtovv ae XtQdaat ol 'lovSaioi,
xal irdXiv virdyets ixei; 9 direxplQrj 'Irjaovs, Ovyt SmSexa
mpal elaiv rrjs rjptepas ; idv ris irepiirarfj iv rfj ijpepa,

XI. 28 KATA IC}ANN-HN. 33
ov irpoaxbirrei, on to <pms tov xbapov tovtov fSXeirei'
10 ' \ £ / M9m / / fl \
eav be ns ireptirarfj ev rfj vvkti, irpoaKoirrei, on to
¦c/ku? ovk eanv iv avrm. " ravra elirev, xal perd rovro
Xeyei avrois, Ad^apos b cplXos rjpmv xexqiLyrjrai' dXXa
iropevopat iva ifjvirvlam avrbv. "eiirov ovv avrm ol
paQrjral, Kvpte, et xexolprjrai, amQrjaerai. 13elpr)xet Se
b 'Irjaovs irepl tov Qavdrov avrov' ixeivoi Se eSo^av on
irepl rrjs xoiprjaems rod virvov Xeyei. 14tot6 ovv elirev
avrois b 'Irjaovs ira£prjala, Aa£opo? direQavev, 16«at
yaipco St' vptds, iva irtarevarjre, on ovx rjprjv ixei' dXXa
dymptev irpbs aiirbv. welirev ovv ®mpas b Xeybpevos
AlSvpos rois avptpaQrjrais, "Aymptev xal rjpeis iva
diroQdvmpev fier avrov. v
17'EX0ojf ovv 0 'Irjaovs evpev avrbv reaaapas rjSrj
rjfiepas eyovTa iv rm pvrjfielm. 13rjv Se r) BrjQavla e'771)? '
rmv 'lepoaoXvptmv ms dirb araSlmv Sexairevre' 197roXXot
Se ix rmv 'lovSaimv eXrjXvQeiaav irpbs rrjv MapQav Kal
Mapidfi, iva irapapvQrjamvrai avrds irepl rov dSeXcpov.
rj ovv MapQa ms rjxovaev on Irjaovs epxerai, virrjv-
rrjaev avrm' Mapla Se iv rm oixm ixaQe^ero. 21 elirev
ovv 1) MdpQa irpbs 'Irjaovv, Kvpte, et 7;? mSe, ovk dv
direQavev b dSeXcpbs pov. "'Kal vvv oiSa 'brt baa dv
airrjarj rbv Qeov, Smaei aoi b Qebs. Xeyei avrfj 0
'Irjaovs, ' Avaarrjaerai 0 dSeXcpos aov. Xeyei avrm rj
MdpQa, OiSa oti avaarrjaerai iv rfj dvaardaei iv rfj
, 1 e r Sfi* »nf»T« 'T7 is r
ecryaTT/ rjfiepa. etirev avrrj o Irjaovs, &ym eifii rj
if \ e s, ' f / ^^^ * "j i#w»-W
avaaraais xai rj Ljmrj' o iriarevmv et? epe xav airovavrj
t^rjafrat, 26«at 7ra? by!ov xal iriarev'mv els ipe ov ptr)
airoaavrj eis rov aimva' iriareveis rovro ; Xeyei avrm,
Nat, xvpie' iym ireirlarevxa on aii el b Xpiaros o vibs
rov Qeov b et? rbv x^ttpf^^^iyfpQivf^^xal rovro ehrovaa
ST JOHN 3

34 EYAITEAION

dirrjXQev xal icfimvrjaev Mapidp, rrjv dSeXcprjv avrrjs \qQpa
elirovad, 'O SiSdaxaXos irdpeartv xal qbmvei ae. exetvrj
oj? rjxovaev, rjyipQrj Tayi) xal rjpxero irpos avrov. ovirm
Se eXrjXiiQei b 'Irjaovs els rrjv xmprjv, dXX rjv en iv toj
rbirm birov virrjvrrjaev avrm rj MdpQa. 31oi ovv- lovSaioi
ol ovres per' avrrjs iv rfj olxla xal irapapvQovptevot
avrrjv, ISbvres rrjv Mapidfi Sti Tayeco? dvearrj xal
igrjXQev, rjxoXovQrjaav avrfj, Sbgavres 'brt iiirdyei els rb
ptvrjpeiov iva xXavarj ixei. ^r) ovv Mapidp, ms rjXQev
oirov rjv 'Irjaovs ISovaa avrbv eireaev avrov irpbs toi)?
irbSas, Xeyovaa avrm, Kvpte, et t;? mSe, ovx dv pov
direQavev b-dSeXcpbs. o^, *^.^ur
33'Irjaovs ovv ms elSev avrrjv xXalovdc&v xai rovs
KaweXQbvras avrfj 'lovSalovs KXalovras, iveppifi^aaTO
-rm irvevjian xal irdpa^ev eayrbv, 3ixal elirev, Hov
ireQelxare avrbv ; Xeyovaiv avrm, Kvpie, epyov xal iSe.
ebaxpvaev o Irjaovs. eXeyov ovv ot lovbaioi, loe
irms ecpiXei avrov. nves be ef avrmv eiirov, Uvx
"iSvvaro ovros b dvol^as toj)? bcpQaXpovs rov rvcpXov
\iraifjaat iva xal ovro? pr) diroQdvrj ; ^'Irjaovs ovv irdXiv
' ipfipipmpevos iv eavrm epyeTat et? to ptvrjpeiov. rjv Se
airrjXaiov, xalXlQos iirexeiro iir avrm. ^Xefyei 6 Tt;o-ov?,
"Apare rbv XiQov. Xeyei avrm r) dSeXcpr) rov reTeXevrrj-
xbros MdfiQa, Kvpte, ijSrj o£ei' rerapraios yap ianv.
Aa-. t s r, t s-r * r\ s i t rt s \ i
, Xeyei avrfj o Irjaovs, \Jvx eiirov aoi on eav iriaTevarjs
o-^rj rrjv Sbljav rov Qeov ; 41rjpav ovv rbv XlQov. b Se
T7;crov? rjpev rovs ocpQaXpoiis dvm xal elirev, Hdrep, ev-
« */ si I i 42 5 \ ^. \ st p. tl I
,yaptcrT&) crot oti rjxoyaas pov. {. eym be fjbetv on irav-
rork pov axoieis' dXXa Sid tov 6'yXoi> rbv ireptearmra
eiirov, iva iriarevamatv on aii pe diriareiXas. ) ^xal
ravra elirmv cpmvy peydXrj ixpai/yaaev, Aafape, Sevpo

XI. 57 KATA IQANNHN. 35
e^m. ^i^rjXQev b reQvrjxms SeSeptevos rovs irbSas xai
rds yetpa? xetplais, xal r) oi/ri? avrov aovSaplm irepie-
SeSero. Xeyei avrois b 'Irjaovs, Avaare avrbv xal dcpere
avrbv inrdyeiv. fc »~~U L
"IloXXot ovv ix r&v 'lovSaloiv, ol eXQavjes irpbs
rrjv Mapidp, xal Qeaadpevotd^iirrSirjaev, iiriarevaav els
avrbv. 4S rives Se e'f avrjSv dirrjXQov irpbs tov? <E>apt-
aalovs xal eiirov avrois a iiroiijaev 'Irjaovs. 47 avvrj-
yayov odv ol apytepei? «at 01 <£>apiaaiot avveSpiov, xal
eXeyov, Tt iroiovptev ; '6n ovros 0 dvQpmiros iroXXa irotei
arjfieia. 43idv dcp&pev avrbv ofirms, irdvres iriarevaovaiv
et? aiirbv, xal eXevaovrat ol 'Tmpaioi xal dpovaiv rjpmv
xal rbv roirov xal to eQvos. 49eT? Se ns eg aiir&v
Ka'iiiqbas, apytepev? mv rov iviavrov ixeivov, elirev avrois,
'Tpeis oiix o'iSare oiiSev, moiiSe XoyigeaQe on avpcpepei
vpiv iva et? dvQpmiros diroQdvrj virep rov Xaov xal prj
'bXov rb eQvos dirbXrjrai. .(" rovro Se d<f> eavrov ovx
elirev, dXXd apytepev? mv rov iviavrov ixeivov iirpo-
cprjrevaev on rjpeXXev 'Irjaovs diroQvrjaxeiv virep rov
eQvovs, S2xal ovx wTep tou eQvovs povov, dXX' iva xal ra
rexva rov Qeov Ta Sieaxopiriapeva avvaydyrj et? ev.)
63 an-' ixelvrjs ovv rrjs tjpepas ifSovXevaavro iva diroxrei-
vmaiv avrbv. M'Irjaovs ovv ovxen irapprjala. irepieirdret
iv rois 'lovSalots, dXXd dirrjXQev ixeiQev els rrjv yojpau
iyyvs rrjs iprjpov, els 'Eippalp Xeyopevrjv irbXtv, xdxei
Sierpi0ev perd rmv fiaQrjr&v. b5r)v Se iyyvs rb irdaxa
rmv 'lovSaimv xal dvefSrjaav iroXXol et? 'lepoabXvpa ix
rfjs ywpas Tpo T0U '7r"0'Xa> "va dyvlamatv eavrovs.
™i£i]Tovv ovv rbv 'Irjaovv xal eXeyov per dXXrjXmv iv
t& lepm earrjxbres, TI Soxei vpiv; 'brt oil pr) eXQrj et? rijv
eoprrjv; 57SeSmxeiaav Se ol apytepei? xal ol $>apiaaioi
3—2

36 EYAITEAION XL 57
ivroXas iva idv Tt? yv& irov iariv ptrjvvarj, birms irtdam-
aiv aMv. ^ ^ n J , 4 ( Cy^^J
12 *'0 ovv 'Irjaovs irpb If rjfiep&v rov irdaxa rjXQev
et? BrjQavlav, 'birov rjv AaCptpos, bv rjyetpev ix vexpmv
'Irjaovs. ^ ^ ^ ««*r»«T , ** "'
2'Eirolrjaav ovv avrm Seivvov ixei, xal rj MdpQa Sirj-
xbvet, b Se Adfapos els rjv rmv dvaxeifievmv aiiv avrm.
3r) ovv Mapla XafSovaa Xlrpav fivpov vdpSov ir'tanxrjs
iroXvrtpov rjXet^ev rovs irbSas rov 'Irjaov xal i!jepal;ev
rais Qpt^lv avrrjs roi)s irbSas avrov. [rj Se olxla iirXrj-^
pmQrj ix rrjs baptrjs rov ptiipov.) 4Xeyet ovv TovSa? o '
'laxapimtrjs, et? ix r&v fiaQrjrmv avrov, b fieXXmv avrbv
irapaSiSbvai, 5 Atari rovro rb piipov ovx iirpdQrj rpia-
xoalmv Srjvaplmv xal iSbQrj 7TT&)yoi? ; 6et7rei> Se tovto
ovy oti 7rept rmv irrmx&v epeXev avrm, dXX' on xXeirrrjs
rjv xal to yXmaqbxofiov eya>v Ta fSaXXbfieva ifSdarfa£ev. •¦
7elirey ovv b 'Irjaovs, "Acfies avrrjv, iva et? rrjv rjpepav
tov ivragbiaafiov fiov rrjprjarj avrb. 8toi)? TTTCtfyov? yap
iravrore exere pteQ eavrmv, ifie Se ov irdvrore exere.
9"Eyvm ovv p_oyXo?_7roXv? ix r&v 'lovSaimv on ixei
iariv, xal rjXQov ov Sid rbv 'Irjaovv fiovov, dXX' iva xal
rbv Ad^apov tSojcriz', bv rjyetpev ix vexp&v. 10ifSovXev-
aavro Se ol dpxtepeis iva xal rbv Ad^apov diroxrelvmatv,
n'ori 7roXXot St avrbv virrjyov r&v 'lovSaimv xal iirl-
arevov et? rov 'Irjaovv.
-, "TrJ iiravpiov oyXo? iroXvs b iXQmv et? rrjv eoprrjv,
dxoiiaavres 'brt epyeTat T770-0O? et? 'lepoabXvpia, 13eXa-
fSov ra fSaia rmv qboivlxmv xal igrjXQov et? virdvrrjaiv
avrm, xai expavya^ov, 'Q,aayvd, evXoyrjfievos b ipybptevos
iv ovbpan Kvpiov, xal b fSaaiXeiis rov 'laparjX. 14evpmv
Se o Ttjctov? bvdpiov ixdQiaev iir avrb, xaQms ianv

XII. 29 y KATA IQANNHN.  37
yeypaptpJvov^Mr) abofSov, Qvydrrjp %imV ISoii, b fSaatXeiis
aov epyeTat xaQrjpevos iirl ir&Xov ovov. {^ravra ovx
eyvmaav ol paQrjral avrov rb irp&rov, dXX' ore iSo^daQrj
Irjaovs, rbre ipvrjaQrjaav on ravra rjv iir avrm yeypap-
pteva xai ravra ^iirolrjaav avrm.) "ipapriipei ovv b
oyXo? b mv fier avrov, ore rbv Ad^apov icpmvrjaev
ex rov pvrjfielov xal rjyetpev avrbv ix vexp&v' 18Sta
tovto /cat virrjvrrjaev avrm o oyXo?, 'on rjxovaav rovro
avrbv irenoirjxevai rb arj/ieiov.
19 Ot ovv Qapiaaiot elirav irpbs eavroi/s, ®empeire on
ovx mcfreXeire ovSev' 'ISe b xbapos birlam avrov dirrjXQev.
'"''Haav Se "EXXrjves rives ix rmv dvaj3atybvrmv
iva irpoaxwrjamaiv iv rfj eoprfj' 21ovYot ovv irpoafjXQov
<PiXlirirm rm dirb BrjQaaiSd rrjs TaXiXaias, Kal rjpmrmv
avrbv Xiyovres, Kvpte, QeXopev rbv 'Irjaovv ISeiv. 22ep-
Xerat QiXiiriros xal Xeyei rm 'AvSpea' epyeTat 'AvSpeas
xal QlXnriros xal Xey ova tv rm 'Irjaov. 23b Se 'Irjaovs
diroxplverai avrois Xeymv, 'EXrjXvQev rj mpft iva Sofjaa-
Qfj b vibs rov avQpmirov. ^ aprjv aprjv Xeym vptiv, idv pr)
b xbxxos rov airov ireamv els rrjv yrjv diroQavrj, avros
fiovos ptevef iav Se diroQavrj, iroXvv xapirov cpepei. 2 b.
cbtX&v rrjv lirvyriv avrov diroXXiiei avrrjv' xal bpia&v
rrjv -slrvx-jv avrov iv rm xbapim rovrmj els t,corjy almviov
c/>vXa(fet avrrjv. midv ipol Tt? Siaxovfj, ipol dxoXov-
Qelrm' xal oirov elpl iym, ixei xal b Sidxovos o ipos
earaf idv ti? epoi Siaxovfj, nprjaei avrbv b irarrjp.
27 vvv rj tyvyrj fiov rerdpaxrai, xal n e'lirm ; Harep,
a&abv pie ix rrjs Spas ravrrjs. dXXa Sid rovrq rjXQov
els rrjv mpav r air rjv. 23Hdrep Sbi-aabv aov rb ovopa.
trjXQev ovv cpmvr) ix rov ovpavov, Kal iSbtjaaa Kal
'irdXiv Sojjdamlktgb ovv 6'yXo? o earco? Kal dxovaas

38 EYAITEAION XII. 29
eXeyev fSpovrrjv yeyovevai. aXXot eXeyov," AyyeXos avrcp
XeXdXrjxev. 30 direxplQrj 'Irjaovs xal elirev, Ov St' ifie
rj cpmvr) avrrj yeyovev dXXd Si vpas. 3lvvv xplais iariv
rov xbapov rovrov, vvv 6 apycoi' tov xbapov roirov
ix/3XrjQijaerai efaF 32xdym idv vy}rmQ& ix rrjs yrjs, irav
ras eXxiiam irpbs ipavrbv. C?8 rovro Se eXeyev arjpalvmv
iroim Qavdrm rjpieXXev diroQvrjaxeiv.)
^'AirexplQrj ovv avrm b oyXo?, 'Hfieis rjxovaapev ix
rov vbpov on b Xpiaros fievei et? tov al&va, xal ir&s
Xeyei? av on Ae* vtymQfjvat rbv vlbv rov avQpmirov;
rls iariv ovros b vibs rov avQpmirov ; 3B elirev ovv avrois
b 'Irjaovs, "En pixpbv ypoVov rb cp&s ev vptiv iariv.
trepiirareire ms rb cjj&s exere, iva pr) axorla vpas xara-
XafSrj' xal b irepiirarmv ev rfj axorla ovx olSev irov
virdyei. 3So)s rb cf>&s exere, irtarevere els rb cp&s, iva
viol cfimrbs yevrjaQe. ravra iXdXrjaev 'Irjaovs, xal
direXQmv ixpvfSrj air' aiir&v. I*-** •& Ru.<J*X*^
87TocravTa Se avrov arjpeia ireiroirjxbros epirpoaQev
avrmv ovx iirlarevov et? aiirbv' '8iva 6 X070? 'Haa'lbv
tov irpocprjTov irXrjpmQfj, bv elirev, Kvpte, rls iirlarevaev
rfj dxofj rjfi&v; xal 0 fSpaylmv Kvpiov rlvt airexaXicpQrj;
39Sid rovro oiix rjSvvavro iriareiietv, on irdXiv elirev
'Haatas, ^TenidjXmxev avrmv rovs 6cf>QaXpoi)s xal
iirmpmaev avr&v rrjv xapSlav, iva pr) iSmaiv rois bdjQaX-
pois xal vorjamatv rfj xapSla xal arpacj>maiv, xal Ida o pat
aiirovs. 41ravra elirev 'Haa'l'as brt elSev rrjv Sbi;av
avrov, xal eXdXrjaev irepl avrov' i2'bpms ptevroi xal ex
r&v dpxbvrmv iroXXol iiriarevaav els avrbv, dXXd Sid
tov? $aptcratov? ovy mptoXbyovv, iva pr) diroavvdymyoi
yevmvrai. "rjydirrjaav ydp rrjv Sb%av r&v dvQpmirmv
paXXov ijirep rrjv Sb^av rov Qeov.

Xlrf:8 KATA IQANNHN. 39

T^crov? Se expagev ,/cat et7rei', 'O iriarevmv els ipi,
ov iriareiiei et? ipi, dXXd els rbv irepyfravrd pe' i6xal o
Qempmv ipe Qempel rbv rrepyjravrd pe. wiym cp&s et?
rbv xoaptov eXrjXvQa, iva iras 6 iriarevmv et? ep,e eV rfj
axorla fir) pelvrj. 47 xal idv ti? pov dxovarj rmv prjpd-
rmv xal pr) cpvXd^rj, iy& ov xplvm avrbv oil ydp rjXQov
iva xplvm rbv xoaptov, aXX iva amam rov xoaptov. 0
dQer&v ipte xal fir) XaptfSdvmv rd prjpard ptov eyet rbv
xplvovra aiirbv b Xoyos bv eXdXrjaa, ixeivos xptvei av
rbv iv rfj iaxdrrj rj/iipa. 498ti e'703 ef ipavrov ovk
eXdXrjaa, dXX' b ireptyas fie irarrjp avrbs pot ivroXrjv
SeSmxev rl e'lirm xal rl XaXrjam' 50 Kal olSa '6n r) ivroXrj
avrov %mrj almvibs iariv. a ovv iyo) XaX&, xaQms ei-
prjxev pot b irarrjp, o'vrms XaXco.
13 1Hpb Se T77? eoprrjs rov irdaxa elSms 0 'Irjaovs
on ryxQev~ai3Tt>0 rj Spa iva perafSfj ix rov xoaptov
rovrov irpbs rbv irfcripa, dyairrjaas rois ISlovs roils iv
r& xbaptrn, et? T^Xo? rjybvgrjaev avr oils' 2xal Selirvov
ytvoptevov, rov SiafSbXov rjSrj fSejSXrjxbros et? rrjv xap-
Slav~iva irapaSoi avrbv 'lovSas "Zlpmvos 'laxaptmrrjs,
elSms 3on irdvra eSmxev avrm b irarrjp els rds yetpa?,
xZl oti dirT^eov i£r)xQev xal irpbs^^mv Qebv virdyei,
iyelperai ix rov Selirvov 4xal rlQrjatv rd Ipdria, Kal
Xaj3&v Xevriov Sie^maev eavrov' 5elra jSdXXet 'iiSmp els
rbv viirrrjpa, xal rjp^aro vlirretv roiis irbSas r&v paQrj-
r&v xal ixptdaaeiv ~rm Xevrlm m rjv Siefrapevos. 6ep-
yetat ovv irpbs %lpmva Herpov' Xeyei avrm, Kvpte, <rv
pov vlirrets rovs irbSas; ' direxplQrj 'Irjaovs xal elirev
ovt&>,*0 iym 7roio3 av ovx olSas apTi, yvmarj Se perd
ravra. sXeyei avrm Hirpos, Ov pr) vl^fys pov roiis
7roSa?\ei? top almva. direxplQrj 'Irjaovs avrm, 'Eav pr)

40 ' EYAITEAION XIII. 8
vi-jrm ae, ovk eyet? ptegps per ipov. 'Xeyei avrm 2t-
fimv Herpos, Kiipte, pr) roiis irbSas pov fiovov dXXd xal
rds yetpa? xal rrjv xecpaXrjv. 10Xeyei avrm 'Irjaovs, 'O
XeXovg.ei'o? ovk eyet ypeiW et prj rovs irbSas vtyaaQai,
aXX' eanv KaQapbs oXos' xal v/ieis xaQapol iare, dXX'
ovyt irdvres. "rjSet ydp rbv irapaSiSbvra avrbv' Sta
rovro etirev 'bn Ovyt irdvres xaQapol iare.
' Otc ovv eviyfrev rovs irbSas aiir&v xal eXafSev rd '
ipana avrov xal dveireaev irdXiv, elirev avrois, Tivm-
axere n ireirolrjxa vpiv ; 13v/ieis cpmveire fie, 'O SiSda
xaXos, xai o xvpios' Kal xaX&s XeyeTe, etp.t 7<zp. 14et
ovv iym eviifra vpt&v rovs irbSas b xvpios xal b StSda-
KaXos, Kat vpeis otpeiXere dXXrjXmv vlirretv roiis irbSas.
15iiirbSetypa ydp eSmxa vfiiv, iva xaQms iym iirolrjaa
vpiv Kai vpteis irotrjre. afirjv afirjv Xeym vptiv, ovk
eanv SoiiXos ptel^mv rov Kvpiov avrov, ovSe dirbaroXos
fiel^mv rov irepyfravros avrbv. 17et TavTa ol'SaTe, paxd-
pioi eare iav irotfjTSjayrd. wov irejil iravrmv vpmv Xeym'
Iym olSa rlvas •*£eXeJ£ajir0 dXX(^vdprY~ypacfrrfirXrjpmQfi,

eym
'O rpmymv per ipov rbv aprov ^jrrjpej) eV ipte rrjv
' >«19>*y -. / e r. \ n .
irrepvav avrov. air apn Xeym vfiiv irpb rov yeve
aQai, iva irtarevarjre 'brav yevrjrai on iym el fit. 20 dfirjv
dfirjv Xeym vptiv, b XaptfSdvmv dv riva ireptym ipte Xapt-
jSdvei' b Se ipe XaptfSdvmv XapfSdvet rbv ireptip-avrd pie.
¦ \ 21TavTa elirmv 'Irjaovs irapdxQrj rm irvevptan xal
ip,aprvpijaev xal elirev, 'Aprjv aprjv Xiym vpiv on els e'f
iip&v irapaSmaet pie. 22efSXeirov ovv els dXXrjXovs ol
paQrjral, diropoiiptevoi irepl rlvos Xeyei. 23r)v dvaxel-
pevos els e'/c toji> ptaQrjr&v avrov iv rm KoXirm rov
'Irjaov, bv rjydira b 'Irjaovs' Mvevei ovv rovnp tlptmv
Herpos xal Xeyei avrm, Elire rls ianv irepl ov Xeyei.

XIV. i KATA IQANNHN. 41
25 dvaireamv ixeivos ovrms iirl rb arrjQos rov 'Irjaov
Xeyei avrm, Kvpte, ti? earif ; 2e diroKplverai b 'Irjaovs,
EsKeivbs iariv m iy& fSd-ifrm rb ¦^¦ojliIov xal Smam avr&.
fSatyas ovv to yfrmplov XapfSdvei xal SISmaiv TovSa
"Zlfimvos 'laKapimrov. 27 xal perd rb tymplov, rbre
elafjXQev els ixeivov 0 Zaravas. Xeyei ovv avT<3
It;o~ov?, ' O 7rotet? iroirjaov rayiov. S8 rovro Se oiJSet?
eyvm r&v dvaxetpevmv irpbs rl elirev avrm' rives yap
iSbxovv, ^iirel rb yXmaabxopov. etyez/ TovSa?, oti Xeyei
avrm 'Irjaovs, 'Ayopaaov mV ypetap exopev els rrjv
eoprrjv, rj rois 7TTa)yoi? iva n bm. , Xapmv ovv ro
¦s^-mfilov ixeivos i^rjXQev evQvs' rjv Se viii;.
sl"OTe ovv i^rjXQev, Xeyei o Tt;o-ov?, Nvi/ iSogdaQrj 0
vibs rov avQpmirov, xal b Qebs iSoifdaQrj iv avrm. 82[et
0 Qebs iSo^daQrj ev avToS,] «at b Qebs Soijdaei avrbv iv
avrm, xal evQvs Sofjdaet avrbv. 33Texvla, en pixpbv
fieQ' iiptrnv elpl. ^rjrrjaere pte, Kal xaQ&s eiirov rois
'lovSalois on "Oirov iym virdym vpeis ov SvvaaQe
iXQeiv, xal vpiv Xeym dprt. 3iivroXrjv xatvrjv SlSmpt
iipiv, iva dyairdre dXXrjXovs, xaQms rjydirrjaa vpas
If \ I r, s .. 1., -» '-. 85 > / /
iva xai vpteis ayairare aXXrjXovs. ev rovrm yvmaovrai
irdvres on ifiol fiaQrjrai iare, idvj dyairrjv exyre iv
oXXtJXoi?. ^Aeyet avTra \%lpmv Herpos, Kvpie, irov
virdr/eis ; aireKplQrj 'Irjaovs, "Oirov virdym, ov Siivaaal
pot vvv aKoXovQrjaat, aKoXovQrjaeis Se varepov. 37Xeyei
avrm rteYpo?, Kvpte, Siarl ov Svvapal aoi aKoXovQrjaat
si \ i / I \ « ft I _ 38 s I
apn ; rrjv 'yvxyv pov virep aov tfrjam. airoKpiverai
'Irjaovs, Trjv ¦tyvxriv aov virep ipov Qrjaeis ; aprjv dprjv
Xeym aoi, ov fir) aXeKrmp qbmvrjarj ems ov dpvrjarj pe
rpls. 14 'Mt; rapaaaeaQm vp&v r) KapSia' irtarevere els

42 EYAITEAION XIV. i
 gtM^.  ' 
rbv Qeov, xal els ifie irtarevere. 2iv rfj olxla rov
irarpbs pov poval iroXXal elaiv' el Se p,T;, eiirov av vfiiv
on iropevopai eroipdaat roirov vpiv' xai eav iro-
pevQ& xal eroifidam roirov vptiv, iroXiv epyo/tat xai
irapaXrjpyfrofiai vp,ds irpbs ipavrov, iva oirov eifii iym
xal vpeis vre. 4 Kal birov iym (virdym \>"Sare rrjv bSbv.
5 Xeyei avrm ®mp,as, Kvpte, ovk olSapev irov virdyeis'
ir&s oiSajiev rrjv bSbv ; "Xeyei avrm b 'Irjaovs, 'E70J elpti
rj bSbs xai rj dXijQeia xal rj t,mrj' ovSet? epyeTat 7rpo?
rbv irarepa el fir) St ifioii. "'ei^is/vm/cetre pe, xal rbv
irarepa pov iyvmxeire av' xal chr agri ytvmaxere
aiirbv xal(jmpdxare~\avrov. %Xeyei avrm ^iXiiriros,
Kvpte, Sei^crti rjpiv rbv irarepa, xal dpxei rjpliv. 9Xeyei
avrm b 'Irjaovs, Toaovrm xpbvm pteQ vp&v elfil, xal ovx
eyvmxds fie ^iXiirire; b empaxms ipe empaxe rbv ira
repa' ir&s av Xeyei?, Aeigov rjpiv rbv irarepa; loov
iriareiieis brt iym iv r& irarpi xal b irarrjp iv ipol
iariv; rd prjpara a iycb Xeym vpiv dir ipavrov ov
XaX&' o Se irarrjp b iv ipol pevmv irotei rd epya avrov.
uirtare6ere fioi brt iym iv rm irarpi xal b irarrjp iv
» /. ' £ \ I tS \ \ si s \ If ,o , \
epoi et be prj, bja rg, epya avra irtarevere poi. afirjv
aprjv Xeym vpiv, b iriarevmv els ifie, rd epya a eyoi
iroim, xdxeivos iroirjaet, xal pel^ova rovrmv irotrjaei'
on iym irpbs rbv irarepa iropeiioptat. 13xal '6 n dv
alrrjarjre iv rm ovopari pov, rovro iroirjam, iva Soljaa-
Qfj o irarrjp iv rm vim' uidv n alrrjarjre [/te] iv rm
bvbptarl pov, iym iroirjam.
15 Eai> ayairare pie, rds ivroXds rds ipas rrjprjaere.
13xdym ipmrrjam rbv irarepa xal dXXov irapaKXrjrov
Smaei vpiv, iva fj peQ' vp&v els rbv al&va, 17rb irvevfia
rrjs dXrjQeias, b o xbapos ov Svvarai Xafieiv, on ou

XIV. 31 KATA IQANNHN. 43
Qempei avrb ovSe yivmaxei avrb. vpeis yivmaxere avrb,
on irap vpiv pevei xai ev vpiv eanv. ovx acprjam
iipds bpcpavovs' ep-vofiai irpbs vpas. 19en pttKpbv xal
b xbapios pe ovxen Qempei, vpteis Se Qempeire pe, bri
>\o* \ r « c* / 20 » > / nil 1
eym Qm xai v/ieis yrjaere. ev exetvrj tt; rjpepa yvm
aeaQe vfieis 'on iym iv toj irarpi ptov xal vpeis iv ipol
Kaym iv vpiv. 216 eywv Ta? ivroXds pov xal rrjp&v
aiirds, ixeivos ianv b dyair&v pe' b Se dyair&v pe
dyairrjQrjaerai virb rov irarpbs pov' Kaym dyairrjam
avrbv xal iepcpavlam\ avrm ipavrbv. 22Xeyei avrm
TovSa?, ovy 6 'laxapimrrjs, Kiipie, rl yeyovev 'on rjpiv
peXXeis ip<pavl£etv aeaj^qi»__/cat„evyt to3 Koapm; 28a7re-
xplQrj 'Irjaovs xal elirev avrcp, 'Eav Tt? dr^anra pe, rov
Xoyov pov rrjprjaet, xal 0 irarrjp pov ayairrjaei avrov,
xal irpos avrbv eXevaopeQa xal povrjv irap avrm iroirj-
abpeQa. M6 p.77 dyair&v pe roiis Xbyovs pov ov rrjpei'
Kal o X070? ov aKoiiere ovx eanv ipos aXXa rov
irepifravrbs pe irarpbs.
25TavTa XeXaX7;«a vpiv irap' vpiv pevmv' Mo Se
irapdxXrjros, rb irvevpa rb aytov b ireptyet o irarrjp ev
rm ovopari pov, ixeivos vpas SiSdljei iravra xai viro-
—• 1 en / A ¦» e « 27'' s.i ««
pvrjaei vpas iravra a eiirov vpiv. eiprjvrjv acpirjpt vpiv,
elprjvrjv rrjv ipmi SlSmpi vpiv ov xaQms 0 xoapos
SlZmatv iym SlSmpi vpiv. pr) rapaaaeaQm vpmv r)
xapSla, prjSe SeiXidrm. ""rjKOvaare brt iym eiirov vpiv,
"tirdym xal ep^opai irpbs vpas. el rjyairdre pe, ixdprjre
av on iropevopai irpbs rbv irarepa, on b irarrjp pelgmv
pov iariv. 29/cai vvv eiprjKa vpiv irplv yeveadai, iva
brav yevrjrai inarevaijre. 30ovKen iroXXa XaXrjam peQ
vp&V epyeTai 7ap o tov Koapov dfrymv, Kal iv ipol
oiiK eyet ovSiv, 31dXX' iva yvm b xbapos 'bn dyair&

44 EYAmEAION XIV. 31
rbv irarepa, xal xaQms ivroXrjv eSmxev pot o irarrjp,
o'iirms iroim. iyelpeaQe, dympev ivrevQev.
15 1'Eym eipi ij apireXos rj aXrjQivrj, xal o irarrjp
pov b yempybs ianv. 3irav xXrjpa iv ipol prj cpepov
xapirbv, atpet avrb, xal irav rb xapirbv cpepov, xaQalpei
avrb iva xapirbv irXelova cpeprj. 3r'jSrj vpeis xaQapol
iare Sid rbv Xoyov bv XeXdXrjKa vpiv. 4 pelvare iv
ipol, xdym iv vpiv. xaQms rb KXrjpa ov Svvarai Kapirbv
cfiepeiv dtjS eavrov idv pij pevrj iv rfj dpireXm, o'irms
ovSe vpeis idv prj iv ipol pevrjre. 6iym elpt rj apireXos,
vpeis rd xXrjpara. b pevmv iv ipol xdym iv avrm,
ovros djepei xapirbv iroXvv, on y«pt? ipov ov SvvaaQe
« * r. / 6'\ ' f » ' '' IS-. I ft sic. c
iroieiv ovbev. eav prj ns pevrj ev epoi, epsXrjarj egm ms
rb KXrjpa Kal e^rjpayQrj, xai avvdyovatv avrd xal et?
irvp [SaXXovaiv, Kal xaierat. ' idv pelvrjre iv ipol xal
ra prjpard pov iv vpiv pelvrj, b idv QeXrjre alrrjaaaQe,
xal yevrjaerai vpiv. eiv rovrm iSogdaQrj b irarrjp pov,
iva Kapirov iroXvv cpeprjre xal yevrjaQe ipol paQrjral.
9xaQms rjydirrjae pe 0 irarrjp, Karf& vpas rjydirrjaa'
10/ ' n S I «)* ,\ \5^/
pelvare ev rrj ayairrj rij eprj. eav ras evroXas pov
rrjprjarjre, peveire ev rfj ayairrj pov' KaQms iy& rov
irarpbs rds evroXas rerrjpijKa xal pevm avrov iv rrj
drydirrj. uTavra XeXdXrjxa vpiv iva rj yapa rj ipr) iv vpiv r)
xal rj yapa vp&v irXrjpmQfj.
12Aiirrj iariv rj ivroXr) r) iprj, iva dyairare dXXrjXovs
xaQms rjydirrjaa vpas. 13pel£ova ravrrjs dyairrjv ovSels
eyet iva ns rrjy •fvxrjv avrov Qf) virep rmv cpiXmv
avrov. "vpeis cpiXoi pov iari, idv irotfjre a iyo) ivreX-
Xopat vpiv. 15ovjceTt Xe7<» vpas SoiiXovs, on b SovXos
ovk olSev rl iroiei avrov 0 Kvpios' vpas Se eiprjKa

XVI. 3 KAT A IQANNHN. 45
cpiXovs, 'on irdvra d rjxovaa irapd rov irarpbs pov
iyvmptaa vpiv. 16ovy vpeis pe igeXei-aaQe, dXX' iym
il;eXei;dprjv vpas, Kal eQrjxa vpas iva vpeis virdyrjre
xal xapirov cpeprjre xal b xapiros vp&v pevrj ¦ iva o n
dv alrrjarjre rov irarepa ev rm bvbparl pov So3 vpiv.
"ravra ivreXXopat vpiv, iva dyairdre dXXrjXovs.
18Et o Koapos vpas piaei, yivmaxere '6n ipe irp&rov
vp&v peplarjxev. 19et ix rov xoapov rjre, b xbapos dv
rb iStov icplXet' 'brt Se ix rov xbapov ovk iare, dXX'
iym i^eXe^dprjv vpas ix rov Koapov, Sid rovro piaei
vpas o Koapos. pvrjpovevere rov Xoyov ov eym eiirov
vpiv, Ovx eanv SovXos pel^mv rov xvpiov avrov. et ipe.
iSlmijav, xal vpas Simi-ovaiv' el rbv Xoyov pov irrjprj-
aav, xal rbv vpkrepov rrjprjaovatv. 2^dXXa ravra irdvra
iroirjaovaiv et? vpas Sta rjj bvo/id pov, on ovx oiSaatv
rbv irepyfravrd pe. 22et prj rjXQov xal iXdXrjaa avrois,
dpaprlav ovk eixocctv ' vyv_§e irpbobaaiv ovk eyovaw
7repi tt;? apapnas avrmv. o epe piamv Kai rov
I **24*\>' \)/ s 1 r. .\
irarepa pov piaei. et Ta ep7a ^77 eirotrjaa ev avrois a
ovSet? aXXos iiroiijaev, dpaprlav ovk e'txoaav. vvv Se
Kal empdxaaiv xal pepiarjxaaiv xat ejie xai rov irarepal
pov' ^aXX' iva irXrjpmQfj b Xoyos b iv rm vbpm avr&v
yey pappevos 'brt eplarjadv pe Smpedv. 2ebrav Se eXQy
b irapdxXrjros bv iy& irep^m vpiv irapa rov irarpos,
to irvevpa rrjs aXrjQelas b irapd rov irarpos exiro£eve-
Tat, exeivos paprvprjaei irepi epov xal vpeis be pap-
rvpeire, on air' apyr;? per ipov iare.
v 16 "TavTa XeXaXrjxa vpiv iva prj axavSaXtaQrjre.
2 diroavvaymyovs iroirjaovaiv vpas' dXX' epxerat mpa
iva iras b diroxrelvas vpas Sb^rj Xarpelav irpoacpepeiv
rm Qe&. 3 xal ravra iroirjaovaiv on ovx eyvmaav rbv

46 EYArTEAION XVI. 3
irarepa avSe ipe. id~XXd ravra XeXaXrjxa vpiv iva orav
eXQrj r) mpa avrmv pvrjpovevrjre avrmv, on eym eiirov
vpiv. ravra Se vpiv ii; apy^? ovx eiirov, on peQ' vp&v
rjprjv. 3vvv Se virdrfm irpbs rbv irepyjravrd pe, xal ovSels
i^vpmv ipmra pe,Hov virdyeis ; 6aXX' oti ravra XeXa
Xrjxa iipiv, r) Xi^jrrj ireirXrjpmxev vpmv rrjv xapSlav.
7dXX' iym rrjv dXrjQeiav Xeym vpiv, avpjj>epei vpiv iva
iym direXQm. idv ydp prj dire^m, b irapdxXrjros ovk
iXevaerai irpbs vpas' idv Se iropjvQm, irepyfrm avrbv
gjrpbs vpas. 8xal iXQ&v exeivos eXeyfei rbv xbapov
irepl dpaprlas. xal irepl Sixaigavvrjs xal irepl xptaems.
9irepl dpaprlas pev, brj, ov iriarevovatv els ipe' 10irepi
Sixaioavvrjs Se, brt irpbs rbv irarepa virdym xal ovxen
Qempeire pe' n irepl Se xplaems, on 6 dpymv rov xbapov
rovrov xexpirat. - i *~ » ;¦ )
1!"Eti 7roXXa eyo> iipiv Xiyeiv, aXX' ov SiivaaQe
fSaard^eiv apri' 13'6rav Se eXQr) ixeivos, rb irvevpa rrjs
dXrjQelas, bSrjyrjaei vpas els rrjv aXrjQetav irdaav. ov
ydp XaXrjaei a<p eavrov, aXX baa aKovaei XaXrjaei, xal
rd epxbpeva dvayyeXei iipiv. 14 ixeivos ipe So^daei, on
ix rov ipov XrjptyeTai, xal dvayyeXei iipiv. 1E 'irdvra baa
eyet b irarr/p ipd ianv' Sid rovro eiirov on ix rov
ipov XapfSdvet xal dvayyeXei vpiv.
"1 7~*fMtxpbv xal ovxen Qempeire pe, xal irdXiv pixpbv
''koi oyjreade pe. "eiirov oZv iic r&v paQrjr&v avrov
irpbs dXXrjXovs, Tt iariv rovro o Xiyet rjpiv, MtKpbv Kal
oil Qempeire pe, xal irdXiv pixpbv xal oyjreaQi pe; xal
on "Tirdym irpbs rbv irarepa; ls eXeyov ovv, Tt earii*
tovto o Xeyei to pixpbv ; ovk o'lSapev rl XaXei. 19eyvm
'Irjaovs bn rjQeXov aiirbv ipmrav, xal elirev avrois, Hepl
rovrov tyjreire per aXXrfXmv on eiirov, Mixpbv xal oil

XVI.33 KATA IQANNHN. vi 47
Qempeire pe, xal irdXiv pixpbv xal otyeaQe pe; m aprjv
aprjv Xeym iipiv on xXaiiaere xal Qprjvrjaere vpeis, b Se
koojios xap£2eTal' vpeis XvirrjQtjaeaQe, dXX' r) Xvirrj
vp&v et? yapaf yevrjaerai. 21r) yvvr) orav rlxrrj Xvirrjv
»r rr *-. ft t 11 s n , rr *s\ i \
eyet, oti rjXtfev rj mpa avrrjs orav be yevvrjarj ro irai-
Slov, ovxen pvrjpovevei rrjs QXtyems Sid rrjv yapav oti
iyevvrjQrj dvQpmiros els rbv xbapov. 22yeat vpeis ovv vvv
pev Xvirrjv exere' irdXiv Se oyjropai iipas, xal xaP7]aerai
vp&v rj xapSla, xal rrjv yapai» vpmv ovSet? dpei dcp' j
r « 23 \ s s r « e / s\»» /
vpmv. Kai ev eKetvy rrj rjpepa epe ovk epmrijaere^
ovSeV. aprjv aprjv Xeym iipiv, av n alrrjarjre rbv irarepa
s\ I * /. s r\ s r I 24 n SI s 1 ,
bmaet vpiv ev too ovopari pov. ems apri ovk rjrrjaare
ovSev iv r& ovopari pov' aireire, xal XrjpyjreaQe, iva rj
yapa vpmv fj ireirXrjpmpevrj.
25rTavra iv irapouilais XeXdXrjxa vpiv' epxerat mpa
ore ovxen iv irapoiplais XaXrjam vpiv, aXXa irappnala
irepl rov irarpbs dirayyeXm vpiv. ^iv ixelvrj rfj rjpepa.
iv rm bvbparl pov alrrjaeaQe, xal ov Xdym vpiv on iy&
, r \ / } ' « . 27 ' * \ 1 s.
epmrrjam rov irarepa irepl vpmv avros yap 0 irarrjp
cbiXei iipas, on vpeis ipe irecpiXrjxare xal ireiriareiixare
on iym irapd rod Qeov i^fjXQov. ^iijrjXQov ix rov irarpbs
xal eXrjXvQa els rOv xbapov' irdXiv dcplrjpt rbv xbapov
xal iropevofiai irpbs rov irarepa.
29 Aiyovaiv ol paQrjral avrov, "ISe vvv iv irapprjala,
XaXet?, xal irapoiplav oiiSeplav Xiyeis. 3"vvv oiSapev
on olSas irdvra xal ov xpelctv eyet? iva rls ae ipmra'
iv rovrm irtareiiopev on airb Qeov i^rfXQes. ^dire
xplQrj avrois 'Irjaovs, "Apn irtarevere; 32tSov epyeTat
mpa xal eXrjXvQev iva axopiriaQrjre exaaros els rd
iSia xdpe povov dqbrjre' xal ovx elpl pbvos, on 0
irarrjp per ipov iariv. 3S 'ravra XeXdXrjxa vpiv iva iv

48 EYArrEAION XVI. 33
ipol elpijvrjv exrjre. iv rm xbapm QXi-sfriv exere' dXXd
Qapaeire, iym vevlxrjxa rbv xbapov.
17 "Tain-a eXdXrjaev d Tt;o-ov?, xal iirdpas rovs
bqbQaXpovs avrov els rbv ovpavov elirev, Hdrep, eXrj-
XvQev rj^&pa' Sb^aabv aov rbv vlbv, iva b vibs Sofjdarj
ae, 2xaQms eSmxas avrm ifjovalav irdarjs aapxbs, iva
irav b SeSmxas avrm Smarj avrois %mrjv almviov. 3avrrj
Se ianv rj almvios ^corj, iva yivmaxovalv ae rbv povov
dXrjQivbv Qeov xal bv diriareiXas 'Irjaovv Xpiarov.
4iym ae iSb^aaa iirl rrjs yrjs, reXeimaas rb epyov o
SeSmxds pot iva iroirjam' 5 xal vvv Sbfjaabv pe av, irdrep,
irapd a'eavrm rfj Sb^rj fj elyov irpb rov rbv xbapov eivai
irapd aoi.
"'Eqbavepmad aov rb bvopa rois dvQpmirois oi)? eSm
xas poi ix rov xoapov. aoi rjaav xal ipol avrovs
eSmxas, xal rbv Xoyov aov rerrjprjxaV 7vvv eyvmxav
'bn -irdvra baa SeSmxds pot irapd aov elalv' Bbn rd
prj para a eSmxas poi SeSmxa avrois, xal avVot eXafSov,
xal eyvmaav dXrjQ&s 'bn irapd aov igrjXQov, xal iiria
revaav 'brt av pe aireareiXas. iym irepl avr&v ipmrm'
9ov irepl rov xbapov ipmr&, dXXd irepl mv SeSmxds pot,
tr r » 10 \ \ s \ / Is \\\
oti o"ot eiaiv, xai ra epa iravra aa eanv xal ra aa
ipd, xal SeSb^aapai iv avrois. nxal ovxen elpl iv rm
xbapm, xal ovroi iv rm xbapm elalv, xcvym irpbs ae
epxopai. irarep ayie, rrjprjaov avrovs ev rm bvbparl
jaov fg) SeSmxds pot, iva matv ev xaQms rjpeis. 12oVe
rjprjv per avr&v, iym irrjpovv avrovs iv rm bvbparl aov
m SeSmxds poi, xal icpvXaga, xal ovSet? e'^ avrmv dirm-
Xero el pr) b vibs rrjs dirmXelas, iva 77 ypacpr) irXrjpmQrj.
13vvv Se irpbs ae epxopai, xal ravra XaX& iv rm xbapm,
iva excoaiv rrjv yapap rrjv iprjv ireirXrjpmpevrjv ev eav-

XVIII. 3 KATA IQANNHN. 49
toi?. iym SeSmxa avrois rbv Xoyov aov, xal b xbapos
eplarjaev avrovs, on ovx elalv ex rov xbapov xaQ&s
eym ovx eipi ex rov xbapov. 15ovx epmrm iva dprjs
avrovs ex rov xbapov, dXX' iva rrjprjarjs avroiis ix rov
« 16 ' r. 1 s s \ ft \ s \ s
irovrjpov. eK rov Koapov ovx eiaiv xaQms eym ovx
eipi ix rov xbapov. "dylaaov avrovs ev rfj dXrj.Qela'
b Xoyos o abs dXrjQeid eanv. 18 xaQms ipe aireareiXas
els rov xbapov, Kaym direareiXa avroiis els rbv Koapov'
i9Kal virep avr&v eym cvyid^m ipavrbv, iva maiv xal
avrol rjyiaapevot iv dXrjQela.
20 i~\ s \ / £\» n 1 s-. -. \ \ \
Uv irepi rovrmv be epmrm povov, aXXa xat irepi
r&v iriarevpvrav Sid rov Xoyov avrmv els epe' 21iva
irdvres hi maiv, xaQms av, irarrjp, iv ipol xdym ev aoi,
iva xal avrol ev rjpiv maiv, iva b xbapos iriarevrj bn
aii pe aireareiXas. 22 xdym rrjv Sb^av rjv SeSmxds pot,
rsir* s -, r/ * rr ft \ < « " . 28 ' \ >
bebmxa avrois, iva maiv ev, xavms rjpeis ev eym ev
avrois, xal av iv ipol, iva maiv rereXetmpevot els ev, iva
yivmaxrj b xbapos 'bn aii pe aireareiXas xal rjyairrjaas
avroiis xaQ&s ipe rjyairrjaas. 2iHarrjp, o_ SeSw/eo? pot,
QeXm iva oirov elpl eym, xdxeivot maiv per epov' iva
Qemp&aiv rrjv Sb^av rrjv eprjv, rjv SeSmKas pot on ijyd-
irrjads pe irpb xarajSoXfjs xbapov.
25 TT \ £ ' \ c I s si s \ r, I
Ilarrjp bixaie, xai o xoapos ae ovx eyvm, eym be ae
SI \ 1- ,1 rl I s r ^ -. , 26 *
eyvmv, xai ovroi eyvmaav on av pe aireareiXas Kai
eyvmptaa avrois rb ovopd aov xal yvmptam, iva rj
ayairrj rjv rjydirrjads pe iv avrois rj xdym ev avrois.
18 'TavTa elirmv 'Irjaovs e^rjXQev ai)v rois paQrjrais
avrov irepav rov xetpdppov r&v KeSpmv, 'birov rjv xrjiros,
ei? bv elarjXQev avrbs xal ol paQrjral avrov. 2fjSei Se
xal 'lovSas 0 irapaSiSovs avrov rov roirov, on iroXXa-
Kis avvrjxQf] Tt;o"ov? ixei pf.rd rmv paQrjrmv avrov. o
ST JOHN 4

So EYAITEAION XVIII. 3
ovv TovSa? Xa/3&v rijv airetpav xal ix rmv dpxiepemv
xal r&v ^apiaalmv virrjperas epxerai ixei perd cpav&v
xal XapirdSmv xal 'birXmv. 4'Irjaovs ovv elSms irdvra rd
epxopeva iir' avrbv, eijrjXQev xal Xeyei avrois, Tlva
tyjreire ; ' 'direxplQrjaav avrm, 'Irjaovv rbv Na^wpatop.
Xeyei avrois 'Irjaovs, ' E709 etp.t. eiarrjxei Se xal TovSa?
d irapaSiSovs avrbv per avrmv. 6eo? ovv elirev avrois,
Eym eipi, dirrjXQav et? Ta biriam xal eireaav yapai.'
7irdXtv ovv iirrjpmrrjaev avrovs, Tlva tyjreire; ol Se
eiirov, 'Irjaovv rbv Nafeapaioi/. sdirexplQrj 'Irjaovs, Ei
irov vpiv on eym elpf el ovv ipe ^rjreire, dcpere
tovtov? iiirdyetv. "iva irXrjpmQfj b Xbyos bv elirev on
Oi)? SeSmxds poi, ovx dirmXeaa ei; avr&v oiiSeva. 105)t-
pmv ovv Herpos ey&»> pd^atpav e'tXxvaev avrrjv xal
eiraiaev rbv rov apyiepew? SovXov xal direxo'r-ev avrov
ro mrapiov ro Seijiov. rjv Se ovopa rm SoiiXm MaXyo?.
11 elirev ovv b 'Irjaovs rm Herpm, BdXe rijv pdxaipav els
rrjv Qrjxrjv. rb irorrjpiov b SeSmxev pot b irarrjp, ov pr) '
irlm avrb ;
H ovv airelpa xal b ytXtapyo? xal ol inrr/perai
r&v 'lovSaimv avveXafSov rbv 'Irjaovv xal eSrjaav av
rov, ] xal rjyayov irpbs "Avvctv irp&roV rjv ydp irevQepbs
rov Katacpa, o? rjv apytepev? tov iviavrov ixeivov.
14rjv Si Kaidobas b avp/3ovXevaas rois TovSatot? oti
avpcpepet eva avQpmirov diroQaveiv virep rov Xaov.
13'HxoXovQei Se rm 'Irjaov Xlpmv Herpos xal aXXos
paQrjrrjs. b Se paQrjrrjs ixeivos rjv yvmarbs rm apx~
tepei xal avveiafjXQev rm 'Irjaov els rijv avXrjv rov
apyiepetu?, 16d Se IleTpo? eiarrjxei irpbs rfj Qvpa, egm.
igrjXQev ovv b paQrjrrjs b aXXos b yvmarbs rov dpxte-
pems xal elirev rfj Qvpmpai, xal elarjyayev rbv Herpov.

XVIII. 30 KATA IQANNHN. 51
Xe7« ovv r& Herpm rj iraiSlaxrj r) Qvpmpbs, Mr) xal av
ex rmv paQrjr&v el tov avQpmirov rovrov ; Xeyei ixeivos,
Ovx elpl. lselarrjxeiaav Se ol SovXoi xal ol iiirrjperai
dvQpaxidv ireiroirjxbres, brt i^vyo? rjv, xal iQeppalvovro'
rjv Se xal b Herpos per avr&v ear&s xal Qeppaivbpevos.
19'0 ovv apytepev? rjpmrrjaev rbv 'Irjaovv irepl r&v paQrj-
r&v avrov, xal irepl rrjs SiSayT;? aiirov. 20 direxplQrj
avrm 'Irjaovs, 'Eym irapprjala XeXdXrjxa rm xbapm' iym
irdvrore iSlSa^a iv avvaymyfj xal iv rm lepm, oirov
irdvres ol 'lovSaioi avvepxovrat, xal iv xpvirrm iXd-
Xrjaa ovSev. 21rl pe ipmras ; ipmrrjaov rovs dxrjxobras,
rl eXdXrjaa avrois' iSe otroi o'lSaatv a eiirov iym.
22ravra Se avrov eiirbvros, els irapearrjxms r&v virrjpe-
r&v eSmxev pdiriapa rm 'Irjaov elirmv, O'iirms diroxplvrj
rm dpxtepei; ffl direxplQrj avrm 'Irjaovs, El xax&s iXa-
Xrjaa, paprvprjaov irepl rov xaxov' 24et Se «aXo3?, Tt pe
Sepeis ; direareiXev ovv avrbv b "Avvas SeSepevov irpbs
Kaldcpav rbv dpxtepea. *
B'Hv Se %lpmv Herpos earms xal Qeppaivbpevos.
eiirov ovv avrm, Mr) xal ai) ix r&v paQrjr&v avrov el;
SI In ^'* /~\ S S r 26-\ ' 1 S
rjpvrjaaro exeivos xal eiirev, Uvx eipi. Xeyei et? ex
r&v SovXmv rod apytepea)?, avyyevrjs mv ov direxotyev
Herpos to mrlov, Ovx iym ae elSov ev rm xrjirm per
avrov; ^irdXiv ovv rjpvrjaaro Herpos, xal evQems dXex-
rmp eabmvrjaev.
^"Ayovaiv ovv rbv 'Irjaovv dirb rod Ka'idqba et? rb
irpairmpiov rjv Se irpm'l" xal avrol ovx elarjXQov els rb
irpairmptov, iva pr) piavQ&aiv dXX' iva abaymaiv rb
irdaxct. 29ei;rjXQev ovv b IIiXaTo? egm irpbs avrovs, Kal
cprjatv, Tlva Karrjyoplav cpepere Kara rov avQpmirov
rovrov ; 30 direKplQrjaav xal elirav avrm, El pr) r)v ovros
4—2

52 EYAJTEAION  XVIII. 30
xaxov iroimv, ovx av aoi irapeSmxapev avrov. etirev
pvv avrois b niXaTO?, Ad/Sere avrbv vpeis xai xara rov
vbpov vp&v xplvare aiirbv. eiirov avrm 01 'lovSaioi,
iipiv ovx egeanv airoxreivai ovbeva iva o Xoyos rov
'Irjaov irXrjpmQfj, bv elirev arjpalvmv iroim Qavdrm .rjpeX-
Xev diroQvrjaxeiv. ^ElarjXQev ovv irdXiv els rb irpairm-
piov b ITtXaTO?, xal iqbmvrjaev rbv 'Irjaovv xal elirev
avrm, Xv el b fiaaiXeiis r&v 'lovSaimv ; ^direxplQrj
'Irjaovs, 'Airb aeavrov ai) rovro Xeyei?, 77 aXXot aoi
eiirov irepl ipov ; 3° direxplQrj b HiXdros, Mrjn iy&
'lovSaibs etpt ; rb eQvos rb abv xal ol apyiepet? irape-
Smxdv ae ipol' rl iirolrjaas ; ^direxplQrj 'Irjaovs, 'H
fSaaiXela rj iprj ovx eanv ix rov xbapov tovtov' ei ex
rov xbapov rovrov rjv rj jSaaCXela rj iprj, ol iiirrjperai dv
ol ipol rjymvltpvro, iva prj irapaSoQm rois 'lovSalois'
vvv Se rj fSaaiXela rj iprj ovx eanv ivrevQev. 31 elirev
ovv avrm b riiXaTo?, Ovkovv /3aaiXevs el aii ; aireKplQrj
b 'Irjaovs, Xv Xeyeis brt fSaaiXeiis elpt. iym els rovro
yeyevvrjpai Kal els rovro iXrjXvQa et? rbv Koapov, iva
paprvprjam rfj dXrjQela' iras b mv ix rijs dXrjQelas,
dxovei pov rrjs cpmvrjs. 38Xeyei avrm b HiXdros, TI
ianv dXrjQeia ; Kal rovro elirmv irdXiv i^rjXQev irpbs
rovs 'lovSalovs, xal Xeyei avToi?, 'Eym ovSeplav eii-
plaxw iv avrm alrlav. 39eanv Se avvrjQeia iipiv, iva eva
vpiv airoXvam iv rm iraaxa' fioiiXeaQe ovv airoXvam
vpiv rov fSaaiXea r&v 'lovSaimv; 4° ixpavyaaav oiiv
irdXiv irdvres, Xeyovres, Mr) rovrov, dXXd rbv BapafS-
fSdv. rjv Se d Bapa/3/35? Xrjarrjs.
19 'Totc ovv eXafSev b HiXdros rov 'Irjaovv, xal
ipaarlymaev. 2 xal ol arpan&rat irXeifavres arecbavov
i£ dxavQ&v iireQrjxav aiirov rfj xecpaXfj, xal ipdnov

XIX. 15 KATA IQANNHN. 53
tropcpvpovv irepie^aXov avrbv, xal rjpxpvro irpbs avrbv
xat eXeyov, Xaipe, b BaaiXeiis rmv 'lovSaimv' xal iSl-
Soaav avrm pairlapara. 4xal iijfjXQev irdXiv e^m 0
IltXaTO? xal Xeyei avTot?, "ISe drym vpiv avrbv e^m, iva
yvmre on ovSeplav air lav evpiaxm iv avrm. 5i^rjXQev
ovv b 'Irjaovs efo), qbop&v rbv dxdvQivov areqbavov xal
rb iropcpvpovv Ipdnov. xal Xiyet avrois, 'ISoii b av
Qpmiros. e'ore ovv elSov avrbv ol apytepei? xal oi iiirrjpe
rai, ixpavyaaav Xeyovres, %ravpmaov, aravpmaov. Xeyei
avrois b IIiXaTO?, Adj3ere aiirbv vpeis xal aravpmaare'
iym yap ovx evpiaxm iv avrm alrlav. 7 direxplQijaav
avrm ol 'lovSaioi, 'Hpei? vbpov exopev, xal xard rbv
vbpov bcpeiXei diroQaveiv, on vlbv Qeov eavrov iirolrjaev.
8 "Otc ovv rjxovaev b IIiXaTO? rovrov rbv Xoyov, paXXov
i<poj3rjQrj, 9xal elarjXQev et? to irpairmpiov irdXiv xal
Xeyei rm 'Irjaov, HbQev el av ; b Se 'Irjaovs dirbxptaiv
ovk eSmxev ai/rm. "Xeyei ovv avrm o IIiXaTO?, Ep,oi
ov XaXeis ; ovx olSas 'on iljovalav ey<» diroXvaal ae,
xal ii;ovaiav eyw aravpmaal ae ; "direxplQrj avrm 'Irj
aovs, Ovx eiye? ii;ovalav xar ipov ovSeplav el pr) r)v
SeSopevov aoi dvmQev' Sid rovro b irapaSoiis pe aoi
peitflva dpaprlav eyei. 12ix rovrov b IIiXaTO? ityjrei
diroXvaal avrbv ol Se 'lovSaioi ixpavyatpv Xeyovres,
'Eav rovrov diroXvarjs, ovx el cplXos rov Kalaapos'
iras b /SacrtXea eavTOv iroi&v dvnXeyei rm Kaiaapi.
13b ovv HiXdros dxovaas rmv Xbymv rovrmv rjyayev
egm rbv 'Irjaovv, xal ixdQiaev iirl jSrjparos els roirov
Xeybpevov AiQbarpmrov, 'Ej3pa'iarl Se TafSfSaQa. i4ijv
Se irapaaxevr) rov irdaxct, &pa rjv ms exrrj. xal Xeyei
rois TovSalots, "ISe b fSaaiXeiis vp&v. 1B ixpavyaaav
ovv exeivoi, ''Apov, apov, aravpmaov avrbv. Xeyei avrois

54 EYArrEAION XIX. 15
d niXaTO?, Tbv /3aaiXea vp&v aravpmam ; airexptQrjaav
ol apytepei?, Ovx exopev /SaaiXea el pr) Kaiaapa. rore
ovv irapeSmxev aiirbv avrois iva aravpmQfj.
17 HapeXaj3ov ovv rbv 'Irjaovv, xal fSaard^mv avrm
rbv aravpbv i^rjXQev els rbv Xeyopevov Kpaviov roirov,
b Xeyerat 'EfSpa'iarl ToXyoQd, lsbirov avrbv iaravpmaav,
xal per airrov aXXovs Svo ivrevQev xal ivrevQev, piaov
Se rbv 'Irjaovv. 19 eypai/rep Se xal rlrXov b IIiXaTO? xal
eQrjxev iirl rov aravpov' rjv Se yeypappevov, 'Irjaovs b
Na^ojpaio? d fSaaiXevs r&v 'lovSaimv. 20rovrov ovv rbv
rlrXov 77-0XX01 dveyvmaav rmv 'lovSaimv, on iyyvs ijv
b 1 biros rrjs iroXems oirov iaravpmQrj o Irjaovs' xal rjv
yeypappevov 'EfSpalarl, 'Tmpalarl, 'EXXrjviari. aeXeyov
ovv rm HiXdrm ol dpxtepeis r&v 'lovSaimv, Mt) ypdcpe,
b fSaaiXevs r&v 'lovSaimv' dXX' on ixeivos elirev, /Saai-
Xevs elpt r&v lovSaimv. ^direxplQrj b IIiXaTO?, ,nO 76-
ypacpa, yeypacpa.
23 Oi ovv arpan&rai, ore iaravpmaav rbv 'Irjaovv,
eXaf3ov ra Ipdna aiirov, xal itrolrjaav reaaepa peprj,
exdarm arpanmrrj pepos, xal rbv yiT&Jfa. rjv Se b
Xtrmv dpaqbos, ix rmv dvmQev iicpavrbs St oXov. ^eiirov
ovv irpbs dXXrjXovs, Mr) axlcrmpev avrbv, aXXa Xayw-
pev irepl avrov, -tivos earai iva rj ypacpr) irXrjpmQy,
Aiepepiaavro ra ipdna pov eavrois, xal iirl rbv Ipana-
pbv pov efSaXov xXrjpov. ol pev ovv arpanmrat ravra
iirolrjaav. Eiarrjxeiaav Se irapa rm aravpm rov 'Irjaov 7)
prjrrjp avrov xal rj dSeXcj>r) rrjs prjrpbs avrov, Mapla rj
rov KXmird xal Mapla r) MaySaXrjvrj. ^'Irjaovs ovv
IS&v rrjv prjrepa xai rbv paQrjrrjv irapear&ra ov rjydira,
Xeyei rfj pnjrpl, Ttivai, 'ISe b vibs aov. 27elra Xeyei toj

XIX. 40 KATA IQANNHN. 55
paQrjrfj, "ISe 1) prjrrjp aov. xal air ixelvrjs rrjs Spas
eXaftev avrrjv b paQrjrrjs els rd iSia.
^Mera rovro elSms b 'Irjaovs 'bn rjSrj irdvra tbtc-
Xeo"Tai, iva reXeimQfj rj ypacprj, Xeyei, Autym. naxevos
e/cetTO oi;ovs pearbv airbyyov ovv pearbv rov b^ovs
vaamirm irepiQivres irpoarjveyKav avrov r& arbpan.
30 ore ovv eXafSev rb 6'|fo? d T 770-0 v?, elirev, TereXearat, xal
/cXiVa? tt;v xecpaXrjv irapeSmxev rb irvevpa.
31 f\ f ? 'T £ - s \ \ t r/ . \ I
Ut ovv lovbaioi, eirei irapaaxevrj rjv, iva prj peivrj
iirl rov aravpov rd ampara iv rm aa/3fidrm, rjv yap
peydXrj r) rjpepa ixeivov rov aafSjSdrov, rjpmrrjaav rbv
HiXdrov iva xareaymaiv avrmv rd axeXrj xal apQ&aiv.
32rjXQov ovv ol arpan&rat, xal rov pev irpmrov xarea^av
rd axeXrj xal rov aXXov rov avvaravpmQevros aiirm'
33iirl Se rbv 'Irjaovv iXQbvres ms elSov rjSrj avrov reQvrj-
xbra, ov xarea^av avrov rd axeXrj, 34aXX' els r&v arpa-
nmrmv XbyxV uvfov rt)v irXevpav evvijev, xal i^rjXQev
evQiis alpa xal vSmp. 36xal b empaxms pepaprvprjxev,
xal aXrjQivrj avrov iariv rj paprvpla, xal ixeivos otSev
on dXrjQrj Xeyei, iva xal vpeis irtarevarjre. 35iyevero
ydp ravra, iva rj ypacprj irXrjpmQfj, 'Oarovv ov avvrpi-
fSrjaerai avrov. 31 xal irdXiv erepa ypacprj Xe^et, "Oifrov-
rai els bv eifexevrrjaav.
38MeTa Se ravra rjpmrrjaev rbv HiXdrov Imarjcp airo
'AptpaQalas, mv paQrjrrjs rov 'Irjaov xexpvppevos Se Sid
rbv cpbfiov r&v 'lovSaimv, iva dprj rb a&pa rov Irjaov'
xal iirerpetyev b HiXdros' rjXQev ovv xal rjpev rb am pa
avrov. 39rj\Qev Se xal NtxbSrjpos b eXQ&v irpbs avrbv
vvxrbs rb irp&rov, cpepmv plypa apvpvrjs xai aXorjs ms
Xlrpas exarbv. "e'Xa/Sof ovv rb a&pa rov 'Irjaov, xal
eSrjaav avrb oQovlois perd r&v dpmpdrmv, xaQms eQos

56 EYAITEAION XIX. 40
co-Tip toi? TovSai'ot? ivracf>id£eiv. 4Xrjv Se iv rm rbirm
oirov iaravpmQrj Krjiros, xal iv rm xrjirm pvrjpeiov
I » t s^., s Is \ s rft . 42 » " ? ^ \ ' \
xaivov, ev m ovbeirm ovbeis erearj exei ovv bia rrjv
irapaaxevrjv r&v 'lovSaimv, 'on iyyvs rjv ro pvrjpeiov,
eQrjxav rov Irjaovv.
20 'Tfy Se pia rmv aafifSdrmv Mapla rj MaySaXrjvr)
epxerai irpmi axorlas en ovarjs els rb pvrjpeiov, xal
/3\eirei rbv XlQov rjppevov ix rov pvrjpeiov. Vpeyet ovv
xal epxerai irpbs "Zlpmva Hirpov xal irpbs rbv aXXov
paQrjrrjv bv icplXei b 'Irjaovs, xal Xe7et avToi?, "'Hpav
rbv xvpiov ix rov pvrjpeiov, xal ovx o'lSapev irov
eQrjxav avrbv. 3'E^rjXQev ovv b Herpos xal b aXXos
paQrjrrjs, xal rjpxovro et? to pvrjpeiov. 4 erpexov Se ol
Siio bpov' xal b aXXos paQrjrrjs irpoeSpapev Tayiop rov
Herpov xal rjXQev irp&ros els rb pvrjpeiov, c Kal irapa-
xvtyas fSXeirei xelpeva rd bQbvta, ov pkvroi elarjXQev.
"epxerai ovv %lpmv Herpos dxoXovQ&v avrm, xal
elarjXQev els rb pvrjpeiov, xal Qempei rd bQbvia xelpeva,
7 xal rb aovSdpiov, b rjv iirl rrjs xecpaXrjs avrov, oil perd
r&v bQovlmv xelpevov dXXa yojpt? ivrervXiypevov els
eva roirov. srbre ovv elarjXQev xal b aXXos paQrjrrjs 0
iXQmv irp&ros els rb pvrjpeiov, xal eiSev xal iirlarevaeV
9ovSeirm yap_ fjSeiaav rrjv ypacprjv, '6n Sei avrbv ix
f, s f. 10 ' «** Q 9 I-. \ s \
vexpmv avaarrjvat. airrjXvov ovv iraXtv irpos avrovs
ol paQrjral. "Mapla Se eiarrjxei irpbs rm pvrjpelm e^m xXalovaa.
&S ovv exXaiev, irapexvifrev els rb pvrjpeiov, 12xal Qempei
Siio dyyeXovs iv Xevxots xaQe^opevovs, eva irpbs rrj
xecpaXfj, xal eva irpos rois iroaiv, oirov bxetro rb a&pa
rov 'Irjaov, 13Kal Xeyovaiv avrfj e/ceii/ot, Tiivai, rl wXat'et?;
Xeyei avToi? oti *Hpai> rbv Kvpiov pov, xal ovk olSa

XX. 25 KATA IQANNHN. 57
irov eQrjxav avrbv. uravra elirovaa iarpdcprj els rd
oirtam, xal Qempei rov 'Irjaovv ear&ra, xal ovx fjSei
'on o Irjaovs iariv. 15 Xeyei avTj; T770-OV?, Tiivat, rl
xXaieis ; riva fyjreis ; ixelvrj Soxovaa on b Krjirovpbs
ianv, Xeyei aiirm, Kvpte, et av ifSdaraaas avrbv, elire
pot irov eQrjKds aiirbv, Kaym avrbv dpm. I6Xeyei aiirfj
'Irjaovs, Mapidp. arpacpeiaa exelvrj Xeyei ovtoj 'EfSpa-
iarl, 'FafSfSovvl' b Xeyerat, SiSdaxaXe. "Xeyei avrfj b
'Irjaovs, Mrj pov dirrov, ovirm yap dvajSejSrjxa irpbs rbv
irarepa' iropevov Se irpbs roiis dSeXcpovs pov xal elire
avrois, ' AvafSalvm irpbs rbv irarepa pov xal irarepa
vp&v xal Qeov pov xal Oebv. vpmv. 18epyeTai Maptap
ij MaySaXrjvr) ayyeXXovaa rois paQrjrais, on e&paxa
rbv xvpiov, xal ravra elirev aiirfj.
19 /"\ si ¦?!!/ n C 1 _ 9 I — n f-,
Ovarjs ovv oy>ia? tt; rjpepa eKetvrj rrj pia aap-
ftdrmv, xal rmv Qvp&v KeKXeiapevmv 'oirov rjaav ol
paQrjral Sid rbv dybftov r&v 'lovSaimv, rjXQev b 'Irjaovs
xal earrj et? rb piaov, Kal Xeyei avrois, Elprjvrj iipiv.
20 xal rovro elirmv eSei^ev Kal rds yetpa? Kal rrjv
irXevpdv avrois. ixdprjaav ovv ol paQrjral iSovres rov
Kvpiov. 21 elirev ovv avrois irdXiv, Elprjvrj iipiv KaQms
direaraXKev pe b irarrjp, Kaym irepirm vpas. 22 Kal rovro
elirmv ivecpvarjaev xal Xeyei avrois, AdfSere irvevpa
ayiov. "aii rivmv dcprjre rds dpaprlas, acjbemvrai avrois'
dv rivmv xparrjre, xexparrjvrai.
si®mpds Se els ix r&v SmSexa, b Xeybpevos AlSvpos,
oiix rjv per avrmv '6re rjXQev 'Irjaovs. 2seXeyov ovv
avrm ol aXXot paQrjral, 'Empdxapev rbv Kvpiov. b Se
et7rei> avrois, 'Edv pr) iSm iv rais yepo-tj> aiirov rbv
rvirov r&v rjXmv xal fiaXm rbv SdxrvXbv pov els rbv
rvirov r&v rjXmv xal j3dXm pov rrjv yetpa et? rrjv

58 EYAITEAION XX. 25
irXevpdv avrov, ov pr) iriarevam. 2e 'xal peQ rjpipas
oxrm irdXiv rjaav earn ol paQrjral avrov, xai %mpas
per avr&v. epyeTat d Tt;o-ov? r&v Qvp&v xexXeta-
pevmv, xal earrj els rb piaov xal elirev, Elprjvrj vpiv.
27 elra Xeyei rm ®mpa, 'Pipe rbv SdxrvXbv aov mSe xal
'ISe rds yetpa? pov, xal cpepe rrjv yetpa crov xal /3aXe
et? rrjv irXevpdv pov, xal pr) ylvov dirtaros ' aXXa
7rtcrTd?. 28 direxplQrj ©ojpa? xal elirev avrm, 'O xiipibs
pov xal b Qebs pov. ^Xeyei avTOJ d T770-OV?, "Oti
ewpaxds pe, ireirlarevxas' paxdpiot ol pr) ISovres xal
irtarevaavres. 30IIoX.Xa pev ovv xal dXXa arjpeia iiroiijaev b 'Irjaovs
ivmiriov r&v paQrjr&v, a ovx eanv yeypappiva iv rm
/3if3Xlm rovrm. 31 ravra Se yiypairrai iva irtarevrjre
bn 'Irjaovs iariv b Xpiaros b vibs rov Qeov, xal iva
iriarevovres %mr)v ey7;Te iv rm bvbpan avrov.
21 1Merd ravra icpavepmaev eavrov irdXiv 'Irjaovs
rois paQrjrais iirl rrjs QaXdaarjs rrjs TifSepidSos'
icpavipmaev Se o'iirms. lrjaav bpov %lpmv Herpos xal
®mpds b Xeybpevos AlSvpos xal NaQavarjX b dirb
Kavd rrjs TaXiXaias xal ol rov ZefSeSalov xal dXXoi
ix r&v paQrjr&v avrov Svo. 3Xiyei avrois "Zlpmv
Herpos, "Tirdyw dXieiieiv. Xeyovaiv avrm, 'EpxbpeQa
xal rjpeis avv aoi. igrjXQov xal ive/3rjaav et? rb irXoiov,
xal iv ixelvrj rfj vvxrl iirlaaav ovSev. 4irpmias Se rjSrj
yivopevrjs earrj 'Irjaovs iirl rbv alyiaXbv' ov pevroi
f/Seiaav ol paQrjral 'bn 'Irjaovs iariv. 6 Xeyei ovv avrois
'Irjaovs, HaiSla, prj n irpoacpdyiov eyeTe ; direxplQrj-
aav avrm, Ov. 6d Se elirev avrois, BdXere els rd Segid
peprj tov irXoiov rb Slxrvov, xal eiprjaere. efSaXov ovv,
xai ovxen avrb eXxvaai laxvov dirb rov irXrjQovs r&v

XXI. 18 KATA IQANNHN. 59
IxQvmv. 7 Xeyei ovv b paQrjrrjs iKeivos bv rjydira b
'Irjaovs r& Herpm, 'O xiipibs ianv. %ipmv ovv Herpos,
dxoiiaas on b xiipibs ianv, rbv iirevSvrrjv Sie^maaro,
rjv ydp yvpvbs, xal e/SaXev eavrov els rrjv QaXaaaaV
sol Se dXXoi paQrjral rm irXoiaplm rjXQov. oil yap rjaav
paxpav dirb rrjs yijs dXXd ms dirb irrj'x&v SiaKoalmv,
avpovres rb Slxrvov r&v IxQvmv. 9&5? ovv direfSrjaav
els rrjv yrjv, fSXeirovatv dvQpaxidv xeipevrjv xal oyjrdpwv
, I \ SI 10 -\ I snesy n ST7 I
eirixetpevov xat aprov. Xeyei avrois o Irjaovs, Osvey-
xare dirb r&v bifraplmv mv iiridaare vvv. uave/3rj
%lpmv Herpos xal eiXxvaev rb Slxrvov et? rrjv yrjv
pearbv IxQvmv peydXmv exarbv irevrrjKovra rpi&v' Kai
roaovrmv bvrmv ovk iaxicrQrj rb Slxrvov. a Xe7ei
avToi? T770-0V?, AevTe dpiarijaare. ovSels Se eroXpa
r&v paQrjrmv igerdaai avrbv, Xv Tt? et; etSoTe? 'bn b
KVptbs ianv' ls epxerai 'Irjaovs Kal Xapfidvei rbv
aprov Kal SISmaiv avrois, Kal rb btydpiov bpolms.
"tovto 77S7; rplrov icpavepmQrj 'Irjaovs rois paQrjrais
iyepQels e'/c veKp&v.
15"OTe ovv rjplarrjaav, Xeyei rm 2,lpmvt Herpm b
'lijaovs, ~Zlfimv 'Imdvov, dyairas_ pe irXeov rovrmv;
Xeyei avrm Nat Kvpte, av oiSa? oti crnXm ae. Xeyei
etiirm, Bbaxe rd dpvla pov. 18Xe'7ei avT&3 irdXiv Seii-
repov, *2<lpmv 'Imdvov, dyairds pe; Xeyei avTpj, Nat
xii pie' av oiSa? 'bn cfciXm ae. Xiyei aiirm, Holpaive
ra irpofSdnd pov. "Xiyet avrm rb rplrov, ~2,lpmv 'Imdvov,
cpiXeis pe; eXvirrjQrj b Herpos, 'art elirev avrm rb
rplrov, cpiXeis tie ; xal elirev avrm, Kvpte, irdvra aii olSas'
ai) yivmaxeis on cfnXm ae. Xeyei avrm 'Irjaovs, Bbaxe
ra irpofSdnd pov. w aprjv dprjv Xeym aoi, ore rjs
vemrepos, i^mvvves aeavrbv xal irepienrdreis oirov rjQeXes'

6o EYAITEAION KATA IQANNHN. XXI. 18
'brav Se yr/pdarjs, ixreveis rds yetpa? crov, xal dXXos ae
tfbaei xal o'laet oirov ov QeXeis. 19rovro Se elirev arjpal-
vmv iroim Qavarm So^daei rbv Qeov. xal rovro elirmv
Xeyei avrm, AxoXovQei poi.
20'Eiriarpacpels b Hirpos fSXeiret rbv paQrjrrjv bv
rjyaira b Irjaovs aKoXovQovvra, b? Kal aveireaev iv rm
Selirvm iirl rb arrjQos avrov xal elirev, Kiipie, rls ianv b
irapaSiSoiis ae; 2I rovrov ofiv ISmv b Herpos Xeyei toj
It;o-ov, Kvpte, ovros Se ti; 22Xeyet avrm d Tt;o-ov?, 'Eav
avrov QeXrn piveiv ems epxopai, rl irpbs ae; aii poi dxo-
XovQei. 2Sej;ijXQev ovv ovros b Xbyos et? toi)? dSeXcpovs
on O paQrjrrjs ixeivos ovk diroQvrjaKef xal ovx elirev
avrm o Tt;o-ou? brt ovx diroQvrjaxei dXX', 'Edv avrbv
QiXm piveiv ems epxopai, rl irpbs ae ;
4Ovrd? ianv b paQrjrrjs b paprvp&v irepl roiirmv
xai o ypayjras ravra, xal oiSapev on dXijQrjs avrov rj
paprvpla iariv.
Eanv Se xai dXXa iroXXd a iiroiijaev b 'Irjaovs,
anva iav ypdcprjrai xaff ev, ovS' avrbv otpai rbv xbapov
X<oprjaeiv rd ypacpdpeva /3t/8Xta.

"VvluC , i

NOTES.

CHAPTER I.
In the remarks on the results of textual revision prefixed to the Notes
on each Chapter, it is not intended to enter minutely into each
point, but to indicate generally the principal corrections, and
occasionally to state the grounds on which a reading is preferred.
'Iudvt]v is preferred by the best recent editors to 'laavvriv. The title
of the Gospel is found in very different forms in ancient authorities,
the earliest being the simplest; xard 'ltacaivr)v or -avrrv (KBD). evayy.
k. 'I. (ACLX); later MSS. have to k. 'I eiayy.; and very many have
to k. 'I. ayiov eiayy. On Evayy. KaTd see notes on S. Matthew, p. 80.
7. mo-revo-wo-iv. Following the uncial MSS., the best editors add
v itpeXuvo-riKov before consonants and vowels alike : Train and Svul are
occasional exceptions, and perhaps yiyvdo-novm (x. 14). Winer, 43.
16. on with KBC'DLX for Kal of T. E. with AG3, perhaps to avoid
oTt thrice in three lines.
18. [tov. ©eos (KBC1!) for o /xov. vlos (AX, the secondary uncials,
and all cursives except 33). Thus no ancient Greek authority sup
ports o nov. vlos, while pov. Qebs is supported by three great types,
B, X, CL. The earliest authorities for 6 /i. vlos, Lat. vet. and Syr.
vet., are somewhat given to insert interpretations as readings. The
evidence of the Fathers is divided and complicated.
27. airSs iariv is an addition to fill out the construction, and 6s
ifi-tr. ii. y. has been inserted (AC3) from vv. 15, 30: KBC1L omit both.
28. Br]8avCa, with X'ABC1, for BriffafSapif of T. E. , supported (in
spite of Origen's defence of it) by only a small minority.
43. 'Iwdvvov or 'Iudvov (KBL, Lat. vet., Memph.) for 'Iowa (AB2),
which is a correction from Matt. xvi. 17.
52. Before 6\|/ecr8e omit air' &pri (Matt. xxvi. 64).

62 S. JOHN. LI. 1—
1 — 18. The Prologue or Introduction in three parts. 1 — 5: The
Word in His own nature. 6—13 : His Eevelation to men and rejec
tion by them. 14—18: His Eevelation of the Father. The three
great characteristics of this Gospel, simplicity, subtlety, sublimity,
are conspicuous in the prologue : the majesty of the first words is
marvellous. The Gospel of the Son of Thunder opens with a peal.
1—5. The Wobd in His own Natt/be.
Iv dpxfj. In the beginning. The meaning must depend on the
context. In Gen. i. 1 it is an act done ir dpxv; here it is a Being
existing iv ipxri, and therefore prior to all beginning. That was the
first moment of time; this is eternity, transcending time. S. John
insists on this and repeats it in v. 2; the AA70S in Gnostic systems
was produced in time. Thus we have an intimation that the later
dispensation is the confirmation and infinite extension of the first.
'Ex apxy here equals irpb tov rbv Koo-fiov etvai xvii. 5. Cf. xvii. 24; Eph.
i. 4 ; and especially 0 rp arr' apxvs in 1 John i. 1, which seems clearly
to refer to this opening of the Gospel. Contrast apxv rod evayye\lov
'I. Xp. Mark i. 1, which is the historical beginning of the public
ministry of the Messiah. Cf. John vi. 64. The dpxv here is prior to
all history. The context shews that dpxv cannot mean God, the
Origin of all.
•fjv. Note the difference between tjk and iyivero. "EXvai is ' to be'
absolutely: ylyvevffai is 'to come into being.' The Word did not
come into existence, but before the creation of the world was already
in existence. The generation of the Word or Son of God is thus
thrown back into eternity. Hence St Paul speaks of Him as irpuro-
tokos irdo-vs" Krlo-eas (Col. i. 15), 'born prior to' (not 'first of) 'all
creation.' Cf. Heb. i. 8, vii. 3; Eev. i. 8. On these passages is
based the doctrine of the eternal generation of the Son : see Articles
1. and 11. The Arians maintained that there was a period when the
Son was not {-rjv tire ovk vv)', but S. John says distinctly that the Son,
or Word, was existing before time began, i.e. from all eternity.
6 Xoyos. As early as the second century Sermo and Verbum were
rival translations of this term. Tertullian (fl. a.d. 198—210) gives
us both, but seems himself to prefer Ratio. Sermo first became un
usual and finally was disallowed in the Latin Church. The Latin
versions without exception adopted Verljym, and from it comes our
translation 'the Word;' translations which have greatly affected
Western theology. None of these translations are at all adequate ;
but neither Latin nor any modern language supplies anything really
satisfactory. Verbum and 'the Word' do not give even the whole of
one of the two sides of d X670S. The other side, which Tertullian
tried to express by Ratio, is not touched at all. For 0 X070S means
not only 'the spoken word,' but 'the thought' expressed by the
spoken word ; it is the spoken word as expressive of thought. A070S in
the sense of 'reason' does not occur anywhere in the N.T.
The word is a remarkable one; all the more so because S. John
assumes that his readerB will at once understand it. This points to

I. 1.] FOTES. 63
the fact that his Gospel was written in the first instance for his own
disciples, who would be familiar with his teaching, in which the doc
trine of the Logos was conspicuous.
But on what was this doctrine based ? whence did S. John derive
the expression ? There can be little doubt that it has its origin in
the Targums, or paraphrases of the Hebrew Scriptures, in use in
Palestine, rather than in the mixture of Jewish and Greek philosophy
prevalent at Alexandria and Hiphesusi (11 In the Old Testament we
find tne Word or Wisdom of God personified, generally as an instru-
ment for executing the Divine Will, as if it were itself distinct from
that Will. We have the first faint traces of it in the ' God said' of
Gen. i. 3, 6, 9, 11, 14, &a. The personification of the Word of God
begins to appear in the Psalms ; xxxm. 0, cvn. zo, cxix. ts9, cxlvii. 15.
In Prov. viii. and ix. the Wisdom of God is personified in very strik
ing terms. This Wisdom is manifested in the power and mighty
works of God ; that God is love is a revelation yet to come. (2) In
the Avocryvha the personification is more complete than in the O.T.
In Ecclesiasticus (b.c. 150 — 100) i. 1 — 20; xxiv. 1 — 22; and in tb.6
Book of Wisdom (b.c. 100) vi. 22 to ix. 18 we have Wisdom personi
fied. In Wisd. xviii 15 the ' Almighty Word' of God (6 iravTo5vva/i.6s
uov Xoyos) appears as an agent of vengeance. (3) In the Targums, or
Aramaic paraphrases of the O.T., the development is carried still fur
ther. These, though not yet written down, were in common use
among the Jews in our Lord's time; and thev were strongly influ
enced by the growing tendency to separate the Divine Essence from
immediate contact with the material world. Where Scripture Bpeaks
of a direct communication from God to man, the Targums substituted
the Memra, or 'Word of God.' Thus in Gen. iii. 8, 9, instead of ' they
heard tie voice of the Lord God,' the Targums read 'they heard the
voice of the Word of the Lord God;' and instead of ' Gnd called unto
Adam' they put 'the Word of the Lord called unto Adam,' and so on.
It is said that this phrase ' the Word of the Lord' ocours 150 times in
a single Targum of the Pentateuch. And Memra is not a mere
utterance or owtq; for this the Targums use pitngama : e.g. • Tne word
(pithgama) of the Lord came to Abram in prophecy, saying, Fear not,
Abram, My Word (Memra) shall be thy strength' (Gen. xv. 1); 'I
stood between the Word (Memra) of the Lord and you, to announce
to you at that time the word (pithgama) of the Lord' (Deut. -r. 5).
In what is called the theosovhy of the Alexandrine Jews, which
was a compound of Judaism with Platonic philosophy and Oriental
mysticism, we seem to come nearer to a strictly personal view of
the Divine Word or Wisdom, but really move fa^er away from
it! Philo, the leading representative of this school (fl. a.d. 40—50),
"summed up the Platonic ISiai, or Divine archetypes of things,
in the single term X670S. His philosophy contained various, and
not always harmonious elements; and therefore his conception of
the X070S is not fixed or clear. On the whole his Xo'vu; means
that intermediate agency, by means of which God created material
things and connnunicjied/withjhem. But whetner this agency
is one Being or more, whetherltispersonal or not, we cannot be sure,

64 S. JOHN. [I. 2—
and perhaps Philo himself was undecided. Certainly his Xdyos is
very different from that of S. John; for it is scarcely a Person, and it
is not the Messiah.
To sum up, the personification of the Divine Word in the O.T. is
poetical, in Philo metaphysical, in S. John historical. The Apo
crypha and the Targums serve to bridge the chasm between the O.T.
and Philo : history fills the chasm which separates all from S. John.
Between Jewish poetry and Alexandrine speculation on the one hand,
and the Fourth Gospel on the other, lies the historical fact of the
life of Jesus Christ, the Incarnation of the Logos.
The Logos of S. John, therefore, is not 'the thing uttered ' (/5r//ia);
nor 'the One spoken of or promised (d \eybp.evos) ; nor 'He who
3peaks~EEe word' (o \eywv) ; nor a mere attribute of God (as lioipla or
vovsf. But the Logos is the Son of God, existing from all eternity,
and manifested in space and time in the Person of Jesus Christ, in
whom had been hidden from eternity all that God had to say to man,
and who was the living expression of the Nature and Will of God.
(Cf. the impersonal designation of Christ in 1 John i. 1.) Human
thought had been searching in vain for some means of connecting the
finite with the Infinite, of making God intelligible to man and leading
man up to God. S. John knew that he possessed the key to the
hitherto insoluble enigma. Just as S. Paul declared to the Athe
nians the ' Unknown God' whom they worshipped, though they knew
Him not, so S. John declares to all the Divine Word, who had been
so imperfectly understood. He therefore took the phrase which
human reason had lighted on in its gropings, stripped it of its philo
sophical and mythological clothing, fixed it by identifying it with the
Person of Christ, and filled it with that fulness of meaning which he
himself had derived from Christ's own teaching.
irpis rov 8eov. Tlp6s= ' apud' or the French ! ehez '; it expresses the
distinct Personality of the A070S, which iv would have obscured. We
might render ' face to face with God,' or ' at home with God.' So,
'His sisters, are they not all with us (-irpbs t)ims) ?¦' Matt. xiii. 06. Cf.
1 Cor. xvi. 7 ; Gal. i. 18 ; 1 Thess. iii. 4 ; Philem. 13. Tbv Beov having
the article, means the Father.
8e6s i?v 6 Xdyos. '0 X070S is the subject in all three clauses. The
absence of the article with 8e6s shews that Bebs is the predicate
(though this rule is not without exceptions); and the meaning is that
the Logos partook of the Divine Nature, not that the Logos was iden
tical with the Divine Person. In the latter case Bebs would have had
the article. The verse maybe thus paraphrased; the Logos existed
from all eternity, distinct from the Father, and equal to the Father.'
' Neither confounding the Persons, nor dividing the Substance.'
2. oStos i\v k.t.X. Takes up the first two clauses and combines
them. Such recapitulations are characteristic of S. John. Ovros
He or This (Word), illustrates S. John's habit of using a demonstra
tive pronoun to sum up what has preceded, or to recall a previous
subject, with emphasis. Comp. v. 7, iii. 2, vi. 46, vii. 18.

I. 4.]

NOTES. 65

3. wdvra. Less definite and more comprehensive than rb. irdvra,
which we find 1 Cor. viii. 6; Col. i. 16; Eom. xi. 36; Heb. ii. 10;
texts which should all be compared. See Lightfoot on Col. i. 16.
8i" avTOv. The Universe is created iirb rov irarpbs Sia rov viov, by
the Father through the agency of the Son. See the texts just quoted.
eyevero. Comp. the frequent iyivero in Gen. i. Note the climax:
the sphere contracts as the blessing enlarges: existence for every
thing, life for the vegetable and animal world, light for men.
X<opls avrov k.t.X. Emphatic repetition by contradicting the
opposite of what has been stated: frequent in Hebrew. Cf. v. 20,
iii. 16, x. 5, 18, xviii. 20, xx. 27; 1 John i. 5, 6, ii. 4, 10, 11, 27, 28; Eev.
ii. 13, hi. 9 ; Ps. lxxxix. 30, 31, 48, &c. &a. One of many instances
of the Hebrew cast of S. John's style. The technical name is ' anti
thetic parallelism.'
ovSe iv. No, not one ; not even one : stronger than oiSiv. Every
single thing, however great, however small, throughout all the realms
of space, came into being through Him. No event in the Universe
takes place without Him, — apart from His presence and power. Matt.
x. 29; Luke xii. 6. " Such a belief undoubtedly carries us into great
depths and heights:. .It gives solemnity and awfulness to the investi
gations of science.. It forbids trifling in them. It stimulates courage
and hope in them. It makes all superstitious dread of them sinful "
(Maurice). 8 yeydvev. Tliat hath been made. The A. V. makes no dis
tinction between the aorist and the perfect: iyivero refers to the
moment and fact of creation ; yiyovev to the permanent result of that
fact. Everything that has reached existence must have passed
through the Will of the A070S : He is the Way to life. We find the
same thought in the Vedas ; 'the Word of Brahm has begotten all.'
Contrast both iyivero and yiyopev with ijv in vv. 1, 2. The former
denote the springing into life of what had once been non-existent ; the
latter denotes the perpetual pre-existence ofthe Eternal Word.
Most early Christian writers and some modern critics put a full
stop at oidi iv, and join 0 yiyovev to what follows, thus; That which
hath been made in Him was life; i.e. those who were born again by
union with the Word felt His influence as life within them. This
seems harsh and not quite in harmony with the context ; but it has
an overwhelming amount of support from the oldest versions and
MSS. Tatian (Orat. ad Graecos xix.) has irdvra iir airov Kal xuP^
avrov yiyovev ovSe iv. See last note on v. 5.
4. ev avrd) ijorij. He was the well-spring of life, from which every
form of life— physical, intellectual, moral, spiritual, eternal, — flows.
Observe how frequently S. John's thoughts overlap and run into
one another. Creation leads on to life, and life leads on to light.
Without life creation would be unintelligible; without light all but
the lowest forms of Ufe would be impossible.

66 S. JOHN. ii. 4—
r|v. Two important MSS. (KD. with old Latin and old Syriae
Versions) have iariv; but the weight of authority is against this
reading, which would not be in harmony with the context. The
Apostle is not contemplating the Christian dispensation, but a period
long previous to it. The group of authorities which supports iariv
has a tendency to insert interpretations as readings.
Kal 11 £<i>t) r\v rd <|><Ss. Not 0c5s, but rb <ius, the one true Light,
absolute Truth both intellectual and moral, free from ignorance and
free from stain. The Source of Life is the Source of Light : He gives
the power to lenow what is morally good.
ro <|>(Ss r. dv. Man shares life with all organic creatures : light, or
Eevelation, is for him alone; but for the whole race, male and
female, Jew and Gentile (tuv dvBpairiav). Luke ii. 32. What is spe
cially meant is the communication of Divine Truth before the Fall.
5. <|>a(va. The elementary distinction between abalveiv, 'to shine,'
and ipaiveaBai, 'to appear,' is not always observed by our translators.
In Acts xxvii. 20 ipalveiv is translated like tpalveaBai ; in Matt. xxiv. 27
and Phil. ii. 15 the converse mistake is made. Here note the present
tense, the only one in the section. It brings us down to the Apostle's
own day : comp. tfdv ipalvei (1 John ii. 8). Now, as of old, the Light
shines, and shines in vain. In vv. 1, 2 we have ihe period preceding
Creation; in v. 3 the Creation; v. 4 man before the Fall; v. 5 man
after the Fall.
Kal ij o-KorCa. Note the strong connexion between vv. 4 and 5, as
between the two halves of v. 5, resulting in both cases from a portion
of the predicate in one clause becoming the subject of the next clause.
Such strong connexions are very frequent in S. John.
tj o-kotui. All that the Divine Eevelation does not reach, whether
by God's appointment or their own stubbornness, ignorant Gentile
and unbelieving Jew. Skotio in a metaphorical sense for moral and
spiritual darkness is peculiar to S. John; viii. 12, xii. 35, 46; 1 John
i. 5, ii. 8, 9, 11.
ov KaTe'XaPev. Did not apprehend : very appropriate of that which
requires mental and moral effort. Cf. Eph. iii. 18. The darkness
remained apart, unyielding and impenetrated. The words 'the
darkness apprehendeth not the light' (ij aKorla rb cpus ov Karakapr
fidvet.) are given by Tatian as a quotation (Orat. ad Graecos, xai.).
As he flourished c. a.d. 150—170, this is early testimony to the
existence of the Gospel. We have here an instance of what has
been called the "tragic tone" in S. John: he frequently states a
gracious fact, and in immediate connexion with it the very opposite of
what might have been expected to result from it. ' The Light shines
in darkness, and (instead of yielding and dispersing) the darkness
shut it out.' Cf. vv. 10 and 11; iii. 11, 19, 32, y. 39, 40, vi. 36, 43,
&o. KaraXa/ipdveiv sometimes = 'to overcome,' which makes 'good
sense here, as in xii. 85.

I. 8.] NOTES. 67
6 — 13. The Word revealed to Men and bejeoted by them.
6. bjivero dV. The contrast between iyivero and rjv is care
fully maintained and should be preserved in translation: not 'there
was a man' but 'there arose a man;' avBpuiros, 'a human being,' in
contrast to the Logos and also as an instance of that race which
was illuminated by the Logos (v. 4) ; comp. iii. 1. Note (as in v. 1)
the noble simplicity of language, and alio the marked asyndeton
between vv. 5 and 6. Greek is so rich in particles that asyndeton is
generally remarkable.
dirco-TaX|ie'vos wapd 8eov. A Prophet. Cf. ' I will send my messen
ger,' Mai. iii. 1; 'I will send you Elijah the prophet,' iv. 5. John's
mission proceeded, as it were, from the presence of God, the literal
meaning of irapd with the genitive.
ovopa av™ 'Ia)dvvr|s. The clause is a kind of parenthesis, hke
Nik6Si),uos ovopa aui-<Jj, iii. 1. In the Fourth Gospel John is mentioned
twenty times and is never once distinguished as 'the Baptist.' The
other three Evangelists carefully distinguish 'the Baptist' from the
son of Zebedee : to the writer of the Fourth Gospel there is only one
John. This in itself is strong incidental evidence that he himself is
the other John.
7. oSros sums up the preceding verse as in v. 2. ifj\6ev refers to
the beginning of his publio teaching: iyivero in v. 6 refers to his
birth. els (lapTvpCav. For witness, not 'for a witness;' to bear witness,
not 'to be a witness.' What follows, iva p.. ir. r. (p., is the expansion
of els paprvpiav. The words paprvpla and paprvpeiv are very frequent
in S. John's writings (see on v. 34). Testimony to the truth is one of
his favourite thoughts; it is inseparable from the idea of belief in the
truth. Testimony and belief are correlatives.
iva |iaprvpTJo*rj. The subjunctive with tva after a past tense, where
in classical Greek we should have the optative, prevails throughout
the N. T. The optative gradually became less and less used until it
almost disappeared. When the pronunciation of ot became very
similar to that of 17, it was found that a distinction not discernible in
speaking was not needed at all. On Xva see next verse.
morevo-wo-iv. Used absolutely without an object expressed: comp.
v. 51, iv. 41, 42, 48, 53, v. 44, vi. 36, 64, xi. 15, 40, xii. 39, xiv. 29,
xix. 35, xx. 8, 29, 31.
81' avrov. Through the Baptist, the Herald of the Truth. Cf. v.
33; Acts x. 37, xiii. 24.
8. eKeivos. A favourite pronoun with S. John, often used merely
to emphasize the main subject instead of denoting some one more
remote, which is its ordinary use. 'It was not he who was the Light,
but &c.' Comp. ii. 21, v. 19, 35, 46, 47, vi. 29, viii. 42, 44, ix. 9, 11,
25, 36, &a. As in v. 3, though not quite in the same way, S. John
adds a negation to his statement to give clearness and incisiveness.
5—2

68 S. JOHN. , |±. 8—
rd (f»Ss. The Baptist was not rb <j>& but b \ivvos 6 Kaibpevos xal
tpaivuv (v. 35); he was lumen illuminatum, not lumen illuminans. At
the close of the first century it was still necessary for S. John to
insist on this. At Ephesus, where this Gospel was written, S. Paid
in his third missionary journey had found disciples still resting in
'John's Baptism;' Acts xix. 1 — 6. And we learn from the Clementine
Recognitions (I. liv, lx) that some of John's disciples, perhaps, the
Hemerobaptists, proclaimed their own master as the Christ, for Jesus
had declared John to be greater than all the Prophets. Translate
' the Light,' not 'that Light,' as A.V.
dXX' tva. No need to supply anything: tva may depend on ijv.
' John was in order to bear witness.' If anything is supplied, it
should be ' came ' rather than ' was sent.' "Iva is one of the particles
of which S. John is specially fond, not only in cases where another
particle or construction would have done equally well, but also where
'tva is apparently awkward. This is frequently the case where the
Divine purpose is indicated, as here. Cf. iv. 34, 47, vi. 29, xi. 50,
xii. 23, xiii. 1, xv. 8, 12, 13, 17, and Winer, p. 425. For the elliptical
dXX' tva comp. v. 31, ix. 3, xiii. 18, xiv. 31, xv. 25 ; 1 John ii. 19.
9. t]v to d«5s k.t.X. Most Ancient Versions, Fathers, and Ee-
formers take ipxbpevov with avBpunrov, every man that cometh into
the world ; a solemn fulness of expression and not a weak addition.
A number of modern commentators take ipx- with vv ; the true Light,
which lighteth every man, was coming into the world. But fjv and
ipx- are somewhat far apart for this. There is yet a third way;
There was the true Light, which lighteth every man, by coming
into the world. Observe the emphatic position of f/v. ' There was
the true Light, ' even while the Baptist was preparing the way for
Him. ri dXi]6i.vdv. 'A\i)6ijs=verax, 'true! as opposed to 'lying :' dXtiBivos
= verus, 'true' as opposed to 'spurious.' 'A\i)$iv6s is just the old
Enghsh ' very;' "e.g. in the Creed,- ' Very God of very God' is a trans
lation of Bebv d\i<Bivbv in Beov aXr/Bivov. 'A\vBivos=l genuine,' 'that
which comes up to its idea,' and hence 'perfect.' Christ is 'the
perfect Light,' just as He is 'the perfect Bread' (vi. 32) and 'the
perfect Vine' (xv. 1); not that He is the only Light, and Bread, and
Vine, but that others are types and shadows, and therefore inferior.
All words about truth are characteristic of S. John. 'AXvBivbs occurs
9 times in the Gospel, 4 times in the First Epistle, 10 times in the
Apocalypse; elsewhere only 6 times: dXijfliis, 14 times in the Gospel,
twice in the First Epistle, once in the Second; elsewhere 9 times.
'A\i)Beia and dKvBws are also very frequent.
Trdvra av0pa>irov. The Light illumines every man, but not every
man is the better for it; that depends on himself. Moreover it illu
mines 'each one singly,' not 'all collectively' (irdvra not irdvras).
God deals with men separately as individuals, not in masses.
' 10. Kal d koo-|ios. Close connexion obtained by repetition, as in
vv. 4 and 5 ; also the tragic tone, as in v. 5. Moreover, there is a

I. 12.]

NOTES. 69

climax: 'He was in the world;' (therefore it should have known
Him;) 'and the world was His creature;' (therefore it should have
known Him;) 'and (yet) the world knew Him not.' Kal = Kalroi is
very frequent in S. John, but it is best to translate simply ' and, ' not
' and yet:' cf. vv. 5 and 11. It is erroneous to suppose that Kai ever
means 'but' either in S. John or elsewhere. '0 xbapos is another of
the expressions characteristic of S. John: it occurs nearly 80 times
in the Gospel, and 22 times in the First Epistle.
Observe that 6 xbapos has not exactly the same meaning vv. 9 and
10 : throughout the New Testament it is most important to distinguish
the various meanings of xbapos. Connected with Kopelv and comere,
it means (1) 'ornament;' 1 Pet. iii. 3: (2) 'the ordered universe,'
mundus; Eom. i. 20: (3) 'the earth;' v. 9 ; Matt. iv. 8: (4) 'the
inhabitants of the earth;' v. 29; iv. 42: (5) 'the world outside the
Church,' those alienated from God; xii. 31, xiv. 17 and frequently.
In this verse the meaning slips from (3) to (5).
avTov. The masculine shews that S. John is again speaking of
Christ as d A070S, not (as in v. 9) as rb $ws.
ovk eyvu. ' Did not acquire knowledge ' of its Creator. ViyviiaKeiv
is 'to get to know, recognise, acknowledge.' Cf. Acts xix. 15.
11. els rd £8ia. The difference between neuter and masculine
must be preserved : He came to His own inheritance ; and His own
people received Him not. In the parable of the Wicked Husbandmen
(Matt. xxi. 33 — 41) t& iSia is the vineyard ; ol tdioi are the husband
men, the Chosen people, the Jews, ur, as in xix. 27, we may render
els Ta tSia unto His own home : cf. xvi. 32, xix. 27 ; Acts xxi. 6 ; Esth.
v. 10, vi. 12. The tragic tone is very strong here, as in vv. 5 and 10.
irapeXa(3ov. A stronger word than eyva. IlapaXappdveiv is 'to
take from the hand of another, accept what is offered.' Mankind in
general did not recognise the Messiah; the Jews, to whom He was
specially sent, did not welcome Him, There is a climax again in 9,
10, 11 ; — vv — iv risi xbapip v*v — els rd. tdia v\Be.
12. JXa(3ov. As distinguished from irapiXafiov, denotes the spon
taneous acceptance of individuals, Jews or Gentiles. The Messiah
was not specially offered to any individuals as He was to the Jewish
nation : irapiXafiov would have been less appropriate here.
!£ovo-£av. This word (from i^eari) means 'right, liberty, autho
rity ' to do anything ; potestas. Aivapis, which is sometimes coupled
with it, is rather 'capability, faculty' for doing anything; potentia.
Aivapis is innate, an absence of internal obstacles; igovala comes from
without, a removal of external restraints. We are born with a capa
city for becoming the sons of God: that we have as men. He gives
us the right to become such: that we receive as Christians.
rixva Beov. Both S. John and S. Paul insist on this fundamental "
fact ; that the relation of believers to God is a filial one. S. John
gives us the human side, the 'new birth' (iii. 3); S. Paul the Divine

70 S. JOHN. [I. 12—
side, ' adoption ' (Eom. viii. 23 ; Gal. iv. 5). But rixva Beov expresses
a closer relationship than vloBeala: the one is natural, the other is
legal. Both place the universal character of Christianity in opposi
tion to the exolusiveness of Judaism. Note yeveo-Bai. Christ is from
all eternity the Son of God ; men are enabled to become sons of God.
rots Trior, els. Epexegetic of airois; 'namely, to those who
believe on.' Such epexegetic clauses are common in S. John ; comp.
iii. 13, v. 18. vii. 50. The test of a child of God is no longer descent
from Abraham, but belief in His Son. The construction iriareieiv
els is characteristic of S. John; it occurs about 35 times in the
Gospel and 3 times in the First Epistle ; elsewhere in N. T. about
10 times. It expresses the very strongest belief; motion to and
repose upon the object of belief. It corresponds to S. Paul's irlans, a
word which S. John uses only once (1 John v. 4), and S. Paul about
140 times. On the other hand S. Paul very rarely uses iriareieiv els.
Xliareieiv rivl without a preposition has a weaker meaning, ' to give
credence to,' or 'accept the statements of.'
rd ovo|ut avrov. This is a frequent phrase in Jewish writings, both
in the 0. and N. T. It is not a mere periphrasis. Names were sq
often significant, given sometimes by God Himself, that a man's
name served not merely to tell who he was, but what he was: it
was an index of character. So also of the Divine Name: rb 6vopa
rov Kvpiov is not a mere periphrasis for d Kipios ; it suggests His attri
butes and His relations to us as Lord. The ' name ' specially meant
here is perhaps that of Logos ; and the full meaning would be to give
entire adhesion to Him as the Incarnate Son, the expression of the
Will and Nature of God.
13. S. John denies thrice most emphatically that human genera
tion has anything to do with Divine regeneration. Man cannot become
a child of God in right of human parentage : the new Creation is far
more excellent than the first Creation ; its forces and products are
spiritual not physical.
aiu-d-mv . The blood was regarded as the seat of physical life. Gen.
ix. 4; Lev. xvii. 11, 14. The plural is idiomatic (cf. t& vdara, 'the
waters,' ra ydXaxra), and does not refer to the two sexes. In Eur.
Ion, 693 we have aXXoiv rpaipels dip' alpdruv. Winer, p. 220.
ovSe Ik 8. o-apKos. Nor yet from will of flesh, i. e. from any fleshly
impulse. A second denial of any natural process.
ovSe Ik 8. dvSpds. Nor yet from will of man, i.e. from the volition
of any human father. 'Avijp is not here put for dvBpuiros, the human
race generally ; it means the male sex, human fathers in contrast to
the Heavenly Father. A third denial of any natural process.
eyevvii8r|a-av. Were begotten. There is an interesting false read
ing here. Tertullian (circ. a.d. 200) read the singular, iyevvhfiv, which
he referred to Christ ; and he accused the Valentinians of falsifying
the text in reading iyevvifivaav, which is undoubtedly right. These

I. 14.]

NOTES. 71

differences are most important : they shew that as early as a.d. 200
there were corruptions in the text, the origin of whioh had been lost.
Such corruptions take some time to grow : by comparing them and
tracing their ramifications we arrive with certainty at the conclusion '
that this Gospel cannot have been written later than towards the end
of the first century, a.d. 85 — 100. See on v. 18, iii. 6, 13, ix. 35.
14 — 18. The Incarnate Woed's eevelation op the Fatheb.
14. Kal d Xoyos o-dpg eyevero. This is the gulf which separates S.
John from Philo. Philo would have assented to what precedes ; but
from this he would have shrunk. From v. 9 to 13 we have the sub
jective side ; the inward result of the Word's coming to those who
receive Him. Here we have the objective; the coming of the Word
as a historical fact. The Logos, existing from all eternity with the
Father (vv. 1, 2), not only manifested His power in Creation (v. 3),
and in influence on the minds of men (vv. 9, 12, 13), but manifested
Himself in the form of a man of flesh. — The xal is resumptive, taking
us back to the opening verses.
crdpg. Not aapa, nor SvBpairos. There might have been a a&pa
without adp£ (1 Cor. xv. 40, 44), and there might have been the form
of a man, and yet no o-dpf (Matt. xiv. 26 ; Luke xxiv. 37 — 39). Docetism
is by implication excluded. : vi. 21, vii. 10, xix. 35. The important point
is that the Logos became terrestrial and material ; the creative Word
Himself became a creature. The inferior part of man is mentioned,
to mark His humiliation: He took the whole nature of man, in
cluding its frailty; all that nature in which He could grow, learn,
struggle, be tempted, suffer, and die.
eo-Kijvuo-ev. Tabernacled among us. The aKr/vv, or Tabernacle,
had been the seat of the Divine Presence in the wilderness. When
God became incarnate, to dwell among the Chosen People, axvvovv
' to tabernacle ' was a natural word to use. We have here another
. link (see above on dXvBivbs v. 9) between this Gospel and the Apoca
lypse. Axvvovv occurs here, four times in the Apocalypse, and no
where else. Eev. vii. 15, xii. 12, xiii 6, xxi. 3. There is perhaps
an association of ideas, suggested by similarity of sound, between
axvvr) and the Shechinah or Sbl-a mentioned in the next clause. " The
idea that the Shechinah, the aKvvq, the glory which betokened the
Divine Presence in the Holy of Holies, and which was wanting in the
second temple, would be restored once more in Messiah's days, was
a cherished hope of the Jewish doctors during and after the Apostolic
ages. ...S. John more than once avails himself of imagery derived
from this expectation.... The two writings (this Gospel and the
Apocalypse) which attribute the name of the Word of God to the
Incarnate Son, are the same also which especially connect Messiah's
Advent with the restitution of the Shechinah, the light or glory which
is the visible token of God's presence among men." Lightfoot, On
Revision, pp. 56, 57. See on xi. 44, xv. 20, xix. 37, xx. 16.

72 S. JOHN. [I. 14—
46eao-d|j.c8a. Contemplated or beheld: cf. 1 John i. 1. It is a
stronger word than bpav, implying enjoyment in beholding.
tt)v 8d|av avrov. Cf. ii. 11 ; xi. 40 ; xii. 41 ; xvii. 5, 24 ; 2 Cor. iii.
7 — 18 ; Eev. xxi. 10. Although the Word in becoming incarnate had
divested Himself of His Divinity, and not merely assumed but ' be
came flesh,' yet the moral and spiritual grandeur of His unique rela
tionship to the Father remained and was manifest to His disciples.
There is probably a special reference to the Transfiguration (Luke ix.
32 ; 2 Pet. i. 17); and possibly to the vision at the beginning of the
Apocalypse. «Ss. This particle does not necessarily signify mere likeness. Here
and Matt. vii. 29 it indicates exact likeness: the glory is altogether
such as that of the only-begotten Son of God; He taught exactly as
one having full authority.
uovoyevovs. Only -begotten, ' unigenitus.' The word is used of the
widow's son (Luke vii. 12), Jairus' daughter (viii. 42), the demoniac
boy (ix. 38), Isaac (Heb. xi. 17). As applied to our Lord it occura
only in S. John's writings ; here, v. 18, iii. 16, 18; 1 John iv. £ If
marks off His unique Sonship from that of the rixva Beov (v. 12).
It refers to His eternal generation from the Father, whereas irpunbro-
kos refers to His incarnation as the Messiah and His relation to crea
tures. See Lightfoot on Col. i. 15.
irapd irarpds. (See on irapa Beov, v. 6.) From a father: S. John
never uses irari)p for the Father without the article: see on iv. 21.
The meaning is, ' as of an only son sent on a mission from a father. '
irXr]pr|s. There is no need to make the preceding clause a paren
thesis : irXi)p-qs, in spite of the case, may go with airov. In Luke xx.
27, xxiv. 47, we have equally irregular constructions. — IIXij/>ijs looks
forward to irXijptopa in v. 16. Winer, p. 705.
Xdpiros. Xdpis from x<"Vw means originally 'that which causes
pleasure.' Hence (1) comeliness, winsomeness ; from Homer down
wards. In Luke iv. 22 X0701 t'vs x- are ' winning words.' (2) Kind
liness, good will; both in classical Greek and N.T. Luke ii. 52; Acts
ii. 47. (3) The favour of God towards sinners. This distinctly
theological sense has for its central point the freeness of God's gifts:
they are not earned, He gives them spontaneously through Christ.
This notion of spontaneousness is not prominent in classical Greek:
it is the main idea in N.T. Xdpis is neither earned by works nor
prevented by sin ; it is thus opposed to ipya, vbpos, iipeiXispa, apaprla,
and branches out into various meanings too wide for discussion here.
' Grace' covers all meanings. The third meaning, at its deepest and
fullest, is the one in this verse.
dXt|6eCas. It is as to 3><2s that the Logos is ' full of truth,' as v Zuij
that He is 'full of grace,' for it is 'by grace' that we come to eternal
life. Eph. ii. 5. Moreover the dXvBela assures us that the xdpt-s is
real and steadfast: comp. the combination of £\eos and aXvdela in
the LXX. of Ps. lxxxix. 1, 2.

I. 16.] NOTES. 73
15. uaprupet Present tense ; beareth witness. At the end of a
long life this testimony of the Baptist still abides fresh in the heart of
the aged Apostle. He records three times in twenty verses (15, 27,
30) the cry that was such an epoch in his own hfe. The testimony
abides as a memory for him, as a truth for all.
Kixpayev. Perfect with present meaning ; cries, See on v. 42. The
word indicates strong emotion, as of a prophet. Cf. vii. 28, 37, xii. 44;
Is. xi. 3.
6V etirov. As if his first utterance under the influence of the Spirit
had been hardly intelligible to himself. For ov= ' o/whom' cf. vi. 71,
viii. 27.
6 dirCo-co k.t.X. The first and last of these three clauses must
refer to time; birlata = ' later in time,' irpSiTos=' first in time.' The
middle clause is ambiguous: lpirpoaBev=: 'before' either (1) in time,
or (2) in dignity. Tiyovev seems to be decisive against (1). Christ
as God was before John in time, as the third clause states; but
John could not say, 'He has come to be before me,' or 'has become
before me,' in time. Moreover, to make the second clause refer to
time involves "tautology with the third. It is better to follow the
A. V. 'is preferred before me,' i.e. 'has become before me' in
dignity : and the meaning will be, ' He who is coming after me (in
His ministry as in His birth] has become superior to me, for He was
in existence from all eternity before me.' Christ's pre-existence in
eternity a great deal more than cancelled John's pre-existence in the
world : and as soon as He appeared as a teacher He at once eclipsed
His forerunner.
irpMrds f-ov ^v. Cf. v. 30 and xv. 18, where we again have a geni
tive after a superlative as if it were a comparative. It is not strange
that 'first of two,' or 'former,' should be sometimes confused with
'first of many,' or 'first,' and the construction proper to the one be
given to the other. Explained thus the words would mean 'first in
reference to me,' or 'my first.' But perhaps there is more than this;
viz., 'He was before me, as no other can be,' i.e. ' He was before me
and first of all, ' irparbTaxos irdffijs xrlaeas.
16. The Baptist's witness to the incarnate Logos confirmed by
the experience of all believers. The Evangelist is the speaker.
irXT|piu|i.aTOS. "A recognised technical term in theology, denoting
the totality of the Divine powers and attributes." See. Lightfoot on
Colossians, i. 19 and ii. 9, where this meaning is very marked. This
fulness of the Divine attributes belonged to "Christ (v. 14), and by
Him was imparted to the Church, which is His Body (Eph. i. 23) ;
and through the Church each individual believer in his degree re
ceives a portion.
tWis irdvres. Shews that the Evangelist and not the Baptist is
speaking. This appeal to his own experience and that of his fellows

74 S. JOHN. [I. 16—
is natural as coming from the Apostle; it would not be natural in a
writer of a later age. Another indication that S. John is the writer.
KaC. Epexegetic, = ' namely' or 'even,' explaining what we all
received. Comp. 1 Cor. iii. 5, xv. 38 ; Eph. vi. 18. Winer, p. 545.
\dpiv dvrl \dpiros. Literally, Grace in the place of grace, one
grace succeeding another and as it were taking its place. (On %dpis
see v. 14.) There is no reference to the New Testament displacing
the Old: that would have been xdpi" dvrl tov vbpov; see next verse.
Possibly the avrl may imply that one grace leads on to another, so
that the second is, as it were, a reward for the first. Winer, p. 456.
17. The mention of x^P's reminds the Evangelist that this was
the characteristic of the new dispensation and marked its superiority
to the old: the Law condemned transgressors, xdp's forgives them.
Sid Muvo-ews- It is regrettable that the translation of Sii in this
prologue is not uniform in the A.V. In verses 3, 10, 17 we have ' by,'
in v. 7 'through.' 'By means of is the meaning in all five cases.
Moses did not give the Law any more than he gave the manna (vi. 32);
he was only the mediate agent, the pealrvs by whose hand it was
given (Gal. iii. 19). The form Muvaius is rightly given in the best
MSS. The derivation is said to be from two Egyptian words mo =
aqua, and ugai=servari. Hence the Septuagint, which was made in
Egypt, and the best MSS., which mainly represent the text current in
Egypt, keep nearest to the Egyptian form.
eSd6r|. Not iyivero. The Law given through Moses was not his
own; the grace and truth that came through Christ were His own.
r\ x^Pls- The asyndeton is remarkable: the Coptic and Peshito
supply an equivalent for Se-, but this is a common insertion in ver
sions, and no proof that a di has dropped out of the Greek texts.
r] dXijBeia. Like xdpis, aXrjBeia is opposed to vbpos, not as truth to
falsehood, but as a perfect to an imperfect revelation.
'It|o:ov Xpio-rov. "To us 'Christ' has become a proper name,
and as such rejects the definite article. But in the Gospel narratives,
if we except the headings, or prefaces, and the after comments of the
Evangelists themselves (e.g. Matt. i. 1 ; Mark i. .1 ; John i. 17) no
instance of this usage can be found. In the body of the narratives
we read only of d Xpiarbs, the Christ, the Messiah, whom the Jews
had long expected  The very exceptions (Mark ix. 41; Luke ii. 11;
Johnix. 22, xvii. 3) strengthen the rule." Lightfoot, On Revision,
p. 100. Note that S. John no longer speaks of the Logos : the Logos
has become incarnate (v. 14) and is spoken of henceforth by the
names which He has borne in history.
18. The Evangelist solemnly sums up the purpose of the Incarna
tion of the Logos,— to be a visible revelation of the invisible God. It
was in this way that 'the truth came through Jesus Christ,' for the

I. 18.]

NOTES. 75

truth cannot be fully known while God is not fully revealed. Ildo-i;
Qviyrrj ipiaei dBewpyros, dir' airwv twv ipyoiv Beapehai 6 Beds (Aristotle).
ovSsis. Not even Moses. Until we see irpbaonrov irpbs irpbawirov
(1 Cor. xiii. 12) our knowledge is only partial. Symbolical visions,
such as Ex. xxiv. 10, xxxiii. 23; 1 Kings xix. 13; Isa. vi. 1, do not
transcend the limits of partial knowledge.
ItdpaKev. Of actual sight. S. John uses no tense of opdoi but the
perfect either in the Gospel or Epistle: in vi. 2 the true reading is
ide&povv. Iiovoyeviis Beds. The question of reading here is of much inter
est. Most MSS. and versions read 6 povoyeviis vlos or pov. vibs. But
the three oldest and best- MRS, and two others of great value read
povoyevys Bebs. The test of the value of a MS., or group of MSS., on
any disputed point, is the extent to which it admits false readings on
other points not disputed. Judged by this test, the group of MSS.
reading povoyevys Bebs is very strong, while the far larger group of
MSS. reading vfds for Beds is comparatively weak, for the same group
might be quoted in favour of a multitude of readings which no one
would think of defending. Again, the revised Syriac, which is among
the minority of versions supporting Bebs, is here of special weight,
because it agrees with MSS. from which it usually differs. The
inference is that the very unusual expression povoyevys Bebs is the
original one, which has been changed into the usual d povoyevys vibs
(iii. 16, 18; 1 John iv. 9); a change easily made, as 6C (=6E02)
is very like TC (=TI0S). Both readings can be traced back to the
second century, which again is evidence that the Gospel was written
in the first century. Such differences take time to spread themselves
so widely. See on v. 13, iii. 6, and ix. 35.
d «3v els rdv KoXirov. The preposition of motion (comp. vv. 32, 33,
52) may point to Christ's return to glory, after the Ascension. Comp.
Mark if. 1, xiii. 16 ; Luke ix. 61. On the other hand tov seems to point
to a timeless state; 'Whose relation to the Father is eternally that of
one admitted to the deepest intimacy and closest fellowship.' But tZv
may be imperf. ('who was ' rather than 'who is '), as in v. 13;. xi. 31,
49, xxi. 11. Winer, pp. 429, 517.
exeivos. S. John's peculiar retrospective use, to recall and empha
size the main subject: see on v. 8, and comp. v. 33, v. 11, 37, 39,
43, vi. 57, ix. 37, xii. 48, xiv. 12, 21, 26, xv. 26.
i^ssysjtraro. Declared, not 'hath declared.' Only-begotten God as
He is, He that is in the bosom of the Father, He interpreted (God),
supplying an accusative from the beginning of the verse. 'EgyyeTaBai
is used both in the LXX. and in classical writers for interpreting the
Divine WiU.
In this Prologue we notice what may be called a spiral movement.
An idea comes to the front, like the strand of a rope, retires again,
and then reappears later on for development and further definition.

76 S. JOHN. [I. 18—
Meanwhile another idea, like another strand, comes before us and
retires to reappear in like manner. Thus the Logos is presented to
us in v. 1, is withdrawn, and again presented to us in v. 14. The
Creation passes next before us in v. 3, to reappear in v. 10. Then
'the Light' appears in v. 4, and withdraws, to return vv. 8, 9. Next
the rejection of the Logos is introduced in v. 5, and reproduced in
in vv. 10, 11. Lastly, the testimony of John is mentioned in vv. 6, 7,
repeated in v. 15, taken up again in v. 19 and developed through the
next two sections of the chapter.
We now enter upon the first main division of the Gospel, which
extends to the end of chap. xii. , the subject being Cheist's ministry,
or, His Eevelation of Himself to the Woeld, and that in three
parts; the Testimony (i. 19 — ii. 11), the Wobk (ii. 13 — xi. 57), and
the Judgment (xii.).
19 — 37. The Testimony of the Baptist, (a) to the deputation from
Jerusalem, (/3) to the people, (7) to Andrew and John: 31 — 51. The
Testimony of the Disciples : ii. 1 — 11 The Testimony of the First Sign.
19 — 37. The Testimony op the Baptist.
19 — 28. The Testimony to the Deputation fbom Jebusalem.
19 — 28. This section describes a crisis in the ministry of the Bap
tist. He had already attracted the attention of the Sanhedrin. It
was a time of excitement and expectation respecting the Messiah.
John evidently spoke with an authority beyond that of other teachers,
and his success was greater than theirs. The miracle which had
attended his birth, connected as it was with the public ministry of
Zacharias in the Temple, was probably known. He had proclaimed
the approach of a new dispensation (Matt. iii. 2), and this was be
lieved to be connected with the Messiah. But what was to be John's
relation to the Messiah? or was he the Messiah himself? This un
certainty determined the authorities at Jerusalem to send and ques
tion John as to his mission. Apparently no formal deputation from
the Sanhedrin was sent. The Sadducee members would not feel so
keen an interest in the matter. Their party acquiesced in the Eoman
dominion and scarcely shared the intense religious and national
hopes of their countrymen. But to the Pharisees, who represented
the patriotic party in the Sanhedrin, the question was vital; and
they seem to have acted for themselves in sending an informal though
influential deputation of ministers of religion (v. 19) from their own
party (v. 24). The Evangelist was probably at this time among the
Baptist's disciples and heard his master proclaim himself not the
Messiah but His Herald. It was a crisis for him as well as for his
master, and he records it as such.
19. Kat. The narrative is connected with the prologue through
the testimony of John common to both. Comp. 1 John i. 5.

I. 20.] NOTES. 77
ol 'lovSatoi. The history of this word is interesting. (1) Origin
ally it meant members of the tribe of Judah. After the revolt of
the ten tribes, (2) members of the kingdom of Judah. After the
captivity, because only the kingdom of Judah was restored to national
existence, (3) members of the Jewish nation (ii. 6, 13, iii. 1, vi. 4,
vii. 2). After many Jews and Gentiles had beoome Christian, (4)
members of the Church who were of Jewish descent (Gal. ii. 13).
Lastly (5) members of the nation which had rejected Christ : the spe
cial usage of B. John. Witn nim oi iovbai'oi commonly means the
opponents of Christ, a meaning not found in the Synoptists. With
them it is the sects and parties (Pharisees, Scribes, &c. ) that are the
typical representatives of hostility to Christ. But John writing later,
with a fuller consciousness of the national apostasy, and a fuller
experience of Jewish maUgnity in opposing the Gospel, lets the
shadow of this knowledge fall back upon his narrative, and 'the
Jews ' to him are not his feUow-countrymen, but the persecutors and
murderers of the Messiah. He uses the term about 70 times, almost
always with this shade of meaning.
e| 'Iepo(roXv|Uiiv. After diriareiXav. S. John never uses the form
'lepovaaXyp excepting in the Apocalypse, where he never uses the form
'lepoabXvpa. S. Matthew, with the single exception of xxiii. 27, and
S. Mark, with the possible exception of xi. 1, never use 'lepovaaXy'p.
Both forms are common in S. Luke and the Acts, 'lepovaaXy'p being
predominant. As distinguished from 'Ie/>o<rdXi/|Ua it is used wherever
the name has a religious significance, e.g. y &vta 'lepovaaXyp (Gal. iv.
25), cf. Matt, xxiii. 27; Heb. xii. 22; Eev. iii. 12; xxi. 2, 10. 'lepov
aaXyp is found throughout the LXX. It was natural that the sacred
name should be preserved in its Hebrew form ; but equally natural
that the Greek form should be admitted when it was a mere geogra
phical designation.
lepets. The Baptist himself was of priestly fanuly (Luke i. 5).
AevtCras. The Levites were commissioned to teach (2 Chron.
xxxv. 3; Neh. viii. 7 — 9) as well as wait in the Temple; and it is as
teachers, similar to the Scribes, that they are Bent to the Baptist.
Probably many of the Scribes were Levites. The mention of Levites
as part of this deputation is the mark of an eyewitness. Excepting
in the parable of the Good Samaritan (Luke x. 32), Levites are not
mentioned by the Synoptists, nor elsewhere in N. T. excepting Acts
iv. 36. Had the EvangeUst been constructing a story out of borrowed
materials, we should probably have had ' scribes' or ' elders' instead
of Levites. These indications of eyewitness are among the strong
proofs of the authenticity of this Gospel.
20. <o|*oXdyr)o-ev Kal ovk tipvijo-aTO. Antithetic paralleUsm (v. 3).
iya aim elp,£. So the best MSS., making iyii emphatic; the
Eeceived Text having ovk elpl iyio. The Baptist hints that though he
is not the Messiah, the Messiah is near at hand.
d Xpio-rds. The EvangeUst has dropped the philosophic term
Ad7os and adopted the Jewish title of the Messiah. He was familiar

78 S. JOHN. [i. z0 —
with both aspects of Jesus and makes the transition naturally and
easily. See above on v. 17.
21. r£ oSv; ' What art thou then?' or, ' What then are we to
think?' 'HXCas et a-v ; The Scribes taught that Elijah would return before
the coming of the Messiah (Matt. xvn. 10), and this behef is repeatedly
alluded to in the Talmud. Cf. Mai. iv. 5.
ovk el(il. A forger would scarcely have written this in the face of
Matt. xi. 14, where Christ says that John is Elijah (in a figurative
sense). John here denies that he is EUjah in a literal sense ; he is
not EUjah returned to the earth.
6 irpodvn,ri]s. 'The (weU-known) Prophet' of Deut. xviii. 15, who
some thought would be a second Moses, others a second EUjah, others
the Messiah. We see from vii. 40, 41, that some distinguished ' the
Prophet' from the Messiah; and from Matt. xvi. 14, it appears that
there was an impression that Jeremiah or other prophets might
return. Here as in vii. 40, the translation should be ' the Prophet'
not ' that prophet.' We have a similar error v. 'z5 ; vi. 14, 48, 69.
This verse alone is almost enough to shew that the writer is a Jew.
Who but a Jew would know of these expectations? If a Gentile knew
them, would he not explain them?
22. etirav oSv. See on iii. 25. Their manner has the peremptori-
ness of officials.
tCs et; They continue asking as to his person; he replies as to his
office,— that of Forerunner. In the presence of the Messiah his
personality is lost.
23. ey<J Asuvi) k.t.X. I am a voice, cic. The Synoptists use
these words of John as fulfilling prophecy. From this it seems that
they were first so used by himself. The quotation is from the LXX.
with the change of iroipdaare into eiBivare. John was a Voice
making known the Word, meaningless without the Word. There is a
scarcely doubtful reference to this passage in Justin Martyr (c. a.d.
150) ; oiK elpl b Xpiarbs, dXXd <pwvy j3ouvtos. Trypho, lxxxviii. Comp.
iii. 3.
24. dTreo-TaXuevoi i^a-av. The ol before the participle is of doubtful
authority. Omitting it, we translate And they had been sent from the
Pharisees, or better (as we have Ik and not irapd), and there had been
sent (some) of the Pharisees. For this use of iKrCiv comp. vii. 40, xvi.
17; 2 John 4; Bev. U. 10. We are not to understand afresh deputa
tion, as the oSe in the next verse shews. It was precisely the Phari
sees who would be jealous about innovations in religious rites. S. John
mentions neither Sadducees nor Herodians. Only the sect most
opposed to Christ is remembered by the Evangelist who had gone
furthest from Judaism.

I. 29.] NOTES. 79
25. r£ offv pairrtleis. What right have you to treat Jews as if
they were proselytes and make them submit to a rite which impUes
that they are impure? Comp. Zech. xiii. 1. Bairrlfa is the in
tensive form of jSdirru : /Sdirru, ' I dip,' pairrl^a, ' I immerse : ' so
&4>Xypaai pepairnapivos, ' over head and ears in debt,' Plut. Galb. xxi.
ovk et d Xpicrrds. Art not the Christ.
ovSe 'HXCas ovSe d irp. Nor yet Elijah, 7ior yet the Prophet.
26. The Baptist's words seem scarcely a reply to the question.
Perhaps the connexion is — ' You ask for my credentials ; and aU the
while He who is far more than credentials to me is among you.'
ev vSan. In water : note the preposition here and vv. 26, 33.
27. d dirCo-co p.ov ip^ducvos. This is the subject of the sentence ;
He that cometh after me. ..is standing in the midst of you, and ye
know Him not. 'Tpeis is emphatic ; ' Whom ye who question me know
not, but whom I the questioned know.'
d|ios tva. Literally, worthy in order that I may unloose. An
instance of S. John's preferring iva where another construction would
have seemed more natural : see on v. 8, and comp. ii. 25, v. 40, vi. 7,
xi. 50, xv. 8, &c.
avrov. This is redundant after off, perhaps in imitation of Hebrew
construction. 28. BT|6avCa. This, which is the true reading, was altered to
ByBapapif owing to the powerful influence of Origen. who could find
no Bethany beyond Jordan in his day. In 200 years the very name
of an obscure place might easily perish. Origen says that almost all
the old MSS. had ByBavla. This Bethany or Bethabara must have
been near GaUlee : comp. v. 29, with v. 43, and see on the ' four
days,' xi. 17. It is possible to reconcile the two readings. Betha
bara has been identified with 'Abarah, one of the main Jordan fords
about 14 miles S. of the sea of GaUlee : and ' Bethania beyond
Jordan ' has been identified with Bashan ; Bethania or Batazfea being
the Aramaic form of the Hebrew Bashan, meaning ' soft level ground.'
Bethabara is the village or ford; Bethania the district E. of the ford.
Conder, Handbook of the Bible, pp. 315, 320. The Jordan had grand
historical associations: to make men pass through its waters might
seem to some a preparation for conquests like those of Joshua.
29 — 34. The Testimony op the Baptist to the people.
29. rfl eiravpiov. These words prevent us from inserting the
Temptation between vv. 28 and 29. The fact of the Baptist knowing
who Jesus is. shews that the Baptism, and therefore the Temptation,
must have preceded the deputation irom Jerusalem. S. John omits
both, as being events weU known to his readers. The Baptist's
announcements are not a continuous discourse. They come forth
like sudden intuitions, of which he did not himself know the full
meaning.

80 S. JOHN. [I. 29—
I8e. S. John uses this form about 20 times (vv. 36, 47, 48, Ui. 26,
v. 14, &c), and ISoi only four times (iv. 35, [xn. 15,] xvi. 32, xix. 5).
The Synoptists use tSe about 10 times (not in Luke) and ISoi more
than 120 times. Both words are interjections, 'Loi Behold!,' not
imperatives, 'See, Look at.' Hence the nominative case. Comp.
xix. 14.
d duvds rov Beov. The article shews that some Lamb familiar to
the Baptist's hearers must be meant, and probably the Lamb of Is.
lui. (comp. Acts viii. 32), with perhaps an indirect allusion to the
Paschal Lamb (xix. 36). The addition rov Qeov may remind us of
Gen. xxii. 8. The figure of the Lamb for Christ appears in N. T.
elsewhere only 1 Pet. i. 19, and throughout the Apocalypse ; but in
the Apocalypse the word is always dpvlov, never dpvbs (v. 6, 8, 12, &c).
d atpov. This seems to make the reference both to Is. Un. esp. vv.
4 — 8, 10, and also to the Paschal Lamb, more clear. The Paschal
Lamb was expiatory (Ex. xu. 13). Taketh away, rather than beareth
(margin), is right ; comp. 1 John ih. 5. ' Bear' would rather be
<pipoi, as in the LXX. in Is. liu. 4. Christ took away the burden of
sin by bearing it ; but this is not expressed here, though it may be
impUed. Tt)v d|iapT(av. Eegarded as one great burden or plague.
rov Kdo-p.ov. Isaiah sees no further than the redemption of the
Jews: 'for the transgression of my people — tov Xaou pov — was He
stricken' (liii. 8). The Baptist knows that the Messiah comes to
make atonement for the whole human race, even His enemies.
31. uri-yci o^K fjSeiv avrdv. I also knew Him not; I, like you
(v. 26), did not at first know Him to be the Messiah. This does not
contradict Matt. Ui. 14. (1) ' I knew TTim not' need not mean ' I had
no knowledge of Him whatever.' (2) John's declaration of his need
to be baptized by Jesus does not prove that he had already recognized
Jesus as the Messiah, but only as superior to himself.
dXX' tva. See on v. 8. This is the second half of the Divine
purpose respecting the Baptist. He was (1) to prepare for the Messiah
by preaching repentance ; (2) to point out the Messiah.
A>avepiu6f|. One of S. John's favourite words ; ii. 11, hi. 21, vn. 4,
ix. 3, xvn. 6, xxi. 1, 14 ; 1 John i. 2, U. 19, 28, in. 2, 5, 8, 9 ; Eev. Ui.
18, xv. 4. See on U. 11.
Sid rovro. For this cause (xu. 18, 27) came I : comp. v. 16, 18,
vn. 22, vni. 47, xix. 11. In translation we must distinguish did rovro
from S. John's favourite particle ovv.
ev [r<p] vSan. Placed before fiairTlfav for emphasis, because here
he contrasts himself as baptizing with water with TTim who baptizes
with the Holy Spirit.
32. eoopr. The Evangelist insists again and again on this aspect
of the Baptist: he bears witness to the Messiah; 7, 8, 15, 19, 34.
reBeauai. I have beheld (vv. 14, 38; 1 John iv. 12, 14). The
testimony of the vision stiU remains ; hence the perfect.

I. 33.]

NOTES. 81

as Trep«rrepdv. Perhaps visible only to Jesus and the Baptist.
A real appearance is the natural meaning here, and is insisted on by
S. Luke (in. 22) ; just as a real voice is the natural meaning in xii. 29.
And if we admit the 'bodily shape,' there is no sound reason for
rejecting the dove. The marvel is that the Holy Spirit should be
visible in any way, not that He should assume the form of a dove or
of 'tongues of fire' (Acts ii. 3) in particular. This symbolical vision
of the Spirit seems to be analogous to the visions of Jehovah granted
to Moses and other Prophets.
The descent of the Spirit made no change in the nature of Christ:
but possibly it awoke a full consciousness of His relation to God and
to man : He had been increasing in favour with both (Luke U. 52).
It served two purposes ; (1) to make the Messiah known to the Baptist
and through him to the world; (2) to mark the official beginning of
His ministry, Uke the anointing of a king. As at the Transfigura
tion, Christ is miraculously glorified before setting out to suffer, a
voice from heaven bears witness to Him, and ' the goodly feUowship
of the Prophets ' shares in the glory. For epeivev see next verse.
eir avrov. Pregnant construction ; a preposition of motion with a
verb of rest. Thus both the motion and the rest are indicated.
Comp. v. 18, iii. 36, xix. 13, xx. 19, xxi. 4; Gen. i. 2.
33. kovw ovk rj. av. I also knew Him not. The Baptist again
protests that but for a special revelation he was as ignorant as others
that Jesus was the Messiah. Therefore he is here giving not his own
opinion about Jesus, but the evidence of a sign from heaven.
d 7reu\|>as. In v. 6 the verb used was diroorAXw. Hipireiv is the most
general word for ' send,' implying no special relation between sender
and sent: diroaTiXXeiv adds the notion of a delegated authority consti
tuting the person sent the envoy or representative of the sender
(vv. 19, 24). Both verbs are used of the mission of Christ and of the
mission of the disciples, as weU as that of John. ' AiroariXXeiv is used
of the mission of Christ, ni. 17, 34, v. 38, vi. 29, 57, vn. 29, vni. 42,
x. 36, xi. 42, xvn. 3, 8, 18, 21, 23, 25; of the mission of the dis
ciples, iv. 38, xvn. 18. Hipireiv is used of the mission of Christ
(always in the aorist participle) iv. 34, v. 23, 24, 30, 37, vi. 38, 39,
40, 44, vii. 16, 18, 28, 33, &e. &e.; of that of the disciples, xiii. 20,
xx. 21. Hipireiv is also used of the mission of the Spirit, xiv. 26,
xvi. 7.
exeivos. ' That one Himself and no other;' see on vv. 8, 18. 'E<j> flv
dv. The widest possibility; f whosoever he may be on whom.'
oevov. Another of S. John's favourite words, a fact which the A.V.
obscures by translating it in seven different ways. 'Abide' is the
most common and the best translation (v. 32, ui. 36, iv. 40) : besides
this we have ' remain ' (here, ix. 41, xv. 11, 16), ' dwell ' (i. 39, vi. 56,
xiv. 10, 17) 'continue' (il. 12, vni. 31), 'tarry' (iv. 40, xxi. 22, 23),
' endure ' (vi. 27), ' be present ' (xiv. 25). In v. 39, iv. 40, 1 John in.
24, it is translated in two different ways; in 1 John ii. 24 in three
ST JOHN 6

82 S. JOHN. [I. 33—
different ways.— The Baptist and the Prophets were moved by the
Spirit at times; 'the Spirit of the Lord came upon' them from time
to time. With Jesus he abode continuaUy.
d pairr. Iv rrv. ay. This phrase introduced without explanation
assumes that the readers are weU aware of this office of the Messiah,
i.e. are well-instructed Christians. BairTlfav is appropriate, (1)
to mark the analogy and contrast between the office of the Baptist
and that of the Messiah ; the one by baptism with water awakens
the longing for hoUness; the other by baptism with the Spirit satisfies
this longing : (2) because the gift of the Spirit is an out-pouring.
iv irvevnan dyCio. The epithet ayiov is given to the Spirit thrice in
this Gospel; here', xiv. 26, and xx. 22 (iv. vn. 39 the 07101' is very
doubtful). It is not frequent in any G<sspel but the third ; 5 times
in S. Matthew, 4 in S. Mark, 12 in S. Luke. S. Luke rarely omits
the epithet, which he uses about 40 times in the Acts. Here and
xx. 22 neither substantive nor epithet has the article, in xiv. 26
both have it.
34. wpaKa. I have seen, in joyous contrast to ' I knew Him not,'
vv. 31, 33. See on v. 18. The perfects indicate that the results of
the seeing and of the testimony remain : comp. v. 52, Ui. 21, 26, 29.
uep.apTvpTiKa. have borne witness. Our translators have ob
scured S. John's frequent use of paprvpetv, as of piveiv, by capriciously
varying the rendering. This is all the more regrettable, because these
words serve to connect together the Gospel, the First Epistle, and the
Apocalypse. MaprvpeTv is translated ' bear witness,' i. 7, 18, 15, hi. 26,
28, v. 31, 32, 33, 36, 37, viii. 18, x. 25, xv. 27, xvui. 23; 1 John i. 2,
v. 6; 'bear record,' i. 32, 34, vUi. 13, 14, xn. 17, xix. 35; 1 John v. 7;
Eev. i. 2 ; ' give record,' 1 John v. 10 ; ' testify,' n. 25, iii. 11, 32,
iv. 39, 44, v. 39, vii. 7, xiii. 21, xv. 26, xxi. 24; 1 John iv. 14,
' v. 9; Eev. xxii. 16, 18, 20 : in xv. 26, 27 the translation is changed in
the same sentence. Maprvpla is rendered ' witness,' i. 7, Hi. 11, v. 31,
32, 33, 36 ; 1 John v. 9, 10; Eev. xx. 4 ; 'record,' i. 19, viii. 13, 14,
xix. 35, xxi. 24 ; 1 John v. 10, 11 ; ' testimony,' Ui. 32, 33, v. 34,
vni. 17 ; Eev. i. 2, 9, vi. 9, xi. 7, xii. 11, 17, xix. 10: in 1 John v. 10
we have two different renderings in the same verse. Neither papri
piov nor pdprvs, found in aU three Synoptists, occurs in this Gospel.
d vlos tov Beov. The incarnate A670S, the Messiah (v. 18). These
words of the Baptist confirm the account of the voice from heaven
(Matt. Ui. 17). The whole passage (vv. 32 — 34) shews that S. John
does not, as Phno does, identify the Logos with the Spirit.
35 — 37. The Testimony of the Baptist to Andbew and John.
35. ttj Iir. ir. The next day again; referring to v. 29. Thus far
we have three days, f uU of moment to the EvangeUst and the Church.
On the first the Messiah is proclaimed as already present ; on the
second He is pointed out ; on the third He is followed. In each case
the Baptist takes the lead; it is by his own act and wiU that he
decreases while Jesus increases.

I. 39.]

NOTES. 83

The difference between this narrative and that of the Synoptists
(Matt. iv. 18 ; Mark i. 16 ; Luke v. 2) is satisfactorily explained by
supposing this to refer to an earher and less formal call of these first
four disciples, John and Andrew, I'eter and~James. Tneir call to be
Apostles was a very gradual one. Two of them, and perhaps all four,
began by being disciples of the Baptist, who direots them to the Lamb
of God (v. 36), Who invites them to His abode (v. 39): they then
witness His miracles (ii. 2, &c.) ; are next caUed to be ' fishers of men '
(Matt. iv. 19) ; and are finally enrolled with the rest of the Twelve as
Apostles (Mark Ui. 13). Their readiness to foUow Jesus, as recorded
by the Synoptists, impUes previous acquaintance wiW Him, as re
corded by S. John. See note on Mark~i.~2U."
!k t<3v jiaB. avrov Svo. One of these was Andrew (v. 40) ; the
other was no doubt S. John. The account is that of an eyewitness ;
and his habitual reserve with regard to himself accounts for his
silence, if the other disciple was himself. If it was someone else,
it is difficult to see why S. John pointedly omits his name.
There was strong antecedent probabUity that the first foUowers of
Christ would be disciples of the Baptist. The fact of their being so
is one reason for the high honour in which the Baptist has been held
from the.earUest times by the Church.
36. ep.pXe\)ras. Indicates a fixed, penetrating gaze. Comp. v. 42;
Mark x. 21, 27; Luke xx. 17, xxii. 61.
ISe k.t.X. See on v. 28. These disciples were prohably present
the previous day. Hence there is no need to say more. This is the
last recorded meeting between the Baptist and the Christ.
37. TJKovo-av. Although they had not been speciaUy addressed.
t|KoXov8T|o-av. The first beginning of the Christian Church. But
we are not to understand that they had already determined to become
His disciples. 38 — 52. The Testimony of Disciples.
This section faUs into two divisions, each occupying a day; (1) the
caU of Andrew, John, Peter, and perhaps James; (2) that of PhiUp
and Nathanael. Of these Peter and James were probably disciples of
John. In this also he was the EUjah who was to come first.
38 — 42. Andbew, John and Peteb.
38. Beao-duevos. Comp. vv. 14 and 32. The context shews that He
saw into their hearts as weU.
39. TC SuretTe; *-e- ™ M-e- ^e ^oes not as^ '^rhom see^ ve?'
It was evident that they sought Him.
'Pappt. A comparatively modern word when S. John wrote, and
therefore aU the more requiring explanation to Gentile readers. The
' i ' termination in Eabbi and Eabboni (xx. 16) = ' my,' but had prob
ably lost its special meaning; comp. '.Monsieur.' S. John does not

84 S. JOHN. [I. 39-
translate 'my Master.' S. John often interprets between Hebrew and
Greek ; thrice in this section. (Comp. vv. 42, 43.)
iro5 p^veis; Where abidest thou ? (See on v. 33.) They have
more to ask than can be answered on the spot. Perhaps they think
Him a, traveUing Eabbi staying close by ; and they intend to visit
Him at some future time. He bids them come at once: now is
the day of salvation. In the A.V. v. 38 contains vv. 38 and 39 of
the Greek.
40. 3<|/eo-6e. The reading iSere perhaps eomes from v. 47.
!k<Cvt]V. That memorable day.
oipa tjv us SeKaTt). S. John remembers the very hour of this crisis
in his Ufe : aU the details of the narrative are very Uf elike.
It is sometimes contended that S. John reckons the hours of the
day according to the modern method, from midnight to midnight,
and not according to the Jewish method, from sunset to sunset, as
everywhere else in N.T. and in Josephus. It is antecedently improb
able that S. John should in this point vary from the rest of N.T.
writers; and we ought to require strong evidence before accepting
this theory, which has beep adopted by some in order to escape from
the difficulty of xix. 14, where see notes. Setting aside xix. 14 as the
cause of the question, we have four passages in which S. John men
tions the hour of the day, this, iv. 6, 52 and xi. 9. None of them are
decisive : but in no single case is the balance of probability strongly
in favour of the modern method. See notes in each place. Here
either 10a.m. or 4 p.m. would suit the context: and while the ante
cedent probability that S. John reckons time Uke the rest of the
Evangelists wiU incline us to 4 p.m., the fact that a good deal still
remains to be done on this day makes 10 a.m. rather more suitable;
and in that case ' abode with him that day ' is more natural. Origen
knows nothing of S. John's using the modern method of reckoning.
41. d dSeXcjids 2. II. Before the end of the first century, there
fore, it was natural to describe Andrew by his relationship to his far
better known brother. In Church History Peter is everything and
Andrew nothing : but would there have been an Apostle Peter but for
Andrew? In the lists of the Apostles Andrew is always in the first
group of four, but outside the chosen three, in spite of this early call.
42. ovros. Comp. vv. 2, 7, iii. 2, 26.
irpwrov. The meaning of ' first ' becomes almost certain when we
remember S. John's characteristic reserve about himself. Both dis
ciples hurry to teU their own brothers the good tidings, that the
Messiah has been found : Andrew finds his own brother first, and
afterwards John finds his : but we are left to infer the latter point.
Andrew thrice brings others to Christ; Peter, the lad with the loaves
(vi. 8), and certain Greeks (xii. 22); and, excepting Mark xUi. 3, we
know scarcely anything else about him. Thus it would seem as if in
these three incidents S. John had given us the key to his character.
And here we have another characteristic of this Gospel — the lifelike

I. 45.] NOTES. 85
way in which the less prominent figures are sketched. Besides
Andrew we have Philip, i. 44, vi. 5, xu. 21, xiv. 8; Thomas, xi. 16,
xiv. 5; xx. 24—29; Nathanael, i 45—52; Nicodemus, iii. 1—12, vii.
50—52, xix. 39; Martha and Mary, xi., xii. 1—3.
Eupt]Kap.ev. Does not prove that S. John is still with him, only
that they were together when their common desire was fulfilled.
rdv Meo-o-Cav. The Hebrew form of this name is used by S. John
only, here and iv. 25. Elsewhere the LXX. translation, d xpicrrds, is
used; but here xpiordj has no article, because S. John is merely inter
preting the word, not the title. Comp. in. 28, iv. 25, 29, vii. 26, 31,
41, x. 24, xi. 27, xu. 34, xx. 31.
43. lupXtyas. Comp. v. 36 and Luke xxii. 61 : what follows shews
that Christ's look penetrated to his heart and read his character.
'Iadwov. This, and not 'liava, seems to be the true reading here
and xxi. 15, 16, 17: but 'lava might represent two Hebrew names,
Jonah and Johanan = John. Tradition gives his mother's name as
Johanna. Andrew probably had mentioned his name and parentage.
Kr)(J>ds- This Aramaic form occurs elsewhere in N.T. only 1 Cor. i.
12, in. 22, ix. 5, xv. 5; Gal. i. 18, ii. 9, 11, 14. The second Adam,
like (Gen. u. 19) the first, gives names to those brought to Him.
The new name, as in the case of Abraham, Sarah, and Israel, indi
cates his new position rather than his character; for he was 'unstable
as water ' (xvUi. 25 ; Gal. ii. 11, 12) : Simon is designated for a new
office. Matt. xvi. 18 presupposes the incident recorded here : here
Simon shall be called, there he is, Peter.
TJerpos. Translate, Peter, with 'a stone,' or 'a mass of rock,' in
the margin. — It is quite clear from this narrative that S. Peter was
not caUed first among the Apostles.
44 — 52. Philip and Nathanael.
44. r^j Iiravpiov. We thus far have four days accurately marked ;
(1) v. 19; (2) v. 29; (3) v. 35; (4) v. 44. A writer of fiction would
not have cared for minute details which might entangle him in dis
crepancies : they are thoroughly natural in an eyewitness profoundly
interested in the events, and therefore remembering them distinctly.
T)84XT|crev. Willed or was minded to go forth: the 'would' of A.V.
is too weak (comp. vi. 67, viii. 44). Jesus determined to go from
Judaea to GalUee: on His way He finds PhiUp (see on ix. 35).
aKoXovBei p.01. In the Gospels these words seem always to be the
call to become a disciple : Matt. vni. 22, ix. 9, xix. 21 ; Mark ii. 14,
x. 21; Luke v. 27, ix. 59; John xxi. 19. With two exceptions they
are always addressed to those who afterwards became Apostles.
45. dird Bt|B. For the change of preposition see on xi. 1. The
local knowledge displayed in this verse is very real. S. John would
possess it; a writer in the second century would not, and would not

86 ' S. JOHN. [I. 45—
care to invent. This is 'Bethsaida of GaUlee' (xii. 21) on the
western shore, not Bethsaida Julias (see on Matt. iv. 13). In the
Synoptists Philip is a mere name: our knowledge of him comes
from S. John (see on v. 42, vi. 7, xu. 21, xiv. 8).
46. evpCo-Kei 4>. Thus the spiritual Xap-raSyipopta proceeds: the
receivers of the sacred light hand it on to others, Et quasi cursores
vitai lampada tradunt (Lucr. u. 77).
Na8avaijX= 'Gift of God.' The name occurs Num. i. 8; 1 Chron.
ii. 14 ; 1 Esdras i. 9, ix. 22. Nathanael is commonly identified with
Bartholomew; (1) Bartholomew is only a patronymic and the bearer
would be likely to have another name (comp. Barjona of Simon,
Barnabas of Joses); (2) S. John never mentions Bartholomew, the
Synoptists never mention Nathanael; (3) the Synoptists in their
lists place Bartholomew next to PhiUp, as James next his probable
caller John, and Peter (in Matt, and Luke) next his caUer Andrew;
(4) aU the other disciples mentioned in this chapter become Apostles,
and none are so highly commended as Nathanael ; (5) all Nathanael's
companions named in xxi. 2 were Apostles (see note there). But aU
these reasons do not make the identification more than probable. The
framers of our Liturgy do not countenance the identification: this
passage appears neither as the Gospel nor as a Lesson for S. Bar
tholomew's Day.
Sv evpailfev M. k.t.X. Luthardt contrasts this elaborate pro
fession with the simple declaration of Andrew (v. 42). The divisions
of the O.T. here given are quite in harmony with Jewish phraseology.
Moses wrote of TTim not merely in Deut. xviii, 15, but in aU the
various Messianic types and promises.
tov "IuoT^cp r. dird N. The words are Philip's, and express the
common contemporary beUef about Jesus. As His home was there,
rbv dirb THafapir was both natural and true : and tov 'Iwayip was
natural enough, if untrue. That the EvangeUst is ignorant of the
birth at Bethlehem, or of its miraculous character, in no way follows
from this passage. Bather he is an honest historian, who records
exactly what was said, without alterations or additions of his own.
"Here we observe for the first time a peculiarity in the narrative of
S. John. It seems that the author takes pleasure in recalling certain
objections to the Messianic dignity of Jesus, leaving them without
reply, because every one acquainted with the Gospel history made
short work of them at once; comp. vii. 27, 35, 42, &c." (Godet.)
47. 4k NaJ. k.t.X. AU GaUleans were despised for their want
of culture, their rude dialect, and contact with Gentiles. They were
to the Jews what Boeotians were to the Athenians. But here it is a
Galilean who reproaches Nazareth in particular. Apart from the
Gospels we know nothing to the discredit of Nazareth; neither in O.T.
nor in Josephus is it mentioned ; but what we are told of the people ,
by the Evangelists is mostly bad. Christ left them and preferred to
dweU at Capernaum (Matt. iv. 13) ; He could do very Uttle among

I. 50.]

NOTES. 87

them, 'because of their unbelief (xiii. 58), which was such as to
make Him marvel (Mark vi. 6); and once they tried to kill Him
(Luke iv. 29). S. Augustine would omit the question. Nathanael " who
knew the Scriptures exceUently well, when he heard the name Naza
reth, was fiUed with hope, and said, From Nazareth something good
can come. " But this is not probable. Possibly he meant ' Can any
good thing come out of despised GaUlee?' or, ' Can anything so good
come out of so insignificant a viUage?'
gpxov k. I8e. The best cure for ill-founded prejudice; at once the
simplest and the surest method. PhiUp shews the strength of his
own conviction by suggesting this test, which seems to be in har
mony with the practical bent of bis own mind. See on xii. 21 and
xiv. 8. Here, of course, ISe is the imperative; not an interjection,
as in vv. 29, 35, 48.
48. et8ev...epxd|ievov. This shews that Jesus did not overhear
Nathanael's question. S. John represents his knowledge of Nathanael
as miraculous : as in v. 42 He appears as the searcher of hearts.
dXr|8ws. In oharacter as weU as by birth. The guile may refer to
the ' subtilty ' of Jacob (Gen. xxvii. 35) before he became iBrael: 'Lo
a son of Israel, who is in no way a son of Jacob.' The ' supplanter'
is gone; the 'prince' remains. His gmlelessness is shewn in his
making no mock repudiation of Christ's praise: he is free from 'the
pride that apes humility.' It is shewn also in the manner of his con
version. Like a true IsraeUte he longs for the coming of the Mes
siah, but he wiU not too Ughtly believe in the joy that has come, nor
does he conceal his doubts. But as soon as he has ' come and seen,' he
knows, and knows that he is known : thus ' I know Mine and Mine
know Me' (x. 14) is fulfiUed beforehand.
S. John uses aXyBuis about 8 times, and in the rest of N.T. it occurs
about 8 times (see on v. 8).
49. vird tt)v o-vkijv. Note the case, implying motion to under,
and comp. vv. 18, 32, 33. The phrase probably means ' at home,' in
the retirement of his own garden (1 Kings iv. 25 ; Mic. iv. 4 ; Zech.
Ui. 10). He had perhaps been praying or meditating, and seems to
feel that Christ knew what his thoughts there had been. It was
under a fig tree that S. Augustine heard the famous ' tolle, lege.'
50. d vids r. fl. Experience of His miraculous knowledge con
vinces Nathanael, as it convinces the Samaritan woman (iv. 29) and
S. Thomas (xx. 28), that Jesus must stand in the closest relation to
God: hence he uses this title of the Messiah (xi. 27; Matt. xxvi. 63;
Mark ui. 11, v. 7 ; Luke iv. 41) rather than the more common ' Son
of David'.'
Batr. et t. 'Io-p. No article. The title is not synonymous with 'the
Son of God',' though both apply to the same person, and it points to
hopes of an earthly king, which since the destruction of Jerusalem
even Jews must have ceased to cherish. How could a Christian of
the second century have thrown himself back to this ?

88 S. JOHN. [I. 51—
51. irurrevKS. As in xvi. 81, xx. 29, the sentence is half a question,
half an exclamation. He, who marveUed at the unbelief of the people
of Nazareth, expresses joyous surprise at the ready belief of the guUe-
less Israelite of Cana.
52. 'Ap.T|V, d(iT)v. The double dpyv occurs 25 times in this
Gospel, and nowhere else, always in the mouth of Christ. It intro
duces a truth of special solemnity and importance. The single dpi)v
occurs about 30 times in Matt., 14 in Mark, and 7 in Luke. Hence
the title of Jesus, 'the Amen' (Eev. ui. 14). The word is originally a
verbal adjective, 'firm, worthy of credit,' sometimes used as a sub
stantive; e.g. 'God of truth' (Is. Ixv. 16) is UteraUy 'God of (the)
Amen.' In the LXX. dpyv never means 'verily; 'in the Gospels it
always does. The dpyv at the end of sentences (xxi. 25 ; Matt. vi. 13,
xxviii. 20 ; Mark xvi. 20 ; Luke xxiv. 53) is in every case of doubtful
authority. iiutv. Nathanael alone had been first addressed; now aU present.
t. ovp. dveip-ydra. The heaven opened; made open and remaining
so. What Jacob saw in a vision they shaU see realised. The In
carnation brings heaven down to earth; the Ascension takes earth
up to heaven. These references to Jacob (v. 48) were possibly sug
gested by the locality: Bethel, Mahanaim, and the ford Jabbok, all
lay near the road that Jesus would traverse between Judaea and
GaUlee. r. dyy&ovs r. 9. The reference is not to the angels which ap
peared after the Temptation, at the Agony, and at the Ascension;
rather to the perpetual intercourse between God and the Messiah
during His ministry, and afterwards between God and Christ's Body,
the Church ; those 'ministering spirits' who link earth to heaven.
dvapaCvovras. Placed first: prayers and needs ascend; then
graces and blessings descend. But see Winer, p. 692.
t. vldv r. dvBpoiirov. This phiase in aU four Gospels is invariably
used by Christ Himself of Himself as the- Messiah; upwards of 80
times in all. None or tne .BivangeUsts direct our attention to this
strict limitation in the use of the expression: their agreement on this
striking point is evidently undesigned, and therefore a strong mark of
their veracity. See notes on Matt. vui. 20; Mark ii. 10. In O.T.
the phrase ' Son of Man' has three distinct uses; (1) in the Psalms,
for the ideal man ; vni. 4 — 8, lxxx. 17, oxUv. 3, cxlvi. 3: (2) in""Sze-
kjp.l, n.s the name by which the Prophet is addressed by God; u. 1,~37~
678, iii. 1, 3, 4, Sea., &a., more than 80 times in aU; probably to
remind Ezekiel that in spite of the favour shewn to him, and the
wrath denounced against the chUdren of Israel, he, no less than they,
Tind a mortal frailty: (3) in the 'night visions' of Dan. vii. 13, 14,
where ' One Uke a son of man 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 languages
should serve Him, &c.' That ' Son of man henceforth became one of
the titles of the looked-for Messiah' may be doubted. Bather, the

II. 1.] NOTES. 89
title was a new one assumed by Christ, and as yet only dimly under-
stood (comp. Matt. xvi. 13). Just as 'the Son of David' marked
Him as the one in whom the family of David culminated, so 'the
Son of Man' as the one in whom the whole human race culminates.
' This first chapter alone is enough to shew that the Gospel is the
work of a Jew of Palestine, weU acquainted with the Messianic hopes,
and traditions, and with the phraseology current in Palestine at the
time of Christ's ministry ; able also to give a Ufelike picture of the
Baptist and of Christ's first disciples.
CHAPTER II.
12. Kadtapvaovp. (preferred by the best editors to Kairepvaovp).
17. KaTa<f>dyeraC (SABP) has been altered to xariipaye in order to
bring the quotation into harmony with the LXX.
20. reo-o-epaKOvra. This Ionic form of reaaapaxovra has good MS.
authority here, Eev. xi. 2, xiii. 5, xiv. 1, xxi. 17. Winer, p. 46.
23. ev Tois'Iepoo-oXvuois for ev 'lep. S. John alone gives 'Iepoo-dXv/iet
the artiole, here, v. 2, x. 22, xi. 18 ; contrast i. 19, iv. 20, 21, u. 13, v.
1, xi. 55, xu. 12.

Chap. JX 1 — 11. The Testimony or the Fibst Sign.
Jesus is passing from the retirement in which He has lived so long
into the pubhcity of His ministry. The scene which foUows lies hatf-
way between — -in the fanuly circle, where privacy and pubhcity meet.
It is the same when He returns from temporary retirement in Peraea
to the completion of His ministry before His Passion. The last
miracle, Uke the first, is wrought in the circle of famUy life (xi. 3).
1. rfi rpCrTj. From the calling of Philip (i. 43), the last date
mentioned, making a week in aU; the first week, possibly in contrast
to the last (xii. 1).
Kavd. t. TaX. To distinguish it from Cana of Asher (Josh. xix.
28); an instance of the EvangeUst's knowledge of Palestme. This
Cana is not mentioned in 0. T. It was the home of Nathanael (xxi.
2), which disproves the theory that Jesus and His mother had at one
time Uved at Cana, for in so smaU a place Jesus and Nathanael could
not have been unknown to one another. Cana is now generaUy
identified with Kanet el-Jelil, about six mUes N. of Nazareth, rather
than with Eefr-Kenna.
iSv. Imperf. in contrast to the aorist in v. 2. She was staying
there ¦ her Son was invited for the feast : she speaks to the servants
as if 'she w«m quite at home in the house (y. 5). Joseph has dis
appeared : the inference (not quite certain) is that in the interval
between Luke ii. 51 and this marriage— about 17 years — he had died.
Mary does not appear again in this Gospel tttl the Crucifixion.

96 S. JOHN. [II. 2—
2. IkXijBt). Singular, as if the including of the disciples were an
afterthought. There were now five or six; Andrew, John, Peter,
Philip, Nathanael, and probably James.
8e Kal d "I. And Jesus also (iii. 23, xvui. 2, 5, xix. 39).
3. vo~r. otv. When wine failed. The arrival of these six or seven,
guests might cause the want, and certainly would- make itTmore
apparent. To Eastern hospitality such a faUure on such an occasion
would seem a disgraceful calamity. Whether the feast had already
lasted several days (ffien. xxix. 27 ; Judg. xiv. 17 ; Tob. ix. 12, x. 1),
we do not know.
otv. ovk i\. Much comment has obscured a simple text. The.

EelpT
Son, like the sisters at Bethany afterwards (xi. 3), and teU Him of the
trouble? That she wished Him to break up the party, or begin a
discourse to distract attention, is quite alien from the context.
Whether she expected a miracle, is uncertain : but her appeal for help
may well hsve~been accompanied by theThought, that here was an
opportunity for her mysterious Son, who had aheady been pro
claimed by the Baptist, to manifest Himself as the Messiah.
Elisha had used his powers to relieve ordinary needs ; why not her
Son? 4. rl e|tol k. o-oC, yivan.; S. John alone of aU the Evangelists
never gives the Virgin's name. Here, as so often, he assumes that
his readers know the main points in the Gospel narrative : or it may
be part of the reserve which he exhibits with regard to aU that nearly
concerns himself. Christ's Mother had become his mother (xix. 26,
27). He nowhere mentions his brother James.
Treatises have been written to shew that these words do not
contain a rebuke ; for if Christ here rebukes His Mother, it cannot be
maintained that she is immaculate. 'Woman' of course implies no
rebuke; the Greek might more fairly be rendered ' Lady' (comp.xixJ!6).
At the same time it marks a difference between the Divine Son and
the earthly parent: He does not say, 'Mother.' The sword is be
ginning to pierce her heart, as the earthly ties between parent and
child begin to be severed. The severance is taken a stage further,
Matt. xu. 46 — 50, and completed on the Cross (xix. 26). But 'what
have I to do with thee?' does imply rebuke, as is evident from the
other passages where the phrase occurs, Judg. xi. 12 ; 1 Kings xvu.
18 ; 2 Kings hi. 13 ; Matt. vni. 29 ; Mark i. 24 ; Luke vui. 28. Only
in one passage does the meaning seem to vary : in 2 Chron. xxxv. 21
the question Beems to mean 'why need we quarrel?' rather than
' what have we in common ? ' But such a meaning, if possible there,
would~be quite inappropriate here. The further question has been
asked, — what, was she rebuked for ? S. Chrysostom thinks for vanity :
she wished to glorify herself through her Son. More probably for
interference : He will help, and He will manifest Himself, but in His
own way, and in His own time. Comp. Luke ii. 51.

II. 9.] NOTES. 91
t| dipa uou. The meaning of 'My hour' and 'His hour' in this
Gospel depends in each case on the context. There cannot here be
any reference to His death ; rather it means His hour for 'manifest
ing forth His glory' (v. 11) as the Messiah by working miracles. The
exact moment was stiU in the future. Comp. vU. 8, where He for the
moment refuses what He soon after does ; and xu. 23, xvii. 1, which
confirm the meaning here given to ' hour.'
5. Between the Unes of His refusal her faith reads a better answer
to her appeal, and she is content to leave all to Him.
6. XiB. vSp. ?£. As an eyewitness S. John remembers their
material, number, and size. The surroundings of the first miracle
would not easily be forgotten. Vessels of stone were less liable to
impurity : it is idle to seek for special meaning in the number six.
KaBapi<rudv. Matt. xv. 2 ; Mark vii. 3 (see note) ; Luke xi. 39.
ueTpr|Tds. A perpyris= about nine gaUons, so that 'firkin' is an
almost exact equivalent. The six, holding from 18 to 27 gallons
each, would together hold 106 to 162 gaUons. 'Avd is distributive ; it
cannot mean 'towards', 'about': Eev. iv. 8. Winer, p. 497.
7. yep.Co-are. What is the meaning of this command, if (as some
contend^ only the water drawn out was turned into wine ? And why
such care to state the large size of the vessels? These had been
partly emptied by the ceremonial ablutions of the company. Note
that in His miracles Christ never creates; He increases the quantity,
or changes the quaUty of what already exists.
ius dvu. His Mother's words (v. 5) have done their work. Our
attention seems again to be caUed to the great quantity of water
changed into wine. "It is His first miraculous sign ; and it must
bear strong testimony to His riches, His munificence, and the joy
which it gives Him to bestow reUef or even gladness : it must become
the type of the fulness of grace and joy which the only-begotten Son
brings to the earth" (Godet).
8. dp\iTp. Manager of the feast (triclinium) rather than ruler :
but it is doubtful whether the head-waiter, who managed the feast
and tasted the meat and drink, is meant, or the rex convivii, arbiter
bibendi, the guest elected by the other guests to preside. The bad
taste of his remark inclines one to the former alternative: Ecclus.
xxxii. 1, 2 is in favour of the second. In any case the translation
should be uniform in these two verses, not sometimes 'governor,'
sometimes ' ruler.' The word occurs nowhere else in N. T. 'TSpla and
avrXdw are also pecuUar to this Gospel, and occur again iv. 7, 15, 28.
9. rdv8.otv.7ey. The water now become wine. This seems to imply
that all had become wine : there is nothing to distinguish what was
now wine from what still remained water. It is idle to ask at what
precise moment or in what precise way the water became wine : an
instantaneous change seems to be impUed. YeieaBai 0. aco. occurs
Heb. vi. 5 and in LXX. : very rare in classical Greek.

92 S. JOHN. [II. 10—
10. ueBvo-Sucriv. Have become drunk, are drunk. The A. V. does
not give the fuU coarseness of the man's joke, although in Matt. xxiv.
49 ; Acts ii. 15 ; 1 Cor. xi. 21 ; 1 Thess. v. 7 ; Eev. xvu. 2, 6, the same
word is rightly translated. The Vulgate has inebriati fuerint ; Tyndall
and Cranmer have 'be dronke'; the error comes from the Geneva
Bible. Of course the man does not mean that the guests are in
toxicated ; it is a jocular statement of his own experience at feasts.
?<os dpn. This was true in a sense of which he never dreamed.
The True Bridegroom was there, and had indeed kept the best dis
pensation until the last. "Apri occurs about 12 times in this Gospel,
7 in Matt., not at aU in Mark or Luke. It expresses the present
in relation to the past and the future, ' at this stage,' ' at this crisis,'
whereas vvv regards the present moment only, 'now' absolutely.
Comp. v. 17, ix. 19, 25, xUi. 7, 19, 33, 37 ; xvi. 12, 31, &c.
11. ravTTJv eir. dpx; r. o\ This as a beginning of His signs did
Jesus : it is the first rpiracla nf all, not merely the first in Cana. This
is quite conclusive against the miracles of Christ's chUdhood recorded
in the Apocryphal Gospels and is evidence of the truthfulness of the
writer. If he were inventing, would he not also place miracles
throughout the whole of Christ's Ufe? See on v. 23, iv. 48; aypeiov
should throughout the Gospel be rendered ' sign ' not ' miracle.' Avvd-
peis, so frequent in the Synoptists for 'miracles,' is never used by
S. John; ripara only once (iv. 48), and then in conjunction with
aypeia, a word which he uses 17 times. Christ's mfracles were ' signs'
of His Divine mission : comp. Ex. iv. 8. They were evidence of a
perfect humanity working in unison with a perfect Divinity. They
were also symbolical of spiritual truths: see on ix. 39.
4v Kava. r. TaX. Thus S. John agrees with the Synoptists in
representing the Messianic career as beginning in GaUlee.
etpavepucrev. Another of S. John's favourite words (see on i. 31) :
the rendering should be kept uniform, especiaUy here, vii. 4, xvu. 6,
xxi. 1, where the active is used. In the other Gospels the word occurs
only Mark iv. 22 [xvi. 12, 14], always in the passive.
«iv Sdgav avrov. This is the final cause of Christ's ' signs,' His
own and His Father's glory (xi. 4), and these two are one. Herein
Ues the difference between His miracles and those wrought by Pro
phets and others : they never manifested their own glory, but that of
Jehovah (Ex. xvi. 7).
eirio-T. ets av. oi aafl. av. What a strange remark for a writer in
the second century to make ! His disciples beUeved on Him ? Of course
they did. Assume that a disciple himself is the writer^and all is
explained: he weU remembers how his own imperfect faith was con^
firmed by the miracle. A forger would rather have given us the effect
on the guests. Three times in this chapter does S. John give us the
disciples' point of view, here, v. 17 and v. 22; very natural in a
disciple, not natural in a later writer. See on xi. 15, xxi. 12.
This verse gives us four facts respecting the sign; 1. it was the

II. 12.] NOTES. 93
first ; 2. it took place in GaUlee ; 3. its end was Christ's glory ; 4. its
immediate result was the confirmation of the disciples' faith.
Two objections have been made to this miracle (1) on rationalistic,
(2) on 'Temperance' grounds. (1) It is said that it is a wasteful
miracle, a parade of power, unworthy of a Divine Agent : a tenth of
the quantity of wine would have been ample. But the surplus was
not wasted any more than the twelve baskets of fragments (vi. 13) ; it
would be a royal present to the bridal pair. (2) It is urged that
Christ would not have supphed the means for gross excess ; and to
avoid this supposed difficulty it is suggested that the wine made was
not intoxicating, i.e. was not wine at all. But in all His dealings
with men God aUows the possibility of a temptation to excess. AU
His gifts may be thus abused. The 5000 might have been gluttonous
over the loaves and fishes.
Christ's honouring a marriage-feast with His first miracle gives His
sanction (1) to marriage, (2) to times of festivity. And here we see
the contrast between 0. and N. T\ The miracles of 0. T. are
mostly miracles of judgment. Those of N. T. are nearly aU miracles
of blessing. Moses turns water into blood: Jesus turns water into
wme. Four hundred years had elapsed since the Jews had seen a miracle.
The era of Daniel was the last age of Jewish miracles. Since the
three children walked in the burning fiery furnace, and Daniel had
remained unhurt -in the hons* den, and had read the handwriting on
the waU, no miracle is recorded in the history of the Jews until Jesus
made this beginning of His 'signs' at Cana of GaUlee. No wonder
that the almost simultaneous appearance of a Prophet like John and
a Worker of miracles Uke Jesus attracted the attention of aU classes.
On the symbolical meaning of this first sign see Introduction,
chap. v. § 3.
12. This verse alone is almost enough to disprove the theory that
the Gospel is a fiction written with a dogmatic object : " why should
the author carry his readers thus to Capernaum — for nothing?" If
S. John wrote it, aU is natural. He records this visit because it took
place, and because he weU remembers those ' not many days.'
KaTe'Pi). Down from the plateau on which Cana and Nazareth
stand to the shore of the lake. Capernaum, or Caphar-nahum, the
modern Tell-Hum, was the chief Jewish town, as Tiberias was the
chief Eoman town, of one of the most busy and populous districts of
Palestine : it was therefore a good centre. For p.. tovto see on Ui. 22.
ij p.iJT. av. k. oi d8. av.] Natural ties stiU hold Him; in the next
verse they disappear. On the vexed question of the ' brethren of the
Lord' see the Introduction to the Epistle of S. James. It is impossible
to determine with certainty whether they are. (1) the children of
Joseph and Mary, born after the birth of Jesus ; (2) the children of
Joseph by a former marriage, whether levirate or not ; or (3) adopted
ohildren. There is nothing in Scripture to warn us against (1), the
most natural view antecedently ; but it has against it the general con
sensus of the Fathers, and the prevauing tradition of the perpetual

94 S. JOHN. [II. 12—
virginity of S. Mary. Jerome's theory, that they were our Lord's
cousins, sons of Alphaeus, is the one commonly adopted, but vu. 5
(see note) is fatal to it, and it labours under other difficulties as well.
The fact of His brethren being with Him makes it probable that He
returned to Nazareth from Cana before coming down to Capernaum.
ov iroXXds ii p.. Because the Passover was at hand, and He must
be about His Father's business. S. John here corrects the impres
sion, easUy derived from S. Matt. (iv. 13, ix. 1), that when Christ
moved from Nazareth to Capernaum, the latter at once became His
usual abode, ' His own city.'
II. 13— XI. 57. The Wobk.
We enter now on the second and principal portion of the fifst
main division of the Gospel, thus subdivided: — The Wobk 1. among
Jews (U. 13 — Ui. 36); 2. among Samaritans (iv. 1 — 42); 3. among
Galileans (iv. 42 — 54); 4. among mixed multitudes, chiefly Jews
(v. — ix.). In this last subdivision the Work becomes a conflict
between Jesus and ' the Jews.'
n. 13 — m. 36. The Wobk amono Jews.
13. rd irdcrya r. 'I. The passover of the Jews. Perhaps
an indication that this Gospel was written after a Passover of the
Christians had come into recognition. Passovers were active times
in Christ's ministry ; and this is the first of them. It was possibly
the nearness of the Passover which caused this traffic in the Temple
Court. It existed for the convenience of strangers. Certainly the
nearness of the Feast would add significance to Christ's action.
While the Jews were purifying themselves for the Passover He puri
fied the Temple. S. John groups his narrative round the Jewish
festivals:' we have (1) Passover; (2) Purim (?), v. 1; (3) Passover,
vi. 4; (4) Tabernacles, vu. 2 ; (5) Dedication, x. 22 ; (6) Passover,
xi. 55.
dve(3T]. Ug to the capital. The public ministry of the Messiah
opens, as we should expect, in Jerusalem and in the Temple. The
place is as appropriate as the time.
14 — 22. The Fiest Cleansing op the Temple.
14. Iv r<f Upul. In the sacred enclosure, viz. the Court of the
Gentiles, sometimes caUed 'the mountain of the house;' whereas iv
rip vaQ (see on v. 19) would mean in the sanctuary, in the Temple
proper: the traffic would be great on the eve of the Passover. The
account is very graphic, as of an eyewitness ; note especiaUy xaBypi-
vovs; the money-changers would sit, the others would stand. The
animals mentioned are those most often wanted for sacrifice.
r. K6p|iario-rds. From xippa (xelpu) = ' anything cut up, small
change :' the dealers in small change. The article impUes that they
were habituaUy there. Comp. Zech. xiv. 21, where for 'Canaanite'
we should perhaps read ' trafficker' or 'merchant.'

II. 17.] NOTES. 95
15. iroiijo-as <pp. Peouliar to this account : there is no such inci
dent in the cleansing reoorded by the Synoptists. The scourge was
probably not used ; to raise it would be enough. 2xoiv£uv are literally
twisted rushes.
rd Te irpop. K.T.p. Both the sheep and the oxen, explanatory of
irdvras, which does not refer to the sellers and exchangers, who pro
bably fled at once : comp. Matt. xxii. 10. The order is natural; first
the driving out the cattle, then the pouring out the money and over
turning the tables.
KoXXvPurrav. From KbXXvfios=' rate of exchange' (Cic. Verr.
n. ui. 78; Att. in. vi. 1); this was very high, 10 or 12 per cent.
Payments to the Temple were always made in Jewish coin, to
avoid profanation by money stamped with idolatrous symbols.
16. etirev. The doves could not be driven out, and to let them
fly might have caused unseemly and prolonged commotion: He calls
to the owners to take the cages away. Throughout He guides His
indignation, not it Him. ' The wrath of the Lamb' is mercy here
and justice hereafter, never ^discriminating passion.
pir| iroieire. Addressed to aU, not merely to the dove-sellers.
t. oIk. rov irarpds p.ov. 'Admiranda auctoritas' (Bengel). A dis
tinct claim to Messiahship: it reminds us of iv tois tov irarpbs pov
(Luke ii. 49) spoken in the same place some 17 years before. Pos
sibly some who heard the ChUd's claim heard the Man's claim also.
otKov 4p/irop£ov. A house of traffic. Two years later things seem
to have become worse instead of better ; the Temple has then become
' a den of robbers, a, bandits' cave.' See on Matt. xxi. 13 and Mark
xi. 17. He meets with no resistance. As in Gethsemane (xvUi. 6)
the majesty of His appearance prevails. But His success produces
opposite results: those who sympathize are confirmed in faith,
those who do not take offence. Later on the Evangelist almost
invariably points out this double effect of Christ's, teaching.
17. epvijo-B. Then and there; contrast v. 22. Who could know
this but a disciple who was present? Who would think of inventing
it? See on v. 11.
yeypauu. IotCv. In quotations S. John almost always uses the
perf. part, with the auxUiary (vi. 31, 45, a. 34, xii. 14, [xix. 19]),
whereas the Synoptists commonly use the perf. pass.
KaTadtd-yerai. Will devour, or consume me, i.e. wear me out (Ps.
lxix. 9). Excepting the 22nd, no psalm is so often aUuded to in
N.T. as the 69th; comp. xv. 25, xix. 28; Acts i. 20; Eom. xv. 3, xi.
9, 10. There is no thought of Christ's zeal proving fatal to Him ; of
that the disciples as yet knew nothing. Nor are we to understand
that it was as a 'Zealot,' one who Uke Phinehas (Num. xxv.) took the
execution of God's law into his own hands, that Christ acted on
this occasion. If this were so, why did He not do this long before ?
Bather, He acts as the Messiah, as the Son in His Father's house :

96 S. JOHN. [II. 17—
therefore He waits till His hour has come, tiU His Messianic career
has commenced. Just at the time when every Jew was purifying
himself for the Feast, the Lord has suddenly come to His Temple to
purify the sons of Levi (Mai. ui. 1 — 3).
It is difficult to beUeve that this cleansing of the Temple is iden
tical with the one placed by the Synoptists at the last Passover in
Christ's ministry; difficult also to see what is gained by the identifi
cation. If they are the same event, either S. John or the Synoptists
have made a gross blunder in chronology. Could S. John, who was
with our Lord at both Passovers, make such a mistake? Could
S. Matthew, who was with Him at the last Passover, transfer to it an
event which took place at the first Passover, a year before his con
version? When we consider the immense differences which distin
guish the last Passover from the first in Christ's ministry, it seems
incredible that anyone who had contemporary evidence could through
any lapse of memory transfer a very remarkable incident indeed from
one to the other. On the other hand the difficulty of believing
that the Temple was twice cleansed is very sUght. Was Christ's
preaching so universally successful that one cleansing would be cer
tain to suffice ? He was not present at the next Passover (vi 4), and
the evU would have a chance of returning. And if two years later
He found that the evU had returned, would He not be certain to drive
it out once more? Differences in the detaUs of the narratives cor
roborate this view.
18. ot 'lovSaioi. See on i. 19. On direxplByaav see on x. 32.
TC o-qpeiov. We have a sinular question Matt. xxi. 23, but the
widely different answer shews that the occasion is different. Such
demands, thoroughly characteristic of the Pharisaic spirit (1 Cor.
i. 22), would be often made. The Jews faUed to see that Christ's
words and works were their own credentials. For Sri see Winer, p. 557.
19. Xvo-are r. vadv r. The reply is " sudden as a flash of Ught-
ning;" (comp. [vni. 7]) and it leaves a lasting impression on aU
(Matt. xxvi. 61, xxvii. 40) : but what it revealed was not comprehended
until a fuUer and more lasting Ught revealed it again. It is S. Mat
thew (xxvi. 61) and S. Mark (xiv. 58) who teU us that this saying was
twisted into a charge against Christ, but they do not record the
saying. S. John, who records the saying, does not mention the
charge. Such coincidence can scarcely be designed, and therefore is
evidence of the truth of both statements. See on xviU. 11, xii. 8.
Note that in these three verses vabs is used, not lepbv; the latter
is never used figuratively: Destroy this sanctuary (see on v. 14).
iyepu. His accusers turn this into 'buUd' (olKobopyaai), which is
not appropriate to raising a dead body. There is no contradiction
between Christ's declaration and the ordinary N.T. theology, that the
Son was raised by the Father. The expression is figurative through
out; and ' I and My Father are one.' Comp. x. 18. This throwing
out seeds of thought for the future, which could not bear fruit at the
time, is one of the characteristics of Christ's teaching.

II. 23.] NOTES. 97
20. reoro-. k. $| eVeo-iv. For the dative comp. xiv. 9. This was the third
Temple. Solomon's Temple was destroyed by Nebuchadnezzar. Zerub-
babel' s was rebuilt by Herod the Great. ' ' The bmlding of the Temple , we
are told by Josephus (A nt. xv. xi. 1), was begun in the 18th year of Herod
the Great, 734 — 735 a.u.c. Beckoning 46 years from this point, we
are brought to 781 or 782 A.u.c. =28 or 29 a.d. Comparing this with
the data given in Luke ui. 1, the question arises, whether we are to
reckon the 15th year of Tiberius from his joint reign with Augustus,
which began a.d. 12; or from his sole reign after the death of
Augustus, a.d. 14. This would give us a.d. 27 or 29 for the first
public appearance of the Baptist, and at the earliest a.d. 28 or 30
for the Passover mentioned in this chapter." So that there seems
to be exact agreement between this date and that of S. Luke, if we
count S. Luke's 15 years from the joint reign of Tiberius. It is
incredible that this can have been planned; it involves intricate
calculation, and even with the aid of Josephus absolute certainty
cannot be obtained. " By what conceivable process could a Greek in
the second century have come to hit upon this roundabout expe
dient for giving a fictitious date to his invention?" (Sanday).
For other instances of misunderstanding of Christ's words comp.
iii. 4, 9, iv. 11, 15, 33, vi. 34, 52, vii. 35, vui. 22, 33, 52, xi. 12, xiv. 5.
21. EXeyev. Was speaking. Even if inspiration be set aside,
S. John's explanation must be admitted as the true one. What better
interpreter of the mind of Jesus can be found than ' the disciple whom
Jesus loved'? And he gives the interpretation not as his only, but as
that of the disciples generaUy. Moreover, it explains the 'three days,'
which interpretations about destroying the old Temple-religion and
raising up a new spiritual theocracy do not. Nads is also used of
Christians, the spiritual Body of Christ, 1 Cor. iii. 16, 17, vi. 19;
2 Cor. vi. 16. For the genitive of apposition see Winer, p. 666.
22. TEUSTiNa Belief.
liyepBi]. Was raised. Comp. xxi. 14; Acts iii. 15, iv. 10, v. 30.
They recollected it when the event which explained it took place;
meanwhUe what had not been understood had been forgotten. Would
any but a disciple give these detaUs about the disciples' thoughts ?
See on v. 11.
rrj vpatpfj. Not els ryv ypaaSyv. they beUeved what the Scripture
(Ps.'xvi. 10) said. See on i. 12. 'H ypatpy commonly means a parti
cular passage (vu. 38, 42, x. 35, xiii. 18, xix. 24, 28, 36, 37; Mark xii.
10; Lukeiv. 21; Acts vni. 32, 35), whereas oi ypatpal means Scrip
ture generally (v. 39; Matt. xxi. 42, xxii. 29, xxvi. 54, 56; Mark xii.
24, &c.) Of course only the O.T. can be meant. ,
etirev. Spake, on this occasion.
23 — 25. Belief without Tbust.
23. Note the different force of iv and the exactness of detail : in
Jerusalem, at the Passover, during the Feast.
SI JOHN 7

98 S. JOHN. [II. 23—
els rd d'voua. See on i. 12. Beopovvres- See on vi. 2.
rd o-queia. None of these 'signs' are recorded; comp. iv. 45, vu.
81, xi. 47, xii. 35, xx. 30, xxi. 25 ; Mark i. 34, vi. 55, 56. The number
of miracles wrought by Jesus during His public Ufe was so great
(<?7iwi=was habituaUy doing), that a writer inventing a Gospel would
almost inevitably place them throughout His whole Ufe. That the
Evangelists rigidly confine them to the last few years, greatly adds
to our confidence in their accuracy. But the faith which was born of
wonder would be Ukely to cease when the wonder ceased, as here:
comp. Simon Magus (Acts viii. 13).
24. eirtorevev. Antithesis to i-mar. els t. ov air. — ' Many trusted
in His name, but Jesus did not trust Himself to them.'
8id rd air. yiv. For that He of Himself knew. Observe the
difference between Sib. rb (for that), bri (because), and ydp (for).
25. tva ris papT. See on i. 7, 8 : that any should bear witness
concerning man ; comp. xvi. 30. The article with dvBpdnrov is generic.
avTos ydp iy. For He of Himself knew : note the repetition of
avrbs in vv. 23, 24. We have instances of this supernatural know
ledge in the cases of Peter (i. 42), Nathanael (i. 47, 48), Nicodemus
(iii. 3), the Samaritan woman (iv. 29), the disciples (vi. 61, 64), Judas
(vi. 70, xiii. 11), Peter (xiii. 38, xxi. 17), Thomas (xx. 27). It is
remarkable that the word here used for this supernatural knowledge
is ywiiaxeiv, 'to come to know, perceive,' rather than elSivai, 'to
know' absolutely (comp. v. 42, x. 14, 15, 27, xvii. 25). This tends to
shew that Christ's supernatural knowledge was in some degree ana
logous to ours. Both verbs are used, 1. in reference to facts, know
ledge of which Christ might have obtained in the ordinary manner
(ywiiiaxeiv, iv. 1, v. 6, vi. 15; elSivai, vi. 61); 2. in reference to facts,
knowledge of which must have been supernatural (yivtiaxeiv u. 24, 25,
x. 14, 27; elSivai, vi. 64, xui. 1, 11, xviii. 4); 3. in reference to divine
things transcending human experience (ytvibaxeiv, xvn. 25; elSivai,
iii. 11, v. 32, vu. 29, viii. 14, 55, xi. 42, xii. 50, xiii. 3, xix. 28).
These references shew that the distinction, though not quite absolute,
is very marked between knowledge which in some sense can be
regarded as acquired (yivoiaxeiv) and that which is simply regarded

CHAPTER III.
2. irpos airov for rrp. tok 'lyaovv (a correction for clearness at the
beginning of a lection: comp. iv. 16, 46, vi. 14, viii. 21, xi. 45).
16. ev avTcji for els avrbv (a correction to S. John's usual construc
tion) : py dirbXyrai dXX' before ixv is an insertion (A) from v. 16 ; SU3L
omit. 25. perd 'IovSaCov for p. 'lovSalav.
34. Omit d Bebs (gloss) after SCSuo-iv, with NBC'L against AC2D.

III. 1.] NOTES. 99
Chap. HI. 1 — 21. The Discourse with Nicodemus.
This is the first of the discourses of our Lord which form the main
portion, and are among the great characteristics, of this Gospel.
They have been used as a powerful argument against its authen
ticity; (1) because they are unlike the discourses in the Synoptic
Gospels, (2) because they are suspiciously like the U'irst Jfipistie of §"¦
John, which aU admit was written by the author of the i'ourth
Gospel, (3) because this likeness to the First Epistle pervades not
only the discourses of our Lord, but those of the Baptist also, as well
as the writer's own reflections throughout the Gospel. The inference
is that they are, as much as the speeches in Thucydides, if not as
much as those in Livy, the ideal compositions of the writer himself.
On the question as a whole we may say at once with Matthew
Arnold (Literature and Dogma, p. 170), " the doctrine and discourses
of Jesus cannot in the main be the writer's, because in the main they
are clearly out of his reach." 'Never man so spake' (vii. 46). Not
even S. John could invent such words.
But the objections urged above are serious and ought to be answered.
(1) The discourses in S. John are unlike those in the Synoptists, but
we must beware of exaggerating the unlikeness. They are longer.
more reflective, less_pppular. But they are for the most part addressed
to the educated and learned, to Elders, Pharisees, and Babbis: even
the discourse on the Bread of Life, which is spoken before a mixed
multitude at Capernaum, is largely addressed to the educated portion
of it (vi. 41, 52), the hierarchical party opposed to Him. The dis
courses in the first three Gospels are mostly spoken among the rude
.and simple-minded peasants _of_Galilee. Contrast the tlniversity
Sermons with the~Parish Sermons of an eminent modern preacher,
and we should notice sinular differences. This fact wUl account for
a good deal. But (2) the discourses both in S. John and in the
Synoptists are translations from an Aramaic dialect. Two transla
tions may differ veiyvfideiy, anaVyet both beTfaitEful; they may each
bear the impress of the translator's own style, and yet accurately
represent the original. This will to a large extent answer objections
(2) and (3). And we must remember that it is possible, and perhaps
probable, that the peculiar tone of S. John, so unmistakeable, yet so
difficult to analyse satisfactorily, may be a reproduction, more or less
conscious, of that of his Divine Master.
But on the other hand we must remember that an eventful life_
of half a century separates the time when S. John Eeard tnese fliSjf
courses irom tne time when he committed them io writing. Christ
had promised (xiv. 26) that theTIoly Spirit should ' bring all things
to the remembrance' of the Apostles ; but we have no right to assume
that in so doing He would override the ordinary laws of psychology.
Material stored up so long in the breast of the Apostle could not
fan to be moulded by the working of his own mind. And therefore
we may admit that in his report of the sayings of Christ and of the
Baptist there is an element, impossible to separate now, which_comes
from Tiimnaif His report is sometimes a Uteral translation of the
 7—2

ioo S. JOHN. [Ill 1—.
very words used, sometimes the substance of what was said put into
his own words : but he gives us no means of distinguishing where the
one shades off into the other.
Cardinal Newman has kindly allowed the foUowing to be quoted
from a private letter written by him, July 15th, 1878. " Every one
writes in his own style. S. John gives our Lord's meaning in his
own way. At that time the third person was not so commonly used
in history as now. When a reporter gives one of Gladstone's speeches
in the newspaper, if he uses the first person, I understand not only
the matter, but the style, the words, to be Gladstone's: when the
third, I consider the style, &c. to be the reporter's own. But in
ancient times this distinction was not made. Thucydides uses the
dramatic method, yet Spartan and Athenian speak in Thucydidean
Greek. And so every clause of our Lord's speeches in S. John may
be in S. John's Greek, yet every clause may contain the matter which
our Lord spoke in Aramaic. Again, S. John might and did select or
condense (as being inspired for that purpose) the matter of our Lord's
discourses, as that with Nicodemus, and thereby the wording might
be S. John's, though the matter might stiU be our Lord's."
1. ijv 8e dv8. Now there was a man. The Si marks the con
nexion with what precedes: Nicodemus was one of the 'many' who
believed on beholding His signs (ii. 23). "AvBpwros probably refers to
u. 25, as in i. 6 to i. 4; Nicodemus was a sample of that humanity
whose inmost being Jesus could read. Else we should expect ns.
NiKoSripos. He is mentioned only by S. John. It is impossible
to say whether he is the Nicodemus (Nakedimon), or Bunai, of
the Talmud, who survived the destruction of Jerusalem. Love of
truth and fear of man, candour and hesitation, seem to be combined
in him. Comp. vn. 50. In xix. 39 his timidity is again noted and
illustrated. 5pX<i)v. A member of the Sanhedrin (vu. 50 : comp. xii. 42 ; Luke
xxiii. 13, xxiv. 20), which was opposed to Jesus; hence, to avoid com
promising himself (xn. 42), he comes by night. We do not know
whether S. John was present ; probably he was. Nicodemus would
not be afraid of disciples.
2. o&ros. S. John's use, to recaU a previous subject ; comp. i. 2,
7, 42, iv. 47, vi. 71, xxi. 24.
vvktos. This proved his timidity and iUustrated his spiritual con
dition ; he was coming out of the night to the Light of men, as Judas
went out from Him into the night (see on xui. 30, x. 22, xviii. 1, xxi. 19
and Introduction, chap. v. § 3). Jesus welcomes him ; He does not
quench the smoking flax.
ol!8apev. Others also are inclined to believe, and he claims a share
in their enUghtenment ; but there is a touch of Pharisaic compla
cency hi the word: 'some of us are quite disposed to think well of
you.' The report of the deputation sent to the Baptist (i. 19—28)
and Christ's signs have to this extent influenced even members of the
Sanhedrin. On 'Yaffil see i. 39, iv. 31.

III. 4.] NOTES. 101
_ dird Beov. First for emphasis; it was from God that His commis
sion to be a Eabbi came, not from having gone throagh the ordinary
training (vii. 15, 16). Does 'art come from God ' indicate the Mes
siah, d ipxbpevosl If so, Nicodemus again shews his weakness; he
begins with admitting Messiahship and ends with the vague word Si-
SdaKaXos : the Messiah was never thought of as a mere teacher. But
dird Beov may indicate only a Prophet (i. 6), or even less.
lav a-t) k.t.X. Again a weak conclusion ; one expects ' unless he be
a Prophet,' or, 'the MeBsiah.'
3. direKpCBi]. He answers his thoughts (v. 17; Luke vii. 40).
Nicodemus wonders whether Jesus is about to set up a kingdom.
See on ii. 25 and i. 52.
edv |xrj tis. Except one be born: quite indefinite. Nicodemus
changes tis to avBpuTos.
dvoiBev. The strict meaning is either 1. ' from above ' literally
(Matt. xxvu. 51; Mark xv. 38), or 2. 'from above' figuratively (James
i. 17, Ui. 15, 17), or 3. 'from the beginning' (Luke i. 3; Acts xxvi. 5).
S. John uses avoiBev thrice elsewhere ; xix. 23, ' from above ' UteraUy ;
Ui. -33- and xix. 11, ' from above ' figuratively. This favours the
rendering 'from above' here, which is generaUy adopted by the
Greek Fathers from Origen onwards. Moreover 'to be born from
above ' recaUs being ' born of God ' in i. 13 (comp. 1 John iii. 9, iv. 7,
v. 1, 4, 18). But 'from the beginning' easUy shades off into 'afresh'
or ' over again ' (Gal. iv. 9 we have irdXiv avwBev combined). Hence
from very early times this has been one of the interpretations of
dvoiBev here, preserved ha the Peschito, Ethiopic, and Latin Versions.
It confirms the rendering ' over again ' or ' anew ' to find Justin
Martyr (Apol. i. lxi) quoting dv py dvayevvyBijre, oi py elaiXByre els
t. fiaa. t. oipavwv as words' of Christ (see on i. 23 and ix. 1) : dra7ei--
vdaBai must mean ' to be reborn.' Comp. Christ's reply to S. Peter in
the beautiful legend of the 'Domine, quo vadisV, avaBev piXXu aravpa-
Byvai: where avaBev aravpovv doubtless represents the dvaaravpoOv
(crucify afresh) of Heb. vi. 6.
ov SvvaTai. It is a moral impossibility ; not ' shaU not ' but
' cannot.' See on vu. 7.
ISeiv. i.e. so as to partake of it: so ISetv BdvaTov,~kake ii. 26;
Bdvarov Beupeiv John viii. 51 ; comp. Ps. xvi. 10, xc. 15.
t. pair. r. Beov. This phrase, so common in the Synoptists, occurs
only here and v. 5 in S. John. We may conclude that it was the very
phrase used. It looks back to the theocracy, and indicates the
Messianic kingdom on earth, the new state of salvation.
Had Jesus been a mere enthusiast, would He have given so chilling
a reply (comp. v. 10) to a member of the Sanhedrin ? Would He not
have been eager to make the most of such an opening ?
4. yipav <Sv. He puts the most impossible case, possibly with
reference to himself, ' when he is an old man, like myself.' New birth
as a metaphor for spiritual regeneration cannot have been unknown

xo2 S. JOHN. [III. 4—
to Nicodemus. He purposely misinterprets, in order to force a
reductio ad absurdum -. or, more probably, not knowing what to say,
he asks what he knows to be a fooUsh question.
6. I| SSaTOS k. irvevpaTOS. The i% answers to the els which follows
and reminds us of the iv in i. 33. The convert is immersed im, the
material and spiritual elements, rises new-born out of them, and
enters into the kingdom. Christ leaves the fooUsh question of Nico
demus to answer itself: He goes on to explain what is the real point,
and what Nicodemus has not asked, the meaning of dvaBev: 'of water
and (the) Spirit.' The outward sign and inward grace of Christian
baptism are here clearly given, and an unbiassed mind can scarcely
avoid seeing this plain fact. This becomes still more clear when
we compare i. 26 and 33, where the Baptist declares ' I baptize
with water;' the Messiah 'baptizeth with the Holy Ghost.' The
Fathers, both Greek and Latin, thus interpret the passage with
singular unanimity. Thus once more S. John assumes without
stating the primary elements of Christianity. Baptism is assumed
here as weU known to his readers, as the Eucharist is assumed in
chap. vi. To a weU-instructed Christian there was no need to explain
what was meant by being born of water and the Spirit. The words
therefore had a threefold meaning, past, present, and future. In the
past they looked back to the time when the Spirit moved upon the
water, causmg the new birth from above of Order and Beauty out of
Chaos. </tn the present they pointed to the divinely ordained (i. 33)
baptism of John: and through it in the future to that higher rite, to
which John himseU bore testimony. v'Thus Nicodemus would see that
he and the Pharisees were wrong in rejecting John's baptism (Luke
vii. 30). Of the two elements, water signifies the purifying power,
I spirit the life-giving power: the one removes hindrances, making the
• baptized ready to receive the other (Acts U. 38 ; Tit. ui. 5). (/'Note
that ix is not repeated before irveiparos, so that the two factors are
treated as inseparable : moreover, neither has the article ; it is the
kind of factors rather than a definite instance that is indicated.
The Sinaiticus and some other authorities here read riiv ovpavwv
for tov 6eou. This reading renders Justin's reference to the passage
still more certain (see on v. 3).
6. The meaning of yevvyByvai dvaBev is stiU further explained by
an analogy. What man inherits from his parents is a body with
animal Ufe and passions ; what he receives from above is a spiritual
nature with heavenly capabiUties and aspirations : what is born of
sinful human nature is human and sinful ; what is born of the Holy
Spirit is spiritual and divine.
There is an interesting interpolation here. The old Latin and old
Syriac Versions insert quia Deus spiritus est et de Deo natus est. No
Greek MS. contains the words, which are obviously a gloss. But S.
Ambrose (De Spir. in. 59) charges the Arians with effacing quia Deus
spiritus est from their MSS. See on i. 13.
7. etir. o-oi, Aet iipas- Note the change of number and comp. i. 52.
The declaration is pressed home: ris in vv. 3 and 5 is no vague gene-

III. 10.] NOTES. 103
rality; excepting Him who says 'ye,' it is of universal appUcation.
' Ye, the chosen people, ye, the Pharisees, ye, the rulers, who know
so much (v. 2), must aU be born of water and spirit.'
8. rb irvevpa k.t.X. This verse is sometimes rendered thus : the
Spirit breatheth where He willeth, and thou hearest His voice, but
canst not tell whence He cometh and whither He goeth: so is every one
(born) who is born of the Spirit. It is' urged in favour of this render
ing (1) that it gives to irvevpa the meaning which it almost invariably
has in more than 350 places in N.T., of which more than 20 are
in this Gospel: irvevpa may mean ' breath of the wind,' yet its almost
invariable use in N.T. is 'spirit' or 'the spirit, ' avepos being used
(e.g. vi. 18) for ' wind ' ; (2) that it gives a better meaning to BiXei, a
word more appropriate to a person than to anything inanimate : that
it gives to spam) the meaning which it has in 14 other passages in this
Gospel, viz. 'articulate voice,' and not 'inarticulate sound.' But on
the other hand (1) it gives to ¦trve'i the meaning 'breathes,' which it
nowhere has in Scripture : in vi 18 and elsewhere it is invariably
used of the blowing of the wind : (2) it involves the expression ' the
voice of the Spirit,' also unknown to Scripture : (3) it requires the in
sertion of ' born ' in the last clause, in order to make sense. The
close of the verse, ovtws iarl x.t.X., shews that there is a comparison,
and this is almost conclusive for ' wind ' as the meaning of irvevpa.
Comp. Eccles. xi. 5. The Aramaio word probably used by our Lord
has both meanings, ' wind ' and ' spirit,' to translate which S. John
could not use dvepos, which has only the meaning of ' wind ; ' so that
the first rather imposing argument for the rendering ' spirit ' crumbles
away. "At the pauses in the conversation, we may conjecture, they
heard the wind without, as it moaned along the narrow streets of
Jerusalem; and our Lord, as was His wont, took His creature into
His service — the service of spiritual truth. The wind was a figure of
the Spirit. Our Lord would have used the same word for both"
(Liddon). Socrates uses the same simile; avepoi airol ovx bpdvrai,
& Si iroiovai tpavepa ypiv iari, xai irpoaibvTav aiirav aloBavbpeBa (Xen.
Mem. iv. Ui. 14). In tha Ignatian Epistles (Philad. vn.) we read rb
irvevpa ov irXavdrai, dirb Qeov bv olSev yap -rrbBev tpxerai xal irov virdyei,
Kal Ta kpvtt& iXiyxas which is evidence of this Gospel being known
A.n. 150, and probably a.d. 115. See on iv. 10, vi. 33, x. 9.
d 7evevvi)pivos. That hath been born; perf. pass. It is all over,
this spiritual birth, ' he knoweth not how.' He feels that the heavenly
influence has done its work ; but he finds it incomprehensible in its
origin, which is divine, and in its end, which is eternal life. The
Sinaiticus, supported by the old Latin and old Syriac, inserts rov
vSaros xal after ix; another proof of the antiquity of corruptions.
See on i. 13, and comp. vv. 6, 13, 15.
9. yeve'o-Bai. Come to pass (see on i. 6). He is bewildered ; but
there is no attempt at a rejoinder, as in v. 4. Comp. Job xl. 4, 5.
10. <rb et d 8iSdo-K. Art thou the teacher, a representative of the
highest knowledge and supreme authority in the Church ? Jesus is

io4 S. JOHN. [III. 10—
astonished at the ignorance of Eabbis, just as He marvelled at the
unbeUef of His countrymen (Mark vi. 6). 'Io-paijX, frequent in Matt.,
Luke, and Acts, occurs only 4 tunes in S. John (i. 31, 50, xiii. 13, and
here): 'the chosen people' is the idea conveyed. Ov ytvwo-Kas.
Perceivest not: this was knowledge which he might have acquired,
had he made the effort. Winer, p. 143.
11. ol'Sapev. The plurals between singulars are to be noted. They
may be rhetorical, giving the saying the tone of a proverb ; but the
next verse seems to shew that they are Uteral. Jesus and His dis
ciples tell of earthly things, Jesus alone of heavenly. Note the
order and the pairing of the verbs ; That which we know, we speak ;
and of that which we have seen, we bear witness. See on i. 18. For
Kai.. .oi Xapp. The tragic tone once more ; see on i. 5.
12. rd eVCyeia. Terrena, things which take place on earth, even
though originating in heaven, e.g. the 'new birth,' which though 'of
God,' must take place in this world. See on 1 Cor. xv. 40, and
James iii. 15. Prophets and other teachers can make known iniyeia.
Ta eirovpdvia. The mysteries which are not of this world, the
nature of the Son, God's counsels respecting man's salvation.
13. ovSels dvap. No one has been in heaven, so as to see and
know these irrovpdvia, excepting the Son of Man (see on i. 52). There
is probably no direct reference to the Ascension. 'Ek t. ovp. Out of
heaven, at the Incarnation, when from being iirovpdvios He became
the Son of Man.
d wv Iv r. ovp. These words are wanting in the best MSS.
and other authorities. It is much easier to account for thefr in
sertion than for their omission. It is, therefore, safest to regard
them as a very early expansion of the Greek in ancient Versions.
See on i. 13. They mean, ' Whose proper home is heaven,' or, taking
av as imperf. (vi. 62, ix. 25, xvn. 5), ' Which was in heaven' before
the Incarnation. Winer, p. 429.
14. tov 6<t»iv. We here have some evidence of the date of the
Gospel. The Ophitic is the earliest Gnostic system of which we have
full information. The serpent is the centre of the system, at once its
good and evU principle. Had this form of Gnosticism been prevalent
before this Gospel was written, this verse would scarcely have stood
thus. An orthodox writer would have guarded his readers from
error : an Ophitic writer would have made more of the serpent.
ovrus. Christ here testifies to the prophetic and typical character
of the 0. T. Both Jewish and Christian writers vary much in their
explanations of the Brazen Serpent. It is safest in interpreting types
and parables to hold fast to the main features and not insist on the
details. Here the main points are the lifting up of a source of life to
become effectual through the faith of the sufferer. All these points
are expressed in vv. 14, 15. Nicodemus Uved to see the fulfilment
of the prophecy (xix. 39).

III. 16.] NOTES. 105
vtlruBijvai. On the Cross, as in viii. 28. The exaltation of Christ
to glory by means of the Cross (crux scala coeli) is probably not
included: for this So^aaByvai would be the more natural term. In
xii. 32 the Ascension is possibly included by ix ttjs yys and in Acts
u. 33, v. 31 by ry Se£i§. t. GeoO : here and in vui. 28 there is no
such addition. Moreover, to inolude the Ascension Bpoils the com
parison with the Brazen Serpent.
8ei. It is so ordered in the counsels of God (Heb. ii. 9, 10). Comp.
v. 30, ix. 4, x. 16, xii. 34, xx. 9 ; Matt. xvi. 21, xxvi. 54 ; Mark viu.
31 ; Luke ix. 22, xvu. 25, xxu. 37, xxiv. 7, 26, 44.
15. tva. See on i. 8. The eternal life of all believers, whether
Jew or GentUe, is the purpose of the Divine Set. The lifting up on
the Cross was the turning-point in the faith of Nicodemus (xix. 39).
ev avrd}. This goes with ixv rather than iriareiav ; that every one
(xi. 25, xii. 46) that believeth may in Him have eternal life. Authori
ties are much divided between iv and iir' airy, els and eV airrbv.
The confusion partly arose from the insertion of py dirdXitrai d\X'
from v. 16 before ixVs causing the preposition and pronoun to be taken
with iriffTeiav.
tarfpr aluviov. This is one of S. John's favourite phrases. It
occurs 17 times in the Gospel (8 in the Synoptics) and 6 in the
First Epistle. In neither Gospel nor Epistle does he apply aliivios to
anything but Jn,?;. The phrase ?x«k luyv ahlariov is also one of
S. John's phrases, v. 36, v. 24, vi. 40, 47, 54 ; 1 John iii. 15, v. 12.
16 — 21. It is much disputed whether what foUows is a continua
tion of Christ's discourse, or S. John's comment upon it. That
expressions characteristic of S. John's diction appear (povoyevys, iria
reieiv els rb Svopa, iroieiv -ryv dXy&eiav, rb ipds), cannot settle the
question ; the substance may still be Christ's though the wording is
S. John's. And have we sufficient knowledge of our Lord's phrase
ology to distinguish S. John's wording from His ? In any case we
have what was probably a conversation of long duration condensed
into one of five minutes. Nor does the cessation oi the conversational
form prove anything. The more Nicodemus became impressed the
less he would be Ukely to interrupt, like the disciples in the last
discourses. It seems unlikely that S. John would give us no indica
tion of the change from the Lord's words to his own, if the discourse
with Nicodemus really ended at v. 15. See on vv. 31 — 36.
The subject of these six verses is as foUows; God's purpose in
sending His Son (16, 17) ; the opposite results (18, 19) ; the moral
cause of these opposite results (20, 21).
16. Yap. Explaining how God wUls life to every beUever. Tdv
Kocrpov=the whole human race (see on i. 10). This would be
a revelation to the exclusive Pharisee, brought up to beUeve that God
loved only the Chosen People. 'Ayairdv is very, frequent in the Gospel
and First Epistle, and may be considered characteristic of S. John :
see on v. 20. MovoYevrj ; see on i. 14. This shews the greatness of

106 S. JOHN. [III. 16—
God's love: it would remind Nicodemus of the offering of Isaac.
Comp. 1 John iv. 9 ; Heb. xi. 17 ; Eom. viii. 32. "ESwKev is stronger
than ' sent : ' it was a free gift to the world. Winer, p. 377.
irds d morevwv. The only limitation : eternal Ufe is open to aU.
'AirdXi]Tai. Subj. after a past tense ; see on i. 7. The translation
of £uy aluvios should be uniform; A.V. wavers between 'eternal life'
(v. 15, v. 39, vi. 54, 68, &c), 'life eternal' (iv. 36, xii. 25), 'everlast
ing Ufe' (here, v. 36, iv. 14, v. 24, &c), and 'life everlasting' (xii. 50):
' eternal life' is best.
17.. rdv Koo-pov. Thrice for emphasis ; characteristic of S.John's
style (comp. v. 31, i. 10, xii. 36, xv. 19, xvii. 14).
ov...tva KptvT). Not in order to judge (comp. Luke ix. 56). This
does not contradict ix. 39. Since there are sinners in the world,
Christ's coming involves a separation (xplais) of them from the good,
a judgment, a sentence : but this is not the purpose of His coming ;
the purpose is salvation (xii. 47). The Jews expected both judgment
and salvation from the Messiah, judgment for the GentUes, salvation
for themselves. Jesus affirms that the result of the xplais depends on
the faith, not on the race of each. Kpiveiv and xplais are among
S. John's characteristic words.
18. ov KptveTai...KeiKpiTai. Change of tense: is not judged. ..hath
been judged. The Messiah has no need to sentence unbeUevers;
their UnbeUef in the self-revelation (6vopa) of the Messiah is of itself
a sentence. They are seJ/-condemned ; comp. v. 36. Note the change
from fact to supposition marked by oi foUowed by py : Winer, pp. 594,
602. 19. aiiTt) Si io-. rj Kp. But the judgment is this ; this is what it
consists in. We have precisely the same construction 1 John i. 5,
v. 11, 14 ; and almost the same (tva for Sri) xv. 12, xvii. 3.
rd <pws. This is not only S. John's term (i. 4 — 9) but Christ's
(vni. 12, ix. 5, xii. 46). On eXljX. ets t. k. see on xi. 27.
Kal iJYair. The tragic tone again (see on i. 5). Men loved the
darkness rather than the Light. Litotes or meiosis (vi. 37, viii. 40) ;
they hated the Light. Gravis malae conscientiae lux, Seneca, Ep. 122.
No aUusion to Nicodemus coming by night : he chose darkness to con
ceal not an evU work but a good one.
20. <j>aC\a. Whereas inwagis (v. 19) expresses the malignity of
evil, its power to cause suffering (irbvos), tpavXos (perhaps akin to
paulus) expresses the worthlessness of it. The one is positive, the
other negative. Satan is d irqvjajibs, the great author of mischief
(xvu. 15; 1 John ii. 13, 14, ui. 12, v. 18, 19) : irveipara irovypd (Luke
vii. 21), bqiBaXpbs irov. (Mark vii. 22), yeveb. irov. (Matt. xii. 39), are
mischief-working spirits, eye and generation. *aOXos is the exact
opposite of ffTovSalos : the one is ' frivolous, good-for-nothing,
naughty;' the other is 'serious, earnest, good.'
irpdo-o-wv. Is there any difference between rrpdaaeiv and iroieiv in
these two verses ? V. 29 inclines one to think so, and the distinction

III. 21.] NOTES. 107
drawn is that irpdaaeiv (agere) expresses mere aotivity, while iroieiv
(facere) implies a permanent result. But in Eom. vn. 15 — 20, xiii. 4
the two words are interchanged indifferently, each being used both of
doing good and of doing evU. He that practiseth worthless things
(the aimless trifler) hateth the light, which would shew the true
value of the inanities which fill his existence. 1 Kings xxn. 8.
ovk. epx- The hatred is instinctive, the not coming is deUberate.
tva pr) IXeyxB'fl. In order that his works may not be convicted
of worthlessness, proved to be what they reaUy are. The A.V.
translates iXeyxelv here and xvi. 8 'reprove,' viii. 9 ' convict,' viii. 46,
'convince;' and here the margin has 'discovered.' See on xvi. 8;
Matt, xviii. 15.
21. iroidiv r. dXijB. To do the truth (1 John i. 6) is the opposite ol
'doing' or 'making a lie,' voieiv \jrevSos (Eev. xxi. 27, xxn. 15). It is
moral rather than intellectual truth that is meant, moral good recog
nised by the conscience (•xviii. 37). To 'do the truth '.is to do that
which has true moral worth, the opposite of 'practising worthless
things.' In 1 Cor. xUi. 6 we have a similar antithesis: 'rejoicing
with the truth' is opposed to 'rejoicing in iniquity.' See on i. 9.
avrov rd epya. Airov is emphatic; ' his works' as opposed to those
of d tpavXa irpdaaav. 4>avepo>9fj (see on i. 31) balances iXeyxBy : the
one fears to be convicted; the other seeks the light, not for self-
gloriflcation, but as being drawn to that to which he feels that his
works are akin. "On is better rendered 'that' than 'because.'
Iv 6eu. Note the order and the tense ; that it is in God that they
have been wrought and stUl abide: the permanent result of a past
act. 'In God' means in the presence and in the power of God.
These three verses (19 — 21) shew that before the Incarnation there
were two classes of men in the world; a majority of evil-doers, who.se
antecedents led them to shun the Messiah; and a small, minority of
righteous, whose antecedents led them to welcome the Messiah.
They had been given to Him by the Father (vi. 37, xvii. 6); they
recognised His teaching as of God, because they desired to do God's
will (vii. 17). Such would be Simeon, Anna (Luke ii. 25, 36),
Nathanael, the disciples, &c.
We have no means of knowing how Nicodemus was affected by this
interview, beyond the incidental notices of him vii. 50, 51, xix. 39,
which being so incidental shew that he is no fiction. The discourse
exactly harmonizes with his case, teaching that the righteousness of
the scribes and Pharisees is powerless to gain admission into the
kingdom of heaven. One by one his Pharisaic ideas of the kingdom,
the Messiah, salvation and judgment, are chaUenged: from mere
wonder at miracles and interest in the Worker of them he is made to
look within and consider his own moral sympathies and spiritual
convictions. Again we ask could a writer of the Becond century
throw himself back to this ?

108 S. JOHN. [III. 22—
22 — 36. The Baptism and Final Testimony or John.
22, 23. A mark of authenticity simUar to ii. 12. It is impossible
to suppose that these verses were written in the interests of dogma.
S. John records these events, not for any theological purpose, but
because he was present, and remembers them.
22. perd ravTa. Quite vague ; a less close connexion than is
indicated by perd. tovto. Contrast v. 1, 14, vi. 1, xix. 38, xxi. 1 with ii.
12, xi. 7, 11, xix. 28. Els t. 'IovSaCav 71JV. Occurs here only ; comp.
y 'I. x"Pa Mark i. 5 ; Acts xxvi. 20. Both phrases indicate the country
as distinct from the capital The sphere of Christ's ministry widens ;
first the Temple (ii. 14), then Jerusalem (u. 23), now Judaea, finaUy
Galilee (iv. 45, vi. 1).
8ierpiPev...ep>dirTii;ev. Imperfects, implying that this went on ior
some tune. He was baptizing through His disciples (iv. 2) : not yet
in the Name of the Trinity (vii. 39), as ordered to the Apostles (Matt.
xxviu. 19), but as a continuation of John's Baptism, accompanied by
the operation of the Spirit (v. 5). We have abundant evidence that
John baptized before Christ's ministry began, and that the Apostles
baptized after His ministry closed; yet "this is the one passage in
which it is positively stated that our Lord authorised baptism during
His Ufetime " (Sanday). But how probable that the one baptism
should be the offspring of the other !
23. ijv...pairT£S(i)v. Not as rival to the Messiah but stUl in pre
paration for Him, as Samuel continued to be Judge after the King
was appointed. John knew that the Messiah had come; but He had
not taken the pubUc position which John expected Him to take,
and hence John was not led to suppose that his own office in preach
ing repentance was at an end. John stUl went on ; Jesus, owing to
His rejection in Jerusalem, seems to go back, " becoming in a way
His own fore-runner" (Godet). Thus thev appear for a moment
baptizing side by side. But the Baptist has reached his zenith;
whereas the IVLessian's career has scarcely begun;
Aivuv. 'Springs.' The identifications of Aenon and SaUm
remain uncertain. The W&dy F&r'ah, an open vale fuU of springs,
running from Ebal to Jordan, is a tempting conjecture. There is a
Salim three mUes Bouth, and the name Aenon survives in 'A infin,
four miles north of the waters.
iiSara iroXXd. For immersion : the expression points to springs or
streams rather than a single river Uke the Jordan.
24. The EvangeUst has not said a word that could imply that the
Baptist was in prison. This remark refers to the Synoptists, and
guards us against the inference easily drawn from them (Matt. iv. 12;
Mark i. 14) that John's imprisonment foUowed close on the Tempta
tion and preceded the beginning of Christ's ministry. The whole of
John i — iii. precedes Matt, iv. 12. In this magisterial interpretation
of earlier uospeis we trace trie hand of an Apostle writing with sure
knowledge and conscious authority.

III. 29.] NOTES. 109
25. eyevero ovv. There arose therefore; in consequence of Jesus
and John baptizing so near together. The Evangelist's favourite
particle to mark a sequence in faot: see Introduction, Chap. v. 6 (c).
Jtfnria-is e'K k.t.X. Questioning on the part of the disciples of
John with a Jew. The common reading 'lovSalav is respectably sup
ported, but seems quite out of place ; with 'louSaiov, which has far
the strongest support, one expects tivos. The questioning may have
been as to the efficacy of John's baptism compared with Christ's,
or with the ordinary oeremonial purifications." 'Ek implies tnat
John's disciples started tne discussion, and it ends in their going
at once to their master for his opinion about Jesus and His success.
26. (5 o-ii pep. To whom thou hast borne witness. This was
what seemed so monstrous ; that One who appeared to owe His posi
tion to John's testimony should be competing with him and sur
passing him : ai and ovtos are in emphatic opposition.
ISe ovtos. Lo (see on i. 29) this fellow, expressing astonishment
and chagrin, and perhaps contempt : they regard baptizing as John's
prerogative. In Matt. ix. 14 we find them cavilling again.
irdvTes. An exaggeration very natural in their excitement: the
picture is thoroughly true to life. Comp. the excited statement of the
Samaritan woman, iv. 29; of the Pharisees, xu. 19; contrast v. 32,
and see on vi. 15.
27. ov Svvarai. Comp. xix. 11. The meaning is disputed ; either
(1) 'Jesus could not succeed thus without help from Heaven, and '
this should satisfy you that He is sent by God ;' or (2) 'I cannot
accept the supremacy which you would thrust on me, because I have
not received it from Heaven.' The former is better, as being a more
direct answer to "aU men come to Him.' Possibly both meanings
are intended.
28. awrol {pets. ' Ye yourselves, though you are so indignant on
my behalf.' They had appealed to his testimony (v. 26) ; he turns it
against them. He is not responsible for their error.
epir. eK. John speaks more plainly in i. 26, 30 : now that Jesus
has manifested Himself he feels free to declare Him to be the Christ.
29. John explains by a figure his subordination to the Messiah.
njv vvp<pi]v. Here only in this Gospel does this weU-known symbol
occur. It is frequent both in O.T. and N.T. Is. Uv. 5; Hos. U. 19,
20; Eph. v. 32; Eev. xix. 7, xxi. 2, 9. Comp. Matt. ix. 15, xxv.
1. In 0. T. it symboUzes the relationship between Jehovah and His
chosen people, in N.T. that between Christ and His Church. By 'the
friend of the bridegroom' is meant the special friend, appointed to
arrange the preliminaries of the wedding, to manage and preside at
the marriage-feast. Somewhat, analogous to our ' best man,' but his
duties were very much more considerable; A much closer analogy
may be found among the lower orders in the Tyrol at the present
day. Here the Messiah is the Bridegroom and the Church His Bride;

no S. JOHN. [HI- 29—
John is His friend who has prepared the heart of the Bride and
arranged the espousal. He rejoices to see the consummation of his
labours. !(ttt|Kus Kal ctKoiluv. In the attitude of a devoted attendant.
\ap$ xaCpei. A Hebraism: comp. Luke xxii. 15; Acts iv. 17,
v. 28, xxUi. 14; James v. 17; Matt. xUi. 14, xv. 4 (from LXX., where
the idiom is common). Winer, p. 584. It is in the marriage festivi-
ties that the Bridegroom's voice is heard.
ireirXijpwTai. Has been fulfilled and stUl remains complete : comp.
vv. 18, 21, 26, i. 34, 52, &c. To speak of joy being fulfilled is an
expression pecuhar to S. John (xv. 11, xvi. 24, xvu. 13 ; I John i. 4 ;
2 John 12) : the active occurs Phil. u. 2.
30. Set. See on v. 14. This joy of the Bridegroom's friend,
in fuU view of the certain wane of his own influence and dignity, is in
marked contrast to the jealousy of his disciples. With this trium
phant seU-effacement he ceases to speak of himseU, and the second
half of his discourse begins : 1. the Christ and flie Baptist (27 — 30) ;
2. the Christ and the world (31—36).
31 — 36. A question is raised with regard to this section similar
to that raised about vv. 16 — 21. Some regard what foUows not as
a continuation of the Baptist's speech, but as the Evangelist's comment
upon it. But, as in the former case, seeing that the EvangeUst gives
us no intimation that he is taking the place of the speaker, and that
there is nothing in what follows to compel us to suppose that there
is such a transition, it is best to regard the Baptist as still speaking.
It is, however, quite possible that this latter part of the discourse is
more strongly coloured with the EvangeUst's own style and phrase
ology, whUe the substance still remains the Baptist's. Indeed a change
of style may be noticed. The sentences becomes less abrupt and more
connected ; the stream of thought is continuous.
" The Baptist, with the growing inspiration of the prophet, unveils
before his narrowing circle of disciples the full majesty of Jesus;
and then, as with a swan-like song, completes his testimony before
vanishing from history" (Meyer).
There is no contradiction between this passage and Matt. xi. 2 — 6,
whatever construction we put on the latter (see notes there). John
was ' of the earth,' and therefore there is nothing improbable in his
here impressing on his disciples the peril of not beUeving on the
Messiah, and yet in prison feeling impatience, or despondency, or even
doubt about the position and career of Jesus.
31. d dvuBev ip\. Christ: v. 13, vui. 23 : dvaBev here must mean
' from above'; see on v. 3. He is above »U, John included, Uttle as
John's disciples may like the fact. Comp. Matt. xi. 11.
d c3v 4k r. yrjs. Eivai iK, expressing a moral relation, is charac
teristic of S. John, vn. 17, vui. 23, 44, 47, xv. 19, xvii 14, 16, xvni.
36, 37; 1 John n. 16, 19, 21, ui. 8, 10, 12, 19, iv. 1—7, v. 16, 3 John
11 ; elsewhere in N.T. not common. Comp. yeyevyaBai ix, vv. 5, 6, 8,

III. 34.] NOTES. rn
i. 13, viu. 41; 1 John u. 29, ui. 9, iv. 7, v. 1, 4, 18. Note the
emphatic repetition of ix t. 717!, as of xbapos in v. 17. Comp. xii. 36,
xv. 19. He that is of the earth, of the earth he is, and of the earth he
speaketh. This was John's case: he spoke of 'earthly things' (v. 12).
Divine Truth as manifested in the world, and as revealed to him. He
could not, Uke Christ, speak from immediate knowledge of ' heavenly
things. ' 'Ext. yys XaXeTv is very diff erent from ix t. xbapov XaXetv (1 John
iv. 5); the one is to speak of God's work on earth; the other of what
is not God's work but opposes it.
d 4k t. ovp. ip\. Eepeating and defining d dvaBev ipx., thoroughly
in S. John's style. In what foUows we have another (see vv. 13, 15)
interesting question of reading. T. E. has iirdva irdvrav iarl, xal.
The Kai must be omitted on overwhelming evidence (NBDL against A) :
asyndeton is the rule throughout this passage. The evidence as to
iirdva ir. iarl is very divided, the balance being against the words.
Omitting them, we translate: He that cometh from heaven beareth
witness to that which He hath seen and heard.
32. 5 eiipaxev k. t(k. In His pre-existence with God; v. 11, i. 18.
He has immediate knowledge of rb. iirovpdvta. Touto, precisely this
is the substance of His witness : comp. xiv. 13. This use of a retro
spective pronoun for emphasis is frequent in S. John ; v. 38, vi. 46,
vU. 18, viii. 26, x. 25, xv. 5.
Kal.. .ovSels Xapp. The tragic tone again; see on i. 5, and comp.
v. 11. 'No man' is an exaggeration resulting from deep feeling:
comparatively speaking none, so few were those who accepted the
Messiah. Comp. the simUar exaggeration on the other side, v. 26,
'all men come to Him.' These extreme contradictory statements,
placed in such close proximity, confirm our trust in the Evangelist as
faithfully reporting what was actuaUy said. He does not soften
it down to make it look plausible.
33. The Baptist at once shews that oiSels is hyperbolical :,-eome
did receive the witness; 'but what are they among so many?'
eo-cppdYurev. Of sealing a document to express one's trust in it and
adherence to it (vi. 21; 1 Cor. ix. 2) : but in this figurative sense the
middle is more usual (Eom. xv. 28; 2 Cor. i. 22; Eph. i. 13, iv. 30);
the active in the Uteral sense (Matt, xxvii. 66). Airov is emphatic,
balancing d Qebs: 'he that receiveth Christ's witness, set his seal that
God is true.' To believe the Messiah is to beUeve God, for the
Messiah is God's ambassador and interpreter (i. 18). 'AXy8i)s not
dXyBivbs; see on i. 9.
34. rd Ampara. S. John uses this word only in the plural (v. 47,
vi. 63, 68, vui. 47, xii. 47, xv„ 7) ; it means the separate utterances,
as distinct from d X670S (vi. 60, vui. 43, 51, xii. 48, xv. 3), which is the
communication as a whole.
ov Ydp Ik p. '0 ©eos is a gloss of interpretation. Omitting it, we
translate, He giveth not the Spirit by measure ; or, the Spirit giveth
not by measure. The former is better, and 'He' is probably God.

112 S. JOHN. [III. 34—
'Unto Him' should not be supplied, though there is a direct
reference to Jesus. ' Not by measure ' (first for emphasis) ' giveth
He the Spirit,' least of all to Jesus, 'for it pleased (the Father) that
in Him the whole plenitude (of Divinity) should have its permanent
abode' (Col. i. 19). Some make Christ the nominative, as giving
the Spirit fuUy to His disciples; but this does not agree with v. 35.
35. dyaira\ See on v. 16 and comp. v. 10. The words seem to be an
echo of the voice from heaven which John had so lately heard ; ovrbs
ianv b vibs pov b dyairyrbs. The love explains the giving aU into His
hand, so that He becomes iravrav xipios (Acts x. 36), and xetpaXy iirip
iravra (Eph. i. 22).
St'SwKev. In S. John statements respecting the Father's gifts
to the Son are specially frequent. He has given Him all things
(xiii. 3) ; to have life in Himself (v. 26) ; all judgment (v. 22, 27); His
name and glory (xvii. 11, 24); authority over aU flesh (xvU. 2); faith
ful disciples (vi. 39) ; commandment what to say (xU. 49) and do (xiv.
31, xvii. 4). Here the hand signifies power, to dispose of and control.
Note the pregnant construction ; ' has given into, so that they remain
in His hand;' in i. 18, 32, 33, we have the converse, a verb of rest
with a preposition of motion.
36. 'i-jiei %. aluviov. See on v. 16. Present; ' hath,' not ' shall have.'
Believers already have eternal Ufe. We often think of it as something
to be won ; but it has aheady been given. The struggle is not to gain,
but to retain : v. 24, vi. 47, 54, xvu. 3. Winer, p. 332.
d direifldiv. He that disobeyeth, rather than 'he that beUeveth not.'
Unbelief may be the result of ignorance ; disobedience must be volun
tary. A similar correction of A.V. seems to be needed Acts xiv. 2,
xix. 9 ; Eom. xi. 30 (margin). Comp. Heb. iv. 6, 11; 1 Pet. iv. 1.
ovk ox|/eTai. Has not seen and has no prospect of seeing.
tj dp-yr) r. Beov. This phrase occurs nowhere else in the Gospels,
and its unique character is against this passage (31 — 36) being the
comment of the EvangeUst and not the Baptist's speech. The wrath
of God is the necessary complement of the love of God. If there is
love for those who believe, there must be wrath for those who
refuse. Comp. Matt. ui. 7; Luke ui. 7; Eom. i. 18, ix. 22, xu. 19;
1 John ui. 14.
pevei, not pevei ; abideth, not ' wiU abide.' He is under a ban until
he believes, and he refuses ; therefore his ban remains (comp. 1 John
v. 12). He, like the believer, not only will have, but has his portion.
It rests with him also, whether the portion continues his. He has to
struggle, not to avert a sentence, but to be freed from it. Thus the
last-spoken words of 0. T. prophecy resemble its last-written words.
We have here the last utterance of the Baptist. Its sternness recaUs
and enforces the last solemn warning of Malachi; — 'lest I come and
smite the earth with a curse.'

IV. 1.] NOTES. 113

CHAPTER IV.
14. Sit|njo-ei for Siipyay (correction to the usual construction : comp.
vi. 42, x. 5, Luke x. 19).
16. Omit d 'lyaovs after avrfj : comp. iii. 2.
21. ¦sritrrevi poi, yi'vai (XBL) for yivai, irlarevaov poi ,(A).
2T. e8avpa£ov, with all the best MSS., for iBaipaaav, which has
been substituted to harmonize with yXBav.
42. Omit d Xpiaros after Kocrpov, with NBC1 and most versions and
Fathers against AC3D.
43. Omit /cai diryXBev after eKetBev, with NBCD.
46. Omit d 'lyaovs after o5v: comp. ui. 2. Ka<j>apvaovp for Ka-
irepvaovp: comp. U. 12.
51. viri)VM]o-av (always used by S. John; xi. 20, 30, xii. 18) for
diryvryaav (never used by him), with NBODKL against A.
52. Tn,v dipav irap' avrdiv for irap' av. t. ap.., a correction to bring
irap' avrwv nearer to iirvdero.

1 — 42. The Wokk amono Samabitans.
The whole section is peculiar to S. John, and is evidently the nar
rative of an eyewitness : of the Synoptists S. Luke alone, the writer of
'the Universal Gospel,' mentions any intercourse of Christ with
Samaritans (ix. 52, xvii. 16; comp. x. 33). Vv. 1 — 4 are introduc
tory, explaining the change of scene, like u. 13 in the previous
section. 1. ovv. This refers back to iii. 22—26. Of the many who came
to Jesus some told the Pharisees (see on i. 24) of His success, as
others told the Baptist, and this was reported to Him again : d xipios
here, which is rarely used except by S. Luke of Christ before the
Eesurrection (vi. 23, xi. 2; Luke x. 1, xi. 39, xii. 42, xvii. 5, 6, &c.) is
no evidence that the knowledge was supernatural. See on u. 25.
iroiei k. pairr. Is making and baptizing ; the very words of the
report. This is important for the meaning of v. 2, which is a correc
tion not of S. John's statement, but of the report to the Pharisees : in
A.V. the EvangeUst seems to be correcting himself.
¦fj 'Icodv. They had less objection to John's success. He disclaimed
being the Messiah, he 'did no_ miracle,' and he took his stand
on the Law. They understood his position better than that of Jesus,
and feared it less. Jesus had been proclaimed as the Messiah, He
wrought miracles, and He shewed scant respect to traditions.

ii4 S. JOHN. [IV. 2—
2. avrds ovk. Because baptizing is the work of a minister, not
of the Lord: Jesus baptizes with the Holy Spirit (i. 33).
3. ddnJKev. ' He left it alone, let it go ' (v. 28) as something that
He would have retained, but now left to itself. First the Temple,
then Jerusalem, and now Judaea has to be abandoned, because He
can win no welcome. On the contrary, the report of Eis very partial
success soems at once to have provoked opposition, which He avoids
by retiring. Perhaps also He wished to avoid the appearance of
being a rival of John. There is no trace of His continuing to baptize
in GaUlee.
irdXiv. Omitted by some important witnesses. It points to i. 43 —
ii. 12. He had come from Capernaum to Jerusalem for the Passover
(ii. 13); He now returns to GalUee, where His opponents would have
less influence. That this return is the beginning of the Galilean
ministry recorded by the Synoptists (Matt. iv. 12) is possibly but
by no means certainly correct. See on vi. 1 and Mark i. 14, 15. '
4. SSei. There was no other way, unless He crossed the Jordan,
and went round by Perea, as Jews sometimes did to avoid annoyance
from the Samaritans (see on Matt. x. 5). As Jesus was on His way
from Jerusalem, He had less reason to fear molestation. Contrast
Luke ix. 53.
5 — 42. Doubt has been thrown on this narrative in four different
ways. (1) On a priori grounds. How could the Samaritans, who re
jected the prophetical books, and were such bitter enemies of the
Jews, be expecting a Messiah? The narrative is based on a funda
mental mistake. But it is notorious that the Samaritans did look
for a Messiah, and are looking for one to the present day. Though
they rejected the Prophets, they accepted the Pentateuch, with aU
its Messianic prophecies. (2) On account of Matt. x. 5. Would
Christ do what He forbad His disciples to do ? But what He forbad
them was to undertake a mission to the Samaritans until the lost
sheep of Israel had been sought after ; whereas, 1. He had already
been seeking after Israel ; 2. this was no mission to the Samaritans.
He went thither, we are expressly told, because He could not help
going, iSei. Was it to be expected that being there He should abstain
from doing good? (3) On account of Acts viii. 5. How could Philip
go and convert the Samaritans, if Christ had already done so ? But
is it to be supposed that in two days Christ perfected Christianity in
Samaria (even supposing, what is not certain, that Christ and Philip
went to the same town), so as to leave nothing for a preacher to do
afterwards? Many acknowledged Jesus as the Messiah who after
wards, on finding Him to be very different from the Messiah they
expected, feU away. This would be Ukely enough at Samaria. The
seed had fallen on rocky ground. (4) On the supposition that the
narrative is an allegory, of which the whole point lies in the words
' thou hast had five husbands, and he whom thou now hast is not thy
husband.' The five husbands are the five religions from Babylon,
Cuthah, Ava, Hamath, and Sepharyaim, brought to Samaria by the

IV. 6.] NOTES. iiS
colonists from Assyria (2 Kings xvii. 24); and the sixth is the
adulterated worship of Jehovah. If our interpreting Scripture depends
upon our guessing such riddles as this, we may well give up the task
in despair. But the allegory is a pure fiction. 1. When S. John
gives us an aUegory, he leaves no doubt that it is an allegory. There
is not the faintest hint here. 2. It would be extraordinary that in a
narrative of 38 verses the whole aUegory should be contained in less
than one verse, the rest being mere setting. This is like a frame
a yard wide round a miniature. 3. Though there were five nations,
there were seven or eight worships (2 Kings xvii. 30, 31), and the
worships were simultaneous, not successive like the husbands. 4. There
is a singular impropriety in making the heathen religions ' husbands,'
while the worship of Jehovah is represented by a paramour.
The narrative is true to what we know of Jews and Samaritans at
this time. The topography is well preserved. ' The gradual develop
ment of the woman's belief is psychologically true.' These and other
points to be noticed as they occur may convince us that this narrative
cannot be a fiction. Far the easiest supposition is that it is a faithful
record of actual facts.
5. epx- o5v. He cometh therefore ; because that was the route.
irdXiv. Town; the word does not imply anything very large.
Capernaum, which Josephus calls a xapy, the Evangelists call a
irbXis. Samaria here is the insignificant province into which the
old kingdom of Jeroboam' had dwindled,
Xeyopevnv Sir^dp. Aeyop. may be another indication that this
Gospel was written outside Palestine, or it may mean that Sychar
was a nickname ('liar' or 'drunkard'). In the one case Sychar is
different from Sychem or Shechem, and is the mediaeval Ischar and
modern 'Askar; in the other it is another name for Sycbem, the
Neapolis of S. John's day, a name which survives in Naplus, the
home of the Samaritans at the present day. The former is very
preferable. Would not S. John have written NeairdXis if he had
meant Sychem? He writes Tiberias (vi 1, 23, xxi. 1) : but Tiberias
was probably a new town with a new name, whereas Neapolis was
a new name for an old town ; so the analogy is not perfect. Eusebius
and Jerome distinguish Sychar from Sychem : and Naplus has many
weUs close at hand.
t. \aplov. Tlie portion of ground; Shechem means 'portion.'
Abraham bought it, Jacob gave it to Joseph, and Joseph was buried
there (Gen. xxxiii. 19, xlviu. 22 ; Josh. xxiv. 32).
6. irwyij. Spring; v. 14; Eev. vii. 17, vin. 10, xiv. 7, xvi. 4, xxi.
6 ; elsewhere in N. T. rare. Similarly tppiap, well, occurs vv. 11, 12 ;
Eev. ix. 1, 2 ; elsewhere only Luke xiv. 5. See on vii. 30. It still
exists, but without spring- water, in the entrance to the vaUey between
Ebal and Gerizim; one of the few undisputed sites. Samaria was
now to receive the fulfilment of the promises in Gen. xlix. 22 ; Deut.
xxxiii. 28, and become the heir of the patriarchs. Jacob's weU was a
pledge of this.
8—2

n6 S. JOHN. [IV. 6—
IkoB. ovtos Iirl r. ir. Was sitting thus (just as He was) by (v. 2)
the spring. These details shew full information. He is wiUing at
once to surrender His rest by day to the Samaritan woman, as His
rest by night to Nicodemus (iii. 2) and His retirement on the moun
tain to the multitude (vi. 5). On Ik expressing result see Winer, pp.
459, 772.
us eKTi). This case again is not decisive as to S. John's mode of
reckoning the hours. On the one hand, noon was an unusual hour
for travelUng and for drawing water, whUe evening was the usual
time for the meal (vv. 8, 31). On the other, a woman whose Ufe was
under a cloud (v. 18) might select an unusual hour ; and at 6 p.m.
numbers would probably have been coming to draw, and the con
versation would have been disturbed. Again, after 6 p.m. there would
be rather short time for aU that follows. These two instances (i. 39
and this) lend no strong support to the antecedently improbable
theory that S. John's method of counting the hours is different from
the Synoptists'.
7. Ik t. Sap. Of the province, not of the eity of Samaria. A
woman of the city would not have come aU that distance for water.
The city was at that time called Sebaste, a name given to it by Herod
the Great in honour of Augustus (2ej3aords), who had granted the
place to Herod on the death of Antony and Cleopatra (see on vi. 1).
Herod's name Sebaste survives in the modern Sebustieh. In legends
this woman is called Photina. For dvTXijo-ai, comp. U. 8.
Sds poi ireiv. Quite literal, as the next verse shews : He asked her
for refreshment because His disciples were not there to give it. ' Give
Me the spiritual refreshment of thy conversion' is a meaning read
into the words, not found in them. This request and xexoirtaKas ix t.
bS. (v. 6) shew how untenable is the view that the Fourth Evangelist
held Docetic views : the reality of Christ's human form is very plain
here (see on xix. 35). The reality of His human sympathy appears
also ; for often the best way to win a person is to ask a favour.
9. ij Eapap. The adjective, as distinct from ix t^s .2. in v. 7,
lays stress on the national and religious characteristics. The repeti
tion of the article, y yvvi) y 2., giving emphasis to the adjective, is
very frequent in S. John ; v. 30, vi. 38, 42, 44, 50, 51, 58, &c. &c.
irws o-i— irap' Ipov. The pronouns are in emphatic opposition:
she is half amused and half triumphant. She would know Him to be
a Jew by His dress and speech In His request He would use the
testing letter (Judg. xii. 6), ' Teni lisc/aekoth,' which a Samaritan
would pronounce ' hsekoth.'
ov ydp <ruy\. For Jews have no dealings with Samaritans ; no
articles. The remark is not the woman's, but S. John's, to explain
her question. Comp. Luke ix. 53. As He was on His way from
Judaea she would suppose Him to be a Judaean. Galileans seem to
have been less strict, and hence His disciples had gone to buy food of
Samaritans. But even Pharisees allowed Samaritan fruit, vegetables,
and eggs. Some important authorities omit the remark.

IV. 12.] NOTES. 117
10. el •jjSeis. If thou hadst known; on account of the aorists
which follow: ot5a has no aorist; comp. xi. 21, 32, xiv. 28, for the
same construction ; and contrast v. 46 and viii. 19, where A.V. makes
the converse mistake of translating imperfects as aorists.
t. Supedv t. Beov. What He is ready to give to all, what is now
held out to thee, salvation, or the Uving water. Comp. Eom. v. 15 :
2 Cor. ix. 15.
<ri dv t[t. 2i) is emphatic; 'instead of His asking of thee.'
' Spiritually our positions are reversed. It is thou wbo art weary,
and footsore, and parched, close to the well, yet unable to drink ;
it is I who can give thee the water from the weU, and quench thy
thirst for ever.' There is a scarcely doubtful reference to this passage
in the Ignatian Epistles, Romans, vu. See p. xxi. and on vi. 33, to
which there is a clear reference in this same chapter, and on iii. 8.
The passage with these references to the Fourth Gospel is found in
the Syriac as weU as in the shorter Greek versions of Ignatius ; so that
we have almost certain evidence of this Gospel being known a.d. 115.
11. Kvpie. Si?-, not 'Lord.' Having no neutral word in English,
we must, as A.V., translate Kipie sometimes ' Sir,' sometimes 'Lord.'
But ' Sir ' is a marked change from the feminine pertness o£v. 9 : His
words and manner aheady begin to impress her.
Paflv. Earher travellers say over 100 feet ; now it is about 75 feet
deep. For ispiap see on v. 6 : dvTXnpa here only in N. T.
rd <iS. rd J. The water, the living water (see on v. 9), of which
Thou speakest. She thinks He means spring-water as distinct from
cistern-water. Comp. Jer. ii. 13, where the two are strongly contrasted.
In Gen. xxvi. 19, as the margin shews, 'springing water' is UteraUy
'living water,' viva aqua. What did Christ mean by the 'living
water'? Christ here and vii. 38 uses the figure of water, as else
where of bread (vi.) and light (viii. 12), the three most necessary
things for life. But he does not identify Himself with the living
water, as He does with the Bread, and the Light : therefore it seems
better to understand the living water as the ' grace and truth ' of
which He is fuU (i. 14). Comp. Ecclus. xv. 3 ; Baruch iii. 12 ; Eev.
vii. 17, xxi. 6, xxii. 1.
12. y.-r\ o-v pe£j;. 2i) is very emphatic; Surely Thou art not greater :
comp. viii. 53, xviii. 33. Her loquacity as contrasted with the senten-
tiousness of Nicodemus is very natural, while she shews a similar .
perverseness in misunderstanding spiritual metaphors.
rov irarpds ^p«5v. The Samaritans claimed to be descended from
Joseph; with how much justice is a question very much debated.
Some maintain that they were of purely heathen origin, although
they were driven by calamity to unite the worship of Jehovah with
their own idolatries : and this view seems to be in strict accordance
with 2 Kings xvii. 23 — 41. Eenegade Jews took refuge among them
from time to time ; but such immigrants would not affect the texture
of the nation more than French refugees among ourselves. Others

u8 S. JOHN. [IV. 12—
hold that the Samaritans were from the first a mongrel nation, a
mixture of heathen colonists with Jewish inhabitants, left behind
by Shahnaneser. There is nothing to shew that he did leave any
(2 Kings xviU. 11) ; Josephus says (Ant. ix. xiv. 1) that ' he trans
planted all the people.' When the Samaritans asked Alexander
the Great to excuse them from tribute in the Sabbatical year, because
as true sons of Joseph they did not tiU their land in the seventh year,
he pronounced their claim an imposture, and destroyed Samaria.
Our Lord caUs a Samaritan ' one of a different race,' dXXoyevys (Luke
xvii. 18).
SSwkcv r\pXv. This has no foundation in Scripture, but no doubt
was a Samaritan tradition. She means, ' the well was good enough
for him, his sons, and his cattle, and is good enough for us ; hast
Thou a better ? ' The energetic diffuseness of her statement is very
natural. 0plppara might mean ' slaves.'
13, 14. He leaves her question unanswered, luce that of Nicodemus,
and passes on to develope the metaphor rather than explain it, con
trasting the literal with the figurative sense. Comp. iii. 6, vi. 35,
48—58, x. 7 — 9. Note the change from irds d irlvuv, every one that
drinketh (habitually) to Ss dv irirs, whosoever hath drunk (once for aU).
14. ov pi] 8u|>. els t. at. Strongest negation (v. 48), will certainly
not thirst for ever (see on viU. 51), for it is the nature of the living
water to reproduce itself perpetuaUy, so that the thfrst is quenched as
soon as it recurs. And this inexhaustible fount not only satisfies the
possessor but refreshes others also (vii. 38).
eis tarflr aluv. This is the immediate result ; the soul in which the
Uving water flows lias eternal Ufe : see on v. 36 and ui. 16, 34. Comp.
vi. 27, where the Uving bread is said to abide els fayv alaviov.
15. She stiU does not understand, but does not wUfuUy misunder
stand. This wonderful water wUl at any rate be worth having, and
she asks quite sincerely (not ironicaUy) for it. Had she been a Jew,
she could scarcely have thus misunderstood; this metaphor of 'water'
and ' Uving water ' is so frequent in the Prophets. Comp. Isa. xu. 3,
xliv. 3 ; Jer. ii. 13 ; Zech. xui. 1, xiv. 8. But the Samaritans rejected
all but the Pentateuch. With Siipxapai comp. Luke u. 15 ; Acts ix. 38.
16. fywv. t. dvSpa o-ov. Not that the man was wanted, either as
a concession to Jewish propriety, which forbad a Eabbi to talk with a
woman alone, or for any other reason. By a seemingly casual request
Christ lays hold of her inner life, convinces her of sin, and leads her
to repentance, without which her request, ' Give me this water,' could
not be granted. The husband who was no husband was the plague-
spot where her healing must begin.
17. ovk ?xu °-v$- Her volubUity is checked : in the fewest possible
words she tries to stop a dangerous subject at once.
koXus. There is perhaps a touch of irony, as in Matt. xv. 7 ; 2
Cor. xi. 4. Comp. vui. 48 ; Luke xx. 39.

IV. 21.] NOTES. 119
18. irevre d'vS. Quite literally ; they were either dead or divorced,
and she was now living with a man without being married to him.
The emphatic position of <rou may possibly mean that he is the
husband of some one else.
tovto dX. etp. This thou hast said truly, literally ' a true thing.'
Christ exposes the falsehood lurking under the literal truth.
19. irpodiiJTris. One divinely inspired with supernatural know
ledge, 1 Sam. ix. 9. The declaration contains an undoubted, though
indirect, confession of sin. Note the gradual change in her attitude
of mind towards Him. First, off-hand pertness (v. 9) ; then, respect
to His gravity of manner and serious words (v. 11) ; next, a misun
derstanding belief in what He says (v. 15) ; and now, reverence for
Him as a ' man of God.' Comp. the parallel development of faith in
the man born blind (see on ix. 11) and in Martha (see on xi. 21).
20. Conviuced that He can read her Ufe she shrinks from inspec
tion and hastily turns the conversation from herself. In seeking a
new subject she naturaUy catches at one of absorbing interest to every
Samaritan. Or possibly she has had her religious yearnings before
this, and eagerly grasps a chance of satisfying them. Mount Gerizim
shorn of its temple recalls the great national religious question ever
in dispute between them and the Jews. Here was One who could
give an authoritative answer about it ; she will ask Him. To urge
that such a woman would care nothing about the matter is unsound
reasoning. Are irreUgious people never keen about reUgious questions
now-a-days ?
ev r. opei r. Gerizim; her not naming it is very lifelike. The
Samaritans contended that here Abraham offered up Isaac, and after
wards met Melchisedek. The former is more credible than the latter.
A certain Manasseh, a man of priestly family, married the daughter
of Sanballat the Horonite (Neh. xiii. 28), and was thereupon expelled
from Jerusalem. He fled to Samaria and helped Sanballat to set up
a rival worship on Gerizim. It is uncertain whether the temple on
Gerizim was buUt then (about b.c. 410) or a century later ; but it was
destroyed by John Hyrcanus B.C. 130, after it had stood 200 years or
more. Yet the Samaritans in no way receded from their claims, but
continue their worship on Gerizim to the present day.
vpets Xly. Unconsciously she admits that One, whom she has
confessed to be a Prophet, is against her in the controversy. Comp.
Deut. xu. 13. Aet, must worship (v. 24) according to God's will.
21 — 24. "We shall surely be justified in attributing the wonderful
words of verses 21, 23, 24, to One greater even than S. John. They
seem to breathe the spuit of other worlds than ours — ' of worlds whose
course is equable and pure ; ' where media and vehicles of grace are
unneeded, and the soul knows even as it is known. There is nothing
so like them in their sublime infinitude of comprehension, and in
tense penetration to the deepest roots of things, as some of the
sayings in the Sermon on the Mount (Matt. v. 45, vi. 6). It is words

120 S. JOHN. [IV. 21—
like these that strike home to the hearts of men, as in the most
Uteral sense Divine" — (Sanday).
21. ir£6-revl poi. See on i. 12, vi. 30. This formula occurs here
only; the usual one is dpyv, dpyv, Xiya aoi (iii. 3, 5, 11, xiii. 33, xxi.
18 ; comp.. i. 52, iv. 35, v. 24, 25, &c). The present, as distinct from
the aorist, means 'beUeve, and continue to beUeve' (x. 38, xii. 36,
xiv. 1, 11). T. R. here reads irlarevaov.
epxerai oSpa. There cometh an hour (v. 25, 28, xvi. 2, 4, 25, 32).
He decides neither for nor against either place. The claims of both
will ere long be lost in something higher. The ruin on Gerizim and
the Temple at Jerusalem wUl soon be on an equality, but without any
privileges being transferred from the one to the other. Those who
worship 'the Father' must rise above distinctions of place; for a time
is coming when limitations of worship will disappear. ' The Father'
(d traryp, never iraryp) used absolutely of God is very common in
S. John,, very rare elsewhere in N. T. (Matt. xi. 27 ; Acts i. 4, 7 ;
Eom. vi. 4 ; Eph. u. 18).
22. 8 ovk olS. That which ye know not. The higher truth
having been planted for the future, Christ proceeds to answer her
question as to the present controversy. The Samaritan religion, even
after being purified from the original mixture with idolatry (2 Kings
xvU. 33, 41), remained a mutUated religion; the obscurity of the
Pentateuch (and of that a garbled text) unenUghtened by the clearer
revelations in the Prophets and other books of 0. T. Such a religion
when contrasted with the Jewish, which had developed in constant
contact with Divine revelation, might weU be caUed ignorance.
iipets k.t.X. We worship that which we know. The abstract
form conveyed by the neuter should be preserved in both clauses
(Acts xvU. 23). The first person plural here is not simUar to that in
iii. 11 (see note there), though some would take it so. Christ here
speaks as a Jew, and in such a passage there is nothing surprising in
His so doing. As a rule Christ gives no countenance to the view
that He belongs to the Jewish nation in any special way, though the
Jewish nation speciaUy belongs to Him (i. 11) : He is the Saviour of
the world, not of the Jews only. But here, where it is a. question
whether Jew or Samaritan has the larger share of religious truth, He
ranks Himself both by birth and by religion among the Jews. 'We,'
therefore, means ' we Jews.'
on. The importance of the conjunction must not be missed: the
Jews know their God because tlie salvation of the world issues from
them. Their religion was not, like the Samaritan, mere deism, but a
7raiSa7W76s leading on to the Messiah (Gal. ui. 24).
¦q cuTT|pCa e'K t. 'I. I. The salvation, the expected salvation, is of
tlie Jews; i.e. proceeds from them (not belongs to them), in virtue of
the promises to Abraham (Gen. xii. 3, xviii. 18, xxii. 18) and Isaac
(xxvi. 4) : comp. Is. ii. 3; Obad. 17. This verse is absolutely fatal to
the theory that this Gospel is the work tif a Gnostic Greek in the

IV. 24.] NOTES. 121
second century (see on xix. 35). That salvation proceeded from the
Jews contradicts the fundamental principle of Gnosticism, that salva
tion was to be sought in the higher knowledge of which Gnostics had
the key. Hence those who uphold such a theory of authorship as
sume, in defiance of all evidence, that this verse is a later interpola
tion. The verse is found in all MSS. and versions. See Introduc
tion, Chap. u. ii. For r»v 'IovSaCuv see on xiu. 33.
23. Kal vvv eortv. These words could not be added in v. 21. The
local worship on Zion and Gerizim must continue for a while. But
already a few are rising above these externals to the spuit of true
worship, in which the differences between Jew and Samaritan-dis
appear. In the heavenly Jerusalem there is 'no temple therein; for
the Lord God Almighty is the temple of it, and the Lamb ' (Eev. xxi.
22). Perhaps Jesus sees His disciples returning, and the sight of
them prompts the joyous xal vvv ean.
ol dXi]8ivol irp. True as opposed to unreal and spurious (see on
i. 9), not to insincere and lying worshippers. Jewish types and
shadows no less than Samaritan and Gentile imitations and delusions
must pass away. Worship to be perfect and real must be offered in
spirit and truth.
e'v irvevpan. This is opposed to what is material, carnal, and of
the earth, earthy; 'this mountain,' the Temple, limitations of time,
and space and nation. Not that such Umitations are wrong ; but they
are not of >the essence of religion and become wrong when they are
mistaken for it. In the 'holy ground' of his own heart every one,
whatever his race, may at all times worship the Father.
Kal dXi]8efa. Just as iv rveipan confirms the declaration against
local claims in v. 21, so ev dXyBelq. confirms the condemnation of an
ignorant worship, that sins against light, in v. 22. True worship
must be in harmony with the Nature and WiU of God. In the sphere
of inteUect, this means recognition of His Presence and Omniscience ;
in the sphere of action, conformity with His absolute HoUness.
'Worship in spuit and truth,' therefore, implies prostration of the
inmost soul before the Divine Perfection, submission of every thought
and feeling to the Divine WiU. The two words express two aspects of
one truth; hence iv is not repeated : Winer, p. 522.
koI 7dp d iraTi]p t. For such the Father also seeketh for His wor
shippers. ' Such ' is emphatic ; ' this is the character which He also
desires in His worshippers.' The ' also ' must not be lost. That
worship should be ' in spirit and truth ' is required by the fitness of
things : moreover God Himself desires to have it so, and works for
this end. Intus exhibe te templum Deo. In templo vis orare, in te
ora (S. Augustine) . Note how three times in succession Christ speaks
of God as the Father (vv. 21, 23): perhaps it was a new aspect of Him
to the w6man.
24. God is spirit (not 'a spirit'), and must be approached in that
part of us which is spirit, in the true temple of God, ' which temple
ye are.' The premise was old (1 Kings viii. 27); it is the deduction

122 S. JOHN. [IV. 24—
from it which though necessary (del) is new. Even to the chosen three
Christ imparts no truths more profound than these. He admits this
poor schismatic to the very fountain-head of religion.
25. Meo-o-tas. See on i. 41. There is nothing improbable in her
knowing the Jewish name and using it to a Jew. The word being
rare in N. T. we are perhaps to understand that it was the very word
used; but it may be S. John's equivalent for what she said. Comp.'
v. 29. Throughout this discourse it is impossible to say how much of
it is a translation of the very words used, how much merely the sub-
i stance of what was said. S. John would obtain his information from
Christ, and possibly from the woman also during their two days' stay.
The idea that S. John was left behind by the disciples, and heard the
conversation, is against the tenour of the narrative and is contra-
[ dieted by vv. 8 and 27.
d X. Xpio-rds. Probably the Evangelist's parenthetic explanation
(but contrast i. 42), not the woman's. The Samaritan name for the
expected Saviour was 'the Eeturning One,' or (according to a less
probable derivation) 'the Converter.' ' The Eeturner ' points to the
belief that Moses was to appear again. Comp. xi. 16, xx. 24.
eKetvos. Emphatic ; in contrast with other Prophets and teachers;
the pronoun implies the exclusion of her present Teacher also.
dvayyeXei. He will announce to us all things: the revelation wiU be
complete. 26. 'Eyd eipi. It is the ordinary Greek affirmative (Luke xxii. 70).
There is no reference to the Divine name 'I AM,' Ex. iii. 14; Deut.
xxxii. 39. This open declaration of His Messiahship is startling
when we remember Matt. xvi. 20, xvii. 9 ; Mark vii. 30. But one
reason for reserve on this subject, lest the people should ' take Him by
force to make Him a king ' (vi. 15), is entirely wanting here. There
was no fear of the Samaritans making pohtical capital out of Him.
Moreover it was one thing for Christ to avow Himself when He saw
that hearts were ready for it; quite another for disciples to make
Him known promiscuously. Contrast Matt. xxvi. 63.
27. e'8avp.d);ov. Change of tense; their coming was a single act,
they continued wondering (vv. 30, 40) that He was talking with a
woman, contrary to the precepts of the Eabbis. 'Let no man talk
with a woman in the street, no not with his own wife. Bather burn
the words of the Law than teach them to women.' This was proba
bly the first time that they had seen Him ignore this prejudice, and
the woman's being a Samaritan would increase their astonishment.
ovSeCs. Out of reverence: comp. xxi. 12.
plvroi. Only thrice (2 Tim. ii. 19; James ii. 8; Jude 8) outside
this Gospel (vii. 13, xii. 42, xx. 5, xxi. 4). The two questions are
probably both addressed (hypothetically) to Christ. The word XaXefo,
thrice in two verses, seems to point to the freedom with which He had
conversed with her.

IV. 32.] NOTES. 123
28. oSv. Therefore, because of the interruption: see on ui. 25.
"tSpla occurs u. 6, 7 and nowhere else. Her leaving it to take care of
itself (v. 3) shews that her original errand is of no moment compared
with what now Ues before her ; it is also a pledge for her speedy
return. This graphic touch is from one who was there, and saw, and
remembered. tois dvBpidirois. The people, those whom she met anywhere. She
feels that the wonderful news is for all, not for her ' husband ' only
(v. 16). Like Andrew, John, and Philip, her first impulse is to tell
others of what she has found, and in almost the same words ; ' Come,
see ' (i. 41 — 46). The learned Nicodemus had given no sign of being
convinced. This ignorant schismatio goes forth in the enthusiasm of
conviction to proclaim her belief.
29. irdvra a. eir. How natural is this exaggeration ! In her excite
ment she states not what He had reaUy told her, but what she is con
vinced He could have told her. Comp. irdvres in ui. 26, and oiSels in
iii. 32. This strong language is in all three cases thoroughly in keeping
with the circumstances. See on i. 50, xx. 28.
pijri ovtos. Can this be the Christ? not 'Is not this,' as A.V. ,
which has a simUar error xvui. 17, 25. Comp. v. 33, vii. 31, 48, viii.
22, xviii. 35, xxi. 5 ; where in all cases a negative answer is antici
pated ; num not nonne. Here, although she believes that He is the
Christ, she states it as almost too good to be true. Moreover she
does not wish to seem too positive and dogmatic to those who do not
yet know the evidence.
30. !J|tjX8ov...t(pxovto. Went out. ..were coming (comp. v. 27):
the single act (aorist) is contrasted with what took some time(imperf.).
See on xi. 29. We are to see them coming across the fields as we
listen to the conversation that follows (31 — 38).
31. ev r<p peT. Between her departure and their arrival.
i\p-Jstav. Were beseeching Him (vv. 40, 47) : they had left him
exhausted with the journey (v. 6), and they urge, not their own wonder
(v. 27), but His needs.
'PappC. See on i. 39. Here and in ix. 2 and xi. 8 our translators
have rather regrettably turned 'Eabbi' into 'Master' (comp. Matt.
xxvi. 25, 49; Mark ix. 5, xi. 21, xiv. 45); whUe 'Eabbi' is retained
i. 38, 49, iii. 2, 26, vi. 25 (comp. Matt, xxiii. 7, 8). Apparently their
principle was that wherever a disciple addresses Christ, ' Eabbi ' is to
be translated ' Master ; ' in other cases ' Eabbi ' is to be retained ; thus
obscuring the view which the disciples took of their own relation to
Jesus, He was their Eabbi.
32. !yio...vpets. In emphatic opposition: they have their food;
He has His. Joy at the fruit of His teaching prompts Him to refuse
food ; not of course that His human frame could do without it, but
that, in His delight He for the time feels no need of it. Bpwo-is is
rather ' eating' than food, which is fipupa, as in v. 34; comp. vi. 27,
55. S. Paul accurately distinguishes the two; Col, ii. 16; Eom. xiv.

i24 S. JOHN. [IV. 32—
17; 1 Cor. viii. 4; 2 Cor. ix. 10; so also Heb. xu. 16: irdffis and
irbpa the same; Eom. xiv. 17; 1 Cor. x. 3; also Heb. ix. 10.
ovk oESaTe. Know not; not (as A.V.) ' know not of which spoils
the sense. The point is, not that He has had food without their
knowledge, but a kind of food of which they have no conception.
33. irpds dXX. Comp. v. 27, xvi. 17. They refrain from pressing
Him with their difficulty.
VjveyKev. Emphatic: 'Surely no one hath brought Him anything
to eat.' This would be specially unlikely among Samaritans. Another
instance of dulness as to spiritual meaning. In ii. 20 it was the
Jews ; in Ui. 4 Nicodemus ; in v. 11 the Samaritan woman ; and now
the disciples. ' What' wonder that the woman did not understand the
water? The disciples do not understand the food!' (Augustine).
Comp. xi. 12, xiv. 5. These candid reports of what tells against the
disciples add to the trust which we place in the narratives of the
Evangehsts. 34. e'pdv Pp. Iotiv tva. 'Epbv is emphatic : My food is that I may do
the will of Him that sent Me and (thus) perfect His work. Christ's aim
and purpose is His food. See on i. 8 ; tva is no mere periphrasis for
the infinitive (vi. 29, 40, xvii. 3; 1 John iii. 11, v. 3; comp. i. 27, U.
25, v. 40). This verse recalls the reply to the tempter 'man doth not
live by bread alone,' and to His parents ' Wist ye not that I must be
about My Father's business?' Luke iv. 4, ii. 49. It is the first of
many such sayings in this Gospel, expressing Christ's complete con
formity to His Father's will in doing His work (v. 30, vi. 38, xi. 4,
xii. 49, 50, xiv. 31, xv. 10, xvii. 4). TeXeiovv (not merely reXelv) means
'to bring to a fuU end, make perfect;' frequent in S. John (v. 36,
xvii. 4, 23, xix. 28; 1 John U. 5, iv. 12, 17) and in Hebrews.
35. en rerpdp. k.t.X. This cannot be a proverb. No such pro
verb is known ; and a proverb on the subject would have to be differ
ently shaped; e.g. 'From seedtime to harvest is four months;' in
points to a single ease. So that we may regard this saying as a mark
of time. Harvest began in the middle of Nisan or April. Four
months from that would place this event in the middle of December:
or, if (as some suppose) this was a year in which an extra month was
inserted, in the middle of January. The words form an iambic verse.
on XevKaC elo-iv. In the green blades just shewing through the soil
the faith of the sower sees the white ears that will soon be there. So
also in the flocking of these ignorant Samaritans to Him for instruc
tion Christ sees the abundant harvest of souls that is to foUow. "On
should be taken after BedaaaBe, behold that, not as A.V. 'for,' or 'be
cause.' The punctuation is very uncertain, as to whether 7JS17 belongs
to this verse or the next. The balance of authority gives ijSy to v. 36 ;
but in punctuation MSS. are not of great authority, and ySy at the
end of v. 35 seems intended to balance ft-i at the beginning of it.
Comp. 1 John iv. 3.
36. els j>rjv al. See on iu. 15, 16. Eternal life is regarded as the

IV. 42.] NOTES. 1 25
granary into which the fruit is gathered; cornp. v. 14, and for similar
imagery Matt. ix. 37, 38.
tva. This is God's purpose. Ps. cxxvi. 5, 6 promises that the toil
of sowing shall be rewarded with the joy of reaping ; but in the Gos
pel the gracious work is so rapid that the sower shares in the joys of
harvest. The contrast between His failure in Judaea and His success
in Samaria fills Jesus with joy. Christ, not the Prophets, is the
Sower. The Gospel is not the fruit of which the O.T. is the seed ;
rather the Gospel is the seed for which the O.T. prepared the ground.
And His ministers are the reapers ; in this case the Apostles.
37. evydp...dXi]Bivds. For herein is the saying (proved) a true one,
shewn by fulfilment to be a genuine proverb and not an empty phrase.
See on v. 23, vu. 28, xix. 35. 'Ev Toiha refers to what precedes (comp.
xv. 8, xvi. 30), in your reaping what others sowed (vv. 35, 36).
38. KeKoiridKaTe. Ye have laboured. The pronouns, as in v. 32,
are emphatic and opposed. This wiU be the rule throughout ; sic vos
non vobis.
dXXoi. Christ, the Sower; but put in the plural to balance ipe's.
In v. 37 both are in the singular for the sake of harmony; 6 airelpuv,
Christ; d 6epi£av, His ministers.
39. iroXXol Iir. els av. Strong proof of the truth of v. 35. These
Samaritans outstrip the Jews, and even the Apostles, in their readi
ness to beUeve. The Jews rejected the testimony of their own Scrip
tures, of the Baptist, of Christ's miracles and teaching. The Sama
ritans accept the testimony of the woman, who had suddenly become
an Apostle to her countrymen. The miraculous knowledge displayed
by Jesus for a second time (i. 49) produces immediate and complete
conviction, and in this case the conviction spreads to others.
40. ijpuTav. Kept beseeching (vv. 30, 31, 47). How different
from His own people at Nazareth (Matt. xiii. 58; Luke iv. 29) and
from the Jews at Jerusalem after many miracles and much teaching
(v. 18, &c). And yet he had uncompromisingly pronounced against
Samaritan claims (v. 22). Comp. the thankful Samaritan leper (Luke
xvii. 16, 17j.
petvai. See on i. 33. They wished him to take np his abode per
manently with them, or at least for a time.
42. ovKeri k.t.X. Note the order: No longer is it because of thy
speech that we beUeve (see on i. 7). AaXid and Xbyos should be dis
tinguished in translation. In classical Greek XaXid has a slightly
uncomplimentary turn, 'gossip, chatter.' But this shade of mean
ing is lost iu later Greek, though there is perhaps a tinge of it here,
' not because of thy talk ;' but this being doubtful, ' speech ' will
be safer. S. John uses X070S both for her word (v. 39) and Christ's
(v. 41). See on viu. 43, where Christ uses XaXid of His own teaching.
avrol y. ok. For we have heard for ourselves.

126 S. JOHN. [IV. 42—
dXt]9us d cr. r. k. See on i. 48 and 10. It is not improbable that
such ready hearers should arrive at this great truth so rapidly. They
had the Pentateuch (comp. Gen. xii. 3, xvui. 18, xxii. 18, xxvi. 4), and
not being in the trammels of Jewish exolusiveness would beUeve that
the Messiah was not for the Jew alone. The Samaritan gave up less
than the Jew when he accepted Christ. It is therefore unnecessary
to suppose that S. John is unconsciously giving his own expression
(1 John iv. 14) for theirs.
43 — 54. The Work among Galileans.
43. rds 8. i\si.. The two days mentioned in v. 40. These three
verses (43 — 45) form a sort of introduction to this section, as u. 13
and iv. 1 — 4 to the two previous sections.
44. avTos Ydp k.t.X. This is a well-known difficulty. As in
xx. 17, we have a reason assigned which seems to be the very oppo
site of what we should expect. This witness of Jesus would account
for His not going into GaUlee: how does it account for His going
thither ? It seems best to faU back on the old explanation of Origen,
that by 'His own country' is meant Judaea, 'the home of the Pro
phets,' and, we may add, the land of His birth, for centuries con
nected with Him by prophecy. Moreover, Judaea fits in with the
circumstances. He had not only met with little honour in Judaea ;
He had been forced to retreat from it. No Apostle had been found
there. The appeal to Judaea had in the main been a faUure, True
that the Synoptists record a simUar saying (Matt. xui. 57; Mark
vi. 4; Luke iv. 24) not in relation to Judaea, but to Nazareth, 'where
He had been brought up.' But as they record the Galilaean, and
S. John the Judaean ministry, it is only natural that a saying capable
of various shades of meaning, and perhaps uttered on more than' one
occasion, should be applied in different ways by them and by S. John.
Origen's explanation accounts quite satisfactorily not only for the
ydp here, but also for the oiv in v. 45, which means When therefore
He came into Galilee, the welcome which He received proved the
truth of the saying; ' GaUlee of the GentUes ' received Him whom ol
tSioi (i. 11), the Jews of Jerusalem and Judaea, had rejected.
45. Iv Tijj eopTfj. The Passover; but there is no need to name it,
because it has aheady been mentioned in connexion with these mira
cles, ii. 23. Perhaps these Galilaeans who then witnessed the miracles
were the chief of the iroXXol who then beUeved.
46. i^XBev ovv. He came therefore, because of the previous invita
tion and welcome: see Introduction, chap. v. 6, c.
Pao-iXiKos. Royal official of Herod Antipas, who though only
tetrarch was given his father's title of paaiXeis. The word has no
thing to do with birth ('nobleman' A.V.), nor can we tell whether a
civil or muitary officer is intended. That he was Chusa (Luke viii. 3)
or Manaen (Acts xiii. 1) is pure conjecture. Here and in v. 49 the form
paaiXtaxos is strongly supported.

IV. 52.] NOTES. 127
47. dirijX86V...ijpwTa. Comp. vv. 27, 30,40, 50, and see on xi. 29.
The leaving his son was a single act (aor.), the beseeching (vv. 31, 40)
was continuous (imp.). For tva see on i. 8. Some scholars think
that in constructions like this tva does not mean 'in order that,' but
'that,' and simply defines the scope of the request or command; comp.
xi. 57, xvii. 15, 21, xix. 31, 38, xv. 17, 12, xi. 57. Winer, pp. 425,
573. KaTap-Q. Down to the lake (ii. 12); about 20 miles. See on i. 7.
ifj'peXXe. MiXXeiv here simply means 'to be likely' without any fur
ther notion either of intention (vi. 6, 15, vu. 35, xiv. 22), or of being
fore-ordained (xi. 51, xu. 33, xviii. 32).
48. o-T)peta k. Tepara. Christ's miracles are never mere ripara,
wonders to excite astonishment ;' they are ' signs ' of heavenly truths
as well, and this is their primary characteristic. Where the two
words are combined aypeia always precedes, excepting Acts ii. 22, 43,
vi. 8, vii. 36. S. John nowhere else uses ripara : his words for miracles
are aypeia and ipya.
ov ai) irioTevoTire. Strongest negation (v. 14). Ye will in no wise
believe: or interrogatively; Will ye in no wise believe ? Comp. 01) py
iriw; xviii. 11. The words are addressed to him (irpbs avrbv), but as
the representative of the many who demanded a sign before believing
(see on 1, Cor. i. 22). Faith of this low type is not rejected (x. 38,
xiv. 11, xx. 29) ; it may grow into something better, as here, by being
tested and braced (v. 50). But it may also go back into sheer un
belief, as with most of those who were won over by His miracles.
The verse tells of the depressing change which Christ experienced in
returning from Samaria to the land of Israel.
49. Kvpie. See on v. 11. His words shew both his faith and its
weakness. He believes that Christ's presence can heal ; he does not
believe that He can heal without being present. The words for the
chUd are characteristic : the father uses iraiSlov, the term of endear
ment ; Jesus and the EvangeUst use vlos, the^ term of digmty ; the
servants the more familiar irais.
60. eirCo-r. ra Xdyu. Not yet iiriar. els avrbv : but this is an ad
vance on KarafiyBi irplv diroBaveiv.
52. Kop\|foTepov 'io-\ev. Literally, got somewhat better; a collo
quial expression: Kaphas ex«s, 'you are getting on nicely,' occurs
as a doctor's expression, Arrian, Diss. Epict. in. x. 13. The father
expects the cure to be gradual: the fever will depart at Christ's
word, but in the ordinary way. He has not yet fully realised Christ's
power. The servants' reply shews that the cure was instantaneous.
exBes oipav 1(38. Accusative; during or in the seventh hour. Once
more we have to discuss S. John's method of counting the hours. (See
on i. 39, iv. 6.) Obviously the father set out as soon after Jesus said
'thy son liveth' as possible; he had 20 or 25 miles to go to reach
home, and would not be likely to loiter. 7 a.m. is incredible; he
would have been home long before nightfaU, and the servants met

128 & JOHN. [IV. 52—
him some distance from home. 7 p.m. is improbable; the servants
would meet him before midnight. Thus the modern method of reck
oning from midnight to midnight does not suit. Adopting the
Jewish method from sunset to sunset, the seventh hour is 1 p.m. He
would scarcely start at once in the mid-day heat ; nor would the ser
vants. Supposing they met him after sunset, they might speak of
1 p.m. as 'yesterday.' (But see on xx. 19, where S. John speaks of
the late hours of the evening as belonging to the day before sunset.)
Still, 7 p.m. is not impossible, and this third instance must be
regarded as not decisive. But the balance here seems to incline to
what is antecedently more probable, that S. John reckons the hours,
like the rest of the Evangelists, according to the Jewish method.
53. eyvu. Recognised, perceived.
eirtorevo-ev. Els avrbv, i.e. as the Messiah: comp. v. 42, i. 7, 51, vi.
36, xi. 15, where, as here," iriareia is used absolutely. The growth of
this official's faith is sketched for us in the same natural and inci
dental way as in the cases of the Samaritan woman (v. 19), the man
born blind (ix. 11), and Martha (xi. 21).
i\ oUCa av. SXi). The first converted family. Comp. Cornehus,
Lydia, and the PhiUppian gaoler (Acts x. 24, xvi. 15, 34).
54. rovro ir. 8. cr. This again as a second sign did Jesus, after He
had come out of Judaea into Galilee. Once more S. John carefuUy
distinguishes two visits to GaUlee, which any one with only the
Synoptic account might easily confuse. Both signs confirmed im
perfect faith, the first that of the disciples, the second that of this
official and his household.
The question whether this foregoing narrative is a discordant
account of the healing of the centurion's servant (Matt. viii. 5 ; Luke
vii. 2) has been discussed from very early times, for Origen and
Chrysostom contend against it. Irenaeus seems to be in favour of
the identification, but we cannot be sure that he is. He says, ' He
healed the son of the centurion though absent with a word, saying,
Go, thy son Uveth.' Irenaeus may have supposed that this official
was a centurion, or ' centurion ' may be a slip. Eight very marked
points of difference between the two narratives have been noted.
Together they amount to something Uke proof that the two narratives
cannot refer to one and the same fact, unless we are to attribute an
astonishing amount of carelessness or misinformation either to the
Synoptists or to S. John.
(1) Here a 'king's man' pleads for his son; there a centurion for
his servant.
(2) Here he pleads in person; there the elders plead for him.
(3) The father is probably a Jew; the centurion is certainly a
GentUe. (4) Here the healing words are spoken at Cana; there at Caper
naum. (5) Here the malady is fever ; there paralysis.

v.]

NOTES. 129

(6) The father wishes Jesus to come; the centurion begs Him not
to come.
(7) Here Christ does not go; there apparently He does.
(8) The father has weak faith and is blamed (v. 48) ; the centurion
has strong faith and is commended.
And what difficulty is there in supposing two somewhat simUar,
miracles? Christ's miracles were 'Bigns;' they were vehicles for
conveying the spiritual truths which Christ came to teach. If, as is
almost certain, He often repeated the same instructive sayings, may
He not sometimes have repeated the same instructive acts? Here,
therefore, as in the case of the cleansing of the Temple (ii. 13 — 17),
it seems wisest to beUeve that S. John and the Synoptists. record
different events.
Chaps. V. to XI. The Wobk among: mixed Multitudes,
chiefly Jews.
The Work now becomes a conflict between Christ and 'the Jews;'
for as Christ reveals HimseU more fuUy, the opposition between Him
and the ruling party becomes more intense ; and the fuller revelation
which excites the hatred of His opponents serves also to sift the
disciples ; some turn back, others are strengthened in their faith by
what they see and hear. The Evangelist from time to time points
out the opposite results of Christ's work: vi. 60—71, vii. 40 — 52, ix.
13 — 41, x. 19, 21, 39—42, xi. 45—57. Three muacles form crises in
the conflict ; the healing of the impotent man (v.), of the man born
blind (ix.), and the raising of Lazarus (xi).
Thus far we have had the announcement of the Gospel to the
world, and the reception it is destined to meet with, set forth in
four typical instances ; Nathanael, the guUeless Israelite, truly reli
gious according to the light aUowed him; Nicodemus, the learned
ecclesiastic, skilled in the Scriptures, but ignorant of the first ele
ments of reUgion; the Samaritan woman, immoral in life and schis-
matical in religion, but simple in heart and readily convinced; and
the royal official, weak in faith, but progressing gradually to a fuU
conviction. But as yet there is Uttle evidence of hostility to Christ,
although the EvangeUst prepares us for it (i. 11, Uj 18 — 20, iii. 18, 19,
26, iv. 44). Henceforth, however, hostility to Him is manifested in
every chapter of this division. Two elements are placed in the
sharpest contrast throughout ; the Messiah's clearer manifestation of
His Person and Work, and the growing animosity of ' the Jews ' in
consequence oi" it. The opposition is stronger in Judaea than else
where ; strongest of all at Jerusalem. In Galilee they abandon Him,
in Jerusalem they compass His death. Two miracles form the intro
duction to two great discourses: two miracles Ulustrate two dis
courses. The heaUng at Bethesda and the feeding of the 5000 lead to
discourses in which Christ is set forth as the Source and the Support
of Life (v., vi.). Then He is set forth as the Source of Truth and
Light ; and this is illustrated by His giving physical and spiritual
sight to the blind (vii. — ix.). Finally He is set forth as Love under
ST JOHN 9

1 30 S. JOHN. [V. 1—
the figure of the Good Shepherd giving His Ufe for the sheep ; and
this is illustrated by the raising of Lazarus, a work of love which
costs Him His Ufe (x., xi.). Thus, of four typical miracles, two
form the introduction and two form the sequel to great discourses.
The prevaiUng idea throughout is truth and love provoking contra
diction and enmity.

CHAPTER V.
3. Omit ixSexopivav ryv tov vSaros xivyaiv after |npcov, with
NA'BC'L against D and the great mass of later authorities ; a gloss
suggested by v. 7, and added before v. 4.
4. Omit the whole verse, with NBC^D against AL and the majority
of later authorities ; a gloss probably embodying an ancient tradition.
Insertion in this case is easily explained, omission not.
5. Insert avTov (overlooked between -a and tov-) after aa&evela.
8 — 11. Kpdparrov is the form now generaUy received in N. T. for
xpdffiarov. 16. Omit xal ifyrow airbv diroxreivai (inserted from v. 18) with
NBCDL against A.
25, 28. dKovcrovcriv. We cannot determine with certainty between
this form (xvi. 13?) and aKovaovrai: dxoiaopai is the more common
future in N. T. On Jijcrovo-iv (v. 25) see on vi. 57.
36. peftjrav (ABEGMA) is to be preferred to pelfa (X), 8e8wKev (NBL)
to iSaxe (AD), which has been influenced by vv. 26, 27.
37. Ikcivos (NBL) for airbs, which was first inserted along with
ixeivos (D), and then drove it out (A).
43. XijptJ/ecrBe for XyipeaBe : xvi. 14, 15, 24. Winer, p. 53.

Chap. V. Cheist the Soukce of Life.
In chaps, v. and vi. the word 'life' occurs 18 times; in the rest of
the Gospel 18 times. 'Thy son Uveth' (iv. 51) leads up to this
subject. This chapter falls into two main divisions; (1) The Sign at the
Pool of Betliesda and its Sequel (1—16) ; (2) The Discourse on the Son
as the Source of Life (17 — 47).
1—9. The Sign at the Pool of Bethesda.
1. peTa ravra. See on Ui. 22.
eopTi) t. 'I ABD, Origen, and many later authorities omit the
article, which though very ancient, was probably inserted owing to
a belief that Tabernacles or the Passover was the feast intended.

V. 2.]

NOTES. 131

Insertion would be more Ukely than omission. If iopr-fi is the true
reading, this alone is almost conclusive against its being the Passover:
S. John would not caU the rassover ' a feast of the Jews.' Moreover
in aU other cases where he mentions Passovers he lets us know that
they are Passovers and not simply feasts, ii. 13, vi. 4, xi. 55, &c. He
gives us three Passovers ; to make this a fourth would be to put an
extra year into our Lord's ministry for which scarcely any events can
be found, and of which there is no trace elsewhere. In vii. 19 — 24
Jesus justifies the healing at this feast. Would He go back to an
event Uke this after a year and a half? Almost every other feast, and
1 even the Day of Atonement, has been suggested ; but the only
one which fits in satisfactorily is Purim. We saw from iv. 35 that
the two days in Samaria were either in December or January. The
next certain'date is vi. 4. the eve of the Passover, i.e. April. Purim,
which was celebrated in March (14th and 15th Adar), falls just in the
right place in the interval. This feast commemorated the deliverance
of the Jews from Haman, and took its name from the lots which he
caused to be cast (Esther Ui. 7, ix. 24, 26, 28). It was a boisterous
feast, and some have thought it unlikely that Christ would have
anything to do with it. But we are not told that He went to Jeru
salem in order to keep the feast; Purim might be kept anywhere.
More probably He went because the multitudes at the feast would
afford great opportunities for teaching. Moreover, it does not foUow
that because some made this feast a scene of unseemly joUity, there
fore Christ would discountenance the feast itself. Assuming Purim
to be right, why does S. John not name it? Not because it was
without express Divine sanction ; the Dedication (x. 22) was a feast
of man's institution. More probably because Purim had no refer
ence to either Christ or His work. 'The promised salvation is of
the Jews,' and S. John is ever watchful to point out the connexion
between Jesus and the 0. T. The Passover and Feast of Tabernacles
pointed clearly to Him ; the Feast of Dedication pointed to His work,
the reeonsecration of the Jewish people to Jehovah. To refer the
poUtical festival of Purim to Him whose kingdom was not of^this
world (xviii. 36), might cause the gravest misunderstanding. The
feast here has no symbolical meaning, but is a barren historical fact ;
and the EvangeUst leaves it in obscurity.
dvep-t]. Went up, because to the capital.
2. fo-nv. The present tense is no evidence that this Gospel was
written before the destruction of Jerusalem. S. John might easUy write
of the place as he remembered it. Even if the building were destroyed
the pool would remain; and such a building, being of the nature of a
hospital, would possibly be spared. See on xi. 18.
Iirl rfj irpoPariK^ k.t.X. Beading and interpretation are somewhat
uncertain: xoXvpfiyBpa is preferable to xoXvpfflBpa, i> imXeyopivy to
rb Xeybpevov, and ByBgadd to ByBeaSd or ByBaaiSa. It is better to
supply iriXy rather than dyopq. with irpo^aTixy, although the elUpse
of iriXy occurs nowhere else; for we know from Neh. ui. 1, 32, xii. 39,
that there was a sheep-gate. It was near the Temple, for by it sacri-
9—2

132 S. JOHN. [V. 2—
fices probably entered the Temple. There is evidence, however, that
there were two pools at this place, and so we may translate, Now there
is at Jerusalem, by the sheep-pool, the pool (or, reading rb Xey., the
place) called, &c. We cannot be sure from iirikeyopivy (' surnamed')
that the pool had some other name as weU. ' The pool ' might be
the name, Bethzatha the surname. Heih-esda=' House of Mercy,' or
(-Aschada) 'of outpouring,' or (estau) 'of the Portico,' Beth-
zatha may mean ' House of the Olive.' The traditional identification
with Birket Israel is not commonly advocated now. The ' Fountain
of the Virgin ' is an attractive identification, as the water is inter
mittent to this day. This fountain is connected with the pool of
SUoam, and some think that SUoam is Bethesda. That S. John
speaks of Bethesda here and Siloam in ix. 7, is not conclusive against
this : for Bethesda might be the name of the buUding and SUoam of
the pool, which would agree with eiriXeyopivy, as above.
'EPpaiorC. In Aramaic, the language spoken at the time, not the
old Hebrew of the Scriptures. See on xx. 16. The word occurs only
in this Gospel (xix. 13, 17, 20, xx. 16) and in Eevelation (ix. 11,
xvi. 16). See on i. 14, iv. 6, vu. 30, xi. 44, xv. 20, xix. 37, xx. 16.
oTods. Colonnades or cloisters. These would shelter the sick.
The place seems to have been a kind of charitable institution,
and Jesus, we may suppose, had come to heal this patient.
3. tv<|>X., x-, ?• The special kinds of affBevovvres. The words
which foUow in T.E., and the whole of v. 4 are an interpolation,
though a very ancient one, for it was known to TertuUian (De Bapt. v.).
" The whole passage is omitted by the oldest representatives of each
great group of authorities " (Westcott). The conclusion of v. 3 was
added first as a gloss oni. 7; and v. 4 may represent the popular
belief with regard to the intermittent bubbling of the healing water,
first added as a gloss, and then inserted into the text. The water was
probably mineral, and the people may have been right in supposing
that it was most efficacious when it was most violent. The MSS.
which contain the insertion vary very much.
5. «rt|. Accusative after Ixwk, like xpdvov in v. 6 ; having (passed)
thirty-eight years in his infirmity. Not that he was 38 years old, but
had had this malady 38 years. To suppose that S. John regards him,
as typical of the nation, wandering 38 years in the wUderness and
found paralysed by the Messiah, is perhaps fanciful.
6, yvovs. Perhaps supernaturaUy, as He knew the past life of
the Samaritan woman (see on U. 25) : but He might learn it from
the bystanders; the fact would be weU known.
BlXeis. Dost thou wish? Note that the man does not ask first.
Here and in the case of the man born bUnd (ix.), as also of Malchus'
ear (Luke xxii. 51), ' Christ heals without being asked to do so.
Excepting the healing of the royal official's son aU Christ's miracles
in the Fourth Gospel are spontaneous. On no other occasion does
Christ ask a question without being addressed first: why does He now
ask a question of which the answer was so obvious? Probably in

V. 10.] NOTES. 133
order to rouse the sick man out of his lethargy and despondency. It
was the first step towards the man's having sufficient faith : he must
be inspired with some expectation of being cured. Comp. S. Peter's
BXi\j/ov eis ypds (Acts iii. 4). The question has nothing to do with
religious scruples; 'Art thou willing to be made whole, although it is
the Sabbath?'
7. ctyflp. ovk iyta. Not only sick, but friendless. See on iv. 11.
otov rapaxBfj. Whenever &c. The disturbance took place at
irregular intervals: hence the need to wait and watch for it.
pdXf]. LiteraUy, throw me in; perhaps implying that the gush of
water did not last long, and there was no time to be lost in quiet
carrying. But in this late Greek p&XXeiv has become weakened in
meaning : xu. 6, xiii. 2, xviU. 11, xx. 25 ; Matt. ix. 2, 17, x. 34.
epxopai e-yw. Unaided and therefore slowly.
d'XXos. Not dXXoi; one other is hindrance enough, so small is the
place in which the bubbUng appeared.
8. eyeipe, dpov. As with the paralytic (Mark ii. 9), Christ does
not ask as to the man's faith: He knew that he had it; and the man's
attempting to rise and carry his bed after 38 years of impotence was
an open confession of faith.
Kpdparrov. Grabatus (Cic. Div. U. lxiii.); a pallet: probably
only a mat or rug, stUl common in the East. The word is said to be
Macedonian (Mark u. 4, vi. 55; Acts v. 15, ix. 33).
9. ifpev...irepieirdT6i. The taking up took place once for all (aor.),
the walking continued (imp.): comp. iv. 27, 30, 40, 47, 50, vi. 66,
xi. 27. It is scarcely necessary to discuss whether tins miracle can
be identical with the healing of the paralytic let down through the
roof (Matt, ix.; Mark ii.; Luke v.). Time, place, details and context
are all different, especially the important point that this miracle
was wrought on the Sabbath.
9 — 16. The Sequel of the Sign.
ijv 81 o-dppaTov. Now on that day was a Sabbath. This is the
text for what foUows. Jesus had proclaimed Himself Lord' of the
Temple (see on ii. 17); He now proclaims Himself Lord of the
Sabbath. This is a new departure: ritual must give way to love.
The fourth commandment was the favourite sphere of Jewish re-
Ugiousness. By ostentatious rigour in enforcing it the Pharisees
exhibited their zeal for the Law. Here, therefore, Jesus confronted
them. He came to vindicate the Law and make it once more lovable.
So long as it remained an iron taskmaster it would keep men from
Christ, instead of being a iraiSa7&>7ds to bring them to Him (Gal.
iii. 24).
10. oi'Iov8atoi. The hostile party, as usual, and perhaps members
of the Sanhedrin (i. 19). They ignore the cure, and notice only what,
can be attacked. They had the letter of the law strongly on their
side: comp. Exod. xxiii. 12, xxxi. 14', xxxv. 2, 3; Num. xv. 32;

i34 S. JOHN. [V. 10—
Neh. xiu. 15; and especially Jer. xvu. 21. Acts of heaUng (except in
urgent eases) and carrying furniture were among the thirty kinds
of work forbidden by the fourth commandment, according to Babbini-
cal interpretation.
r<3 reBepairevoplvip. To the man that had been cured. Contrast
d laBels in v. 13.
11. 6 iroi^o-as. The man's defiance of them in the first flush
of his recovered health is very natural. He means, ' if He could cure
me of a sickness of 38 years, He had authority to teU me to take up
my bed.' They wiU not mention the cure; he flings it in their face.
There is a higher law than that of the Sabbath, and higher authority
than theirs. Comp. the conduct of the bUnd man, chap. ix. The
attitude of both parties throughout is thoroughly natural.
Ixeivos. Even He, with emphasis : S. John's characteristic use of
ixeivos; see on i. 18, and comp. Mark vu. 15, 20; Eom. xiv. 14.
12. d dvBp. Who is the man? 'man,' implying a contemptuous
contrast with the law of God. Again they ignore the miracle and
attack the command. They do not ask, ' Who cured thee, and there
fore must have Divine authority?' but, 'Who told thee to break the
Sabbath, and therefore could not have it ? ' Christ's command was
perhaps aimed at erroneous views about the Sabbath.
13. Iglvevo-ev. Withdrew or turned aside: UteraUy (veia) 'stooped
out of the way of,' 'bent aside to avoid.' Here only in N.T. It
might mean (via) ' swam out of,' which would be a graphic expression
for making one's way through a surging crowd and natural in a fisher
man ofthe sea of GaUlee: but LXX. in Judg. iv. 18 is certainly veia
not via (comp. 2 K. U. 24, xxiu. 16).
oxXov ovros. This is ambiguous: it may mean why He withdrew,
viz. to avoid the crowd, or how He withdrew, viz. by disappearing in
the crowd. Both make good sense.
14. perd TavTa. See on Ui. 22, ix. 35. Probably the same day ; we
may suppose that one of his first acts after his cure would be to offer
his thanks in the Temple. On vv. 13 and 14 S. Augustine writes, ' 'It
is difficult in a crowd to see Christ ; a certain soUtude is necessary for
our mind ; it is by a certain solitude of contemplation that God is
seen  He did not see Jesus in the crowd, he saw Him in the
Temple. The Lord Jesus indeed saw him both in the crowd and
in the Temple. The impotent man, however, does not know Jesus in
the crowd; but he knows Him in the Temple." For ISe see on i. 29.
pijKeri dpdprave. Present imperative ; continue no longer in sin.
Comp. [vUi. 11,] xx. 17; 1 John ui. 6 The man's conscience would
teU him what sin. Comp. [viii. 7]. What foUows shews plainly not
merely that physical suffering in the aggregate is the result of sin in
the aggregate, but that this man's 38 years of sickness were the result
of his own sin. This was known to Christ's heart-searching eye (ii.
24, 25), but it is a conclusion which we may not draw without the

V 17.] NOTES. 135
clearest evidence in any given case. Suffering serves other ends than
punishment : ' whom the Lord loveth He chasteneth; ' and comp. ix. 3.
Xetpov. Not necessarUy heU: even in this life there might be a
worse thing than the sickness which had consumed more than half
man's threescore and ten. So terrible are God's judgments; so awful
is our responsibility. Comp. Matt. xu. 45 ; 2 Pet. u. 20.
15. rois °Iov8a£ois. See on i. 19. Authorities differ as to whether
elirev or dvyyyeiXev is the verb. If the latter is correct, S. John
perhaps intimates that the man's announcement was virtually a pro
phetic declaration (comp. iv. 25, xvi. 13, 14, 15, 25; 1 John i. 5;
the only places where he uses the word). But in no case need we
suppose that the man purposes to convert ' the Jews.' On the other
hand he does not act in malice against Jesus ; in that case he would
have said ' He that bade me carry my bed.' But he retains his old
defiance (v. 11). He had good authority for breaking the Sabbath —
One who could work miracles ; and this was the famous Teacher from
GalUee. 16. Sid tovto. For this cause. We should mark the difference
between Sib. tovto (v. 18, vi. 65, vU. 21, 22, viii. 47, ix. 23, x. 17, xU.
39, xiii. 11, xv. 19, xvi. 15) and ovv, therefore.
ISCukov. Once more we have contrasted effects of Christ's work
(see on u. 16). The man healed returns thanks in the Temple, and
maintains the authority of Jesus over the Sabbath : ' the Jews '
persecute Him. This is the first declaration of hostUity, and it comes
very early in the ministry. Note the imperfects iSiaxov, ' continued to
persecute ' ; the hostility is permanent : iirolei, ' was wont to do ' ; He
went counter to the Law on principle. "On iirolei may be either the
Jews' or S. John's statement. Perhaps some of the unrecorded
miracles (ii. 23, iv. 45) were wrought on the Sabbath. His having
convicted them of pubUcly profaning the Temple (ii. 14) would make
them the more eager to retaUate for a pubUc profanation of the
Sabbath. Comp. a simUar result in GaUlee (Luke vi. 1 — 11).
17 — 47. The Discoubse on the Son as the Soubce of Life.
17. direKp£vaTo. The middle occurs in S. John only here, v. 19,
and xu. 23 (?). This was how He met their constant persecution.
The discourse which foUows (see introductory note to chap. Ui.) may
be thus analysed. (Sanday, p. 106.) It has two main divisions — I.
The prerogatives of the Son of God (17 — 30). H. The unbelief of the
Jews (31—47). These two are subdivided as follows: I. 1. Defence
of healing on the Sabbath based on the relation of the Son to the
Father (17, 18). 2. Intimacy of the Son with the Father further
enforced (19, 20). 3. This intimacy proved by the twofold power
committed to the Son (a) of communicating spuitual life (21 — 27),
(6) of raising the dead (28, 29). 4. The Son's quaUfication lor these
high powers is the perfect harmony of His WiU with that of the
Father (30). H. 1. The Son's claims rest not. on His testimony
alone, nor on that of John, but on that of the Father (31 — 35). 2.

.136 S. JOHN. [V. 17—
The Father's testimony is evident (a) in the works assigned to the
Son (36), (b) in the revelation which the Jews reject (37 — 40). 3. Not
that the Son needs honour from men, who are too worldly to receive
Him (41 — 44). 4. Their appeal to Moses is vain; his writings con
demn them.
17—30. The Pbekogatives and Powers of the Son of God.
17, 18. Defence of healing on the Sabbath based on the relation of
the Son to the Father.
17. las dpn. See on U. 10. My Father is working even until
now; I am working also. From the Creation up to this moment
God has been ceaselessly working for man's salvation. From such
activity there is no rest, no Sabbath : for mere cessation from ac
tivity is not oi the essence ol tne "Sabbath ; and to cease to do good
is not to keep tlie Sabbath hnt t,n nirT Sabbaths have never Hindered1
the .Father's work; they must not hinder the Son's. Elsewhere
(Mark U. 27) Christ says that the Sabbath is a blessing not a burden ;
it was made for man, not man for it. Here He takes far higher
ground for Himself. He is equal to the Father, and does what the
Father does. Mark U. 28 helps to connect the two positions. If the
Sabbath is subject to man, much more to the Son of Man, who is
equal to the Father. Is not the Law-Giver greater than His laws ?
Note the co-ordination of the Son's work with the Father's.
18. Sid tovto. See on v. 16. MaXXoK shews that iSlaxov in v. 16
includes attempts to compass His death. Comp. Mark iii. 6. This
is the blood-red thread which runs through the whole of this section
of the Gospel ; vii. 1, 19, 25, vUi. 37, 40, 59, x. 31, xi. 53, xU. 10.
tXvev. Was loosing or relaxing, making less binding; solvebat. Not
a single occasion, but a general principle, was in question. Comp.
vii. 23, and see on x. 35: Matt. v. 19, xviii. 18.
to-ov i. rr. t. 8. They fully understand the force of the parallel
statements, 'My Father is working; I am working also,' and the
exclusive expression 'My Father,' not 'our Father' (vui. 41). 'Be
hold,' says S. Augustine, 'the Jews understand what the Arians faU to
understand.' If Arian or Unitarian views were right, would not
Christ at once have explained that what they imputed to Him as
blasphemy was not in His mind at all? But instead of explaining
that He by no means claims equality with the Father, He goes on to
reaffirm this equaUty from other points of view : see especially v. 23.
19, 20. Intimacy of the Son with the Father further enforced.
19. ov 8. d vids ir. d<j>' e. ovSe'v. It is morally impossible for TTim to
act with individual self-assertion independent of God, because He is the
Son : Their Will and working are one. It was to this independent
action that Satan had tempted Him (comp. ' Better to reign in hell
than serve in heaven '). The Jews accuse Him of blasphemy ; and
blasphemy implies opposition to God: but He and the Father are
most intimately united. See on i. 52.

V. 21.] NOTES. .t37
d<|>' eavrov. The expression is pecuUar to S. John: comp. v. 30, vii.
17, 28, vui. 28, 42, xi. 51, xiv. 10, xv. 4, xvi. 13. There is only one
iryyy rijs QeoTrrros: the Son must in some sense be dependent; the
very idea implies it. Comp. 'I have not done them of mine own
mind' (dir' ipavrov), Numb. xvi. 28.
Idv prj ti px. Unless He seeth the Father doing it.
& ydp dv. The negative statement is explained by a positive one.
The Son cannot act of Himself, for He is ever engaged in doing the
Father's work, whatsoever it may be.
20. 6 ydp ir. Moral necessity for the Son's doing what the
Father does. The Father's love for the Son compels Him to make
known all His works to Him ; the Son's relation to the Father
compels Him to do what the Father does. The Son continues on
earth what He had seen in heaven before the Incarnation.
ipiXet. Some good authorities read dyaira (perhaps from iii. 35),
but tpiXei is right. $iXeiv (amare) denotes affection resulting from
personal relationship ; d7air£>' (diligere) denotes affection resulting
from deUberate choice : see on xi. 5, xxi. lo.
pe(£ova t. Greater works than these will He shew Him. ' The
Father will give the Son an example of greater works than these
healings, the Son wiU do the like, and ye unbelievers will be shamed
into admiration.' He does not say that they wUl believe. 'Works'
is a favourite term with S. John to express the details of Christ's
work of redemption, much as pypara in relation to X070S (see on iii.
34). Comp. v. 36, ix. 4, x. 25, 32, 37, xiv. 11, 12, xv. 24. Of these
passages, xiv. 12 is analogous to this, shewing that what the Father
does for the Son, the Son does for those who believe on Him.
21 — 29. The intimacy of the Son with the Father proved by the
twofold power committed to the Son (a) of communicating spiritual life,
(b) of causing the bodily resurrection of the dead.
21 — 27. The Father imparts to the Son the power of raising the
spiritually dead. It is very important to notice that 'raising the
dead ' in this section is figurative ; raising from moral and spiritual
death : whereas the resurrection (vv. 28, 29) is literal ; the rising of
dead bodies from the graves. It is impossible 'to take both sections in
one and the same sense, either figurative or literal. The wording of
v. 28 and stiU more of v. 29 is quite conclusive against spiritual
resurrection being meant there : what in that case could ' the resur
rection of damnation' mean? Verses 24 and 25 are equally con-
' elusive against a bodily resurrection being meant here : what in that
case can ' an hour is coming, and now is ' mean ?
21. lyeCpei v. v. This is one of the 'greater works' which the
Father sheweth the Son, and which the Son imitates, the raising up
those who are spiritually dead. Not all of them: the Son imparts
life only to ' whom He wUl :' and He wUls not to impart it to those

138 S. JOHN. [V. 21—
who wiU not believe. The 'whom He wiU' would be almost unin
telligible if actual resurrection from the grave were intended.
22. ovSe Ydp d ir. For not even doth the Father (to Whom judg
ment belongs) judge any man. The Son therefore has both powers,
to make alive whom He will, and to judge : but the second is only the
corollary of the first. Those whom He does not wUl to make alive are
by that very fact judged, separated off from the Uving, and left in the
death which they have chosen. He does not make them dead, does
not slay them. They are spfritually dead aheady, and wiU not be
made aUve. As in Ui. 17, 18, the context shews that the judgment is
one of condemnation. Note the emphatic position of irdo-av.
23. ov npa. By not knowing the Father's representative.
24. d r. X. p. dxovW. This shews that ovs BiXei (v. 21) impUes
no arbitrary selection. Each decides for himself whether he wUl hear
and beUeve and thus have Ufe.
mor. tu irlpi|ravTi. BeUeveth TTim that sent (see on i. 33). Here
and vui. 31 ; Acts xvi. 34, xviU. 8 ; Tit. U. 8, the A. V. renders -mar.
tivi, ' to beUeve a man's word,' as if it were iriar. ets riva, ' to beUeve
on a man.' Here the meaning is, ' believeth God's word respecting
His Son :' see oh i. 12, vi. 20.
e'xei £. aliiy. Hath it already : see on ui. 36 and 16.
els Kp. ovk epx- Cometh not into judgment.
peTap. k.t.X. Js passed over out of death into life : comp. xui. 1 ;
1 John iii. 14. This cannot refer to the resurrection of the body : it
is equivalent to escaping judgment and obtaining eternal Ufe; shew
ing that the death is spiritual and the resurrection spiritual also.
25. Bepetition of v. 24 in a more definite form, with a cheering
addition : v. 24 says that whoever hears and believes God ha3 eternal
Ufe ; v. 25 states that already some are in this happy case.
epX- »P°- There cometh an hour : comp. iv. 21, 23.
Kal vvv lo-riv. These words also exclude the meaning of a bodily
resurrection ; the hour for which had not yet arrived. The few cases
in which Christ raised the dead cannot be meant ; (1) the statement
evidently has a much wider range; (2) the widow's son, Jairus'
daughter, and Lazarus were not yet dead, so that even of them ' and
now is ' would not be true ; (3) they died again after their return from
death, and 'they that hear shaU live' clearly refers to eternal life, as
a comparison with v. 24 shews. IS a spiritual resurrection be under
stood, 'and now is' is perfectly intelligible: Christ's ministry was
already winning souls from spiritual death.
25. So gave He also to the Son. Comp. 'the Uving Father sent
Me, and I Uve by the Father' (vi. 57). The Father is the absolutely
Uving One, the Fount of all LUe. The Messiah, however, imparts
Ufe to all who beUeve; which He could not do unless He had in
Himself a fountain of Ufe ; and this the Father gave Him when He

V. 29.] NOTES. 139
sent Him into the world. The Eternal Generation of the Son from
the Father is not here in question ; it is the Father's communication
of Divine attributes to the Incarnate Word that is meant.
27. Igovo-Cav e'SaiKev. Gave Him authority (i. 12, x. 18), when He
sent Him into the world. Aorists mark what was done once for all.
on vlds dv8p. lo-rCv. Because He is a son of man, i.e. not because
He is the Messiah, but because He is a human being. Neither 'son'
nor 'man' has the article. Where 'the Son of Man,' i.e. the Messiah,
is meant, both words have the article : comp. i. 52, ui. 13, 14, vi. 27,
53, 62, viii. 28, &c. Because the Son emptied HimseU of His glory
and became a man, therefore the Father endowed Him with these
two powers ; to have Ufe in HimseU, and to execute judgment.
Before passing on to the last section of this haH of the discourse we
may remark that " the relation of the Son to the Father is seldom
aUuded to in the Synoptic Gospels. But a single verse in which it is,
seems to contain the essence of the Johannean theology, Matt. xi. 27 :
' AU things are deUvered unto Me of My Father; and no man knoweth
the Son but the Father ; neither knoweth any man the Father, save
the Son, and he to whomsoever the Son wUl reveal Him.' This
passage is one of the best authenticated in the Synoptic Gospels. It
is found in exact paraUeUsm both in S. Matthew and S. Luke 
And yet once grant the authenticity of this passage, and there is
nothing in the Johannean Christology that it does not cover." Sanday.
The theory, therefore, that this discourse is the composition of the
EvangeUst, who puts forward his own theology as the teaching of
Christ, has no basis. If the passage in S. Matthew and S. Luke
represents the teaching of Christ, what reason have we for doubting
that this discourse does so? To invent the substance of it was
beyond the reach even of S. John ; how far the precise wording is his
we cannot tell. This section (21 — 27) bears strong impress of his
style. 28, 29. The intimacy between the Father and the Son further
proved by the power committed to the Son of causing the bodily
resurrection of the dead.
28. pi) flavp. Comp. ui. 7. Marvel not that the Son can grant
spiritual Ufe to them that beUeve, and separate from them those who
will not beUeve. There cometh an hour when He shall cause a
general resurrection of men's bodies, and a final separation of good
from bad, a final judgment.. He does not add ' and now is,' which is
in favour of the resurrection being literal.
irdvT. 01 Iv t. pv. Not 'whom He wiU;' there are none whom He
does not will to come forth from their sepulchres (see on xi. 7). All,
whether believers or not, must rise. This shews that spiritual resur
rection cannot be meant.
29. rd <(>. irpdg. Practised worthless things. See on iii. 20.
els dvdo-T. Kp. Unto the resurrection of judgment. These words
are the strongest proof that spiritual resurrection cannot be meant.

140 S. JOHN. [V. 29—
Spiritual resurrection must always be a resurrection of life, a passing
from spiritual death to spiritual Ufe. A passing from spiritual death
to judgment is not spfritual resurrection. This passage, and Acts
xxiv. 15, are the only direct assertions in N. T. of a bodUy resur
rection of the wicked. It is implied, Matt. x. 28 ; Eev. xx. 12, 13.
Comp. Dan. xii. 2. A satisfactory translation for xplveiv and xplais
is not easy to find: they combine the notions of 'separating' and
'judging,' and from the context often acqmre the further notion of
'condemning.' See on iii. 17, 18, and for the genitive Winer, p. 235.
30. The Son's qualification for these high powers is the perfect
harmony between His Will and that ofthe Father.
ov Siiv. I710. Change to the first person, as in vi. 35. He identifies
Himself with the Son. It is because He is the Son that He cannot
act independently: it is impossible for TTim to wUl to do anything
but what the Father wUls. See on v. 19.
KaBAs aKovw. From the Father : Christ's judgment is the declara
tion of that which the Father communicates to Him. Hence Christ's
judgment must be just, for it is in accordance with the Divine Will ;
and this is the strongest possible guarantee of its justice. Matt. xxvi.
39. The Jews were seeking to do their own wiU, and their judgment
was not just. 31 — 47. The Unbelief of the Jews.
31 — 35. These claims rest not on My testimony alone, nor on that of
John, but on that of the Father.
31. ovk eo-nv dXijflijs. Nothing is to be understood ; the words are
to be taken literally : ' If I bear any witness other than that which
My Father bears, that witness of Mine is not true.' In viii. 14, we
have an apparent contradiction to this, but it is only the other side of
the same truth : ' My witness is true because it is reaUy My Father's.'
32. dXXos l<rr£v. Not the Baptist (v. 34), but the Father (vu. 28,
viii. 26). On papTvpu see on i. 7.
33. dire(rrdXK....pepapT. Ye have sent unto J., and he hath borne
witness. The perfects express the abiding results of past actions.
' What ye have heard from him is true ; but I do not accept it ; the
testimony which I accept comes not from man. I mention it for your
sakes, not My own. If ye believe John ye wiU beUeve Me and be
saved.' 'Ye' and 'I' in these two verses (33, 34) are in emphatic
opposition. Note the article before paprvpiav.
35. Ikcivos k.t.X. The A. V. is here grievously wrong, ignoring
the Greek article twice over, and also the meaning of the words ; and
thus obscuring the marked difference between the Baptist and the
Messiah: better, he was the lamp wliich is kindled and (so) shineth.
Christ is the Light ; John is only the lamp kindled at the Light, and
shining only after being so kindled, having no Ught but what is
derived. Aixvos is again rendered 'light' Matt. vi. 22, but 'candle'.

V. 37.] NOTES. 141
Matt. v. 15 ; Mark iv. 21 ; Luke viii. 16, xi. 33, 36, xv. 8 ; Eev. xviii.
23, xxii. 5. 'Lamp' would be best in all places. No O.T. prophecy
speaks of the Baptist under this figure. David is so caUed 2 Sam.
xxi. 17 (see margin), and EUjah (Ecclus. xlvui. 1) ; and S. Augustine
appUes yrolpaaa rip Xpiari? pov Xvxvov, paravi lucernam Christo Meo
(Ps. cxxxU. 18), to the Baptist. The imperfects in this verse seem to
imply that John's career is closed ; he is in prison, if not dead.
ijBeX. d-yaXX. Like chUdren, they were glad to disport themselves
in the blaze, instead of seriously considering its meaning. And even
that only for a season : their pilgrimages to the banks of the Jordan
had soon ended; when John began to preach repentance they left
him, sated with the novelty and offended at his doctrine. — For an
other charge of frivolity and fickleness against them in reference to
John comp. Matt. xi. 16 — 19.
36 — 40. The Father's testimony is evident, (a) in the works as
signed to Me, (b) in the revelation which ye do not receive.
36. iym Se '4\a. I have the witness which is greater than John ;
or, the witness which I have is greater than John, viz. the works
(see on v. 20) which as the Messiah I have been commissioned to do.
Among these works would be raising the spiritually dead to life,
judging unbeUevers, as well as miracles : certainly not muacles only ;
vii. 3, x. 38. See on iii. 35<
tva TtX. LiteraUy, in order that I may accompUsh ; comp. xvii. 4.
This was God's purpose. See on iv. 34, 47, ix. 3. S. John is very
fond of constructions with tva, especiaUy of the Divine purpose.
37 — 40. The connexion of thought in the next few verses is very
difficult to catch, and cannot be affirmed with certainty. This is
often the case in S. John's writings. A number of simple sentences
follow one another with an even flow ; but it is by no means easy to
see how each leads on to the next. Here there is a transition from
the indirect testimony to the Messiahship of Jesus given by the works
which He is commissioned to do (v. 36) to the direct testimony to the
same given by the words of Scripture (37 — 40). The Jews were
rejecting both.
37. d ire'p<|fas. See on i. 33 : ixeivos, see on i. 18, iii. 32. Note the
change from aorist to perfect ; The Father which sent Me (once for all
at the Incarnation) He hath borne witness (for a long time past, and
is stiU doing so) of Me. For the conjunctions see Winer, p. 613.
ovre (pcovijv k.t.X. These words are a reproach; therefore there
can be no allusion (as suggested in the margm) to the Baptism or the
Transfiguration. The Transfiguration had not yet taken place, and
very few if any of Christ's hearers could have heard the voice from
heaven at the Baptism. Moreover, if that particular utterance were
meant, ipavyv would have had the article. Nor can there be any
reference to the theophanies, or symbolical visions of God, in O.T.
It could be no matter of reproach to these Jews that they had never
beheld a theophany. A paraphrase will shew the meaning ; ' neither

142 S. JOHN. , [V. 37—
I with the ear of the heart have ye ever heard Him, nor with the eye
of the heart have ye ever seen Him, in the revelation of Himself given
in the Scriptures; and so ye have not the testimony of His word
present as an abiding power within you.' There should be no full
stop at 'shape,' only a comma or semi-colon. Had they studied
Scripture rightly they would have had a less narrow view of the
Sabbath (v. 16), and would have recognised the Messiah.
38. ' And hence it is that ye have no inner appropriation of the
word' — seeing that ye have never received it either by hearing or
vision. 'O Xd7os is not a fresh testimony different from ipav-fi and
eXSos : aU refer to the same — the witness of Seripture to the Messiah.
on ov dir. Because whom He sent: see on i. 33. Proof of the
previous negation. One who had the word abiding in his heart could
not reject Him to whom that word bears witness. 1 John ii. 14, 24.
Tovnp vpets. In emphatic opposition. See on i. 12, vi. 30, iu. 32.
39. IpavvdTe t. -yp. It will never be settled beyond dispute
whether the verb here is imperative or indicative. As far as the
Greek shews, it maybe either, 'search,' or 'ye search,' and both make
sense. Comp. xii. 19, xvi. 31. The question is, which makes the
best sense, and this the context must decide. The context seems
to be strongly in favour of the indicative, ye search the Scriptures.
AU the verbs on either side are in the indicative ; and more especiaUy
the one with which it is so closely connected, oi BiXere. Ye search the
Scriptures, and (instead of their leading you to Me) ye are not willing
to come to Me. The tragic tone once more: see on i. 5. The re
proach Ues not in their searching, but in their searching to so little
purpose. Jewish study of the Scriptures was too often learned trifling
and worse ; obscuring the text by, frivolous interpretations, ' making
it of none effect' by unholy traditions. 'Ypets is emphatic: because ye
are the people who think. Not that they were wrong in thinking that
eternal life was contained in the Scriptures: thefr error was in think
ing that by their dissection of them, letter by letter, they had found it.
They had scrutinised with the utmost minuteness the written word
(ypaipai), and missed the living word (Xbyos) which spoke of the
Messiah ; ixeivai (i. 8, 18), precisely they, the very books ye study so
dUigently. 40. ov OIXeTe. Ye are not willing to come to Me. This is at the
root of their faUure to read Scripture aright ; thefr hearts are es
tranged. They have no will to find the truth, and without that no
inteUectual searching wUl avaU. Here again man's will is shewn to
be free; the truth is not forced upon him; he can reject if he likes:
Ui. 19, vii. 17, vui. 44.
41 — 44. Not that I seek glory from men ; had I done so, you would
have received Me. Your worldliness prevents you from receiving One
whose motives are not worldly.
41. ov Xapp. It is nothing to Me; I have no need of it, and
refuse it (v. 34). Glory would perhaps be better than ' honour ' both

V. 45.] NOTES. 143
here and in v. 44, and than 'praise' in ix. 24 and xii. 43; see
notes there. Christ is anticipating an objection, and at the same
time shewing what is the real cause of their unbelief. ' Glory from
men is not what I seek ; think not the want of that is the cause of
My complaint. The desire of glory from men is what blinds your
eyes to the truth.'
42. eyytoKa. I have come to know and therefore I know: comp.
nixpaya (i. 15), yXirixa (v. 45), olSa (v. 32). Once more Christ appears
as the searcher of hearts ; comp. i. 47, 50, ii. 24, 25 (see note), iv. 17,
18, 48, v. 14.
ev eavrots. In yourselves, in your hearts. ' Thou shalt love the
Lord thy God with aU thy heart ' (Deut. vii. 5) was written on their
broad phylacteries (see note on Matt. xxUi. 5), but it had no place in
their hearts and no influence on their Uves. It is the want of love,
the want of will (v. 40), that makes them reject and persecute the
Messiah. The phrase i) dydiry t. Beov occurs 1 John ii 5, ui. 17,
iv. 9, v. 3; elsewhere in the Gospels only Luke xi. 42.
43. Kal ov Xapp. The Kai of tragic contrast, as in v. 40. 'I come
with the highest credentials (x. 25), as My Father's representative
(viu. 42), and ye reject Me (see on i. 5).
Iv r. dv r. I8£a>. Double article; in the name that is his own, as a
false Messiah (Matt. xxiv. 5, 24). Both the verb, IXBy, and dXXos (not
trepos), which impUes some kind of likeness, point to a pretended
Messiah. Sixty-four such have been counted. On ixeivov see on i. 18.
44. vpets. Emphatic ; ' such men as you.' It is morally impos
sible for you, who care only for the glory that man bestows, to believe
on One who rejects such glory. This is the climax of Christ's accu
sation. They have reduced themselves to such a condition that they
cannot beUeve. They must change their whole " view and manner of
life before they can do so : comp. v. 47. On irioTevo-ai see on i. 7.
ir. t. povov 8. From the only God, from Him who alone is God :
whereas by receiving glory they were making gods of themselves. So
that it is they who really make themselves equal with God (v. 18).
' The only God,' as in xvii. 3; 1 Tim. vi. 16 : ' God only ' would be tou
8. povov (Matt. xii. 4, xvii. 8) or povov r. 6. (Luke v. 21, vi. 4). The
second Sbi]av has the article, the first has not: they receive glory,
such as it is, from one another, and are indifferent to the glory, which
alone deserves the name. They pride themselves on the external
glory of Israel and reject the true glory which God would give them
in the Messiah. The whole should run thus, How can ye believe,
seeing that ye receive glory one of another .- and the glory which
cometh from the only God ye seek not. Winer, p. 723.
45 — 47. Do not appeal to Moses : his writings condemn you.
Thus the whole basis of their confidence is cut away. Moses on
whom they trust as a defender is their accuser.
45. pi] SoKeire. ' Think not, because I reproach you now, that it
is I who will accuse you.' If this refers to the day of judgment (and

144 S. JOHN. [V. 45—
the future tense seems to point to that), there are two reasons why
Christ will not act as accuser (1) because it would be needless ; there
is another accuser ready; (2) because He will be acting as Judge.
eo-nv d KaT. Your accuser exists already; he is there with his
charge. Note the change from future to present : Christ will not be,
because Moses is, their accuser.
Movo-ijs. See on i. 17. Moses represents the Law. It was zeal
for the Mosaic Law which stirred the Jews on this occasion.
rjXirCKare. On whom ye have set your hope; present result of
past action. "HX-mxa is spero not speravi : see on v. 42 and comp.
1 Tim. v. 5. The Jews eagerly claimed him as their own (ix. 28, 29).
46. el...eirio-TeveT6. If ye beUeved (as in v. ,47) M., ye would
toeUeve Me : not ' had ye beUeved, ' 'would have believed,' which would
have required aorists. Comp. viii. 19 (where A.V. has a simUar
error), 42, ix. 41, xv. 19, xvUi. 36 ; and contrast iv. 10, xi. 21, 32,
xiv.- 28, where we have the aorist. The 7dp introduces the proof that
Moses is their accuser; his statements and Christ's agree: see on
vi. 30.
irepl 7. Ipov. Emphatic: For it was of Me he wrote. Christ here
stamps the Pentateuch with His authority ; accepting, as referring to
Himself, its Messianic types and prophecies. Luke xxiv. 27, 44.
47. eKe£vov...lpois. These are the emphatic words, not ypippaaiv and
bypaaiv. The comparison is between Moses and Christ; the contrast
between writings and words is no part of the argument. It was a
mere matter of fact that Moses had written and Christ had not.
Comp. 'If they hear not Moses and the prophets, cfec' (Luke xvi. 31).
For el ov see on x. 37. On pi]pao-iv see on ui. 34.
We pass now from a crisis in the work at Jerusalem to a crisis in
the work in GalUee, each typical of the section to which it belongs
and exhibiting the development of national unbelief.

CHAPTER VI.
2. IBcoSpovv for iapuv, a tense of bpda never used by S. John.
9. Omit iv after iraiSdpiov, with KBDL, Lat. vet., Syr. vet., and
Origen, i.e. the oldest MSS., oldest versions, and oldest Father who
quotes the passage.
11. gXaPev oBv (S. John's favourite particle) for iXafle Si. Omit
(K'ABL) tois paByrais, ol Si paByral after Siidaxev. The insertion (D)
comes from the Synoptic narrative.
14. Omit d 'lijffovs after cnjpetov with NBD against A: comp. iii.
2, iv. 46, vni. 21.
22. etSov for ISdv (misconception of the construction). After
el p^ iv omit ixeivo els 0 tvipyaav ol paByral airov (explanatory gloss).

VI.]

NOTES. i4S

35. 8u|njcrei for Sispi)ay (correction to usual construction : comp. iv.
14, x. 5).
38. dird for ix (from vv. 33, 41, 51),
40. ydp for Si. irarpds pov for iripsJ/avrbs pe (from v. 39) with
KBCDLTU against A.
51. Omitlfo iyw Siiaa after IotCv, with KBCDLT against the mass
of later MSS. A is defective here.
55. dXi]Bi]S for dXijflfis twice: Origen substitutes dXyBivy.
57. Jrjtrei for fyaerai. The future of fdu occurs 20 times in N.T.
In 6 quotations from LXX. pt)aopai is used : 4 times in S. John '(v. 25,
vi. 57, 58, xiv. 19) $yaa is used; so also probably in vi. 51. ffiaerai
occurs xi. 25.
63. XeXdXt]Ka for XaXfi, with all the oldest MSS., versions, and
Fathers. 69. d ayios tov Beov for d Xpiarbs 6 vibs tov Beov tov fwcros (from
Matt. xvi. 16), with NB^DL against the mass of later MSS. A and T
are defective.
71. 'Io-Kapufrrov for 'laxapuiryv, with the earlier MSS. and best
copies of the Vulgate.

We see more and more as we go on, that this Gospel makes no at
tempt to be a complete or connected whole. There are large gaps in
the chronology. The EvangeUst gives us not a biography, but a series
of typical scenes, very carefuUy selected, and painted with great accu
racy and minuteness, but not closely connected. As to what guided
him in his selection, we know no more than the general purpose stated
xx. 31, and it is sufficient for us. Those words and works of Jesus,
which seemed most calculated to convince men that He 'is the Christ,
the Son of God,' were recorded by the beloved Apostle. And the fact
that they had aheady been recorded by one or more of the first Evan
gehsts did not deter him from insisting on them again ; although he
naturaUy more often chose what they had omitted. In this chapter we
have a notable instance of readiness to go over old ground in order
to work out his own purpose. The miracle of feeding the Five
Thousand is recorded by aU four EvangeUsts, the only miracle that
is so. Moreover, it is outside the Judaean ministry; so that for this
reason also we might have expected S. John to omit it. But he
needs it as a text for the great discourse on the Bread of LUe ; and
this though spoken in Galilee was in a great measure addressed to
Jews from Jerusalem; so that both text and discourse faU naturally
within the range of S. John's plan. Moreover by producing an out
burst of popular enthusiasm (v. 15) it shewed how utterly the current
ideas about the Messiah were at variance with Christ's work.
ST JOHN 10

146 S. JOHN. [VI. 1—
As in chap. v. Christ is set forth as the Source of Life, so in this
chapter He is set forth as the Support of Life. In the one the main
idea is the Son's relation to the Father, in the other it is the Son's
relation to the believer.
Chap. VI. Chbist the Support of Life.
This chapter, like the last, contains a discourse arising out of a
miracle. It contains moreover an element wanting in the previous
chapter, — the results of the discourse. Thus we obtain three divi
sions; 1. The Sign on the Land, the Sign on the Lake, and the
Sequel of the Signs (1 — 25). 2. The Discourse on the Son as the
Support of Life (26 — 59). (3) The opposite Results of the Discourse
(60—71). 1 — 15. The Sign on the Land; Feeding the Five Thousand.
1. peTd ravra. See on v. 1. How long after we cannot teU ; but if
the feast in v. 1 is rightly conjectured to be Purim, this would be
about a month later in the same year, which is probably a.d. 29.
But S. John is not careful to mark the precise interval between the
various scenes which he gives us. Comp. the indefinite transitions
from the First Passover to Nicodemus, u. 23, ui. 1 ; from Nicodemus
to the Baptist's discourse, iii. 22, 25; from that to the scene at Sychar,
iv. 1 — 4 ; Ae., Ac. The chronology is doubtless correct, but it is not
clear: chronology is not what S. John cares to give us. The historical
connexion with what precedes is not the same in the four accounts.
Here it is in connexion with the miracles at Bethesda and probably
after the death of the Baptist: in S. Matthew it is in connexion with
the death of the Baptist : in S. Mark and S. Luke it is after
the death of the Baptist, but in connexion with the return of the
Twelve. The notes on Matt. xiv. 13 — 21, Mark vi. 40—44, and
Luke ix. 10 — 17 should be compared throughout.
dirtjXflev. Departed, we do not know from what place. The scene
suddenly shifts from Judaea (v. 18) to GaUlee; but we are told nothing
about the transit or the reason for it.
From the Synoptists we gather that the murder of the Baptist
(Matt. xiv. 13), and the curiosity of Herod (Luke ix. 9), rendered it
expedient to leave Herod's dominions ; moreover the return of the
Twelve (Luke ix. 10) made retirement easy and perhaps desirable
(Mark vi. 30, 31). Thus the four narratives combine.
ttjs TiBepidSos. Here, v. 23 and xxi. 1 only. The name is added
to describe the sea more exactly, especiaUy for the sake of foreign
readers. Another sUght indication that this Gospel was written out
side Palestine : inside Palestine such minute description would be less
natural. The Greek geographer Pausanias writes Xlpvy Ttfiepls; Jose
phus uses one or other of the names here combined by S. John;
S. Matt, and S. Mark have BdX. rijs TaXiXaias ; S. Luke Xlpvy Tevvy-
aapir. Perhaps we are to understand that the southern half of the
lake is speciaUy intended; for here on the western shore Tiberias was
situated. The name Tiberias is not found in the first three Gospels.

VI. 5.] NOTES. i47
The magnificent town was buUt during our Lord's lifetime by Herod
Antipas, who caUed it Tiberias out of compliment to the reigning
Emperor; one of many instances of the Herods paying court to Eome.
Comp. Bethsaida JuUas, where this miracle took place, caUed JuUas
by Herod PhiUp after the infamous daughter of Augustus, and Sebaste,
so called in honour of Augustus (see on iv. 7). The new town would
naturaUy be much better known and more Ukely to be mentioned
when S. John wrote than when the earher Evangelists wrote.
2. T|KoXov6ei. Imperfects of continued action throughout the verse
in contrast to diryXBev and dvyXBev in vv. 1 and 3. 'EBeupovv implies
reflecting attention; v. 19, ii. 23, vu. 3, xii. 45, xiv. 19, xvi. 16. The
multitude went round by land, whUe Jesus crossed the lake: it would
be aU the greater because the Baptist was no longer a counter-attraction,
and the Twelve had returned from a mission which must have excited
attention. Jesus kept on working miracles (iirolei), and these con-
tinuaUy attracted fresh crowds.
3. to opos. The mountain, or the mountainous part, of the district:
the article indicates famiharity with the neighbourhood (v. 15). We
cannot determine the precise eminence. The object is retirement.
4. rj ioprr) t. 'I. The feast of the Jews. Possibly a mere date to
mark the time. As aheady noticed (see on u. 13), S. John groups his
narrative round the Jewish festivals. But the statement may also be
made as a further explanation of the multitude. Just before the Pass
over large bands of pUgrims on their way to Jerusalem would be
passing along the east shore of the lake. But we find that the multi
tude in this case are quite ready (v. 24) to cross over to Capernaum,
as if they had no intention of going to Jerusalem ; so that this inter
pretation of the verse is uncertain. EquaUy doubtful is the theory
that this verse gives a key of interpretation to the discourse which
foUows, the eating of Christ's Flesh and Blood being the antitype of the
Passover. From vU. 1 it would seem that Jesus did not go up to
Jerusalem for this Passover.
5. epxenu. Is coming; present of graphic description. The quiet
which He sought is being invaded; yet He welcomes the opportunity
and at once surrenders His rest to His Father's work, as in the case of
Nicodemus and the Samaritan woman. But why does He address
PhiUp? Because he was nearest to Him; or because his forward
spirit (xiv. 8) needed to be convinced of its own helplessness; or
because, as Uving on the lake (i. 44), he would know the neighbour
hood. Any or all of these suggestions may be correct. Throughout
we see how Jesus uses events for the education of His disciples. As
Judas kept the purse it is not Ukely that PhiUp commonly provided
food for the party. A more important question remains: " we notice
that the impulse to the performance of the miracle comes in the
Synoptists from the disciples ; in S. John, solely from our Lord Him
seU." This is difference, but not contradiction : S.John's narrative
does not preclude the possibUity of the disciples having spontaneously
appUed to Christ for help either before or after this conversation with
10—2

148 S. JOHN. LVI. 5—
Philip. "For the rest the superiority in distinctness and precision is
aU on the side of S. John. He knows to whom the question was put;
he knows exactly what Philip answered; and again the remark of
Andrew, Simon Peter's brother  Some memories are essentiaUy
pictorial; and the Apostle's appears to have been one of these. It is
wonderful with what precision every stroke is thrown in. Most minds
would have become confused jn reproducing events which had occurred
so long ago; but there is no confusion here" (Sanday).
dyopdirwpev. Must we buy : deliberative subjunctive.
6. ireipdtav. This need not mean more than to try whether he
could suggest anything ; but more probably, to test his faith, to prove
to him how imperfect it stUl was in spite of His having been so long
with him (xiv. 9). Jesus had no need to inform Himself as to Philip's
faith: He 'knew what was in man.' In Philippo non desideravit
panem, sed fidem (S. Augustine).
avros. Without suggestions from others ; xv. 27. The Evangelist
knows the Lord's motives (ii. 24, 25, iv. 1 — 3, v. 6, vii. 1, xui. 1, 3,
11, xvi. 19, xviii. 4, xix. 28). Unless this is most audacious inven
tion it almost amounts to proof that the Evangelist is the Apostle
S. John.
r£ epcXXev iroieiv. The miracle and the lesson deduced from it.
7. 8iaKoo-(uv 8t)V. Two hundred shillingsworth would fairly repre
sent the original. The denarius was the ordinary wage for a day's
work (Matt. xx. 2; comp. Luke x. 35); in weight of sUver it was less
than a shilUng; in purchasing power it was more. Two hundred
denarii from the one point of view would be about £7, from the other,
nearly double that. S. Phuip does not solve the difficulty; he merely
states it in a practical way; a much larger amount than they can
command would still be insufficient. See on Mark viii. 4.
8. els Ik t. paB. Of course this does not imply' that PhUip was
not a disciple ; the meaning rather is, that a disciple had been, ap
pealed to without results, and now a disciple makes a communication
out of which good results flow. The name of this second disciple
comes hi as a sort of afterthought. There seems to have been some
connexion between S. Andrew and S. PhiUp (i. 44, xii. 22). In the
lists of the Apostles in Mark Ui. and Acts i. S. Philip's name imme
diately foUows S. Andrew's. On S. Andrew see notes on i. 40, 41.
The particulars about PhUip and Andrew here are not found in the
Synoptists' account.
9. iraiSdpiov. A little lad, or (less probably) servant. The iv
of some MSS., if genuine, would emphasize the poverty of their
resources; the provisions of a single boy. S. Andrew has been
making enquiries; which shews that the disciples had considered the
matter before Jesus addressed S. PhUip, as the Synoptists tell us.
KpiBCvovs. The ordinary coarse food of the lower orders ; Judg. vu.
13. S. John alone mentions their being of barley, and that they

VI. 13.] NOTES. 149
belonged to the lad, who was probably selling them. With homely
food from so scanty a store Christ wiU feed them aU. These minute
details are the touches of an eyewitness.
dipdpia. The force of the diminutive is lost ; fishes, not ' small
fishes.^ The word occurs in this Gospel only (v. 11, xxi. 9, 10, 13),
and literally means a little relish, i.e. anything eaten with bread or
other food : and as salt fish was most commonly used for this pur
pose, the word came graduaUy to mean 'fish' in particular. S. Philip
had enlarged on the greatness of the difficulty; S. Andrew insists
rather on the smaUness of the resources for meeting it.
10. x^PT0S woXvs. As we might expect early in April (v. 4). S.
Mark (vi. 39, 40) mentions how they reclined in parterres (irpaaial
irpaaial), by hundreds and by fifties, on the green grass. This arrange
ment would make it easy to count them.
ol dvSpes. The men, as distinct from the women and chUdren, who
would not be very numerous : rois avBputrovs, the people, includes all
three. S. Matthew (xiv. 21) says that the 5000 included the men
only. Tdv dpiBpdv, accusative of closer definition; Winer, p. 288.
11. evxapior. The usual grace before meat said by the head of
the house or the host. 'He that enjoys aught without thanksgiving,
is as though he robbed God.' Talmud. But it seems clear that this
giving of thanks or blessing of the food (Luke ix. 16) was the means of
the miracle, because (1) all four narratives notice it; (2) it is point
edly mentioned again v. 23; (3) it is also mentioned in both accounts
of the feeding of the 4000 (Matt. xv. 36; Mark viii. 6). It should be
remembered that this act is again prominent at the institution of the
Eucharist (Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 17, 19; 2 Cor.
xi. 24). It is futUe to ask whether the multipUcation took place in
Christ's hands only : the manner of the miracle eludes us, as in the
turning of the water into wine. That was a change of quality, this
of quantity. This is a Uteral fulfilment of Matt. vi. 33.
12. o-vva-ydveTe. S. John alone teUs of this command, though
the others tell us that the fragments were gathered up. It has been
noticed as a strong mark of truth, most unUkely to have been in
vented by the writer of a fiction. We do not find the owner of For-
tunatus' purse careful against extravagance. How improbable, from
a human point of view, that one who could multiply food at wUl
should give directions about saving fragments!
13. Ko<p£vovs. AU four Evangehsts here use xbqiivos for basket, as
does S. Matthew (xvi. 9) in referring to this miracle. It is the wallet
which every Jew carried when on a journey, to keep himself inde
pendent of GentUe food (Juv. 111. 14). In the feeding of the 4000
(Matt. xv. 37 ; Mark viii. 8), and in referring to it (Matt. xvi. 10),
airvpts is the word for basket. See on Mark viU. 8; Acts ix. 25.
dpr. t. Kpifl. S. John insists on the identity of the fragments
with the original loaves. He mentions the bread only, because only

iSo S. JOHN. [VI. 13—
the bread has a symbolical meaning in the subsequent discourse.
S. Mark says that fragments of fish were gathered also. Each of the
Twelve fiUed his wallet fuU, so that the remnants far exceeded the
original store. For the plural verb with a neut. nom. comp. xix. 31.
The expedients to evade the obvious meaning of the narrative are
worth mentioning, as shewing how some readers are wiUing to ' vio
late all the canons of historical evidence,' rather than admit the pos
sibUity of a miracle: (1) that food had been brought over and con
cealed in the boat; (2) that some among the multitude were abund
antly supplied with food and were induced by Christ's example to
share their supply with others ; (3) that the whole is an aUegorical
iUustration of Matt. vi. 33. How could either (1) or (2) excite even
a suspicion that He was the Messiah, much less kindle such an
enthusiasm as is recorded ins). 15 ? And if the whole is an aUegory
what meaning can be given to this popular enthusiasm?
14. oi oSv dvBp. The people therefore, the whole multitude.
The plural, d iir. aypeia, which some authorities read, includes the
effect of previous miracles. The imperf., ^Xe7oy, indicates that this
was repeatedly said. '0 'lyaovs has been inserted here, as elsewhere,
in some MSS., because this was once the beginning of a lesson read
in church. The same thing has been done in our own Prayer Book
in the Gospels for Quinquagesima and the 3rd Sunday in Lent: in
the Gospel for S. John's day the names of both Jesus and Peter have
. been inserted; and in those for the 5th S. in Lent and 2nd S. after
Easter the words 'Jesus said' have been inserted. In all cases a
desire for clearness has caused the insertion. Comp. vui. 21.
d irp. d Ipx- The Prophet that cometh ; the Prophet of Deut. xviii.
15 (see on i. 21 and xi. 27). The miracle perhaps reminded them of
the manna, and Moses, and his promise of a greater than himself.
S. John alone teUs us of the effect of the miracle on the spectators
(comp. ii. 11, 23). It exactly corresponds with what we know of the
prevaUing Messianic expectations, and explains the strange fluctua
tions of opinion about Jesus. His 'signs' pointed to His being* the
Messiah, or at least a great Prophet : but He steadfastly refused to
act the part expected from the Messiah.
15. pIXXovo-iv. Are about to (v. 6) take Him by force and make
Him king ; carry Him, whether He will or no, to Jerusalem and pro
claim Him king at the Passover. They wiU have a aarypla according
to their own ideas, not according to God's decree : earthly deliverance
and glory, not spiritual regeneration. This also is peculiar to S. John ;
but S. Luke (ix. 11) teUs us that He had been speaking of 'the
kingdom of God;' and this would turn their thoughts to the Messianic
King. The whole incident explains the remarkable expression ' He
immediately compelled (yvdyxaae) His disciples to embark' (Matt. xiv.
22 ; Mark vi. 45). There was danger of the Twelve being infected
with this wrongheaded enthusiasm. Some such command is impUed
here ; for they would not have left Him behind without orders.
In his Divine Epic S. John points out the steady increase of the
enmity against Jesus ; and nothing increased it so much as popular

VI. 21.] NOTES. 15 1
enthusiasm for Him : Ui. 26, iv. 1—3, vii. 40, 41, 46, viu. 30, ix. 30
—38, x. 21, 42, xi. 45, 46, xii. 9-11.
irdXiv. He had come down to feed them: 'again' refers to v. 3.
After dismissing first the disciples and then the bulk of the multi
tude, He ascended again, but this time alone, to pray (Matt. xiv. 23 ;
Mark vi. 46).
16 — 21. The Sign on the Lake; Walking on the Watek.
16. oi]/la. The second (6 p.m. to dark) of the two evenings which
S. Matthew (xiv. 15, 23) gives in accordance with Jewish usage. The
narrative here makes a fresh start : xarifiyaav does not imply that the
disciples went up again with Jesus ; this is excluded by airbs pbvos.
17. if(pxovTo. The imperfect expresses their continued efforts to
reach Capernaum. S. Mark says ' unto Bethsaida,' which was close to
Capernaum. See on Matt. iv. 13; Luke v. 1.
otfirw. Not yet, implying that they expected Him. Perhaps they
had arranged to meet Him at some place along the shore. He is
training them gradually to be without His visible presence ; in the
earlier storm He was with them (Matt. vui. 23 — 26). The descrip
tion is singularly graphic. Darkness had come on; their Master was
not there ; a storm had burst on them, and the lake was becoming
very rough: 25 or 30 furlongs would bring them about 'the midst of
the sea' (Mark vi. 47), which is 6 or 7 miles across. Many travellers
have testified to the violent squaUs to which the lake is subject.
19. Iirl ttjs 8aXdo-or|s. Although this might mean ' on the sea
shore' (xxi. 1), yet the context plainly shews that here it means ' on
the surface of the sea.' Winer, p. 468. Would they have been fright
ened by seeing Jesus walking on the shore? S. Mark says it was
about the fourth watch, i.e. between 3.0 and 6. 0 a.m. S. Matthew alone
gives S. Peter's walking on the sea. S. Luke omits the whole incident.
20. iyii eipi. All three narratives preserve these words ; we infer
that they made a deep impression. Comp. viii. 24, 28, 58, xiii. 13,
19, xviu. 5, 6, 8.
21. TJBeXov. They were willing therefore to receive Him. The
'willingly received' of A.V. is perhaps due to Beza, who substitutes
volente animo receperunt for the Vulgate's voluerunt recipere. "SBeXov
Xafieiv airbv here seems to contrast with fJBeXev irapeXBeiv airois in
Mark vi. 48. His wUl to pass them by was changed by their wUl to
receive TTim. But (comp. i. 43, v. 35) S. John does not mean that
He did not enter the boat: he is not correcting S. Matthew and
S. Mark: this would require dXX' eiBias x.t.X., 'but (before He could
enter) the boat was at the land.' 'HXfloc conjectured by MichaeUs for
yBeXov, and found in the Sinaiticus, is an attempt to avoid a difficulty.
Evfllcos probably points to something miraculous : He who had just
imparted to S. Peter His own royal power over gravity and space.,
now does the Uke to the boat which bore them all.

j 52 'S. JOHN. [T021—
viriJYov. Were going, or intending to go; comp. ypxovro (v. 17).
The imperfects mark the contrast between the difficulty of the first
part of the voyage, when they were alone, with the ease of the last part,
when He was with them. ' Then are they glad, because they are at
rest : and so He bringeth them unto the haven where they would be. '
'Tirdyeiv impUes departure, and looks back to the place left (v. 67,
vu. 33, xu. 11, xviii. 8).
The Walking on the Sea is no evidence that the writer was a Docetist,
i.e. believed that Christ's Body was a mere phantom : on the contrary,
the event is narrated as extraordinary, quite different from thefr usual
experience of His bodily presence. A Docetist would have presented
it otherwise, and would hardly have omitted the disciples' cry, tpavraapd
ian (Matt. xiv. 26 ; comp. Mark vi. 49). Docetism is absolutely ex-
eluded from this Gospel by i. 14 and by the general tone throughout ;
see on xix. 34, 35, xx. 20, 27. The whole incident should be compared
with Luke xxiv. 36 — 41 ; in both Christ's supernatural return aggra
vates their distress, until they know who He is. And the meaning of
both is the same. In tunes of trouble Jesus is near His own, and His
presence is their dehverance and protection.
22 — 25. The Sequel of the two Signs.
The people had wished to make Jesus a Jewish king. He has just
manifested Himself to His disciples as King of the whole realm of
nature. The wrongheaded multitude, to which we return, are now
taught in parables.
22 — 24. A complicated sentence very unusual in S. John (comp.
xiii. 1 — 4) ; but its very intricacy is evidence of its accuracy. A writer
of fiction would have given fewer detaUs and stated them with greater
freedom. S. John explains what is weU known to him.
22. irepav t. 8. On the eastern side, where the miracle took place.
23. This awkward parenthesis explains how there came to be boats
to transport the people to the western shore.
evxapurr. Unless the thanksgiving (v. 11) was the turning-point of
the miracle, it is hard to see why it is mentioned again here.
24. e!8ev. A fresh seeing; not a resumption of elSov in v. 22.
els rd irX. The boats from Tiberias, driven in probably by the con
trary wind (Matt. xiv. 24; Mark vi. 48) which had delayed the Apostles.
There is no need to suppose that all the 5000 crossed over.
25. irlpav t. 6. This is now the western shore, Capernaum (v. 59).
iroTe «8e y.; Comp. i. 15. They suspect something miraculous, but
He does not gratify their curiosity. If the feeding of the 5000 taught
them nothing, what good would it do them to hear of the crossing0 of
the lake?
26 — 59. The Discourse on the Son as the Support of Life.
God's revealed word and created world are unhappUy alike in this;
that the most beautiful places in each are often the scene and subject

VI. 2t,] NOTES. 153
of strife. This marveUous discourse is a weU-known field of contro
versy, as to whether it does or does not refer to the Eucharist. That
it has no reference whatever to the Eucharist seems incredible, when
we remember (1) the startling words here used about eating the Flesh
of the Son of Man and drinking His Blood ; (2) that just a year from
this time Christ instituted the Eucharist ; (3) that the primitive Church
is something Uke unanimous in interpreting this discourse as referring
to the Eucharist. A few words are necessary on each of these points.
(1) Probably nowhere in any Uterature, not even among the luxuriant
imagery of the East, can we find an instance of a teacher speaking of
the reception of his doctrine under so astounding a metaphor as eating
his flesh and drinking his blood. Something more than this must at
any rate be meant here. The metaphor 'eating a man's flesh' else
where means to injure or destroy him. Ps. xxvu. 2 (xiv. 4) ; James
v. 3. (2) The founding of new reUgions, especially of those which
have had any great hold on the minds of men, has ever been the
result of much thought and deliberation. Let us leave out of the
account the Divinity of Jesus Christ, and place Him for the moment
on a level with other great teachers. Are we to suppose that just
a year before the Eucharist was instituted, the Founder of this, the
most distinctive element of Christian worship, had no thought of it
in His mind? Surely for long beforehand that institution was in His
thoughts; and if so, 'Except ye eat the Flesh of the Son of Man and
drink His Blood, ye have no life in you' cannot but have some reference
to 'Take eat, this is My Body,' 'Drink ye all of it, for this is My
Blood.' The coincidence is too exact to be fortuitous, even U it were
probable that a year before it was instituted the Eucharist was stUl
unknown to the Founder of it. That the audience at Capernaum
could not thus understand Christ's words is nothing to the point:
He was speaking less to them than to Christians throughout aU ages.
How often did He utter words which even Apostles could not under
stand at the time. (3) The interpretations of the primitive Church
are not infallible, even when they are almost unanimous : but they
carry great weight. And in a case of this kind, where spiritual in
sight and Apostolic tradition are needed, rather than scholarship and
critical power, patristic authority may be aUowed very great weight.
But while it is incredible that there is no reference to the Eucharist
in this discourse, it is equaUy incredible that the reference is solely
or primarily to the Eucharist. The wording of the larger portion of
the discourse is against any such exclusive interpretation; not until
v. 51 does the reference to the Eucharist become clear and direct.
Eather the "discourse refers to all the various channels of grace by
means of which Christ imparts Himself to the beUeving soul: and who
wiU dare to limit these in number or efficacy?
To quote the words of Dr Westcott, the discourse "cannot refer
primarily to the Holy Communion ; nor again can it be simply pro
phetic of that Sacrament. The teaching has a fuU and consistent
meaning in connexion with the actual circumstances, and it treats
essentiaUy of spuitual realities with which no external act, as such,
can be coextensive. The weU-known words of Augustine, crede et man-

iS4 S. JOHN. [VI. 26—
ducasti, 'beUeve and thou hast eaten, 'give the sum of the thoughts in
a luminous and pregnant sentence.
"But, on the other hand, there can be no doubt that the truth which
is presented in its absolute form in these discourses is presented in a
specific act and in a concrete form in the Holy Communion ; and yet
further that the Holy Communion is the divinely appointed means
whereby men may realise the truth. Nor can there be any difficulty
to any one who acknowledges a divine' fitness in the ordinances of the
Church, an eternal correspondence in the parts of the one counsel of
God, in believing that the Lord, while speaking intelligibly to those
who heard Him at the time, gave by anticipation a commentary, so
to speak, on the Sacrament which He afterwards instituted." Speaker's
Commentary, N. T. Vol. n. p. 113.
The discourse has been thus divided; i. 26—34, Distinction between
the material bread and the Spiritual Bread; n. 35 — 50 (with two
digressions, 37 — 40; 43 — 46), Identification of the Spiritual Bread
with Christ; in. 51 — 58, Further definition of the identification as
consisting in the giving of His Body and outpouring of His Blood.
On the language and style see introductory note to chap. iU.
, 23 — 34. Distinction between the material bread and the Spiritual Bread.
26. dp^v dpi^v. See on i. 52. As so often, He answers, not the
question, but the thought which prompted it (n. 4, iii. 3, 10, iv. 16) :
not because ye saw signs. They had seen the miracle, but it had not
been a sign to" them: mstead of seeing a sign in the bread, thev had
seen only bread in the sign; it had excited mere curiosity and greed.
Sijpeta may be the generic plural and refer only to the Feeding ; or
it may include the previous miracles (v. 2). As in the case of XaXid
(iv. 42), we are in doubt whether there is any shade of disparagement
in ixoprdaByre, were fed as with fodder. Luke xv. 16, xvi. 21; Eev.
xix. 21 incline us to think so; Matt. v. 6, xiv. 20 and paraUels, Mark
vu. 27 incUne us to think not. Quam multi non quaerunt Jesum, nisi
ut illis faciat bene secundum tempus...Vix quaeritur Jesus propter
Jesum (S. Augustine).
27. Ipydjeo-Be. Work, not ' labour,' to keep up the connexion with
vv. 28—30. They keep harping on the word 'work.' The meaning
'work for' is rare: ipy. xpvi>-aTas Herod, i. 24. Comp. 'Whosoever
drinketh of this water shaU thirst again' (iv. 13). The discourse
with the woman should be compared throughout: 'the food which
abideth' (3ee on i. 33) corresponds with 'the Uving water' (see on
iv. 14); 'the food that perisheth' with" the water of the weU. 'Perish
eth' not only in its sustaining power but in itseU; it is digested and
dispersed (Matt. xv. 17; 1 Cor. vi. 13). Comp. ' Take no thought what
ye shaU eat' (Matt. vi. 25). Work, however, is needed to win the food
that abides. Comp. the lines of Joan. Audenus ;
Mandere qui panem jubet in sudore diurnum
Non dabit aeternas absque labore dapes.
o vlds t. dv8p. See on i. 52. It is as the perfect Man that Christ
in His communion with men sustains the life which He has bestowed

VI. 33.] NOTES. i5S
(v. 25). Hence He says, 'the Father' (of men as weU as of Himself,
xx. 17), not 'My Father.'
tovtov •ydp. Keep the emphatic order ; for Him the Father sealed,
even God. To God belongs the authority to seal: He sealed, i.e. au
thenticated (ui. 33) Christ as the true giver of the food that abideth
(1) by direct testimony in the Scriptures, (2) by the same in the voice
from Heaven at His Baptism, (3) by indirect testimony in His miracles
and Messianic work.
28. t£ iroiupev...; What must we do (v. 5) that we may work?
Perhaps they understood Him to mean that they must earn what they
desire ; certainly they see that Christ's words have a moral meaning;
they must do the works required by God. But how ?
29. Td epyov. They probably thought of works of the law, tithes,
sacrifices, &c. He tells them of one work, one moral act, from which
all the rest derive their value, continuous beUef (iriaTeiyre, not iriaTei-
ayre) in Him whom God has sent. Comp. Acts xvi. 31. On Iva and
direo-reiXev see on i. 8, 33, iv. 47, xvn. 3.
30. TC...<rvo-rip. ; Si5 is emphatic: 'Thou urgest us to work; what
doest Thou on Thy part?' They quite see that in Sv diriar. ix. He is
claiming to be the Messiah, and they require proof. The feeding of
the 5000 was less marvellous than the manna, and the Messiah must
shew greater signs than Moses. They demand ' a sign from heaven,'
as so often in the Synoptists. Note that whereas He used the strong
iriffTebeiv els Sv they use the weak iriareieiv aoi (see on i. 12): iriareieiv
nvl occurs iv. 21, v. 24, 38, 46, xiv. 11; comp. U. 22, iv. 50; it means
no more than to beUeye a man's statements, as distinct from trusting
in.his person and character.
tC Ipydttl ; They use the very word that He used in v. 29.
31. Icrriv Yeypap. See on ii. 17. What foUows is a rough quota
tion of 'had rained" down manna upon them to eat' (Ps. lxxvui. 24),
or possibly of Neh. ix. 15. In either case they artfully suppress the
nominative, 'God,' and leave 'Moses' to be understood. The ix points
to Neh. ix. 15 ; not merely from above, but out of heaven itself.
32. Muvo-rjs. See on i. 17. Christ answers their thought rather
than their questions, rl iroieis; ri ipyd£y; He shews them that He un
derstands their insinuation, that He is inferior to Moses, and He
denies both their points; (l) that Moses gave the manna ; (2) that the
manna was in the truest sense bread out of heaven.
rdv dpTOV...rdv dXt)8ivdv. Emphatic repetition of the article; the
bread out ofheaven, the true bread; 'true' in the sense of 'real' and
'perfect,' a complete reaUsation of what it professes to be; see on i. 9.
The manna was only a type, and therefore imperfect. Note the change
from iSaxev to SiSaaiv : God is continually giving the true bread ; it is
not given at one time and then no more, Uke the manna.
33. d KaraPaCvuv. That which cometh down. Jesus has not yet
identified Himself with the Bread, which is stUl impersonal, and hence

156 S. JOHN. [VI. 33—
the present participle : contrast v. 41. There is a clear reference to
this passage in the Ignatian Epistles, Romans vU. ; the whole chapter
is impregnated with the Fourth Gospel. See on iv. 10, iU. 8, x. 9.
T(j» Kdo-pu. See on i. 10. Not to the Jews only, but to all. We
have evidence (the ydp introduces an argument) that it is the Father
who gives the really heavenly Bread, for it is His Bread that quickens
the whole human race.
34. Kvpie. 'Lord' is too strong, making the request too much
like the prayer of a humble beUever: as in iv. 11, 15, 19, 'Sir' would
be better (see on iv. 11). Not that the request is ironical, the mocking
prayer, of the sceptic. Bather it is the selfish petition of those whose
beUefs and aspirations are low. Like the Samaritan woman (iv. 15)
they think that this wonderful food is at any rate worth having. He
fed them yesterday, and they are hungry again. He speaks of bread
that abideth, and it wiU be weU to obtain it. But their only idea of
'abiding' is a supply constantly (irdvTore) repeated, Uke the manna;
and for this they ask in good faith. They do not disbeUeve in His
power, but in His mission.
35 — 50. Identification of the Spiritual Bread with Christ.
35. lyw eipi. Comp. vv. 41, 4S, 51 : the pronoun is very emphatic
as in iv. 56. As in v. 30, He passes from the third person to the
first. These identifications are characteristic of this Gospel: Christ
declares Himself to be the Light of the world (viU. 12), the Door
of the Fold (x. 7, 9), the Good Shepherd (x. 11, 14), the Eesur
rection and the Life (xi. 25), the Way, the Truth, and the Life
(xiv. 6), the True Vine (xv. 1, 5). '0 apros r. t^iiys means d dpr. £ayv
SiSois : comp. rb vSap r. f., Eev. xxi. 6 (xxU. 1), and rd l,iXov r. $.,
Gen. n. 9, Ui. 22, 24. 'He that cometh to Me' = 'he that believeth
on Me,' and ' shall in no wise hunger ' = ' shaU in no wise ever thirst '
(iriiirore, not, as in iv. 14, els top alava) ; i. e. the beUever shaU
experience the immediate and continual satisfaction of his highest
spfritual needs. Christ's superiority to the manna is this, that it
satisfied only bodUy needs for a time, He satisfies spiritual needs for
ever. Note the Hebraic parallelism.
36. eiirov vptv. When? no such saying is recorded. Ewald thus
finds some slight evidence for his theory that a whole sheet of this
Gospel has been lost between chapters v. and vi. But the reference
may easily be to one of the countless unrecorded sayings of Christ,
or possibly to the general sense of v. 37 — 44. In the latter case 'you'
must mean the Jewish nation, for those verses were addressed to Jews
at Jerusalem. Or the reference may be to the spirit of v. 26, which
accuses them of having seen His miracles without believing that they
were signs.
Kal eupaK. See on i. 18, Ye have even seen Me (not merely heard
of Me) and (yet) do not believe. The tragic tone again (see on L
5), foUowed by a pause. The next sentence has no conjunction.

VI. 40.] NOTES. i57
37 — 40. Digression on the blessedness of those who come to Christ
as beUevers.
37. irdv S...rdv Ipx- Note the significant change of gender.
What is given (see on iU. 36) is treated as impersonal and neuter,
mankind en masse (comp. iii. 6) ; what comes, with free wUl, is
masculine. Men are given to Christ without being consulted; but
each, if he likes, can refuse to come, as the Jews did: there is no
coercion. Comp. xvii. 2; i. 11. Note also the different verbs for
'come'; yKa expresses the arrival (Eev. xv. 4), ipxopal the coming.
Comp. ' Come unto Me, aU ye that labour' (Matt. xi. 28).
oi |xtj IkP. Litotes (iii. 19, vUi. 40) : so far from casting out, wUl
keep and protect, x. 28. Quale intus Mud est, unde non exitur foras ?
Magnum penetrate et dulce secretum (S. Augustine).
38. on KaTap. Because I am come down. Four times in this
discourse Christ declares His descent from heaven; vv. 38, 50, 51,
58. The drift of vv. 38 — 40 is ; ' How could I cast them out, seeing
that I am come to do My Father's wUl, and He wills that they should
be received?' See on vUi. 31.
39. t6 6eXT)pa...l'va. See on i. 8, iv. 47, xvii. 3, and comp. v. 29.
irdv. Casus pendens : comp. vii. 38, xv. 2, xvn. 2 ; Luke xxi. 6.
' Credentes dantur, credentibus datur.' pij diroXlo-o). His care for
the fragments (v. 12) would not be greater than His care for men's
souls. With If; ajrov comp. ix rav t. in 2 John 4, i% ipov Eev. ii. 10.
dvao~rr\o-a. The same gracious utterance is repeated as a kind
of refrain, vv. 40, 44, 54: but here dvaaryaa probably depends on
iva, although it may be an independent future as in vv. 44. 54. This
is the dvdaraais fwijs (v. 29), t) dv. r) irpary (Bev. xx. 5, 6), y dv. t&v
Sixalav (Luke xiv. 14) ; the ultimate end of Christ's work.
ttj htx- iclp?- The phrase is pecuUar to S. John; vv. 40, 44, 54,
xi. 24, xii. 48 ; comp. vU. 37. Elsewhere y ypipa rijs Kplaeas (1 John
iv. 17) ; y yp. y peydXy (Eev. vi. 17 ; comp. xvi. 14) ; ixelvy y yp.
(Matt. vu. 22) ; y ij,u. t. xvpiov (1 Cor. v. 5) ; y r. Beov yp. (2 Pet.
iii. 12) ; yp. Xpiarov (Phil. i. 10) ; yp. aiuvos (2 Pet. ui. 18) ; or simply
y ypipa (Heb. x. 25). The phrases from 2 Peter occur nowhere else.
40. tovto ¦ydp...iraTpds pov. This is the true reading; but the
opening words of .vv. 39 and 40, being very similar, have become
confused in inferior MSS. The best have iraTpbs in v. 40, where
the Son is mentioned, not in v. 39, where He is not. Moreover
v. 40 is explanatory of v. 39, and opens with 7dp; it shews who are
meant by irdv o SiS. poi, viz. every one that contemplateth the Son
and believeth on Him. Not 6p&> but Bewpav: the Jews had seen
Jesus; they had not contemplated Him so as to believe. Qeapelv
is frequent in S. John and the Acts, elsewhere not; vii. 3, xii. 45,
xiv. 19, xvi. 10, 16, 19, xvu. 24, xx. 6, 12, 14.
dvao-rii<r<i». Here, stiU more easily than in v. 39, dvaaryaa may
be future. "Ey» is very emphatic; 'by My power as Messiah.'

158 S. JOHN. [VI. 41—
Some think that a break in the discourse must be made here;
vv. 25 — 40 being spoken on the shore of the lake, vv. 41 — 58 in the
synagogue at Capernaum to a somewhat different audience.
41. lydyyvfjov. Talked in an undertone respecting Him: the
word in itseU does not necessarily mean that they found fault, but
the context shews that they did (comp. v. 61, vii. 12 ; Matt. xx. 11;
Luke v. 30). Moreover, O. T. associations have given this shade of
meaning to the word, which is frequent in LXX. for the murmurings
in the wilderness, especiaUy in the compound 81070771)^01: comp.
1 Cor. x. 10. Some members of the hostile party (ol 'IouSa?ot)i and
possibly some of the Sanhedrin, were now present; but we are not
to understand that the whole multitude were hostUe, though carnaUy-
minded and demanding a further sign : i. 19, u. 18, v. 10, vii. 11, Ac.
lycS eipi... ovpavov. They put together vv. 33, 35, 38.
42. oStos. Contemptuous; this fellow. ' We know aU about His
parentage ; there is nothing supernatural about His origin.' Nothing
can be inferred from this as to Joseph's being still aUve (see on
ii. 1). 'Hpeis is emphatic; 'we know it for ourselves.' This is in
favour of the speakers being of GaUlee rather than from Jerusalem.
43 — 46. Digression on the difficulty of coming to Christ as a believer.
43. Christ does not answer their objections or explain. Even
among the first Christians the fact of His miraculous conception
seems to have been made known only graduaUy, so foul were the
calumnies which the Jews had spread respecting His Mother. This
certainly was not the place to proclaim it. He directs them to some
thing of more vital importance than the way by which He came into
the world, viz. the way by which they may come to Hun.
44. ovSels Svvarai. It is a moral impossibility : comp. iii. 3, 5,
v. 44, viU. 43, xu. 39, xiv. 17, xv. 4, 5. The oiSels corresponds to
the 7rd> in v. 37, as iXxiay to StSaaiv : all that are given shaU reach
Christ ; none but those who are drawn are able to come to Him. The
aor. iXBetv expresses the result, rather than the process, as in rd?
ipxopevov (v. 37), and ipxerai (v. 45).
IXkvo-t). Comp. xii. 32, iravras iXxiaa wpbs ipavrbv. Unlike aipeiv,
'to drag' (Acts viu. 3, xiv. 19, xvU. 6), iXxieiv does not necessarily
imply force, but mere attraction of some kind, some inducement to
come. Comp. Jer. xxxi. 3, 'with lovingkindness have I drawn thee'
(etXxvad fft), and Virgil's trahit sua quemque voluptas. 'EXxiay ex
presses the internal process, SiSaaiv (v. 37) the result.
Kayu. The Father begins the work of salvation, the Son completes
it. The Father draws and gives; the Son receives, preserves, and
raises up to eternal life.
45. eo-riv yevp. See on ii. 17. Here, as in xiii. 18 and xix. 37, the
quotation agrees with the Hebrew against the LXX. This is evidence
that the writer knew Hebrew, and was probably a Jew of Palestine.

VI. 50.] NOTES. 1 59
Iv rots irpoddjrais. In the division of the Scriptures, so caUed as
distinct from the Law (i. 45), and the Psalms or Hagiographa (Luke
xxiv. 44): comp. Acts xiU. 40, and (iv jSi/SXy t&v irp.) vii. 42. The
direct reference is to Isa. Uv. 13, which may have been part of the
synagogue-lesson for the day (Luke iv. 17) ; but comp. Jer. xxxi. 33,
34; Joel iii. 16, 17. The quotation explains how the Father draws
men, viz. by enlightening them. Note that Jesus does not derive
His teaching from the 0. T. but confirms it by an appeal to the 0. T.
Comp. vui. 17, 56, x. 34.
SiSaKTol Beov. In classical Greek SiSanros is appUed to doctrine
rather than pupils, the things that can be taught rather than the
persons taught: The Hebrew limmud in Is. liv. 13 is perhaps a sub
stantive, and hence the genitive here without viro ; ' God's instructed
ones,' i.e. prophets in the wider sense. Comp. SiSaKToXs irveiparos (1
Cor. ii. 13) for the genitive, and BeoSiSaxroi (1 Thes. iv. 9) for the
meaning. irds d aK....K. paB. Every one that hath heard and hath learned
from (viii. 26, 40, xv. 15) the Father, and no others; only those
who have been 'taught of God' can come to the Son. The ovv
after irds in T. E. is not genuine; very common in S. John's nar
rative, it is very rare in discourses. Omit with KBCDLST against A.
46. IcdpaKev. See on i. 18. Hearing is not the same as seeing, and
in order to hear and learn from the Father it is not necessary to
see Him. The result of hearing is to lead men to the only One
who has seen (i. 18), and in whom the Father may be seen (xiv. 9).
d <3v irapd t. B. The expression, as in vu. 29, implies a per
manent relation, and points to the generation rather than the mission
of the Son. On oStos see on ui. 32.
47 — 60. Christ returns from answering the Jews to the main subject.
47. dpijv dp. With the authority of Him who alone has seen the
Father, Jesus solemnly assures them that the believer is aheady in
possession (ixei) of eternal life: see on iii. 36, v. 24.
48. cy« elpt. See on v. 35 and i. 21.
49. e'<j>ayov...dir(!9. Ate the manna. ..and they died, see on viii.
52. The point is, not that they are dead now, but that they died
then; the manna did not save them. He answers them out of their
own mouths. On the other hand, the Bread of Life is a perma
nent source of spiritual life here and a pledge of resurrection hereafter.
50. ovros. May be subject or predicate; the latter seems to be
better, as in xv. 12, xvu. 3 ; 1 John v. 3, where avnj anticipates iva.
Of this purpose is the Bread which cometh down (see on v. 58) from
heaven that a man may eat thereof and (so) not die (comp. iii. 19).
The iva indicates the Divine intention (see on i. 9, iv. 47); the
indefinite ns shews the unbounded character of the offer.
pi^ diroBdvi). The diriBavov in v. 49 seems to shew that physical
death is intended, otherwise the antithesis fails. The death of the

160 S. JOHN. [VI. 50—
believer is only sleep : he has partaken of the Bread of Life and wUl
be raised up at the last day; vv. 40, 44, 54; comp. viu. 51, xi. 25, 26.
61 — 58. Further definition of the identification of the Spiritual
Bread with Christ as consisting in the giving of His Body and the out
pouring of His Blood.
In vv. 35 — 50 Christ in His Person is the Bread of Life : here He
is the spiritual food of beUevers in the Eedemptive work of His
Death. 51. d tfiv. T^s fays referred to its effects, Uke the Tree of Life,
which was a mere instrument ; o' Z&v refers to its nature; not merely
the Bread of life (v. 48), the life-giving Bread, but the living Bread,
having Ufe in itself, which life is imparted to those who partake of
the Bread.
d Ik t. ovp. xarapds. At the Incarnation. Now that the Bread
is identified with Christ, we have the past tense of what took place
once for aU. Previously (verses 33, 50) the present tense is used of
what is continually going on. In one sense Christ is perpetuaUy
coming down from heaven, in the other He came but once. He is
ever imparting Himself to man ; He only once became man.
£ijo\ ets t. aluva. Just as d £&v is stronger than r?s £ays, so £i)a.
eis t. al&va is stronger than py diroBdvy. With d dpros 6 ix t. oip.
x., ov iyC Saaa comp. yevaapivovs r. Sapeas t. iirovpavlov, Heb. vi. 4.
f\ crdp£ pov !ot£v. The Sinaiticus transfers these words to the end
of the verse to avoid the harsh construction. Later MSS. insert yv
iyu Saaa- between iariv and iirip, with the same object. Both are
corruptions of the true text, which is quite in S. John's style, iirip t.
¦ t. k. £ays being an expansion of what is expressed in the main sen
tence. Note the Kal. ..Si. ..But, moreover, or Yea and indeed (He will
tell them this startling truth right out to the end) the Bread which I
will give you is my Flesh,— for the life of the world. Comp. viii. 16,
17, xv. 27; and esp. 1 John i. 3. Note also the emphatic iyu; 'I, in
contrast to Moses. ' That in these words Christ looked onwards to
the Eucharist, and that in thus speaking to beUevers throughout all
time He included a reference to the Eucharist, has already been stated
to be highly probable. (See above, Introduction to 26 — 58.) But
that the reference is not exclusively nor even directly to the Eucha
rist is shewn from the use of adpi. and not a&pa. In aU places where
the Eucharist is mentioned in N.T. we have a&pa, not crdp{; Matt.
xxvi. 26; Mark xiv. 22; Luke xxU. 19; 1 Cor. xi. 24 ff. Moreover the
words must have had some meaning for those who heard them at
Capernaum. Evidently they have a wider range than any one Sacra
ment. Christ promises to give His Flesh (by His bloody death soon
to come) for the benefit of the whole world. But this benefit can
only be appropriated by the faith of each individual; and so that
which when offered by Christ is His Flesh appears under the figure of
bread when partaken of by the beUever. The primary reference
therefore is to Christ's propitiatory death ; the secondary reference is

VI. 55.] NOTES. 161
to all those means by which the death pf Christ is appropriated,
especiaUy the Eucharist.
ij o-dp{j. Human nature regarded from its lower side (see on i. 14):
here it is Christ's perfect humanity given to sustain the spiritual life
of mankind. He proceeds to state (53 — 58) how it is given.
tov xdo-pov. The true Paschal Lamb is for the whole human race :
contrast, 'There shaU no stranger eat thereof (Exod. xii. 43 — 45).
52. irpds dXXi^Xovs. One with another (iv. 33, xvi. 17) : their ex
citement increases; they have got beyond murmuring about Him
(v. 4), but they are not all equally hostile (vii. 12, 43; x. 19). "They
strove, and that with one another, for they understood not, neither
wished to take the Bread of concord" (S. Augustine).
Plus. This is the old vain question (iii. 4, 9) which continues to
distract the Church and the world. AU that men need know is the
fact; but they insist in asking as to the manner. 'Cur' et 'Quo-
modo' exitiales voculae — 'Why' and 'How', are deadly little words
(Luther). OJtos is contemptuous (v. 42) : tpayelv is their own addition;
they wish to bring out in full the strangeness of His declaration.
53. irlixn ovt. r. alpa. Christ not only accepts what they have
added to His words, but stiU further startles them by teUing them
that they must drink His Blood; an amazing statement to a Jew,
who was forbidden to taste even the blood of animals (Gen. ix. 4;
Lev. xvU. 10 — 16). These words are the answer to their ir&s; by an
expansion of the previous statement (comp. the answer to the irus ;
of Nicodemus, iv. 5). The words point still more distinctly to His
propitiatory death; for 'the blood is the Ufe' which He offered up for
the sins of the world. The eating and drinking are not faith, but
the appropriation of His death; faith leads us to eat and drink and is
the means of appropriation. Taken separately, the Flesh represents
sacrifice and sustenance, the Blood represents atonement and Ufe,
Ufe by means of His death.
Iv eavTots. In yourselves; for the source of life is absent.
54. The gracious positive of the previous minatory negative.
From warning as to the ruinous consequences of not partaking He
goes on to declare the blessed consequences of partaking, viz. eternal
life, and that at once, with resurrection among the just hereafter.
d Tp»-yiov. Present; it is a continuous action, not one that may
be done once for all (v. 45). Qayeiv has no present, so that the same
word could not be used; but the change to rpuyeiv rather than to
iaBieiv is not meaningless : rpuyeiv is 'to eat with enjoyment ' (Matt.
xxiv. 38); see on xUi. 18. Excepting these two texts the word occurs
here only (vv. 54 — 58) in N.T.
55. dXi)6ifs. This reading has the highest authority; dXyB&s and
dXyBivy are corrections to make the passage easier. In iv. 37 we had
AXyBivbs where we might have expected dXyBys. The eating and
drinking is no misleading metaphor, but a fact. See on i. 9.
ST. JOHN 11

162 S. JOHN. [VI. 56—
56. Iv Ipol pevei, Kayci Iv avrai. This is one of S. John's very
characteristic phrases to express the most intimate mutual feUowship
and union; xiv. 10, 20, xv. 4, 5, xvu. 21; 1 John Ui. 24, iv. 15, 16.
Christ is at once the centre and the circumference of the life of the
Christian ; the source from which it springs and the ocean into which
it flows. See on i. 33.
57. Not a mere repetition, but an enlargement. In S. John there
are no mere repetitions; the thought is always recut or reset, and
frequently with additions. The result of this close union is perfect
life, proceeding as from the Father to the Son, so from the Son to all
believers. For KaBils... Kal. ..comp. xui. 15, 1 John u. 6, iv. 17.
d JaJv irariip. The absolutely Living One, the Fount of all life,
The expression occurs here only. Comp. Matt. xvi. 16 ; 2 Cor. vi. 16 ;
Heb. vU. 25.
Sid rdv ir....8i* Ipi. Because of the Father, because the Father is
the Living One (v. 26) ; because of Me, because he thus derives life
from Me. 'By the Father. ..by Me' would reqmre the genitive.
d rp. pe. Instead of the Flesh and Blood we have Christ Himself:
the two modes of partaking are merged in one, the more appropriate
of the two being retained.
KaKetvos. He also. The retrospective pronoun repeats and empha
sizes the subject: xiv. 12 (where again it immediately foUows the
subject), i. 18, 33, v. 11, 39, ix. 37, x. 1, xii. 48, xiv. 21, 26, xv. 26.
58. A general summing-up of the whole, returning from the Flesh
and Blood to the main theme, — the Bread from heaven and its superi
ority to the highest earthly food. OStos again may be subject or pre
dicate; there is no tva (v. 50) or Sri to lead up to, but the oi xaBds
k.t.X. seems to shew that ovtos is. the predicate. '0 xarafids corre
sponds to diriareiXe in v. 57 ; both aorists refer to the historic fact of
the Incarnation. In this sense Christ came once for aU : in another
sense He is always coming, d xaraj3alvuv (v. 50).
ov KaBws k.t.X. Irregularly expressed contrast to outos: Of this
nature (giving eternal Ufe) is the Bread which came down from heaven;
not as the fathers did eat and died (v. 49). Comp. 1 John Ui. 11, 12.
59. Iv crvvaYoryxi. In synagogue (no article), as we say 'in church;'
comp. xvui. 20. The verse is a historical note, stating definitely
what was stated vaguely in v. 22 as ' on the other side of the sea. ' S.
John cannot forget the circumstances of this solemn discourse, and
he records them one by one; 'these things He said — in full syna
gogue — whUe teaching — in Capernaum;' a very early gloss (D) adds
' on a sabbath.' The verse shews that the EvangeUst is aware of the
Synoptic ministry in Galilee. ' These things' naturaUy refers to the
whole discourse from v. 26 ; we have no sufficient evidence of a break ,
between v. 40 and v. 41. On the other hand there is strong evidence
that from v. 26 to v. 58 forms one connected discourse spoken at one

VI. 62.] NOTES. 163
time in the synagogue at Capernaum. The site of Capernaum is not
undisputed (see on Matt. iv. 13) ; but assuming Tell Hum to be cor
rect, the ruins of the synagogue there are probably those of the very
building in which these words were uttered. • On one of the stones a
pot of manna is sculptured.
60 — 71. Opposite Eesults of the Discourse.
60. twv pa6i)T<Sv. The more numerous and somewhat shifting
company out of which He had chosen the Twelve.
o-KXtipds. Not hard to understand, but hard to accept: axXypbs
(axiXXu) means originaUy 'dry' and so 'rough;' and then in a
moral sense, 'rough, harsh, offensive.' Nabal the churl is axXypbs,
1 Sam. xxv. 3, and the slothful servant calls his master axXypbs,
Matt. xxv. 24. Ad7os is more than 'saying' (ui. 34), and might cover
the whole discourse. It was the notion of eating His Flesh and
drinking His Blood that speciaUy scandaUzed them: 'This is a re
volting speech; who can listen to it?' AijtoO no doubt refers to
Xd7os; but it might mean 'listen to Him.' A century later we find
the same thing: not only opponents but disciples take offence at such
language; "They abstain from (public) thanksgiving and prayer,
because they aUow not that the Eucharist is the Flesh of our Saviour
Jesus Christ, which Flesh suffered for our sins." Ignat. Smyrn. vi.
61. Iv lavrei. They talked in a low tone, but He knew without
hearing; see on v. 41 and ii. 24. As in i. 42, 47, iv. 18, v. 14, 42,
vi. 26, ifcc, Jesus reads men's hearts. For o-KavSaX^ei see on xvi. 1.
62. Idv ovv 8. Literally, If therefore ye should behold the Son of
man ascending where He was before ? The sentence breaks off (apo-
siopesis) leaving something to be understood : but what is to be under
stood? The answer to this depends on the meaning assigned to
' behold the Son of man ascending. ' The most literal and obvious I
interpretation is of an actual beholding of the Ascension: and in I
that case we supply; 'Would ye stUl take offence then?' The As
cension would prove that their carnal interpretation of the eating
and drinking must be wrong. Against this interpretation it is urged
(1) that S. John does not record the Ascension. But it is assumed,
if not here and Ui. 13, yet certainly xx. 17 as a fact; and in aU three
cases it is in the words of our Lord that the reference occurs.
S. John throughout assumes that the main events of Christ's life and
the fundamental elements of Christianity are well known to his
readers. (2) That none but the Twelve witnessed the Ascension,
while this is addressed to a multitude of doubting disciples. But
some of the Twelve were present: and Christ speaks hypothetically ;
'if ye should behold,' not 'when ye shall behold.' (3) That in
this case we should expect dXXd instead of oiv. Possibly, but not
necessarily. The alternative interpretation is to make the ' ascend
ing' refer to the whole drama which led to Christ's return to glory,
especiaUy the Passion (comp. vii. 33, xiii. 3, xiv. 12, 28, xvi. 5, 28,
11—2

164 S. JOHN. [VI. 02—
xvii. 11, 13): and in that case we supply; 'Will not the sight of a
suffering Messiah offend you still more?' Winer, p. 750.
63. rd i>oiroiovv] That maketh to live or giveth life. ' Quicken
eth' obscures the connexion with fwij ianv.
ij crdp|. Not y adp£ pov, which would contradict v. 51. The state
ment is quite general, affirming the superiority of what is unseen and
eternal to what is seen and temporal (2 Cor. iv. 18, ui. 6; 1 Cor. xv.
45), but with a reference to Himself. 'My flesh' in v. 51 means 'My
human nature sacrificed in death,' to be spiritually appropriated by
every Christian, and best appropriated in the Eucharist. ' The
flesh' here means the flesh without the spirit; that which can only be
appropriated physically, like the manna. In this sense even Christ's
flesh ' profiteth nothing. ' " The flesh was a vessel, " says S.Augus
tine; " consider what it held, not what it was." Comp. Ui. 6. Per
haps there is a reference to their carnal ideas about the Messiah.
rd pijpaTa. See on iii. 34. The authoritative lycd, so frequent
throughout this discourse (vv. 35, 40, 41, 44, 48, 51, 54), appears
again : I, in contrast to mere human teachers. AeXdXi} Ka, have spoken,
in the discourse just concluded.
64. IJ vpdiv rives. Of you some ; for the order comp. i£ ip. eh,
v. 70. Some foUowed Him without believing on Him.
If dpxijs- The meaning of dpxv always depends on the context
(see on i. 1, xv. 27). Here the most natural limit is ' from the begin-
ing of their discipleship.' Comp. U. 24, 25. 0! bv iriar. expresses a
fact, ot pi) ir. a thou,, ht ; ' those, whoever they might be, who believed
not: ' v. 33, xiv. 24, xv. 24.
r£s Io-tiv d ir. ai. Who it was that would betray Him. To ask,
'Why then did Jesus choose Judas as an Apostle?' is to ask in a spe
cial instance for an answer to the insoluble enigma ' Why does Omni
science aUow wicked persons to ,be born? Why does Omnipotence
aUow evil to exist?' The tares once sown among the wheat, both
'grow together tUl the harvest,' and share sunshine and rain alike.
HapaSiSovai means to 'hand over, deliver up;' xviu. 30, 35, xix. 16.
65. Aid tovto. For this cause ; v. 16, 18, vU. 22, vui. 47, ix. 23,
x. 17, xU. 18, 27, 39, &c.
ovSels Svvarai. See on vv. 44, 37. The necessity for the internal
preparation, the drawing by the Father, was strongly shewn in the
case of Judas, who would be stUl more aUenated by Christ's refusal
to be made a king (v. 15) and by the aKXypbs Xbyos (v. 60). The ix
indicates the Father as the source of conversion ; except it hare been
given him from the Father: comp. ui. 27.
66. Ik roirov. Combines the notions of 'from that time' and 'in
consequence of that ;' Upon this : we are to understand a continual
drifting away. The phrase occurs in N. T. here and xix. 12 only.

VI. 70.] NOTES. 165
dirrjXBov els rd oirCa-nt. Not only deserted Him, but went back to
their old life. This is the Kplais, the separation, of bad from good,
which Christ's coming necessarily involved; ui. 18, 19.
ovkIti. No longer. 'No more' may mean 'never again,' which
oixin does not mean ; some may have returned again. nepieirdTow
graphicaUy expresses Christ's wandering Ufe; comp. vu. 1, xi. 54,
Luke vui. 1, ix. 58.
67. rots SwStKa. The first mention of them; S. John speaks of
them famUiarly as a weU-known body, assuming that his readers are
well acquamted with the expression (see on v. 62). This is a mark of
truth: aU the more so because the expression does not occur in the
eariier chapters ; for it is probable that down to the end of chap. iv.
at any rate ' the Twelve ' did not yet exist. PUate, Martha and Mary,
and Mary Magdalene are introduced in the same abrupt way as per
sons well-known (xvui. 29, xix. 25). Oiv, in consequence of the
frequent desertions.
p^ k. vp. BIXeTe. Surely ye also do not wish to go: we must
avoid rendering BiXeiv by the 'wUl' of the simple future: comp. vii.
17, vui. 44. Christ knows not only the unbelief of the many, but the
belief and loyalty of the few.
68. ZCpwv IIlTpos.. See on i. 42. S. Peter, as leader, primus inter
pares, answers here as elsewhere in the name of the Twelve (see on
Mark Ui. 17), and with characteristic impetuosity. His answer con
tains three reasons in logical order why they cannot desert their
Master : (1) there is no one else to whom they can go ; the Baptist is
dead. Even U there were (2) Jesus has all that they need ; He has
'sayings of eternal Ufe.' And U there be other teachers who have
them also, yet (3) there is but one Messiah, and Jesus is He. Contrast
his earUer utterance, 'Depart from me' (Luke v. 8).
pijpara %. aluv. See on ui. 34. No article ; the expression is quite
general, and seems to be an echo of v. 63, the truth of which S.Peter's
experience could already affirm. It may mean either utterances about
eternal Ufe, or leading to eternal life. The analogy of the Bread of
life, Light of life, Tree of life, and Water of life (v. 35, vui. 12; Eev.
ii. 7, xxi. 6) is strongly in favour of the latter.
69. i]p.ets. Emphatic; we (in contrast to the deserters) have be
lieved and have come to know (vii. 17, 26, viU. 32, 51): this has been
the case for some time. Note the order; by believing they have come
to know; sometime^ (1 John iv. 16) knowledge precedes faith.
d dyios r. ©. S. Peter's confessions are worth comparing.
1. 'Thou art the Son of God' (Matt. xiv. 33); in this the other
Apostles joined. 2. 'Thou art the Holy One of God' (John vi. 69).
3. 'Thou art the Christ, the Son of the living God' (Matt. xvi. 16).
They increase in fulness, as we might expect. For the last he is pro
nounced 'blessed' by Christ. See on i. 21.
70. ovtois. He replies to all, not to their spokesman only.

166 S. JOHN. [VI. 70—
ovk lyw vpds t. 8. If. Note the order throughout. Did not I choose
(xiii. 18, xv. 16) you the Twelve ? Here probably the question ends:
and of you one is a devil is best punctuated without an interrogation;
it is a single statement in tragic contrast to the preceding question
(comp. vu. 19). It would be closer to the Greek to omit the article
before 'devU' and make it a kind of adjective; and of you one is devil,
i.e. devUish in nature : but this iB hardly EngUsh. The words contain
a half-rebuke to S. Peter for his impetuous avowal of loyalty in the
name of them all. The passage stands alone in the N.T. (comp.
Matt. xvi. 23), but its very singularity is evidence of its truth. S. John
is not Ukely to have forgotten what was said, or in translating to have
made any serious change.
71. EXeyev' SI. Now He spake, was meaning. For the accusative
instead of irepi c. gen. comp. viii. 54, ix. 10, i. 15.
'Io-KapioJTov. Hero and in xUi. 26 the true reading adds Iscariot not
to the name of Judas (xU. 4, xiii. 2, xiv. 22), but to that of his father.
If Iscariot means ' man of Kerioth,' a place in Judah (Josh. xv. 25),
or possibly Moab (Jer. xlviU. 24), it would be natural for both father
and son to have the name. In this case Judas was the only Apostle
who was not a GalUean, and this would place a barrier between him
and the Eleven.
epeXXev. Was about to ; xii. 4 ; Luke xxii. 23 ; comp. v. 64. There
is no need to include either predestinarian views on the one hand or the
intention of Judas on the other. What has taken place, when viewed
from a point before the event, may be regarded as sure to take place.
els Ik t. 8. is in tragic contrast with what precedes ; for he was to be
tray Him — one of the Twelve. "Clean and unclean birds, the dove
and the raven, are stUl in the Ark" (S. Augustine).
With regard to the difficulty of understanding Christ's words in this
sixth chapter, Meyer's concluding remark is to be borne in mind.
" The difficulty is partly exaggerated; and partly the fact is overlooked
that in all references to His death and the purpose of it Jesus could
rely upon the Ught which the future would throw on these utterances :
and sowing, as He generaUy did, for the future in the bosom of the
present, He was compeUed to utter much that was mysterious, but
which would supply material and support for the further development
and purification of faith and knowledge. The wisdom thus displayed
in His teaching has been justified by History."

CHAPTER VII.
8. Omit rairyv after first eopTifv. Between oviru (BLT) and oix
(XDKM) before dvapaCvo it is impossible to decide with certainty.
10. els ti\v eopnjv, TOTe Kal avros dvipi] for rbre x. ai. dv. els r. iop.
on overwhelming evidence.

VII. 1.] NOTES. 167
26. Omit dXyBus after Io-tiv.
32. oi dpxiepeis Kal oi $apio-atoi (S. John's invariable order; v. 45,
xi. 47, 57, xviu. 3) for ot <p. x. ol dpx-, on overwhelming evidence.
39. After irvevpa omit 07101- (assinulation to xx. 22), with NT.
D adds Iir' airois and B adds SeSopivov after 0710c. Ofiirw for oiSiira.
46. !XdXt|crev ovtws for ourws IX. Omit us ovtos d avBpuTos after
dvBpuiros, with BLT : other MSS. exhibit great variation.
50. irpos airov irpdrepov for vyxrbs irpbs airov. Here also there is
much variation in the readings. '
52. e'yeiperai for iyyyeprai.

"Chapter vii., Uke chapter vi., is very important for the estimate of
the fourth Gospel. In it the scene of the Messianic crisis shuts from
GalUee to Jerusalem ; and, as we should naturaUy expect, the crisis
itself becomes hotter. The divisions, the doubts, the hopes, the jea
lousies, and the casuistry of the Jews are vividly portrayed. We see
the mass of the populace, especially those who had come up from
Galilee, swaying to and fro, hardly knowing which way to turn, inclined
to beUeve, but held back by the more sophisticated citizens of the me
tropolis. These meanwhUe apply the fragments of Babbinical learning
at their command in order to test the claims of the new prophet. In
the background looms the dark shadow of the hierarchy itself, en
trenched behind its prejudices and refusing to hear the cause that it
has afready prejudged. A single timid voice is raised against this in
justice, but is at once fiercely silenced" (Sanday).
As in chapters v. and vi. Christ is set forth as the Source and Support
of Life, so in chapters vu. viii. and ix. He is set forth as the Source
of Truth and Light. The FulfiUer of the Sabbath and of the Passover
fulfils the Feast of Tabernacles also.
Chap. VH. Christ the Source op Truth and Light.
Chap. vii. has three main divisions: 1. The controversy with His
brethren (1 — 9) ; 2. His teaching at the Feast of Tabernacles (10 — 39);
3. The opposite results; division in the multitude and in the Sanhe
drin (40—52). 1 — 9. The Controversy with His Brethren.
1. perd ravTa. See on iii. 22. The interval is again vague (In
troduction to Chap, vi.) : it covers five or six months, the interval be
tween the Passover (vi. 4) and the Feast of Tabernacles.
irepieirdrei. See on vi. 66. The imperfects imply continued action.
To this ministry in GalUee, which S. John thus passes over, much of
Matt. xiv. 34 — xvui. 35 belongs.

1 68 S. JOHN. [VII. 1—
ov ydp k.t.X. See v. 18. From this we understand that He did not
go up to Jerusalem for the Passover of vi. 4. ' Jewry' is found here in
aU EngUsh Versions except Wiclif 's; it was common in the earher
translations. But in A.V. it has been retained (probably by an over
sight) only here, Luke xxui. 5, and Dan. v. 13 : elsewhere Judaea has
been substituted. In Dan. v. 13 the same word is translated both
'Jewry' and 'Judah'! Comp. the Prayer-Book version of Ps.
lxxvi. 1.
2. ii lop. r. 'Iov8. 1] o-k. Tabernacles, or 'the Feast of the 7th
month, or 'of ingathering,' was the most joyous of the Jewish
festivals. It had two aspects : (1) a commemoration of their dwell
ing in tents jn the wUderness, (2) a harvest-home. It was therefore
a thanksgiving (1) for a permanent abode, and especiaUy for a' per
manent place of worship, (2) for the crops of the year. Gelebrebant
hoc Judaei, velut reminiscentes beneficia Domini, qui occisuri erant
Dominum (S. Augustine). It began on the 15th of the 7th month,
Ethanim or Tisri (about our September), and lasted seven days,
during which aU who were not exempted through Ulness or weak
ness were obliged to live in booths, which involved much both of the
discomfort and also of the merriment of a picnic. The distinctions
between rich and poor were to a large extent obliterated in the general
encampment, and the Feast thus became a great levelling institution.
On the eighth day the booths were broken up and the people returned
home : but it had special sacrifices of its own and was often counted
as part of the Feast itself. The Feast is mentioned here, partly as a
date, partly to shew what after all induced Christ to go up to Jerusa
lem, partly perhaps for its symbolical meaning. 'The Word was made
flesh and tabernacled among us ' (i. 14). Tabernacles was a type of the
Incarnation, as the Passover of the Passion.
3. o€v. Because He had not attended the previous Passover.
ot d8eX<f>ol ovtov. See on ii. 12. The bluntness of this suggestion,
given almost as a command, shews that they presumed upon their near
relationship. It would be more natural in the mouths of men older
than Christ, and therefore is in favour of thefr being sons of Joseph by
a former marriage rather than sons of Joseph and Mary (comp. Mark
iii. 21, 31). They shared the ordinary beUefs of the Jews about the
Messiah, and therefore did not beUeve in their Brother. But His
miracles perplexed them, and they wished the point brought to a de
cisive issue. There is no treachery in their suggestion ; its object is
not to put Him in the power of His enemies. Comp. ii. 3, 4, where
His Mother's suggestion and His treatment of it are somewhat simUar
to what we have here.
oi pa8i]TaC o-ov. Any of them, whether pilgrims to Jerusalem for
the Feast or Uving there. His brethren seem to imply that they
themselves are not disciples. Qeupyaovaiv, not merely 'see,' but 'con
template ; ' see on vi. 40.
4. ovSels y. For no man doeth anything in secret and himself
seeketh to be in openness : or, according to BD1, and seeketh it (aiVd) io

VII. 8.] NOTES. 169
be in openness. They imply that He works miracles to prove His
Messiahship and hides them from those who would be convinced by
them. To conceal His miracles is to deny His Messiahship; the
Messiah must assert His position. Winer, p. 786.
Iv iradpi]crCa. Here and xvi. 29 only with a preposition ; see on v. 13.
el ravra iroiets. If Thou doest these things, not 'If Thou do these
things ;' no doubt as to the fact of His miracles is expressed. ' If
Thou doest miracles at aU, do them before the whole nation, instead
of in obscure parts of Galilee.'
dtavlpworov cr. Manifest Thyself; see on i. 31 and xxi. 1.
ovSe 7. Evidence of the Evangelist's candour ; he admits that those
who were thus closely connected with Jesus did not put their trust in
Him : For not even did His brethren (as one would certainly expect)
believe on Him. It is marveUous that in the face of this verse any one
should have maintained that three of His brethren (James, Simon,
and Judas) were Apostles. This verse is also fatal to the common
theory, that these 'brethren' are really our Lord's cousins, the sons of
Alpha?us. Certainly one of the sons of Alphseus (James) was an
Apostle ; probably a second was (Matthew, if Levi and Matthew are
the same person, as is almost universaUy admitted); possibly a third
was (Judas, U 'Judas of James' means 'Judas, brother oi James,' as
is commonly supposed). By this time the company of the Twelve was
complete (vi. 67, 70, 71) ; so that we cannot suppose that some of the
Twelve have still to be converted. If then one, two, or three sons of
Alphaaus were Apostles, how could it be true that the sons of Alphseus
'did not believe on Him?' 'His brethren' cannot be the sons of Al
phseus. They seem to have been converted by the Eesurrection.
Immediately after the Ascension we find them with the Apostles and
the holy women (Acts i. 14 ; comp. 1 Cor. ix. 5; Gal. i. 19).
6. d Kaipds d Ip. See on viU. 31. My time for manifesting Myself
to the world is not yet present ; with special reference to the Passion.
It is inadequate to interpret it of the time for going up to the Feast.
Moreover, what sense would there be in 'Your time for going up to the
Feast is always. ready? ' Whereas ' You can always manifest yourselves '
makes exceUent sense. See last note on ii. 4. Kaipds, frequent in the
Synoptists, occurs here only in S. John, v. 4 being a gloss : _S. John's
word is upa. Kaipbs is Christ's opportunity on the human side, apa is
His hour on the Divine side, i.e. as ordained by God.
7. d Koo-pos. Unbelievers ; the common use in S. John : in v. 4 it
meant all mankind (see on i. 10). He takes up their word and gives
it a meaning far deeper than theirs. The world cannot hate them
because they are part of itself (xv. 19). Hence it is that they can
always manifest themselves; they can always count upon a favourable
reception. As in iii. 3, 5, v. 19, vi. 44, 65, oi Svvarai expresses a moral
impossibility; comp. vv. 34, 36, vUi. 21, 43, xii. 39, xiii. 33, 36, xiv.
17, xvi. 12. For paprvpw see on i. 7.
8. vpeis. Emphatic; you, with aU your fondness for publicity.

170 S. JOHN. [VII. 8—
eryco ovk dv. Oiira, certainly very ancient, is possibly a correction.
It may have been substituted for oix to avoid the charge of the heathen
critic Porphyry, that Jesus here shews fickleness or deceit, and there
fore cannot be Divine. But the sense is the same, whether we read
oix or oiira; 'I am not going now, publicly, in the general caravan of
pUgrims; not going with you, who do not beUeve on Me.' He does
not say 'I shaU not go.' The next two verses shew exactly what the
negative means.
9. Once more we see (v. 1, i. 43, u. 1, 12, iv. 2, 43, vi. 1, 59) that
S. John is quite aware that GaUlee is the main scene of Christ's
ministry, as the Synoptists represent. The gaps in his narrative
leave ample room for the GalUean ministry.
10 — 39. The Discourses at the Feast op Tabernacles.
Of this section vv. 10 — 13 are introductory.
10. eis ri\v loprrfv. These words, transposed in T.E., belong to
dvifiyaav, not dvifiy. We are not told that Christ went up to the Feast,
i.e. to keep it; so that His words 'I go not up to this Feast' may be
true even in the sense 'I shaU not go up for it at aU.' AU that is
certain is that He appeared when the Feast was half over (v. 14).
ov cpavepus. Not manifestly ; He did not follow the worldly advice
of His brethren: comp. tpavipuaov in v. 4. Had He gone in the
general caravan there might have been another outburst of enthusiasm
(vi. 14, 15), such as actuaUy took effect at the next Passover (xu.
12 — 18). Perhaps He went by a different route (e.g. through Samaria,
as in iv. 4, instead of down the eastern bank of Jordan), or several
days later. One suspects that traces of Docetism are difficult to find
in this Gospel when it is maintained that this verse contains such.
See on i. 14, vi. 21, xix. 35.
11. oi oBv 'I. The hostile party therefore; because they did not
find Him in the caravan of pilgrims from GaUlee. Note the im
perfects, implying continued action.
iKetvos. Thatj man of whom we have heard so much; ix. 12, 28.
12. YOYYverpds. Muttering ; see on vi. 41. Some are for and
some are against Him.
Iv rots d'xXois. Perhaps, in the bands of pilgrims. Here only does
S. John use SxXoi; d^Xos is frequent, and is read here in ND.
¦n-Xava. Leadeth astray.
13. oiSels plvroi. Quite UteraUy ; no man dared speak openly either
for or against Him, they were so afraid of the hierarchy. Experience
had taught them that . it was dangerous to take any line which the
rulers had not formally sanctioned; and though the rulers were known
to be against Christ, yet they had not committed themselves beyond
recall, and might turn against either side. "A true indication1 of
an utterly Jesuitical domination of the people" (Meyer). See on iv. 27.

VII. 17.] NOTES. 171
13. irappT|o-fa. The word occurs nine times in the Gospel and four
in the First Epistle, not in Matt, or Luke, and only once in Mark.
It means either 'without reserve' (v. 4, x. 24, xi. 14, xvi. 25, 29,
xviii. 20), or 'without fear' (vv. 13, 26, xi. 54). OriginaUy it was
confined to unreserved or fearless speech, but v. 4 and xi. 54 break
through this restriction.
Sid rbv cp. r. 'I. Because of the (prevalent) fear of the Jews.
Thus ' the sins of the teachers are the teachers of sin.'
14 — 39. We have (1) a discourse in the midst of the Feast in which
three groups take part; 'the Jews' (14 — 24); some of the people of
Jerusalem (25—31) ; the envoys of the Sanhedrin (32—36) : (2) a
discourse on the last day of the Feast (37 — 39). The report is no
doubt greatly condensed, but the divisions and vaciUations in the
multitude are vividly preserved.
14. tj8t| Se t. I. p. But when it was already the midst of the
feast; te. about the fourth day. Whether He had been in Jerusalem
for the first half is uncertain : see on v. 10. Once more the Lord,
whom they sought, suddenly visits His Temple, and perhaps for the
first time teaches in public there: at the cleansing (U. 13 — 17) He
deUvered no discourse. Note the change from aorist to imperfect.
15. o{>tos. Contemptuous, as in vi. 32. Their question is so
eminently characteristic, that it is very unlikely that a Greek writer
of the second century would have been able to invent it for them;
he would probably have made them too cautious to commit them
selves to any expression of astonishment about Him. The substance
of His doctrine excites no emotion in them, but they are astounded
that He should possess learning without having got it according
to ordinary routine. He had never attended the schools of the ,
Babbis, and yet His interpretations of Scripture shewed a large amount ,
of biblical and other knowledge. That does excite them. Their
questions and comments throughout this section are too exactly in
keeping with what we know of the Jews in our Lord's time to be
the invention of a Greek a century or more later. By ypdppara is
meant Uterature in general, not merely the Scriptures, which would
be Td lepb. yp. (2 Tim. iii. 15), or al ypaipal (v. 39; Acts xviii. 24, 28,
&c). Comp. rd iroXXd ae ypdppara els paviav irepirpiirei, Acts xxvi. 24.
16. oiJk fcrriv Ipij. Jewish teachers commonly quoted their au
thorities. These Jews thought that Jesus was self-taught, and
marvelled at His Uterary proficiency. Jesus here gives the authority
for His teaching and accounts for its power. 'My teaching does not
originate with Me; that is why I have no need to learn in the schools. '
He who sent Me communicates it to Me.'
17. Idv tis 6e\q. If any man willeth to do His will; see on i.
44, vi. 67, viii. 44. The mere mechanical performance of God's will
is not enough; there must be an inclination towards Him, a wish
to make our conduct agree with His will ; and without this agreement
Divine doctrine cannot be recognised as such. There must be a moral

172 S. JOHN. [VII. 17—
harmony between the teaching and the taught, and this harmony is in
the first instance God's gift (vi. 44, 45), which each can accept or
refuse at wiU. Comp. xiv. 21. Doing the wiU of God means personal
holiness, not mere belief : it is the iroieiv ryv dXyBeiav of iii. 21.
¦yvcdcreTai. He will come to know, recognise ; comp. v. 26, vui. 32.
No time is stated; but sooner or later the knowledge wUl come.
'WiU' rather than 'shaU'; the words are partly a promise, partly
a statement of fact. The test would be a strange one to men who
were always seeking for ' signs,' i.e. miraculous proofs.
irdTepov Ik t. 0. Whether it proceeds from God (as its Fount),
or I speak from Myself. Note the change from ix to dirb and comp.
v. 19, 30, xv. 4.
18. Proof almost in the form of a syUogism that He does not speak
of Himself. It applies to Christ alone. Human teachers who seek
God's glory are not thereby secured from erroneous teaching. These
verses (16 — 18) remind us, and might remind some of His hearers,
of an earlier discourse delivered in Jerusalem some seven months
before: comp. v. 19, 30, 37, 44.
ovtos dXr)8iis Io-tiv. Emphatic retrospective pronoun; see on Ui.
32. Any one who speaks from himself seeks his own glory: but
an ambassador who speaks from himself is not only vain-glorious but
false; he claims his master's message as his own. The ambassador
who seeks his master's glory is true.
dSucCa. Unrighteousness is not in him. S. John does not say
'falsehood' as we might expect, but uses a wider word which points
out the moral root of the falsehood. Comp. viii. 46. Throughout
S. John's writings the connexion between truth and righteousness,
falsehood and unrighteousness, is often brought before us. Hence
his peculiar phrases 'to do the truth' (1 John i. 6), 'to do a lie'
(Bev. xxi. 27, xxii. 15).
There is no need to suppose that anything is omitted between 18
and 19, though the transition is abrupt. Christ has answered them
and now takes the offensive. He exposes the real meaning of their
caviUings ; they seek His Ufe.
19. ov M. '18. v r. vdpov ; Here the interrogation probably ends
(comp. vi. 70); the next clause is a statement of fact. The words are
possibly an aUusion to the custom of reading the Law in pubUc every
day of the Feast of Tabernacles, when the Feast feU in a Sabbatical
year (Deut. xxxi. 10 — 13). The argument is simUar to v. 45 ; Moses
(see on i. 17) in whom they trust condemns them. Moreover it is an
argumentum ad hominem: 'Te are aU breakers of the law, and yet
would put Me to death as a breaker of it.'
20. Aaip. e\eis. Thou hast a demon (see on vui. 48). The mul
titude from the provinces know nothing of the designs of the hier
archy, although dweUers in Jerusalem (v. 25) are better informed.
These provincials think He must be possessed to have such an idea.

VII. 23.] NOTES. 173
Comp. x. 20, and also Matt. xi. 18, where the same is quoted as said
of the Baptist. In both cases extraordinary conduct is supposed to
be evidence of insanity, and the insanity is attributed to demoniacal
possession, the xaxoSaipovqv of the Greeks. In vui. 48 the same
remark is made, but in a much more hostile spirit, and there Christ
answers the charge. Here, where it is the mere ignorant rejoinder of
a perplexed multitude, He takes no notice of the interruption. ,
21. iv to. Iir. I did one work; the healing at Bethesda, which
(He reminds them) excited the astonishment and indignation of all,
not of the rulers only, as being wrought on the Sabbath. "Ev, a
single work, in contrast to frequent cucumcisions on the Sabbath,
or possibly to the many works which excited comparatively little
attention: iv balances iravres, one act sets aU in amazement.
Many modern editors add Sid tovto from v. 22 to this verse ; ' and
ye aU marvel on account of this.' But this is cumbrous, and unlike
S. John, who begins sentences with Sid touto (v. 16, 18, vi. 65, viii.
47, x. 17, xu. 18, 39) rather than ends them with it.
22. Sid r. M. For this cause M. hath given you: the perfect in
dicates that the gift abides, the present result of a past act.
ovk on. Not that ; the sentence is a parenthesis, and on does not
answer to Sid tovto. The meaning is not, 'For this cause M. hath
given you circumcision, because it originated (ix) not with him but
with the fathers :' which spoils the argument. Aid tovto means, ' in
order to teach the same lesson as I do.' It is not easy to determine
the object of the parenthesis: whether it states (1) a mere matter of
fact ; or (2) the reason why circumcision on the eighth day (as being
the older law, reaffirmed side by side with the later one) prevailed
over the Sabbath ; or (3) a reason why it might have been expected
that the Sabbath (as being of Moses and in the Decalogue, whereas
circumcision was not) would have prevailed over the law about cir
cumcision. Anyhow the national conscience felt that it was better
that the Sabbath should be broken, than that circumcision, the sign
of the covenant and token of sanctification, should be postponed,
and Jesus claims this right instinct as justifying Him. If then the
Sabbath could give way to ceremonial ordinance, how much more to
a work of mercy? The law of charity is higher than any ceremonial
law. 'Ev adffiaru, on a Sabbath; any that fell on the eighth day.
23. tva p.i\ X. d v. M. The law about circumcision on the eighth
day (Lev. xii. 3), which was a re-enactment of the patriarchal law
(Gen. xvu. 12). Some adopt the inferior rendering in the margin;
'without breaking the law of Moses,' or 'without the law of Moses
being broken;' in which case 'the law of Moses' means the law about
the Sabbath. But this i3 not the natural meaning of tva py. Comp.
v. 18, and see on x. 35.
XoXdre. Here only in N.T. It signifies bitter resentment.
0Ti...craPpdT<a. Because I made a whole man sound on a Sabbath,
whereas circumcision purified one part only.

174 S. JOHN. [VII. 24—
24. kot' dtyiv. According to appearance Christ's act was a breach
of the Sabbath. "O^is may mean 'face,' as in xi. 44 (see note there);
but there is no reference to Christ's having ' no form nor comehness,'
as if He meant 'Judge not by My mean appearance.'
r^v 8ik. Kp. The righteous judgment : there is only one.
25. IX. oSv t. Some therefore of them of Jerusalem said; i.e. in
consequence of Christ's vindication of HimseU. Living in the capi
tal, they know better than the provincials (v. 20) what the intentions
of the hierarchy are. 'IepoffoXv/iiTai occurs only here and Mark i. 5.
26. ISe irap'p'qcrCa. See on i. 29 and vu. 13.
PliroTe k.t.X. Can it be that the rulers indeed have come to know
that this man is the Christ? Surely they have not ; and yet why do
they aUow such language? Comp. v. 31, iv. 29, 33, and see on i. 48.
The suggestion is only momentary: they at once raise a technical
difficulty which suffices with them to cancel the moral impression
produced by His words.
27. d 81 Xp. 8Tav epx- But when the Christ cometh; see on i. 20.
ovSels y ivcoo-xei. No one cometh to know (v. 26) or perceiveth. Note the
change from otSapev to yiviiaxei and comp. vui. 55, xui. 7, xiv. 7, xxi. 17.
HbBev 6\oesnot refer to the Messiah'sbirthplace, which was known (vv. 41,
42) ; nor to JJis remote descent, for He was to be the Son of David
(ibid.); but to His parentage (vi. 42), immediate and actual. This
text is the strongest, if not the only evidence that we have of the
belief that the immediate parents of the Messiah would be unknown :
but the precision and vivacity of this passage carry conviction with
them, and shew how familiar the ideas current among the Jews at that
time were to S. John. It never occurs to bim to explain. The beUef
might easily grow out of Isai. liii. 8, ' Who shall declare His genera
tion?' Justin Martyr teUs us of a kindred beUef, that the Messiah-
ship of the Messiah would be unknown, even to Himself, until He
was anointed by Elijah (Trypho, pp. 226, 336).
28. eKpofev oiSv. Jesus therefore (moved by their gross miscon
ceptions) cried aloud. The word expresses loud expression of strong
emotion; comp. v. 37, i. 15, xii. 44. S. John well remembers that
moving cry in the midst of Christ's teaching in the Temple. The
scene is stUl before him and he puts it before us, although neither iv
to) lepQ nor SiSdaxav is needed for the narrative (v. 14).
Kape olS. k.t.X. Various constructions have been put upon this:
(1) that it is a question; (2) ironical; (3) a mixture of the two ; (4) a
reproach, i.e. that they knew His Divine nature and maliciously con
cealed it. None of these are satisfactory. The words are best under- '
stood quite simply and UteraUy. Christ admits the truth of what
they say: they have an outward knowledge of Him and His origin
(vi. 42) ; but He has an inner and higher origin, of which they know
nothing. So that even their self-made test, for which they are willing
to resist the evidence both of Scripture and of. His works, is com-
pUed with ; for they know not His real immediate origin.

VII. 32.] NOTES. 175
Kal dir' Ipavrov. Kai introduces a contrast, as so often in S. John
(v. 30) ; dir. ip. is emphatic ; and (yet) of Myself I am not come (viii.
42). 'Ye know My person, and ye know My parentage; and yet of
the chief thing of aU, My Divine mission, ye know nothing.'
dXi)6ivds d ir.] He tliat sent Me is a true Sender, One who in
the most real and perfect sense can give a mission; or possibly, a
really existing Sender, and not a fiction. In either case the meaning
is ' I have a vaUd commission.'
29. !y«. Emphatic, in contrast to the preceding emphatic ipeis.
8n irap' av. eipi. Because I am from Him, and He, and no other,
sent Me. Jesus knows God (1) because of His Divine generation,
(2) because of His Divine mission. Comp. the very remarkable
passage, Matt. xi. 27.
30. liJiJTovv ofiv. They sought therefore, in consequence of His
claiming Divine origin and mission; for though He has not mentioned
God, they understand His meaning. Imperfect of continued action
(xi. 27), the nominative being oi dpxovres or ol "lovSaioi, not d 6'xXos.
Ilidgeiv occurs Eev. xix. 20, and 7 times in this Gospel; elsewhere only
Acts in. 7, xii. 4; 2 Cor. xi. 32. See on i. 14, iv. 6, xi. 44 and xix. 37.
Kal ovSels Iir. And (yet) no one laid hands. That xal in S. John
often='andyet,' as here and v. 28, is most true; that xal ever = 'but'
is true neither bf S. John nor of any other Greek writer. In A.V. xal
is rendered 'but' here and in v. 26, while in v. 31 Si is rendered 'and.'
See on i. 5 and viU. 20.
r\ uipa av. The hour appointed by God for His Passion (xiii. 1),
this meaning being clearly marked by the context (see on v. 6 and
ii. 4). The immediate cause of their not seizing Him was that they
were as yet afraid to do so ; but S. John passes through proximate
causes to the prime cause of all, the Will of God. When the hour was
come God no longer aUowed their fear, which stUl existed (Matt. xxvi.
5), to deter them.
31. Ik t. dxX. 81 ir. But (on the other hand, i.e. in contrast to the
rulers) of the multitude many believed on Him (as the Messiah) and
kept saying (in answer to objectors), When the Christ (see on v. 27
and i. 20) cometh, will He do more signs than those which this man did ?
They express, not their own doubts, but those of objectors in saying,
'when the Christ cometh:' they believe that He has come. Some of
them perhaps had witnessed the numerous Galilean miracles; they
have at any rate heard of them, and it is on them, not on His teach
ing and work, that their faith is based; hence its weakness. Winer,
p. 641.
32. yoYyviJovros. Here, as in v. 12, mere muttering, as distinct
from murmuring, seems to be meant : see on vi. 41. But they are
restless at aU this uncertainty. The Pharisees (comp. iv. 1) hear what
they say and report it to the Sanhedrin, which orders His arrest.
dpxiepets- First mention of them by S. John. The word signifies,
not the heads of the 24 courses of priests, but Caiaphas, Annas, and

176 S. JOHN. [VIL 32—
the other ex-high-priests, with, perhaps, their relations in the San
hedrin (Acts iv. 6). See on xi. 48, xviii. 13. Note that in this the
reckless hierarchy, who were mainly Sadducees, combine with the
Pharisees; comp. v. 45, xi. 47, 57, xvUi. 3. On iridauaiv see on v. 30.
33. etirev oBv d 'I. Therefore said Jesus, i.e. in consequence of
their sending to arrest Him : probably He recognised the officers
waiting for an opportunity to take Him. Christ's words are addressed
to the officers and those who sent them, and it is very difficult to
decide on their precise meaning. Perhaps the simplest interpretation
is the best. 'I must remain on earth a little whUe longer, and during
this time ye cannot kill Me: then ye wiU succeed, and I shaU go to
My Father. Thither ye wUl wish to come, but ye cannot; for ye know
Him not (v. 28), and such as ye cannot enter there.' This is the first
formal attempt upon His life. It reminds Him that His death is not
far off, and that it wiU place a tremendous barrier between Him and
those who compass it. It is the beginning of the end; an end that
will bring a short-Uved loss and eternal triumph to Hun, a short-Uved
triumph and eternal loss to them.
Xpdv. piKpdv. About six months; from the F. of Tabernacles
to the Passover.
virdyit). The voluntariness of His dying is impUed in the word : see
on x. 17, 18, xix. 30, 34, and on xvi. 7.
irpos t. irepip. pe. See on i. 33. One suspects that here S. John
is translating Christ's words into plainer language than He actuaUy
used. Had He said thus clearly 'unto Him that sent Me,' a phrase
which they elsewhere understand at once of God (see on v. 30), they
could scarcely have asked the questions which foUow in v. 35. Unless
we are to suppose that they here pretend not to understand; which is
unlikely, as they speak not to Him but 'among themselves.'
34. fcr|Tijo-eTe pe. In spite of vv. 1, 19, 20, 25, 30, v. 18, vni. 37, 40,
x. 39, xi. 8, it seems clear from xiu. 33 that these words are not to be
understood of seeking His life : no infinitive is added here ; in all the
other cases we have diroxreivai, iridaai, or XiBdaai. Nor can repentance
be meant; repentance could not be in vain. Bather distress is meant;
they wUl seek for help at His hands and not find it (comp. viii. 21).
But it is best not to limit the appUcation to any particular occasion,
such as the destruction of Jerusalem, the great hour of Jewish need.
oirov elpl lyw, vpeis. The pronouns are again in emphatic opposition
as in vv. 28, 29; comp. vv. 7, 8. Eipi, not eipi, which does not occur
in N.T. Winer, p. 61. The present tense impUes His continual pre-
sence with the Father; 'where I am,' not 'where I shall be.'
ov Svvao-Be. It is morally impossible : see on v. 7.
JJov ovtos pIXXei. Where is this fellow (Ui. 26, vi. 42, 52) about to
(vi. 71) go, seeing that we shall not find Him. Is He about to go unto
the Dispersion among the Gentiles ? 'H Siaairopd t. 'EXX. means those
Jews who were dispersed among the heathen outside Palestine; the ab
stract for the concrete, Uke y irepiropy for the Jews generally. Aiaoirocd

VII. 37.] NOTES. 1 77
occurs James i. 1 and 1 Pet. i. 1 (see notes there), and nowhere else in
N.T. There were three chief oolonies of these 'dispersed' or 'scat
tered' Jews, in Babylonia, Egypt, and Syria, whence they spread over
the whole world. 'Moses from generations of old hath in every city
them that preach him,' Acts xv. 21. These opponents of Christ, there
fore, suggest that He means to go to the Jews scattered among the
Gentiles in order to reach the GentUes and teaoh them — the very mode
of proceeding afterwards adopted by the Apostles ; so that their saying,
Uke that of Caiaphas (xi. 50), was an involuntary prophecy. But here
it is spoken in sarcasm. Christ's utter disregard of Jewish exolusiveness
and apparent non-observance of the ceremonial law gave a handle to
the sneer; which would be pointless if 'EXXyvuv were rendered 'Hel
lenists,' i.e. Grecised Jews. "EXXijves in N.T. always means Gentiles
or heathen. See on xii. 20.
36. 6 Xdyos oStos. OuYos is again contemptuous, Uke 'this precious
word.' But they cannot shake the impression which it has made on
" them. Their own scornful suggestion does not satisfy them, for they
know that it is not true.
37. Iv  peydX-p. Now on the last day, the great day. This was
probably not the seventh day, but the eighth day, which according to
Lev. xxiii. 36, 39; Num. xxix. 35; Neh. vni. 18, was reckoned along
with the seven days of the feast proper. To speak of the seventh day
as 'the great day of the feast' would not be very appropriate ; whereas
the eighth day on which the people returned home was, like the first
day, kept as a Sabbath (Lev. xxUi. 39), and had special sacrifices
(Num. xxix. 36 — 38). Comp. 2 Mace. x. 6. In keeping with the
solemnity of the day Christ solemnly takes up His position and cries
aloud with deep emotion (see on v. 28). The ela-nsxei and ixpa£ev are
very graphic: comp. i. 35, xvUi. 5, 16, 18, xix. 25, xx. 11. He was
standing, beholding the multitude engaged in the ceremonies of the
last day of the Feast, and moved by the sight He cried aloud.
Idv ns 8u|ȣ. The words recall Isa. Iv. 1 and Eev. xxu. 17, d Sisj/uv
ipxiaBu. See on v. 30. The conjectured reference to the custom of
pouring water at the Feast of Tabernacles is probably correct. On
aU seven days water was brought from the pool of SUoam and poured
into a sUver basm on the western side of the altar of burnt offering,
a ceremony not mentioned in O.T. Apparently this was not done on
the eighth day. Accordingly Christ comes forward and fiUs the gap,
directing them to a better water than that of Siloam. The fact that
the water was poured and not drunk, does not seem to be a reason for
denying the reference, especiaUy when we remember how frequently
Christ took an external fact as a text (comp. iv. 10, v. 17, 19, vi. 26,
27, (viu. 12?) ix. 39, xui. 8, 10, 12—17; Mark x. 15, 16, 23, 24, &c).
The pouring of the water would be suggestive enough, especiaUy as it
represented the water from the rock (1 Cor. x. 4). In such cases there
is no need for the analogy to be complete, and in the present case it
would add point to the reference that it was not complete. Mere
ST JOHN, 12

178 S. JOHN. [VII. 37—
pouring of water could not quench even bodily thirst ; Christ could
satisfy spiritual thirst. 'Therefore with joy shaU ye draw water out
of the weUs of salvation.' Isa. xu. 3. Thus S. John, having shewn
us Christ as typified by the Brazen Serpent (iU. 14) and the Manna
(vi. 51), now shews Him as the Bock.
38. d moTeviiiv. Nominativus pendens ; comp. vi. 39; xv. 2.
Ka6<us elirev r] Yp. As the scripture said ; as if some passage to this
effect had recently been read. See on U. 22. The phrase undoubtedly
refers to the words that foUow : but inasmuch as no such text is found
in Scripture, some have tried to force the phrase into connexion with
what precedes, as if the meaning were ' He that believeth on me in
the way that Scripture prescribes.' Although the exact words are not
found in Scripture there are various texts of similar import : Isa. xliv.
3, lvui. 11; Zech. xui. 1, xiv. 8, cfec. But none of them contain the
very remarkable expression 'out of his beUy.' Godet contends for
Ex. xvii. 6 and Num. xx. 11, and thinks that 'out of it' (Heb. 'from
within hi m ' ) is the source of ix rrjs xoiXlas airov, and ' abundant waters '
of iroTa,uol vSaros, while 'I wiU stand' may possibly be aUuded to in
'Jesus was standing.' In the LXX. there is no resemblance to the
Greek here. noi-a^oJ stands first with great emphasis ;_ rivers out of
his belly shall flow, rivers of Uving water; in marked contrast to the
ewer of water poured each day of the Feast. (For the form peiaovaiv
see Winer, p. 109.) Note how, as so often in S. John, the conclusion
of one thought is the starting-point of another. As in vi. 35, 'coming
to Christ ' is equivalent to 'believing on Christ;' and beheving on TTim
is far in advance of thirsting for spiritual satisfaction, for a man may
thirst and refuse to believe. But the beUever cannot end in satisfying
his own thirst ; he at once becomes a fount whence others may derive
refreshment. Whether he wiUs to be a teacher or no, the true Chris
tian cannot faU to impart the spirit of Christianity to others. Thus
we have three stages; (1) thirsting; (2) coming or believing; (3) being
fiUed and supplying others.
39. irepl t. irv. S. John's interpretation is to be accepted, what
ever may be our theory of inspiration, (1) because no better interpreter
of Christ's words ever Uved, even among the Apostles; (2) because it
is the result of his own inmost experience. The principle of Christian
activity has ever been the Spirit. He moves the waters, and they
overflowed at Pentecost. TU1 then 'the Spirit was not yet;' the dis
pensation of the Spirit had not come.
ov epeXXov. Which they that beUeved on Him were about to (vi. 71)
receive : oi triareiaavTes, those who did believe, the first disciples.
oiiirio yo\p rjv ttv. As in i. 33 and xx. 22 there is no article, and an
influence of the Spirit rather than the Third Person is meant: the
spiritual life was not yet. Christus Legis, Spiritus Evangelii comple-
mentum; Christ completes the Law, the Spfrit completes the Gospel.

VII. 45.] NOTES. 179
6'Ti...e8o|do-8r). Comp. xvi. 7, xvU. 1, 5; Ps. lxvui. 18. The Spirit,
"though given in His fulness to Christ Himself (iU.34), and operating
through Him in His people (vi. 63), was not, untU after Christ's return
to glory, to be given to the faithful as the Paraclete and representative
of Christ for the carrying on of His work" (Meyer). Christ did not
send the Paraclete until He Himself had resumed the fulness of Di
vinity; and the Spirit did not give Christ to be the Ufe of the Church
until Christ was perfected.
40 — 52. Opposite Eesults of the Discourses.
40. Ik r. 6'xX. oSv. Of the multitude, therefore, some, when they
heard these words, kept saying, or, hegan to say. For ix tuv as a
nominative comp. i. 24, xvi. 17, and as an accusative 2 John 4 ; Eev.
u. 10. The Xd7ot probably mean the discourses from v. 14 onwards.
d irpocpiJTi]S. The Prophet of Deut. xvui. 15, who is here dis
tinguished from the Messiah. See on i. 21 and vi. 14.
41. prj Ydp...d Xp. Ip. We have here an instance how Uttle at
tention our translators paid to the Greek article; in the same verse
they translate the article in one place and ignore it in another. In
the next verse they ignore it again. In all three places it should be
•the Christ' (see on i. 20). What, doth the Christ come outof Galilee?
Comp. Nathanael's difficulty (i. 46). It is quite inadmissible to infer,
because S. John does not correct this mistake of supposing-that Jesus
came from GaUlee, that he is either ignorant of the truth or indifferent
to it. He knew that his readers would be weU aware of the facts, and
he leaves the error without comment to their pity or disdain; eomp.
i. 45, vi. 42, 43, vu. 20, 52. On the other hand, could a Greek of the
second century invent these discussions of the Jewish multitude ?
42. Ik t. cnr. A. Ps. cxxxii. 11; Jer. xxUi. 5; Isa. xi. 1, 10. See
on u. 22.
dird BtiBXelp. Mic. v. 2; 1 Sam. xvi. 1; comp. Matt. ii. 6. Like
Oedipus they are tragically ignorant that the very test which they so
confidently apply teUs against them.
43. cx'o-pa. Whence our word 'schism.' It means a serious
and possibly violent division: ix. 16, x. 19; 1 Cor. i. 10, xU. 25;
comp. Acts xiv. 4, xxiii. 7. In N.T. it is never used in the modern
sense of a separation from the Church, but of parties in the Church.
In the Synoptists it is used only in its original sense of physical
severing; 'a worse rent is made;' Matt. ix. 16; Mark u. 21.
44. rivls. Not the officers, but some zealots who would have ar
rested Him on their own responsibUity. See on xi. 27.
46. 11X8. oSv oi iir. Therefore came the officers, i. e. because neither
they nor any of the multitude had ventured to arrest Him. Under
the control of God's providence (v. 30), they had been unable to find
any good opportunity for taking Him, and had been overawed by the
12—2

180 S. JOHN. [VII. 45—
majesty of His words (v. 46). The influence which Christ exercised
over His enemies shews again and again that they had no power over
Him untU He and His Father wUled to allow it ; comp. xui. 27, xviu.
6, xix. 11. It would seem as if the Sanhedrin had continued sitting,
waiting for the return of its officers ; an extraordinary proceeding on
so great a day (see on v. 37), shewing the intensity of their hostility.
Their question is quite in harmony with this. See on ¦«. 32. The
omission of toi5s before <£ap. shews that the chief priests and Pharisees
are now regarded as one body.
IkcIvoi. The pronoun marks the Evangelist's aversion : comp. x. 6.
47. oi $ap. That part of the Sanhedrin which was most jealous
of orthodoxy, regarded both by themselves and others as models of
correct beUef, therefore answered them; Surely ye also have not been
led astray (v. 12), ye, the officers of the Sanhedrin ! ipsis is very em
phatic. Comp. vv. 26, 31, 41, vi. 67. IIXavdo-Bai implies funda
mental departure from the truth, not mere error; 1 John i. 7, U. 26,
Ui. 7 ; Eev. passim.
48. What right have you to judge for yourselves, contrary to the
declared opinion of the Sanhedrin and of the orthodox party ? What
right have you to wear our Uvery and dispute our resolutions ? Note
the singular; Hath any one ? 'Have any' weakens it.
49. d ox. oBtos. Very contemptuous; this multitude of yours,
iste (35, 36), whose ignorant fancies you prefer to our deUberate deci
sions. d pi) yiv. The pi) impUes censure; knoweth not when it ought to
know. They ought to know that a sabbath-breaker cannot be the
Messiah. '0 od yiv. would express a mere fact; comp. vi. 64.
Iirdparoi. A mere outburst of theological fury. A formal excom
munication of the whole multitude by the Sanhedrin (comp. ix. 22)
would be impossible. How could such a sentence be executed on the
right individuals? It was reserved for a Christian hierarchy to invent
the interdict. Excommunication en masse was unknown to the Jews.
Babbinical writings abound in contempt for the "people of the earth."
50. d IXBuv irporepov. See on ui. 1, 2. His being 'one of them'
answers the chaUenge in v. 48, ' Hath any one of the rulers beUeved
on Him?' But he does not yet declare himself His disciple. Comp.
the attitude of Gamaliel, Acts v. 34 — 42.
61. pi^ d vdpos. '0 vbpos is emphatic. ' You condemn the mul
titude for not knowing the law ; but are we not forgetting the law in
condemning a man unheard?' These learned theologians and law
yers were forgetting such plain and simple texts as Deut. i. 16, 17,
xvii. 8, xix. 15, involving the most elementary, principles of justice.
rdv dvflp. The man (prosecuted), except it first hear from him
self, or perhaps hear his defence.

VII. 52] NOTES. 181
52. pi) Kal ord. 'Surely thou dost not sympathize with Him as
being a feUow-countryman?' They share the popular behef that
Jesus was by birth a Galilean (see on v. 41).
Ip. k. ISe. Search and see; i.e. search and thou wilt see: like Di
vide et impera. The Sri maybe either 'that' after 'see,' or 'because :'
the former seems better.
Ik t. raX. ...ovk rye(perai. Jonah of Gath-hepher (2 Kings xiv. 25)
was certainly of GaUlee; Nahum of Elkosh may have been, but the
situation of Elkosh is uncertain; Hosea was of the northern king
dom, but whether of GaUlee or not is unknown ; Abehneholah,
whence EUsha came, was in the north part of the Jordan vaUey, pos
sibly in GaUlee. Anyhow, their statement is only a sUght and very
natural exaggeration (comp. iv. 29). Moreover they speak of the
present and future, rather than of the past; iyeiperai, not (as T. E.)
iyyyeprai. Judging from the past, GalUee was not very Ukely to
produce a prophet, much less the Messiah.

Of the various questions which arise respecting the paragraph
that foUows (vu. 53 — vUi. 11) one at least may be answered with
something like certainty, — that it is no part of the Gospel of S. John.
(1) In both tone and style it is very unlike his writings. His favour-
ite words ancfexpressions are wanting; others that he rarely or never
uses are found. (2) It breaks the course of the narrative by severing
the two closely connected declarations of Christ, 'Edv ns Sitf/a x.t.X.
and 'Eyd eipi rb <6<3s t. xbapov, with the two equaUy closely connected
promises, d iriareiuv els ipi x.t.X. and d dxoXovBuv poi x.t.X. (vii. 37, 38,
viii. 12) ; and hence a few of the MSS. which contain it place it at the
end of the Gospel, and one places it after vii. 36. (3) All the very serious
amount of external evidence (see Appendix D.) which teUs against the
passage being part of the Gospel narrative at aU of course tells against
its being by S. John, and in this respect is not counterbalanced by
other considerations. So that the internal and external evidence when
put together is overwhelmingly against the paragraph being part of the
Fourth Gospel.
With regard to the question whether the section is a genuine portion
of the Gospel history, the internal evidence is whoUy in favour of its
being so, whUe the balance of external testimony is decidedly on the
same side. (1) The style is simUar to the Synoptic Gospels. espe
ciaUy to S. Luke ; and four inferior MSS. insert the passage at the
end of Luke xxi.. the place in the history into which it fits best. (2)
It bears the impress of truth and is fully in harmony with Christ's
conduct on other occasions ; yet it is quite original and cannot be a
divergent account of any other incident in the Gospels. (3) It is easy
to see how prudential reasons might in some cases havecaused its
omission (the fear of giving, as S. Augustine says, peccanSximpunita-
tem mulieribus); difficult to see what, excepting its truth, can have
caused its insertion. But " the utmost licence of the boldest transcribers
never makes even a remote approach to the excision of a complete

182 S. JOHN. [VII. 52—
narrative from the Gospels" (W. and H.). (4) Though it is found in
no Greek MS. earher than tha sixth century, nor in the earUest ver
sions, nor is quoted as by S. John until late in the fourth century, yet
Jerome says that in his time it was contained 'in many Greek and
Latin MSS.' (Adv. Pelag. n. 17). But if it be thought that these
must have been as good as the best MSS. which we now possess, we
must remember that most of the worst corruptions of the text were
already in existence in Jerome's time.
The question as to who is the author, cannot be answered. There
is not sufficient material for a satisfactory conjecture, and mere guess
work is worthless. The extraordinary number of various readings (80s
in 183 words) points to more than one source.
One more question remains. How is it that nearly all the MSS.
that do contain it (several uncials, including the Cambridge MS., and
more than 300 cursives) agree in inserting it here ? This cannot be
answered with certainty. Similarity of matter may have caused it to
have been placed in the margin in one copy, and thence it may have
passed, as other things have done, into the text of the Cambridge
and other MSS. In chap. vii. we have an unsuccessful attempt to
ruin Jesus : this paragraph contains the history of another attempt,
equaUy unsuccessful. Or, the incident may have been inserted in
the margin (very possibly from Papias) in illustration of viii. 15, and
hence have got into the text.
53. That this verse, as well as viu. 1, 2, is omitted in most MSS.
shews that prudential reasons could not explain the omission of the
paragraph in more than a very Umited number of cases. It is a mi
nority of MSS. which omit only viii. 3 — 11.

Kal eirop. eKacrros. See on vni. 1. And they went each man unto
his own house. But Jesus went, oic. It is unfortunate that the verse
should have been placed at the end of this chapter instead of at the
beginning of the next: this arrangement destroys the contrast be
tween Jesus and the others, and creates an impression that the verse
records the breaking up of the meeting of the Sanhedrin.
CHAPTER VIII.
1 — H- The number of various readings in this section is very
large, and we have not the data for constructing a satisfactory text.
4. KarefXijirrai for xareXijaiBy.
5. XiBdgeiv for XiBojUbXeiaBai.
7. dvlKvifrev Kal elirev avTots for avaxi\j/as elire irpbs airois, and irpw-
tos Iir' avrA,v paXe'rw XC8ov for irp. rbv X. iir' airy J3.
9. Omit Kal dird rijs avveiSyaeus iXeyxbpevot after drovo-aires, and
ius tuv iaxdrav after irpeo-pvTepuv (both obvious glosses). Ovcra for
iaruaa.

VIII. 3.] NOTES. 183
10. Omit xal pySiva Beaadpevos irXty rijs yvvaixis after 'Ii|crovs, and
ixeivoi oi Karyyopot aov after etcriv. rvvai for 1) 7W1}.
11. dird tov vvv for xal.
16. dXiiflivij (BDLTX) for dXi;0i;s (from vv. 13, 14).
20, 21. Omit (KBDLT) d 'Iijo-oOs: comp. in. 2, iv. 46, vi. 14.
26. XaXc3 (NBDLTX) for Xiya (E).
29. Omit (XBDLTX) d iranjp after povov (a gloss).
38. d iyu for iyu S. Omit pov after irarpi. a ifKoio-are for 0
iapajcare and tov irarpds for np irarpi ip&v (both for the sake of har
mony with the first clause).
39. lo-Te (NBDLT) for yre (C). Omit dv after liroietre.
41. ovk eyewijBqpev (BD1) for oi yeyevvypeBa (CD2).
51. rdv Ipiv Xoyov for t. X. t. ep. (S. John's common use).
54. ijpiov (ABa0) for ip&v (B'DFX) ; ipuv seems preferable.
69. Omit SieXBuv Sid piaov air&v xal irapyyev ovra after tepov (an
addition from ix. 1 combined with Luke iv. 30) with t^BD against
S3A. Other MSS. have the addition in another form. No English
Version earUer than 1611 reoognises the addition.

1. rd Spos tiov 'E. The M. of Olives, which is mentioned 10
times by the Synoptists, is not mentioned by S. John (comp. xviu. 1) ;
and when he introduces a new place he commonly adds an explana
tion: i. 44, iv. 5, v. 2, vi. 1, xix. 13, 17. nopei5eo-0ai els, frequent in
the Synoptists, does not occur in S. John.
2. dp6pov 8e k.t.X. Comp. Luke xxi. 38 ; xal iras b Xaos upBpifc
irpbs airov iv rip lepip dxoieiv airov. S. John never uses iras 0 Xaos,
S. Luke frequently does. S. John uses Xaos only twice; it occurs
more than 30 times in S. Luke, more than 20 in the Acts : xaBi^eiv is
frequent in the Synoptists and the Acts ; only twice in S. John : xaBl-
aas iSlSaaxev occurs Luke v. 3. He sat to teach with authority;
Matt. v. 1, xxiii. 2; Mark ix. 35. "Op0pov, SpBpivbs, SpBplteiv occur
Luke xxiv. 1, 22, xxi. 38 ; none of them in S. John, who uses irput
or irpuias and irpuiVds (xviu. 33, xxi. 4; Eev. ii. 28, xxii. 16). See on
vU. 20.
3. 01 ypau-p. k. 01 $ap. This phrase occurs in aU three Synoptists,
in S. Luke thrice. S. John nowhere mentions the scribes. He speaks
of the hierarchy as 0! dpxtepeis or ol dpxovres with or without oi $api-
aatoi, or else simply as oi 'Ioudatoi. This is probably not an official
deputation from the Sanhedrin; there is nothing to shew that the
woman had been before the Sanhedrin. Their bringing her was a
wanton outrage both on her and all generous and modest spectators.
She might have been detained whUe the case was referred to Christ.

184 S. JOHN. [VIII. 4—
4. KaTeCXiprrai. Hath been taken. The vividness of this, and
still more of iwavroipapu (UteraUy, 'in the very act of theft'), is
another piece of brutal indeUcacy.
6. Iv Se rip vdpu. Of the two texts given in the margin of our
Bible, Lev. xx'. 10 and Deut. xxii. 22, probably neither is correct. _ It
is often assumed that 'put to death' in Jewish Law means stoning:
such however is not Jewish tradition. The Eabbis taught that it
meant strangulation; i.e. the criminal was smothered in mud and
then a cord was twisted round his neck. But, for the case of a be
trothed woman sinning in the city, stoning is specified as the punish
ment (Deut. xxii. 23, 24), and this is probably what is indicated here.
Such cases would be rare, and therefore aU the better suited for a
casuistical question.
crv ovv tC Xlyeis ; What therefore sayest Thou t This is the only
place in the whole paragraph where S. John's favourite particle ovv
occurs; and that not in the narrative, where S. John makes such
frequent use of it, but in the dialogue, where he very rarely employs
it. Scarcely anywhere in this Gospel are there 12 verses of narrative
without an oiv; but see ii. 1—17, and contrast iv. 1 — 26, xx. 1—9.
6. ireipdjjovres- This verb is frequent in the Synoptists of trying
to place Christ in a difficulty; never so used by S. John, who, however,
uses it once of Christ 'proving' Philip (vi. 6).
tva 'e\. KaT. This clause must be borne in mind in determining
what the difficulty was in which they wished to place Him. It seems
to exclude the supposition that they hoped to undermine His popu
larity, in case He should decide for the extreme rigour of the law ;
the people having become accustomed to a lax morality (Matt. xii. 39 ;
Mark viU. 38). Probably the case is somewhat parallel to the ques
tion about tribute, and they hoped to bring Him into collision either
with the Law and Sanhedrin or with the Eoman Government. If He
said she was not to be stoned, He , contradicted Jewish Law; if He
said she was to be stoned, He ran counter to Eoman Law, for the
Bomans had deprived the Jews of the right to inflict capital punish
ment (xviii. 31). The Sanhedrin might of course pronounce sentence
of death (Matt. xxvi. 66; Mark xiv. 64; comp. John xix. 7), but it
rested with the Boman governor whether he would allow the sentence
to be carried out or not (xix. 16) : see on xviu. 31 and xix. 6.
Kara Kvipas k.t.X. It is said that this gesture was a recognised
sign of unwillingness to attend to what was being said; a caU for a
change of subject. McCleUan quotes Plut. n. 532 : ' Without uttering
a syUable, by merely raising the eyebrows, or stooping down, or fixing
the eyes upon the ground, you may baffle unreasonable importunities.'
Kariypatpev means ' kept writing ' (comp. vii. 40, 41), or ' began to
write, made as though He would write ' (comp. Luke i. 59). Either
rendering would agree with this interpretation, which our translators
have insisted on as certain by inserting the gloss (not found in any
earher EngUsh Version except the Bishops' Bible), 'as though He

VIII. 9.] NOTES. 1 85
lieard them not.' The Greek is py irpoairoioipevos, which Stephens
admitted into his editions of 1546 and 1549, but not into that of 1550,
which became the Textus Receptus. But it is just possible that by
writing on the stone pavement of the Temple He wished to remind
them of the 'tables of stone, written with the finger of God' (Ex.
xxxi. 18; Deut. ix. 10). They were hoping that He would explain
away the seventh commandment, in order that they themselves might
break the sixth.
7. They wiU not take the hint; and therefore with marveUous
skiU He Ufts the whole question from the judicial sphere, into which
He decUned to enter (comp. Luke xu. 14), to the moral one, in which
their guilty consciences rendered them powerless. Thus the self-
made judges were foUed, while the majesty of the Law remained
intact. The abruptness of the reply reminds us of U. 19.
dvapdpTT)ros. Quite classical, but here only in N.T. It may
mean either ' free from the possibUity of sin, impeccable;' or ' free
from actual sin, sinless :' if the latter, it may mean either ' free from
sin in general, guiltless;' or ' free from a particular sin, not guilty.'
The context shews that the last is the meaning here, ' free from the
sin of impurity:' comp. ' sin no more,' v. 11, and ' sinner,' Luke vu.
-37, 39. The practical maxim involved in Christ's words is that of
Matt. vii. 1 — 5 ; Eom. xiv. 4. As to its application to them comp.
Matt. xU. 39 ; Mark vui. 38. He is contending not against punish
ment being inflicted by human law, but against men taking the law
into their own hands.
XCBov. Some authorities have rbv XlBov, the stone required for exe
cuting the sentence. Others take it of the first stone, which in ston
ing for idolatry was to be thrown by the witnesses (Deut. xiU. 9, xvii.
7) ; probably as a check on rash testimony. Thus in stoning Stephen
the witnesses take off their upper garments in order to throw the
better (Acts vii. 58).
8. irdXiv k. i. He again refuses to have the office of judge thrust
upon Him. The Eeader of men's hearts knew how His challenge
would work : no one would respond to it.
eYpacpev. Imperfect, as in v. 6. A Venetian MS. ascribed to the
10th century has the remarkable reading 'wrote on the ground the
sins of each one of them.' The same strange idea appears in Jerome
and elsewhere, shewing how soon men began to conjecture what He
wrote. Others suppose that He wrote the answer in v. 7. As has
been shewn on v. 6, it is not certain that He wrote anything.
9. The variations in this verse are considerable, but the substance
is the same. Kai iirb r. avveiSyaeas iXeyxbpevoi is probably a gloss
Uke py irpoairoioipevos in v. 6. Another gloss here is 'understanding
His upbraiding.' Both additions are right as interpretations. The
word of God, ' sharper than any two-edged sword,' had pierced them
and proved ' a discerner of the thoughts of their hearts' (Heb. iv. 12).

1 86 S. JOHN. [VIII. 9—
dp|. dird r. irpecrpvrlpuv. The elders in years, not the official
Elders. Meyer suggests that the oldest would be shrewd enough to
sUp away without compromising themselves further: certainly they
would have the largest experience of Ufe and its temptations.
povos. The multitude may or may not have withdrawn with the
woman's accusers ; the disciples probably had not moved. But of the
actors in the scene only two were left, she who needed compassion
and He who could bestow it : relicti sunt duo, misera et Misericordia
(S. Augustine). The woman was in the midst, where the brutaUty of
her accusers had placed her (v. 3).
10. A gloss, Kal pySiva Beaadpevos irXV Tijs yvvaixbs, has been in
serted here, as in vv. 6 and 9: irXi)v occurs nowhere in S. John's
writings excepting Eev. ii. 25. 'Exeivoi ol Kari)yopol aov is another in
sertion. ovSeCs ere KareKpivev; Did no man condemn thee? shewing how
long He had waited for an answer to His challenge. Karaxplva occurs
nine tunes in the Synoptists, but not in S. John, who uses xpivu.
11. ovSeCs, Kvpie. We must remember that xipie need not mean
more than ' Sir ' (see on vi. 34) : but as we have no Buch ambiguous
word in EngUsh, 'Lord,' though possibly too strong, is best.
ovSe lyoS. 'E714 is very emphatic, ' not even I, though dvapApryros.*
He maintains in tenderness towards her the attitude which He had
assumed in sternness towards her accusers : He declines the office of
judge. He came not to condemn, but to seek and to save. And yet
He did condemn, as'S. Augustine remarks, not the woman, but the
sin. With regard to the woman, though He does not condemn, yet
He does not pardon: He does not say 'thy sins have been forgiven
thee' (Matt. ix. 2; Luke vii. 48), or even ' go in peace' (Luke vu. 50,
vui. 48). " We must not apply in aU cases a sentence, which requues
His Divine knowledge to make it a just one" (Alford). He knew,
what her accusers did not know, whether she was penitent or not.
dird r. v. p. dpdpTave. From henceforth continue no longer in.
sin (see on v. 14). The contrast between the mere negative declara
tion and the very positive exhortation is striking. There is irdpeais,
but not atpeais, ruv dpaprypdrav (Eom. iu. 25); her sins are passed by
for the present, while she has tune to amend.
VHI. 12 — IX. 41. Christ the Source of Truth and Light.
(Continued^
In^viii. 12—46 dXyBeia occurs 7 times, dXyBys 4 times, dXyBivbs and
dXydus each once.
12. irdXiv odv. The paragraph vii. 53 — viu. 11 being omitted,
these words must be connected with vu. 52. The officers have made
their report to the Sanhedrin, leaving Jesus unmolested. After an
interval He continues His discourse : again, therefore, Jesus spake unto
them, i.e. because the attempt to interfere with Him had faUed. How
long the interval was we do not know, but probably a few hours.

VIII. 13.] NOTES. 187
lyo eipi t. cpdis t. k. See on vi. 35. Once more we have a possible
reference to the ceremonies of the Feast of Tabernaoles, somewhat less
probable than the other (see on vu. 37), but not improbable. Large
candelabra were lighted in the Court of the Women on the evening of
the first day of the Feast in memory of the piUar of fire at the Exodus,
and these flung their light over the whole city. Authorities differ as to
whether this Ulumination was repeated, but aU are agreed that it did
not take place on the last evening. Here, therefore, there was once
more a gap, which Christ Himself may have designed to fill; and
whUe the multitude were missing the festal light of the great lamps,
He declares, 'I am the Light of the world.' 'Light,' according to
tradition, was one of the names of the Messiah. In the case of the
water we know that it was poured on each of the seven days, and that
Christ spoke the probable reference to it on the last day of the Feast.
But in this case the Ulumination took place possibly on the first night
only, and Christ certainly did not utter this possible reference to it
until the last day of the Feast, or perhaps not until the Feast was aU
over. But the fact that the words were spoken in the Court of the
Women (see on v. 20) makes the reference not improbable ; and irdXiv
may point to this: Jesus having appropriated the type of the Bock,
now appropriates that of the Pillar of Fire.
d aKoXovBdiv. This expression also is in favour of the reference.
'The Lord went before them by day in a piUar of a cloud to lead them
the way; and by night in a piUar of fire, to give them light' (Exod.
xui. 21). So Christ here declares that those who follow Him shall in
nowise walk in the darkness. The negative (od py) is very strong.
This use of 'darkness' for moral evU is 'peculiar to S. John: see on
i. 5, where (as here) we have Ught and life (v. 4) closely connected,
whUe darkness is opposed to both.
e'lei. Not only with him but in him, so that he also becomes a
source of light. See on vii. 38 and comp. 'Ye are the light of the
world' Matt. v. 14. Tijs fwS;s means 'giving life' not merely 'leading
to life : ' see on vi. 35 and i. 4. Note that as in the case of the living
bread and the Uving water so also here the beUever is not a mere
passive recipient; he has to eat and to drink to appropriate the
heavenly food, and here he has to foUow to appropriate the heavenly
light. In the early Church candidates for baptism first turned to the
West and renounced Satan and his works and then to the East, 'the
place of light,' and professed aUegiance to Christ (the Light of the
world and the Sun of righteousness) and a belief in the Trinity
(Dionys. Areop. Eccl. Hier.; S. Cyril Cat. Myst. 1.) From this very
ancient custom the practice of turning to the east at the Creed is
derived. Comp. Tert. Apol. xvi. ; In Valent. in. ; Apost. Const. 11. vii.
57 ; Clem. Alex. Strom, vn. vii. ; &e.
13 — 59. A comparison of the discourses in chapters v. — viU. shews
how the conflict increases in intensity. In v. and vi. Christ proceeds
almost without interruption, and the Jews demur rather than con
tradict. In vii. the interruptions are stronger. Here He is interrupted
and contradicted at every turn.

1 88 S. JOHN. [VIII. 13—
13. paprvpcts. Bearest witness (see on i. 7). The Pharisees try to
cancel the effect of His impressive declaration by a formal objection,
the validity of which He had been heard to admit (v. 31).
14. Kdv fy<& p. Even if I should bear witness. Strong emphasis on
iyu. God can testify respecting Himself, and there are truths to which
He alone can testify. Yet He condescends to conform to the standard
of human testimony, and adds to His witness the words and works of
His incarnate Son ; who in Uke manner can bear witness of HimseU,
being supported by the witness of the Father (v. 16).
irov virdyio. By Death and Ascension. 'Tpels is emphatic: they
knew neither the whence nor the whither of their own lives, and how
could they know His ? Throughout the chapter we find iyu and ipeis
in constant opposition.
15. Kard t. crdpKa. According to His humanity, the form of a
servant: comp. vU. 24 ; vi. 63. Treating Him as a mere man they bad
condemned His witness concerning Himself as invalid. Kplva acquires
an adverse sense from the context : comp. iii. 17, 18, vii. 51.
ov Kp. oiSe'va. Neither xard t. aapxa nor anything else is to be sup
plied. No such addition can be made in v. 16, and therefore cannot
be made here. The words are best taken quite UteraUy. 'My mission
is not to condemn, but to save and bless.' Comp. xii. 47; iii. 17.
16. Kal kdv Kp. Se lyw. But even if I should judge, like 'even if
I should bear witness' (v. 14). 'I judge no man; not because I have
no authority, but because judging is not what I came to do. Even if
I do in exceptional cases judge, My judgment is a genuine and autho
ritative one (see on i. 9), not the mock sentence of an impostor. It is
the sentence not of a mere man, nor even of one with a divine commis
sion yet acting independently ; but of One sent by God acting in union
with His Sender.' Comp. v. 30. For xal... Si comp. v. 17, vi. 51,
xv. 27; 1 John i. 3; Matt. xvi. 18; Acts xxu. 29 ; Heb. ix. 21; 2 Pet.
i. 5. It is important to note which of the two conjunctions connects
the clauses and leads : here and xv. 27 it is Si, but in vi. 51 xal. See
on v. 31.
17. Kal Iv t. v. 81. But in the law also, your law (about which
you profess to be so jealous), it is written. Comp. 'Thou art caUed a
Jew and restest on the Law' (Eom. U. 17). The Sinaiticus here gives
S. John's usual yeypappivov iariv (see on ii. 17), instead of yiyparrat,
which he uses nowhere else of O.T. quotations; comp. xx. 31.
Svo dvBpiiircov. Not bo much a quotation as a reference to Deut.
xix. 15, xvii. 6. Note that the Law speaks of 'two or three witnesses : '
here we have 'two men.' The change is not accidental, but introduces
an argument a fortiori : if the testimony of two men is valid, how much
more the testimony of two Divine Witnesses. Comp. 'If we receive
the witness of men, the witness of God is greater; for this is the
witness of God which He hath testified of His Son' (1 John v. 9).

VIII. 22.] NOTES. 189
18. kya eipi. There is I who bear witness of Myself (in My words
and works), and there beareth witness of Me the Father (in Scripture
and the voice from Heaven).
19. irov Io-tCv. They do not ask 'who' but 'where;' they know
weU enough by this time the meaning of Christ's frequent reference
to 'Him that sent Me:' v. 23, 24, 30, 37, 38, vi. 38, 39, 40, 44, vii. 16,
18, 28, 33. They ask, therefore, in mookery, what PhUip (xiv. 8) asks
with earnest longing, 'Shew us the Father: we see one of Thy two
witnesses; shew us the other. Any liar can appeal to God.'
oil t e ep e ol 8 . Ye know neither Me ... If ye knew M e, ye would know,
as in v. 42 : here and in v. 46 the A:V. translates imperfects as aorists.
It is in the Son that the Father reveals Himself: xiv. 9, xvi. 3. By
learning to know the Son the disciples came to know the Father: the
Jews could not know the Father because they refused to know the Son.
20. Iv rip Yat°<l>. At the treasury is an admissible and in one
respect safer translation. It is not certain that there was a separate
building called the treasury, but comp. 1 Mace. xiv. 49 ; and if there
was, it is not probable that Christ would be able to address the multi
tude there. But the thirteen brazen chests, into which people put
their offerings for the temple and other charitable objects, stood in
the Court of the Women (see on Mark xii. 41), and these chests seem
to have been caUed 'the treasury.' The point appears to be that in so
pubUc and frequented a place as this did He say all tins, and yet no
man laid hands on Hira (see on vii. 30). Moreover the HaU Gazith,
where the Sanhedrin met, was close to the Court of the Women ; so
that He was teaching close to His enemies' head-quarters.
Kal ovSels Iir. And (yet) no one took Him; see on vii. 30. Comp.
vi. 70, ix. 30, xvi. 32.
21. elirev ovv irdXiv. He said therefore again. The 'therefore'
does not compel us to place what foUows on the same day with what
precedes ; ' therefore ' merely signifies that, as no one laid hands on Him,
He was able to address them again. 'Again' shews that there is
some interval, but whether of minutes, hours, or days, we have no
means of determining. The connexion is in thought rather than in
time. There is no distinct mark of time between vU. 37 (the close of
the Feast of Tabernacles) and x. 22 (the Feast of the Dedication), an
interval of two months. See introductory note to chap. vi.
virdY«>. Comp. v. 14 and vii. 33. Possibly in all three places there
is a side reference to the Jews who were now leaving Jerusalem in
great numbers, the Feast of Tabernacles being over.
£ivn]o-eT6. See on vu. 33, 34. Here Christ is more explicit: so far
from finding Him and being delivered by Him, they wiU perish most
miserably; in your sin shall ye die. The singular means 'state of sin.'
Note the order, and contrast v. 24.
22. pijn diroKrevet Iavrov. They see that He speaks of a voluntary
departure, and perhaps they suspect that He alludes to His death. So

igo S. JOHN. [VIII. 22—
with sarcasm still more bitter than the sneer in vu. 35 they exclaim
'Surely He does not mean to commit suicide? We certainly shaU
not be able to foUow Him if He takes refuge in that!'
23. Ik rdiv Kdra> eorl. At first sight it might seem as if this meant
'ye are from heU.' Christ uses strong language later on (v. 44), and
this interpretation would make good sense with what precedes. 'Ye
suggest that I am going to hell by self-destruction : it is ye who come from
thence.' But what follows forbids this. The two halves of the verse
are manifestly equivalent, and 'ye are from beneath ' = 'ye are of this
world.' They were ahpt- ix rijs aapxbs (iu. 6) and judged xard t. aapxa
(v. 15): He was ix tov oipdvov (iU. 31). The pronouns throughout are
emphatically opposed. The whole verse is a good instance of 'the
spirit of paraUelism, the informing power of Hebrew poetry,' which
runs more or less through the whole Gospel. Comp. xUi. 16, xiv. 27.
24. diroBaveto-Be. This is the emphatic word here, not iv r. apapr.,
as in v. 21. The plural expresses the separate sins of each. "No
reckoning made, but sent to your account with aU your imperfections
on your head." But the sentence is not irreversible ; it is pronounced
conditionaUy, unless ye believe. Comp. i. 12, iU. 15 — 18, vi. 40.
o'ti lyio eipi. That I am, implying the self-existence of Divinity.
Here and in vv. 24, 28, 58, xui. 19, the context supplies no predicate;
elsewhere (iv. 26, ix. 9, xviu. 5, 6, 8) it does. I am is the great Name,
which every Jew understood; Ex. iii. 14; Deut. xxxii. 39; Isa. xlUi. 10.
25. crv t£s et ; It is incredible that the Jews can have failed to
understand. Christ had just declared that He was from above, and
not of this world. Even if the words 'I am' were ambiguous in them
selves, in this context they are plain enough. As in v. 19, they pretend
not to understand, and contemptuously ask, Thou, who art Thou}
The pronoun is scornfully' emphatic. Comp. Acts xix. 15. Possibly
both in v. 19 and here they wish to draw from Him something more
definite, more capable of being stated in a formal charge against Him.
The tone of their question must be considered in determining the
meaning of Christ's reply.
tt\v ap\i\v o ti Kal XaXcS dptv. The meaning of this obscure passage
(comp. v. 44) cannot be determined with certainty. There is doubt as
to (1) whether it is a question or not; (2) whether we should read o ti
or on; (3) the meaning of every word except vpiv. Under (3) the chief
doubt is whether ti)v dpxvv is to be taken as an adverb ('altogether,
absolutely,' or 'first of all,' or possibly 'from the first'), or as a sub
stantive ('the. Beginning'). The chief renderings of the whole sen
tence will be found in Godet, Meyer, or Westcott. Three may be
noticed here, (i) How is it that I even speak to you at all? T^v dpxyv
has the meaning of 'at aU' in negative sentences, and the question or
exclamation makes .the sentence virtually negative. The Greek Fathers,
whose authority in interpreting Greek dialogue is very great, seem
almost to have taken this rendering for granted as the only one that
occurred to them. It may remind us of Matt. xvu. 17, '0 faithless and

VIII. 28.] NOTES. 191
perverse generation ! How long shall I be with you? How long shall
I suffer you ? ' Comp. oix dyairds Sn aoi xal XaXu ; Art thou not con
tent that I condescend to speak to thee? Ach. Tat. vi. 20. (u) What
I from the beginning am even speaking to you of, or even that which
I have spoken to you all along ; i.e. My words from the first have been
and are a revelation of My Person. This may be made interrogative
by understanding 'Do ye ask?' before 'what.' Comp. Quis igitur ille
est? Quern dudum dixi a principio tibi. Plaut. Captiv. 111. iv. 91.
(Ui) The Beginning (Eev. xxi. 6), that which I am even haying to you,
which seems to be the interpretation of the early Latin Fathers ; Ini-
tium quod et loquor vobis. But this would require Xiyu ; XaXu means
'I speak,' never 'I say.' Moreover, the attraction of ti)v dpxyvirom
the nominative ('I am the Beginning') to the accusative is awkward.
-The later Latin rendering of S. Augustine and others, Principium,
quia et loquor vobis, ' The Beginning, because I even (humble Myself
to) speak with you,' ignores the Greek.
26. Here again we have a series of simple sentences, the precise
meaning of which and their connexion with one another cannot be de
termined with certainty. See on vu. 33. The following seems to be
the drift of the verse: 'I have very much to speak concerning you, very
much to blame. But I keep to My immediate task of speaking to the
world those truths which before the world was I heard from God that
cannot lie, Who sent Me:' i.e. Christ wiU not desist from teaching
Divine truth in order to blame the Jews. It is as the Truth and the
Light that He appears in these discourses. If this seems unsatisfactory,
we may adopt: 'I have very much to ,speak and to blame concerning
you. It will offend you still more. But nevertheless it must be
spoken; for He who cannot lie commissioned Me thus to speak,' i.e.
it is both true in itself and is spoken with authority. Note the em
phatic position of irdXXa.
Kayii d tjk. And the things which I heard from Him, these I on
My part speak unto the world: UteraUy, 'into the world,' so as to be
sounded through it. Christ speaks as 'not of the world' (v. 23).
27. ovk iyvoxrav. They perceived not that He was speaking. This
statement of the Evangelist has seemed to some so unaccountable
after v. 18, that they have attempted to make his words mean some
thing else. But the meaning of the words is quite unambiguous, and
is not incredible. Even Apostles were sometimes strangely wanting.
We have seen that there is an interval, possibly of days, between v. 20
and v. 21. The audience may have changed very considerably: but if
not, experience shews that the ignorance and stupidity of unbeUef are
sometimes almost unbounded. Still we may admit that the dulness
exhibited here is extraordinary; and it is precisely because it is so
extraordinary that S. John records it.
28. etirevovvd'I. Jesus therefore said; because of their gross dulness.
vi(«uo-i)T6. On the Cross : see on iU. 14 and xii. 32. The Crucifixion
was the act of the Jews, as S. Peter teUs them (Acts ui. 13 — 15).

192 S. JOHN. [VIII. 28—
roTe Yvtdcreo-8e. Then shall ye perceive, as in v. 27 ; the same verb
is purposely used in both places (comp. v. 43). Had they known the
Messiah they would have known His Father also (xiv. 9). But when
by crucifying Him they have brought about His glory, then and not
till then will their eyes be opened. Then wiU facts force upon them
what no words could teach them. Comp. xu. 32.
on eyio eipi. That I am (see on v. 24), and (that) of Myself I do
nothing (v. 19), but (that) even as the Father taught Me, I speak these
things. The construction depends on yvuaeaBe probably as far as XaXiD, ¦
and possibly as far as ianv : but it would be quite in S. John's style
to begin an independent sentence with each xal. These aorists, yxovaa
(vv. 26, 40; iU. 32, xv. 15) and i5iSa£ev, refer back to the point before
the Incarnation when the Son was commissioned and furnished for
His work. TaCra XaXu is not put for ovtu XaXu (xii. 50). There is a
reminiscence of this verse in the Ignatian Epistles (Magn. vu:) ; d xipios
dvev tov irarpos oiSiv iirolyaev. See on v. 29, x. 9.
29. dcprJKev. It wUl depend on the interpretation whether the aorist
or perfect is to be used in English. If it refers to God sending the
Messiah into the world, then, as in the cases of yxovaa and iSl8a!-ev,
we must keep the aorist ; He left. But U it refers to Christ's experi
ence in each particular case, the perfect may be substituted ; He hath
left. In some cases (comp. xiii. 13, 34, xv. 9, 12) it is the idiom in
English to use the perfect where the aorist is used in Greek, and then
to translate the Greek aorist by the English aorist would be misleading.
See on xvi. 32 and comp, oix dpdprvpov airbv dtpyxev (Acts xiv. 17).
8ti Iyw k.t.X. Because the things pleasing to Him I always do :
rrdvTore is emphatic, and means 'on every occasion,' which is some
what in favour of the second interpretation of oix dipyxiv pe : ' He hath
never left Me alone because in every case I do what pleaseth Him.'
The emphasis on iyii is perhaps in mournful contrast to the Jews.
In any case it is a distinct claim to Divinity. What blasphemous ef
frontery would such a declaration be in the mouth of any but the In
carnate Deity ! The theory that Jesus was the noblest and holiest of
teachers, but nothing more, shatters against such words as these.
What saint or prophet ever dared to say, 'The things which are
pleasing to God I in every instance do'? Comp. v. 46, xiv. 30, xv. 10.
And if it be said, that perhaps Jesus never uttered these words, then
it may also be said that perhaps He never uttered any of the words
attributed to Him. We have the same authority for what is accepted
as His as for what is rejected as not His. History becomes impossible
U we are to admit evidence that we Uke, and refuse evidence that we
dislike. Comp. 1 John iii. 22, and Ign. Magn. vui. ; os /card irdvra
eiypiaryaev Tip iripijiavri airov. See on iii. 8, iv. 10.
30. Iiricrrevo-av els avTov. Not merely airu ; see on i. 12. Nothing
exasperated His enemies so much as His success ; and therefore in
leading us on to the final catastrophe, the Evangelist carefuUy notes
the instances in which He won, though often only for a time, adherents
and beUevers. See on vi. 15.

VIII. 33.] NOTES. i93
31. Besides the 'many ' who had full faith in Hun there were some
of His opponents disposed to believe His statements. Their faith,
poor as it .proves, is better than that of the many in ii. 23 ; beUef that
results from teaching is higher than that which results from miracles.
Jesus recognises both its worth and its weakness, and applies a test,
which might have raised it higher, but under which it breaks down.
ireiricrT. avTw. The change from ' beUeved on Him 'to the weaker
had Relieved Him is significant, as if S. John would prepare us for their
coUapse of faith. The expression oi ireir. air ip 'lovSaioi is remarkable;
in this Gospel it almost amounts to a contradiction in terms.
Idv vpets p. If ye abide (i. 33) in My word, ye are truly (i. 48) My
disciples. Emphasis on ' ye ' and ' My ; " you on your part ' — ' the word
that is Mine.' 'If ye abide in My word, so that it becomes the per
manent condition of your Ufe, then truly are ye My disciples, and not
merely in appearance under a passing impulse.' Comp. v. 38, vi. 56,
xv. 4 — 10. The form of expression, d Xdyos d Ipds, the word that is
Mine (vv. 43, 51), is very frequent in this Gospel: comp. y xapd y ipy
(iii. 29, xv. 11, xvu. 13), ij xplais y ipy (v. 30, viii. 16), rd BiXypa rb ipbv
(v. 30, vi. 38), d xaipbs b ipbs (vU. 6, 8), 17 elpyvy 1) ipy (xiv. 27), ai ivroXal
ai ipal (xiv. 15), d Sidxovos 6 ipbs (xU. 26), y aydiry y ipi) (xv. 9), y Sd|a
yfpy (xvii. 24), y (SaatXeta 1) ipy (xviii. 36).
32. yviiTeo-H. Ye shall come to know (vi. 69, vii. 17, 26).
tijv dXijBeiav. Divine doctrine (i. 17, xvii. 17) and Christ Himself
(xiv. 6, v. 33), 'whose service is perfect freedom.' See xviii. 37.
IXevBepoScrei. Free from the moral slavery of sin. The power of
sin is based on a delusion, a fascination, the real nature of which the
truth exposes, and so breaks the speU. Truth and freedom are inse
parable. Truth destroys the bondage to appearances, whether at
tractive or repulsive ; the seductions of sin and the servUe fears of an
ignorant conscience. Socrates taught that vice is ignorance, and the
Stoics that the wise man alone is free. Plato Rep. ix. 589 e.
33. direKpCflrjcrav irpos av. They answered unto Him. The subject
is ol ireirio-i-euKdres auTip'I. (v. 31): it is quite arbitrary to suppose any
one else. The severe words which foUow.(u. 44) are addressed to them,
for turning back, after their momentary belief, as weU as to those who
had never believed at aU.
cnreppa 'ABp. Comp. 'kings of peoples shaU be of her' (Sarah),
and 'thy seed shaU possess the gate of his enemies' (Gen. xvii. 16,
xxu. 17). On texts like these they buUd the proud belief that Jews
have never yet been in bondage to any man. But passion once more
blinds them to historical facts (see on vii. 52). The bondage in Egypt,
the oppressions in the times of the Judges, the captivity in Babylon,
and the Boman yoke, are all forgotten. "They have an immovable
love of liberty, and maintain that God is their only ruler and master"
(Josephus, Ant. xviu. i. 6). Some, who think such forgetfulness in
credible, interpret 'we have never been lawfully in bondage.' 'The
Truth' would not free them from enforced slavery. It might free them
from voluntary slavery, by teaching them that itwas unlawful for them
ST johu 13

194 S. JOHN. [VIII. 33—
to be slaves. 'But we know that already.' This, however, is some
what subtle, and the more literal interpretation is not incredible. The
power which the human mind possesses of keeping inconvenient facts
out of Bight is very considerable. In either case we have another
instance of gross inability to perceive the spiritual meaning of Christ's
words. Comp. iii. 4, iv. 15, vi. 34.
34. 'Apijv dpijv. With great solemnity He points them to a bond
age far worse than political servitude. See on i. 52.
irds d iroiwv r. dp. Everyone who continueth to do sin is the bond
servant of sin. Christ does not say that a single act (6 iroirjaas) of sin
enslaves ; it is a life of sin that makes a man a slave and the chUd of
the devil (1 John iu. 8). noieic ryv apapr. is the opposite of iroieiv ryv
dX-nfieiav (ui. 21) and of ir. ryv Sixaioaivyv (1 John U. 29, iii. 7).
' Servant ' is a good rendering of SovXos where nothing degrading is
implied (Bom. i. 1; PhU. i. 1; Tit. i. 1, &c), but is too weak, where,
as here, the degradation is the main point. Moreover, the connexion
with SeSovXeixapev must be preserved; 'have been in bondage' or 'in
slavery,' and 'bond-servants' or 'slaves,' must be our renderings.
Some have thought that we have here an echo of Eom. vi. 16, which
S. John may have seen. But may not both passages be original? The
idea that vice is slavery — tot dominorum quot vitiorum — is common in
all Uterature: frequent in the classics. 2 Pet. ii. 19 is probably an
echo of this passage or of Bom. vi. 16. Comp. Matt. vi. 24.
35. d 81 SovXos. The transition is somewhat abrupt, the mention of
'bond-servant' suggesting a fresh thought. Now the bond-servant
(not the bond-servant of sin, but any slave) abideth not in the house for
ever: the son (not the Son of God, but any son) abideth for ever. It
is perhaps to avoid this abruptness that some important authorities
omit ri;s dpaprlas.
36. Idv oiv d vEds. As before, any son is meant. 'If the son
emancipates you, your freedom is secured; for he is always on the
Spot to see that the emancipation is carried out. ' The statement is
general, but with special reference to the Son of God, who frees men
by granting them a share in His Sonship. If they wiU abide in His word
(v. 31), He wiU abide in them (vi. 56), and wiU take care that the bond
age from which He has freed them is not thrust upon them again.
d'vrus. Here only in S. John : comp. Luke xxUi. 47, xxiv. 34 ;
1 Tun. v. 3, 5, 16. It expresses reaUty as opposed to appearance;
dXyB&s (v. 31, iv. 42, vi. 14, vii. 40) implies that this reality is known.
37. Having answered the conclusion oiSevl SeSovXeixapev rrairoTe
(v. 33), Jesus proceeds to deal with the premise from which it was
drawn. He admits their claim in their own narrow sense. They are
the natural descendants of Abraham : his chUdren in any higher sense
they are not (v. 39). Comp. 'neither, because they are the seed of
Abraham, are they all children' (Rom. ix. 8).
ov \uptZ Iv vptv. Maketh no advance in you. His word had found
place in them for a very short time; but it made no progress in their

VIII. 41.] NOTES. 195
hearts : it did not abide in them and they did not abide in it (v. 31).
They had stifled it and cast it out. See on v. 31.
38. The text is somewhat uncertain. The things which I (in My
own Person) have seen (see on i. 18) with the Father I speak: ye also,
therefore, do the things which ye heard from your father. We are
uncertain whether iroieire is indicative or imperative: if indicative,
irapd t. ir. means 'from your father,' the devU, as in v. 41; if impe
rative, it means 'from the Father,' as in the first half of the verse.
In the former case oiv (rare in discourses) is severely ironical; 'I
speak those truths of which I have direct knowledge from aU eternity
with the Father : you, therefore, foUowing My relation to My Father,
are doing those sins which your father suggested to you.' In the
latter case the ovv is simple; 'I in My words foUow the Father, of
whom I have direct knowledge : you also, therefore, in your acts must
foUow the Father, of whom you have had indirect knowledge.' This
appeal to Christ's having seen God is peculiar to S. John; it is made
sometimes by Christ Himself (iii. 11, vi. 46), sometimes by the Evan
geUst or the Baptist (i. 18, iii. 32). The connexion of v. 38 with v. 37
is not quite obvious: perhaps it is— 'My words make no progress in
you, because they are so opposite in origin and nature to your deeds.'
39. 'APp. Icrre. They see that He means some other father than
Abraham; but they hold fast to their descent.
el ..lore. If ye are children of Abraham : iari has been altered to yre
in some MSS. to bring the protasis into harmony with the supposed
apodosis iiroieire or iiroieire dv. But the true reading is probably
iroieire, either imperative or indicative: 'If ye are children of Abraham,
do the works of Abraham, 'or 'ye do the works of Abraham ; ' and these
they manifestly did not do, and therefore could not be his children.
Authorities are much divided between iari and yre, roieire and iiroieire
or iiroieire dv.
40. 'But, as it is, ye seek to commit murder of the most heinous
kind. Ye would kill One who is your feUow-man, and that for teUing
you the truth, truth which He heard from God.' The insertion of
dvBpuirov, which the Lord nowhere else uses of Himself, involves His
claim to their sympathy, and perhaps anticipates u.44, where they are
called the children of the great dvBpuToxrbvos, lusting like him for
blood. tovto ' Ap. ovk liroC. Litotes, or understatement : comp. iii. 19,
vi. 37. Abraham's life was utterly uuUke theirs. What had 'the
Friend of God' (Jas. ii. 23) in common with the foes of God's Son?
41. vpeis ir. t. Ip. Ye are doing the works of your father: ipeis in
emphatic contrast to 'Afipadp. This shews them that He means
spiritual not literal descent ; so they accept His figurative language,
but indignantly deny any evil parentage. 'Thou art speaking of
spiritual parentage. WeU, our spiritual Father is God.'
ijpets Ik iropveCas. The meaning of this is very much disputed.
The foUowing are the chief explanations : (1) Thou hast denied that
we are the chUdren of Abraham, then we must be the children of some
13—2

196 S. JOHN. [VIII. 41^-
one sinning with Sarah : which is false.' But this Would be adultery,
not fornication. (2) 'We are the children of Sarah, not of Hagar.'
But this was lawful concubinage, not fornication. (3) ' We are not a
mongrel race, like the Samaritans; we are pure Jews.' This is far
fetched, and does not suit the context. (4) 'We were not born of
fornication, as Thou art.' But His miraculous birth was not yet
commonly known, and this foul Jewish lie, perpetuated from the
second century onwards (Origen, c. Celsum i. xxxii. ), was not yet in
existence. (5) ' We were not born of spfritual fornication ; our son-
ship has not been poUuted with idolatry. If thou art speaking of
spiritual parentage, we have one Father, even God.' This last seems
the best. Idolatry is so constantly spoken of as whoredom and forni
cation throughout the whole of the 0. T., that in a discussion about
spfritual fatherhood this image would be perfectly natural in the mouth
of a Jew. Exod. xxxiv. 15, 16; Lev. xvii. 7; Judg. ii. 17; 2 Egs. ix.
22; Ps. lxxiii. 27; Isa. i. 21; Jer. iii. 1,9, 20; Ezek. xvi. 15; &e.Sca.
See esp. Hos. ii. 4. There is a proud emphasis on 'we;' — 'we are not
idolaters, like Thy friends the Gentiles' (comp. vu. 35). "Eva also is
emphatic : One Father we have, in contrast to the many gods of the
heathen and of the first Samaritans (2 K. xvii. 33) : comp. v. 48.
42. Moral proof that God is not their Father ; if He were, they
would love His Son. Comp. xv. 23 and ' Every one that loveth Him
that begat loveth Him also that is begotten of Him' (1 John v. 1).
Here, as in v. 19, v. 46, ix. 41, xv. 19, xiii. 36, we have imperfects, not
aorists : contrast iv. 10, xi. 21, 32, xiv. 28.
Ik. t. 8. !£ijX6ov k. tjkcd. I came out from God and am here from
God among you. See on xvi. 28, the only other place where ix t. Q.
igrjXBov occurs: it includes the Divine Generation ofthe Son. In the
highest and fullest sense He is 'of God:' if they were God's children
they would recognise and love Him.
ovSe Ydp. Proof of His Divine origin : for not even of Myself have
I come. 'So far from having come from any other than God, I have
not even come of My own self-determination.'
43. r. XaXidv r. !p...T. Xdyov t. Ip. See on v. 31. AaXid is the
outward expression, the language used: y XaXid aov SyXbv ae iroiei
(Matt. xxvi. 73), y XaXid aov bpoid^ei (Mark xiv. 70). Elsewhere XaXid
occurs only iv. 42 and here. A070S is the meaning of the expression,
the thoughts conveyed in the language. They perpetually misunder
stand His language because they cannot appreciate His meaning.
They are ix ruv Kara (v. 23), and He is speaking of rd dvu (Col. Ui. 1) ;
they are ex r. Koapov tovtov (v. 23), and He is telling of rd iirovpdvia
(m. 12) ; they are spvxixot, and He is teaching irvevpanxd (1 Cor. u. 13 ;
see notes there). They ' cannot hear : ' it is a moral impossibUity (see
on vi. 44) : they have their whole character to change before they can
understand spiritual truths. 'Axoieiv, as in v. 47, means 'Usten to,
obey:' comp. Ps. Ixxxi. 11.
44. vpeis Ik t. it. t. 8. Icrrl. At last Christ says plainly, what He
has implied in vv. 38 and 41. 'Ye' is emphatic; 'ye, who boast that

VIII. 44.] NOTES. 197
ye have Abraham and God as your Father, ye are moraUy the devil's
chUdren.' 1 John Ui. 8, 10 is perhaps an echo of Christ's words.
This passage seems to be conclusive as to the real personal existence
of the devU. It can scarcely be an economy, a concession to ordinary
modes of thought and language. Would Christ have resorted to a
popular delusion in a denunciation of such solemn and awful severity ?
Comp. ' the children of the wicked one ' (Matt. xiii. 38) ; 'ye make him
twofold more the child of heU than yourselves' (Matt. xxiu. 15). With
this denunciation generally comp. Matt. xi. 20 — 24, xxiu. 13 — 36.
A monstrous but grammaticaUy possible translation of these words
is adopted by some who attribute a Gnostic origin to this Gospel ; —
'ye are descended from the father of the devil.' This Gnostic de-
monology, according to which the father of the devil is the God of the
Jews, is utterly unscriptural, and does not suit the context here.
BlXere iroieiv. Ye will to do: see on vi. 67, vii. 17; comp. v. 40.
'Ye love to gratify the lusts which characterize him, especiaUy the
lust for blood; this shews your moral relationship to him.' The
BiXere brings out their fuU consent and sympathy.
dvSponroKrdvos. See on v. 40. The devil was a murderer by causing
the FaU, and thus bringing death into the world. In the Gospel of
Nicodemus, he is called y tov Bavdrov dpxy. Comp. ' God created man
to be immortal, and made him to be an image of His own eternity.
Nevertheless, through envy of the devil came death into the world, and
they that do hold of his side shaU find it ' (Wisd. ii. 23,24): and ' Cain
was of that wicked one and slew his brother : ' and ' whosoever hateth
his brother is a murderer' (1 John iU. 12, 15).
ovx 'lo-rnKev. Standeth not in the truth (iii. 29, vi. 22, &o.). The
true reading however is probably 'iaryxev, imperf. of aryxeiv (i. 26;
Eom. xiv. 4), a stronger form; stood firm. The truth is a region from
which the devU has long since departed, because truth (no article) is
not in him. In S. John the most complete union is expressed by
mutual indwelling, 'I in you, and you in Me : ' this is the converse of
it. The devU is not in the truth because truth is not in him : there is
absolute separation. The truth cannot be possessed by one who is
internaUy aUen to it.
rd t|/evSos. Falsehood as a whole as opposed to y dXyBeia as a
whole: in EngUsh we speak of 'the truth,' but not of 'the falsehood.'
But the article may mean 'the lie that is natural to him:' whenever
he speaketh his lie.
Ik twv ISicov. Out of his own resources, or nature : the outcome is
what may be expected from him: comp. 2 Cor. in. 5.
on J/. I. k. 6 ir. av. Because he is a liar and the fatlier thereof,
either of the liar, or of the Ue. Thus he lied to Eve, "Ye shall not
surely die" (Gen. iii. 4). The article before iraryp does not at all
prevent iraryp being included in the predicate. It is, however, possible
to take this obscure sentence (comp. v. 26) very differently, and to
make d iraryp the subject of the last clause ; Whenever a man speaketh
his lie, he speaketh of his own, for his father also Is a Uar: i.e. a

198 S. JOHN. [VIII. 44—
man by lying proclaims himself to be a child of the devU acting in
harmony with his parentage. But the change of subject from ' the
devil ' to ' a man ' understood is very awkward. And here again a
monstrous misinterpretation is gramma ticaUy possible ; — ' for the
devU is a Uar, and his father also.' It is not strange that Gnostics of
the second and third centuries should have tried to wring a sanction
for their fantastic systems out of the writings of S. John. It is strange
that any modern critics should have thought demonology so extrava
gant compatible with the theology of the Fourth Gospel.
45. eyii 81 6'ti. But as for Me, because I say the truth, ye believe
Me not: iyu is in emphatic contrast to the sjreiarys. Just as the
devil 'stood not in the truth' because of his natural alienation from
it, so they do not accept the truth when Jesus offers it to them;
They wUl Usten to the devU (v. 38) ; they wUl beUeve a lie : but the
Messiah speaking the truth they wiU not beUeve. The tragic tone
once more, but more definitely expressed : comp. i. 5, 10, 11, u. 24 ;
iU. 10, 19.
46. rls I? v. IXIyx«>- Which of you convicteth Me of sin ? See
on iii. 20, xvi. 8. For irepl comp. x. 33 ; 1 John U. 2. Many rebuked
Christ and laid sin to His charge: none brought sin home to His
conscience. There is the majesty of Divinity in the chaUenge. What
mortal man would dare to make it ? See on v. 29, and comp. xiv. 30,
xv. 10; 1 John Ui. 5; 1 Pet. i. 19, n. 22. Note the implied connexion
between sin generaUy and falsehood, as between righteousness and
truth, vu. 18. Perhaps we are to understand a pause in which He
waits for their answer to His chaUenge. But they are as unable to
charge Him with sin as to acquit themselves (v. 7) of it: and he
makes the admission implied by their sUence the basis for a fresh
question. ' If I am free from sin (and none of you can convict Me
of it), I am free from falsehood. Therefore, if I say truth why do ye
on your part not believe Me ? '
47. There is a pause, and then Christ answers His own question
and gives a final disproof of their claim to be God's cluldren (v. 41).
d cSv Ik t. 8. The true chUd of God, deriving his whole being
from Him: comp. v. 23, Ui. 31, xv. 19, xvU. 14, 16, xviu. 36, 37.
rd pijpaTa r. 8. See on iii. 34. Christ here assumes, what He
elsewhere states, that He speaks the words of God (v. 26, vii. 16,
xvii. 8).
Sid rovro. For this cauBe: see on vii. 21, 22. S. John uses the
same test; 'We are of God: he that knoweth God heareth us; he that
is not of God heareth not us. Hereby know we the spirit of truth
and the spirit of error' (1 John iv. 6).
48. ol 'IovSatoi. Not those who for the moment beUeved on Him
(v. 31), but the hostUe party as a whole. This denial of their na
tional prerogative of being sons of God seems to them maUcious
frenzy. He must be an enemy of the Chosen People and be possessed.
KaXiOs = ' rightly;' comp. iv. 17, xiii. 13, xviii. 23: ypeis is emphatic;

VIII. 51.] NOTES. 199
' we at any rate are right.' For the position of -ypeis comp. 1 John
i. 4. Sapap. et o-v. 2d last, with contemptuous emphasis. The pas
sage implies that this was a common reproach, but it is stated no
where else. Yet it was most natural that one whose teaching so often
contradicted Jewish traditions and Jewish exolusiveness should be
caUed a Samaritan. It is therefore a striking touch of reality, and
another instance of the Evangelist's complete famiUarity with the
ideas and expressions current in Palestine at this time. Possibly this
term of reproach contains a sneer at His visit to Samaria in chap. iv. ,
and at His having chosen the unusual route through Samaria, as He
probably did (see on vii. 10), in coming up to the Feast of Taberna
cles. The parable of the Good Samaritan was probably not yet
spoken. The two reproaches possibly refer to what He had said
against them. He had said that they were no true children of Abra
ham ; they say that He is a Samaritan. He had said that they were
not of God : they say that He has a demon.
Saipdviov. It is unfortunate that we have not two words in our
Bible to distinguish d did^oXos, 'the DevU' (v. 44, xiii. 2; Matt. iv. 1
Luke vUi. 12, etc.), from Saipbviov (vii. 20, x. 20, Matt. vii. 22, &e.'
and Salpiav (Matt. vUi. 31; Mark v. 12; Luke viii. 29; Eev. xviU. 2)
'a devil,' or 'unclean spfrit.' 'Fiend,' which Wiclif sometimes em
ploys (Matt. xU. 24, 28; Marki. 34, 39, &c), might have been used
had Tyndale and Cranmer adopted it : demon would have been better
stiU. But here Tyndale, Cranmer, and the Geneva Version make the
confusion complete by rendering 'and hast the devU,' a mistake
which they make also in vii. 20 and x. 20. The charge here is more
bitter than either vU. 20 or x. 20, where it simply means that His
conduct is so extraordinary that He must be demented. We have
instances more simUarvto this in the Synoptists; Matt. ix. 34, xu. 24;
Mark iU. 22 ; Luke xi. 15.
49. iya 8. ovk ex<». He does not notice the charge of being a
Samaritan. For TTim it contained nothing offensive, for He knew
that Samaritans might equal or excel Jews (iv. 39 — 42 ; Luke x. 33,
xvu. 16) in faith, benevolence, and gratitude. There is an emphasis
on 'I,' but the meaning of the emphasis is not 'I have not a demon,
but ye have;' which would require oix iyu for iyu oix. Eather it
means 'I have not a demon, but honour My Father; whUe you on the
contrary dishonour My Father through Me.'
50. lyco 81 ov £. But it is not I who seek. 'It is not because I
seek glory for Myself that I speak of your dishonouring Me: the
Father seeks that for Me and pronounces judgment on you.' Comp.
v. 54 and v. 41. There is no contradiction between this and v. 22,
In both cases God's law operates of itself: the wicked sentence them
selves, rather than are sentenced by Him or by the Son.
51. e'pdv Xoyov rr|pijcr|). Keep My word. The connexion with
vv. 31, 43 and v. 24 must be preserved by retaining the same transla
tion for Xd7os: 'keeping My word' here corresponds to 'abiding in

200 S. JOHN. [VIII. 51—
My word' in v. 31. Tbv Xbyov rypeiv is a phrase of frequent occur
rence in S. John; vv. 52, 55, xiv. 23, xv. 20, xvii. 6; Eev. Ui. 8, 10:
rois XdYOus rypeiv, xiv. 24; Eev. xxii. 7, 9: so also the analogous
phrase Tds inToXds rypeiv; xiv. 15, 21, xv. 10; 1 John U. 3, 4, 5, iii.
22, 24, v. 2, 3 ; Bev. xU. 17, xiv. 12. Of the three phrases the first is
the most comprehensive ; rbv Xbyov r. is to observe the Divine revela
tion as a whole ; rois X. or rds ivr. t. is to observe certain definite
injunctions. Typeiv is not merely keeping in mind, but being on the
watch to obey and fulfil. Comp. cpuXdcro'eu' (rbv vbpov, tA Sbypara,
•riiv TapaBt)xyv), which is being on the watch to guard and protect.
By 'keeping His word' they may escape the judgment just mentioned.
There is no need to suppose, therefore, that vv. 49, 50 are addressed
to His opponents, and v. 51 to a more friendly group ; a change of
which there is no hint.
8. ov pi\ 8. els t. aluva. Shall certainly not behold death for ever:
i.e. shall never behold or experience death. Els r. aluva belongs like
od py to Beapyay, not to 8dvarov: it does not mean 'he shaU see
death, ' but ' death shaU not be eternal.' This is evident from iv. 14,
which cannot mean ' shaU thirst,' but 'the thirst shall not be eternal,'
and from xiii. 8, which cannot mean 'shalt wash my feet,' but 'the
washing shall not be eternal.' In all three cases the meaning is
' shaU certainly never.' Comp. x. 28, xi. 26 ; 1 Cor. vui. 13.
8eiop'ri1crr|. Qeupeiv Bdvarov occurs here only in N.T. It is stronger
than ISeiv Bav. (Luke ii. 26 ; Heb. xi. 5) and ISeiv SiatpBopdv (Acts U. 27,
31, xiu. 35), expressing fixed contemplation and full acquaintance.
Just as 'keep My word' here corresponds to 'abide in My word' in
v. 31, so ' exemption from death ' here corresponds to ' freedom '
there : eis r. aluva occurs in both passages. The firm believer has (not
shall have) eternal life and real freedom, and shall never lose either.
Of this Christ solemnly (dpyv dpyv vv. 34, 51) assures them.
52. vvv e'YV»Kapev. 'It was somewhat of a conjecture before
(v. 48), but now we have come to know it : ' comp. v. 55, v. 42, vi. 69.
Fust they thought it; then they said it; then they knew it.
dirlBavev. Died. As in vi. 49, the point is that he perished then,
not that he is dead now : keeping God's word did not save him.
Yevcrrvrai. They misunderstand and therefore exaggerate His lan
guage, aU the more naturaUy as 'taste of death' was a more famUiar
metaphor than 'contemplate death.' The beUever does taste of death,
though he does not have a complete experience of it ; to him it is but
a passing phase. The metaphor 'taste of death' is not taken from a
death-cup, but from the general idea of bitterness; Matt. xvi. 28;
Heb. ii. 9; comp. xviu. 11 ; Eev. xiv. 10.
53. pi) crv pe£i>v. Exactly paraUel to iv. 12. ' Surely Thou, the
mad GaUlean, art not greater than our father Abraham, seeing that
he died? and the prophets died.' The anacoluthon, like their exag
geration, is very natural. The sentence should run Kai t. irpotpyruv
oinves diriBavov. For ocrris comp. 1 John i. 2; Heb. x. 35. For

VIII. 57.] NOTES. 201
creavrdv iroietv comp. v. 18, x. 33, xix. 7, 12; 1 John i. 10: it is a
Johannean phrase, meaning to declare oneself to be such byword and
deed. 54 — 56. Christ first answers the insinuation that He is vain
glorious, impUed in the question 'whom makest Thou Thyself?
Then He shews that He really is greater than Abraham.
54. e'dv iyu 8o£. If I shall have glorified Myself, My glory is
nothing. There is (v. 50) My Father who glorifieth Me — in miracles
and the Messianic work generaUy. In translation distinguish be
tween npav (v. 49) and do£df«v. See on vi. 71.
55. lyvuKaTe...oISa. And ye have noi.learned to know Him (v. 52) ;
but I know Him. OlSa refers to His immediate essential knowledge
of the Father, iyvuxare to the progressive knowledge of mankind by
means of revelation. . Here and elsewhere (vu. 15, 17, 26, 27, xiii. 7,
xxi. 17) A.V. obUterates the distinction between the two verbs. Comp.
xiv. 7. Scropai...i|/evcrTT|s. Preserve the order; I shall be Uke unto
you, a Uar : referring back to v. 44. Winer, p. 243.
t. X. av. rr\pu. Christ's whole life is a continual practice of obedi
ence (Heb. v. 8; Eom. v. 19; Phil. u. 8) : His relation to the Father
is analogous to that of the believer to Christ (xv. 10, xvii. 11, 18).
56. 6 iranjp vpuv. Whom you so confidently claim (vv. 39, 53) :
he rejoiced in expecting One whom ye scornfully reject. ,
iJYaXXido-aTo Iva l'% Exulted that he might see My day; the
object of his joy being represented as the goal to which his heart
is directed. This is a remarkable instance of S. John's preference
for the construction expressing a purpose, where other constructions
would seem more natural. Comp. iv. 34, 47, vi. 29, 50, ix. 2, 3, 22,
xi. 50, xvi. 7. Abraham exulted in anticipation of the coming of the
Messiah through impUcit belief in the Divine promises. Winer, p. 426.
'My day' is most naturaUy interpreted of the Bhth of Christ: comp.
Luke xvU. 22. The aorists elSev and ixdpy point to a definite event.
Kal elSev k. ex^PI- •*- vel7 important passage with regard to the
intermediate state, shewing that the soul does not, as some maintain,
remain unconscious between death and the Day of Judgment. The
Old Testament saints in Paradise were aUowed to know that the
Messiah had come. How this was revealed to them we are not told ;
but here is a statement of the fact. 'Exdpy expresses a calmer, less
emotional joy than ^yaXXidcraro and therefore both are appropriate:
'exulted' whUe stUl on earth; 'was glad' in Hades: 'exulted' in
tumultuous anticipation; 'was glad' in calm beholding. Thus the
'Communion of Saints' is assured, not merely in parables (Luke xvii
27, 28), but in the plain words of Scripture. Heb. xii. 1.
57. irevriJKOvra eVi|. The reading reaaapdxovra which Chrysos
tom and a few authorities give, is no doubt incorrect. It has arisen
from a wish to make the number less wide of the mark; for our
Lord was probably not yet thirty-five, although Irenaeus preserves a

202 S. JOHN. [VIII. 57—
tradition that' He taught at a much later age. He says (ii. xxii. 5),
a quadrigesimo autem et quinquagesimo anno declinat jam in aetatem
seniorem, quam liabens Dominus noster docebat, sicut evangelium et
omnes seniores testantur qui in Asia apud Joannem discipulum Domini
convenerunt. By ' evangeUum ' he probably means this passage. But
'fifty years' is a round number, the Jewish traditional age of fuU
manhood (Num. iv. 3, 39, viii. 24, 25). There is no reason to sup
pose that Jesus was nearly fifty, or looked nearly fifty. In com
paring Hi3 age with the 2000 years since Abraham the Jews would
not care to be precise so long as they were within the mark.
ewpaxas. See on i. 18. They again misunderstand and misquote
His words. Abraham's seeing Christ's day was not the same as Christ
seeing Abraham.
58. 'Apijv dpijv. For the third time in this discourse (vv. 34, 51)
Jesus uses this asseveration. Having answered the charge of seU-
glorification (vv. 54, 55), and shewn that Abraham was on His side
not theirs (v. 57), He now solemnly declares His superiority to him.
irplv 'App. y. !y<« eipi. Here A.V. has lamentably gone back from
earlier translations. Cranmer has, 'Ere Abraham was born, I am,'
perhaps following Erasmus' Antequam nasceretur A., Ego sum; and
the Ehemish has, 'Before that Abraham was made, I am,' following the
Vulgate, Antequam Abraham fieret, Ego sum. See notes on yv in i.
1, 6. 'I am,' denotes absolute existence, and in this passage clearly
involves the pre-existence and Divinity of Christ, as the Jews see.
Comp. vv. 24, 28 ; Bev. i. 4, 8; and see on v. 24. 'I was' would have
been less comprehensive, and need not have meant more than that
Christ was prior to Abraham. In O.T. we have the same thought,
irpd rov Spy yevyByvai...ai eX, Ps. xc. 2; cu. 27.
59. ijpav ovv. They took up therefore; i.e. in consequence of His
last words. They clearly understand Him to have taken to Himself
the Divine Name, and they prepare to stone Him for blasphemy.
Building materials for completing and repauing the Temple would
supply them with missiles (comp. x. 31 — 33) : Josephus mentions a
stoning in the Temple (Ant. xvu. ix. 3). They would not have stoned
Him for merely claiming to be the Messiah (x. 24).
eKpv j3t] k. I^TJXBev. Probably we are not to understand a miraculous
withdrawal as in Luke iv. 30, where the 'passing through the midst of
them' seems to be miraculous. Comp. dtpavros iyiverof Luke xxiv. 31.
Here we need not suppose more than that He drew back into the
crowd away from those who had taken up stones. The Providence
which ordered that as yet the fears of the hierarchy should prevaU over
their hostility (vU. 30, viU. 20), ruled that the less hostUe in this mul
titude should screen Him from the fury of the more fanatical. It is
quite arbitrary to invert the clauses and render, 'Jesus went out of
the Temple and hid HimseU.'
As a comment on the whole discourse see 1 Pet. ii. 22, 23, remem
bering that S. Peter was very possibly present on the occasion.

IX. 1.] NOTES. 203
' ' The whole of the Jews' reasoning is strictly what we should expect
from them. These constant appeals to their descent from Abraham,
these repeated imputations of diaboUc possession, this narrow intelli
gence bounded by the letter, this jealousy of anything that seemed in
the sUghtest degree to trench on their own rigid monotheism — all these,
down to the touch in v. 57, in which the age they fix upon in round
numbers is that assigned to completed manhood, give local truth and
accuracy to the picture ; which in any case, we may say confidently,
must have been drawn by a Palestinian Jew, and in all probabUity by
a Jew who had been himself an early disciple of Christ". (Sanday).

CHAPTER IX.
4. ^pds for ipi (a correction to harmonize with pe) with NXBL
against K3AC.
6. Iirexpicrev avTOv for iirixptae. Omit toC tvcoXov (explanatory
gloss) after dcf>8aXpovs with KBL against AC.
8. irpoo-afrnis (aU the best MSS. and versions) for rvqsXbs.
10. i|veipx6i]crav (NBCD) for dveuxByaav (AKUS). For this triple
augment comp. Matt. ix. 30, Acts xvi. 26, Eev. xix. 11.
11. After exeivos omit xal elirev with XBCDL against A. d dvBpcoiros
d Xeydpevos (KBL) for dvBp. Xey. (AD), rdv (NBDLX) for ryv xoXvp-
fiyBpav tov (A).
14. iv fl ijpepa for 6Ve (simpuncation) with KBLX against AD.
36. Insert Kal before ris. Confusion with xipie may have caused
the omission. KAI and KE ( = KTPIB) are easily confounded, and
xe ns eanv xe would seem to have a superfluous xipie.

Christ the Soukoe oe Truth and Light illustrated by a Sign.
Light is given to the eyes of the man born bUnd and the Truth is
revealed to His soul. The Jews who cast Him out for accepting the
Truth rejected by themselves are left in their blindness, the faith of
those who began to believe on Him (vui. 30) having faUed under the
test appUed by Jesus (vui. 31 — 59).
1 — 5. The Peelude to the Sign.
1. Kal irapaYiov. Possibly on His way from the Temple (viii. 59),
or (if iyivero rbre be the right reading in x. 22) more probably on a
later occasion near the F. of the Dedication. Comp. icai irapdyuv eiSe
Aeviv (Mark U. 14). We know that this man was a beggar (v. 8), and
that beggars frequented the gates of the Temple (Acts ui. 2), as they
frequent the doors of foreign churches now ; but we are not told where
this man was begging.

204 S. JOHN. [IX. 1—
Ik YeveTijs. The phrase occurs nowhere else in N.T. Justin Martyr
uses it twice of those healed by Christ ; Trypho lxix. ; Apol. r. xxii.
No source is so probable as this verse, for nowhere else is Christ said
to have healed a congenital disease. See on i. 23 and iii. 3. There
is an indubitable reference to this passage in the Clementine Homilies
(xix. xxii.), the date of which' is o. a.d. 150. See on x. 9, 27. For
other instances of Christ giving sight to the blind see Matt. ix. 27, xx.
29; Mark viu. 22.
2. Eabbi. See on i. 39, iv. 31.
Xva r. Yevvi)6f|. That he should be born blind, in accordance with
the Divine decree ; comp. iv. 34, vi. 29, 40, and see on viii. 56. They
probably knew the fact from the man himself, who would often state
it to the passers-by. This question has given rise to much discussion.
It implies a belief that some ofte must have sinned, or there would
have been no such suffering : who then was it that sinned ? Possibly
the question means no more than this ; the persons most closely con
nected with the suffering being speciaUy mentioned, without much
thought as to possibiUties or probabiUties. But this is not quite satis
factory. The disciples name two very definite alternatives ; we must
not assume that one of them was meaningless. That the sins of the
fathers are visited on the children is the teaching of the Second Com
mandment and of every one's experience. But how could a man be
born blind for his own sin ?
Four answers have been suggested. (1) The predestinarian notion
that the man was punished for sins which God knew he would commit
in his life. This is utterly unscriptural and scarcely fits the context.
(2) The doctrine of the transmigration of souls, which was held by
some Jews : he might have sinned in another body. But it is doubtful
whether this phuosophic tenet would be famUiar to the disciples.
(3) The doctrine of the pre-existence of the soul, which appears
Wisdom viii. 20 : the man's soul sinned before it was united to the
body. This again can hardly have been familiar to illiterate men.
(4) The current Jewish interpretation of Gen. xxv. 22, Ps. li. 5,
and similar passages ; that it was possible for a babo yet unborn to have
emotions (comp. Luke i. 41 — 44) and that, these might be and often
were sinful. On the whole, this seems to be the simplest and most
natural interpretation, and v. 34 seems to confirm it.
3. Christ shews that there is a third alternative, which their ques
tion assumes that there is not. Moreover He by implication warns
them against assuming, Uke Job's friends, a connexion between suffer
ing and sin in individuals (see on v. 14). Neither did this man sin
(not 'hath sinned'), nor his parents. The answer, Uke the question,
points to a definite act of sin causing this retribution.
dXX* tva. But he was born blind in order that: Jesus affirms the
Divine purpose. This elliptical use of 'but (in order) that' is common
in S. John, and illustrates his fondness for the construction expressing
a purpose : see on i. 8. Winer, p. 398.
cpavepuBTJ. Fust for emphasis: see on i. 31.

IX. 6.] - NOTES. 205
rd epya r. 8. Including not only the miracle but its effects.
4. iipds 8et...pe. The readings are doubtful as to whether ypas or
ipi, pe or ypas is right in each place. The more difficult reading is
the best supported: We must work the works of Him that sent Me.
Some copyists changed ypas to ipi to agree with pe ; others changed
pe to ypas to agree with ypas. 'We must work:' Christ identifies
Himself with His disciples in the work of converting the world. 'Him
that sent Me:' Christ does not identUy His mission with that of the
disciples. They were both sent, but not in the same sense : the Son
is sent by the Father, the disciples by the Son. So also He says
'My Father' and 'your Father,' 'My God' and 'your God;' but not
'our Father,' or 'our God' (xx. 17). Td Spya refers to v. 3.
eas ijpepa e'crrtv. So long as it is day, i.e. so long as we have life.
Day and night here mean, as so often in Uterature of aU kinds, Ufe
and death. Other explanations, e. g. opportune and inopportune mo
ment, the presence of Christ in the world and His withdrawal from
it, — are less simple and less suitable to the context. If aU that is re
corded from vu. 37 takes place on one day, these words would probably
be spoken in the evening, when the failing Ught would add force to the
warning, night cometh (no article), when no one can work; not even
Christ HimseU as man upon earth: comp. xi. 7 — 10; Ps. civ. 23.
5. orav Iv t. k. cS. Whensoever I am in the world: distinguish be
tween ius iarl and arav a. "Orav is important ; it shews the compre
hensiveness of the statement. The Light shines at various times and
in various degrees, whether the world chooses to be iUuminated or not.
Comp. i. 5, viU. 12. Here there is special reference to His giving
Ught both to the man's eyes and to his soul. The Pharisees prove the
truth of the saying that 'the darkness comprehended it not.'
<pus elpl r. k. I am light to the world; not quite the same as rd cp.
t. x. (viu. 2), the Light of the world. Note also the absence of iyu in
both clauses: it is not Christ's Person, but the effect of His presence
that is prominent here. 6—12. The Sion.
6. Iirlxpifev avrov r. ir. Either spread the clay thereof (made with
the spittle), or spread His clay (made by Him) upon his eyes. Jewish
tradition expressly forbade putting spittle to the eyes on the Sabbath:
of course it would forbid making clay on the Sabbath : comp. v. 10.
Eegard for Christ's truthfulness compels us to regard the clay as the
means of heaUng ; not that He could not heal without it, but that He
willed this to be the channel of His power. Elsewhere He uses spittle ;
to heal a blind man (Mark viii. 23) ; to heal a deaf and dumb man
(Mark vu. 33). Spittle was believed to be a remedy for diseased eyes
(comp. Vespasian's reputed miracle, Tac. Hist. iv. 8, and other in
stances) ; clay also, though less commonly. So that Christ selects an
ordinary remedy and gives it success in a case confessedly beyond its
supposed powers (v. 32). This helps us to conclude why He wUled to
use means, instead of heaUng without even a word; viz. to help the

206 S. JOHN. [IX. 6—
faith of the sufferer. It is easier to believe, when means can be per
ceived ; it is still easier, when the means seem to be appropriate.
Perhaps the whole act was symboUcal. To the man's natural blind
ness Jesus added an artificial blindness, and pointed out a cure for the
latter, which, being accepted by the man's faith, cured the former also.
To the natural blindness of the Jews Jesus added an . artificial blind
ness by teaching in parables (Mark iv. 11, 12). The interpretation of
the teaching would have cured both forms of bUndness. But the Jews
rejected it.
7. v£i]ku els t. k. Either, Wash the clay off into the pool, or, Go to
the pool and wash. Nhn-w, Attic vlfa, besides vv. 11, 15 and xiii. 5 — 14
occurs only Matt. vi. 17, xv. 2; Mark vii. 3 ; 1 Tim. v. 10, and is always
used of washing part of the body. For bathing the whole either Xoieiv
(xiii. 10 ; Acts ix. 37 ; Heb. x. 22 ; 2 Pet. ii. 22 ; Eev. i. 5) or pairrifeiv
is used; the latter in N.T. always of ceremonial immersion (i. 25 — 33,
&o.). HXiveiv (Bev. vii. 14, xxii. 14; Luke v. 2) is to wash inanimate
objects, as clothes and nets. Comp. LXX. in Lev. xv. 11, rds xe'Pa5
oi viviirrai vSan, irXvvei rd Ipdna, xal Xoiaerai rb aupa. See on xiii.
10. The washing was probably part of the means of healing (comp.
Naaman) and was a strong test of the man's faith.
SiXcodp. SatisfactorUy identified with Birket Silw&n in the lower
Tyropoean valley, S.E. of the hill of Zion. This is probably the Siloah
of Neh. iii. 15 and the Shiloah of Isa. viii. 6. 'The tower in Siloam'
(Luke xiii. 4) was very possibly a building connected with the water;
perhaps part of an aqueduct.
d epp. direcrTaXplvos. Which is interpreted, Sent. The interpreta
tion is admissible ; but the original meaning is rather Sending, Missio
or Emissio aquarum, 'outlet of waters.' Comp. 'the waters of Shiloah
that go softly' (Isa. viii. 6). S. John sees in the word 'nomen et omen'
of the man's cure : and he also appears to see that this water from the
rock is again (see on vii. 37) an image of Him who was sent (iii. 17,
viii. 42, xvui. 3, cfec.) by the Father, rbv diroffroXov (Heb. iii. 1). .
dirrjXflev...iiX86V. He went away to SUoam and came home, as what
follows seems to shew. Jesus had gone away (v. 12) ; the man did
not return to Him. Has any poet attempted to describe this man's
emotions on first seeing the world in which he had Uved so long ?
8. oi BecopovvTes. They who used to behold him aforetime, that
(iv. 19, xii. 19) he was a beggar, or because he was a beggar, and was
therefore often to be seen in public places.
9. dXXoi IX. ovx'. A third group said, No, but lie is like him.
The opening of his eyes would greatly change him : this added to the
improbabUity of a cure made them doubt his identity.
11. Ikcivos. S. John's fondness for this pronoun has been re
marked. Here and in vv. 25, 36 it marks the man's prominence in
the scene. Comp. i. 8, U. 21, xiu. 25, xvUi. 17, 25, xx. 15, 16.
d dvflp. d Xey. The man that is called; implying that Jesus was
weU known. Was he thinking of the meaning of the name 'Jesus'?

IX. 16.] NOTES. 207
iri)Xdv Iir. He had not seen how : the rest he tells in order.
dvipXe\|/a. This may mean either 'I looked up' (Mark vi. 41, vii.
34, xvi. 4, cfec); or 'I recovered sight' (Matt. xi. 5; Mark x. 51, 52,
cfec). 'I looked up' does not suit vv. 15 and 18, where the word occurs
again: and though 'I recovered sight' is not strictly accurate of a man
born blind, yet it is admissible, as sight is natural to man.
Note the gradual development of faith in the man's soul, and compare
it with that of the Samaritan woman (see on iy. 19) and of Martha (see
on xi. 21). Here he merely knows Jesus' name and the miracle; in
v. 17 he thinks Him 'a Prophet;' in v. 33 He is 'of God;' in v. 39 He
is 'the Son of God.' What writer of fiction in the second century
could have executed such a study in psychology?
12. iKetvos. That strange Eabbi who perplexes us so much : comp.
v. 28, vii. 12, xix. 21.
ovk olSa rather impUes that He did not return to Jesus (v. 7).
13 — 41. Opposite Eesults of the Sign.
13. aYOvcriv. These friends and neighbours are perhaps well-
meaning people, not intending to make mischief. But they are un
comfortable because work has been done on the Sabbath, and they
think it best to refer the matter to the Pharisees, the great authorities
in matters of legal observance and orthodoxy (comp. vii. 47, 48). This
is not a meeting of the Sanhedrin. S. John's formula for the San
hedrin is oi apxiepeis x. (ol) *ap. (vU. 32, 45, xi. 47, 57, xviii. 3). Pos
sibly one of the smaUer Synagogue CouncUs is here meant. Appa
rently this is the day after the miracle.
14. ijv 81 cr. Iv fl ijp. Now it was a Sabbath on the day on which:
r. iryXbv eirolyaev is specially stated as being an aggravation of the
offence of heaUng on the Sabbath: see on v. 9. There were seven
miracles of mercy wrought on the Sabbath: 1. Withered hand (Matt.
xu. 9); 2. Demoniac at Capernaum (Mark i. 21); 3. Simon's wife's
mother (Mark i. 29) ; 4. Woman bowed down 18 years (Luke xiii. 14) ;
5. Dropsical man (Luke xiv. 1) ; 6. Paralytic at Bethesda (John v. 10) ;
7. Man born bhnd. In aU cases, excepting 2 and 3, the Jews charged
the Lord with breaking the Sabbath by heaUng on it.
15. irr|Xdv Iir. The man is becoming impatient of this cross-ques
tioning and answers more briefly than at first. He omits the aggra
vating circumstance of making the clay as weU as the sending to
SUoam. 16. ovros. Contemptuous: comp. ui. 26, vi. 42, 52, vii. 15, 35, 49,
xii. 34. The fact of the miracle is as yet not denied ; but it cannot
have been done with God's help. Comp. 'He casteth out devils
through the prince of the devUs' (Matt. ix. 34); Uke this, an argument
of the Pharisees.
iri3s SvvaTai. The less bigoted, men like Nicodemus (iii. 2) and
Joseph of Arimathea, shew that the argument cuts both ways. They
also start from the ' sign,' but arrive at an opposite conclusion. Their
timidity in contrast with the man's positiveness is very characteristic.

208 S. JOHN. [IX. 16—
Comp. Nicodemus' question, v. 51. Perhaps Christ's teaching about
the Sabbath (v. 17 — 23) has had some effect.
crxCo-pa rjv. See on vii. 43 and comp. x. 19.
17. There being a division among them they appeal to the man
/nimseU, each side wishing to gain him. 'They' includes both sides,
the whole body of Pharisees present. Their question is not twofold,
but single; not 'What sayest thoa of Him? that He hath opened
thine eyes?' but What sayest thou of Him, because He opened thine
eyes? Comp. ji. 18. 'Thou' is emphatic: 'thou shouldest know
something of Him.' They do not raise the question of fact; the mira
cle is still undisputed. His answer shews that only one question is
asked, and that it is not the question of fact.
irpo<piJTi]s. i.e. one sent by God to declare His will; a man with a
special and Divine mission ; not necessarily predicting the future.
Comp. iv. 19, iU. 2. His answer is short and decided.
18. ovk Iir. ovv oi 'I. The Jews therefore did not believe. The
man having pronounced for the moderates, the bigoted and hostile
party begin to question the fact of the miracle. Note that here and
in v. 22 S. John no longer speaks of the Pharisees, some of whom
were not unfriendly to Christ, but ' the Jews,' His enemies, the official
representatives of the nation that rejected the Messiah (see on i. 19).
avrov r. dvapX. Of the man himself that had received his sight.
19. Three questions in legal form. Is this your son? Was he
born blind? How does he now see?
Sv vpeis X. Of whom ye say that he was born blind (see on vi. 71).
The emphatic vpeis implies ' we do not believe it.'
20. In their timidity they keep close to the questions asked.
21. tIs ij'voigev. This is the dangerous point, and they become
more eager and passionate. Hitherto there has been nothing emphatic
in their reply, but now there is a marked stress on all the pronouns,
the parents contrasting their, ignorance with their son's responsibility.
'Who opened his eyes, we know not: ask himself; he [himself] is of
full age; he himself mil speak concerning himseU.' See on v. 23.
22. o-vveTe'BeivTo. It does not appear when; but the tense and ijSy
indicate some previous arrangement, and probably an informal
agreement among themselves. A formal decree of the Sanhedrin
would be easily obtained afterwards. ^vvrlBeadai occurs in Luke xxii.
5 of the compact with Judas, and in Acts xxui. 20 of the Jews' compact
to kill S. Paul, and nowhere else.
dirocrvvdY»Y0s- Put away from the synagogue, or excommunicated.
The word is peculiar to S. John, occurring here, xii. 42, and xvi. 2, only.
The Jews had three kinds of anathema. (1) Excommunication for
thirty days, during which the excommunicated might not come within
four cubits of any one. (2) Absolute exclusion from all intercourse
and worship for an indefinite period. (3) Absolute exclusion for ever;
an irrevocable sentence. This thud form was very rarely if ever used!
It is doubtful whether the second was in use at this time for Jews •

IX 28.] NOTES. 209
but it would be the ban under which aU Samaritans were placed.
This passage and 'separate' in Luke vi. 22 probably refer to the first
and nuldest kind of anathema. The principle of all anathema was
found in the Divine sentence on Meroz (Judg. v. 23): comp. Ezra x. 8.
23. Sid tovto. For this cause : i. 31, v. 16, 18, vi. 65, vui. 47, cfec.
ijXik. ex- av. I. This is the right order here: in T.E. the clauses
have been transposed in v. 21 to match this verse.
24. Icpiov. oiv. They called, therefore, a second time. Having
questioned the parents apart from the son, they now try to brow
beat the son, before he learns that his parents have not discredited his
story. 80s 8. t. 8. Give glory to God. 'Glory,' not 'praise' (xu. 43),
which would be aivos or iiraivos (Matt. xxi. 16 ; Luke xviu. 43 ; Eom.
u. 29), nor 'honour' (v. 41, 44, vui. 54), which would be rip-r (iv. 44;
Eev. iv. 9, 11, v. 12, 13). Even thus the meaning remains obscure: but
'Give God the praise' is absolutely misleading. The meaning is not
' Give God the praise for the cure ; ' they were trying to deny that there
had been any cure : but, ' Give glory to God by speaking the truth.'
The words are an adjuration to confess. Comp. Josh. vU. 19; 1 Sam.
vi. 5; Ezra x. 11; 1 Esdr. ix. 8; 2 Cor. xi. 31. WicUf, with the Ge
nevan and Ehemish Versions, is right here. Tyndale and Cranmer
have misled our translators. See on Jer. xiu. 16.
ijpets oj!8apev. 'Rpeis is emphatic 'We, the people in authority, who
have a right to decide, know that this person (contemptuous, as in v.
16) is a Sabbath-breaker. It is useless, therefore, for you to maintain
that He is a Prophet.'
25. IkcIvos. See on v. 11. He wiU not argue or commit himself,
but keeps to the incontrovertible facts of the case.
rvipXds tov. As in in. 13 and xix. 38, we are in doubt whether the
participle is present or imperfect ; either ' being by nature a bund
man,' or ' being formerly bUnd: ' so also in v. 8. Winer, p. 429.
d'pri. Now, in contrast to the past ; see on ii. 10.
26. Being baffled, they return to the details, either to try once
more to shake the evidence, or for want of something better to say.
27. Kal ovk iJKovcraTe. Possibly interrogative, Did ye not hear?
This avoids taking axoveiv in two senses; (1) 'hearken,' (2) 'hear.' The
man loses aU patience, and will not go through it again.
\it\ koI vpeis. Surely ye also do not wish to become: comp. iv. 29,
vi. 67, vU. 35, 52. For BiXeiv comp. v. 40, vi. 67, vu. 17, viii. 44. For
yiveaBai comp. i. 6, viii. 58, x. 19. The meaning of ' also ' has been
misunderstood. It can scarcely mean ' as well as I : ' the man has
not advanced so far in faith as to count himself a disciple of Jesus ;
and U he had, he would not avow the fact to the Jews. ' Also ' means
' as weU as His weU-known disciples.' That Christ had a band of
foUowers was notorious.
28. !XoiSdpi]o-av. The word occurs here only in the Gospels:
comp. 1 Pet. ii. 23. Argument faUs, so they resort to abuse.
ST JOHN 14

210 S. JOHN. [IX. 28—
IkcCvov. That man's disciple : the pronoun expresses that they have
nothing to do with Him: comp. v. 12, vu. 12, xix. 21.
The pronouns are emphatic in both v. 28 and v. 29 : ' Thou art His
disciple ; but we are Moses' disciples. We know that God hath spoken
to Moses; but as for this feUow, cfec' See on v. 16 and i. 17.
29. XeXdXijKev. Hath spoken, i.e. that Moses received a revelation
which still remains. This is a frequent meaning of the perfect tense —
to express the permanent result of a past action. Thus the frequent
formula yiypairrai is strictly 'it has been written,' or 'it stands written:'
i.e. it once was written, and the writmg stUl remains. But as there are
cases where the Greek aorist is best represented by the English perfect
(viU. 10, 29), so there are cases where the Greek perfect is best repre
sented by the English aorist; and this perhaps is one. The meaning
is, Moses had a mission plainly declared by God.
ovk ol8. irdflev. We know neither His mission, nor who sent Him.
In a different sense they declared the very opposite, vU. 27. Comp.
PUate's question (xix. 9), and Christ's declaration (viii. 14). As at
Capernaum (vi. 31, 32), He is compared unfavourably with Moses.
30. to BavpaoTdv. The marvellous thing, or the marvel. ' You,
the very people who ought to know such things (Ui. 10), know not
whether He is from God or not, and yet He opened my eyes.' 'You'
is emphatic, and perhaps is a taunting rejoinder to their 'we know
that this man is a sinner ' (v. 24) and ' we know that God hath spoken
to Moses ' (v. 29). The man gains courage at their evident discom
fiture : moreover, his controversy with them developes and confirms
his own faith. For ydp see Winer, p. 559.
31. ovk dKovei. Heareth not wilful, impenitent sinners. Of course
it cannot mean ' God heareth no one who hath sinned,' which would
imply that God never answers the prayers of men. But the man's
dictum, reasonably understood, is the plain teaching of the O.T.,
whence he no doubt derived it. 'The Lord is far from the wicked;
but He heareth the prayer of the righteous' (Prov. xv. 29). Comp.
Ps. Ixvi. 18, 19; Job xxvU. 8, 9 ; Isai. i. 11 — 15. Note otSapev, which
reproduces their own word (vv. 24, 29), but without the arrogant ypeis.
8eoo-e(3-ris. God-fearing, devout, reUgious: here only in N.T. The
man thinks that miracles are answers to prayer: only good men can
gain such answers : and only a very good man could gain such an
unprecedented answer as this.
32. Ik t. aiuvos. Here only: Col. i. 26 we have dird ruv aluvuv.
There is no heaUng of the Mind in 0. T.
33. ovtos. He uses their pronoun without their contemptuous
meaning (vv. 24, 29). On irapd 0eov see on i. 6.
ovSlv. Nothing Uke this, no miracle. For the construction see
Winer, p. 382.
34. Iv dpapr. crv. Emphatic: 'In sins wast thou born altogether;
thou art a born reprobate; and thou, dost thou teach us?'

IX. 36.] NOTES. 211
8Xos. 'Every part of thy nature (oomp. xui. 10) has been steeped
in sins from thy birth.' They hold the same beUef as the disciples, that
sin before birth is possible, and maUciously exclude not only the alter
native stated by Christ (v. 3) but even the one stated by the disciples
(v. 2), that his parents might have sinned. Their passion blinds them
to their inconsistency. They had contended that no miracle had been
wrought; now they throw his calamity in his face as proof of his sin.
Godet points out the analogy between these Jews and modem im-
pugners of miracles. The Jews argued: God cannot help a Sabbath-
breaker ; therefore the miracle attributed to Jesus is a fiction. The
opponents of the miraculous argue : The supernatural cannot exist ;
therefore the miracles attributed to Jesus and others are fictions. In
both cases the logic of reason has to yield to the logic of facts.
e|efJaXov. They put him forth: see on x. 4. This probably does
not mean excommunication. (1) The expression is too vague. (2)
There could not weU have been time to get a sentence of excommuni
cation passed. (3) The man had not incurred the threatened penalty;
he had not 'confessed that He was Christ' (v. 22). Provoked by his
sturdy adherence to his own view they ignominiously dismiss him —
turn bim out of doors, U (as the 'out' seems to imply) they were
meeting within walls. What follows Ulustrates Luke vi. 22.
36. crv trior. Comp. xi. 26. ' Dost thou, though others blaspheme
and deny, beUeve ? ' See on i. 12, viu. 30, 31. Evpoiv, as in i. 44, v. 14,
xi. 17, xU. 14, probably impUes previous seeking.
r. viov r. 8. Again there is much doubt about the reading. The
balance of MSS. authority (including both the Sinaitic and the Vatican
MSS.) is in favour of t. vi. t. dvBpurov, which moreover is the expres
sion that our Lord commonly uses respecting HimseU in all four
Gospels (see on i. 52). But the reading t. vi. t. Qeov is very strongly
supported, and is at least as old as the second century; for TertuUian,
who in his work Against Praxeas quotes largely from this Gospel, in
chap. xxii. quotes this question thus, Tu, credis in Filium Dei ? In x.'
36 and xi. 4 there is no doubt about the reading, and there Christ calls
himself 'the Son of God.' Moreover, this appeUation seems to suit
the context better, for the man had been contending that Jesus came
' from God ' (v. 33), and the term ' Son of man ' would scarcely have
been inteUigible to him. Lastly, a copyist, knowing that the ' Son of
man ' was Christ's usual mode of designating Himself, would be very
Ukely to alter ' the Son of God ' into 'the Son of man.' Neither title,
however, is very frequent in St John's Gospel. For all these reasons,
therefore, it is aUowable to retain the common reading. But in any
case we once more have evidence of the antiquity of this Gospel. If
both these readings were estabUshed by the end of the second century,
the original text must have been in existence long before. Corruptions
take time to spring up and spread. See on i. 13, 18, iii. 6, 13.
36. iKetvos. See on v. 11.
Kal tCs Iotiv. And who is lie ? or, Who is he then ? The xal inten
sifies the question. Winer, p. 545. Comp. xal rls iarl pov rrXyalov ;
14—2

212 S. JOHN. [IX. 36—
(Luke x. 29) ; koI rls Sivarai auByvai ; (xvUi. 26) ; Kal rls b evtppalvuv pe ;
(2 Cor. U. 2). Kdpie should perhaps be rendered ' Sir,' asiniv. 11, 15,
19, 49, v. 7: see on iv. 11 and vi. 34. But the man's reverence in
creases, Uke that of the woman at the well.
Iva irio-T. He asks, not from curiosity, but in order to find the
object of faith mentioned. He has faith, and more is given to bim ;
he seeks and finds. Winer, p. 774.
37. Kal IcdpaKas. Winer, p. 342. We are uncertain whether the
first xal anticipates the second, ' Thou hast both seen Him,' or empha
sizes the verb, ' Thou hast even seen Him : ' the latter seems better,
Ikcivos. S. John's characteristic use of ixeivos to reproduce a pre
vious subject with emphasis (see on i. 18) : He that speaketh with thee
is He. Comp. iv. 26. "This spontaneous revelation to the outcast
from the synagogue finds its only parallel in the simUar revelation to
the outcast from the nation " (Westcott). Not even Apostles are told
so speedily.
38. Trior. Kvpie. I beUeve, Lord : the order is worth keeping. Comp.
the centurion's confession (Matt. xxvu. 54). There is no need to sup
pose that in either case the man making the confession knew any
thing Uke the full meaning of belief in the Son of God : even Apostles
were slow at learning that. The blind man had had his own unin
formed idea of the Messiah, and he beUeved that the reaUsation of
that idea stood before him. His faith was necessarily imperfect, a
poor ' two mites ;' but it was ' aU that he had,' and he gave it readily,
whUe the learned Eabbis of their abundance gave nothing. It is quite
gratuitous to suppose that a special revelation was granted to him.
There is no hint of this, nor can one see why so great an exception to
God's usual dealings with man should have been made.
irpocreKvvT|crev. This shews that his idea of the Son of God
includes attributes of Divinity. Hpoaxvveiv occurs elsewhere in this
Gospel only in iv. 20 — 24 and xU. 20, always of the worship of God.
39. Kal elir. o 'I. There is no need to make a break in the narra
tive and refer these words to a subsequent occasion. This is not
natural. Bather it is the sight of the man prostrate at His feet,
endowed now with sight both in body and soul, that moves Christ to
say what follows. His words convey His own authority for finding a
symboUcal meaning in His miracles. They are addressed to the
bystanders generally, among whom are some of the Pharisees.
els KpCpa. Kplpa occurs nowhere else in this Gospel. As distinct
from xplais, the act of judging (v. 22, 24, 27, 30), it signifies the result,
a sentence or decision (Matt. vU. 2 ; Mark xu. 40 ; Eom. u. 2, 3, cfec).
Christ came not to judge, but to save (iii. 17, viii. 15) ; but judgment
was the inevitable result of His coming, for those who rejected TTim
passed sentence on themselves (Ui. 19). See on i. 9 and xvui. 37.
The chilis emphatic; I, the Light of the world (v. 5), I, the Son of
God (v. 35). See on xi. 27.

IX. 41.] NOTES. 213
01 prj pXeir. They who are conscious of their own blindness, who
know their deficiencies; like 'they that are sick' and 'sinners' in
Matt. ix. 12, 13, and 'babes' in Matt. xi. 25. This man was aware
of his spiritual bUndness when he asked, ' Who is He then, that I
may beUeve on Him?' BXeVcoo-o' means may see, may pass from the
darkness of which they are conscious, to Ught and truth.
01 pXlir. They who fancy they see, who pride themselves on their
superior insight and knowledge, and wish to dictate to others; Uke
'they that be whole,' and 'righteous' in Matt. ix. 12, 13, and 'the
wise and prudent ' in Matt. xi. 25. These Pharisees shewed this proud
self-confidence when they declared, 'we know that this man is a
sinner, ' and asked ' Dost thou teach us ? '
rucpXol Yevcovrai. May become blind : much stronger than py fZXi-
iruaiv. Oi py /3X. can see, but do not ; oi rvipXol cannot see. These
self-satisfied Pharisees must pass from fancied Ught into real dark
ness (Isa. vi. 10).
40. Ik t. #... .ovres. Those of the P. who were with Him, who
still considered themselves in some degree His disciples.
prj Kal iip. Surely we also are not blind: comp. v. 27, vi. 67. Of
course they understand Him to be speaking figuratively. It is
strange that any should have understood their question as referring
to bodUy sight. They mean that they, the most enlightened among
the most enlightened nation, must be among 'those who see.' 'Have
we not recognised Thee as a teacher come from God (iii. 2) and
Ustened to Thee until now ? Are we also blind ?'
41. el t. T^re. 'If ye were blind, i.e. if ye were conscious of
your spiritual darkness and yearned for the Ught, ye would not have
sin (xv. 22) ; for either ye would find the light, or, if ye failed, the
faUure would not Ue at your door.' Others interpret, 'If ye were
reaUy bUnd, and had never known the light, ye would not be respon
sible for rejecting it. But by your own confession ye see,' and the
sin of rejection abideth.' For the construction comp. v. 46, vui. 19,
42, xv. 19, xvUi. 36 ; for t\av dpapTCav see on xv. 22. Perhaps there
is a pause after flXiiropev.
r) dpapTia vp. p. Your sin abideth (see on i. 33). 'Te profess to
see : your sin in this false profession and in your consequent rejection
of Me abideth.' It was a hopeless case. They rejected Hun because
they did not know the truth about Him; and they would never learn
the truth because they were fully persuaded that they were in pos
session of it. Those who confess their ignorance and contend against
it (1) cease to be responsible for it, (2) have a good prospect of being
freed from it. Those who deny their ignorance and contend against
instruction, (1) remain responsible for their ignorance, (2) have no
prospect of ever being freed from it. Comp. iii. 36.

214 S. JOHN. [X—

CHAPTER X.
3. cpcovet (aU the best MSS.) for icaXei.
4. nuvra (BDLX) for rrpbfjara (A).
5. aKoXovBi^crovcriv for -auaiv (correction to more usual construc
tion, comp. iv. 14; Luke x. 19).
12. eVrnv for elal (comp. iJKovaav, v. 8). Omit rd irpd/Jara d Si
piaBurbs tpeiyei after o-KopirCgei with KBDL against A.
14. yivtaa-Kovo-Lv pe Td Ipd for yivaaxopax iirb rav ipuv.
26. Omit xaBus eiirov ipiv with KBKLM1.
27. dKovovo-iv for dxovei (grammatical correction) with NBLX
against AD.
29. 8 (KBiL) for cJs (AB2), and irdvrwv petgov for pel^uv irdvrav.
38. irtcrreveTe (KBDELTJ) for irioredo-aTe, and yivao-Kiyre for iricr-
Teiairre (to avoid apparent repetition) with BLX against A; N has
iricrTeiiijre.

Chbist is Love.

In chapters v. and vi. two miracles, the healing of the paralytic
and the feeding of the 5000, formed the introduction to two dis
courses in which Christ is set forth as the Source and the Support of
Life. In chapters vu. and viu. we have a discourse in which He is
set forth as the Source of Truth and Light, and this is illustrated (ix.)
by His giving physical and spiritual sight to the man born blind. In
chap. x. we again have a discourse in which Christ is set forth as
Love, under the figure of the Good Shepherd giving His Ufe for the
sheep, and this is Ulustrated (xi.) by the raising of Lazarus, a work
of Love which costs Him His Ufe. As already stated, the prevaiUng
idea throughout this section (v.— xi.) is truth and love provoking
contradiction and enmity. The more clearly the Messiah manifests
Himself, and the more often He convinces some of His hearers of His
Messiahship (vu. 40, 41, 46, 50, vui. 30, ix. 30—38, x. 21, 42, xi. 45),
the more intense becomes the hostiUty of 'the Jews' and the more
determined their intention to MU Him.
1 — 18. " The form of the discourse in the first half of chap. x. is
remarkable. It resembles the Synoptic parables, but not exactly.
The parable is a short narrative, which is kept whoUy separate from
the ideal facts which it signifies. But this discourse is not a narra
tive; and the figure and its appUcation run side by side, and are
interwoven with one another aU through. It is an extended meta-

X. 1.] NOTES. 2 15
phor rather than a parable. If we are to give it an accurate name we
should be obliged to faU back upon the wider term ' aUegory.'
This, and the paraUel passage in chap. xv. , are the only instances
of allegory in the Gospels. They take in the Fourth Gospel the place
which parables hold with the Synoptists. The Synoptists have no
allegories distinct from parables. The fourth Evangelist has no para
bles as a special form of allegory. What are we to infer from this ?
The parables certainly are original and genuine. Does it foUow that
the allegories are not?
(1) We notice, first, that along with the change of form there is a
certain change of subject. The parables generally turn round the
ground conception of the kingdom of heaven. They  do not enlarge
on the relation which its King bears to the separate members 
Though the royal dignity of the Son iB ineidentaUy put forward, there
is nothing which expresses so closely and directly the personal relation
of the Messiah to the community of believers, collectively and indivi-
duaUy, as these two ' aUegories' from S. John. Their form seems in an
especial manner suited to their subject-matter, which is a fixed, per
manent and simple relation, not a history of successive states. The
form of the aUegories is at least appropriate.
(2) We notice next that even with the Synoptists the use of the
parable is not rigid. All do not conform precisely to the same type.
There are some, Uke tho Pharisee and Publican, the Good Samaritan,
&c, which give direct patterns for action, and are not therefore
parables in the same sense in which the Barren Fig-tree, the Prodigal
Son, &c. are parables  Ii, then, the parable admits so much devia
tion on the one side, may it not also on the other?
(3) Lastly, we haye to notice the parallels to this particular figure
of the Good Shepherd that are found in the Synoptists. These are
indeed abundant. The parable of the Lost Sheep (Luke xv. 4 — 7;
Matt, xvui 12, 13)  'I am not sent but unto the lost sheep of the
house of Israel' (Matt. xv. 24)  'But when He saw the multitudes,
He was moved with compassion on them, because they fainted, and
were scattered abroad, as sheep having no shepherd' (Matt. ix. 36),
which when taken with Matt. xi. 28, 29 (' Come unto Me all ye that
labour,' cfec.), gives almost an exact parallel to the Johannean alle
gory." Sanday.
1 — 9. The Allegory of the Door of the Fold.
1. dpiyv dpijv. This double affirmation, pecuUar to this Gospel
(see on l. 52), never occurs at the beginning of a discourse, but either
in continuation, to introduce some deep truth, or in reply. This
verse is no exception. There is no break between the chapters,
which should perhaps have been divided at ix. 34 or 38 rather than
here. The scene continues uninterrupted from ix. 35 to x. 21, where
we have a reference to the heaUng of the blind man. Moreover x. 6
seems to point back to ix. 41 ; their not understanding the aUegory
was evidence of self-complacent blindness. This chapter, therefore,
although it contains a fresh subject, is connected with the incidents
in chap. ix. and grows out of them. The connexion seems to be that

216 S. JOHN. [X. 1—
the Pharisees by their conduct to the man had proved themselves bad
shepherds ; but he has found the Good Shepherd : they had cast him
out of doors ; but he has found the Door : they had put bin forth to
drive him away; the Good Shepherd puts His sheep forth to lead
them. We are not told where these words are spoken ; so that it is
impossible to say whether it is probable that a sheepfold with the
shepherds and their flocks was in sight. There is nothing against
the supposition. Be this as it may, Jesus, who has already appro
priated the types of the Brazen Serpent, the Manna, the Bock, and
the Pillar of Fire (iii. 14, vi. 50, vii. 37, vni. 12) here appropriates the
type of the Shepherd (Ps. xxiU.; Ezek. xxxiv.; Zech. xi.).
Sid rijs Bdpas. Oriental sheepfolds are commonly waUed or pali
saded, with one door or gate. Into one of these enclosures several
shepherds drive their flocks, leaving them in charge of an under
shepherd or pqrter, who fastens the door securely inside, and remains
with the sheep aU night. In the morning the shepherds come to the
door, the porter opens to them, and each calls away his own sheep.
r. aiXr\v t. irp. The fold of the sheep. Comp. i) Bipa t. irp. (v. 7).
dXXaxdflev. LiteraUy, from another quarter; here only in N.T.
Ikcivos- S. John's characteristic use : comp. i. 18, 33, v. 11, 39,
vi. 57, ix. 37, xu. 48, xiv. 12, 21, 26, xv. 26.
KXIirn]s...Xx]crn]s. Everywhere in this Gospel (vv. 8, 10, xu. 6,
xvhi. 40) and in 2 Cor. xi. 26 KXiirrys is rightly rendered 'thief and
Xyari,s 'robber' in A.V. But elsewhere (Matt. xxi. 13, xxvi. 55, xxvii.
38, &e. cfec) Xyarys is translated 'thief.' The X-narys is a brigand,
more formidable than the KXiirrys : the one uses violence and is some
times chivalrous, the other employs cunning, and is always mean.
2. iroipifv Icrriv r. irp. Js a shepherd of the sheep. There is more
than one flock in the fold, and therefore more than one shepherd to
visit the fold. The Good Shepherd has not yet appeared in the aUe
gory. The allegory indeed is twofold, or even threefold ; in the first
part (1 — 5), which is repeated (7 — 9), Christ is the Door ofthe fold;
in the second part (11 — 18) He is the Shepherd ; v. 10 forming a link
between the two main parts.
3. d 6vpupds. Ostiarius. The 'porter' is the door-keeper or
gate-keeper, who fastens and opens the one door into the fold. In
the aUegory the fold is the Church, the Door is Christ, the sheep are
the elect, the shepherds are God's ministers. What does the porter
represent? Possibly nothing definite. Much harm is sometimes
done by trying to make every detaU of an aUegory or parable signifi
cant. There must be background in every picture. But U it be
insisted that the porter here is too prominent to be meaningless, it is
perhaps best to understand the Holy Spirit as signified under this
figure ; He who grants opportunities of coming, or of bringing- others,
through Christ into the Kingdom of God. Comp. 1 Cor. xvi. 9;
2 Cor. u. 12; Col. iv. 3; Acts xiv. 27; Bev. Ui. 8: but in.aU these
passages ' door' does not mean Christ, but opportunity.

X. 6.]

NOTES.

217

t. irp....dKovei. AU the sheep, whether belonging to his flock or
not, know from his coming that they are about to be led out. His
own sheep (first for emphasis) he calleth by name (Exod. xxxui. 12,
17;. Isai. xliu. 1, xiv. 3, xlix. 1; Eev. ui. 5), and leadeth them out to
pasture. Even in this country shepherds and shepherds' dogs know
each individual sheep; in the East the intimacy between shepherd
and sheep is stUl closer. The naming of sheep is a very ancient
practice: see Theocritus v. 102. $uvei implies more directly personal
invitation (i. 49, ii. 9, iv. 16, ix. 19, 24, xi. 28, xiii. 13, xviu. 33) than
xaXei (T. B.), which would express a, general summons (Matt. iv. 21,
xx. 8, xxii. 9, xxv. 14). The blind man had been caUed out from the
rest, and had heard His voice.
4. otov rd ISia iravra IkP. When he hath put forth aU his own.
'There shaU not an hoof be left behind' (Exod. x. 26). 'ExfidX-n is
remarkable, as being the very word used in ix. 34, 35 of the Pharisees
putting forth the man born blind : here we might have expected i% d-
yeiv rather than ixfidXXeiv. The false shepherds put forth sheep to
rid themselves of trouble ; the true shepherds put forth sheep to feed
them. But even the true shepherds must use some violence to their
sheep to ' compel them to come' (Luke xiv. 23) to the pastures. This
was true at this very moment of the Messiah, who was endeavouring
to bring His people out of the rigid enclosure of the Law into the
free pastures of the Gospel. But there are no 'goats' in the alle
gory; all the flock are faithful. It is the ideal Church composed
entirely of the elect. The object of the allegory being to set forth
the relations of Christ to His sheep, the possibility of bad sheep is not
taken into account. That side of the picture is treated in the
parables of the Lost Sheep, and of the Sheep and the Goats.
epirpoo-Bev. As soon as they are out he does not drive but leads
them, as Oriental shepherds do still: and they foUow, because they
not only hear (v. 3) but know his voice. Note the change from sing.
d/coXovc?ei to plur. otSaaiv ; Winer, p. 646.
5. dXXorpCip 81 ov \xi\. But a stranger they will in no wise follow :
strong negative, as in iv. 14, 48, vi. 35, 37, vui. 12, 51, 52. The dXXd-
Tpios is anyone whom they do not know, not necessarUy a thief or
robber : they meet him outside the fold. There is a story of a Scotch
traveller who changed clothes with a Jerusalem shepherd and tried to
lead the sheep ; but the sheep foUowed the shepherd's voice and not
bis clothes.
6. irapoiptav. Allegory or simuitude. The Synoptists never use
rrapoipia ; S. John never uses irapapoXy ; and this should be preserved
in translation. A.V. renders both words sometimes 'parable' and
sometimes ' proverb. ' In LXX. both are used to represent the He
brew mashal; in the title to the Book of Proverbs, Prov. i. 1 and xxv.
1, irapoiplai ; elsewhere almost always irapaPoXy. The two words
appear together in Ecclus. xxxix. 3; xlvii. 17. In A.V. we have
'parable' and 'proverb' indifferently for mashal. In N.T. irapoipla
occurs only here, xvi. 25, 29, and 2 Pet. U. 22. It means something
beside the way (olpos) ; hence, according to some, a trite ' way-side

2i8 S. JOHN. [X. 6—
saying;' according to others, a figurative 'out-of-the-way saying.'
For irapapoXy see on Mark iv. 2.
iKetvoi. The pronoun (vU. 45) separates them from the Teacher.
ovk iyvatrav. Did not recognise the meaning. The idea that they
were strangers, or even robbers, instead of shepherds to the sheep did
not come home to them at all.
7. elirev oSv. Jesus therefore said again. Because they did not
understand He went through it again, explaining the main features.
dpijv dp. This is the important point: the one Door, through
which both sheep and shepherds enter, is Christ. 'E716 is very em
phatic; I (and no other) am the Door: comp. ' I am the Way' (xiv. 6).
For iyii eipi see on vi. 35.
i\ 8. t. irpopaTov. The Door for the sheep (v. 9) and also the Door
to the sheep (vv. 1, 2). Sheep and shepherds have one and the same
Door. The elect enter the Church through Christ; the ministers
who would visit them must receive their commission from Christ.
Jesus does not say 1) 8. r. aiXys, but y 8. t. irpopdruv. The fold has
no meaning apart from the sheep.
8. irdvres ocroi fjXBov irpd Ipov. These words are difficult, and
some copyists seem to have tried to avoid the difficulty -by omitting
either irdvTes or irpd ipov. But the balance of authority leaves no-
doubt that both are genuine. Some commentators would translate
irpd ipov ' iristead of Me.' But this meaning of irpd is not common,
and perhaps occurs nowhere in N.T.' Moreover 'instead of Me'
ought to include the idea of 'for My advantage;' and that is impos
sible here. We must retain the natural and ordinary meaning of
' before Me :' and as ' before Me in dignity ' would be obviously inap
propriate, ' before Me in time ' must be the meaning. But who are
'aU that came before Me'? The patriarchs, prophets, Moses, the
Baptist cannot be meant, either coUectively or singly. ' Salvation is
of the Jews' (iv. 22); 'they are they which testify of Me' (v. 39); 'if
ye beUeved Moses, ye would beUeve Me ' (v. 46) ; ' John bare witness
unto the truth' (v. 33): texts like this are quite conclusive against
any such Gnostic interpretation. Nor can false Messiahs be meant:
it is doubtful whether any had arisen at this time. Bather it refers
to the 'ravening wolves in sheep's clothing' who had been, and stiU
were, the ruin of the nation, 'who devoured widows' houses,' who
were 'fuU of ravening and wickedness,' who had 'taken away the key
of knowledge,' and were in very truth 'thieves and robbers' (Matt. vU.
15, xxui. 14; Luke xi. 39, 52). These 'came,' but they were not
sent. Some of them were now present, thirsting to add bloodshed to
robbery, and this denunciation of them is no stronger than several
passages in the Synoptists: e.g. Matt, xxiii. 33; Luke xi. 50, 51. The
tense also is in favour of this interpretation; not were, but ' are thieves,
and robbers.'
ovk VJKovcrav. For they found no authority, no living voice in
their teaching (Matt. vii. 29). Comp. 'To whom shaU we go?' (vi. 68).

X. 10.] NOTES. my
Hearers there were, but these were not the sheep, but bUnd followers,
led by the blind. For the plural verb see Winer, p. 646.
9. There is a very clear reference to this verse in the Ignatian
Epistles, Philad. ix. : airbs uv Bipa tov irarpbs, Si ^s elaipxovrai
'APpadp x. laa&x x. 'lax&p x. ol Tpotpyrai x. ol dirdoroXoi x. y ixxXyala.
In the message to the PhUadelphian Church (Bev. iii. 8) we find ISoi
SiSaxa iviiiribv ffov Bipav dveuypivyv. For other early adaptations of
this image comp. Hegesippus (Eus. H. E. ii. xxiu. 8), rls y Bipa tov
'lyaov, Hermas in. Sim. ix. 12, y irvXy d vids tov 6eoO iarl, and Clem.
Eom. i. xlvui. See on iU. 8, iv. 10, vi. 33, vui. 28, 29.
Si' Ipov. Placed first for emphasis; 'through Me and in no other
way.' The main point is iterated again and again, each time with
great simpUcity and yet most emphaticaUy. "The sunpUcity, the di
rectness, the particularity, the emphasis of S. John's style give his
writings a marveUous power, which is not perhaps felt at first. Vet
hjs words seem to hang about the reader till he is forced to remember
them. Each great truth sounds Uke the burden of a strain, ever
falling upon the ear with a calm persistency which secures attention."
Westcott, Introduction to the Study of the Gospels, p. 250.
kdv tis. If anyone : there is no limit of sex or nationaUty. Comp,
vi. 51, vui. 51, Ui. 15, xi. 25, xii. 46.
erwBi^creTai. It is interesting to see how this has been expanded in
the Clementine Homilies (in. Ui.); 'Eyii eipi y irvXy rys $uys' d Si ipov
elaepxbpevos elffipxerat els ryv ^u/pi . lis oix ofays iripas ri)S aufeiv Svva-
pivys SiSaaxaXtas. See on v. 27 and ix. 1. These passages place the I
reference to the Fourth Gospel beyond a doubt. '2,u8i)aerai and vopyv \ -j
ebftyaei seem to shew that this verse does not refer to the shepherds I t
only, but to the sheep also. Although 'find pasture' may refer to the J
shepherd's work for the flock, yet one is incUned to think that if the I
words do not refer to both, they refer to the sheep only.
elcreXevcreTai k. e'ij. These words also are more appropriate to the sheep
than to the shepherds; but comp. Num. xxvu. 17; 1 Sam. xviU. 13;
2 Chron. i. 10. 'To go in and out' includes the ideas of security and
Uberty (Jer. xxxvU. 4). The phrase is a Hebraism, expressing the free
activity of Ufe, Uke versari (Deut. xxviu. 6, 19; xxxi. 2; Ps. cxxi. 8;
Aotsi. 21, ix. 28).
10. Just as v. 9 refers back to v. 2, so this refers back to v. 1. It
iB the same allegory more fuUy expounded. Note the climax; xXispy,
steal and carry off; Bvay, slaughter as if for sacrifice (LXX. in Is. xxii.
13 ; 1 Mace vu. 19) ; diroXiay utterly consume and destroy. In what
foUows f ui<v ix- is opposed to Biay x. diroXiay, irepiaabv ix- to xXisjiy :
instead of taking Ufe, He gives it; instead of steaUng, He gives abun
dance. eyco -flXBov. I came that they may have life, and that they may have
abundance. 'lityii is in emphatic contrast to d xXiirTys. This is the
point of transition from the first part of the aUegory to the second.
The figure of the Door, as the one entrance to salvation, is dropped ;
and that of the Good Shepherd, as opposed to the thief, is taken up ;

220 S. JOHN. [X. 10—
but this intermediate clause wUl apply to either figure, inclining
towards the second one. In order to make the strongest possible
antithesis to the thief, Christ introduces, not a shepherd, but HimseU,
the Chief Shepherd. The thief takes Ufe; the shepherds protect Ufe;
the Good Shepherd gives it.
11 — 18. The Alleooey of the Good Shephebd.
11. eyu elpi'd ir. d k. See on vi. 35 : KaXds cannot be adequately trans
lated : it means ' beautiful, noble, good,' as opposed to ' foul, mean,
wicked.' It sums up the chief attributes of ideal perfection ; comp. x.
32, ii. 10. Christ is the Perfect Shepherd, as opposed to His own im
perfect ministers: He is the true Shepherd, as opposed to the false
shepherds, who are hirelings or hypocrites; He is the Good Shepherd,
who gives His life for the sheep, as opposed to the wicked thief who
takes their Uves to preserve his own. Thus in Christ is reahsed the
ideal Shepherd of O.T. Ps. xxUi. ; Isa. xl. 11; Jer. xxiii.; Ezek.
xxxiv., xxxvii. 24; Zech. xi. 7. The figure _sums up the relation of
Jehovah to His people (Ps. lxxx. 1) ; and in appropriating it Jesus
proclaims Hunself as the representative of Jehovah. Perhaps no
image has penetrated more deeply into the mind of Christendom:
Christian prayers and hymns, Christian painting and statuary, and
Christian literature are full of it, and have been from the earUest ages.
And side by side with it is commonly found the other beautiful image
of this Gospel, the Vine : the Good Shepherd and the True Vine are
figures of which Christians have never wearied.
r. v/. av. tCBi)o-iv. Layeth down His life. A remarkable phrase
and peculiar to.S. John (vv. 15, 17, xiii. 37, 38, xv. 13; 1 John iii. 16),
whereas Sovvai t. \p. airov occurs Matt. xx. 28; Mark x. 45. 'To lay
down' perhaps includes the notion of ' to pay down,' a common mean
ing of the word in classical Greek ; if so it is exactly equivalent to the
Synoptic 'to give as a ransom' (Xvrpov). Others interpret, 'to lay aside'
{xiU. 4), i.e. to give up voluntarily. In this country the statement
' the good shepherd lays down his life for his sheep ' seems extravagant
when taken apart from the application to Christ. Not so in the
East, where dangers from wUd beasts and armed bands of robbers are
serious and constant. Gen. xiii. 5, xiv. 12, xxxi. 39, 40, xxxii. 7, 8,
xxxvii. 33; Job i. 17; 1 Sam. xvu. 34, 35. 'Yirlp, 'on behaU of.'
12. d picrflcords. The word occurs nowhere else in N.T. excepting of
the 'hired servants' of Zebedee (Mark i. 20). The Good Shepherd was
introduced in contrast to the thief. Now we have another contrast to
the Good Shepherd given, the hired shepherd, a mercenary, who tends
a, flock not his own for his own interests. The appUcation is obvious ;
viz., to those ministers who care chiefly for the emoluments and ad
vantages of their position, and retire when the position becomes
irksome and dangerous. In one respect the hireling is worse than the
thief, for he is false to his pledge and betrays a trust. He sacrifices
his charge to save himseU, whereas a true shepherd sacrifices himself
to save his charge.
Kal ovk biv ir. And not a shepherd, as in v. 2.

X. 16.] NOTES. 221
tAv Xv'kov. Any power opposed to Christ (v. 28).
dcpu^o-iv k.t.X. Leaveth the sheep and fleeth; and the wolf snatcheth
them and scattereth (them); because he is an hireling, die. The wolf
seizes some and scatters the rest.
14—18. Further description of the True Shepherd. (1) His intimate
knowledge of His sheep ; (2) His readiness to die for them. This latter
point recurs repeatedly as a sort of refrain, Uke ' I will raise him up at
the last day,' in chap. vi. The passage, especially vv. 14, 15, is re
markable for beautiful simpUoity of structure: the paraUeUsm of
Hebrew poetry is very marked. There should be no full stop at the
end of v. 14: I know Mine, and Mine know Me, even as the Father
knoweth Me and I know the Father. So intimate is the relation
between the Good Shepherd and His sheep that it may be compared
and Ukened (not merely uairep, but xaBus) to the relation between the
Father and the Son. The same thought- runs through the discourses
in the latter half of the Gospel: xiv. 20, xv. 10, xvii. 8, 10, 18, 21.
Note that ylvuaxu, not olSa, is used : it is knowledge resulting from
experience and appreciation. Contrast Matt. vii. 23, ' I never knew
you' (iyvav) with Luke iv. 34, 'I know Thee who Thou art' (olda).
16. dXXa irpdpara. Not the Jews in heathen lands, but GentUes,
tor even among them He had sheep. The Jews had asked in derision,
' WUl He go and teach the GentUes?' (vU. 35). He declares here that
among the despised heathen He has sheep. He was going to lay down
His life, 'not for that nation only' (xi. 52), but that He might 'draw
all men unto Him ' (xii. 32). Of that most heathen of heathen cities,
Corinth, He declared to S. Paul in a vision, 'I have much people in
this city' (Acts xvui. 10; comp. xxviU. 28). The Light 'lightens every
man ' (i. 9), and not the Jews only. "Exu, not e{a>, like iarl poi in Acts
xviu. 10 : they are already His, given to Him (xvu. 7) by the Father.
He is their Owner,, but not yet their Shepherd.
Ik t. avXrjs t. Emphasis on aiXys not on rairys ; the GentUes were
not in any fold at aU, but 'scattered abroad' (xi. 52).
Ixetva. Not ravra : they are stiU remote.
Set. Such is the Divine decree; see on iii. 14. It is the Father's
wiU and the Messiah's bounden duty.
dydyeiv. Lead, rather than 'bring;' comp. i^dyeiv (v. 3). Christ
can lead them in their own lands. 'Neither in this mountain, nor yet
at Jerusalem ' (iv. 21) is the appointed place. The spiritual gathering
into one (xi. 52) is not the idea conveyed here.
YevricreTai pCa iroipvn, ets iroipijv. Tliey shall become one flock, one
shepherd. The distinction between 'be' and 'become' is worth pre
serving (see on ix. 27, 39), and that between 'flock' and 'fold' stiU
more so. 'There shall become one fold' would imply that at present
there are more than one: but nothing is said of any other fold. In
both these instances our translators have rejected their better pre
decessors : Tyndale and Coverdale have ' flock, ' not ' fold ;' the Geneva
Version has ' be made,' not ' be.' The old Latin texts have ovile for

222 S. JOHN. [X. 17—
aiXy and grex for irolpvy; so Cyprian and (sometimes) Augustine.
The Vulgate has ovile for both. Hence Wiclif has 'fold' for both;
and this error was admitted into the Great Bible of 1539 end A.V. of
1611. One point in the Greek cannot be preserved in English, the
cognate similarity between irolpvy and iroipyv. 'One herd, one herds
man' would involve more loss than gain. 'One flock, one flock-
master' would do, U 'flock-master' were in common use. But the
rendering of irolpvy by ovile and 'fold' is all loss, and has led to
calamitous misunderstanding by strengthening 'the waU of partition'
(Eph. U. 14), which this passage declares shall be broken down. Even
O.T. Prophets seem to have had a presentiment that other nations
would share in the blessings of the Messiah : Mic iv. 2 ; Isa. Ui. 15.
The same thought appears frequently in the Synoptists; e.g. Matt.
viii. 11, xUi. 24—30, xxviii. 19; Luke xUi. 29. And if S. Matthew
could appreciate this side of his Master's teaching, how much more
S. John, who had Uved to see the success of missions to the heathen
and the results of the destruction of Jerusalem. It is therefore un
reasonable to urge the universaUsm of the Fourth Gospel as an
argument against its authenticity. Here, as elsewhere in N.T., the
prior claim of the Jews is admitted, their exclusive claim is denied.
17. Sid tovto. For this cause : see on v. 16, vU. 21. The Father's
love for the incarnate Son is intensified by the self-sacrifice of the Son,
which was a irpoaipopd x. Bvaia rip OeiJ els baprpr eiuSlas (Eph. v. 2).
Iva ir. Xdpio av. In order that I may take it again. This clause
is closely connected with the preceding one, ha depending upon Sn
k.t.X. Christ died in order to rise again ; and only because Christ was
to take His human Ufe again was His death such as the Father could
have approved. Had the Son returned to heaven at the Crucifixion
leaving His humanity on the Cross, the salvation of mankind would
not have been won, the sentence of death would not have been reversed,
we should be 'yet in our sins' (1 Cor. xv. 17). Moreover, in that case
He would have ceased to be the Good Shepherd : He would have be
come Uke the hireling, casting aside his duty before it was completed.
The office of the True Shepherd is not finished until aU mankind be
come His flock ; and this work continues from the Eesurrection to the
Day of Judgment.
18. ovSels alpei. No one taketh it from Me; not even God. See
on v. 28. Two points are insisted on; (1) that the Death is entirely
voluntary: this is stated both negatively and positively: see on i. 3;
(2) that both Death and Eesurrection are in accordance with a com
mission received from the Father. Comp. 'Father, into Thy hands
I commend My spirit' (Luke xxiii. 46). The precise words used by the
two Apostles of Christ's death bring this out very clearly; irapiSaxev rb
irvevpa (xix. 30); dtftyxev r. irv. (Matt, xxvii. 50). The i^iirvevaev of
S. Mark and S. Luke is less strong ; but none use the simple diriBavev.
'Eytli is emphatic; but I lay it down of Myself.
Igovo-Cav 'ijra. I have right, authority, Uberty: i. 12, v. 27, xvu. 2,
xix. 10. This authority is the commandment of the Father: and

X. 22.] NOTES. 223
hence this passage in no way contradicts the usual N.T. doctrine that
Christ was raised to Ufe again by the Father. Aots ii. 24.
t. r. !vtoXtjv. The command to die and rise again, which He 're
ceived' at the Incarnation. Comp. iv. 34, v. 30, vi. 38.
19 — 21. Opposite Eesults of the Teaching.
19. o-xCcrpa irdXiv ly. There arose (i. 6) a aivision (vii. 43) again
among the Jews, as among the Pharisees about the bUnd man (ix. 16),
and among the multitude at the Feast of Tabernacles (vU. 43). Here
we see that some even of the hostile party are impressed, and doubt the
correctness of their position : comp. xi. 45.
t. Xd-yovs r. These words or discourses (sermones), whereas pypara
(v. 21) are the separate sayings or utterances (verba) : t. Xbyovs is the
larger expression.
20. 8aip. e"xei. See last note on viii. 48 and comp. vii. 20.
t£ av. ok. They are uneasy at the impression produced by these
discourses and seek to discredit their Author, — 'poisoning the weUs.'
8aipovi£. Of one possessed with a demon. See on iii. 34.
pT| 8. 8. Surely a demon cannot: comp. x. 40. A demon might
work a miracle, Uke the Egyptian magicians, but not so great and so
beneficent a miracle as this (comp. ix. 16). But here they stop: they
declare what He cannot be; they do not see, or wUl not admit, what
He must be.
22 — 38. The Disoouese at the Feast of the Dedication.
Again we seem to have a gap in the narrative. Between vv. 21 — 22
(but see below) there is an interval of about two months ; for the Feast
of Tabernacles would be about the middle of October, and that of the
Dedication towards the end of December. In this interval some would
place Luke x. 1 — xUi. 21. If this be correct, we may connect the send
ing out of the Seventy both with the Feast of Tabernacles and also with
John x. 16. Seventy was the traditional number of the nations of the
earth : and for the nations 70 buUocks were offered at the Feast of
Tabernacles — 13 on the first day, 12 on the second, 11 on the third, and
so on. The Seventy were sent out to gather in the nations ; for they
were not forbidden, as the Twelve were, to go into the way of the Gen
tiles or to enter any city of the Samaritans (Matt. x. 5). The Twelve 1
were primarily for the twelve tribes ; the Seventy for the GentUes. The
words 'other sheep I have which are not of this fold; them also I must I
lead,' must have been spoken just before the mission of the Seventy.
Dr Westcott, on the strength of the strongly attested (B L 33 and the
Thebaic and Armenian Versions) iyivero Tore rd iyx., At that time
there took place the F. of the Dedication, would connect chaps, ix.
and x. 1 — 21 with this later Feast rather than with Tabernacles. In
this case the interval of two months must be placed between chaps.
viu. and ix.
Is it possible that rd iyKalvia here means the Dedication of Solomon's
Temple, which took place at the Feast of Tabernacles (1 Kings vui. 2;

224 S. JOHN. [X. 22—
2 Chr. v. 3)? If so, there is no gap in the narrative. 'EyKalvia is used
in LXX. of the Dedication of the second Temple (Ezra vi. 16), and
iyxaivl^u is used of the first Temple (1 K. vui. 63 ; 2 Chr. vU. 5). At
the Feast of Tabernacles some commemoration of the estabUshment of
a permanent centre of national worship would be natural.
22. Iyivero 81 t. !yk. This is the reading of SADX and the bulk
of MSS., with the Syriac and some old Latin texts : the best Latin texts
have neither rore nor Si : the Memphitic gives both Tore and Si. It is
possible that -to Se produced rore. Now there took place at Jerusalem
the Feast of the Dedication : see on ii. 13. The mention of a feast of so
modern and local an origin and of ' Solomon's Porch' indicate a Jewish
writer familiar with Jerusalem. The vivid description (xeipuv, irepe-
irdrei, ixvxXuaav, &c) and the firm grasp of the strained situation indicate
an eyewitness. The Feast of Dedication might be celebrated anywhere,
and the pointed insertion of ' at Jerusalem ' seems to suggest that in the
interval between v. 21 and v. 22 Christ had been away from the city.
It was kept in honour of the purification and restoration of the
Temple (b.c. 164) after its desecration by Antiochus Epiphanes ;
1 Mace. i. 20—60, iv. 36—59 (note esp. vii. 36 and 59); 2 Mace. x.
1 — 8. Another name for it was 'the Lights,' or 'Feast of Lights,' from
the Uluminations with which it was celebrated. Christian dedication
festivals are its Uneal descendants.
Xeipcov i\v. For the asyndeton (the xal of T. E. is not genuine)
comp. uipa yv eis txry (iv. 6, xix. 14). Perhaps xeiA"!"" yv is to be con
nected with what foUows rather than with what precedes : It was
winter, and Jesus was walking, die. Certainly the words explain why
He was teaching under cover, and are not a mere note of time. We
are in doubt whether they refer to the winter season (2 Tim. iv. 21),
or to the stormy weather (Matt. xvi. 3; Acts xxvii. 20). The latter
seems preferable. (1) The Feast of Dedication always began Kisleu
25th, i.e. late in December, so that there was no need to add ' it was
winter,' although S. John might naturaUy state the fact for GentUe
readers. (2) yv Si vi\ (xui. 30) is almost certainly added to symboUze
the moral darkness into which the traitor went out. Perhaps here
also xei/ici;' yv is added as symbolical of the storm of doubt, passion
and hostility in the midst of which Christ was teaching. See on
xvui. 1.
23. Iv r. o-t. 2.] This was a cloister or colonnade in the Temple-
Courts, apparently on the east side. Tradition said that it was a
part of the original bunding which had survived the various de
structions. No such cloister is mentioned in the account of Solomon's
Temple, and perhaps the name was derived from the wall against which
it was buUt. It is mentioned again Acts ui. 11 and v. 12 as the re
cognised place of worship for the first disciples. Foundations stiU
remaining may belong to it. For tepdv see on ii. 14, 19.
24. IkvkX. ovv] The Jews therefore compassed Him about (Luke
xxi. 20; Hebr. xi. 30; Eev. xx. 9) and kept saying to Him. For
change of tense comp. iv. 27, 30. They encircled Him in an urgent

X. 28.] NOTES. 225
manner, indicating that they were determined to have an answer.
' Therefore ' means 'because of the good opportunity.'
e"cos irdre k.t.X.] How long dost Thou excite our mind, or hold our
mind in suspense? If Thou art the Christ tell us with openness (see
on vii. 13). They put a point-blank question, as the Sanhedrin do at
the Passion (Luke xxu. 67). Their motives for urging this were no
doubt mixed, and the same motive was not predominant in each case.
Some were hovering between faith and hostiUty and (forgetting vUi.
13) fancied that an expUcit declaration from TTim might help them.
Others asked mainly out of curiosity : He had interested them greatly,
and they wanted His own account of Himself. The worst wished for a
plain statement which might form material for an accusation : they
wanted Him to commit Himself.
25. eiirov. ..iricrreveTe. The change of tense is significant : His
declaration is past ; their unbelief stUl continues. To a few, the
woman at the weU, the man born blind, and the Apostles, Jesus
had explicitly declared Himself to be the Messiah; to aU He had
impUcitly declared Himself by His works and teaching.
rd 8pY». See on v. 20, 36 : all the detaUs of His Messianic work.
'E716 is an emphatic answer to the preceding ai ('If Thou art the
Christ'), and to the following vpeis : ravra also is emphatic ; ' the works
which I do... they... but ye believe not.' For this retrospective use of
ovtos see on iU. 32.
27, 28. Note the simple but very impressive coupling of the clauses
merely by xai and comp. vv. 3, 12. The series forms a climax and
seems to faU into two triplets, as A. V., rather than three pairs.
27. ' I know Mine, and Mine know Me ' (v. 14). Winer, p. 646.
28. SCSiopi. Not Saaa. Here as in iii. 15, v. 24 and often, the gift
of eternal lUe is regarded as aheady possessed by the faithful. It is
not a promise, the fulfilment of which depends upon man's conduct,
but a gift, the retention of which depends upon ourselves.
ov pi) dirdX. els r. al. LiteraUy, Shall certainly not perish for ever:
see on vUi. 51. The negative belongs to airbXavrai, not to els r.
at., and the meaning is, they shall never perish, not ' they may perish,
but shall not perish eternally :' comp. xi. 26 ; Eom. viii 38, 39.
Kal ovx dpir. And no one shall snatch them. ' No one ' rather
than ' no man ' (as in v. 18) for the powers of darkness are excluded as
well as human seducers. ' Snatch ' rather than ' pluck,' for it is the
same word as is used of the wolf in v. 12, and this should be preserved
in translation.
This passage in no way asserts the indefectibiUty of the elect, and
gives no countenance to ultra-predestinarian views. Christ's sheep
cannot be taken from Him against their will; but their will is free,
and they may choose to leave the flock.
Xeipds. " His hand protects, bears, cherishes, leads them" (Meyer).
ST JOHN 1 5

226 S. JOHN. [X. 29—
29. SIScoKev. See on iu. 35 and comp. xvii. 6, 24. That which the
Father hath given Me is greater than all. The unity of the Church is
invincible. But the reading is doubtful : § S. p. peifav has the most
ancient authority (B1, old Latin, Memphitic) and agrees with vi. 39,
xvu. 2 : the common reading, 8s 5. p. pei£uv, and d SeSuxutt p. pelfav (D),
are obvious corrections : that of KL, S S. p. pelfav, is impossible : that
of AB2X, 8s S. p. /teifov, is easy and may be right ; My Father who
gave them to Me is a greater power than all (comp. Matt. xii. 6).
Ik t. x- r. irarpds] Emphatic repetition of iraryp : ix r. x- airov
would have sufficed. ' The souls of the righteous are in the hand of
God, and there shall no torment touch them' (Wisd. iii. 1): comp.
Deut. xxxiii. 3 ; Isa. xlix. 2, li. 16.
30. Iy<J k. d ir. iv Icrpev. I and the Father are one ; one Substance,
not one Person (els). Comp. xvii. 22, 23, and contrast diravres ydp
vpeis els iare iv xp- 'L, — ' are one man, one conscious agent ' (Gal. Ui.
28); and rods Sio Krlay iv iavnp els iva Kaivbv dvBpairov (Eph. U. 15).
Christ has just implied that His hand and the Father's hand are one,
which implies that He and the Father are one ; and this He now
asserts. They are one in power, in wiU, and in action : this at the
very least the words must mean ; the Arian interpretation of mere
I moral agreement is inadequate. Whether or no Unity of Substance is
actuaUy stated here, it is certainly implied, as the Jews see. They
would stone Him for making HimseU God, which He would not have
done had He not asserted or implied that He and the Father were one
in Substance, not merely in wiU. And Christ does not correct them,
as assuredly He would have done, had their animosity arisen out of a
gross misapprehension of His words. Comp. Eev. xx. 6, xxii. 3.
S. Augustine is therefore right in stating that iapiv refutes Sabellius,
who denied the distinction, whUe iv refutes Arius, who denied the
equaUty, between the Father and the Son. Comp. Tert. adv. Prax.
xxii. ; Hippol. c. Noet. vii.
31. ipdo-r. irdXiv. They prepare to act on Lev. xxiv. 16 (comp.
1 K. xxi. 10). TidXiv refers to viU. 59, where we have ypav for ipd-
araaav. The latter impUes more effort ; ' Ufted up, bore : ' but we,
cannot be sure whether it refers to raising from the ground or to
carrying from a distance. The change from tva pdXuaiv iir' airbv to
tva \i8dauaiv airov, as from ypav to ipdaraaav may indicate that this
was a more deliberate attempt to carry out the law of blasphemy.
S. John uses the classical XiBdfciv (vv. 32, 33, xi. 8), whereas the
Synoptists use the LXX. word XiBopdXeiv (Matt. xxi. 35, xxUi. 37 ;
Luke xUi. 34). In the Acts both words occur (v. 26, vu. 58).
32. direKpCBi). Just as the, Jews 'answered' His act of cleansing
the Temple (ii. 18), Jesus 'answered' their act of preparing to stone:
comp. v. 17. The act in each case involved an assertion.
epya KaXd. Works moraUy beautiful, noble and excellent (v. 14).
Comp. koXcus irdpra ireiroiyxe (Mark vu. 37) and eXSev b Qebs 6Vi koXov
(Gen. i. 8, 10, 12, &c). The noble works (v. 20, 36) proceed from
the Father and are manifested by the Son.

X. 35.] NOTES. 227
e'Seiga. Divine works are exhibitions of goodness, ' signs' of some
thing above and beyond them.
Sid irolov av. ep. LiteraUy, for what kind of work among these;
i.e. ' what is the character of the work for which ye are in the act of
stoning me?' It was precisely the character of the works which
shewed that they were Divine, as some of them were disposed to
think (v. 21, vu. 26). Comp. Matt. xxu. 36, where the literal meaning
is, ' what kind of a commandment is great in the law ?, ' and 1 Cor.
xv. 35, 'with what kind of body do they come?' See on xii. 33,
xvui. 32, xxi. 19. The ipi is emphatic, ' Me, the Bepresentative and
Interpreter of the Father.' For the present tense see Winer, p. 332.
33. irepl k. ep. Concerning a good work : ' That is not the subject-
matter of our charge.' Comp. viU. 46, xvi. 8 ; 1 John u. 2.
Kal Sti. Ka£ is epexegetic, explaining wherein the blasphemy
consisted : it does not introduce a second charge. See on vUi. 53,
34 — 38. Christ answers a formal charge of blasphemy by a formal
argument on the other side. ,
34. eoriv Yeypapplvov. See on u. 17.
ev r. vdpco vp. As in xU. 34, xv. 25 ' the Law' is used in its widest
sense for the whole of 0. T. In aU three places the reference is to
the Psalms : comp. Bom. Ui. 19 ; 1 Cor. xiv. 21. 'Xpuv means, ' for
which you profess to have such a regard : ' comp. viu. 17.
eryci elira, BeoC lore. The argument is both a, fortiori and ad hominem.
In the Scriptures (Ps. lxxxu. 6) even unjust rulers are called 'gods'
on the principle of the theocracy, that rulers are the representatives
of God (comp. Ex. xxu. 8). If this is admissible without blasphemy,
how much more may He caU Himself ' Son of God.'
35. el Ik. et. 8. Probably, If it called them gods, viz. the Law.
'Them' is left unexplained; a Jewish audience would at once know
who were meant. But how incredible that any but a Jew should
think of such an argument, or put it in this brief way ! These last eight
verses alone are sufficient to discredit the theory that this Gospel is
the work of a Greek Gnostic in the second century.
6 Xdyos t. 8. Practically the same as 'the Scripture;' i.e. the
word of God in these passages of Scripture. The Word in the
theological sense for the Son is not meant : this term appears no
where in the narrative part of S. John's GospeL But of course it was
through the Word, not yet incarnate, that God revealed His will to
His people.
oi 8. XvSfjvai. LiteraUy, 'cannot be undone' or 'unloosed.' The
same word is rendered 'unloose' (i. 27), ' destroy' (u. 19 ; 1 John iii.
8), 'break' (v. 18 and vii. 23), 'loose' (xi. 44). i. 27 and xi. 44 are
Uteral, of actual unbinding ; the others are figurative, of dissolution
or unbinding as a form of destruction. Here either metaphor, dis
solution or unbinding,' would be appropriate; either, 'cannot be
explained away, made to mean nothing ; ' or, ' cannot be deprived of
its binding authority.' The latter seems better. The clause depends
15—2

228 S. JOHN. [X. 35-
upon 'if,' and is not parenthetical; 'if the Scripture cannot be
broken.' As in u. 22, xvu. 12, xx. 9, rj ypaipy probably means a
definite passage. Comp. vU. 38, 42, xiii. 18, xvii. 12, xix. 24, 28, 36,
37. Scripture as a whole is caUed ai ypaipal ; v. 39.
36. Sv d ir. iiy- Of Him whom the Father sanctified : in emphatic
opposition to 'them unto whom the word of God came.' Men on
whom God's word has conferred a fragment of delegated authority
may be caUed 'gods' (Elohim) without scruple; He, whom the
Father Himself sanctified and sent, may not be called Son of God (no
article before 'Son') without blasphemy. By 'sanctified' is meant
something analogous to the consecration of Jeremiah before his birth
for the work of a Prophet (Jer. i. 5). Comp. Ecclus. xiv. 4 (Moses),
xlix. 7 (Jeremiah) ; 1 Mace i. 25 (the Chosen People). When the Son
was sent into the world He was consecrated for the work of the
Messiah, and endowed with the fulness of grace and truth (see on i.
14), the fulness of power (iU. 35), the fulness of life (v. 26). In virtue
of this Divine sanctification He becomes ' the Holy One of God ' (vi.
69 ; Luke iv. 34). See on xvii. 17, 19, the only other passages in
S. John's writings where the word occurs.
vpets Xlyere. 'Tpeis, with great emphasis ; 'Do ye, in opposition to
the Scripture, dare to say ? '
37, 38. Having met their technical charge in a technical manner
He now justifies the assertion of His unity with the Father by an
appeal to His works. Deum non vides, tamen Deum agnoscis ex
operibus ejus (Cicero).
37. el ov iroiu. Not el prj, because the negative belongs to iroiiS,
not to the sentence ; if I omit to do : Ui. 12, v. 47 ; Eev. xx. 15.
Comp. Soph. Ajax, 1131. Winer, pp. 599, 600.
pi) iricrr. poi. A literal command: if His works are not those
which His Father works, they ought not (not merely have no need)
even to beUeve what He says (see on vi. 30), much less beUeve on
Him (see on i. 12). Comp. v. 24, 46, vui. 31, 45, xiv. 11. His works
are His Father's (ix. 3, xiv. 10).
38. t. epyois ir. ' Blessed are they that have not seen and yet have
believed' (xx. 29); but it is better to have the faith that comes with
sight than none at all. Thus we have four stages : 1. believing the
works ; 2. believing Him on account of the works (xiv. 11) ; 3. be
lieving on Him (viii. 30) ; 4. abiding in His word (viii. 31).
The true position of miracles among the Evidences of Christianity
is clearly stated here and xiv. 11. They are not primary,' as Paley
would have it, but secondary and auxUiary. Christ's doctrine bears
the evidence of its Divine origin in itself.
tva YvwTe *. Yiv»crKT)Te. That ye may come to know and con
tinually know ; attain to knowledge and advance in knowledge in
contrast to their' state of suspense (v. 24) : the aorist denotes the
single act, the present the permanent growth. The apparent awk
wardness of having the same verb twice in the same clause has

X. 40.] NOTES. 229
probably caused a large number of authorities to substitute iriarei-
tryre in the second case. But the change of tense is fuU of meaning,
especiaUy in reference to the Jews. Many of them attained to a
momentary conviction that He was the Messiah (ii. 23, vi. 14, 15,
vii. 41, vUi. 30, x. 42, xi. 45) ; very few of them went beyond a
transitory conviction (U. 24, vi. 66, viii. 31).
Kdyil Iv r. iraTfiC An instance of the solemnity and emphasis
derived from repetition so frequent in this Gospel.
39 — 42. Opposite Eesults of the Discourse.
39. Ijijrovv oSv irdXiv. Both ovv and irdXiv are of somewhat
uncertain authority : the termination of i^yrow might cause the
omission of o(iv. HdXiv refers to vii. 30, 32, 44, and shews that
mdaai (see on vu. 30) means 'arrest Him' for the Sanhedrin, not
' take Him ' and stone Him.
IgijXBev Ik. Went forth out of. There being nothing in the text to
shew that His departure, was miraculous, it is safest (as in viii. 59,
where also ii-yXdev ix occurs) to suppose that there was no miracle.
He withdrew through the less hostUe among those who encircled
Him, whUe the others were making up their minds how to apprehend
Him. The majesty of innocence suffices to protect Him, His hour
not having come. They cannot snatch His sheep out of His hand
(v. 28), but He goes forth out of theb: hand.
40 — 42. " The chapter ends with a note of place which is evidently
and certainly historical. No forger would ever have thought of the
periphrasis 'where John at first baptized'...' John did no muacle:
but aU things that John spake of this man were true.' It would be
impossible to find a stronger incidental proof that the author of the
Gospel had been originaUy a disciple of the Baptist, or at least his
contemporary, and also that he is writing of things that he had heard
and seen. A Gnostic, writing in Asia Minor, even though he had
come into relation with disciples of John, would not have introduced
the Baptist in this way. In circles that had been affected by the
Baptist's teaching, and were hesitating whether they should attach
themselves to Jesus, this is precisely the sort of comment that would
be heard " (Sanday).
40. irdXiv ir. t. 'I. Eeferring back to i. 28. The hostility of the
hierarchy being invincible and becoming more and more dangerous,
Jesus retires into Peraea for quiet and safety before His Passion.
This interval was between three and four months, from the latter
part of December to the middle of April. Comp. Matt. xix. 1 ; Mark
x. 1. But some portion of this time was spent at Ephraim (xi. 54)
after going to Bethany in Judaea to raise Lazarus. Nothing is told
us as to how much time was given to Bethany or Bethabara in Peraea,
how much to Ephraim.
to irpwTov. John afterwards baptized at Aenon (iii. 23).

230 S. JOHN. [X. 41—
41. iroXXol -ifXflov. The harvest (iv. 35—38). The testimony of
the Baptist, and perhaps the miraculous voice at Christ's Baptism,
were stiU remembered there. Since then there had been the mission
of the Seventy and Christ's own work in GaUlee.
SXeYov. Kept saying or used to say: it was a common remark.
or. !iroCt]crev ovSev. This is indirect evidence of the genuineness of
the miracles recorded of Christ. It is urged that if Jesus had wrought
no miracles, they would very possibly have been attributed to Him
after His death. Let us grant this ; and at the same time it must be
granted that the same holds good to a very great extent of the
Baptist. The enthusiasm which he awakened, as a Prophet appear
ing after a weary interval of four centuries, was immense. Miracles
would have been eagerly believed of him, the second Elijah, and
would be likely enough to be attributed to him. But more than half
a century after his death we have one of his own disciples quite
incidentally teUing us that ' John did no sign ;' and there is no rival
tradition to the contrary. All traditions attribute mfracles to Jesus.
eKet. Last for emphasis. There, in contrast to Jerusalem which
had rejected Him, many believed on Him (i. 12), not merely beUeved
His words (vv. 37, 38).

CHAPTER XI.
19. iroXXol 81 for xal iroXXol (A), and ti)v for rds irepl (AC3) ; both
on overwhelming evidence.
21. ovk dv dirlBavev d dSeXcpds pov for d dS. p. oix av ireBv-fixei,
39. reTeXevniKdTos for reBvyxbros, with aU the best MSS.
41. Omit ov yv b reBvyxus xelpevos (explanatory gloss) after XOop.
45. Omit b'lyaovs after lirodicrev : comp. iv. 16, 46, vi. 14, viii. 21.
50. Xoy£Jeo-6e (SABDL) for SiaXoyigeaBe. The compound is very
frequent in the Synoptists.
51. eirpocp^Tevcrev for irpoetpyrevaev (correction to usual form). In
N.T. the better MSS. place the augment before the preposition
(Matt. vii. 22, xi. 13, xv. 7; Mark vU. 6; Luke i. 67; Acts xix. 6):
Jude 14 is possibly an exception. Winer, p. 84.
rjpeXXev for ipeXXev: comp. iv. 47, xii. 33, xviU. 32. In vi. 71
ipeXXev is better attested : comp. iSvvaro in v. 37. Winer, p. 82.
54. epeivev (XBL), S. John's favourite word, is probably to be
preferred to Siirpipev (AD from Ui. 22?)
67. IVToXds for ivroXyv, with SfBIaM against AD.

XL]

NOTES. 231

Chap. XI. Christ is Love illustrated by a Sign.
Christ's love for His friends brings about His own death and shews
the voluntariness (v. 8) of His death, as declared x. 18. Expressions
of affection and tenderness abound in the chapter ; comp. vv. 3, 5,
11, 15, 35, 36.
We have now reached ' the culminating point of the miraculous
activity of our Lord,' and at the same time the ' crucial question ' of
this Gospel — the Baising of Lazarus. Various objections have been
urged against it, and through it against the Fourth Gospel as a
whole. The principal objections reqmre notice. They are based (1)
on the extraordinary character of the. miracle itself; (2) on the
silence of the Synoptists; (3) on the fact that in spite of what is
narrated w. 47 — 53, no mention is made of the muacle in the
accusation of Jesus.
(1) The extraordinary character of the miracle is a difficulty of
modern growth. By the writers of N. T. raising the dead was
regarded as on the same level with other miracles, not as something
quite apart from aU others. And surely the ancient view is- both
more reverent and more phUosophicai than the modern one. Only
from a purely human standpoint can one miracle be regarded as more
wonderful, i.e. more difficult of performance, than another. To
Omnipotence aU miracles, as indeed aU works, are equal : distinctions
of difficult and easy as appUed to the Almighty are meaningless.
(2) It is certainly surprising that the Synoptists do not mention
this miracle, aU the more so because S. John tells us that it was the
proximate cause of Christ's arrest and condemnation. But this sur
prising circumstance has been exaggerated. It seems too much to say
that " it must always remain a mystery why this miracle, transcend
ing as it does aU other miracles which the Lord wrought,... should
have been passed over by the three earlier EvangeUsts." Two con
siderations go a long way towards explaining the mystery, (i) The
Synoptical Gospels, though three in number, in the main represent
only one tradition, and that a very fragmentary tradition. That
fragmentary testimony should omit important' facts is not surprising ;
and that out of three writers who make use of this defective evidence
not one should in this important instance have supplied the defi
ciency, is not more than surprising, (ii) The Synoptists, until they
reach the last Passover, omit almost aU events in or near Jerusalem :
the ministry in GaUlee is their province. The omission of this
raising by them is very Uttle more strange than the omission of the
other raisings by John. Each side keeps ' to its own scheme of
narration. To explain that the Synoptists were sUent in order not to draw
attention, and perhaps persecution (xU. 10, 11), on Lazarus and his
sisters, whereas when S. John wrote they were dead (just as S. John
alone records that it was S. Peter who cut off the high-priest's
servant's ear), is not very satisfactory. There is no evidence that
Lazarus and his sisters were living when the first Gospel was written,

23 2 S. JOHN. [XI. 1—
still less when S. Luke wrote. And if they were aUve, were the chief
priests alive, and their animosity stUl aUve also ?
(3) This last objection really teUs in favour of the narrative. The
hierarchy would have stood seU-condemned U they had made His
raising the dead a formal charge against Christ. The disciples had
fled, and could not urge the miracle in His favour ; and Christ Him
self would not break the majestic silence which He maintained before
His accusers to mention such a detaU.
There are those who assume that miracles are impossible, and that
no amount of evidence can render a miracle credible. This muacle is
therefore dismissed, and we are to beUeve either that (1) Lazarus was
only apparently dead, i.e. that Christ was an impostor and S. John a
dupe or an accomplice ; or that (2) the parable of, Lazarus and Dives
has been transformed into a miracle ; or that (3) the narrative is a
myth, or (4) an allegory. (1) and (2) only need to be stated : of (3)
and (4) we may say with Meyer, " No narrative of the N. T. bears so
completely the stamp of being the very opposite of a later invention...
And what an incredible height of art in the allegorical construction of
history must we ascribe to the composer ! " Instead of an historical
miracle we have a Uterary miracle of the second century. Contrast
this chapter with the nriracles of the Apocryphal Gospels, and it wUl
seem impossible that both can have come from the same source.
To tear out this or any other page from S. John, and retain the rest,
is quite inadmissible. "The Gospel is Uke that sacred coat ' without
seam woven from the top throughout : ' it is either aU real and true
or all fictitious and Ulusory; and tbe latter alternative is more
difficult to accept than the miracle" (Sanday).
1 — 33. The Prelude to the Sign.
1. ijv 81 tis do-8. Once more we note the touching simplicity of the
narrative. The Si is perhaps ' but ' rather than ' now ' : it introduces
a contrast to what precedes. Christ went into Peraea for retfrement,
but the sickness of Lazarus interrupted it. And thus once more the
Lord's repose is broken. Nicodemus breaks the quiet of the night
(ui. 2) ; the Samaritan woman interrupts the rest beside the weU
(iv. 7); the importunate multitude invade the mountain solitude
(vi. 5) ; and now His friend's death summons Him from His retreat
in Peraea. In all the claims of His Father's work are paramount.
Adtjapos- The theory that this narrative is a parable transformed
into a miracle possibly represents something Uke the reverse of the
fact. The parable of Dives and Lazarus was apparently spoken about
this time, i.e. between the Feast of Dedication and the last Passover,
and it may possibly have been suggested by this miracle. In no other
parable does Christ introduce a proper name. Some would identify
Lazarus of Bethany with the rich young ruler (Matt. xix. 16 ; Mark
x. 17; Luke xviu. 18), and also with the young man clad in a linen
cloth who followed Jesus in the Garden after the disciples had fled
(Mark xiv. 51 ; see note there). The name Lazarus is an abbreviated
Greek form of Eleazar = ' God is my help.' It is commonly assumed

XI. 3.] NOTES. 233
without much evidence that he was younger than his sisters : S. Luke's
sUence about him (x. 38, 39) agrees weU with this.
Bi]6avCas. A small vUlage on the S.E. slope of the Mount of Olives,
about two nuies from Jerusalem (see on Matt. xxi. 9).
Ik t. Kcopijs. Acts xxiU. 34 and Eev. ix. 18 shew that no distinction
can be drawn between dird and ix either here or i. 45, as that dird
refers to residence and ix to birthplace. Comp. Luke xxi. 18 with
Acts xxvii. 34. But the change of preposition should be preserved
in translation; of Bethany, from the village of Mary. Kupy is
used of Bethlehem (vii. 42), and in conjunction with irdXis (Luke
xiii. 22). It is an elastic word; but its general meaning is 'village'
rather than anything larger. Mary is here mentioned first, although
apparently the younger sister (Luke x. 28), because the incident men
tioned in the next verse had made her better known. They are intro
duced as weU-known persons, like the Twelve (vi. 67), Pilate (xviii.
29), and Mary Magdalene (xix. 25). They would seem to have been
people of position from the village being described as their abode (to
distinguish it from the other Bethany in Peraea, to which Christ had
just gone). The guests at the funeral (vv. 31, 45), the feast, the
fanuly burying-place (v. 38), and Mary's costly offering (xii. 2, 3),
point in the same direction.
2. ijv SI M. r\ dXeiu/ao-a. Now Mary was she that anointed; or,
Now it was (the) Mary that anointed. This of course does not
necessarUy imply that the anointing had aheady taken place, as
those who identify Mary with the ' sinner ' of Luke vii. 37 would
insist: it merely impUes that when S. John wrote, this fact was weU
known about her, as Christ had promised should be the case (Matt.
xxvi. 13). S. John tells two facts omitted in the earlier Gospels; (1)
that the village of Martha and Mary was Bethany, (2) that the
anointing at Bethany was Mary's act. The identification of Mary of
Bethany with the dpapruXbs of Luke vii. is altogether at variance
with what S. Luke and S. John teU us of her character. Nor is there
any sufficient reason for identifying either of them with Mary
Magdalene. Mary of Bethany, Mary of Magdala, and the 'sinner'
of Luke vii. are three distinct persons.
3. direo-TeiXav ovv. This shews that v. 2 ought not to be made a
parenthesis; 'therefore' refers to the previous statement. Because
of the intimacy, which every one who knew of the anointing would
understand, the sisters sent. Note that they are not further described ;
S. John has said enough to tell his readers who are meant: but
would not a forger have introduced them with more description?
Kvpic, ISe Sv <f>. do-6. Exquisite in its tender simplicity. The
message implies a belief that Christ could cure a dangerous sickness,
and no doubt (vv. 21, 32) would heal His friend. Sufficit ut noveris.
Non enim amas et deserts (S. Augustine). Thus of the seven typical
miracles with which S. John iUustrates the Lord's ministry, the last,
Uke the first, has its scene in the family circle. Like His Mother

234 -ST. JOHN. [XI. 3—
(ii. 3), the sisters state the trouble, and leave the rest to Him: and
here, as there, He at first seems to refuse what He afterwards grants
in abundance. On Ue see on i. 29 ; on tpiXeis v. 5, v. 20.
4. etirev. Not direxplBy : His words are not a mere answer to the
message, but a lesson to the Apostles also.
ovk eo-Tiv irpos 8. Is not to have death as its final result : for ' He
HimseU knew what He would do' (vi. 6). Christ foresaw both the
death and the resurrection, and (as so often) uttered words which His
disciples did not understand at the time, but recognised in their
proper meaning after what He indicated had taken place. Comp.
ii. 22, xii. 16, xxi. 23.
Iva Solao-B-rj. In two ways; because the miracle (1) would lead
many to beUeve that He was the Messiah; (2) would bring about His
death. Aofdfetrflai is a frequent expression of this Gospel for Christ's
Death regarded as the mode of His return to glory (vU. 39, xU. 16, 23,
xiii. 31, 32); and this glorification of the Son involves the glory of the
Father (v. 23, x. 30, 38). Comp. ix. 3; in the Divine counsels
the purpose of the man's blindness and of Lazarus' sickness is the
glory of God.
We ought perhaps to connect the special meaning of 'glorified' with
the first clause : ' This sickness is to have for its final issue, not the
temporal death of an individual, but the eternal life of aU mankind.'
It is worth noting that both the first and the last of the seven
miracles of the ministry recorded by S. John are declared to be
manifestations of glory (u. 11, xi. 4, 40) and confirmations of faith
(U. 11, xi. 15).
8i* avTijs, i.e. did t. daBevelas, not 5id r. Sbt^ys r. Qeov.
5. ijydira; The loss involved here, and still more in xxi. 15—17,
in translating both dyairav and ipiXeiv by 'love' cannot be remedied
satisfactorUy. <biXeiv (amare) denotes a passionate, emotional warmth,
which loves and does not care to ask why; the affection which is
based on natural relationship, as of parents, brothers, lovers, and the
like. ^70^01- (diligere) denotes a calm discriminating attachment,
which loves because of the exceUence of the loved object ; the affection
which is based on esteem, as of friends. QiXeiv is the stronger, but
less reasoning ; 470^0- the more ' earnest, but less intense. The
sisters naturally use the more emotional word (v. 3), describing their
own feeUng towards their brother; the Evangelist -equally naturaUy
uses the loftier and less impulsive word. The fact that the sisters are
here included is not the reason for the change of expression. Both
words are used of the love of the Father to the Son; ipiXeiv (v. 20),
because the love is founded on relationship; dyairav (iii. 35, x. 17,
xv. 9, xvii. 23, 24, 26), because of the character of the love.
t. MdpBav k.t.X. The names are probably in order of age. This
and v.' 19 confirm what is almost certain from Luke x. 38, that
Martha is the elder sister. The separate mention of each of the three
is touching and impressive.

XI. 10.] NOTES. 235
6. us ovV i^KOvcrev. The connexion is a Uttle difficult. OSv after
the statement in v. 5 prepares us for a departure instead of a delay :
'He loved them; when therefore He heard  He set out imme
diately.' But perhaps it means that His love for them made Him
delay untU the time when His coming would do them most good. Or
o8>> may lead on to v. 7, and then we must place only a semicolon at
the end of v. 6. When therefore He heard that he is sick, at that
time indeed He abode two days in the place where He was; then after
this He saith, See. The Si after ftreira, anticipated by 7-dre piv, is felt,
though not expressed: hreira in part supplies the place of Si as in
James iii. 17. Comp. xix. 32, Luke viii. 0, 6, where piv is foUowed
by a simple xal. — Miv...iireiTa and piv. ..xat are not rare in classical
Greek. Winer, p. 720.
7. eireira u. t. See on iii. 22. The fulness of this expression
emphasizes the length of the delay, so trying to the sisters, and
perhaps to Jesus Himself. Winer, p. 754. But His life was a
perfect fulfilment of the Preacher's rule ; ' To everything there is a
season, and a time to every purpose under heaven ' (Eccl. iii. 1 ;
comp. v. 9, ii. 4). There was a Divine plan, in conformity with
which He worked.
els r. 'I. irdXiv. The irdXiv refers us back to x. 40. His using the
general term, Judaea, instead of Bethany, leads to the disciples' reply.
Judaea was associated with hostiUty, Bethany with love and friend
ship. Perhaps He wishes to prepare the disciples for the oonsequences
of a return to Judaea.
8. 'Pappf, vvv k.t.X, Rabbi (see on iv. 31) just now the Jews
were seeking to stone Thee (x. 31) and art Thou going thither again?
'Again' is emphatic For vvv comp. xxi. 10.
9. ovxl SioSeKa. As so often, Christ gives no direct answer to the
question asked, but a general principle, involving the answer to
the question. Comp. ii. 6, 19, iU. 5, 10, iv. 13, 21, vi. 32, 53, vui. 7,
25, 54, x. 25. The meaning seems to be, 'Are there not twelve
working-hours in which a man may labour without fear of stumbling?
I have not yet reached the end of My working-day, and so can safely
continue the work I came to do. The night cometh, when I can no
longer work; but it has not yet come.' Comp. ix. 4. Thus it is
practicaUy equivalent to ' Mine hour is not yet come ; ' it is still right
for Hun to work : but the figure here adopted is of wider appUcation,
and contains a moral for the disciples and aU Christians as weU as an
appUcation to Christ; 'Add nothing and lose nothing, but use the
time that is allowed.' The expression throws no light on S. John's
method of reckoning time. See on xix. 14.
irpocrKdirrei. Knock one's foot against ; offendere.
Td <pus t. k. t. The sun : the words were spoken just before the
departure, which probably took place at dawn.
10. Iv Tij wkt£. Christ's night came when His hour came (xvu. 1).
Then the powers of darkness prevaUed (Luke xxu. 53) and His enemies

236 S. JOHN. [XI. 10—
became a stumbling-block in His path, bringing His work to a close
(xix. 30).
r. duos o4k eo-riv. The light is not in him. This shews that the
meaning has slid from the Uteral to the figurative. Td <pus in ». 9 is
the physical light in the heavens; here it is the spiritual Ught in the
heart. Comp. 1 John u. 10, II.
11. perd tovto. Perhaps indicates a pause. See on iii. 22.
A. d dtCXos iip. kck. Lazarus, our friend, is fallen asleep. Equal
in tender simplicity to the message (v. 3). Sleep as an image of death
is common from the dawn of Uterature ; but the Gospel has raised the
expression from a figure, to a fact. Paganism called death a sleep
to conceal its nature ; the Lord does so to reveal its nature. A poetic
euphemism has become a gracious truth. Comp. Matt, xxvii. 52 ; Acts
vii. 50, xui. 36; 1 Cor. vU. 39, xi. 30, xv. 6, 18; 1 Thess. iv. 13; 2 Pet.
iii 4. The thoroughly Christian term 'cemetery' ( = sleeping-place) in
the sense of a place of repose for the dead comes from the same root.
The exact time of Lazarus' death cannot be determined, for we do not
know how long Christ took in reaching Bethany. Christ calls him
'our friend,' as claiming the sympathy of the disciples, who had shewn
unwillingness to return to Judaea.
tva IJ. This shews that no messenger has come to announce the
death. Christ sees the death as He foresees the resurrection (v. 4).
12. eiirov ovv av. oi p. The disciples therefore said to Him; —
catching at any chance of escape from the dreaded journey. They
accept it as quite natural that Jesus should know that Lazarus sleeps,
and perhaps they think that He has caused the sleep. This sUght
touch is strong proof of their behef in His power.
el kck., o-iofli^o-erai. If he is fallen asleep, he shaU be saved. The
word crci)07J;reTai is perhaps purposely chosen as being capable of a
spiritual meaning. The whole narrative is symbohcal of spiritual
death and resurrection ; and S. John perhaps intimates that the
disciples, like Caiaphas (v. 50), spoke more truth than they themselves
knew. Of course they mean, ' He wiU recover.' Comp. Ajax, 263,
dXX' el iriiravrai, xdpr' dv eirvxeiv Soxu.
Their first thought probably was that Jesus meant to go and cure
Lazarus ; and now they think that he wUl recover without His going,
and that therefore He need not go. The A.V. reads Uke an expostu
lation against waking Lazarus, as if it meant 'a sick man should not
be disturbed ' : but they are too full of anxiety about iropeiopai to
notice Iva i^virvlaa airov. It is the going, not the wakening, that
perturbs them. For other instances in which the disciples grossly
misunderstand Christ, see iv. 33, xiv. 5, 8, 22; Matt. xvi. 7; and comp.
Ui. 4, 9, iv. 11, 15, vi. 34, 52, vii. 35, vui. 22, 33, 52. This candour in
declaring their own faUings adds to our confidence in the veracity of
the Evangehsts. It is urged that the misunderstanding here is too
gross to be probable: but they had not unnaturally understood Christ

XI. 16.] NOTES. 237
Himself to have declared that Lazarus would not die (v. 4) ; this being
so, they could not easUy suppose that by sleep He meant death.
Moreover, when men's minds are on the stretch the strangest misap
prehensions become possible.
13. t. Koip. r. virv. Becalling xeKolpyrai and igvirvlau in v. 11.
14. Tore oiv. Then therefore said Jesus. Here, as in Bom. vi.
21, A.V. makes 'then' cover both rbre and oiv, 'then' of time, and
'then' of consequence.
rrappiyrla. Without metaphor : see on vii. 13.
Aa?. airlBavev. The abruptness is startling. Contrast the aorist
diritiarev, which indicates the moment of transition from Ufe to death,
with the perfect xexoipyrai, which indicates the state of rest which has
begun and continues.
15. vafpo,. Christ rejoices, not at His friend's death, but at His
own absence from the scene, for the disciples' sake. Had He been
there, Lazarus would not have died, and the disciples would have lost
this great sign of His Messiahship.
tva irio-Tedo-i]T6. S. John's favourite construction, indicating the
Divine purpose : see on ix. 2, 3. Would any forger have written this ?
Would it not seem utterly improbable that at the close of His
ministry Christ should stUl be working in order that Apostles might
beUeve? Yet S. John, who heard the words, records them, and he
knew from sad experience (Mark xiv. 50, xvi. 11 ; Luke xxiv. 11, 21)
that this work was not superfluous. Just before the trial of faith
which His Passion and Death would bring to them, His disciples had
need of aU the help and strength that He could give. See on ii. 11.
dXXd dY<»pev. He breaks off suddenly. Upbs airov is significant ;
not to the mourning sisters, but to the sleeping friend.
16. ' 0copds, d X. A. S. John thrice (xx. 24, xxi. 2) reminds his readers
that Thomas is the same as he whom GentUe Christians called
Didymus; just as he interprets Meaalas (iv. 25). Thomas is Hebrew,
Didymus is Greek, for a twin. In aU probabUity he was a twin,
possibly of S. Matthew, with whom he is coupled in all three lists of
the Apostles in the Gospels : in the Acts he is coupled with S. Philip.
That S. Thomas received his name from Christ (as Simon was called
Peter, and the sons of Zebedee Boanerges) in consequence of his
character, is pure conjecture. But the coincidence between the name
and his twin-mindedness (James i. 8, iv. 8) is remarkable. " In him
the twins, unbelief and faith, were contending with one another for
mastery, as Esau and Jacob in Eebecca's womb" (Trench). It is
from S. John that we know his character : in the Synoptists and the
Acts he is a mere name (see on i. 41). Not that S. John purposely
sketches his character; the notices are too brief and too scattered for
that. But the character shines through the Ufelike narrative. He
seems to have combined devotion to Christ with a tendency to see the

238 S. JOHN. [XI. 16—
dark side of everything. S. John's care in distinguishing him by his
Gentile name adds point to the argument derived from his never
distinguishing John as the Baptist (see on i. 6).
crvppaBirrats. The word occurs here only; perhaps it indicates
that they shared his feelings. It has been remarked that S. Thomas
would scarcely have taken the lead in this way had S. Peter been
present, and that had S. Peter been there he would probably have
appeared in the previous dialogue. If he was absent, we have an
additional reason for the absence of this miracle from S. Mark's
Gospel, the Gospel of S. Peter, and undoubtedly the representative of
the oldest form of the Synoptic narrative.
peT ovtov. Of course with Christ (v. 8). It is strange that any
should understand it of Lazarus. They could not die with him, for
he was dead aheady, and S. Thomas knew this (v. 14). ' The Hope
of Israel is going to certain death; there is nothing left for us but to
share it.' The words fitly close a section, of which the prevaUing
thought is death.
17. evpev, i.e. on enquuy: comp. i. 44, v. 14, ix. 35. It would
seem as if Christ's mfraculous power of knowing without the ordinary
means of information was not in constant activity, but Uke His other
rmraculous powers was employed only on fitting occasions. It was
necessary to His work that He should know of Lazarus' death; it
was not necessary that He should- know how long he had been buried,
nor where he had been buried (v. 34). Comp. i. 48, iv. 18, ix. 35,
xviii. 34. Thus Peter's prison-gate opens 'of its own accord;' Mary's
house-door, which Ehoda could open, does not (Acts xii. 10 — 16).
rlo-o-. -tjp. No doubt he had been buried the day he died, as is
usual in hot climates where decomposition is rapid ; moreover, he had
died of a malignant disease, probably a fever. Jehu ordered Jezebel
to be buried a few hours after death (2 Kings ix. 34) ; Ananias and
Sapphira were buried at once (Acts v. 6, 10). If Christ started just
after Lazarus died, as seems probable, the journey had occupied four
days. This fits in weU with the conclusion that Bethabara or Bethany
was in the north of Palestme, possibly a Uttle south of the sea of
Galilee; near Galilee it must have been (comp. i. 28, 29, 43). But on
the other hand Lazarus may have died soon after Christ heard of his
illness; in which case the journey. occupied barely two days.
Iv r. pvqpeCco. In the tomb. Our translators use three different
EngUsh words for pvypeiov;. 'grave' in this chapter, v. 28 ; Matt, xxvii.
52, &c; 'tomb' Matt. viii. 28; Mark v. 2, vi. 29, &c; 'sepulchre' of
Christ's resting-place. Tdtpos, used by S. Matthew only, is rendered
'tomb' xxni. 29, and 'sepulchre' xxiii. 27, xxvii. 61, 64, 66, xxviii.
1. 'Tomb' being reserved for pvypeiov, rdtpos might be rendered
' sepulchre.' 18. i\v 81 t\ B. 'He need not imply that when S. John wrote
Bethany had been destroyed, but this is the more probable meaning;
especiaUy as no other Evangelist speaks of places in the past tense,

XI. 20.] NOTES. 239
and S. John does not always do so. The inference is that he wrote
after the destruction of Jerusalem ; and that what was destroyed in
the siege he speaks of in the past tense ; e. g. Bethany (here), the
Garden of Gethsemane (xviu. 1), Joseph's garden (xix. 41), what
was not destroyed, in the present tense; e.g. Bethesda (v. 2, where
see note).
cos dird crra8. SeKair. A Greek stade is 18 yards less than an Eng
lish furlong; but the translation is sufficiently accurate, like 'firkin'
(ii. 6). This distance, therefore, was under two miles, and is men
tioned to account for the many Jews who came to condole with the
sisters; and also to point out the dangerous proximity into which
Jesus now entered. For the dird comp. xxi. 8 ; Eev. xiv. 20 : in all
three cases the preposition seems to have got out of place. We
should have expected <is araSiovs S. dirb 'lepoaoXipuv, as in Luke xxiv.
13. Comp. irpd If ypep&v tov iraaxa (xU. 1); and ante diem tertium
Kal. Mart, for tertio die ante Kal. Mart. Or possibly the distance is
looked at in the reverse way : Winer, p. 697.
19. Ik ruv 'I. From among the Jews. ' The Jews,' as usual, are
the hostUe party: among the numerous acquaintances of the sisters
were many of the opponents of Jesus. This visit was yet another
opportunity for them to beUeve.
IX. irpos n^v M. k. M. Had come to M. and M. Some good au
thorities support T. E. in reading irpds Tds irepl M. k. M., ' to M. and
M. and their friends.' Comp. oi irepl rbv HavXov, Paul and his com
panions, Acts xUi. 13.
irapapvBTJcrcovTai. 'The empty chaff' of conventional consolation
which so moved the spirit of Jesus (v. 33). It formed a barrier
between Him and the sorrow which He alone could console. Jewish
ceremonial required that many (ten at least) should come and con
dole. Gen. xxvii. 35; comp. 2 Sam. xii. 17; Job ii. 11. It is said
that the usual period of mourning was thirty days ; three of weeping,
seven of lamentation, twenty of sorrow. But the instances in Scrip
ture vary: Jacob, seventy days with an additional seven (Gen. 1. 3,
10) ; Aaron and Moses, thirty days (Numb. xx. 29 ; Deut. xxxiv. 8) ;
Saul and Judith, seven days (1 Sam. xxviii. 13 ; Jud. xvi. 24 ; comp.
Ecclus. xxii 12; 2 Esdr. v. 20). Josephus tells us that ArchelauB
mourned for his father seven days, and the Jews for himself, thirty
days (B. J. 11. i. 1 ; in. ix. 5). The Mishna prescribes seven days for
near relations.
20. r] oflv MdpBa. Martha therefore. As in Luke x. 40, she takes
the lead in entertaining, while Mary shrinks from it; and she was
probably now engaged in some duty of this kind. As elder sister,
and apparently mistress of the house (Luke x. 38), information would
naturaUy come to her first. ¦ Without waiting to teU her sister she
hurries out to meet Jesus. It is incredible that the coincidence
between S. John and S. Luke as regards the characters of the sisters
should be either fortuitous or designed. It is much easier to believe
that both give us facts about real persons.

240 S. JOHN. [XI. 20—
epxeTai. 7s coming; the exact word of the message. They were
perhaps -still looking for His arrival, although they beUeved that it
was now too late for Him to aid. Unwilling to mingle at once in the-
crowd of conventional mourners, He halts outside the vUlage.
iKaBlgero. The attitude of sorrow and meditation (Job u. 13).
She does not know of Christ's approach (vv. 28, 29) : Martha, in dis
charging the duties of hospitality to fresh arrivals, would be more
likely to hear of it.
21. el i]s c58e, k.t.X. Not areproach, however gentle (she does not say
' hadst Thou come '), but an expression of deep regret. This thought
had naturaUy been often in the sisters' minds during the last four
days (comp. v. 32). They beUeve that Christ could and would have
healed Lazarus: their faith and hope are not yet equal to anticipating
His raising him from the dead. The gradual progress of Martha's
faith is very true to life, and reminds ua of simUar development in
the woman of Samaria (iv. 19), the paoiXixbs (iv. 53), and the man
born blind (ix. 11), though she starts at a more advanced stage than
they do. If all these four narratives are late fictions, we have four
masterpieces of psychological study, as miraculous in the Uterature of
the second century as would be a Gothic cathedral in the architecture
of that age. For the construction comp. iv. 10, xiv. 28.
22. Kal vvv otSa. And even now (that he is dead) I know. She
believes that had Christ been there, He could have healed Lazarus by
His own power (comp. iv. 47), and that now His prayer may prevail
with God to raise him from the dead. She has yet to learn that
Christ's bodUy presence is not necessary, and that He can raise the
dead by His own power. He gradually leads her faith onwards to
higher truth. Qebs at the end of both clauses seems to emphasize her
conviction that God alone can now help them : but it may be the repe
tition so common in S. John's style.
alnio-{|. AlreiaBai, 'to ask for oneself (xiv. 13, 14, xv. 7, 16,. xvi.
23, 26; 1 John v. 14, 15), is a word more appropriate to merely
human prayer, and is not used by Christ of His own prayers or by the
Evangelists of Christ's prayers. She thus incidentally seems to shew
her imperfect idea of His relation to God. Of His own prayers
Christ uses ipurav (xiv. 16, xvi. 26, xvii. 9, 15, 20), SeiaBai (Luke xxii.
32), irpoaeixeaBai (Matt. xxvi. 36; Mark xiv. 321, BiXu (xvii. 24). The
Synoptists commonly use irpoaeixeaBai of Christ's prayers (Matt.
xxvi. 39, 42, 44; Mark xiv. 35, 39; Luke iii. 21, v. 16, vi. 12, ix. 18,
28, 29, xi. 1, xxii. 41, 44) : S. John never uses the word.
23. dvao-nicreTai. He uses an ambiguous expression as an exer
cise of her faith. Some think that these words contain no aUusion
to the immediate restoration of Lazarus, and that Martha (v. 24)
understands them rightly. More probably Christ includes the imme
diate restoration of Lazarus, but she does not venture to do so, and
rejects the aUusion to the final Eesurrection as poor consolation.
24. olSa on dvaor. This conviction was probably in advance of
average Jewish beUef on the subject. The O.T. declarations as to

XI. 29.] NOTES. 241
a resurrection are so scanty and obsoure, that the Sadducees could
deny the doctrine, and the Pharisees had to resort to oral tradition to
maintain it (see on Mark xU. 18; Acts xxui. 8). But from Dan. xii. 2
and 2 Mac. vn. 9, 14, 23, 36, xii. 43, 44, a belief in a resurrection of
the good as an inauguration of the Messiah's kingdom was very
general. For Iv r. Icrx- ijplpa see on vi. 39.
25. iyu eipi. See on vi. 35. He draws her from her selfish grief
to Himself. There is no need for Him to pray as man to God (v. 22);
He (and none else) is the Eesurrection and the Life. There is no
need to look forward to the last day; He is (not ' wUl be') the Eesur
rection and tho Life. Comp. xiv. 6; Col. iii. 4. In what follows,
the first part shews how He is the Eesurrection, the second how He is
' the Life. 'He that believeth in Me, even if he shaU have died (phy
sically), shaU live (eternally). And every one that Uveth (physicaUy)
and believeth iu Me, shaU never die (eternally).' The dead shall Uve;
the Uving shall never die. Physical life and death are indifferent to ,
the beUever ; they are but modes of existence.
26. irds. There is no limitation; iU. 15, xii. 46. Comp. i. 18, iv. 14,
vi. 51, viii. 51, x. 9. For ov py dir. eis r. aliZva see on viU. 51. IL<r-
reveis tovto; is a searching question suddenly put. She answers with
confidence and gives the ground for her confidence.
27. va£, Kiipie. With these words she accepts Christ's declara
tion respecting Himself, and then states the creed which has enabled
her to accept it. The change from iriareiu (the natural answer) to
iyu ireirlaTevKa is remarkable : I, even I whom thou art questioning,
have believed ; i. e. have convinced myself and do beUeve ; comp. vi.
69 ; 1 John iv. 16, v. 10. The fuU meaning of her confession she
cannot have known : Uke the Apostles she shared the current imper
fect views of the character and office of the Messiah. See on ix. 38.
d els t. k. Ipxdpevos. (Even) He that cometh into the world: comp.
vi. 14; Matt. xi. 3; Luke vii. 19; Deut. xvui. 15. She believes that
as the Messiah He has the powers mentioned vv. 25, 26. How these
wiU affect her own case, she does not know; but with a vague hope of
comfort in store for them aU she returns to the house. "EpxeaBai els
t. Kbapov is frequent in S. John (i. 9, iii. 19, vi. 14, ix. 39, xu. 46,
xvi. 28, xvui. 37) : as applied to Christ it includes the notion of His
mission (iu. 17, x. 36, xU. 47, 49, xvii. 18). Not in the Synoptists.
28. XdBpa. Because of the presence of Christ's enemies (vv. 19,
31). AdBpa with elirouaa, rather than with itpuvyae (Matt. i. 19, u. 7 ;
Acts xvi. 37).
d SiSdcncaXos. i. 39, xiii. 13, 14, xx. 16, iii. 10; Mark xiv. 14.
Their friendship is based on the relation between teacher and disciple.
She avoids- using His name for fear of being overheard.
29. raxv. As was natural in one so fond of sitting at His feet.
Note the change from aorist to imperfect ; the rising was momentary
(yyipBy), the coming continuous (ypx^ro) '• comp. iv. 27, 30, 40, 47, 50,
v. 9, vi. 1, 2, 16,- 17, 66, vu. 14, 30, 31, 44, ix. 22, xx. 3.
ST JOHN 16

242 S. JOHN. [XI. 30—
30. ijv 'in. Was still in the place. By remaining outside He
could converse with the sisters with less fear of interruption: but the
Jews, by foUowing her, interfere with the privacy. See Winer, p. 705.
31. icXada-T]. Stronger than Saxpieiv (v. 35) : it means to wail and cry
aloud, not merely shed tears (xx. 11, 13 ; Matt. ii. 18, xxvi. 75. It is
used of Mary Magdalene (xx. 11, 13), Bachel (Matt. u. 18), S. Peter
(Mark xiv. 72), the widow at Nain (Luke vu. 13).
32. eVeo-ev. Nothing of the kind is told of Martha (v. 21). Here
again the difference of character between the two appears.
ovk dv pov dir. The same words as those of Martha (v. 21) ; but
the pronoun is here more prominent, indicating how acutely personal
her loss was. No doubt the sisters had expressed this thought to one
another often in the last few days. Mary's emotion is too strong for
her; she can say no more than this; contrast v. 22. The Jews
coming up prevent further conversation. For the construction comp.
v. 10, xiv. 28. 33—44. The Sign.
33. KXafovo-av...KXaCovTas. The repetition emphasizes a contrast
which is the key to the passage.
!veppipi]o-aTo t. irvevpari. Infremuit spiritu ; He was angered, or
was moved with indignation in the spirit. 'EpppipaaBai occurs five
times in N.T., here, v. 38; Matt. ix. 30; Mark i. 43, xiv. 5 (see notes
in each place). In aU cases, as in classical Greek and in the LXX., it
expresses not sorrow but indignation or severity. It means (1) Ute
raUy, of animals, 'to snort, growl;' then (2) metaphoricaUy, 'to be
very angry or indignant;' (3) 'to command sternly, under threat of
displeasure.' What was He angered at? Some translate 'at His
.spirit,' and explain (a) that He was indignant at the human emotion
which overcame Him : which is out of harmony with aU that we know
about the human nature of Christ-. Others, retaining 'in His spirit,'
explain (p) that He was indignant ' at the unbelief of the Jews and
perhaps of the sisters:' but of this there is no hint in the context.
Others again (7) that it was 'at the sight of the momentary triumph
of evil, as death,... which was here shewn under circumstances of the
deepest pathos :' but we nowhere else find the Lord shewing anger at
the physical consequences of sin. It seems better to faU back on the
contrast pointed out in the last note. He was indignant at seeing the-
hypocritical and sentimental lamentations of His enemies the Jews
mingling with the heartfelt lamentations of His loving friend Mary
(comp. xii. 10) : hypocrisy ever roused His anger.
The irvevpa is the seat of the reUgious emotions, the highest, inner
most part of man's nature, the \pvxy is the seat of the natural affec
tions and desires. Here and in xiii. 21 it is Christ's irvevpa that is
affected, by the presence of moral evil: in xU. 27; Matt. xxvi. 38;
Mark xiv. 34, it is His \j/vxv that is troubled, at the thought of impend
ing suffering: comp. x. 24.

XI. 38.] NOTES. 243
erdpa|ev Iavrov. Turbavit se ipsum; He troubled Himself. Not a
mere_ periphrasis for irapdxBy, turbatus est (xiii. 21). He allowed His
emotion to become evident by some external movement such as a
shudder. His emotions were ever under control: when they ruffled
the surface of His being (U. 15), it was because He so willed it. Tur
bans tu nolens : turbatus est Christus quia voluit (S. Augustine).
34. irov tsB. avTov; Again He does not use His supernatural
powers (v. 17). With ipxov x. tSe contrast i. 47. On both sides
"grief speaks in the fewest possible words."
35. ISdKpvcrev. Literally, shed tears: here only in N.T. Seeonxni.
30. His lamentation was less violent than that of the sisters and
their friends (vv. 31, 33). Once it is said of Him that He wailed
aloud (ixXavaev, Luke xix. 41) ; but that was not for the loss of a
friend, but for the spiritual death of the whole Jewish nation. Now
He sheds tears, not because He is ignorant or doubtful of what is
coming, but because He cannot but sympathize with His friends'
grief. He who later shared the pains of death, here shares the sorrow
for death. "It is not with a heart of stone that the dead are raised."
Comp. Heb. u. 11. For the dramatic brevity comp. v. 9, xui. 30,
xviU. 40.
36. EXeyov. ..ecf>£Xei. Imperfects of continued action. As natu
raUy as the sisters (v. 3) they use cpiXeu- rather than d7aira>- (v. 5).
For "ISe see on i. 29.
37. rives 81 IJ av. But some of them, in contrast to those who
speak in v. 36, who are not unfriendly, whUe these sneer. The drift
of this remark is ' He weeps ; but why did He not come in time to,
save His friend? Because He knew that He could not. And if He
could not, did he really open the eyes of the blind?' Or possibly, 'He
weeps ; but why did He not take the trouble to come in time ? His
tears are hypocritical.' They use the death of Lazarus as an argu
ment to throw fresh doubt on the miracle which had so baffled them
at Jerusalem; or else as evidence that His grief is feigned. Their
reference to the man born blind instead of to the widow's son, or
Jairus' daughter, has been used as an objection to the truth of this
narrative. It is really a strong confirmation of its truth. An in
ventor would almost certainly have preferred more obvious parallels.
But these Jews of course did not beUeve in those raisings of the dead :
they much more naturally refer to a reputed miracle within their own
'experience. Moreover they are not hinting at raising the dead, but
urging that if Jesus could work miracles He ought to have prevented
Lazarus from dying.
38. ~!pPpip. Iv lavrio. This shews that ' in His spirit, ' not ' at His
spirit,' is right in v. 33, to which irdXu- refers. Their sneering scep
ticism rouses His indignation afresh.
It is remarkable that this chapter, which narrates the greatest ex
hibition of Divine power in the ministry of Christ, contains peculiarly
abundant evidence of His perfect humanity. We have His special
affection for His friends (v. 5), His sympathy and sorrow (v. 35), His
16—2

244 S. JOHN. [XI. 38—
indignation (vv. 33, 38). In the rest of this Gospel, which is so fuU
of the Divinity of Jesus, we have His humanity plainly set forth also ;
His weariness (iv. 6), His thirst (iv. 7, xix. 28), His love for His disci
ples (xx. 2), His special affection for ' His own ' and for S. John (xiu.
2, 23, xix. 26, xxi. 7, 20).
pvypeiov. See on v. 17. The having a private burying-place, Uke
the large attendance of mourners and the very precious Ointment
(xU. 3), indicates that the famfly is weU off. Els is unto, not into,
Iir avrcjS. Upon it, or against it. An excavation in the side of a
mound or rock may be meant. What is now shewn as Lazarus' grave
is an excavation in the ground with steps down to it. The modern
name of Bethany, El-Azariyeh or Lazarieh, is derived from Lazarus.
39. dpare t. XCBov. Comp. r. \l8ov yppivov (xx. 1) not kiroxexvXia-
pivov (Luke xxiv. 2 : comp. Mark xvi. 4, Matt, xxviu. 2). The com
mand would cause great surprise and excitement.
r\ dSeXcbi) t. reTeX. Not inserted gratuitously. It was because
she was his sister that she could not bear to see him or aUow him to
be seen disfigured by corruption. The remark comes much more
naturaUy from the practical Martha than from the reserved and
retiring Mary. , There is nothing to indicate that she was mistaken ;
though some would have it that the miracle had begun from Lazarus'
death, and that the corpse had been preserved from decomposition.
rerapratos. LiteraUy, of the fourth day; quadriduanus. Westcott
quotes a striking Jewish tradition: "The very height of mourning is
not tiU the third day. For three days the spirit wanders about the
sepulchre, expecting if it may return into the body. But when it sees
that the aspect of the face is changed, then it hovers no more, but
leaves the body to itself." And " after three days the countenance is
ch

40. etirdv eroi. Apparently a reference to vv. 25, 26, and to the
reply to the messenger, v. 4 : on both occasions more may have been
said than is reported. See on v. 4.
41. Vjpav ovv t. XCBov. d 81 'I. ijpev r. dcj>6. They lifted therefore
the stone. .But Jesus lifted up His eyes : comp. xvii. 1.
on -rfKovcrds pov. That Thou didst hear Me. The prayer to which
this refers is not recorded. He thanks the Father as a public acknow
ledgment that the Son can do nothing of Himself ; the power which
He is about to exhibit is from the Father (v. 19 — 26).
42. Iy<» 81 -[jBeiv. But I (whatever doubts others may have had) knew. -
No one must suppose from this act of thanksgiving that there are
any prayers of the Son which the Father does not hear.
8id t. ox^ov. Shewing that others were present besides ' the Jews '
who had come to condole. Eiiroc, I said the words, eixapltrru aoi x.t.X.
His confidence in thanking God for a result not yet apparent proved
His intimacy with God.

XI. 45.] NOTES. 245
on crv. That Thou, and no one else : <rv is emphatic See on
xx. 21.
43. eKpavyao-ev. The word (rare in N. T. except in this Gospel) is
nowhere else used of Christ. It is elsewhere used of the shout of a
multitude; xU. 13, xvui. 40, xix. 6, 12, 15. Comp. Matt. xii. 19;
Acts xxu. 23. This loud cry was perhaps the result of strong emotion,
or in order that the whole multitude might hear. It is natural to
regard it as the direct means of the miracle, awakening the dead:
though some prefer to think that 'I thank Thee' impUes that Lazarus
is aheady aUve and needs only to be called forth.
44. e|rjX9ev. It is safest not to regard this as an additional miracle.
The winding-sheet may have been loosely tied round him, or each
limb may have been swathed separately : in Egyptian mummies some
times every finger is kept distinct.
KeipCais. The word occurs here only in N.T. Comp. Prov. vii. 16.
It means the bandages which kept the sheet and the spices round the
body. Nothing is said about the usual spices (xix. 40) here; and
Martha's remark (v. 39) rather impUes that there had been no embalm
ing. If Lazarus died of a maUgnant disease he would be buried as
quickly as possible.
oipis. The word occurs in N. T. only here, vii. 24, and Eev. i. 16 :
one of the smaU indications of a common authorship (see on i. 14,
iv. 6, v. 2, vu. 30, [viU. 2,] xUi. 8, xv. 20, xix. 37, xx. 16).
o-ovSapiu). The Latin sudarium, meaning UteraUy ' a sweat-cloth.'
It occurs xx. 7; Luke xix. 20; Acts xix. 12. Here the cloth bound
under the chin to keep the lower jaw from falling is probably meant.
These detaUs shew the eyewitness.
dcpere av. vir. The expression is identical with ' let these go their
way' (xviU. 8); and perhaps 'let him go his way' would be better
here. Lazarus is to be aUowed to retire out of the way of harmful
excitement and idle curiosity. Comp. Luke vu. 15, viii. 55. On all
three occasions Christ's first care is for the person raised.
The reserve of the Gospel narrative here is evidence of its truth,
and is in marked contrast to the myths about others who are said to
have returned from the grave. Lazarus makes no revelations as to
the unseen world. The traditions about him have no historic value :
but one mentioned by Trench (Miracles, p. 425) is worth remembering.
It is said that the first question which he asked Christ after being
restored to life was whether he must die again ; and being told that he
must, he was never more seen to smile.
45 — 57. Opposite besults op the Sign.
45. iroXXol oSv k.t.X. The Greek is as plain as the EngUsh of
A.V. is misleading, owing to inaccuracy and bad punctuation. 'Ex r.
'lovS. means of the Jews generaUy ; of this hostUe party ' many be
Ueved;' and these 'many' were those 'who came and beheld' the
miracle. Many therefore of the Jews, even they who came to Mary
and beheld that which He (see on vi. 14) did, believed on Him. Of the

246 -5*. JOHN. [XI. 45—
Jews who beheld, all believed. The reading S for d has the best
authority though both are weU supported: it is the last supreme
miracle that is contemplated.
46. rives 81 eg avruv. Again, of the Jews generally, rather than
of those who saw and beUeved. With what intention they went away
to the Pharisees, is not clear : possibly to convince them, or to seek
an authoritative solution of their own perplexity, or as feeling that
the recognised leaders of the people ought to know the whole case.
Comp. v. 15, ix. 13. The bad result of their mission has made some
too hastily conclude that their intention was bad.
47. o-vvlSpiov. They summon a meeting of the Sanhedrin. Even the
adversaries of Jesus are being converted, and something decisive must
be done. The crisis unites reUgious opponents. The chief priests,
who were mostly Sadducees, act in concert with the Pharisees ; jealous
ecclesiastics with reUgious fanatics (comp. vU. 32, 45, xvin. 3).
avviSpiov, common in the Acts and not rare in the Synoptists,
occurs here only in S. John; and here only without the article, as
meaning a meeting of the Sanhedrin, rather than the council itself.
It is the Greek equivalent of Sanhedrin, which though plural in form
is treated as a singular noun of multitude : see on Matt. xxvi. 3.
tI iroiovpev ; Not rl iroiupev or iroiyaopev, ' What are we to do, if
anything?' But, What are we doing? i.e. something must be done,
and we are not doing it.
ovtos. Contemptuous : see on ix. 16.
iroXXd ir. cnjpeia. IloXXd is emphatic. It is no longer possible to
question the fact of the signs. But instead of asking themselves what
these signs mean, their only thought is how to prevent others from
drawing the obvious conclusion. The contrast between their action
and His (iroioO/iev...iroier) is probably intended by the EvangeUst, if
not by them.
48. IXevcrovrai oi 'Piop. An unconscious prophecy (comp. v. 50,
vn. 35, xix. 19) of what their own poUcy would produce. They do not
inquire whether He is or is not the Messiah: they look solely to the
consequences of admitting that He is.
ijpcov k. t. roirov K. r. e'Bvos. 'H/iwc is very emphatic and does not
depend on dpovaiv: it belongs to both substantives; both our place
and our nation. ' Place' is perhaps best understood of Jerusalem, the
seat of the Sanhedrin, and the abode of most of the hierarchy. Other
interpretations are (1) the Temple, comp. 2 Mace v. 19; (2) the
whole land; so that the expression means 'our land and people,'
which is iUogical: the land may be taken from the people, or the
people from the land, but how can both be taken away? (3) 'position,
raison d'etre.' In any case the sentunent is parallel to that of
Demetrius and his feUow-craftsmen (Acts xix. 27). They profess to
be very zealous for religion, but cannot conceal their interested
motives. For IBvos of the Jews comp. v. 50.

XI. 51.] NOTES. 247
49. Ka'id<|>as. This was a surname ; rov Xeyoplvov Kai'depa Matt.
xxvi. 3 (where see note on the Sanhedrin). His original name was
Joseph. Caiaphas is either the Syriac form of Cephas, a ' rock,' or
(according to another derivation) means ' depression.' The high-priest
hood had long since ceased to descend from father to sOn. PUate's
predecessor, Valerius Gratus, had deposed Annas and set up in suc
cession Ismael, Eleazar (son of Annas), Simon, and Joseph Caiaphas
(son-in-law of Annas) ; Caiaphas held the office from a.d. 18 to 36,
when he was deposed by ViteUius. Annas in spite of his deposition
was stUl regarded as in some sense high-priest (xviU. 13; Luke iii. 2;
Acts iv. 6), possibly as president of the Sanhedrin (Acts v. 21, 27, vu.
1, ix. 1, 2, xxU. 5, xxui. 2, 4, xxiv. 1). Caiaphas is not president
here, or he would not be spoken of merely as ' one of them.'
r. Iviavrov eKetvov. This has been urged as an objection, as if the
Evangelist ignorantly supposed that the high-priesthood was an
annual office, — a mistake which would go far to prove that the Evan
geUst was not a Jew, and therefore not S. John. But 'that year'
means 'that notable and fatal year.' The same expression recurs
v. 51 and xviU. 13. Even if there were not this obvious meaning
for ' that year,' the frequent changes in the office at this period would
fully explain the insertion without the notion of an annual change
being impUed. There had been some twenty or thuty high-priests in
S. John's Ufetune.
vpeis ovk ot8. ovS. An inference from their asking 'What do we?'
It was quite obvious what they must do. 'Tpeis is contemptuously'
emphatic. The resolute but unscrupulous character of the man is
evident. We find simUar characteristics in the Sadducean hierarchy
to which he belonged (Acts iv. 17, 21, v. 17, 18). Josephus comments
on the rough manners of the Sadducees even to one another: SaSSov-
xaluv 51 Kal irpos dXXijXovs to yBos dypiurepov (B. J. 11. viii. 14).
50. crvpcplpei vpiv. It is expedient for you half-hearted Pharisees :
ipiv corresponds with the contemptuous ipeis, a point which is spoUed
by the inferior reading ypiv.
tva els dv8. diroB. LiteraUy, in order that one man should die ;
S. John's favourite construction pointing to the Divine purpose: see
on i. 8, iv. 34, 47, and comp. xvi. 7, vi. 29, 40, 50, ix. 2, 3, xii. 23,
xiii. 34. The high-priest thus singles out the Scapegoat.
tov Xaov. The Jews as a theocratic community; whereas to Jflvos
(v. 48, xviii. 35) is the Jews as one of the nations of the earth (Luke
vii. 5 ; Acts x. 22. Td IBvy of course means the GentUes (Acts x. 45 ;
Eom. xi. 13, Gal. ii. 12, cfec).
51. ait eav. ovk etir. Like Saul, Caiaphas is a prophet in spite of
himself. None but a Jew would be likely to know of the old Jewish
belief that the high-priest by means of the Urim and Thummim was
the mouthpiece of the Divine oracle. The TJrim and Thummim had
been lost, and the high-priest's office had been shorn of much of its
glory, but the remembrance of his prophetical gift did not become

248 S. JOHN. [XI. 51—
quite extinct (Hos. iii. 4); and 'in that fatal year' S. John might weU
beUeve that the gift would be restored. For ypeXXev see on vi. 71.
52. ovx virep r. gBvovs povov. S. John purposely uses the word which
describes the Jews merely as one of the nations of the earth distinct
from the GentUes. We are not to understand that Caiaphas had any
thought of the' gracious meaning contained in his infamous advice.
Balaam prophesied unwillingly, Caiaphas unconsciously.
o-vvay. els iv. Gather together into one (x. 16, xvii. 21). The idea
of Jews scattered among Gentiles is here transferred to believers
scattered among unbehevers. For dXX' tva see on i. 8, and for rd
rixva r. Qeov, 1 John iii. 10. The GentUes are aheady such poten
tially : they have the Sivapis, and wUl hereafter receive i£ovalav rixva
Geov yiveaBai (see on i. 12).
53. dir* eKe£vi]s ovV. From that (fatal) day therefore: it was in
consequence of Caiaphas' suggestion that they practically, if not for
mally, pronounced sentence of death. The question was how to get
the sentence carried out.
64. 'I. oJv. Jesus therefore, because He knew that in raising His
friend He had signed His own death-warrant, and that He must wait
untU His hour was come (xiu. 1). For irappyaia see on vii. 13; for
irepieirarei, vii. 1. The time for freedom of speech and freedom of
movement among them is over.
els t. x"Pav Iyyvs r. Ip. Into the country near the wilderness, a
place of greater retirement than Peraea (x. 40). The wilderness of
Judaea is probably meant. But Ephraim cannot be identified with
certainty. Eusebius makes it eight mUes, Jerome twenty miles, N.E.
of Jerusalem : both make it the same as Ephron. Ii the Ephraim of
2 Chron. xui. 19 and Josephus (B. J. iv. ix. 9) be meant, the wilder
ness would be that of Bethaven.
55. ijv 81 lyy. t. it. t. 'I. Now the passover of the Jews. ' Of
the Jews ' is added with fuU significance : see on u. 13 and vi. 4.
tva dYvCo-tiicriv lav. (Acts xxi. 24.) Again we have evidence that
the EvangeUst is a Jew. No purifications are ordered by the Law as
a preparation for the Passover. But to be ceremoniaUy unclean was
to be excluded (xviii. 28) ; hence it was customary for those who were
so to go up to Jerusalem in good time, so as to be declared clean
before the Feast began.
56. I^nrovv oSv. They sought therefore: because they had come
up expecting to see Him, but He remained in retirement. Note the
imperfects of continued action. The restless curiosity of these
country-folk, standing talking together in the Temple, whither many
of them iad come to bring the offerings for their purification, and
where Jesus was so often to be found, is very Ufelike. It is better to
make two questions than to take Sn after So<cei: Wliat think ye?
That He will not come to the Feast t

XII.] NOTES. 249
67. 01 ctpxiepets K. 01 4>. See on vii. 32. The verse explains why
the people doubted His coming to the Feast. Note that once more
the Sadducean hierarchy takes the lead. Comp. v. 47, xii. 10, xviii.
3, 35, xix. 6, 15, 21. In the history of the Passion the Pharisees are
mentioned only once (Matt. xxvu. 62), and then, as here, after the
chief priests.
evroXds. This is the better reading, which has been altered to
eVtoXijv because only one command was given: comp. our phrase 'to
give orders.' We have a similar use of eVroXds in Col. iv. 10, if ivTo-
Xds refers to eav iXB-g Sil-aaBe airbv. Here the plural may indicate
repetition of the order.
tva. . .iridcrcoo-iv. See on iv. 47, vii. 30. The decree for His arrest
had been pubUshed; the sentence of death was probably kept secret.
But the Babylonian Gemara preserves a tradition that " an officer for
40 days publicly proclaimed that this man, who had seduced the
people by his imposture, ought to be stoned, and that any one who
could say aught in his defence was to come forward and speak. But
no one doing so he was hanged on the eve of the Passover."

CHAPTER XII.
1. Omit d reBvyxus after Adgapos, with XBLX against ADIa.
2. dvaKeiplvcov crvv (XABD) for avvavaxeipivuv (frequent in the
Synoptists, not found in S. John).
7. Insert tva after avrijy and read n)pijcrt| for reTypyxev (changes to
escape a difficulty), with NBDKLQX against AI".
13. iKpavyaJov for iKpa^ov (from Matt, and Mark) with XBDLQ
against A.
18. i'|Kovcrav for yxovae (correction for uniformity).
25. diroXXvei (KBL) for droXiaei (AD).
35, 36. cos for ias, and Iv vptv for peB' vpuv.
40. eircopcocrev for ireirupuxev, and Idcropai for laaapai (both correc
tions for uniformity) : errpacpiocriv for iwiarpaipuai (iirtarpitjiuaiv in
LXX.). 41. on for ore : comp. v. 17.
47. <pvXd|i] for iriarevai], on overwhelming authority.

250 S. JOHN. [XII. 1—
Chap. XII. The Judgment.
We now enter upon the third section of the first main division of
this Gospel. It may be useful to state the divisions once more. The
Prologue, i. 1 — 18; The Ministry, i. 19 — xU. 50, thus divided —
(1) The Testimony, i. 19— ii. 11; (2) The Work, u. 13— xi. 57; (3)
The Judgment, xU. This third section, which now lies before us,
may be subdivided thus — (a) the Judgment of men, 1 — 36; (p) the
Judgment of the Evangelist, 37 — 43; (7) the Judgment of Christ,
44—50. We have not sufficient data for harmonizing this latter portion of
S. John with the Synoptists. In the large gaps left by each there is
plenty of room for all that is peculiar to the others. S. John's plan
is precise and consistent : but once more we have a blank of undefined
extent (see introductory note to chap. vi. and on vi. 1). This
chapter forms at once a conclusion to the Work and Conflict and an
introduction to the Passion.
1 — 36. The Judgment oe Men.
Note the dramatic contrast between the different sections of this
division; the devotion of Mary and the enmity of the priests, Christ's
triumph and the Pharisees' discomfiture, the Gentiles seeking the
Light and the Chosen People refusing to see it.
1. d oSv 'I. The oiv simply resumes the narrative from the
point where it quitted Jesus, xi. 55. This is better than to make it
depend on xi. 57, as if He went to Bethany to avoid His enemies.
His hour is drawing near, and therefore He draws near to the ap
pointed scene of His sufferings.
irpd I J ijp. tov ir. The Passover began at sunset on Nisan 14: six
days before this would bring us to Nisan 8, which day, Josephus
states, pUgrims often chose for arriving at Jerusalem. Assuming the
year to be a.d. 30, Nisan 8 would be Friday, March 31. We may
suppose, therefore, that Jesus and His disciples arrived at Bethany
on the Friday evening a little after the Sabbath had commenced,
having performed not more than 'a Sabbath-day's journey' on the
Sabbath, the bulk of the journey being over before the day of rest
began. But it must be remembered that this chronology is tentative,
not certain. For the construction see on xi. 18 and comp. xxi. 8
and irpb Sio iruv tov aeiapov (Amos i. 1): irpd pids ypipas rys MapSo-
Xaixys ypipas (2 Mace. xv. 36). Here also the preposition seems to
have been transposed; we should expect ££ ypipas irpb toO it. Perhaps
S. John wishes to contrast this last week with the first ; see on ii. 1.
fiv ViY Ik v. "I. This descriptive phrase may have become a com
mon designation of Lazarus (v. 9) : comp. Sv wdira d 'I. (xiu. 23 xix
26, xxi. 7, 20). v
2 — 8. The Devotion of Mary,
2. !iro£T]o-av oSv. Tliey made therefore ; because of His great miracle
just mentioned (v. 1) and its consequences. The banquet is a generous

XII. 5.] NOTES. 251
protest against the deoree of the Sanhedrin (xi. 57). The nomina
tive to iirolyaav is indefinite : U we had only this account we should
suppose that the supper was in the house of Martha, Mary, and
Lazarus; but S. Mark (xiv. 3) and S. Matthew (xxvi. 6) teU us that
it was' in the house of Simon the leper, who had possibly been healed
by Christ and probably was a friend or relation of Lazarus and his
sisters. Martha's serving (comp. Luke x. 40) in his house is evidence
of the latter point (see the notes on S. Matthew and S. Mark).
6 81 Adj. k.t.X. This is probably introduced to prove the reality
and completeness of his restoration to life : it confirms the Synoptic
accounts by indicating that Lazarus was guest rather than host.
3. XCrpav. S. John alone gives Mary's name and the amount.
The pound of 12 ounces is meant. So large a quantity of a substance
so costly is evidence of her overflowing love. Comp. xix. 39.
vdpSov irto-TiK-ijs. The expression is a rare one, and occurs else
where only Mark xiv. 3, which S. John very Ukely had seen : his
account has aU the independence of that of an eyewitness, but may
have been influenced by the Synoptic narratives. The meaning of
the Greek is not certain: it may mean (1) 'genuine nard' (irlans),
and spikenard was often adulterated ; or (2) 'drinkable, liquid nard'
(irlvu), and unguents were sometimes drunk; or (3) 'Pistic nard,'
'Pistic' being supposed to be a local adjective. But no place from
which such an adjective could come appears to be known. Of the
other two explanations the first is to be preferred. The English
' spikenard' seems to recall the nardi spicati of the Vulgate in Mark
xiv. 3 : here the Vulgate has nardi pistici. Winer, p. 121.
iroXvrCpov. Horace offers to give a cask of wine for a very srhaU
box of it; Nardi parvus onyx eliciet cadum (Carm. iv. xU. 17).
tovs irdSas. The two Synoptists mention only the usual (Ps. xxui. 5)
anointing of the head ; S. John records the less usual act, which again
is evidence of Mary's devotion. The rest of this verse is peculiar to
S. John, and shews that he was present. Note the emphatic repetition
of tous irdSas. To unbind the hair in pubUc was a disgrace to a Jewish
woman ; but Mary makes this sacrifice also. In Ik t. dcrprjs the ix
expresses that out of which the filling was produced : comp. LXX. in
Ps. cxxvii. 5 ; ds irXypuael ryv iiriBvplav airov !£ air&v.
4. 'IovSas d 'Ictk. S. Mark (xiv. 4) says, quite indefinitely, nves ;
S. Matthew (xxvi. 8), ol paByral. Each probably states just what he
knew; S. Mark that the remark was made; S. Matthew that it came
from the group of disciples ; S. John that Judas made it, and why he
made it. S. John was perhaps anxious that the unworthy grumbling
should be assigned to the right person. For d piXXuv airov irap. see
on vi. 71.
5. rpiaKoo-iuv 8t|V. Over £20, U we reckon according to the pur
chasing power of the denarius : see on vi. 7. Htuxois (no article), to
poor people: comp. SidSos irruxois (Luke xvui. 22).

252 S. JOHN. [Xii. 6—
6. Y^0)<nr°KolJlov- More classical form yXaaaoxopeiov, from xouiu.
It UteraUy means a ' case for mouthpieces ' of musical instruments,
and hence any portable chest. Its occurring in LXX. only of
the chest into which offerings for the Temple were put (2 Chron.
xxiv. 8, 10, 11) may have influenced S. John in using it of the box
in which the funds of the Uttle company, mainly consisting of. offerings
(Luke vui. 3), were kept. The word occurs in N. T. only here and
xiii. 29.
l|3dcrTa£cv. Either used to carry, or used to carry away, i. e. steal :
comp. xx. 15. The latter is more probable : he took what was put
therein. The xal after xXiirrys yv is epexegetic and introduces an
explanation of the way in which he was a thief. S. Augustine, com
menting on ' portabat,' which he found in the ItaUc Version, and
which survives in the Vulgate, says "portabat an exportabat? sed
ministerio portabat, furto exportabat." We have the same play in
'lift,' e. g. ' shop-lifting; ' and in the old use of ' convey: ' " To steal"
..."Convey the wise it call." Merry Wives of Windsor, i. 3. "Ogood!
Convey? — Conveyers are you all." Richard II. iv. 1. The common
meaning, 'used to carry,' gives very little sense. Of course if he
carried the box he carried rd pdXXopeva, the gifts that were being put
into it from time to time : comp. v. 7, xiii. 2, xx. 25.
7. dcpes avrijv, tva. Let her alone, that for the day of the pre
paration for My burial she may preserve it : or, more simply, Suffer
her to keep it for the day of My burial. But ivraqiiaapbs (here and
Mark xiv. 8 only) means the embalming and other preparations rather
than the actual entombment: comp. xix. 40. The meaning is not
clear: (1) Suffer her to keep what remains of it ; not, however, for the
poor, but for My burial, which is close at hand.' But was there any
of it left ? (2) ' Let her alone ; (she has not sold it for the poor) that
Bhe may keep it for My burial.' (3) ' Suffer her to keep it (for she
intended to do so) for the day of My burial:' i.e. do not find fault
with a good intention which she has unwittingly carried out. The
words are spoken from the point of view of the past, when Mary's act
was still only a purpose.
8. rovs ittioxovs yo-p k.t.X. Comp. Deut. xv. 11. Every word of
this verse occurs in the first two Gospels, though not quite in the
same order. Here the emphasis is on ' the poor,' there on 'always.'
The striking origmaUty of the saying, and the large claim which it
makes, are evidence of its origin from Him who spake as never man
spake. Considering how Christ speaks of the poor elsewhere, these
words may be regarded as quite beyond the reach of a writer of fiction.
S. John, who gives Mary's name, omits the promise of fame as wide
as Christendom. S. Matthew and S. Mark, who give the promise, do
not give her name : see on U. 19, xvui 11.
9 — 11. The Hostility op the Priests.
9. d d'xXos iroXvs. Large caravans would be coming up for the
Passover, and the news would spread quickly through the shUting

XII. 12.] NOTES. 253
crowds, who were already on the alert (xi. 55) about Jesus, and were
now anxious to see Lazarus. It is the 'large multitude of
the Jews' who come; i.e. of Christ's usual opponents. This again
(comp. xi. 45 — 47) excites the hierarchy to take decisive measures. See
on v. 12. But perhaps here and in v. 12 dxXos iroXvs is virtuaUy a
compound word, the common people of the Jews, as distinct from the
leaders. "OxXos, in Cretan irdXyos, seems to be akin to vulgus and
'folk.' 8v ijyeipev. See on v. 1. These repeated references to the raising of
Lazarus (xi. 45, 47, xii. 1, 9, 10, 17) greatly strengthen the historical
evidence for the miracle. They are quite inconsistent with the theory
either of a misunderstanding or of deUberate fraud.
10. ol dpxiepets. See on vii. 32. Nothing is here said about the
Pharisees (comp. xi. 47, 57), who are, however, not necessarily excluded.
Both would wish to put Lazarus out of the way for the reason given
in v. 11 : but the chief priests, who were mostly Sadducees, would
have an additional reason, in that Lazarus was a Uving refutation of
their doctrine that ' there is no resurrection' (Acts xxiU. 8).
tva Kal r. Adj. Whatever may be true about xi. 53, we must not
suppose that this verse implies a formal sentence of death: it does not
even imply a meeting of the Sanhedrin.
S. Augustine comments on the folly of the priests — as if Christ
could not raise Lazarus a second time ! But this ignores the 'also':
the hierarchy meant to put both to death. Their folly consisted in
failing to see, not that He could raise Lazarus again, but that He
could raise Himself (U. 19) . Note that it is the unscrupulous hierarchy,
who attempt this crime. Comp. xviU. 35, xix. 6, 15, 21.
11. iiriJYov---l',,r'<rT6vov- The imperfects express a continual pro
cess : were going away and beUeving. It is best to leave 'going
away' quite indefinite; the idea of faUing away from the hierarchy
Ues in the context and not in the word.
The cUmax is approaching. Of ' the Jews ' themselves many are
being won over to Christ, and are ready to give Him an enthusiastic
reception whenever He appears. The remainder become all the more
bitter, and resolve to sweep away anyone, however innocent, who con
tributes to the success of Jesus.
12 — 18. The Enthusiasm oe the People.
12. rg Iiravpiov. From the date given v. 1, consequently Nisan 9,
from Saturday evening to Sunday evening, U the chronology given on
v. 1 is correct. S. John seems distinctly to assert that the Triumphal
Entry foUowed the supper at Bethany : S. Matthew and S. Mark both
place the supper after the entry, S. Matthew without any date and
probably neglecting (as often) the chronological order, S. Mark also
without date, yet apparently implying (xiv. 1) that the supper took
place two days before the Passover. But the date in Mark xiv. 1
covers only two verses and must not be carried further in contradiction

254 S. JOHN. [XII. 12—
to S. John's precise and consistent arrangement. S. John omits aU
detaUs respecting the procuring of the young ass.
o'xXos iroXvs. Perhaps, as in v. 9, we should read d oxXos iroXt-s,
and understand the expression as one word, the common people. In
both verses authorities are divided as to the insertion or omission of
the article. But 'the common people' here are not Judaeans, but
pUgrims from other parts, who have no prejudice against Jesus.
13. rd Pa'Ca tuv <|>. LiteraUy, the palm-branches of the palm-trees;
i. e. those which grew there, or which were commonly used at festivals.
BaiW (here only) means a palm-branch, apparently of Coptic origin.
S. Matthew (xxi. 8) has xXdSovs dirb t. SivSpuv; S. Mark (xi. 8) cm/3d-
Sas ix t. S. As often, it is S. John who is the most precise. Comp.
Simon's triumphal entry into Jerusalem (1 Mace. xui. 51). The palm-
tree was regarded by the ancients as characteristic of Palestine.
'Phoenicia' (Acts xi. 19, xv. 3) is probably derived from epoiVi£._ The
tree is now comparatively rare, except in the Philistine plain: at
'Jericho, the city of palm-trees' (Deut. xxxiv. 3; 2 Chron. xxxvhi. 15)
there is not one. For Kpavydijio see on xviii. 40.
'flo-avvd. This is evidence that the writer of this Gospel knows
Hebrew. See on vi. 45. In the LXX. at Ps. cxvu. 25 we have a
translation of the Hebrew, auaov Sy, 'save we pray,' not a translitera
tion as here. (Comp. 'Alleluia' in Eev. xix. 1, 6). This Psalm was
sung both at the F. of Tabernacles and also at the Passover, and
would be very famUiar to the people. It is said by some to have been
written for the F. of Tabernacles after the return from captivity, by
others for the founding or dedicating of the second Temple. It was
regarded as Messianic, and both the Psalm and the palm-branches
seem to imply a welcoming of the Messiah. In what foUows the better
reading gives Blessed is He that cometh in the name of the Lord, even
the king of Israel. The cry of the multitude was of course not always
the same, and the different Evangehsts give us different forms of it.
14. evpuv. S. John does not repeat the well-known story of the
finding : see on ix. 35. On Icrriv Yeypappevov see on ii. 17.
15. pi) cbopoij. The quotation is freely made from Zech. ix. 9:
py cpojSov is substituted for xa^Pe aaibSpa, and the whole is abbreviated.
In writing d paa. crov and irwXoi' 8vov the Evangelist seems to be
translating direct from the. Hebrew. The best editions of LXX. omit
o-ov, and aU have iruXov viov. Comp. i. 29, vi. 45, xix. 37. If the
writer of this Gospel knew the O.T. in Hebrew, he almost certamly
was a Jew.
16. ovk eYWocrav. A mark of candour : see on u. 22, xi. 12, xx. 9.
After Pentecost much that had been unnoticed or obscure before was
brought to their remembrance and made clear (xiv. 26). But would a
Christian of the second century have invented this dulness in
Apostles ? Taura, with threefold emphasis, refers primarily to the
placing Hun on the young ass. For ISogdcrBT] see on vU. 39, xi. 4.
The nom. to eiroiyaav is oi paByral: they themselves had unwittingly
helped to fulfil the prophecy (Luke xix. 29, 37, 39).

XII. 21.] NOTES. 255
17. 0T6 r. Adj. See on v. 9. The multitude, therefore, that was
with Him when He raised. ..were bearing witness. See on v. 41. This
speoial mention of the 'calUng from the tomb' is very natural in one
who was there, and remembered the tpuvy peydXy (xi. 43) and the ex
citement which it caused; not so in a writer of fiction.
18. tovto. Emphatic : other signs had made comparatively little
impression ; this one had convinced even His enemies. There are two
multitudes, one coming with Jesus from Bethany, and one (13, 18)
meeting Hun from Jerusalem. The Synoptists do not notice the
latter. 19. The Discomfiture or the Pharisees.
19. BecopeiTe. Either (indie) Ye behold, or Behold ye 7 or (imper.)
Behold. The first seems best : comp. v. 39, xiv. 1, xv. 18 ; 1 John
ii. 27, 28, 29. 'Ye see what a mistake we have made ; we ought to
have adopted the plan of Caiaphas long ago.'
tSe d Kocrpos. The exaggerated expression of their chagrin, which
in this Divine epic is brought into strong contrast with the triumph
of Jesus. Comp. a similar exaggeration from a simUar cause ui. 26 ;
'all men come to Him.' For ISe see on i. 29. 'AirijXBev, is gone
away, implies that Jesus' gain is the Pharisees' loss. The words are
perhaps recorded as another unconscious prophecy (xi. 50, vu. 35).
After this confession of helplessness the Pharisees appear no more
alone ; the reckless hierarchy help them on to the catastrophe.
20 — 33. The Desire oe the Gentiles and the Voice from'
Heaven.
20. "EXXi]ves. In A.V. translated 'GentUes' vu. 35 (where see
note), and 'Greeks' here. Care must be taken to distinguish in the
N.T. between Hellenes or 'Greeks,' i.e. born GentUes, who may or
may not have become either Jewish proselytes or Christian converts,
and Hellenistae or 'Grecians,' as our Bible renders the word, i.e. Jews
who spoke Greek and not Aramaic Neither word occurs in the
Synoptists. "EXXip-es are mentioned here, vU. 35, and frequently in
the Acts and in S. Paul's Epistles. 'EXXyviaral are mentioned only
Acts vi. 1, ix. 29 : in Acts xi. 20 the right reading is probably
"EXXyvas. tuv dva(3aivdvriov. That were wont to go up to worship. This
Bhews that they were 'proselytes of the gate,' Uke the Ethiopian
eunuch (Acts viii. 27): see on Matt, xxiii. 15. In this incident we
have an indication of the salvation rejected by the Jews passing to
the GentUes : the scene of it was probably the Court of the GentUes ;
it is peculiar to S. John, who gives no note of time.
21. 4>iXCiririj>] Their coming to S. PhiUp was the result either
(i) of accident; or (2) of previous acquaintance, to which the mention
of his home seems to point ; or (3) of his Greek name, which might
attract them. See on i. 45, vi. 5, xiv. 8. In Edpie they shew their

256 S. JOHN. [XII. 21—
respect for the disciple of such a Master (comp. iv. 11, 15, 19). Their
desire to 'come and see' for themselves (BiXoptv ISeiv) would at once
win the sympathy of the practical Philip. See on i. 46 and xiv. 8.
22. rco 'AvSpla] Another Apostle with a Greek name. They were
both of Bethsaida (i. 44), and possibly these Greeks may have come
from the same district. S. Philip seems to shrink from the responsi
bility of introducing Gentiles to the Messiah, and applies in his diffi
culty to the Apostle who had already distinguished himseU by bringing
others to Christ (i. 41, vi. 8, 9).
23. d 81 'I. diroKpCveTai. He anticipates the Apostles and addresses
them before they introduce the Greeks. We are left in doubt as to
the result of the Greeks' request. Nothing is said to them in par
ticular, though they may have followed and heard this address to the
Apostles, wliich gradually shades off into soliloquy.
These men from the West at the close of Christ's life set forth the
same truth as the men from the East at the beginning of it — that the
Gentiles are to be gathered in. The wise men came to His cradle,
these to His cross, of which their coming reminds Him ; for only by
' His death could ' the nations ' be saved.
IXifXvSev 17 cSpa. The phrase is peculiar to S. John ; vii. 30, viii.
20, xiii. 1, xvii. 1 : contrast Matt. xxvi. 45 ; Luke xxii. 14. The verb
first for emphasis (iv. 21, 23) , ' it hath come— the fated hour.' See on
vii. 6, xui. 1. The tva indicates the Divine purpose (xiii. 1, xvi. 2, 32;
xi. 50) ; see Winer, p. 576. AoijacrBfj, by His Passion and Death,
through which He must pass to return to glory (vu. 39, xi. 4 ; i. 52).
dpijv dpijv. i. 52. Strange as it may seem that the Messiah
should die, yet this is but the course of nature : a seed cannot be
glorified unless it dies. A higher form of existence is obtained only
through the extinction of the lower form that preceded it. Except
the grain of wheat fall into the earth and die it abideth by itself
alone. 25. T,uX1i"---tB'liv- ^vxh ig ^e Ufe of the individual, fan} Ufe in
the abstract. By a noble disregard of the former we win the latter :
sacrifice of self is the highest self-preservation. See on Matt. x. 39,
xvi. 25 ; Mark viii. 35 ; Luke ix. 24, xvU. 33. Most of these texts refer
to different occasions, so that this solemn warning must have been
often on His lips. This occasion is distinct from aU the rest.
'AiroXXvei is either destroyeth it or loseth it : selfishness is self- ruin.
0 picriov. He who, if necessary, is ready to act towards his sjivxy as
if he hated it. Neither here nor in Luke xiv. 26 must piaeiv be watered
down to mean ' be not too fond of : ' it means that and a great deal
more. For Xfar\v aluviov see on Ui. 15, 16.
26. Ipol aKoXovBetro. In My Ufe of self-sacrifice : Christ Himself
has set the example of hatmg one's Ufe in this world. These words
are perhaps addressed through the disciples to the Greeks listening
close at hand. If they ' wish to see Jesus ' and know Him they must

XII. 28.] NOTES. 257
count the cost first. 'Epoi is emphatio in both clauses. Note the
pronouns in what follows. Where I am, i.e. 'in My kingdom, which
is aheady secured to Me:' the phrase is pecuUar to' this Gospel (xiv. 3,
xvu. 24) : Winer, p. 332. The ixei possibly includes the road to the
kingdom, death. On d S. 6 ipbs see on vui. 31.
lav ns. The offer is aU-embracing : vi. 51, vU. 17, 37, viU. 52, x. 9.
Note the change of order. Here the verbs are emphatic, and balance
one another. Such service is not humiliating but honourable. The
verse is closely paraUel to v. 25.
27. A verse of known difficulty : several meanings are admissible
and none can be affirmed with certainty. The doubtful points are (1)
the interrogation, whether it should come after rl etira or ravrys;
(2) the meaning of Sid tovto.
ij dnixij p. TeTopaKTai. My soul has been and still is troubled. It
is the sj/vxv, the seat of the natural emotions and affections, that is
troubled ; not the irvevpa, as in xi. 35. But, to bring out the con
nexion with vv. 25, 26, we may render, Now is My life troubled. 'He
that would serve Me must follow Me and be ready to hate his Ufe ;
for My Ufe has long since been tossed and torn with suffering and
sorrow.' r£ eliru ; What must I say ? This appears to be the best punctua
tion; and the question expresses the difficulty of framing a prayer
under the conflicting influences of fear of death and willingness to
glorify His Father by dying. The result is first a prayer under the
influence of fear — 'save Me from this hour' (comp. ' Let this cup pass
from Me,' Matt. xxvi. 39), and then a prayer under the influence of
ready obedience — ' Glorify Thy Name ' through My sufferings. But
auaov pe Ik means ' save me out of,' i. e. ' bring Me safe out of ; ' rather
than ' save Me from' (auaov pe dird), i.e. 'keep Me altogether away
from,' as in ' deUver us/rom the evUone ' (Matt. vi. 13). Note the aorist,
which shews that special present dehverance, rather than perpetual
preservation, is prayed for. S. John omits the Agony in the garden,
which was in the Synoptists and was weU known to every Christian ;
but he gives us here an insight into a less known truth, which is stUl
often forgotten, that the agony was not confined to Gethsemane, but
was part of Christ's whole Ufe. Comp. Luke xii. 50. Others place
the question at rairys, and the drift of the whole will then be, ' How
can I say, Father, save Me from this hour ? Nay, I came to suffer ;
therefore My prayer shaU be, Father, glorify Thy Name.'
Sid tovto. These words are taken in two opposite senses ; (1) that
I might be saved out of this hour ; (2) that Thy Name might be .
glorified by My obedience. Both make good sense. If the latter be
adopted it would be better to transpose the stops, placing a fuU stop
after ' from this hour' and a colon after ' unto this hour.'
28. ^Xflev ovv. There came therefore, i.e. in answer to Christ's
prayer. There can be no doubt what S. John wishes us to understand ;
— that a voice was heard speaking articulate words, that some could
ST JOHN 17

258 S. JOHN. [XII. 28—
distinguish the words, others could not, whUe some mistook the
sounds for thunder. To make the thunder the reality, and the voice
and the words mere imagination, is to substitute an arbitrary expla
nation for the EvangeUst's plain meaning. For similar voices comp.
that heard by EUjah (1 Kings xix. 12, 13) ; by Nebuchadnezzar (Dan.
iv. 31) ; at Christ's Baptism (Mark i. 11) and Transfiguration (Mark
ix. 7); at S. Paul's Conversion (Acts ix. 4, 7, xxii. 9), where it would
seem that S. Paul alone could distinguish the words, while his compa
nions merely heard a sound (see on Acts ix. 4) ; and the mixed tpuval
xal Ppovral ofthe Apocalypse (iv. 5, vUi. 5, xvi. 18). One of the con
ditions on which power to distinguish what is said depends is sym
pathy with the speaker.
ISdfacra. In all God's works from the Creation onwards, especiaUy
in the Ufe of Christ ; 5o£d<rw, in the death of Christ and its results.
30. direKpCBi). He answered their discussions about the sound,
and by calling it a voice He decides conclusively against those who
supposed it to be thunder. But those who recognised that it was a
voice were scarcely less seriously mistaken ; their error consisted in
not recognising that the voice had a meaning for them. Not for My
sake hath this voice come, but for your sakes, i. e. that ye might
beUeve. Comp. xi. 42.
31. vvv.. .vvv. With prophetic certainty He speaks of the victory
as already won : comp. oirov elpC (v. 26). Kplais t. xbapov r. is the
sentence passed on this world (iii. 17, v. 29) for refusing to believe.
The Cross is the condemnation of those who reject it.
d d'pxcov r. k. t. The ruler of this world. This is one of the appa
rently Gnostic phrases which may have contributed to render this
Gospel suspicious in the eyes of the Alogi (Introduction, Chap. 11.
i.): it occurs again xiv. 30, xvi. 11, and nowhere else. It was a
Gnostic view that the creator and ruler of the material universe was
an evU being. But in the Babbinical writings ' prince of this world'
was a common designation of Satan, as ruler of the GentUes, in oppo
sition to God, the Head of the Jewish theocracy. Yet just as the
Messiah is the Saviour of the beheving world, whether Jew or Gentile,
so Satan is the ruler of the uubeUeving world, whether GentUe or
Jew. He ' shall be cast out' (comp. vi. 37, ix. 34, 35), by the gradual
conversion of sinners, a process which wiU continue until the last day.
32. koyio Idv vi|/ci>8co. 'E7C1S in emphatic opposition to d dpxuv r. k. t.
The glorified Christ, raised to heaven by means of the Cross, will rule
• men's hearts in the place of the devil. We need not, as in Ui. 14,
vui. 28, confine itpuBa to the Crucifixion; e'K rijs 717s seems to point
to the Ascension. Yet the Cross itself, apparently so repulsive, has
through Christ's death become an attraction ; and this may be the
meaning here. For the hypothetical Idv iipuBu comp. idv iropevBu
(xiv. 3). In both Christ is concerned not with the time but the results
of the act ; hence not ' when' but ' ii.' Comp. 1 John U. 8, ui. 2.

XII. 36.] NOTES. 259
eXKvo-w. Not o-vpw (see on vi. 44). There is no violence ; the at
traction is moral and not irresistible. Man's wUl is free, and he may
refuse to be drawn. Previous to the ' lifting up ' it is the Father who
'draws' men to the Son (vi. 44, 45). And in both cases all are drawn
and taught: not only the Jews represented by the Twelve, but the
GentUes represented by the Greeks. ITpds ipavrbv, unto Myself, up
from the earth. The two verses (31, 32) sum up the history of the
Church; the overthrow of Satan's rule, the establishment of Christ's.
33. iroCco 6. By what manner of death (x. 32, xviii. 32, xxi. 9).
For ijpeXXev see on vi. 71.
34 — 36. The Perplexity op the .Multitude.
34. Ik t. vdpov. In its widest sense, including the Psalms and the
Prophets, as in x. 34, xv. 25. Comp. Ps. lxxxix. 29, 36, ex. 4 ; Is. ix.
7; Ezek. xxxvu. 25, See. The people rightly understand 'Ufted up
from the earth' to mean removal from the .earth by death ; and they
argue — 'Scripture says that the Christ (see on i. 20) wUl abide for
ever. You claim to be the Christ, and yet you say that you wUl be
Ufted up and therefore not abide.' For Se! see on iii. 14.
ovtos 6 vl. t. dv. Ovros is contemptuous (ix. 16): 'a strange Messiah
this, with no power to abide ! ' (See i. 52.) Once more we see with how
firm a hand the EvangeUst has grasped the complicated situation.
One moment the people are convinced by a miracle that Jesus is the
Messiah, the next that it is impossible to reconcUe His position with
the received interpretations of Messianic prophecy. It did not occur
to them to doubt the interpretations.
35. elirev ofiv av. d 'I. Jesus therefore said to them: instead of
answering their contemptuous question He gives them a solemn warn
ing. Walk as ye, have the light (us not eus) means 'walk in a manner
suitable to the fact of there being the Light among you: make use of
the Light and work, in order that darkness (see on i. 5), in which no
man oan work, overtake you not.' KaTaXappdveiv is used 1 Thess. v. 4
of the last day, and in LXX. of sin overtaking the sinner (Num. xxxii.
23). Some authorities have it in vi. 17 of darkness overtaking the
Apostles on the lake.
36. cos t. <pcos exeT6- As ye have the Light (as in v. 35), believe on
the Light, that ye may become sons of light. Note the impressive
repetition of cpois (comp. i. 10, Ui. 17, 31, xv. 19, xvU. 14), and the
absence of the article before tpurbs. In aU the four preceding cases to
<pws means Christ, as in i. 5, 7, 8, 9. The expression 'child of or
'son of is frequent in Hebrew to indicate very close connexion as
between product and producer (see on xvU. 12) : vibs elpyvys, Luke x. 6 ;
oi vioi t. ai&os roirov, xvi. 8; viol Ppovrys, MarkiU. 17. Such expres
sions are very frequent in the most Hebraistic of the Gospels ; Matt.
v. 9, vUi. 12, ix. 15, xui. 38, xxui. 15.
ravra IXdXno-ev. He gave them no other answer, departed, and did
not return. S. John is sUent as to the place of retirement, which was
17—2

260 S. JOHN. [XII. 36—
probably Bethany (Matt. xxi. 17; Mark xi. 11; Luke xxi. 37). The
one point which he would make prominent is the Christ's withdrawal
from His people. Their time of probation is over. They have closed
their eyes again and again to the Light ; and now the Light itself is
gone. He was hidden from them.
37 — 43. The Judgment of the Evangelist.
S. John here sums up the results of the ministry which has just
come to a close. Their comparative poverty is such that he can ex
plain it in no other way than as an illustration of that judicial blind
ness which had been foretold and denounced by Isaiah. The tragic
tone returns again : see on i. 5.
37. TocravTa. So many, not 'so great' (vi. 9, xxi. 11). The Jews
admitted His miracles (vU. 31, xi. 47). S. John assumes them as no
torious, though he records only seven (ii. 23, iv. 45, vU. 31, xi. 47).
38. tva...irXi)po)B-n. Indicating the Divine purpose. Comp. xui.
18, xv. 25, xvn. 12, xviii. 9, 32, xix. 24, 36. It is the two speciaUy
Hebraistic Gospels that most frequently remind us that Christ's Ufe
was a fulfilment of Hebrew prophecy. Comp. Matt. i. 22 (note), ii.
15, 17, iv. 14, viii. 17, xii. 17, xUi. 35, xxi. 4, xxvi. 54, 56, xxvii. 9.
The quotation closely follows the LXX. Ti; dxorj ypuv is what they
heard from us rather than what we heard from God (1 Thess. u. 13) :
d Ppaxlav Kvpiov means His power (Luke i. 5; Acts xui. 17).
39. Sid tovto. For this cause : as usual (vv. 18, 27, v. 18, vu. 21,
22, viii. 47, x. 17) this refers to what precedes, and oti foUowing gives
the reason more expUcitly. For ovk ISvvavTo see on vu. 7. It had be
come moraUy impossible for them to beUeve. Grace may be refused
so persistently as to destroy the power of accepting it. ' I wiU not '
leads to 'I cannot' (Eom. ix. 6 — xi. 32).
40. rervcpXcoKev. The nominative is d Qebs. Here the quotation
foUows neither the Hebrew nor the LXX. of Is. vi. 10 very closely.
The nominative to laaopai is Christ. God has hardened their hearts
so that Christ cannot heal them. Comp. Matt. xiii. 14, 15, where
Jesus quotes this text to explain why He teaches in parables; and
Acts xxvui. 26, where S. Paul quotes it to explain the rejection of his
preaching by the Jews in Eome. For tva see Winer, p. 575.
41. 8ti elSev. Because he saw. Here, as in v. 17, authorities vary
between on and dVe, and here 6'n is to be preferred. Christ's glory
was revealed to Isaiah in a vision, and therefore he spoke of it. The
glory of the Son before the Incarnation, when He was iv poptprj Geoff
(Phil. u. 6), is to be understood.
42. opcos plvroi. Here only in N. T. For pivroi see on iv. 27.
In spite of the judicial bUndness with which God had visited them
many even of the Sanhedrin believed on Him. We know of Joseph of
Arimathea and Nicodemus. But because of the recognised champions
of orthodoxy both in and outside the Sanhedrin (vu. 13, ix. 22) they
oontinuauy abstained (imperf.) from making confession. 'Airoo-wd-
7«yos occurs in N. T. only here, ix. 22, xvi. 2.

XII. 49.] NOTES. 261
43. tijv Sdgav t. dvflp. The glory (that cometh) from men rather
than the glory (that cometh) from God (see on v. 41, 44). Joseph and
Nicodemus confessed their belief after the crisis of the Crucifixion.
GamaUel did not even get so far as to believe on Him.
44 — 50. The Judgment op Christ.
The EvangeUst has just summed up the results of Christ's ministry
(37 — 43). He now corroborates that estimate by quoting Christ Him
seU. But as v. 36 seems to give us the close of the ministry, we are
probably to understand that what follows was uttered on some occa
sion or occasions previous to v. 36. Perhaps it is given us as an
epitome of what Christ often taught.
44. eKpa£ev. The word impUes public teaching (vU. 28, 37).
ov irio-r. els Ipi. His beUef does not end there ; it must include
more. This saying does not occur in the previous discourses ; but in
v. 36 and vUi. 19 we have a simUar thought. Jesus came as His
Father's ambassador, and an ambassador has no meaning apart from
the sovereign who sends him. Not only is it impossible to accept the
one without the other, but to accept the representative is to accept 710*
him in his own personality but the prince whom he personates. These
words are, therefore, to be taken quite literally. Only here and xiv. 1
does S. John use iriareveiv els, so frequent of believing on Jesus, of
beUeving on the Father.
45. d Becopcov. He who beholdeth, contemplateth (vi. 40, 62,
vu. 3, xiv. 17, 19, xvi. 10, 16, 17, 19, &c).
46. Iyco cj>c5s. I, with great emphasis, am come as light (vv. 35, 36,
vui. 12, ix. 5). "Iva, of the Divine purpose. TiU the Light comes all
are in darkness (i. 5); but it is not God's will that anyone should
abide in darkness. With irds comp. i. 7, iii. 15, xi. 26 : there is no
umitation of race.
47. aKovcrt]. In a neutral sense, implying neither beUef nor un
beUef (Matt. vii. 24, 26 ; Mark iv. 15, 16). For pnjpaTa see on iii. 34.
pig cpvXdfi]. Keep them not, i.e. fulfil them not (Luke xi. 28,
xvui. 21). A few authorities omit py, perhaps to avoid a supposed
inconsistency between vv. 47 and 48.
48. exei. Hath his judge already, without My sentencing him
(iii. 18, v. 45). The hearer may refuse the word, but he cannot refuse
the responsibiUty of having heard it. For the retrospective use of
ixeivos see on i. 18, and for iv r. iaxdry ypipa see on vi. 39. This
verse is conclusive as to the doctrine of the last judgment being con
tained in this Gospel.
49. on. Because. It introduces the reason why one who rejects
Christ's word wiU be judged by His word ; — because that word is mani
festly Divine in origin. With i% ipavrov, out of Myself as source,
without commission from the Father, comp. dir ipavrov, v. 30, vii. 17,
28, vui. 28, 42, *. 18, xiv. 10.

262 S. JOHN. [XII. 49—
avrds. Himself (and none other) hath given Me commandment (see
on Ui. 35, x. 18), what I should say and how I should say it; etiru
refers to the doctrine, XaXyaa to the form in which it is expressed (see
on viii. 43, and comp. xiv. 10, xvi. 18).
50. The Son's testimony to the Father. 'The commission
which He has given Me is (not shall be) eternal Ufe ' (Ui. 15, 16). 'The
things therefore which I speak, even as the Father hath said to Me, so I

With this the first main division of the Gospel ends. Christ's
revelation op Himself to the world in His ministry is concluded.
The EvangeUst has set before ub the Testimony to the Christ, the
Work of the Christ, and the Judgment respecting the work, which
has ended in a conflict, and the conflict has reached a climax. We
have reached the beginning of the end.

CHAPTER XIII.
1. iJXBev for iXyXvBev (from xii. 23).
2. Yl"oplvov for yevopivov, withBLX [S has 7eico^ievov] against AD.
tva irapaSoi avrov 'IovSas 2£pcovos 'IcrKapiiiTijs for 'Iovda 2.
Io-ftapiwrov, Iva airov irapaSo) (correction to avoid difficulty of construc
tion) with NBLMX against AD.
6. Omit Kal before Xe'yei, and iKeivos before Kvpie.
12. Kal dvlirecrev for dvaireauv.
24. Kal XlYei ovtiS, Elire tis ecrriv (BCLX) for irvBiaBai rls dv ety
(AD). In X we have the two readings combined.
25. dvairecrcov for iiriireauv (from Luke xv. 20?).
26. (Sdvjrco for pdspas, and Kal 8oicrio avrco for iiriSdau (correction
to avoid awkwardness). The readings vary much. Bdi|/as oSv for xal
ippd^/as, and 'IcrKapicoTov for 'laxapiury (comp. vi. 71).
38. diroKpCverai for direKplBy aiiny : cj>ii>vi]0"r| for tpuvyaei : dpvijo-rj
for dirapvyay.

We now enter upon the second main division of the Gospel. The
EvangeUst has given us thus far a narrative of Christ's Ministry pre
sented to us in a series of typical scenes (i. 18 — xU. 50). He goes on
to set forth the Issues op Christ's Ministry (xiii. — xx.). The last
chapter (xxi.) forms the Epilogue, balancing the first eighteen verses
(i. 1 — 18), which form the Prolouue.
The second main division of the Gospel, like the first, faUs.into
three parts: 1. the inner Glorification op Christ in His last

I

XIII. 1.] NOTES. 263
Discourses (xiu. — xvu.); 2. the outer Glorification op Christ in
His Passion (xvui., xix.) ; 3. the Victory completed in the Eesurrec
tion (xx.). These parts wUl be subdivided as we reach them. xUi. 1
is a prologue to the first part.
xiii. — xvu. The inner Glorification op Christ tn His
last Discourses.
1. His love in Humiliation (xui. 1 — 30) ; 2. His Love in keeping
His own (xui. 30 — xv. 27) ; 3. the Promise of the Paraclete and of
Christ's Return (xvi.) : 4.' Christ's Prayer for Himself, the Apostles, and
all Believers (xvii.). Chap. XIH. 1 — 30. Love in Humiliation.
This section has two parts in strong dramatic contrast : 1. the wash
ing of the disciples' feet (2 — 20) ; 2. the seU-excommunication of the
traitor (21 — 30). As v. 1 forms an introduction to this part of the
Gospel (xiii.— xvii.), so vv. 1, 3, to this section (2 — 20).
1. irpd 81 r. eopTTJs t. ir. Can this mean, Now on ihe Feast
before the Passover (comp. xu. 1)? Nowhere else does S. John use
the periphrasis 'the Feast of the Passover,' which occurs in N. T. only
Luke u. 41. The words give a date, not to clSus, nor dyairyaas, nor
yydiryaev, but to the narrative which foUows. Some evening before
the Passover Jesus was at supper with His disciples ; and probably
Thursday, the beginning of Nisan 14. But -the difficult question of
the Day of the Cruoifixion is discussed in Appendix A.
clSus. Knowing, i. e. ' because He knew' rather than ' although
He knew.' It was precisely because He knew that He would soon
return to glory that He gave this last token of seU-humiUating love.
For 1) upa see on U. 4, vu. 6, xi. 9. TU1 His hour came His enemies
could do no more than plot (vii. 30, viii. 20). The tva points to the
Divine purpose (xu. 23, xvi. 2, 32; xi. 50). Winer, p. 426. With
perapy iK t. k. t., pass over out of this world, comp. perapipyKev ix r.
BavaTov (v. 24; 1 John Ui. 14). For d7aira» see on xi. 5, xxi 15.
rovs IBCovs. Those whom God had given Him (xvu. 11, vi. 37, 39;
Acts iv. 23, xxiv. 23), stUl amid the troubles of the world.
els riXos. "Vulg. in finem. 'To the end of His lUe' is probably
not the meaning : this would rather be pixpi riXovs (Heb. iU. 6, 14),
or dxpi riXovs (Heb. vi. 11; Eev. U. 26), or ius riXovs (1 Cor. i. 8;
2 Cor. i. 13). A.V. renders eh riXos ' unto the end,' here, Matt. x. 22,
and xxiv. 13 ; ' continual,' Luke xviii. 5 ; ' to the uttermost,' 1 Thess.
ii. 16. In all these passages els riXos may mean either 'at last,
finaUy,' or 'to the uttermost, utterly.' To the uttermost seems
preferable here. Comp. LXX. of Amos ix. 8; Ps. xvi. 11, xUx. 10,
lxxiv. 3. The expression points to an even higher power of love
exhibited in the Passion than that which the Christ had aU along
displayed.

264 S. JOHN. [XIII. 2—
2. Seiirvov yivopevov. Neither this nor 5. yevopivov (Mark vi. 2)
can mean ' supper being ended;' and the supper is not ended (v. 26).
The former means 'when supper was beginning' or 'was at hand;'
the latter, ' supper having begun.' If the Lord's act represents the
customary washing of the guests' feet by servants before the meal,
'when supper was at hand' would be the better rendering of 3.
yivopivov: but ix rou Selirvov in v. 4 seems to be against this.
t. SiaGo'Xov k.t.X. The devil having now put it into the heart, that
Judas, Simon's son, Iscariot, should betray Him. Whose heart?
Only two answers are possible grammaticaUy'; (1) the heart of Judas,
(2) the devU's own heart. The latter is incredible, U only for the
reason that S. John himseU has shewn that the devU had long been
at work with Judas. The meaning is that of the received reading,
but more awkwardly expressed. The traitor's name is given in fuU
for greater solemnity, and comes last for emphasis. Note the position
of Iscariot, confirming the view (see on vi. 71) that the word is a local
epithet rather than a proper name.
3. elSus- 'Because He knew,' as in v. 1. For irdvra ISaxev see on
iU. 35 and comp. Eph. i. 22; PhU. U. 9—11. Note the order; and
that it was from God He came forth, and unto God He is going. " He
came forth from God without leaving Him; and He goeth to God
without deserting us " (S. Bernard).
4. rd ipdna. His upper garments which would impede His
movements. The plural includes the girdle, fastenings, &c (xix. 23).
The minuteness in vv. 4, 5 shews the eyewitness. Luke xxu. 27.
5. t. viin-fjpa. The bason, which stood there for such purposes,
the large copper bason commonly found in oriental houses.
¦fi'pfjaTo vCirreiv. "Hpf aro is not a mere ampUfication as in the other
Gospels (Matt. xi. 7, xxvi. 22, 37, 74; Mark iv. 1, vi. 2, 7, 34, 55;
Luke vu. 15, 24, 38, 49; &a. &c), and in the Acts (i. 1, U. 4, xvui. 26,
Sta.). The word occurs nowhere else in S. John, and here is no mere
periphrasis. He began to wash, but was interrupted by the incident
with S. Peter. With whom He began is not mentioned: from very
early times some have conjectured Judas. Contrast the mad inso
lence of CaUgula— quosdam summis honoribus functos ad pedes stare
succinctos linteo passus est. Suet. Calig. xxvi. One is unwilling to
surrender the view that this symbohcal act was intended among other
purposes to be a tacit rebuke to the disciples for the ' strife among
them, which of them should be accounted the greatest' (Luke xxii.
24); and certainly ' I am among you as he that serveth' (v. 27) seems
to point directly to this act. This view seems aU the more probable
when we remember that a Bimilar dispute was rebuked in a simUar
way, viz. by symbolical action (Luke ix. 46 — 48). The dispute may
have arisen about their places at the table, or as to who should wash
the others' feet. That S. Luke places the strife after the supper is
not fatal to this view; he gives no note of time, and the strife is singu
larly out of place there, immediately after their Master's self-humiUa-

XIII. 10.] NOTES. 265
tion and in the midst of the last farewells. We may therefore believe,
in spite of S. Luke's arrangement, that the strife preceded the supper.
In any case the independence of S. John's narrative is conspicuous.
6. epxeTai oiv. He cometh therefore, i. e. in consequence of
having begun to wash the feet of each in turn. The natural impres
sion isthat S. Peter's turn at any rate did not come first. But il it
did, this is not much in favour of the primacy of S. Peter, which can
be proved from other passages, stiU less of his supremacy, which can
not be proved at aU. The order of his words marks the contrast between
him and his Master, 2i) pov v. t. it. ; Tu mihi lavas pedes i Strong
emphasis on ai : comp. ai ipxy irpbs pe (Matt. Ui. 14).
7. & eryd ir. crv ovk oTSas. 'E716 and crii are in emphatic opposi
tion. S. Peter's question impUed that he knew, while Christ did not
know, what He was doing: Jesus teUs him that the very reverse is
the case. For dpn see on u. 10.
Yvcoo-rj 8. p. r. But thou shalt come to know, or shalt perceive,
presently. Merd ravra (Ui. 22, v.- 1, 14, vi. 1, vii. 1, xix. 38) need not
refer to the remote future : had this been intended we should probably
have had vvv and varepav (v. 36) instead of apn and ^uerd raOra. The
promised yivuaxeiv seems to begin v. 12, when Jesus explains His
symboUcal action, and begins with this very word, rivido-Kere rl
ireirolyxa vpiv ; But not tiU Pentecost did the Apostles fuUy recognise
the meaning of Christ's words and acts. See on vii. 26 and vui. 55
for the converse change from yivuaxa to otda.
8. ov pi) vtyus. Strong negative; Thou shalt certainly never wash
my feet. See on viU. 51, and comp. oi pij iarai aoi tovto (Matt. xvi.
22). In both utterances S. Peter resents the idea of his Master being
humiliated. ovk e\eis pipos. Comp. d exuv pipos (Bev. xx. 6). The phrase
occurs nowhere else in N.T. See on ofis, xi, 44. Comp. oix eari aoi
pepls oiSi xXypos (Acts viu. 21; Deut. x. 9, xU. 12, xiv. 27, Sec.), and rb
pipos airov perd r. viroxpiruv Byaei (Matt. xxiv. 51). The expression
is of Hebrew origin. To reject Christ's self-humiUating love, because
it humUiates Hun (a weU-meaning but false principle), is to cut oneseU
off from Him. It requires much more humility to accept a benefit
which is a serious loss to the giver than one which costs him nothing.
In this also the surrender of seU is necessary.
9. pi) t. irdSas p. povov. The impetuosity which is so marked a
characteristic of S. Peter in the first three Gospels (comp. especiaUy
Luke v. 8 and Matt. xvi. 22) comes out very strongly in his three
utterances here. It is incredible that this should be invention ; and
if not, the independent authority of S. John's narrative is manifest.
10. d XeXovplvos. He that is bathed (comp. Heb. x. 22 and
2 Pet. u. 22). Niirreii' (see on ix. 7) means to wash part of the body,
XoiW0ai to bathe the whole person. A man who has bathed does not
need to bathe again when he reaches home, but only to wash the dust
off his feet : then he is wholly clean. So also in the spiritual life, a

266 S. JOHN. [XIII. 10-
man whose moral nature has once been thoroughly purified need not
think that this has been aU undone U in the walk through life he
contracts some stains: these must be washed away, and then he is
once more whoUy clean. Peter, conscious of his own imperfections,
in Luke v. 8, ana possibly here, rushes to the conclusion that he is
utterly unclean. But his meaning here perhaps rather is; 'If having
part in Thee depends on being washed by Thee, wash aU Thou canst.'
S. Peter exceUently iUustrates Christ's saying. His love for his
Master proves that he had bathed; his boastfulness (v. 37), his attack
on Malchus (xvUi. 10), his d nials (25, 27), his dissimulation at An
tioch (Gal. ii.), aU shew how often he had need to wash his feet.
rdv irapa8i8dvra. Him that was betraying or delivering over : the
participle marks the work as aheady going on (xviii. 2, 5). In Luke
vi. 16 Judas is called irpoSbrys, 'a traitor;' but elsewhere irapadiSdvai,
not irpodiddxai, is the word used to express his crime.
ovxl irdvTes. The second indication of the presence of a traitor
(comp. vi. 70). Apparently it did not attract much attention: each,
conscious of his own faults, thought the remark only too true. The
disclosure is made graduaUy but rapidly now (vv. 18, 21, 26).
12. dvlireo-ev. The word is frequent in the Gospels (nowhere else
in N.T.) of reclining at meals. It always implies a change of position
(v. 25, vi. 10, xxi. 20; Matt. xv. 35; Mark vi. 40; Luke xi. 37). IV
vcdo-Kere, Perceive ye ? (see on v. 7), directs their attention to the
explanation to be given.
13. d SiSdo-KaXos k. d Kvpios. The ordinary titles of respect paid
to a Eabbi (i. 29, xx. 16, iv. 11, 15, 19) : xvpios is the correlative of
SoCXos (v. 16), SiddcncaXos of paByrys. For the nominative in addresses
comp. xix. 3; Matt. xi. 26; Mark v. 41; Luke vUi. 54, Ssa. It is
speciaUy common with the imperative. Winer, p. 227.
14. el oBv ey<i ev. vpiov t. it. The pronouns are emphatic and
opposed. The aorist indicates the act now accomphshed : comp. xv.
20, xviU. 23. But in English the perfect is more usual in such cases:
if I, therefore, the Lord and the Master, (have) washed (see on vni. 29).
Here d xipios stands first as the title of deeper meaning : the disciples
would use it with increased meaning as their knowledge increased.
Kal vpeis oc|>. The custom of the 'feet-washing' on Maundy
Thursday in Uteral fulfilment of this typical commandment is not
older than the fourth century. The Lord High Almoner washed the
feet of the recipients of the royal 'maundy' as late as 1731. James H.
was the last English sovereign who went through the ceremony. In
1 Tim. v. 10 ' washing the saints' feet ' is perhaps given rather as a
type of devoted charity than as a definite act to be required.
15. Ka6ils iyu 4ir. vpiv. Not, 'what I have done to you,' but
'even as I have done-.' this is the spirit in which to act — self-
sacrificing humidity — whether or no it be exhibited precisely in this
way. Mutual service, and especially mutual cleansing, is the obliga
tion of Christ's disciples. Comp. James v. 16.

XIII. 19.] NOTES. 267
16. ovk eoriv SovXos k.t.X. This saying occurs four times in the
Gospels, each time in a different connexion: (1) to shew that the
disciples must expect no better treatment than their Master (Matt.
x. 24); (2) to impress the Apostles with their responsibiUties as
teachers, for their disciples wUl be as they are (Luke vi. 40) ; (3) here,
to teach humility (comp. Luke xxU. 27) ; (4) with the same purpose
as in Matt. x. 24, but on another occasion (xv. 20). We infer that it
was one of Christ's frequent sayings : it is introduced here with the
double dpyv, as of special importance (i. 52). 'AirdcrroXos, one that is
sent, an apostle.
17. paicdpioi lore. Blessed are ye, as in the Beatitudes: comp.
xx. 29; Eev. i. 3, xiv. 13, &o. Knowledge must influence conduct.
El introduces the general supposition, if ye know ; idv the particular
condition, provided ye do them. Comp. Bev. u. 5 ; 1 Cor. vu. 36 ;
Gal. i. 8, 9 ; Acts v. 38. Winer, p. 370.
18. ov irepl irdvTiov. There is one who knows, and does not do,
and is the very reverse of blessed. I know the character of the
Twelve whom I chose (vi. 70, xv. 16) ; the treachery of one is no sur
prise to Me. For the eUiptical dXX' tva, ' but this was done in order
that,' so frequent in S. John, see on i. 8. Here we may supply c?Xef-
dpyv : but I chose them in order that. Winer, p. 398.
r) YpH") irX. See on ii. 22 and xii. 38. The quotation is taken, but
witii freedom, from the Hebrew of Ps. xii. 9 : for iirypev iir' ipi r.
irripvav airov both Hebrew and LXX. have 'magnified his heel against
me,' ipeydXvvev iir' ipi rrrepviaphv. The metaphor here is of one
lifting up his foot before kicking, but the blow is not yet given. This
was the attitude of Judas at this moment. Jesus omits 'Mine own
familiar friend whom I trusted.' He had not trusted Judas, and had
not been 'deceived as the Psalmist had been: 'He knew what was in
man' (u. 25). The variations from the LXX. are still more remark
able in the first clause. S. John quotes d rpuyuv per' ipov rbv aprov,
the LXX. having d iaBluv aprovs pov. We notice (1) rpuyeiv, the verb
used of eating Christ's Flesh and the Bread from Heaven (vi. 54, 56,
57, 58), and nowhere else in N.T. excepting Matt. xxiv. 38, instead of
the much more common iaBleiv : (2) tov aprov, the bread, instead of
dprovs, bread or loaves : (3) pir' ipov for pov, if the reading per' ipov
be genuine, which is doubtful. To eat bread with a man is more
than to eat his bread, which a servant might do. The variations can
scarcely be accidental, and seem to point to the fact that the
treachery of Judas in violating the bond of hospitality, so universaUy
held sacred in the East, was aggravated by his having partaken of the
Eucharist. That Judas did partake of the Eucharist seems to follow
from Luke xxii. 19 — 21, but the point is one about which there is
much controversy.
S. John omits the institution of the Eucharist for the same
reason that he omits so much, — because it was so weU known to
every instructed Christian; and for such he writes.
19. dir dpn. From henceforth (xiv. 7 ; Eev. xiv. 13) : see on u. 10.
Hitherto, for Judas' sake, Jesus had been reserved about the presence

268 S. JOHN. [XIII. 19—
of a traitor ; to point him out might have deprived him of a chance
of recovery. But every good influence has faUed, even the Eucharist
and the washing of his feet: and from this time onward, for the
Eleven's sake, He teUs them. The success of such treachery might
have shaken their faith had it taken them unawares : by foreteUing it
He turns it into an aid to faith. Comp. xiv. 29. For iyu eipi see on
vni. 24, 28, 58.
20. d XapBdvcov k.t.X. The connexion of this saying, solemnly
introduced with the double 'verily,' with what precedes is not easy to
determine. The saying is one with which Christ had sent forth the
Apostles in the first instance (Matt. x. 40). It is recaUed at the
moment when one of them is being denounced for treachery. It was
natural that such an end to such a mission should send Christ's
thoughts back to the beginning of it. Moreover He would warn them
all from supposing that such a catastrophe either canceUed the
mission or proved it to be worthless from the first. Of every one of
them, even of Judas himseU, the saying stiU held good, ' he that
receiveth whomsoever I send, receiveth Me.' The unworthiness of the
minister cannot annul the commission.
21 — 30. The selp-excommunioation of the traitor.
21. iTapdxBi) Tip irv. It is the irvevpa, the seat of the reUgious
emotions, not the iivxv, that is affected by the thought of Judas' sin
(xi. 33). For the dative comp. Acts xviii. 25 ; Bom. xiv. 1 ; Eph. iv.
18, 23 ; Col. i. 21. Once more the reaUty of Christ's human nature
is brought before us (xi. 33, 35, 38, xii. 27); but quite incidentally
and without special point. It is the artless story of one who teUs
what he saw because he saw it and remembers it. The lifelike
detaUs which foUow are almost irresistible evidences of truthfulness.
22. SpXeirov els dX. 'Began to inquire among themselves' (Luke
xxii 23). The other two state that aU began to say to Him 'Is it I?'
They neither doubt the statement, nor ask ' Is it he i ' Each thinks it
is as credible of himseU as of any of the others. ' Judas asks, either to
dissemble, or to see whether he really is known (Matt. xxvi. 25).
'Airopovpevoi expresses bewUderment rather than doubt.
23. i^v dvaKe£pevos...!v t. KoXirio. It, is important to distinguish
between this recnning on Jesus' lap and avairiauv iirl rb aryBos in
v. 25. The Jews had adopted The Persian, Greek, and Eoman
custom of reclining at meals, and had long since exchanged the
original practice of standing at the Passover first for sitting and then
for reclining. They reclined on the left arm and ate with the right.
This is the posture of the beloved disciple indicated here, which con
tinued throughout the meal : in v. 25 we have a momentary change
of posture.
ov iJYaira d 'I. This explains how S. John came to be nearest
and to be told who was the traitor (Introduction, p. xxxiv.) Comp.
xix. 26, xxi. 7, 20; not xx. 2. S. John was on the Lord's right. Who

XIII. 29.] NOTES. 269
was next to Him on the left ? Possibly Judas, who must have been
very close for Christ to answer bim without the others hearing.
24. elire tCs Icttiv. S. Peter thinks that the beloved disciple is
sure to know. The reading of T. E., iriBeaBai ris dv ety, is wanting in
authority and contains an optative, which S. John never uses.
25. dvaireo-cov...eirl rd o-rijBos. In v. 23 we have the permanent
posture, here a change, as in v. 12 : he leaning back on to Jesus' breast.
For iKeivos see on i. 8 ; for ovrcos, as he was, comp. iv. 6. " This1 is
among the most striking of those vivid descriptive traits which dis
tinguish the narrative of the Fourth Gospel generaUy, and which are
especiaUy remarkable in these last scenes of Jesus' Ufe, where the
beloved disciple was himself an eye-witness and an actor. It is there
fore to be regretted that these fine touches of the picture should be
blurred in our English Bibles." Lightfoot, Ore Revision, p. 73.
26. ai iyu Bd»|/o> to <);. k. Sucrco avria. For whom I shaU dip the
morsel and give it to him. The text is much confused, perhaps
owing to copyists having tried to correct the awkwardness of <p and
airip (comp. vi. 51, xiv. 4). -ifupiov (\puieiv, collat. form of spdeiv, 'to
rub') is 'a little piece broken off;' it is stUl the common word in
Greece for bread. To give such a morsel at a meal was an ordinary
mark of goodwUl, somewhat analagous to taking wine with a person
in modern times. Christ, therefore, as a forlorn hope, gives the
traitor one more mark of affection before dismissing him. It i3 the
last such mark: 'Friend, wherefore art thou come?' (Matt. xxvi. 50)
should be ' Comrade, (do that) for which thou art come,' and is a
sorrowful rebuke rather than an afiectionate greeting. Whether the
morsel was a piece of the unleavened bread dipped in the broth of
bitter herbs depends upon whether this supper is regarded as the
Paschal meal or not. The name of the traitor is once more given with
solemn fulness as in v. 2 and vi. 71, Judas the son of Simon Iscariot.
27. rore elcnjXBev k.t.X. At that moment Satan entered into
him. At first Satan made suggestions to him (v. 2; Luke xxii. 3)
and Judas listened to them ; now Satan takes full possession of him.
Desire had conceived and brought forth sin, and the sin full grown had
engendered death (James i. 15). Jesus knew that Satan had claimed
his own, and therefore saith to him, That thou doest, do more quickly;
carry it out at once, even sooner than was planned (1 Tim. iii. 14),
Winer, p. 304. Now that the case of Judas was hopeless, delay
merely kept Jesus from His hour of victory (Matt. xxui. 32; Luke
xii. 50). He longs to be alone with the faithful Eleven. For rdxiov
see on xx. 4.
28. ovSels iyvu. Even S. John, who now knew that Judas was
the traitor, did not know that Christ's words aUuded to his treachery.
29. rives Ydp. The 7ap introduces a proof that they could not
have understood. For Y^wcr<r<>K0l,'0v see on ™- 6. Els r. iopryv
agrees with v. 1 in shewing that this meal precedes the Passover.
For t. ,irT«x°« comp. xu.,5; Neh. vui. 10, 12; Gal. u. 10. Note the
change of construction from ayopaaov to iva Sip : comp. vui. 53, xv. 5.

270 S. JOHN. [XIII. 30—
30. exeivos. Here and in v. 27 the pronoun marks Judas as an
alien (comp. vn. 11, ix.' 12, 28). Vv. 28, 29 are parenthetical: the
Evangelist now returns to the narrative, repeating with solemnity the
incident which formed the last crisis in the career of Judas. 'E£yX8ev
eiBis is no evidence that the meal was not a Paschal one. The rule
that 'none should go out at the door of his house until the morning '
(Ex. xu. 22) had, like standing at the Passover, long since been
abrogated. Judas goes out from the presence of the Christ Uke Cain
from the presence of the Lord. Dum vult esse praedo, fit praeda.
ijv 81 vv|. Comp. 1 Sain, xxviii. 8. The tragic brevity of this has
often been remarked, and wiU never cease to lay hold of the imagi
nation. It can scarcely be meant merely to tell us that at the time
when Judas went out night had begun. In the Gospel in which the
Messiah so often appears as the Light of the World (i. 4 — 9, iii.
19 — 21, viii. 12, ix. 5, xii. 35, 36, 46), and in which darkness almost
invariably means moral darkness (i. 5, vui. 12, xii. 35, 46), a use pe
culiar to S. John (1 John i. 5, u. 8, 9, 11), — we shaU hardly be wrong
in understanding also that Judas went forth from the Light of the
World into the night in which a man cannot but stumble 'because
there is no light in him' (xi. 10) : see on iU. 2, x. 22, xviii. 1. Thus
also Christ HimseU said some two hours later, 'This is your hour,
and the power of darkness' (Luke xxu. 53). For other remarks of
teUing brevity and abruptness comp. xeip-wy V" (x- 22) ; eSdxpvaev b
'lyaovs (xi. 35) ; Xiyei airois 'Eyu eipi (xviU. 5) ; yv Si b BapappSs
Xyarys (xviii. 40).
These remarks shew the impropriety of joining this sentence to the
next verse; 'and it was night, therefore, when he had gone out;' a
combination which is clumsy in itself and quite spoUs the effect.
XIII. 31 — XV. 27. Christ's Love in keeping His own.
31 — 35. Jesus, freed from the oppressive presence of the traitor,
bursts out into a declaration that the glorification of the Son of Man
has begun. Judas is aheady beginning that series of events which
wUl end in sending Him away from them to the Father ; therefore they
must continue on earth the kingdom which He has begun — the reign
of Love.
This section forms the first portion of . those parting words of
heavenly meaning which were spoken to the faithful Eleven in the last
moments before His Passion. At first the discourse takes the form of
dialogue, which lasts almost to the end of chap. xiv. Then they rise
from the table, and the words of Christ' become more sustained, whUe
the disciples remain sUent with the exception of xvi. 17, 18, 29, 30.
Then foUows Christ's prayer, after which they go forth to the' Garden
of Gethsemane (xviu. 1).
31. 8re oJv l^ijXBev. Indicating that the presence of Judas had
acted as a constraint, but also that he had gone of his own will: there
was no casting out of the faithless disciple (ix. 34). Nvv, with solemn
exultation : the beginning of the end has come. For d vlds t. dvB.

XIII. 34.] NOTES. 271
see on i. 52 : for the aorist ISo|dcrBi) see Winer, p. 345. He was
glorified in finishing the work which the Father gave Him to do
(xvu. 4) ; and thus God was glorified in Him.
32. el d 8. ISo£. Iv avTCji. These words are wanting in SBC1DLX ;
the repetition might account, for their being omitted, but they spoU
the marked balance and rhythm of the clauses in vv. 31, 32.
Kal d 8. So|dcrei. And God shall glorify Him, with the glory which
He had with the Father before the world was. Hence the future.
The glory of completing the work of redemption is already present ;
that of returning to the Father wUl straightway follow. 'Ev avrb}
means 'in God:' as God is glorified in the Messianic work of the Son,
so the Son shaU be glorified in the eternal blessedness of the Father.
Comp. xvu. 4, 5 ; Phil. U. 9.
33. tIkvio. Nowhere else in the Gospels does Christ use this
expression of tender affection, which sprin'gs from the thought of His
orphaned disciples. S. John appears never to have forgotten it.
It occurs frequently in his First Epistle (ii. 1, 12, 28, iii. 7, 18, iv. 4,
v. 21), and perhaps nowhere else in the N. T. In Gal. iv. 19 the
reading is doubtful. Comp. iratSia, xxi. 5. For eri pucpdv see on vU.
33, 34, vUi. 21.
Jimjo-eTl pe. Christ does not add, as He did to the Jews, 'and
shall not find Me,' still less, 'ye shall die in your sin.' Eather, 'ye
shaU seek Me : and though ye cannot come whither I go, yet ye shall
find Me by continuing to be My disciples and loving one another.'
The expression 01 'lovSaioi is rare in Christ's discourses (iv. 22, xvui.
20, 36) : in these cases the idea of nationaUty prevails over that of
hostiUty to .the Messiah.
34. !vtoXi)v Kaivijv. The commandment to love was not new, for
'thou shalt love thy neighbour as thyseU' (Lev. xix. 18) was part
of the Mosaic Law. But the motive is new; to love our neighbour
because Christ has loved us. We have only to read the ' most ex-
ceUent way ' of love set forth in 1 Cor. xui., and compare it with the
measured benevolence of the Pentateuch, to see how new the com
mandment had become by having this motive added. Kaivyv not
viav. xaivbs looks back, 'fresh' as opposed to 'worn out' (xix. 41; j
1 John U. 7, 8, which doubtless refers to this passage ; Eev. ii. 17,
in. 12, xxi. 1 — 5); vios looks forward, 'young' as opposed to 'aged'
(Luke v. 39; 1 Cor. v. 7). Both are used Mark U. 22, dtvov viov els
daxois xaivovs, new wine into fresh wine-skins. Both are used of
SiaByxy: via, Heb. xii. 24; xaivy, Luke xxii. 20. 'EvroXyv S1S0W is
pecuUar to S. John (xU. 49, xiv. 31; 1 John iU. 23; comp. xi. 57).
Kavcos yydiryaa ipas belongs to the second half of the verse, being the
reason for the fresh commandment; — even as I (have) loved you.
Comp. ' If God so loved us, we ought also to love one another ' (1 John
iv. 11). The aorist shews that Christ's work is regarded as already
completed ; but the perfect is perhaps more in accordance with Eng
Ush idiom: see on vui. 29 and comp. xv. 9, 12.

272 S. JOHN. [XIII. 35—
35. ev roiiriy y"- lr- This is the true 'Note of the Church;' not
miracles, not formularies, not numberB, but love. "The working
of such love puts a brand upon us ; for see, say the heathen, how they
love one another," TertuUian, Apol. xxxix. Comp. 1 John Ui. 10, 14.
' EpoC is emphatic ; disciples to Die.
36. irov inr-dyeis; The affectionate Apostle is absorbed by the
words, 'Whither I go, ye cannot come,' and he lets aU the rest pass.
His Lord is going away, out of his reach ; he must know the meaning
of that. The Lord's reply aUudes probably not merely to the Apostle's
death, but also to the manner of it : comp. xxi. 18, 19. But his hour
has not yet come ; he has a great mission to fulfil first (Matt, xvi, 18).
The beautiful story of the Domine, quo vadis ? should be remembered
in connexion with this verse. See Introduction to the Epistles of
S. Peter, p. 56.
37. dpn. Even now, at once (ii. 10). He sees that Christ's going
away means death, and with his usual impulsiveness (v. 9) he declares
that he is ready to follow even thither at once. He mistakes strong
feeling for moral strength. For r. ipvxiiv p. flijcrco see on x. 11.
38. XIyco croi. In the paraUel passage, Luke' xxii. 34, we have
Xiyu aoi, TJeTpe. For the first and last time Jesus addresses the
Apostle by the name which He had given him ; as if to remind him
that rock-like strength was not his own to boast of, but must be found
in humble reUance on the Giver.
S. Luke agrees with S. John in placing the prediction of the triple
denial in the supper-room: S. Matt. (xxvi. 30 — 35) and S. Mark (xiv.
26 — 30) place it on the way from the room to Gethsemane. It is
possible but not probable that the prediction was repeated ; though
some would even make three predictions recorded by (1) S. Luke,
(2) S. John, (3) S. Matt, and S. Mark. See Appendix B.
TpCs. All four accounts agree in this. S. Mark adds two details :
(1) that the cock should crow twice, (2) that the prediction so far from
checking S. Peter made him speak only the more vehemently, a par
ticular which S. Peter's Gospel more naturaUy contains than the
other three. S. Matthew and S. Mark both add that all the disciples
joined in S. Peter's protestations. In these discourses S. Peter speaks
no more.
It has been objected that fowls were not aUowed in the Holy City.
The statement wants authority, and of course the Bomans would
pay no attention to any such rule, even U it existed among the Jews.

CHAPTER XIV.
4. Omit Kal before, and otSare after, r^v dSdv with NBLQX against
ADN : insertions for clearness.
10. XeYio for XaXu (correction for uniformity) : and iroiet rd ipya
avTOv for adrds ir. r. ipya with KBD against ANQ.

XIV. 2.] NOTES. 273
16. ¦§ for pivn (from v. 17). Authorities differ as to the position
of fl, whether before or after peB' vpuv, or after aluva.
19. SijoreTe for jtfaeaBe; comp. vi. 57; Winer, p. 105.
23. iroii|o-dpe8a (NBLX) for iroiyaopev (A). The middle of iroieii' is
comparatively rare in N.T., but hereit is appropriate; Winer, p. 320.
30. Omit tovtov after Kocrpov (insertion from xu. 31, xvi. 11).
31. !vtoXi)v e'Scc.Kev (BLX) for e*ereiXaTo (NAD).

La this last great discourse (xiv. — xvii.) we find a return of the
spiral movement noticed in the Prologue (see on i. 18). The various
subjects are repeatedly presented and withdrawn in turn. Thus the
Paraclete is spoken of in five different sections (xiv. 16, 17; 25, 26;
xv. 26; xvi. 8 — 15; 23 — 25); the relation between the Church and
the world in three (xiv. 22 — 24; xv. 18 — 25; xvi. 1 — 3). So also
with Christ's departure and return.
Chap. XTV. Christ's love in keepino His own (continued).
1. p-i) rapacrcrecrBci) v. ij. k. There had been much to cause anxiety
and alarm; the denouncing of the traitor, the declaration of Christ's
approaching departure, the prediction of S. Peter's denial. The last
as being nearest might seem to be speciaUy indicated ; but what foUows
shews that py rapaaaiadu refers primarily to d'irov iyu inrdya, ipeis oi
SvvaaBe iXBeiv (xiU. 33). There is nothing to shew that one iriareiere
is indicative and the other imperative. Probably both are imperative
like rapaaaiaBu : comp. v. 39, xu. 19, xv. 18. In any case a full
genuine beUef and trust (i. 12) in God leads to a belief and trust in
His Son.
2. rg oIkCcj, t. irarpos. Heaven. Matt. v. 34, vi. 9. By poval
voXXal nothing is said as to mansions differing in dignity and beauty.
There may be degrees of happiness hereafter, but such are neither ex
pressed nor implied here. The abodes are many ; there is room enough
for all. Movij occurs in N. T. only here and v. 23. It is derived from
S. John's favourite verb piveiv (i. 33), which occurs vv. 10, 16, 17, 25,
and 12 times in chap. xv. Movy, therefore, is 'a place to abide in, an
abode.' 'Mansion,' Scotch 'manse,' and French 'maison' are aU from
manere, the Latin form of the same root.
el SI p'd,, etirov ctv vpiv' on ir. The construction is amphibolous and
may be taken in four ways. 1. If it were not so, I would have told
you; because I go. This is best. Christ appeals to His fairness:
would He have invited them to a place where there was not room for
aU? 2. 'In My Father's house are many mansions ; (U it were not
so, I would have told you;) because I go.' 3. 'Would I haye said to
you ita* I go?' 4. 'I would have said to you that I go.' The last
cannot be right. Jesus had aheady said (xui. 36), and says again
(v. 3), that He is going to shew the way and prepare a place for them.
s. JOHN 18

274 S. JOHN. [XIV. 3—
3. Idv iropev8<3. The idv does not imply a doubt; but, as in xii. 32,
it is the result rather than the date of the action that is emphasized;
hence 'if,' not 'when.' See on xu. 26.
fpxopat k. irapaXifpipopai. The late form X^ui^ojuat occurs again
Acts i. 8; we have Xap^opai Hdt. rx. 108. The change from present
to future is important: Christ is ever coming in various ways to His
Church; but His receiving of each individual wUl take place once for
aU at death and at the last day (see on xix. 16). Christ's coming
again may have various meanings and apparently not alway s the same
one throughout these discourses ; the Eesurrection, or the gift of the
Paraclete, or the presence of Christ in His Church, or the death of
individuals, or the Second Advent at the last day. Comp. vi. 39, 40.
4. oirov Iy» vir. oJS. t. d8dv. This seems to have been altered as
in T. E. to avoid awkwardness of expression (see on vi. 51, xui. 26).
'E716 is emphatic ; in having experience of Him they know the way to
the Father. The words are haU a rebuke, implying that they ought
to know more than they did know (x. 7, 9, xi. 25). Thus we say 'you
know,' meaning 'you might know, U you did but take the trouble.'
5. ©wpds- Nothing is to be inferred from the omission of AiSvpos
here (comp. xi. 16, xx. 24, xxi. 2). For his character see on xi. 16.
His question here has a melancholy tone combined with some dulness
of apprehension. But there is honesty of purpose in it. He owns
his ignorance and asks for explanation. This great home with many
abodes, is it the royal city of the conquering Messiah, who is to restore
the kingdom to Israel (see on Acts i. 6) ; and wUl not that be Jerusa
lem? How then can He be going anywhere? How do we know the
way ? The abrupt asyndeton gives emphasis.
6. e Y<d eipi. See on vi. 35. The pronoun is emphatic ; I and no
other: Ego sum Via, Veritas, Vita. S. Thomas had wished rather to
know about the goal; Christ shews that for him, and therefore for us,
it is more important to know the way. Hence the order ; although
Christ is the Truth and the Idfe before He is the Way. The Word is
the Truth and the Life from all eternity with the Father: He becomes
the Way for us by taking our nature. He is the Way to the many
abodes in His Father's home, the Way to the Father HimseU; and
that by His doctrine and example, by His Death and Eesurrection.
In harmony with this passage 'the Way' soon became a recognised
name for Christianity; Acts ix. 2, xix. 9, 23, xxU. 4, xxiv. 22 (comp.
xxiv. 14; 2 Pet. ii. 2). But this is obscured in our version by the
common inaccuracy 'this way' or 'that way' for 'the Way.' (See on
i. 21, 25, vi. 48.)
ir| dXij8eia. Being from aU eternity in the form of God, Who cannot
lie (Phil. u. 6; Heb. vi. 18), and being the representative on earth of
a Sender Who is true (vui. 26). To know the Truth is also to know
the Way to God, Who must be approached and worshipped in truth
(iv. 23). Comp. Heb. xi. 6; 1 John v. 20.

XIV 7.] NOTES. 275
¦f\ Jcoij. Comp. xi. 25. He is the Life, being one with the Uving
Father and being sent by Him (x. 30, vi. 57). See on i. 4, vi. 50, 51,
and comp. 1 John v. 12 ; Gal. u. 20. Here again to know the Life is
to know the Way to God. But the three thoughts must not be merged
into one; 'I am the true way of Ufe,' or 'the Uving way of truth.'
The three, though interdependent, are distinct; and the Way is the
most important to know, as Christ insists by adding oiSels ipxerai ir.
r. it., el pi) Si ipov. Comp. 5i' ai/roO e^o/iev rr)v irpoaayuyyv irpds rbv
irarepa (Eph. U. 18). See also Heb. x. 19—22; 1 Pet. ui. 18.
7. el lYVcoKeirl pe, k. r. ir. p. iyvo! kcitc dv. The better reading is
dv -fiSeiTe: If ye had learned to know Me, ye would know My Father
also. The change of verb and of order are both significant. See on
vii. 26, vui. 55, xiu. 7. The emphasis is on iyvuxeire and on irarepa :
' If ye had recognised Me, ye would know My Father also. ' Beware of
putting an emphasis on 'Me:' an encUtio cannot be emphatic.
dir' dpn. To be understood literally, not proleptically (comp. xUi.
19 ; Eev. xiv. 13). Hitherto the veU of Jewish prejudice had been on
their hearts, obscuring the true meaning of Messianic prophecy and
Messianic acts. But henceforth, after the plain declaration in v. 6,
they learn to know the Father in Him. Philip's request leads to a
fuUer statement of v. 6.
4?£Xiiriros. For the fourth and last time S. Philip appears in this
Gospel (see notes on i. 44—49, vi. 5—7, xii. 22). Thrice he is men
tioned in close connexion with S. Andrew, who may have brought
about his being found by Christ; twice he follows in the footsteps of
S. Andrew in bringing others to Christ, and on both occasions it is
speciaUy to see TTim that they are brought; ' Come and see' (i. 45) ;
'We would see Jesus' (xu. 21). Like S. Thomas he has a fondness
for the practical test of personal experience ; he would see for himself,
and have others also see for themselves. His way of stating the diffi
culty about the 5000 (vi. 7) is quite in harmony with this practical turn
of mind. like S. Thomas also he seems to have been somewhat slow
of apprehension, and at the same time perfectly honest in expressing
the cravings which he felt. No fear of exposing himself keeps either
Apostle back: and the freedom with which each speaks shews how
truly Christ had 'caUed them friends' (xv. 15).
8ei|ov iipiv. He is struck by Christ's last words, 'Ye have seen the
Father,' and cannot find that they are true of himseU. It is what he
has been longing for in vain ; it is the one thing wanting. He has
heard the voice of the Father from Heaven, and it has awakened a
hunger in his heart. Christ has been speaking of the Father's home
with its many abodes to which He is going; and PhUip longs to see
for himself. And when Christ teUs him that he has seen he unre
servedly opens his mind: 'Only make that saying good, and it is
enough ' He sees nothing impossible in this. There were the theo
phanies, which had accompanied the giving of the Law through Moses.
And a greater than Moses was here.
18—2

276 S. JOHN. [XIV. 9—
9. too-ovtio xpbva. Philip had been called among the first (i. 44),
and yet has not learned to know the Christ. Comp. vni. 19. The
Gospels are fuU of evidence of how little the Apostles understood of
the life which they were aUowed to share : and the candour with which
this is confessed confirms our trust in the narratives. Not untU Pen
tecost were their minds fuUy enlightened. Comp. x. 6, xu. 16 ; Matt.
xv. 16, xvi. 8 ; Mark ix. 32 ; Luke ix. 45, xviii. 34, xxiv. 25 ; Acts i. 6 ;
Heb. v. 12. Christ's question is asked in sorrowful but affectionate
surprise; hence the tender repetition of the name. Had S. PhiUp
recognised Chiist, he would have seen the revelation of God in Him,
and would never have asked for a vision of God such as was granted
to Moses. See notes on xii. 44, 45. There is no reference to the
Transfiguration, of which S. Philip had not yet been told; Matt.
xvii. 9. For the dative, a doubtful reading, see Winer, p. 273. ,
d IcopaKcos Ipe ecop. r. iraTlpa. Again there is the majesty of
Divinity in the utterance. What mere man would dare to say, 'He
that hath seen me hath seen God'? Comp. v. 30, viu. 29, 42, xv. 10.
10. ov iricrretieis. S. Philip's question seemed to imply that he
did not beUeve this truth, although Christ had taught it pubUcly (x. 38).
What follows is stated in an argumentative form. ' That the Father is
in Me is proved by the fact that My words do not originate with Myself;
and this is proved by the fact that My works do not originate with
Myself, but are really His.' No proof is given of this last statement:
Christ's works speak for themselves ; they are manifestly Divine. It
matters little whether we regard the argument as a fortiori, the works
being stronger evidence than the words; or as inclusive, the works
covering and containing the words. The latter seems to agree best
with vUi. 28. For rd pypara see on iii. 34 : Xiyu refers to . the sub
stance, XaXu to the form of the utterances (xU. 49, xvi. 18). On the
whole statement that Christ's words and works are not His own but
the Father's, comp. v. 19, 30, viii. 26 — 29, xU. 44: rd ipya airov are
the Father's works, done and seen in the Son.
11. irio-Teverl poi. In English we lose the point that Jesus now
turns from S. Philip and addresses all the Eleven. 'Ye have been
with Me long enough to believe what I say ; but if not, at any rate
believe what I do. My words need no credentials : but if credentials
are demanded, there are My works.' He had said the same, somewhat
more severely, to the Jews (x. 37, 38, where see note) ; and He repeats
it much more severely in reference to the Jews (xv. 22, 24). Note the
progress from iriareieri poi here to d iriareiuv els Ipi in v. 12 ; the one
grows out of the other.
12. KaKeivos iroiijo-ei. Comp. vi. 57 and vv. 21, 26: see on i. 8, 18.
'Luce Me, he shaU do the works of the Father, He dweUing in him
through the Son. Comp. xaBus ixeivos ion, xal ypeis iapev ev tu xb'apu
roiru {1 John iv. 17).
Kal peCgova tovtcov. No reference to healing by means of S. Peter's
¦shadow (Acts v. 15) or of handkerchiefs that .had touched S. Paul
(Acts xix. 12). Even from a human point of view no miracle wrought

XIV. 16.] NOTES. 277
by an Apostle is greater than the raising of Lazarus. But from a
spiritual point of view no such comparisons are admissible ; to Omni.
potence all works are aUke. These 'greater works' refer rather to the
results of Pentecost; the victory over Judaism and Paganism, two
powers which for the moment were victorious over Christ (Luke xxii.
53). Christ's work was confined to Palestine and had but small
success; the Apostles went everywhere, and converted thousands.
The reason introduced by Sn is twofold: (1) He wiU have left the
earth and be unable to oontinue these works ; therefore beUevers must
continue them for Him ; (2) He wUl be in heaven ready to help both
directly and by intercession ; therefore beUevers wiU be able to con
tinue these works and surpass them. But note that He does not say
that they shaU surpass His words. He alone has words of eternal
life ; never man spake as He did (vi. 68, vu. 46).
It is doubtful whether there should be a comma or a fuU stop at the
end of this verse. Our punctuation seems the better; but to make oti
run on into the next verse makes Uttle difference to the sense.
13. Iv tu dvo'paTi pov. The phrase occurs here for the first time.
Comp. xv. 16, xvi. 23, 24, 26. Anything that can rightly be asked in
His name wUl be granted; there is no other Umit. By 'in My name'
is not of course meant the mere using the formula 'through Jesus
Christ.' Eather, it means praying and working as Christ's repre
sentatives in the same spirit in which Christ prayed and worked,^-
'Not My wUl, but Thine be done.' Prayers for other ends than this
are excluded; not that it is said that they wUl not be granted, but
there is no promise that they wUl be. Comp. 2 Cor. xU. 8, 9. For tva
8oijacr6xj see on xi. 4, xii. 28, xiii. 31.
14. Iy" iroii]crio. Perhaps we ought to read tovto iroiijo-u, this will
I do (Ui. 32) ; but the emphatic c^yci suits the context better. In v. 13
the prayer is regarded as addressed to the Father, but granted by the
Son : in v. 14, if the very strongly supported pie is genuine, the prayer
is addressed to Christ. In xvi. 23 the Father with equal truth grants
the prayer.
15. Idv dYairdTl pe. The connexion with what precedes is again
not quite clear. Some would see it in the condition 'in My name,'
which includes willing obedience to His commands. Perhaps it is
rather to be referred to the opening and general drift of the chapter.
'Let not your heart be troubled at My going away. You wiU still be
Mine, I shall still be yours, and we shaU stiU be caring for one another.
I go to prepare a place for you, you remain to continue and surpass My
work on earth. And though you can no longer minister to Me in the
flesh, you can prove your love for Me even more perfectly by keeping
My commandments when I am gone.' 'My' is emphatic (see on viii.
31); not those of the Law but of the Gospel. Only in these last dis
courses does Christ speak of His commandments: v. 21, xv. 10, 12,
xui. 34.
16. KaY<i lp. E716 is emphatic : 'you do your part on earth, and
I wiU do Mine in heaven.' So far as there is a distinction between

278 S. JOHN. [XIV. 16—
aheiv and epurifv, the latter is the less suppliant. It is always used
by S. John when Christ speaks of His own prayers to the Father (xvi.
26, xvu. 9, 15, 20). Martha, less careful than the Evangelist, uses
alreiv of Christ's prayers (xi. 22). But the distinction must not be
pressed as if alreiv were always used of inferiors (against which Deut.
x. 12; Acts xvi 29; 1 Pet. Ui. 15 are conclusive), or kpurq.v always of
equals (against which Mark vU. 26; Luke iv. 38, vii. 3; John iv. 40,
47 ; Acts ui. 3 are equaUy conclusive), although the tendency is in that
direction. In I John v. 16 both words are used. In classical Greek
epurfv is never ' to make a request, ' but always (as in i. 19, 21, 25, ix.
2, 15, 19, 21, 23, &c.) 'to ask a question:' see on xvi. 23.
irapdicXriTov. Advocate. napdicXijTos is used five times in N. T. —
four times in this Gospel by Christ of the Holy Spirit (xiv. 16, 26,
xv. 26, xvi. 7), and once in the First Epistle by S. John of Christ
(ii. 1). Our translators render it 'Comforter' in the Gospel, and
'Advocate' in the Epistle. As to the meaning of the word, usage
appears to be decisive. It commonly signifies ' one who is summoned
to the side of another ' to aid him in a court of justice, especiaUy the
'counsel for the defence.' It is passive, not active; 'one who is
summoned to plead a cause,' not 'one who exhorts, or encourages,
or comforts.' A comparison of the simple word ((cXijrds='caUed;'
Matt. xx. 16, xxu. 14 ; Eom. i. 1, 6, 7 ; 1 Cor. i. 1, 2, cfec.) and the
other compounds, of which only one occurs in the N. T. (dviyxXyros=
'unaccused;' 1 Cor. i. 8; Col. i. 22, cfec), or a reference to the
general rule about adjectives simUarly formed from transitive verbs,
wiU, shew that irapaxXyros must have a passive sense. Moreover,
'Advocate' is the sense which the context suggests, wherever the
word is used in the Gospel: the idea of pleading, arguing, con
vincing, instructing, is prominent in every instance. Here the Para
clete is the ' Spirit of truth,' whose reasonings fall dead on the ear
of the world, and are taken in only by the faithful. In v. 26 He is to
teach and remind them. In xv. 26 He is to bear witness to Christ.
In xvi. 7 — 11 He is to convince or convict the world. In short,
He is represented as the Advocate, the Counsel, who suggests true
reasonings to our minds and true courses for our Uves, convicts our
adversary the world of wrong, and pleads our cause before God
our Father. He may be ' summoned to our side ' to comfort as well
as to plead, and in the Te Deum the Holy Spirit is rightly caUed ' the
Comforter,' but that is not the function which is set forth here. To
substitute 'Advocate' wiU not only bring out the right meaning in
the Gospel, but wUl bring the language of the Gospel into its true
relation to the language of the Epistle. 'He wiU give you another
Advocate' acquires fresh meaning when we remember that S. John
caUs Christ our ' Advocate ; ' the Advocacy of Christ and the Advocacy
of the Spirit mutuaUy illustrating one another.' At the same time an
important coincidence between the Gospel and Epistle is preserved,
one of the many which help to prove that both are by one and the
same author, and therefore that evidence of the genuineness of the
Epistle is also evidence of the genuineness of the Gospel. See Light-

XIV. 20.] NOTES. 279
foot, On Revision, pp. 50—56, from which nearly the whole of this
note is taken. S. Paul, though he does not use the word, has the
doctrine : in Bom. viii. 27, 34 the same language, ' to make interces
sion for' (ivrvyxdveiv virep), is used both of the Spirit and of Christ.
Philo frequently uses irapdxXyros of the high-priest as the advocate
and intercessor for the people. He also uses it in the same sense of
the Divine Adyos.
els r. aluva. Their present Advocate has come to them and wiU
leave them again ; this ' other Advocate ' wiU come and never leave
them. And in Him, who is the Spuit of Christ (Eom. vui. 9), Christ
wiU be with them also (Matt, xxvui. 20).
17. t. irv. t. dXt)8. This expression confirms the rendering ' Ad
vocate.' Truth is more closely connected with the idea of advocating
a cause than with that of comforting. Comp. xv. 26, xvi. 13 ; 1 John
v. 6. The Paraclete is the Spirit of Truth as the Bearer of the Divine
revelation, bringing truth home to the hearts of men. In 1 John
iv. 6 it is opposed to the 'spirit of error.' Comp. 1 Cor. U. 12. On
Koo-pos see on i. 10.
ov Bewpei. Beholdeth Him not, neither cometh to know Him,
because the Spirit and 'the things of the Spirit' must be 'spiritually
discerned' (1 Cor. u. 14). The world may have inteUigence, scientific
investigation, criticism, learning ; but not by these is the Spirit of
Truth contemplated and recognised ; rather by humiUty, setf -investi
gation, faith, and love. Note the presents yivuaxere, pivei, iariv.
The Spirit is in the Apostles already, though not in the fulness of
Pentecost. Note also (in vv. 16, 17) the definite personaUty of the
Spuit, distinct from the Son who promises Him and the Father who
gives Him : and the three prepositions ; the Advocate is with us for
feUowship (perd) ; abides by our side to defend us (irapd) ; is in us as
a source of power to each individuaUy (iv).
18. dpcpavovs. Desolate, or (with WicUf ) fatherless, as in James
i. 27, the only other place in N. T. where it occurs. ' Comfortless ' gives
unfair support to ' Comforter ' : there is no connexion between Sp-
<J>av'os and irapdjcXijros. The connexion is rather with rexvla in xui.
33 : He wUl not leave His 'Uttle children 'fatherless.
epx- irpos. I am coming unto you, in the Spirit, whom I will send.
The context seems to shew clearly that Christ's spiritual reunion
with them through the Paraclete, and not His bodily reunion with
them either through the Eesurrection or through the final Eeturn, is
intended. Note the frequent and impressive asyndeton in vv. 17 — 20.
19. Iri piKpdv. Comp. xiu. 33, xvi. 16. They behold Him in the
Paraclete, ever present with them ; and they shall have that higher
and eternal Ufe over which death has no power either in Him or His
followers. Christ has this Ufe in Himself (v. 26); His foUowers
derive it from Him (v. 21).
20. Iv Ik. t. t)|i» Comp. xvi. 23, 26. Pentecost, and thenceforth to
the end of the world. They wiU come to know, for experience wUl

28o S. JOHN. [XIV. 20—
teach them, that the presence of the Spirit is the presence of Christ,
and through Him of the Father. For vpets Iv IpoC comp. xv. 4, 5,
xvU. 21, 23 ; 1 John ui. 24, iv. 13, 15, 16.
21. ex<ov...rr]pi3v. Bearing them steadfastly in his mind and
observing them in his Ufe. 'EkcIvos, with great emphasis (see on i.
18); he and no else.
Ipcpavto-io. Once more, as in vU. 17, willing obedience is set forth
as the road to spiritual enUghtenment. 'Eptpavlfeiv (here only in
S. John) is stronger than tpavepovv.
22. 'IovSas. Excluding the genealogies of Christ we have six
persons of this name in N. T. 1. This Judas, who was the son of a
, certain James (Luke vi. 16 ; Acts i. 13) : he is commonly identified
with Lebbaeus or Thaddaeus (see on Matt. x. 3). 2. Judas Iscariot.
3. The brother of Jesus Christ, and of James, Joses, and Simon
(Matt. xiu. 55 ; Mark vi. 3). 4. Judas, surnamed Barsabas (Acts
xv. 22, 27, 32). 5. Judas of Galilee (Acts v. 37). 6. Judas of
Damascus (Acts ix. 11). Of these six the third is probably the author
of the Epistle ; so that this remark is the only thing recorded in the
N. T. of Judas the Apostle as distinct from the other Apostles. Nor
is anything really known of him from other sources.
t£ y^7OV4V- What is come to pass ; what has happened to deter
mine Thee to so strange a course ? 'Epipavlau rouses S. Judas just as
iupdxure (v. 7) roused S. PhiUp. Both go wrong from the same
cause, inabUity to see the spiritual meaning of Christ's words ; but
they go wrong in different ways. PhUip wishes for a vision of the
Father, a Theophany, a suitable inauguration of the Messiah's king
dom. Judas supposes with the rest of his countrymen that the
mamfestation of the Messiah means a bodily appearance in glory before
the whole world, to judge the Gentile and restore the kingdom to the
Jews. Once more we have the Jewish point of view given with
convincing precision. Comp. vii. 4.
23. direKpCBi). The answer is given, as so often in our Lord's
replies, not directly, but by repeating and developing the statement
which eUcited the question. Comp. Ui. 5 — 8, iv. 14, vi 44 — 51, 53 —
58, cfec. The condition of receiving the revelation is loving obedience ;
those who have it not cannot receive it. This shews that the revela
tion cannot be nniversal, cannot be shared by those who hate and
disobey (xv. 18).
IXevcrdpeBa. For the plural comp. x. 30 ; it is a distinct claim to
Divinity : for povnv see on v. 2. The thought of God dwelling among
His people was familiar to every Jew (Ex. xxv. 8, xxix. 45 ; Zech. ii.
10; cfec). There is a thought far beyond that, — God dweUing in the
heart of the individual ; and later Jewish philosophy had attained to
this also. But the united indwelling of the Father and the Son by
means of the Spirit is purely Christian.
24. ovk eVriv Ipds. Quite literally ; comp. xU. 44. This explains
why Christ cannot manifest Himself to the world : it rejects God's

XIV. 27.] NOTES. 2S1
word. On ir!p<|/avros see on i. 33. Perhaps there is a pause after
v. 24 : with v. 25 the discourse takes a fresh departure, returning to
the subject of the Paraclete.
25. ravra. First for emphasis in opposition to irdira in v. 26 :
' Thus much I teU you now ; the Advocate shaU teU you all.'
26. a-yiov. This epithet is given to the Spirit thrice in this
Gospel ; i. 33, xx. 22, and here : in vii. 39 0710V is an insertion. It is
not frequent in any Gospel but the third ; 5 times in S. Matt., 4 in
S. Mark, 12 in S. Luke. S. Luke seems fond of the expression, which
he uses some 40 times in the Acts ; rarely using Ilvevpa without a7io><.
Here only does S. John give the fuU phrase : in i. 33 and xx. 22 there
is no article.
Iv t. dv. p. As My representative, taking My place and continuing
My work : see on v. 13 and comp. xvi. 13, 14. The mission of tbe
Paraclete in reference to the glorified Eedeemer is analogous to that
of the Messiah in reference to the Father. And His two functions
are connected : He teaches new truths, ' things to come,' things which
they 'cannot bear now,' in recalling the old; and He brings the old
to their remembrance in teaching the new. He recaUs not merely
the words of Christ, a particular in which this Gospel is a striking
fulfilment of the promise, but also the meaning of them, which the
Apostles often faUed to see at the tune : comp. ii. 22, xU. 16 ; Luke
ix. 45, xviii. 34, xxiv. 8. "It is on the fulfilment of this promise to
the Apostles, that their sufficiency as Witnesses of aU that the Lord
did and taught, and consequently the authenticity of the Gospel
narrative, is grounded" (Alford).
27. elpijvT|v dip. This is probably a solemn adaptation of the
conventional form of taking leave in the East : comp. ' Go in peace,'
Judg. xvui. 6 ; 1 Sam. i. 17, xx. 42, xxix. 7 ; 2 Kings v. 19; Mark v.
34, Src. See notes on James u. 16 and 1 Pet. v. 14. The Apostle of
the GentUes perhaps purposely substitutes in his Epistles ' Grace be
with you aU' for the traditional Jewish 'Peace.' 1i\v ep.i\v is em
phatic (vui. 31) : this is no mere conventional wish.
ov Ka9w's. It seems best to understand 'as' UteraUy of the world's
manner of giving, not of its gifts, as U ' as ' were equivalent to ' what.'
The world gives from interested motives, because it has received or
hopes to receive as much again (Luke vi. 33, 34) ; it gives to friends
and withholds from enemies (Matt. v. 43) ; it gives what costs it
nothing or what it cannot keep, as in the case of legacies ; it pretends
to give that which is not its own, especially when it says 'Peace,
peace,' when there is no peace (Jer. vi. 14). The manner of Christ's
giving is the very opposite of this. He gives what is His own, what
He might have kept, what has cost Him a lUe of suffering and a cruel
death to bestow, what is open to friend and foe alike, who have
nothing of their own to give in return. With pi\ TapacrcrecrBu comp.
v. 1. It shews that the peace is internal peace of mind, not external
freedom from hostiUty. AeiXicjv, to be fearful, frequent in LXX.,
occurs here only in N. T.

282 S. JOHN. [XIV. 28—
28. lxdpT|T« d'v. Ye would have rejoiced that I am going. Comp.
the construction in iv. 10, xi. 21, 32. Winer, p. 381. Their affection
is somewhat selfish : they ought to rejoice at His gain rather than
mourn over their own loss. And His gain is mankind's gain.
8n d iraryp. Because the Father is greater than I. Therefore Christ's
going to Him was gain. This was a favourite text with the Arians,
as implying the inferiority of the Son. There is a real sense in
which even in the Godhead the Son is subordinate to the Father :
this is involved in the Eternal Generation and in the Son's being the
Agent by whom the Father works in the creation and preservation of
all things. Again, there is the sense in which the ascended and
glorified Christ is ' inferior to the Father as touching His manhood.'
Lastly, there is the sense in which Jesus on earth was inferior to His
Father in Heaven. Of the three this last meaning seems to suit the
context best, as shewing most clearly how His going to the Father
would be a gain, and that not only to Himself but to the Apostles ;
for at the right hand of the Father, who is greater than Himself, He
will have more power to advance His kingdom. See notes on 1 Cor.
xv. 27, 28 ; Mark xiU. 32, [xvi. 19].
29. mo-revo-iyre. Comp. xiii. 19 and see on i. 7. By foreteUing
the trouble Jesus turns a stumblingblock into an aid to faith.
30. oiKeri. No longer will I speak much with you (comp. xv. 15),
for the ruler o/the world is coming (see on xU. 31). The powers of
darkness are at work in Judas and his employers ; and yet there is
nothing in Jesus over which Satan has control His yielding to the
attack is voluntary, in loving obedience to the Father. For the
import of this confident appeal to His own sinlessnes, in Me he hath
nothing, see on v. 9, vUi. 29, 46, xv. 10.
31. dXX' tva. See on i. 8. But (Satan cometh) in order that.
Some would omit the fuU stop at iroiw and make tva depend on
eyelpeaBe : 'But that the world may know that I love the Father, and
that as the Father commanded Me so I do, arise, let us go hence.'
There is a want of solemnity, if not a savour of ' theatrical effect,' in
this arrangement. Moreover it is less in harmony with S. John's
style, especially in these discourses. The more simple construction
is the more probable. But comp. Matt. ix. 6.
aYcupev. ' Let us go and meet the power before which I am wilUng
in accordance with God's will to faU.'
We are probably to understand that they rise from table and
prepare to depart, but that the contents of the next three chapters
are spoken before they leave the room (comp. xviu. 1). Others
suppose that the room is left now and that the next two chapters are
discourses on the way towards Gethsemane, chap. xvU. being spoken
at some halting-place, possibly the Temple. See introductory note to
chap. xvu.

XV. 2.] NOTES. 283
CHAPTER XV.
4 and 6. ulvrj, pIviiTe, plvrj for pelvy, petvyre, pelvy.
6. rd should probably be inserted before irvp with NAB : omitted
as less usual ; comp. Matt. iu. 10, vu. 19 ; Luke iu. 9.
7. aln]craar6e for alryaeaBe (influenced by 7evrjcreTai).
11. fl f°r Md»V (influenced by v. 10).
22 and 24. el'xoo-av for e*xov (more usual form).
The general subject stUl continues from xiii. 31 — Cheist's love in
keeping His own. This is stiU further set forth in this chapter in
three main aspects : 1. Their union with Him, illustrated by the
aUegory of the Vine (1 — 11) ; 2. Their union with one another in Him
(12—17) ; 3. The hatred of the world to both Him and them (18—25).

Chap. XV. 1 — 11. The Union op the Disciples with Christ.
The Allegoby op the Vine.
The aUegory of the Vine is similar in kind to that of the Door and
of tbe Good Shepherd in chap. x. (see introductory note there) : this
sets forth union from within, the other union from without.
ij d'pir. ij dXi]8ivi]. For 'Eyd eipi see on vi. 35. Christ is the true,
genuine, ideal, perfect Vine, as He is the perfect Witness (Eev. ui. 14),
the perfect Bread (vi. 32), and the perfect Light (see on i. 9). Whether
the allegory was suggested by anything external, — vineyards, or the
vine of the Temple visible in the moonlight, a vine creeping in at the
window, or the ' fruit of the vine ' (Matt. xxvi. 29) on the table which
they had just left, — it is impossible to say. Of these the last is far the
most probable, as referring to the Eucharist just instituted as a special
means of union with Him and with one another. But the aUegory
may easUy have been chosen for its own merits and its O.T. associa
tions (Ps. lxxx. 8 — 19; Is. v. 1 — 7; Jer. ii. 21; cfec) without any sug
gestion from without. The vine was a national emblem under the
Maccabees and appears on their coins.
6 Yeiopyo's. The Owner of the soU Who tends His Vine Himself and
estabUshes the relation between the Vine and the branches. There is
therefore a good deal of difference between the form of this aUegory
and the parable of the Vineyard (Mark xu. 1) or that of the Fruitless
Fig-tree (Luke xiu. 6). Tewp7ds occurs nowhere else in the Gospels
except of the wicked husbandmen in the parable of the Vineyard.
2. KXrjpa. Occurs here only (vv. 2 — 6) in N.T. In classical Greek
it is speciaUy used of the vine. KXddos (Matt. xui. 32, xxi. 8, xxiv. 32 ;
Mark iv. 32, xui. 28; Luke xui. 9; Eom. xi. 16 — 21) is the smaller
branch of any tree. So that xXypa itself, independently of the context,
fixes the meaning of the aUegory. Every inn«-branch, every one who

284 S. JOHN. [XV. 2—
is by origin a Christian, if he continues such by origin only, and bears
no fruit, iB cut off. The aUegory takes no account of the branches of
other trees : neither Jews nor heathen are included. These could not
be called xXypara iv ipoi. Note the casus pendens in both clauses.
Comp. vi. 39, vii. 38; 1 John u. 24, 27 ; Eev. U. 26, Ui. 12, 21.
KaSaCpei. He cleanseth it. Mark the connexion with xaBapol in
v. 3. The play between alpei and xaBalpei is perhaps intentional; but
cannot be reproduced in English. KaBalpeiv means freeing from ex
crescences and useless shoots which are a drain on the branch for
nothing. The Eleven are now to be cleansed by suffering.
3. ij'8t| vpets k. Already are ye clean because of the word. Dis
tinguish did with the accusative from Sid with the genitive. A.V. con
founds the two here and Matt. xv. 3, 6. '0 XdYos is the whole teaching
of Christ, not any particular discourse (xiv. 23). "KSy assures the
disciples that the chief part of their cleansing is accomplished : in the
language of xiii. 10, they are XeXovpivoi. 'Tpeis is emphatic: many
more wUl become xaBapol hereafter.
4. Kdya> Iv vpiv. This may be taken either as a promise ('and
then I wiU abide in you'), or as the other side of the command ('take
care that I abide in you'). The latter is better. The freedom of man's
will is such that on his action depends that of Christ. The branches
of the spiritual Vine have this mysterious power, that they can cut
themselves off, as Judas had done. Nature does something and grace
more; but grace may be rejected. The expression d<p' Iavrov, from
itself, as the source of its own productiveness, is peculiar to S. John
(v. 19, vu. 18, xi. 51, xvi. 13).
5. The text of the aUegory is repeated and enlarged. That the
disciples are the branches has been implied but not stated. Note the
irregular construction and comp. v. 44.
8ti x^P^s Ipov. Because apart from Me (i. 3; Eph. u. 12). Chris
tians cannot live as such if severed from Christ. Nothing is here said
about those who are not Christians ; but there is a sense in which the
words are true of them also.
6. !PXtj8t| ?£«. Js cast out of the vineyard. The vineyard is a
further enlargement of the idea. The aorist shews the inevitable
nature of the consequence : he is already cast put and withered by the
very fact of not abiding in Christ. Winer, p. 345. These words were
spoken in spring, the time for pruning vines. Heaps of burning twigs
may have been in sight. This part of the picture looks forward to the
day of judgment. Meanwhile the cast-out branch may be grafted in
again (Eom. xi. 23) and the dead branch may be raised to life again
(v. 21, 25). With crvvdYovo-iv, they gather, comp. alrovaiv, Luke xU.
20: the nominative is quite indefinite. AvTa refers to to xXypara
implied in Idv ns.
7. 8 Idv 8!X. air. Ask whatsoever ye vlill. Both in its compre
hensiveness and in its limitation the promise is simUar to that in xiv.
13, 14. One who abides in Christ and has His sayings (iU. 34) abiding
in him cannot ask amiss: His words inspire and guide prayer.

XV. 12.] NOTES. 285
8. Iv tovtco. Looks back to vv. 5 and 7 or perhaps forward to
tva; comp. iv. 37, xvi. 30; 1 John iv. 17. The aorist l8ogdo-6t| is
similar to those in v. 6. The Father is already glorified in the union
between Christ and His disciples, He is glorified whenever the oc
casion arises. For tva see on i. 8 : that ye may bear much fruit and
become My disciples, or disciples to Me. Even Apostles may become
stiU more truly disciples to Christ. A well-supported reading ftepi}-
aeaBe) gives ye shall become.
9. Kaflds iJY- "Authorities differ as to whether we should place a
comma or a colon at yydiryaa : either, Even as the Father hath loved Me
and I have loved you, abide in My love; or, Even as the Father hath
loved Me, I also have loved you (xvu. 18, xx. 21) : abide in My love.
The latter is better as keeping in due prominence the main statement,
that the love of Christ for His disciples is analogous to that of the
Father for the Son. The aorists may be translated as such, the love
being regarded as a completed whole, always perfect in itself. But
perhaps this is just one of those cases where the Greek aorist is best
translated by the EngUsh perfect : see on viii. 29. 'Ev t. d7. t. ipy
may mean either My love or the love of Me. The former is more na
tural and better suited to the context, which speaks of His love to them
as simUar to the Father's towards Him ; but the latter need not be ex
cluded. See on viii. 31.
10. KaSus Iy«5. This being a subordinate sentence, the tremendous
import of it is Uable to pass unnoticed. Looking back over a lUe of
thirty years Jesus says, I have kept the Father's commandments. Would
the best man that ever lived, if only a man, dare to say this? See on
vui. 29, 46, xiv. 9, 30. Between the disciple and Christ, as between
Christ and the Father, obedience proves love and secures love in re
turn. 11. The verse forms a conclusion to the allegory of the Vine : comp.
v. 17, xiv. 25, xvi. 25, 33. For ij \. ij Ipif see on viii. 31: that the joy
that is Mine may be in you means the joy which Christ experienced
through consciousness of His feUowship with the Father, and which
supported TTim in His sufferings, may be in His disciples and support
them in theirs. Here first, on the eve of His Passion, does Jesus speak
of His joy. For ij x- *"•• lr^- see on ™- 2^. Human happiness can
reach no higher than to share that joy which Christ ever felt in being
loved by His Father and doing His will.
12  17. The Union of the Disciples with one another in Chkist.
12. r] Ivt. rj Ipij. See on iii. 29. In v. 10 He said that to keep
His commandments was the way to abide in His love. He now re
minds them what His commandment is (see on xiu. 34). It includes
aU others. A day or two before this Christ had been teaching that all
the Law and the Prophets hang on the two great commands, 'love
God with aU thy heart' and 'love thy neighbour as thyself (Matt. xxii.
37 — 40). S. John teaches us that the second really impUes the first
(1 John iv. 20). For iva see on i. 8 and comp. xi. 57, xiii. 34, xv. 17.

286 S. JOHN. [XV. 13—
13. This verse and the next three are an expansion of xaBus -Iryd-
iryaa vpas. The standard of Christian love is the love of Christ for
His disciples : that is the ideal to be aimed at. For r. ipvx^v av. 8 jj
see on x. 11. Needless difficulty has been made about virep t. cpCXcov
av., as if it contradicted Bom. v. 6 — 8. Christ here says that the
greatest love that any one can shew towards his friends is to die for
them. S. Paul says that such cases of seU-sacrifice for good men occur;
but they are very rare. Christ, however, surpassed them, for He died
not only for His friends but for His enemies, not only for the good
but for sinners. There is no contradiction. Nor is there any emphasis
on 'friends;' as if to suffer for friends were higher than to suffer for
strangers or enemies. The order of the Greek words throws the em
phasis on 'Ufe :' it is the unique character of the thing sacrificed that
proves the love. Christ says 'for His friends' because He is addressing
His friends.
14. vpeis <p£Xoi. 'Tpeis is emphatic: ' and when I .say " friends "
I mean you.' This shews that 'friends' was used simply because
He was speaking to Apostles.
15. ovkIti. No longer do I call you servants (see on vui. 34 and
comp. xiv. 30. He had impUed that they were His servants xii. 26
and stated it xui. 13 — 16. The two relationships do not exclude
one another. He had caUed them iplXoi before this (Luke xu. 4) ; and
they did not cease to be His SovXoi after this (Eom. i. 10; 2 Pet. i. 1;
Eev. i. 1).
vpds 81 eVp. But you have I called friends ; because all things
that I heard from My Father I made known to you : as they were
able to bear it (xvi. 12). After Pentecost they would be able to bear
much more. Thus he who wills to do his wUl as » servant shall
know of. the doctrine as a friend (vU. 17).
16. ovx vpeis. Not ye chose Me, but I chose you. "Upeis and
I716 are emphatic. 'ExXiyeiv refers to their election to be Apostles
(vi. 70, xiii. 18 ; Acts i. 2) ; therefore the aorist as referring to a
definite act in the past should be preserved. So also e'BijKa, I ap
pointed you, i. e. assigned you to a definite post, as in 2 Tim. i. 11 ;
Heb. i. 2. This is better than ' I ordained,' as A. V. here and
1 Tim. ii. 7, ' ordain' having become a technical term in ecclesiastical
language. Comp. Acts xiU. 47, xx. 28 ; 1 Cor. xii. 28. The repetition
of vpeis throughout the verse emphasizes the personal responsibility
of the Apostles.
virdYi|Te. ~ See on i. 7 : that ye should go and bear fruit, "tirdyrrrc
must not be insisted on too strongly as if it referred to the missionary
journeys of the Apostles. On the other hand it is more than a mere
auxiliary or expletive : it impUes the active carrying out of the idea
expressed by the verb with which it is coupled (comp. Luke x. 37 ;
Matt. xui. 44, xvUi. 15, xix. 21), and perhaps also separation from
their Master (Matt. xx. 4, 7). The missionary work of gathering in
souls is not speciaUy indicated here : the ' fruit ' is rather the holiness
of their own Uves and good works of all kinds. The second iva is

XV. 20.] NOTES. 287
partly coordinate with, partly dependent on, the first: comp. the
double tva xiii. 34 and see on v. 7. Several ancient commentators take
Sa as the first person in harmony with xiv. 13. The three passages,
xiv. 13, xv. 7 and 16 should be compared.
17. ravTa. The verse sums up what precedes and prepares for
a new departure (comp. v. 11, xiv. 25, xvi. 1, 25, 33), ravra referring
to what has been said about being one with Him and with one another.
For tva see on i. 8 and comp. v. 12, xi. 57, xiU. 34. The idea of
purpose is probably to be included.
Note the solemn effect produced by prolonged asyndeton. In vv.
1 — 17 there is not a single connective particle. A Greek uninfluenced
by Hebrew would be very unlikely to write thus. See on i. 6.
18 — 25. The Hatbed op the Would to both Him and them.
In strong contrast to the love and union between Christ and His
disciples and among the disciples themselves is the hatred of the world
to TTim and them. He gives them these thoughts to console them in
encountering this hatred of the world. (1) It hated Him first : in this
trial also He has shewn them the way. (2) The hatred of the world
proves that they are not of the world. (3) They are sharing their
Master's lot, whether the world rejects or accepts their preaohing.
(4) They will suffer this hatred not only with Him, but for His sake.
AU this tends to shew, that the very hatred of the world intensifies
their union with Hun.
18.' Ytvt"<rK£T6] Either ye know, or know ye, that it hath hated
Me. As in xiv. 1, the imperative seems preferable to the indicative :
in v. 27 and v. 39 the context throws the balance the other way.
pepCcnjKev expresses what has been and still is the case, ripurov
vpuv is similar to irpurbs pov (see on i. 15) ; first of you, first in
regard to you. To avoid the unusual construction some good autho
rities omit ipuv. Comp. 1 John Ui. 13.
19. to' tSiov. Its own. In vii. 7 He told His brethren, who did
not believe on Him, that the world could not hate them. This shews
why. In their unbeUef it stiU found something of its own (1 John
iv. 5). The selfishness of the world's love is thus indicated. It
loves not so much them, as that in them which is to its own ad
vantage : hence the lower word ipiXeiv rather than dyair&v (contrast
v. 17); it is mere natural liking. With the solemn repetition of
Kocrpos comp. UL 17, 31, xu. 36, xvii. 14. For the construction comp.
v. 46, viu. 19, 42, ix. 41, xviu. 36 and contrast iv. 10, xi. 21, xiv. 28.
For 8id rovro see on vu. 21, 22.
20. pvi|poveveTe. See note on xui. 16: of the passages noticed
there Matt. x. 24 is simUar in meaning to this. Christ may here be
alluding to the occasion recorded in Matt. x. 24. On the blessedness
of sharing the lot of Christ comp. 1 Pet. iv. 12, 13.
el Ipi IS. If they persecuted Me. ..if they kept (xiu. 14, xviii. 23)
My word. TijpeiV must not be rendered ' watch, lay wait for' in

288 S. JOHN. [XV. 20—
a hostUe sense : the two halves of the sentence are opposed, not
parallel. 1!bv X. or tous X. rypeiv is peculiar to S. John (viii. 51, 52,
55, xiv. 23, 24, xvii. 6) always in the sense of the parallel phraBe
rds eV-roXds r. (xiv. 15, 21, xv. 10). Both phrases link the Gospel
with the First Epistle (ii. 3, 4, 5, Ui. 22, 24, v. 2, 3), and these two
with the Apocalypse (iii. 8, 10, xu. 17, xiv. 12, xxu 7, 9). Comp.
John ix. 16; Eev. i. 3, u. 26, ui. 3, and see on John vu. 30, 37,
xi. 44, xix. 37, xx. 16. These passages shew that rypeiv cannot be
taken in a hostile sense. The meaning of the verse as a whole is
that both in failure and in success they wUl share His lot.
21. dXkd. But be of good cheer, it is did Td Svopa pov. This
thought is to turn their suffering into joy : Acts v. 41, xxi. 13 ;
2 Cor. xU. 10; Gal. vi. 14; PhU. u. 17, 18; 1 Pet. iv, 14. With
ovk olSacriv comp. vU. 28, xvi. 3, xvu. 25. They not merely did not
know that God had sent Jesus; they did not know God HimseU, for
their idea of Him was radicaUy wrong. And this ignorance is moral ;
it has its root in hatred of good : it is not the intellectual darkness
of the heathen.
22. el pij...lXdXt|o-a. He had spoken as man had never spoken
before (vu. 16), in words sufficient to teU unprejudiced minds Who
He was. Their hatred was a sin against Ught : without the light
there would have been no sin. "Exeiv dpapridv is pecuUar to S.
John (v. 24, ix. 41, xix. 11; 1 John i. 8) : they would not have sin
(xix. 11 ; Eom. vii. 7). Ilpdcpao-iv is excuse rather than ' cloke.' The
notion is not of hiding, but of excusing what cannot be hid: 'colour '
(Acts xxvii. 30) is better than 'cloke' (1 Thess. U. 5).
vvv Se here and in v. 24 introduces a sharp contrast : the two
verses exhibit the paraUeUsm so frequent in S. John. For irepl rys
dp. comp. vui. 46, xvi. 8.
24. rd epya. If they did not perceive that His words were
Divine, they might at least have recognised His works as such (x. 38,
xiv. 11, v. 36). Here again their sin was against Ught : they admitted
the works (xi. 47) as such that none other did (ix. 32), and Uke PhiUp
they had seen, without recognising, the Father (xiv. 9, 10).
25. r. vdpca. In the wide sense for the O. T. as a whole (x. 34,
xii. 34; Eom. iii. 19). The passage may be from Ps. lxix. 4 or xxxv.
19 : there are simUar passages cix. 3 and cxix. 161. That their
hatred is gratuitous is again inexcusable.
26. evil irepipci). 'Ey ill is an emphatic claim to Divinity. Here
it is the Son who sends the Advocate from the Father (see on i. 6).
In xiv. 16 the Father sends in answer to the Son's prayer. Tn xiv. 26
the Father sends in the Son's, name. These are three ways of ex
pressing that the mission of the Paraclete is the act both of the
Father and of the Son, Who are one. See on i. 33. For r. irv. t.
dXnB. see on xiv. 17.
S ir. r. irarpds iKiropeiieTai. It seems best to take this much dis
cussed clause as simply yet another way of expressing the fact of the

XV. 27.] NOTES. 289
mission of the Paraclete. If the Paraclete is sent by the Son from the
Father, and by the Father in the Son's name and at the Son's request,
then the Paraclete 'proceedeth from the Father.' If this be correct,
then this statement refers to the office and not to the Person of the Holy
Spirit, and has no bearing either way on the great question between
the Eastern and Western Churches, the Filioque added in the West to
the Nicene Creed. The word used here for ' proceed ' is the same as
that used in the Creed of Nicea, and the Easterns quote these words
of Christ Himself as being against not merely the insertion of the clause
' and the Son ' into the Creed (which aU admit to have been made ir
regularly), but against the truth of the statement that the Spirit, not
only in His temporal mission, but in His Person, from all eternity pro
ceeds from both the Father and the Son. On the whole question see
Pearson On the Creed, Art. viii.; Reunion Conference at Bonn, 1875,
pp. 9 — 85, Bivingtons; Pusey On the Clause "and the Son," a Letter
to Dr Liddon, Parker, 1876. 'ExiropeieaBai occurs in this Gospel only
here and v. 29, but is frequent in the other Gospels and in Eevelation
(Matt. ui. 5, iv. 4, xv. 11, 18; Mark vU. 15, 18, 20, 21, 23; Luke iv.
22, 37; Eev. i. 16, iv. 5, cfec), and there seems to be nothing in the
word itseU to limit it to the Eternal Procession. On the other hand the
irapd is strongly in favour of the reference being to the mission. Comp.
xvi. 27, xvii. 8. In the Creeds ix is the preposition invariably used
of the Eternal Procession, rb Ik t. irarpbs ixiropevbpevov: and "the
Greek Fathers who apply this passage to the eternal Procession in
stinctively substitute ix for irapd " (Westcott). For eVetvos see on i. 18 ;
He in contrast to the world which hates and rejects Christ. Christ
has the witness of the Spirit of truth, and this has the authority of the
Father : it is impossible to have higher testimony than this.
27. Kal vp. 81 p. Nay, ye also bear witness, or Nay, bear ye also
witness (Winer, p. 53) : but the conjunctions are against jiaprvpeire
being imperative; comp. 3 John 12 and see on v. 18 and viii. 16. The
testimony of the disciples is partly the same as that of the Spuit,
partly not. It is the same, so far as it depends on the Ulumination of
the Spirit, who was to bring aU things to their remembrance and lead
them into all truth. This would not be true in its fulness until
Pentecost. It is not the same, so far as it depends upon the Apostles'
own personal experience of Christ and His work ; and this is marked
by the emphatic ipeis. This is the case at once ; the experience is
already there ; and hence the present tense. Comp. Acts v. 32, where
the Apostles clearly set forth the twofold nature of their testimony,
and Acts xv. 28, where there is a paraUel distinction of the two factors.
air' dpxiis. Comp. 1 John u. 7, 24, iii. 11 and especially ih. 8,
where as here we have the present : Winer, p. 334. The context must
decide the meaning (see on i. 1, vi. 64) : here the beginning of Christ's
ministry is clearly meant. They could bear witness as to what they
themselves had seen and hcsrd (Luke i. 2; Acts i. 22). See on xvi. 4.

ST JOHN 1 9

29o S. JOHN. [XVI. 1—
CHAPTER XVI.
3. After iroiijcrovo-iv omit vpiv (inserted from vv. 1 and 4).
7. For ovk IXevo-erai some of the best authorities have oi prj iXBy.
13. For els t. dXijBeiav ir. XDL have iv ry dX. ir., perhaps because
iv after bSyyeiv is more common in LXX. aKovcrei for dv dxoiay, with
BDEHY : NL have dxoiei.
14, 15, 24. Xijpv/erai for Xysj/erai : Winer, p. 53.
16. After cnj/ecrB! pe omit on iyu vrrdya irpbs rbv iraripa (inserted
from v. 17) with NBDL against A.
17. After on omit iyu (inserted from xiv. 12).
20. Before Xvirr|6i]creo-8e omit 5c* (inserted to point a contrast with
0 Koo-pos xipijo-erai).
22. dpei for atpei : both are strongly supported.
23. Sucrei vpiv before Iv Tip dvdpaTC pov.
25. Before epxerai omit dXX', and read drrayytKu for d«i77eXi3 (from
vv. 13, 14, 15).
27. irapd t. 0eov (XAC3) perhaps comes from xiu. 3 : ir. t. irarpbs
(B^DLX) seems preferable.
28. Ik t. iraTpds (BCLX) for irapd t. it. (NAC2) from v. 17.
29. Before irappT]cr£a insert Iv (overlooked after vvv or omitted in
harmony with S. John's usage ; see on vii. 13).
32. Before IXifXvBev omit vvv (inserted from iv. 23, v. 25).

We are stiU in the first part of the second main division of the
Gospel, the inner Glorification op Christ in His last discourses
(xui. — xvii.). We now enter upon the third division of this first part
(see introductory note to chap. xUi.).
The Promise op the Paraclete and op Christ's Eeturn.
As has been remarked aheady, the subjects are not kept distinct;
they cross and interlace, Uke the strands in a rope. But the foUowing
divisions may conduce to clearness; 1. The World and the Paraclete
(1—11); 2. Tlie Disciples and the Paraclete (12—15); 3. The Sorrow of
Christ's Departure turned into Joy by His Return (16 — 24) ; 4. Summary
and Conclusion of the Discourses (25 — 33).
1 — 11. The World and the Paraclete.
1. ravra. These discourses generally, especiaUy the last section,
about the world's hatred of Him and them: see on xv. 11, 17.
o-KavSaXio-eijTe. The verb combines the notions of 'trip up' and
'entrap.' SKdvSdXov is a later form of aKavSdXyBpov (Aristoph. Ach.

XVI. 5.] NOTES. 291
687), which is the bait-stick in a trap, to touch which makes the trap
close. 2xdv8aXov hence oomes to mean any snare set to catch or trip
up._ The metaphor occurs often in LXX. and in S. Matt, and S. Mark,
thrice in S. Luke, and twice in S. John (vi. 61 : comp. 1 John ii. 10).
The fanatical hatred of the Jews might make Jewish Apostles stumble
at the truth.
_ 2. diroo-vvaYuJyovs. See on ix. 32. The dXXd introduces a grada
tion, as in 2 Cor. vU. 11: Nay, there cometh an hour. 'You may
think excommunication a strong measure, but they will go greater
lengths than this.' In tva the Divine purpose again seems indicated
(xii. 23, xiii. 1) ; 'an hour for every one that kUleth you to think,' ut
omnis . . .arbitretur. In irds the universality of the delusion appears :
Jew and GentUe alike wiU put down Christians as blasphemers and
atheists and the perpetrators of every crime. The history of religious
persecution is the fulfilment of this prophecy : comp. Acts vui. 1,
ix. 1. Aarpetav expresses a religious service (Eom. ix. 4 ; Heb. ix. 1,
6) ; irpocrcplpeiv the offering of sacrifice (Heb. v. 1, vui. 3, ix. 7) :
offereth service to God.
3. ovk e'vvwo-av. Did not recognise, implying that they had the
opportunity of knowing. They faded to see that God is Love, and
that Jesus came to bring in, not to shut out ; to save, not to destroy.
The very names ' Father' (here used with special point) and 'Jesus'
might have taught them better things.
4. dKXd. But, to return (to v. 1), these things have I spoken to you
(vv. 1, 4, 6 must be rendered aUke), that when their hour (the hour
appointed for these things; v. 2) is come, ye may remember them, how
that / told you. 'Ey" is emphatic, 'I Myself, the object of your faith.'
1^ apx^s. Here and vi. 64 only : it expresses consequence and con
tinuity, whereas dir' dpxys (xv. 27) expresses simple departure. And
these things I told you not from the beginning. There is no incon
sistency between this statement and passages like Matt. x. 16 — 39,
xxiv. 9; Luke vi. 22: raOra covers not only the prediction of persecu
tions, but the explanation of them, and the promise of the Paraclete,
cfec. AU this was new. While He was with them to explain and ex
hort, they did not need these truths.
5. viraYo irpos. I go away unto : the notion is that of withdrawal
(see on v. 7).* Hitherto He has been with them to protect them and to
be the main object of attack: soon they will have to bear the brunt
without Him. This is all that they feel at present, — how His departure
affects themselves, not how it affects Him. And yet this latter point
is aU important even as regards themselves, for He is going in order
to send the Paraclete. As to TJov vrrdyas, as far as words go S. Peter
had asked this very question (xiii. 36) and S. Thomas had suggested
it (xiv. 5) ; but altogether in a different spirit from what is meant here.
They were looking only at their own loss instead of at His gain. Sorrow-
has so fiUed their hearts that there is no room for thoughts of His
glory and their future consolation.
19—2

292 S. JOHN. [XVI. 7—
7. !y<u t. dX. X. 'I who know, and who have never misled you:'
comp. xiv. 2. For tva comp. xi. 50. Note the different words for 'go'
in vv. 5, 7 : in vird7« the primary idea is withdrawal, I go away ; in
diripxopai, separation, I depart ; in iropeiopai, progress to a goal, I go
my way. For irapdKXi]Tos see on xiv. 16. Jesus as Man must possess
the Spirit, before He can impart the Spirit to men : it is in virtue of
His glorified Manhood that He sends the Advocate.
8. The threefold office of the Advocate towards those who do not
beUeve, but may yet be won over. And He, when He is come, will
convict the world concerning sin, and concerning righteousness, and
concerning judgment. 'Convict' is better than 'convince,' much
better than ' reprove : ' it means forcing a man to condemn himself
after a scrutiny in the court of conscience (see on iii. 20). This ren
dering gives additional point to the rendering 'Advocate' for Paraclete.
To convince and convict is a large part of the duty of an advocate,
He must vindicate and prove the truth ; and whoever, after such proof,
rejects the truth, does so with responsibUity in proportion to the in
terests involved. 'Apaprlas, SiKaioaivys and Kplaeas, not having the
article, are left quite indefinite. The conviction about each may bring
either salvation or condemnation, but it must bring one or the other.
Comp. Acts ii. 37, iv. 1 — 4, v. 33, cfec.
9. dpaprCas. This must come first: the work of the Spirit begins
with convicting man of having rebeUed against God. And the source
of sin is unbelief ; formerly, unbelief in God, now unbelief in His Am
bassador. Not that the sin is limited to unbelief, but this is the be
ginning of it: 'Because' does not explain 'sin,' but 'wiU convict.'
The Spirit, by bringing the fact of unbeUef home to the hearts of men,
shews what the nature of sin is.
10. 8iKaiocn5vi]S. The word occurs here only in this Gospel; but
comp. 1 John ii. 29, iii. 7, 10; Eev. xix. 11. Eighteousness is the
keeping of the law, and is the natural result of faith ; so much so that
faith is reckoned as if it were righteousness (Bom. iv. 3 — 9) so cer
tain is this result regarded. Here Sixaioaivy is used not in the lower
sense of keeping prescribed ordinances (Matt. iu. 15) , but iu the highest
and widest sense of keeping the law of God ; internal as well as external
obedience. The lower sense was almost the only sense both to Jew
and Gentile (Matt. v. 20). The Spirit, having convinced man that sin
is much more than a breaking of certain ordinances, viz^a rejection of
God and His Christ, goes on to convince him that righteousness is
much more than a keeping of certain ordinances. As before, Sn ex
plains eXiy^ei, not Sixaioaivys. The pattern life of Christ being com
pleted, the Spirit makes known to man the nature of that life, and
thus shews what the nature of righteousness is. Sin being resistance
to God's wiU, righteousness is perfect harmony with it. For BeiopeiTe,
behold, comp. v. 16, vi. 40, 62, vU. 3, xiv. 19, <fec Jesus here shews
His sympathy with His disciples : in speaking of His return to glory,
He does not forget the sorrow which they feel and expect always to
feel. Contrast Acts ii. 46.

XVI. 14.] NOTES. 293
11. d d'pxcov. The ruler of this world hath been judged (see on
xu. 31 and xiv. 30). As the world has had its own false views about
sin and righteousness, so also it has had its own false standards of
judgment. The Advocate convicts the world of its error in this point
also. The world might think that ' the power of darkness ' conquered
at Gethsemane and Calvary, but the Eesurrection and Ascension proved
that what looked like victory was most signal defeat : instead of con
quering Satan was judged. This result is so certain that from the
point of view of the Spirit's coming it is spoken of as aheady accom-
plished. 12—15. The Disciples and the Paraclete.
The Paraclete not only convicts and convinces the world, He also
enlightens the Apostles respecting Christ and thereby glorifies Him,
for to make Christ known is to glorify Him. These verses are very
important as shewing the authority of the Apostles' teaching : it is not
their own, but it is the truth of Christ revealed by the Spirit.
12. iroXXd...Xeveiv. They are His friends (xv. 15), and there is
nothing which He wishes to keep back from them; He would give
them His entire confidence. But it would be useless to tell them what
they cannot understand; cruel to impart knowledge which would only
crush them. "Apn is emphatic (see on v. 31) : at Pentecost they will
receive both understanding and strength to know even that 'which
passeth knowledge' (Eph. iii. 19).
13. d8i)Yijcrei. He wUl be your guide into this new country. Christ
is the Way and the Truth. The Spirit of Truth (see on xiv. 17) leads
men into the Way and thus into all the Truth. Comp. vpeis S' ipov
oKovaeaBe irdaav ryv dX. Plato Apol. 17. But He does not compel,
does not carry : they may refuse to foUow ; and U they follow they
must exert themselves. Contrast Matt. xv. 14 ; Acts viu. 31.
dip' Iavrov. See on v. 19, xv. 4. The Spirit, like the Son, cannot •
speak what proceeds from Himself as distinct from what proceeds
from the Father, the Source of all Divine energy. This is the security
for infalUbility: Satan, who speaks out of his own resources, is con
sequently a Uar (vin. 44).
Note the threefold dvayyeXei ipiv. He shall declare to you the
things that are coming (comp. d ipxbpevos) : among rd ipybpeva we
may place the constitution of the Church and aU those truths which
Christian experience would teach.
14. Ikcivos IpA. Both pronouns are emphatic; 'Me shaU that
Spirit glorify.' Just as the Son glorifies the Father by revealing
Him (i. 18, xvii. 4) both in word and work, so does the Spirit glorify
the Son by revealing Him. In both cases to reveal is necessarily to
glorify: the more the Truth is known, the more it is loved and
adored. Aijpilrerai here and Xappdvei in v. 15 must be rendered
alike, and by take rather than ' receive ; ' it implies that the recipient
is not whoUy passive : comp. x. 17, xii. 48, xx. 22.

294 S. JOHN. [XVI. 16-
16—24. The Sorrow op Christ's Departure turned into Joy
by His Beturn.
16. Beiopelre. Ye behold, as in vv. 10 and 17. Mark the difference
between this and the more general word &<j/ea8e. When His bodUy
presence was withdrawn, their view of Him was enlarged: no longer
after the flesh, He is seen and known by faith.
17. Kal on. They refer to what was said in v. 10: there Sn is
'because,' here it probably is 'that,' to introduce what follows. They
are perplexed about not beholding and yet seeing, and about His de
parture to the Father. For Ik tov see on xxi. 10.
19. 'eyvu. Perceived or recognised : see on ii. 25. We are perhaps
to understand from yivaaxeiv being used rather than elSevai that it was
by His natural powers of observation that He perceived this. Where
these sufficed we may believe that His supernatural power of reading
men's thoughts was not used : comp. v. 6, vi. 15. In translation
mark the difference between per' dXXyXuv, one with another, irpbs dXXiJ-
Xovs (v. 17, iv. 33), one to another, and irpds eavrois (vU. 35, xU. 19),
among themselves: Concerning this do ye enquire one with another.
20. We have two contrasts; between the Apostles (vpeis last to em
phasize the contrast) and d xbapos: and between their present sorrow
and their future joy. KXavcrere (xi. 33, xx. 11) and 6pi]vijo-6T6 (Luke
vii. 32, xxiu. 27) express the outward manifestation of grief: Xviri)8ifj-
crecrBe expresses the feeling. The world wiU rejoice at being rid of
One whose life was a reproach to it and whose teaching condemned it.
Their sorrow shaU not merely be followed by joy, but shaU become joy.
The loss of Christ'B bodUy presence shall be first a sorrow and then
a joy. TlveaBai els is used of the rejected stone becoming the head of
the corner (Matt. xxi. 42 ; Acts iv. 11), of1 the mustard sprout becoming
a tree (Luke xiii. 19), of the first man Adam becoming a living soul
(1 Cor. xv. 45). See on i. 52.
21. t) yvvij. The article is generic; this is the general law : comp.
d SoCXos (xv. 15). The metaphor is frequent in 0. T. Isai. xxi. 3,
xxvi. 17, Ixvi. 7 ; Hos. xiii. 13 ; Mic. iv. 9. See on Mark xiu. 8. Note
the articles in what foUows; the child, the anguish, the joy, — always
to be found in such a case. But the joy effaces the anguish, because
a human being (dvBpuiros), the noblest of God's creatures, is born.
MbxBov yap oiSels rov irapeXBbvros Xbyos.
22. Kal vpets. And ye therefore now, or Ye also therefore now. As
in chUdbfrth, the disciples' suffering was the necessary condition of
their joy. This suffering took a new form in the work of converting
souls (Gal. iv. 19). In vv. 16, 17, 19 we had S\j/eaOi pe : here we have
the other side of the same truth, 6\j/opai vpas. In Gal. iv. 9 we have
both sides.
23. lK6ivr|. Not the forty days of His bodily presence after the
Besurreetion, but the many days of His spiritual presence after Pente
cost. Comp. v. 26 and xiv. 20.

XVI. 27.] NOTES. 295
ovk IpcoT. Ask no question (v. 19), or Make no petition (see on xiv.
16). The former is better. When they are illuminated by the Spirit
there wUl be no room for such questions as 'What is this little while?
How can we know the way ? Whither goest Thou 1 How is it that
Thou wilt manifest Thyself unto us and not unto the world?' His
going to the Father wUl gain for them (1) perfect knowledge. Alnjcrt|Te
must mean 'pray,' not 'question.' Note that the answer (according
to the better reading), as well as the prayer (xiv. 13, xv. 16), is in
Christ's name; and all such prayers will be answered. His return to
the Father wiU gain for them (2) perfect response to prayer.
24. aiTelTe. Go on asking (present imperative; v. 14, [viu. 11,]
xx. 17 : contrast Matt. vU. 7; Mark vi. 22) that your joy may be ful
filled, may become complete and remain so (see on ui. 29). His
return to the Father wUl gain for them (3) perfect joy.
25 — 33. Summary and conclusion op these Discourses.
25. Tavra. As in v. 1 there is some uncertainty as to how
much is included. Some refer 'these things' to vv. 19—24; others to
xv. 1 — xvi. 24. Perhaps even the latter is too narrow; the words
can apply to all Christ's teaching, of which there was much which
the multitudes were not aUowed (Matt. xiii. 11) and the Apostles were
not able (U. 22) to understand at the time. For irapoipCais see on
x. 6, and for irappqa-Ca on vii. 13. 'AiraYYeXco, the better reading,
looks to the maker of the announcement, di/a77eXc3 to the recipients
of it.
26. With the perfect knowledge just promised they will discern
what may be asked in His name (see on xiv. 13) : cognitio parit ora-
tionem. The ov Xiya does not mean ' I need not say, for of course I
shaU do so ;' which does not harmonize with v. 27. The meaning |
rather is, that so long as through the power of the Advocate they
have direct communion with the Father in Christ's name, there is no I
need to speak of Christ's intercession. But this communion may be |
interrupted by sin, and then Chiist becomes their Advocate (1 John
ii. 1 ; Eom. vui. 34). Note the emphatic £716. On ipardv see on
xiv. 6.
27. avros. Without My intercession ; vi. 6. We might have expected
dyaira for ipiKei here (see on xi. 5) : but it is a Father's love, flowing
spontaneously from a natural relationship as distinct from discrimina
ting friendship. It is their love for the Son which wins the Father's
love (xiv. 21, 23). The two pronouns, vpeis Ipi, are in emphatic con
tact. The two perfects signify what has been and stiU continues.
No argument can be drawn from the order of the verbs as to love
preceding faith : treipiXyxare naturally comes first on account of eJiXrf
just preceding. 'Love begets love' is true both between man and man
and between God and man. 'Faith begets faith' cannot have any
meaning between God and man; For ir. t. Qeov we should probably
read ir. r. irarpds (xv. 26). It was because they recognised Him as the
Son sent from the Father, and not merely as a man sent from God
(i. 6), that they won the Father's love.

296 S. JOHN. [XVI. 28—
28. Note the change from irapd t. -ir. to Ik t. it. In v. 27 ' I came
forth from ' refers to the temporal mission of Christ from the Father
(xvii. 8) ; here ' I came out from' includes the Eternal Generation of
the Son (viii. 42). This verse would almost form a creed. The Son,
of one Substance with the Father, was born into the world, suffered,
and returned to the Father.
29. ISe vvv ev irap. See on i. 29 and vii. 4, 13.
30. otSopev on otSas. We know that Thou knowest (comp. 2 Cor.
xU. 2, 3, where the A.V. is similarly capricious). Christ had spoken
in the future tense (v. 25) : they speak in the present. They feel that
His gracious promise is already coming true. He had shewn them
that He had read their hearts (v. 19) ; like Nathanael (i. 50) and the
Samaritan woman (iv. 29, 39), and S-. Thomas (xx. 28), they conclude
that He knows all.
e"v to-utco. Herein: see on iv. 37. His aU-embracing knowledge is
that in which their faith has root. The 6'n is probably 'that,' not
' because,' as the context and S. John's usage shew : xiii. 35 ; 1 John
ii. 3, 5, iii. 19, 24, v. 2. The disciples' dird ©eov implies a less inti
mate union between the Father and Jesus than either irapd t. it.
(v. 27) or ix r. ir. (v. 28); Their views of Christ are stiU very im
perfect. 31. dpri iticrreveTe; The words are only half a question: comp.
i. 51, xx. 29. The belief of which they are conscious is no iUusion,
but it is far more defective than they in their momentary enthusiasm
suppose. "Apri means 'at this stage of your course:' contrast vvv (vv.
29, 30) and see on U. 10.
32. iva o-Kopir. See on v. 2. This part of the aUegory of the sheep
fold will be illustrated even in the shepherds themselves (x. 12).
Comp. Xlard^u t. iroipiva, xal SiaaxopiriaByaovrai t. irpbpara (Matt.
xxvi. 31). With ets t. ISia comp. i. 11, xix. 27: 'to his own home,
property, or pursuits.' 'AcpiJTe depends upon iva; may be scattered.
and may leave : all this is part of the Divine plan. They must be
taught their weakness, and this foretelling of it is, as it were, pardon
granted by anticipation.
koI ovk elpC. And yet I am not. The ' yet' is impUed, as so often
in S. John, in the collocation of the sentences: i. 10, 11, iii. 19, 32,
vi. 70, vu. 4, 26, viii. 20, ix. 20. As a rule it is best to leave S. John's
Bunple conjunctions to teU their own meaning.
6 iranjp peT1 Ipov. The Divine background (aB it seems to us) of
Christ's ufe was to Him a Presence of which He was always conscious
(viii. 29), with the awful exception of Matt. xxvu. 46.
33. elpijvriv. The purpose of aU these fareweU discourses (ravra)
is that they may have peace. His ministry ends, as His Ufe began,
with this message : eVi 717$ elpyvy (Luke U. 14).
8Xli|/iv exCTS- Ye naye anguish: not 'shall have;' the anguish
(v. 21) has already begun.

XVII.] NOTES. 297
iyu. With great emphasis. At the very moment when He is face to
face with treachery, and disgraoe, and death, Christ triumphantly
claims the viotory. Comp. 1 John u. 13, 14, v. 4. In His victory His
foUowers conquer also.
CHAPTER XVII.
1. eirdpas for iirype. Omit xal before elirev and before d vlds, and
omit crov after d vios.
3. Ytv<^0"K0V0'tv (ADGLYAA) for yivaaxuai : but 711'iucrKUcriJ' (NBC)
is probably right.
4. TeXeuoo-as (NABCL) for ireXelaaa (D).
11, 12. 10 for ovs : ovs in v. 12 caused the omission of xai before
IcpvXaga, a colon being placed at crov.
16. ovk etp£ before Ik t. k. (NABCD). The converse arrangement
(E) is an imitation of the preceding clause.
19. iSo-iv before Kal avTot : comp. v. 16.
20. irio-TevdvTOV (NABCD1) for Tiareva-bvTuv (alteration to what
seemed more in harmony with facts).
21. After Iv ijplv omit Iv (an insertion from the first clause : comp.
vv. 11, 22). Confusion between the clauses makes several patristic
quotations ambiguous ; but the insertion is strongly supported.
22. Omit iapev at the end of the verse with N'BDL against AN3.
24. JJaTrjp, o for Udrep, ovs (an obvious correction).

The Prayer op the Great High Priest.
The prayer which follows the last discourse is unique in the Gospels.
The other Evangehsts, especiaUy S. Luke, mention the fact of Christ
praying (Matt. xiv. 23; Mark i. 35; Luke Ui. 21, v. 16, vi. 12, ix. 18,
Sec"), and give some words of His prayer at Gethsemane; but here the
substance of a long act of devotion is preserved. S. John never men
tions the fact of Christ praying, but in xii. 27 he perhaps gives us a
few words of prayer, and in xi. 41 a thanksgiving which implies pre
vious prayer. There is an approach to the first portion of this prayer
in the thanksgiving in Matt. xi. 25, 26. '
This Oratio Summi Sacerdotis faUs naturaUy into three portions ;
1. for Himself (1 — 5); 2. for the disciples (6 — 19); 3. for the whole
Church (20 — 26), the last two verses forming a summary, in which the
relations of Christ to the Father and to His own, and of His own to
both Father and Son are gathered up. The leading thought through
out is the glory of God in the work of Christ and in those who con
tinue it.

298 S. JOHN. [XVII. 1—
The prayer was spoken aloud (v. 1), and thus was not only a prayer,
but a source of comfort to those who heard it (v. 13), and by its pre
servation a means of faith and life to aU (xx. 31V. He had taught by
action (xiii.) and by discourse (xiv. — xvi. ) ; now He teaches by prayer.
No doubt it was spoken in Aramaic, and we have here also, as in the
discourses, no means of determining how far the Greek version pre
serves the very words, how far only the substance, of what was spoken.
We must take it reverently as it has been given to us, and we shall find
abundant reason for believing that on the one hand it quite transcends
even the beloved disciple's powers of invention ; on the other that there
is nothing in it to make us doubt that this report of it is from his pen.
" It is urged that the triumphant elevation of this prayer is inconsistent
with the Synoptic account of the Agony. But the UabUity to fluctua
tions of feeling and emotion is inherent inhumanity, and was assumed
with His manhood by Him Who was perfect man" (Sanday). " AU
human experience bears witness in common life to the naturalness of
abrupt transitions from joy to sadness in the contemplation of a su
preme trial. The absolute insight and foresight of Christ makes such
an alteration even more intelligible. He could see, as man cannot do,
both the completeness of His triumph and the suffering through which
it was to be gained" (Westcott). The three characteristics of the
Gospel, simplicity, subtlety, and sublimity, reach a climax here.
Bengel calls this chapter the simplest in language, the profoundest
in meaning, in the whole Bible. All is natural, for it is a son speaking
to a father; all is supernatural, for the Son is the Lord from heaven.
The place where these words were spoken is not stated. If the view
taken above (xiv. 31) is correct, they were spoken in the upper room,
after the company had risen from supper, in the pause before starting
for the Mount of Olives (xviii. 1). Westcott thinks that " the upper
chamber was certainly left after xiv. 31," and that as "it is inconceiv
able that chap. xvn. should have been spoken anywhere except under
circumstances suited to its unapproachable solemnity," these would
best be found in the Temple Courts. Here was the great Golden Vine,
to suggest the allegory of the Vine (xvi. 1—11), and "nowhere could
the outlines of the future spiritual Church be more fitly drawn than in
the sanctuary of the old Church." It is perhaps slightly against this
attractive suggestion, that surroundings so rich in meaning would
probably have been pointed out by a writer so full of feeling for dra
matic contrasts and harmonies as the writer of this Divine Epic (comp
iii. 2, iv. 6, xx. 22, xiu. 30, xvui. 1, 3, 5, 28, 40, xix. 23—27, 31—42).'
1 — 5. The Prayer por Himself.
The Son was sent to give to men eternal life, which consists in the
knowledge of God. This work the Son has completed to the glory of
the Father, and therefore prays to be glorified by the Father.
1. Iirdpas. As before the raising of Lazarus (xi. 41), Jesus looks
heavenwards in calm confidence as to the issue (xvi. 33). The attitude
is in marked contrast to His falling on His face in the garden (Matt

XVII. 3.] NOTES. 299
xxvi. 89). Els r. oip. does not prove that He was in the open air:
comp. Acts vii. 55 ; Luke xvUi. 13.
irdrep. This is His claim to be heard: the prayer throughout is
the prayer of a son. Comp. 'Abba, Father' in Mark xiv. 36, and see
Lightfoot on Gal. iv. 6. For ij copa see on ii. 4 and xii. 23. S. John
loves to mark each great crisis in Christ's lUe : this is the last.
8d(jao-ov. By His return to glory (v. 5) ; so that His human nature
might share the Divine attributes, and thus glorify the Father by con
tinuing with higher powers in heaven the work which He has com
pleted on earth. Comp. PhU. U. 9 — 11. The tone from the first is
one of triumph.
2. Kafitis SSwKas. Even as thou gavest (iii. 35) Him authority (i. 12)
over all flesh. The authority was given once for all (v. 27), and is the
reason for the petition in v. 1. JJdo-a o-dpfjis a Hebraism not used
elsewhere in this Gospel. Comp. Matt. xxiv. 22 ; Luke iii. 6 ; Acts ii.
17; Eom. ui. 20, &c. Fallen man, man in his frailty, is specially
meant; but the Second Adam has dominion also over 'all sheep and
oxen, yea, and the beasts of the field, the fowl of the air, and the fish
of the sea.' Ps. viii. 7, 8. In the foUowing texts 'aU flesh' includes the
brute creation; Gen. vi. 19, vu. 15, 16, 21, viii. 17, ix. 11, 15, 16, 17;
Ps. cxxxvi. 25; Jer. xxxii. 27, xiv. 5. Once more, therefore, Jewish
exolusiveness is condemned. The Messiah is King of 'aU flesh,' not
of the Jews only. For the casus pendens comp. vi. 39, vii. 38, xv. 2.
Note the change from neut. sing, to masc. plur. in what foUows: in
order that all that Thou hast given Him, He should give to them
eternal life. BeUevers are given to Christ as a united whole; they
earn eternal Ufe as individuals : comp. v. 24, i. 11, vi. 37.
3. av«] Se'. But the life eternal (just mentioned) is this : ' is ' not
'wUl be' (see on iu. 36, v. 24, vi. 47, 54); and 'is this' means 'this is
what it consists in' (iii. 19, xv. 12). The truth of man's religion de
pends on his conception of God. For tva after ovros comp. vi. 29,
39, 49, 50, xv. 12; 1 John Ui. 11, 23, v. 3; 2 John 6.
tVa Yivua-Kovcriv. The present indicative after tva is surprising, but
not very rare in late Greek : comp. 1 Cor. iv. 6 ; Gal. iv. 17 : Winer,
p. 362. The future is comparatively common ; Gal. ii. 4. There is
no need to give tva a local as distinct from a final meaning in such
constructions; 'where' or 'in which case' instead of 'in order that.'
The meaning is rather 'that ye may continue to recognise, as you do
now.' But yivutrxovaiv, though adopted by Tischendorf and Tregelles,
is rejected by Westcott and Hort, who retain yivutrxuaiv with Alford
and the Eevisers. (Westcott and Hort adopt Suaei for Suay in v. 2.)
It is the appropriation of the knowledge that is emphasized: hence
yivuaxeiv, not elSivai. Comp. Wisd. xv. 3. For dXi|Bivdv see on i. 9,
iv. 23: 'the only true God' is directed against the many false,
spurious gods of the heathen. This portion of the truth the Gentiles
signally faUed to recognise.

300 S. JOHN. [XVII. 3—
8v dir. 'I. Xp. Him whom thou didst send (see on i. 33), — Jesus
Christ ; or, Jesus as Christ. This portion of the truth tlie Jews failed
to recognise. But the words are not without difficulty, even when we
insert the 'as ;' and the run of the Greek words is rather against the
insertion of 'as.' If 'Christ' were a predicate and not part of the
proper name we should expect 'Jesus, whom Thou didst send, as
Christ.' Probably in this verse we have the substance and not the
exact words of Christ's utterance. That He should use the name
' Jesus' here is perhaps improbable ; that He should anticipate the use
of ' Jesus Christ' as a proper name is very improbable; and the ex
pression 'the true God' is not used elsewhere by Christ and is used by
S. John (1 John v. 20). We conclude, therefore, that the wording here
is the EvangeUst's, perhaps abbreviated from the actual words.
4. eSdJjao-a. I glorified Thee on the earth, having perfected. In
confident anticipation Christ looks back from the point when aU shall
be accomplished, and speaks of the whole work of redemption as one
act. The A.V. is very capricious throughout this chapter, rendering
aorists as perfects and perfects as aorists. Comp. vv. 6, 8, 18, 21, 22,
23, 25, 26. For Se'ScoKas see on iu. 35 : Christ did not choose His work
for Himself. The tva indicates God's purpose in giving it.
6. This audi). 4 are paraUels: 'I Thee glorified on earth; glorify
Me Thou in heaven ; ' the pronouns being placed side by side for em
phasis. Kal vvv means ' now that all is completed ; ' and irapd creavTiji
'side by side with Thee, in feUowship with Thee.' The imperfect,
ctxov, implies continual possession. The following great truths are
contained in these two verses; (1) that the Son is in Person distinct
from the Father; (2) that the Son, existing in glory with the Father
from all eternity, working in obedience to the Father on earth, existing
in glory with the Father now, is in Person one and the same.
6 — 19. The Prayer por His Disciples.
6 — 8. The basis of the intercession ; — they have received the revela
tion given to them. The intercession itself begins v. 9.
6. Icpavlpucra. See on i. 31. The manifestation was not made
indiscriminately, but to persons fitted to receive it. Sometimes the
Father is said to 'give' or 'draw' men to Christ (v. 24, vi. 37, 44, 65,
x. 29, xviii. 9) ; sometimes Christ is said to ' choose ' them (vi. 70, xv.
16) : but it is always in their power to refuse ; there is no compulsion
(i. 11, 12, Ui. 18, 19, xii. 47, 48). For Tcrijpi)Kav see on viii. 51: the
notion is that of intent watching. For tov Xoyov and t! pijpaTa (v. 8)
see on iu. 34.
7. iyvanav. Tliey have recognised and therefore know (v. 42, vi. 69,
viii. 52, 55, xiv. 9) that the whele of Christ's work of redemption in
word and act was in its origin and stiU is (elalv) of God.
8. e,YVioo-av...lir£o-Tevcrav. They recognised that His mission was
Divine (see on xvi. 28) : they believed that He was sent as the Messiah.
They had proof of the one ; the other was a matter of faith.

XVII. 14] NOTES. 301
9 — 19. The intercession for the disoiples based on their need.
9. 'For them who have believed I, who have laboured to bring them
to this beUef, am praying; for the world I am not praying.' 'E716,
air&v and xbapov are emphatic. IlepC indicates the subject of the pe
tition : for IpcoTco see on xiv. 16. Of course this does not mean that
Christ never prays for unbelievers; v. 23 and Luke xxiii. 34 prove the
contrary : but it is for the chosen few, in return for their allegiance,
that He is praying now. He could not pray for unbelievers that they
should be kept (v. 11) and sanctified (v. 17), but that they should be
converted and forgiven.
10. rd Ipd. All things that are Mine are Thine and Thine are
Mine. This does not refer to persons only; it continues and also
ampUfies 0V1 aoi elaiv. The double mode of statement insists on
the perfect union between the Father and the Son : what foUows
shews the perfect union between Christ and believers. Christ is glo
rified in them as the vine in its branches and fruit: they are the
vehicles aud monuments of the glory (1 Thess. ii. 20). Ae8d£acrpai,
'I have been and stui am glorified.'
11 — 16. In vv. 6 — 8 the disciples' acceptance of Christ is given as
the basis of intercession for them: here another reason is added, —
their need of help during Christ's absence. This plea is first stated in
aU simplicity, and then repeated at intervals in the petition. Note
the simple and solemn coupling of the clauses.
11. iraTep d-y15- The expression occurs here only ; but comp. Eev.
vi. 10; 1 John ii. 20 and v. 25. The epithet agrees with the prayer
avido-ov airois (v. 17), tva uaiv xal airol TJYiacrplvoi (v. 19). God has
given His name (see on i. 12) to Christ to reveal to His disciples; and
Christ here prays that they may be kept true to that revelation of the
Divine character. And even as (xaBus) the Father and Son are one
in the possession of the Divine nature, so the disciples are to be kept
one by the knowledge of it. Comp. Eev. ii. 17, xxii. 4.
12. Injpovv. The imperfect expresses Christ's continual watching.
'B716 is emphatic: '/ kept them while I was with them; but now do
Thou keep them.' Mark the change to !cpvXa£a, I guarded: this is
the protection which is the result of the watching.
d vlos r. dircoXetds. The phrase occurs twice in N.T.; here of Judas,
and 2 Thess. u. 3 of the ' man of sin.' See on xii. 36 and comp.
rixva diroXeias (Is. Ivii. 4), vids Bavdrov (2 Sam. xii. 5). _ The connexion
between dwJiXero and diroXeias cannot easily be shewn in EngUsh. 'H
7paepiJ refers to Ps. xii. 9 : see on x. 35, xiii. 18, xii. 38.
13. vvv 81. But now. Hitherto He has been with them to guard
them, but now He is going away : and He is praying thus aloud in
order that His words may comfort them when they remember that
before He went He consigned them to His Father's keeping. Comp.
xi. 42. For t. xapdv r. Ipijv see on viii. 31.
14. iyu 818. I, in emphatic opposition to the world, have given
them tlie. revelation of Thee ; and tlie world hated them. The aorist

302 S. JOHN. [XVII. 14—
expresses the single act of hate in contrast to the gift which they
continue to possess. These are the two results of discipleship ;
Christ's protection with the gift of God's word and the world's hate.
15. Ik t. irovripov. From the evil one : comp. 1 John U. 13, 14, Ui.
12, and especiaUy v. 18, 19. The world and the Gospel are regarded
as in ceaseless opposition in S. John's writings, and the evU one is
'the ruler of this world' (xii. 31, xvi. 11). Just as Christ is thatwi
which His disciples Uve and move, so the evil one is that out of which
(ix) He prays that they may be kept. Believers are iv ti? dXyBivip, iv
rip vltp airov 'lyaov Xpiaru (1 John v. 20) : but the world iv rip irovypu)
xeirai. In 1 John iv. 4 we have the opposite mode of statement ;
Christ is in beUevers and the evil one is in the world. AU these pas
sages seem to shew that tou irovypov must be masculine.
16. What was stated in v. 14 as the reason for the world's hate is
repeated as the introduction to a new petition for not merely protec
tion but sanctification.
17. aYtao-ov. Sanctify or consecrate. It expresses God's desti
nation of them for their work and His endowment of them with the
powers necessary for their work. The word is used of God's conse
cration of Jeremiah, Moses, and the Chosen People (Jer. i. 5 ; Ecclus.
xlix. 7, xiv. 4 ; 2 Mace. i. 25). This prayer has been caUed " the Prayer
of Consecration." The Truth in which they are consecrated is the
whole Christian revelation, the new envuonment in which believers
are placed for their sanctification ; just as a sickly wUd plant is
strengthened and changed by being transplanted into a garden. For
d Xdvos d o-ds see on vui. 31: God's revelation as a whole is meant,
not any single utterance or collection of utterances : see on in. 34.
19. Christ does for HimseU that which He prays the Father to do
for His disciples. In x. 36 He speakB of Himself as consecrated by
the Father; set apart for a sacred purpose. But only thus far is
the consecration of Christ and of His disciples the same. In them it
also implied redemption and cleansing from sin ; and in this sense
dyidfa is frequently connected with KaBapi'cu (2 Cor. vii. 1 ; Eph. v.
26; 2 Tim. ii. 21; Heb. ix. 13). The radical meaning of the word is
not separation, as is sometimes stated, but holiness, which involves
separation, viz. the being set apart for God. In 0. T. consecration is
a ritual act; in N. T. a spiritual act, the consecration of the heart
and will to God. 'Ev dXt|6ela, in truth and reaUty, not in mere name,
is different from iv rjj dXyBela in the Truth (see on v. 17). As a
Priest consecrated by the Father (x. 36) He consecrates Himself as a
Sacrifice (Eph. v. 2), and thereby obtains a real internal consecration
for them through the Paraclete (xvi. 7).
20 — 26. The Prayer for the whole Church.
Christ having prayed first for the Author of salvation, and then for
the instruments of the work, now prays for the objects of it. The
limitation stated in v. 9 is at an end : through the Church He prays
for the whole race of mankind (v. 21).

XVII. 24.] NOTES. 303
20. iricrrevdvTcov. Present : the future body of believers is regarded
by anticipation as already in existence : the Apostles are an earnest
of the Church that is to be. The order emphasizes the fact that
those who beUeve on Christ believe through the Apostles' word.
21. ?v oSo-iv. This is the purpose rather than the purport of the
prayer : Christ prays for blessings for His Church with this end in
view — that all may be one.
KaSios depends on the second tva, not on the first (comp. xui. 34) :
the unity of beUevers is even as the unity of the Father with the Son
(x. 30); not a mere moral unity of disposition, but a vital unity, in
which the members share the Ufe of one and the same organism
(Eom. xU. 4, 5). Mere agreement in opinion and aim would not con
vert the world; whereas the eternal unity of believers wUl produce
such external results ('see how these Christians love one another'),
that the world wUl beUeve that God sent their Master. Christian
unity and love (Matt. vU. 12 ; Luke vi. 31 ; 1 Cor. xui.) is a moral
miracle, a, conquest of the resisting will of man, and therefore more
convincing than a physical miracle, which is a conquest of unresisting
matter. Hence the quarrels of Christians are a perpetual stumbUng-
block to the world.
The paraUel between this verse and 1 John i. 3 is remarkable. If
dxa77lXXop-ev refers to the Gospel and not to the Epistle, as is pro
bable, then S. John wrote his Gospel in order that this prayer of
Christ might be fulfilled.
22 — 24. Having prayed for them with a view to their unity, Jesus
passes to His final petition, a share in His glory for His disciples. In
leading up to this He states what He Himself has done for them :
KayiS is emphatic.
22. SIScoKas. See on ui. 35. The meaning of this gift of 5d|a is
clear from v. 24; the glory of the ascended and glorified Christ in
which believers are His avvxXypovbpoi (see on Eom. vui. 17). In full
assurance of victory (xvi. 33), Jesus speaks of this glory as already
given back to Him (v. 5) and shared with His foUowers.
23. The basis of the unity of beUevers is their union with Christ
and through Him with the Father : in this way they are perfected
into one, completed and made one. It is in the unity that the
completeness consists. For reXeiovo-Bai comp. 1 John U. 5, iv. 12,
17, 18'; for els iv comp. xi. 52 (1 John v. 8).
Yivwo-Kfl. Come to know, recognise (v. 3) graduaUy and in time.
This is the second effect of the unity of Christians, more perfect than
the first. The first (v. 21) was that the world is induced to believe
that God sent Christ ; the second is that the world comes to know that
God sent Christ, and moreover that He loved the world even as He
loved Christ. The crv and Ipe in what foUows are emphatic.
24. iraTrjp. Comp. vv. 1, 5, 11, 25, xi. 41, xU. 27. The rela
tionship is the ground of appeal; He knows that His 'will' is one

3o4 S. JOHN. [XVII. 24-
with His Father's. The position of S 8!8wKds poi (see on v. 2) is re
markable : the fact of the gift is another ground of appeal.
8IX01. The expression, as used here by Christ, is unique: but
comp. xxi. 22 ; Matt. viu. 3, xxiii. 37, xxvi. 39 ; Luke xii. 49. It is
His last will and testament, which the Christ on the eve oi His death
here deposits in the Father's hands. For t. Sdgav r. Ipijv see on viu.
31 : it is not the glory of the Word, the Eternal Son, which was His
in His equaUty with the Father, but the glory of Christ, the Incar
nate Son, with which the risen and ascended Jesus was endowed. In
sure confidence Christ speaks of this as already given, and wUls that
all believers may behold and share it. Thus two gifts of the Father
to the Son meet and complete one another: those whom He has
given behold the glory that He has given. See on Xu. 24.
KaTapoX-qs Koo-pov. Christ thrice uses this expression ; here, Luke
xi. 50; Matt. xxv. 34. Two of those who heard it reproduce it (1 Pet.
i. 20; Eev. xiU. 8, xvii. 8). Comp. Eph. i. 4; Heb. iv. 3, ix. 26,
xi. 11. 25, 26. Summary.
25. irciTijp Sfcaic. The epithet (comp. v. 11) harmonizes with
the appeal to the justice oi God which follows, which is based on a
simple statement of the facts. The world knew not God; Christ
knew Him ; the disciples knew that Christ was sent by Him. ' ShaU
not the Judge of aU the earth do right?' &a£ befoie d xbapos may
be rendered ' indeed :' ' it is true the world knew Thee not, but yet,
&c.' 26. eYViopicra. Shew in translation that the verb is cognate with
lyvuv in v. 25 ; made known. In both cases the aorist should be
kept in EngUsh. Christ knows the Father and makes known His
name, i.e. His attributes and wUl (see on i. 12), to the disciples.
This imparting of knowledge is already accomplished in part, — 'I
made known' (comp. xv. 15) ; but the knowledge and the love which
imparts it being alike inexhaustible, there is room for perpetual
instruction throughout all time, especially after the Paraclete has
been given, — 'I wiU make known' (comp. xiv. 26, xvi. 13). With the
double accusative, t|v iJYdiriicrds pe comp. vu. 24 ; Bev. xvi. 9 ; Eph.
ii. 4: this love is to rule in their hearts as a guiding principle, with
out which they cannot receive the knowledge here promised ; ' he
that loveth not, knoweth not God (1 John iv. 8).
KaYu Iv avrois. These last words of Christ's mediatorial Prayer
are the thread which runs through all these fareweU discourses. He
is going away and yet abides witn them. His bodily presence passes
away, His spiritual presence remains for ever; not seen with the eye
without, but felt as Ufe and strength within. Having known Christ
after the flesh, now they know Him so no more : they are in Christ,
a new creation (2 Cor. v. 16, 17).

XVIII.] NOTES. 305
CHAPTER XVIII.
1. rdiv KISpcov (N3BCLX Origen) is to be preferred to tou Ki-
5pov (NJD) or toO KeSpuv (ASA). Both tuv KiSpuv and tov KeSpuv
occur in LXX. as various readings (2 S. xv. 23; IK. ii. 37, xv. 13;
2 K. xxui. 6, 12) : Josephus uses KeSpuvos as the genitive of KeSpuv
(A. J. viu. i. 5). We infer that both names were current, the Hebrew
having given birth to a Greek name of different meaning but simUar
sound. 4. IgtjXBev Kal XeYei (BC!D Origen) for i&XBav etirev (KAC3).
10. liTdpiov (KB^LX) for urlov (AC3D from Matt. xxvi. 51 ?).
14. diroBavetv (KB^DLX) for airoXiaBai (AC3).
16. 6 yvotos rov dpxiepeus (BC'L) for os yv yvuarbs Tip dpxiepei
(KAC2 from v. 15).
21. e'pioTcts,' lpidn]o-ov (NBC'LX) for lirepwras; irrepepuryaov (v. 7).
29. Insert it/a (KBC^LX) after niXdros: cp^o-Cv (KB^LX) for
elirev (AC3 correction to harmonize with e|ijX8ev).
SO. Kaxdv iroioiv (K3BL) for xaKoiroios (AC3 for simplification ; the
word perhaps comes from 1 Pet. ii. 12, 14, iii. 16, iv. 16).

We enter now upon the second part of the second main division of
the Gospel. The Evangelist having given us the inner glorification
op Christ in His last Discourses (xiu. — xvii.), now sets forth His
outer Glorification in His Passion and Death (xvui., xix.). This
part, Uke the former (see Introduction to chap, xiu.), may be divided
into four sections.' 1. The Betrayal (xviii. 1 — 11); 2. The Jewish
Trials (12—27); 3. The Roman Trial (xvui. 28— xix. 16); 4. The
Death and Burial (17 — 42).
Dr Westcott (Speaker's Commentary, N. T., Vol. 11. p. 249) ob
serves; " 1. It is a superficial and inadequate treatment of his narra
tive to regard it as a historical supplement of the other narratives, or
of the current oral narrative on which they are based  The record
is independent and complete in itself. It is a whole, and Uke the rest
of the Gospel an interpretation of the inner meaning of the history
which it contains.
"Thus in the history of the Passion three thoughts among others
rise into clear prominence :
(1) The voluntariness of Christ's sufferings; xviU. 4, 8, 11, 36;
xix. 28, 30.
(2) The fulfilment of a divine plan in Christ's sufferings ; xviu.
4,9,11, xix. 11, 24,28,36,37.
(3) The Majesty which shines through Christ's sufferings; xvui.
6, 20—23 (comp. Luke xxu. 53), 37, xix. 11, 26, 27, 30.
ST JOHN 20

306 S. JOHN. [XVIIL 1—
"The narrative in this sense becomes a commentary on earUer
words which point to the end; (1) x. 17, 18; (2) xiii. 1; (3) xiii. 31.
"2. In several places the full meaning of S. John's narrative is first
obtained by the help of words or incidents preserved by the synop
tists. His narrative assumes facts found in them: e.g. xviU. 11, 33, 40,
xix. 41.
"3. The main incidents recorded by more than one of the other
Evangelists which are omitted by S. John are: (by all three) the agony,
traitor's kiss, mockery as prophet, council at daybreak, impressment
of Simon, reproaches of the spectators, darkness, confession of the
centurion; (by S. Matthew and S. Mark) the desertion by aU, exam
ination before the Sanhedrin at night, false witness, adjuration,
great Confession, mockery after condemnation, cry from Ps. xxii.,
rending of the veil.
"Other incidents omitted by S. John are recorded by single Evan
gelists : (S. Matthew) power over the hosts of heaven, Pilate's vrife's
message, PUate's hand-washing, self-condemnation of the Jews, earth
quake ; (S. Mark) flight of the young man, Pilate's question as to the
death of Christ ; (S. Luke) examination before Herod, lamentation of
the women, three 'words' from the Cross (xxiii. 34, 43, 46), repent
ance of one of the robbers.
"4. The mam incidents peculiar to S. John are : the words of power
at the arrest, examination before Annas, first conference of the Jews
with Pilate and Pilate's private examination, first mockery and Ecce
Homo, PUate's maintenance of his words, the last charge (xix. 25 — 27),
the thirst, piercing of the side, ministry of Nicodemus.
"5. In the narrative of incidents recorded elsewhere S. John con
stantly adds details, often minute and yet most significant : e.g. xvui.
1, 2, 10, 11, 12, 15, 16, 26, 28, xix. 14, 17, 41. See the notes.
"6. In the midst of great differences of detail the Synoptists and
S. John offer many impressive resemblances as to the spirit and cha
racter of the proceedings: e.g. (1) the activity of the 'High Priests'
(i.e. the Sadducaean hierarchy) as distinguished from thei Pharisees;
(2) the course of the accusation — civU charge, religious charge, per
sonal influence ; (3) the silence of the Lord in His pubUc accusations,
with the significant exception, Matt. xxvi. 64 ; (4) the tone of mockery;
(5) the character of Pilate. "
1 — 11. The Betrayal.
1. IffjXBev. From the upper room. The word is used of leaving
the room, Matt. xxu. 39; Mark xiv. 26; Luke xxU. 39. Those who
suppose that the room is left at xiv. 31 (perhaps for the Temple),
interpret this of the departure from the city.
tiov KISpiov. Of the Cedars, rather than tov KeSpuv, of the Kedron.
Kedron or Kidron = ' black,' and is commonly referred to the dark
colour of the water or to the gloom of the ravine. But it might
refer to the black green of the cedars, and thus both names would
be united. x^F-o-PP0^ or 4>dpay% (Josephus uses both words) indi
cates the ravine rather than the water : even in winter the stream

XVIII. 3.] NOTES. 307
is smaU. This detaU of Jesus crossing the ' Wady ' of the Kidron is
given by S. John only; but he gives no hint of a reference to the
flight of David from Absalom and Ahithophel (2 S. xv. 23). If we
are to seek a reason for his noting the fact, we may find it in his cha
racteristic symbolism : iK xeipdppov ev bS$ irlerai (Ps. ex. 7); xeCpap-
pov SiyXBev y spvxi (Ps. cxxiv. 4). This gloomy ravine with its dusky
waters is a figure of the affliction through which the Messiah is pass
ing. See on iu. 2, x. 22, xui. 30.
Kijiros. Garden or orchard. Gethsemane means 'oil-press,' and
oUves probably abounded there. The very ancient olive-trees stiU
existing on the traditional site were probably put there by pUgrims
who replanted the spot after its devastation at the siege of Jerusalem.
S. John gives no hint of a comparison between the two gardens, Eden
and Gethsemane, which commentators from CyrU to Isaac WUliams
have traced. See on Mark i. 13 for another comparison.
2. d irapaSiSoiis- Who was betraying ; he was at that moment at
work : his knowing the place disproves the sneer of Celsus, that Jesus
went thither to hide and escape. Origen (Cels. 11. x.) appeals to vv.
4, 5 as shewing that He deUberately surrendered Himself. ZvvijxBt]
(UteraUy, assembled) suggests that they met for a definite purpose,
such as teaching or devotion. The owner must have known of these
frequent gatherings and may have been a disciple.
3. 6 oiSv 'I. Judas therefore. It was because he knew that Jesus
often went thither that he came hither to take Him. The details
which foUow are minute and accurate as of an eyewitness.
njv cnrelpav. The band of soldiers : this is one part of the company ;
Eoman soldiers sent to prevent ' an uproar' among the thousands of
pugrims assembled for the Passover (see on Matt. xxvi. 5). Eirelpa
seems elsewhere in N.T. to mean 'cohort,' the tenth of a legion (Matt.
xxvu. 27; Mark xv. 16; Acts x. 1, xxi. 31, xxvii. 1), and with this
Polybius (xi. xxi. 1; [xxiii. 1]) agrees. But Polybius sometimes (vi.'
xxiv. 5, xv. ix. 7, in. cxiii. 3) appears to use o-ireipa for 'maniple,' the
third part of a cohort and about 200 men. In any case only a portion
of the cohort which formed the garrison of the fortress of Antonia can
here be meant : but that the arrest of Jesus was expected to produce a
crisis is shewn by the presence of the chief officer of the cohort (v. 12).
The Jewish hierarchy had no doubt communicated with Pilate, and
his being ready to try the case at so early an hour as 5 a.m. may be
accounted for in this way.
Ik t. dpx- k. r. $. From the Sanhedrin (see on vu. 32, 45, xi. 47).
These virypirai may have been either officers of justice appointed by
the Sanhedrin, or a portion of the Levitical temple-poUce : that some
of the latter were present is clear from Luke xxu. 4, 52. This is a
second part of the company. S. Luke (xxn. 52) teUs us that some of
the chief priests themselves were there also. Thus there were (1) Boman
soldiers, (2) Jewish officials, (3) chief priests. The cfjavoi and Xap-
irdSes were the common equipment for night duty, not rendered useless
by the Paschal fuU moon. Dark woods or buildings might need
20—2

308 S. JOHN. [XVIII. 3—
searching. $avds occurs here only in N.T. Both A.V. and B.V. vary
between 'torch,' 'Ught,' and 'lamp' for Xapirds (Matt. xxv. 1 — 8; Aots
xx. 8 ; Eev. iv. 5, viii. 10). Torches were fed with oil carried in a
vessel for the purpose, and perhaps 'torch' would be best everywhere
for Xapirds, leaving 'lamp ' for the translation of Xixvos (v- 85 ; Matt.
v. 15, vi. 22; Luke viii. 16, Sec.). There is a suppressed irony in the
details of this verse : ' aU this force against one ; against one who in
tended no resistance; against One who with one word (v. 6; Matt.
xxvi. 53) could have swept them aU away.'
4. cfijXflev. From what 1 (1) from the shade into the Ught; (2)
from the circle of disciples ; (3) from the depth of the garden ; (4) from
the garden itself. It is impossible to say which of these is right ; the
last is not contradicted by v. 26. The kiss of Judas is by some placed
here, by others after v. 8. WhUe 'His hour was not yet come' (vu.
30, viU. 20), He had withdrawn from danger (viii. 59, xi. 54, xu. 36);
now He goes forth to meet it. He who had avoided notoriety (v. 13)
and royalty (vi. 15), goes forth to welcome death. His question may
have had two objects ; to withdraw attention from His disciples (v. 8),
and to make His captors realise what they were doing.
5. 'I. t. Naijiopaiov. Jesus the Nazarene (Matt. ii. 23), a rather
more contemptuous expression than 'Jesus of Nazareth' (i. 46; Acts
x. 38; comp. Matt. xxi. 11). 'The Nazarene' in a contemptuous
sense occurs xix. 19 ; Matt. xxvi. 71 ; Mark xiv. 67. It is sometimes
used in a neutral sense (Mark x. 47 ; Luke xviii. 37, xxiv. 19). Later
on the contempt of Jews and heathen became the glory of Christians
(Acts ii. 22, iii. 6, iv. 10, vi. 14).
Iyw eipi. These words to Jewish ears were the name of Jehovah.
We have had the same expression several times in this Gospel (iv. 26),
vi. 20, viii. 24, 28, 58, xiii. 1 (see notes). Judas, if not the chief
priests, must have noticed the significant words. There is nothing
in the narrative to shew that either the whole company were mira
culously blinded (Luke xxiv. 16), or that Judas in particular was
blinded or paralysed. Even those who knew Him weU might faU to
recognise Him at once by night and with the traces of the Agony fresh
upon Him.
eicrnJKei...d irapaSiSovs. Judas, who was betraying Him (v. 2) was
standing with them. This tragic detail is stamped on the Evangelist's
memory: that one dark figure standing as the chief representative of
the e|ovo-ia rov ctk6tovs. S. John has been accused of personal hatred
towards Judas ; but he alone of the four Evangelists omits the traitor's
kiss. For elaryKei v. 16, comp. i. 35, vu. 35, xix. 25, xx. 11.
6. ids oSv etirev. When therefore He said; intimating that what
foUowed was the immediate consequence of His words. They feU
backwards, recoiling from the majesty of goodness, not forwards in
adoration of it. Whether their falling was the natural effect of guilt
meeting with absolute innocence, or a supernatural effect wrought by
Christ's wUl, is a question which we have not the means of determining.

XVIII. 10.] NOTES. 309
Moreover, the distinction may be an unreal one. Is it not His wiU
that guUt should quaU before innocence? The result in this case
proved both to the disciples and to His foes that His surrender was
entirely voluntary (x. 18). Once before, the majesty of His words had
overwhelmed those who had come to arrest Him (vU. 46); and it
would have been so now, had not He willed to be taken. Comp. Matt.
xxvi. 53, where the expression ' legions of angels' may have reference
to the fragment of a legion that had oome to superintend His capture.
7. irdXiv ovv. Again therefore. Their first onset had been
baffled : He Himself gives them another opening. They repeat the
terms of their warrant; they have been sent to arrest 'Jesus the
Nazarene.' 8. dcpere tovtovs viraYeiv. He is no hireling (x. 12) ; Hia first
thought is for the sheep. At first Jesus had gone forward (v. 4) from
His company, as Judas, to give the kiss, from his. Judas has fallen
baok on his followers, whUe the disciples gather round Christ. Thus
the two bands and two leaders confront one another.
9. ovs BeS. p., oi!k dir. Of those whom Thou hast given Me, I lost
not one. The reference is to xvU. 12, and is a strong confirmation of
the historical truth of chap. xvU. If the prayer were the composition
of tne EvangeUst to set forth in an ideal form Christ's mental oondition
at the tune, this reference to a definite portion of it would be most un
natural. The change from 'not one of them perished' to 'I lost of
them not one' brings out the protective intervention of Christ.
It does not foUow, because S. John gives this interpretation of
Christ's words, that therefore they have no other. This was a first
fulfilment, within an hour or two of their utterance, an earnest of a
larger fulfilment in the future. The meaning here must not be Umited
to bodUy preservation. Had they been captured, apostasy might have
been the result, as was actuaUy the case with S. Peter.
10. 2. eSv PI. Simon Peter therefore ; because he ' saw what
would foUow' (Luke xxU. 49). The position of 06V is remarkable, as if
HeVpos had been added as an after-thought, possibly in aUusion to the
significance of the name. All four Evangelists mention this act of
violence ; S. John alone gives the names. While S. Peter was alive it
was only prudent not to mention his name ; and probably S. John was
the only one who knew (v. 15) the servant's name. This impetuous
boldness of d Beppbs Herpos Ulustrates his impetuous words xiii. 37 and
Mark viii. 32. The sword was probably one of the two produced in
misunderstanding of Christ's words at the end of the supper (Luke
xxiu. 38). To carry arms on a feast-day was forbidden; so that we
have here some indication that the Last Supper was not the Passover.
No doubt Malchus had been prominent in the attack on Jesus ; hence
Tdv t. dpx- SovXov, which does not mean that only one servant was
there (v. 26). Or rbv S. may mean ' the servant of whom you have so
often heard.' S. Peter had aimed at his head. S. Luke also mentions
that it was the right ear that was cut, and he alone mentions the
heaUng, under cover of which S. Peter probably escaped.

3io S. JOHN. [XVIII. Il
li. pdXe. See on v. 7. S. John alone gives the words about the cup :
tho Synoptists alone (Matt. xxvi. 39, &c) give the prayer to which they
obviously refer. Thus the two accounts confirm one another. Comp.
ii. 19, xii. 8 ; and for the metaphor Ps. lxxv. 8, lx. 3 ; Job xxi. 20 ;
Bev. xiv. 10, xvi. 19. S. Matthew gives another reason for sheathing ;
'aU they that take the sword shall perish with the sword' (xxvi. 52).
" Any zeal is proper for reUgion but the zeal of the sword and the zeal
of anger " (Jeremy Taylor). For ov pij interrogative comp. Euth iii.
1; oi py evpu abi dvdiravaiv; See on iv. 48.
12 — 27. The Jewish or Ecclesiastical Trials.
12 — 27. Much space is given in aU four Gospels to the Jewish
and Eoman trials, space apparently disproportionate to the brief
account of the Crucifixion. But the two trials iUustrate the two great
elements of Christ's Messiahship. By the Sanhedrin He was con
demned as claiming to be the Son of God, by Pilate as claiming to be
the King of the Jews. The Crucifixion would be unintelligible if we
did not clearly understand Who was crucified, and why.
12. ij oiv cnr. Therefore the band; because of S. Peter's violent
attempt at rescue. The xiXCap^os is the tribune of the Eoman cohort.
His presence with the detachment shews that the hierarchy had pre
pared the Eomans for serious resistance. Peter's violence confirms
these representations. Jesus the Nazarene is a dangerous character
who incites His foUowers to rebellion ; He must be secured and bound.
And the incident in v. 6 would suggest great caution, as in dealing
with a powerful magician.
13. irpds "Avvav irpioTov. The irpurov shews that S. John is
aware of the subsequent examination before Caiaphas given by the
Synoptists. Whether Annas was ' chief of the priests (2 Kings xxv.
18), or president, or vice-president, of the Sanhedrin, we have no in
formation. Certainly he was one of the most influential members of
the hierarchy, as is shewn by his securing the high-priesthood for no
less than five of his sons as well as for his son-in-law Caiaphas, after
he had been deposed himself. He held office a.d. 7 — 14, his son
Eleazar a.d. 16, Joseph Caiaphas a.d. 18 — 36 ; after Caiaphas four
sons of Annas held the office, the last of whom, another Annas (a.d. 62),
put to death S. James, the first bishop of Jerusalem. The high-priests
at this time were often mere nominees of the civU power, and were
changed with a rapidity which must have scandahzed serious Jews.
There were probably five or six deposed high-priests in the Sanhedrin
which tried our Lord (see on xi. 49 and Luke ui. 2). Other forms of
the name Annas are Ananias, Ananus, and Hanan.
rjv Ydp irevB. And therefore Caiaphas would be sure to respect the
results of a preUminary examination conducted by him. Possibly the
chief priests thought that Annas was a safer man than Caiaphas.
This examination before Annas is given us by S. John only, who tacitly
corrects the impression that the examination before Caiaphas was the
only one.

XVIII. 18.] NOTES. 3u
14. crvpcplpei. See on xi. 50 — 52. S. John intimates that a trial
conducted under such auspices could have but one issue.
15. iJKoXov8ei. Was following ; the descriptive imperfect. Some
good authorities (tt3 C) insert d before dXXos, but the balance is de
cidedly against it. There is no very strong reason for rejecting the
almost universal opinion that this dXXos paSyrys is S. John himseU.
It agrees with his habitual reserve about himseU (i. 40, xui. 23 — 25,
xix. 26, xx. 2 — 8, xxi. 20 — 24) ; with his being often found with
S. Peter (Luke xxii. 8 ; Acts iii. 1, iv. 13, vui. 14) ; and with his know
ledge of the high-priest's servant's name (v. 10). Yet the opinion is
not a certainty; the facts just mentioned would fit his brother
S. James almost equaUy well; and the fact of S. John's elsewhere
designating himself as the paByrys ov yydira b 'lyaovs is slightly against
the opinion. But on the other hand that designation would have no
point here ; the unnamed disciple is not receiving any mark of favour
from Jesus. See Introduction, p. xxxiv.
Yvoio-rds r. dpx- Comp. Luke ii. 44, xxui. 49. The nature of the
acquaintance is not explained : in connexion with it we may remember
the tradition that S. John himseU wore the high-priestly badge in later
Ufe; p. xvii. Tip dpx. is probably Caiaphas (vv. 13, 24): deposed
high-priests were thus designated sometimes (Luke iii. 2 ; Acts iv. 6),
but never by S. John. Possibly Annas lived in his son-in-law's
official residence ; but if not, there is nothing improbable in his con
ducting a preliminary examination there. The avXij (x. 1, 16) is the
court or open space in the centre or in front of the house (Luke xxii.
55) : l|o> (v. 16) agrees better with an interior court.
16. eicrnJKei. Was standing; descriptive imperfect, as in vv. 5,
15, 18. The details again indicate an eyewitness. Female door
keepers were common among the Jews : LXX. in 2 Sam. iv. 6 ;
Bhoda, Acts xii. 13 ; Josephus, Ant. vn. u. 1.
17. pi) Kal o-v. Art thou also (shewing that she knew his compa
nion to be a disciple), or, surely thou also art not. See on iv. 29 and
comp. iv. 33, vi. 67, vii. 47, ix. 40 ; where, as here, the py anticipates
a negative answer. S. Peter's denial is thus put into his mouth.
Tovtov and the turn of the sentence are contemptuous ; ix. 16, 24, xi.
47. S. John had hurried on to the room where Christ was being
examined ; as at the Cross (xix. 26) he kept close to his Master ; and
in neither case was molested. S. Peter, who ' f oUowed afar off ' (Luke
xxii. 54) and that rather out of curiosity ' to see the end' (Matt. xxvi.
58) than out of love, encountered temptation and feU.
18. eicmJK. SI ol 8. Now the servants and the officers were standing
...and were warming themselves. The tribune (v. 12) has withdrawn
his men, having completed the arrest. Only the officials of the Sanhed
rin remain, joined now by the household servants of the high-priest.
'AvBpaKid means charcoal in a brazier, vpbs rb <j>us of which S. Peter
stood and sat, pretending to be indifferent, but restlessly changing his
posture (Lnke xxii. 56) : comp'. xxi. 9 ; Eoclus. xi. 32. Cold nights in

3i2 & JOHN. [XVIII. 18—
April are exceptional but not uncommon in Palestine, and Jerusalem
stands high.
per' avnov. Peter also is with the Lord's enemies, making himself
comfortable in this night of cold. Otia pulvinar Satanae.
19. d o5v dpx- The ovk connects what foUows with vv. 13, 14.
Again we are in doubt as to who is meant by the high-priest (see on
v. 15), but it wiU be safest to consider that Caiaphas is meant through
out. Neither hypothesis is free from difficulty. If the high-priest
here is Caiaphas, the difficulty is to explain v. 24 (see note there).
But we may suppose that while Annas is conducting the examination
Caiaphas enters and takes part in it. It was hoped that some evidence
might be obtained which would be of service in the formal trial that
was to foUow.
20. Iy». With strong emphasis. He answers no questions
about His disciples, but bears the brunt alone. Moreover He seems
to contrast His openness with the secrecy of His enemies : for
irapp-qo-iq. see on vu. 13, and for Iv o-vvaYcoYTJ on ^i- 59. 'I always
taught in pubUc places, where aU the Jews come together. I am
not the head of a secret society ; nor am I ashamed of My doo •
trine.' Comp. Matt. x. 27 Veritas nihil erubescit praeter abscondi
(TertuUianl 21. ISe ovtoi. As if implying that they were present and ought to
be examined. Witnesses for the defence were heard first. OJroi can
not mean S. Peter and S. John: S. Peter is still outside by the fire.
For tSe see on i. 29.
22. pdirio-pa. Elsewhere only xix. 3 and Mark xiv. 65. Literally,
'a blow with a rod,' and Sipeis (v. 23) agrees with this. But pdiriapa
is also used for 'a blow with the open hand:' comp. jiairl^eiv, Matt. v.
39. In later Greek this meaning prevaUed, perhaps exclusively.
Christ's conduct here shews how Matt. v. 39 is to be understood:
personal retaliation is forbidden, but not calm protest and rebuke.
23. el k. IXdXivra. If I spake evil is perhaps better than If I
have spoken evil. Like iXdXyaa in v. 20 and etrov in v. 21, this seems
to refer tb Christ's teaching, about which He is being examined,
rather than to His reply to the high-priest. For the construction
comp. xui. 14, xv. 20.
24. dirlo-r. ovv. The ovv (see critical note) shews that the remark
is not an afterthought. Because the preliminary examination before
Annas produced a primd facie case, but nothing conclusive, Annas
therefore sent Him for formal trial to Caiaphas, who had apparently
been present during the previous examination and had taken part in
it (v. 19). Hence there is no need to discuss whether direVTeiXev may
be equivalent to a pluperfect : comp. Matt. xxvi. 48, xiv. 3, 4.
Christ had been bound at His arrest (v. 12) to prevent escape.
During the examination He would be unbound as possibly innocent.
He is now bound again. Apparently He was unbound a second time
before the Sanhedrin, and then bound afresh to be taken to PUate
(Matt, xxvii. 2).

XVIII. 27.] NOTES. 313
25. The narrative is resumed from v. 18: But Simon Peter was
standing and warming himself. Dramatic contrast : the Lord stands
bound ; His disciple stands and warms himself. A look of distress on
his face, when his Master appears bound as a criminal, and perhaps
with the mark of the blow (v. 22) on His face, provokes (ovv) the
exclamation, Surely thou also art not one of His disciples: see one. 17.
26. crvYYevijs. How natural that an acquaintance of the high-
priest (v. 15) known to his portress (v. 16) should know this fact also
as weU as Malchus' name (v. 10). This confirms the ordinary view
that the ' other disciple' (v. 15) is the EvangeUst himself. This third
accusation and denial was, as S. Luke teU us, about an hour after the
second; so that our Lord must have 'turned and looked upon Peter'
either from a room looking into the court, or as He was being led to
receive the formal sentence of the Sanhedrin after the trial before
Caiaphas, not as He was being taken from Annas to Caiaphas. The
iyu is emphatic; 'with my own eyes:' the man speaks with bitterness
and assurance. Comp. StiffXvpLfcTo Xiyuv (Luke xxii. 59).
27. irdXiv ovv. Again therefore, because he had denied before
and yet another denial had become necessary. S. John, like S. Luke,
omits the oaths and curses (Mark xiv. 71 ; Matt. xxvi. 73). We may
beUeve that S. Peter himself through S. Mark was the first to include
this aggravation of his guUt in the current tradition.
dXlKTiop lo}>. A cock crew. In none of the Gospels is there the
definite article which our translation insertB. This was the second
crowing (Mark xiv. 72). A difficulty has been made here because the
Talmud says that fowls, which Bcratch in dunghills, are unclean.
But (1) the Talmud is inconsistent on this point with itself; (2) not
aU Jews would be so scrupulous as to keep no fowls in Jerusalem ; (3)
certainly the EomanB would care nothing about such scruples.
Just as the EvangeUst impUes (v. 11), without mentioning, the Agony
in the garden, so he implies (xxi. 15), without mentioning, the repent
ance of S. Peter. The question has been raised, why he narrates
S. Peter's faU, which had been thrice told already. There is no need
to seek far-fetched explanations, as that " there might be contained in it
some great principle or prophetic history, and perhaps both : some great
principle to be developed in the future history of the Church, or of
S. Peter's Church. " Bather, it is part of S. John's own experience
which faUs naturaUy into the scope and plan of his Gospel, setting forth
on the one side the Divinity of Christ, on the other the glorification of
His manhood through suffering. Christ's foreknowledge of the fall of
His chief Apostle (xui. 38) illustrated both: it was evidence of His
Divinity (comp. U. 24, 25), and it intensified His suffering. S. John,
therefore, gives both the prophecy and the fulfilment. It has been
noticed that it is "S. Peter's friend S. John, who seems to mention
most what may lessen the fault of his brother apostle;" that servants
and officers were about him ; that in the second case he was pressed by ,
more than one; and that on the last occasion a kinsman of Malchus
was among his accusers, which may greatly have increased Peter's terror.
Moreover, this instance of human frailty in one so exalted (an instance

3i4 S. JOHN. [XVIII. 27—
which the Ufe of the great Exemplar HimseU could not afford), is given
us with fourfold emphasis, that none may presume and none despair.
On the difficulties connected with the four accounts of S. Peter's
denials see Appendix B.
28— XIX. 16. The Eoman or Civil Trial.
As already stated, S.Johnomits both the examination before Caiaphas
and the Sanhedrin at an irregular time and place, at midnight and at
'the Booths' (Matt. xxvi. 57 — 68; Mark xiv. 53 — 65), and also the
formal meeting of the Sanhedrin after daybreak in the proper place
(Matt. xxvu. 1; Mark xv. 1; Luke xxu. 66 — 71), at which Jesus was
sentenced to death. He proceeds to narrate what the Synoptists omit,
the conference between PUate and the Jews (vv. 28 — 32) and two
private exammations of Jesus by Pilate (vv. 33 — 38 and xix. 8 — 11).
Here also we seem to have the evidence of an eyewitness. We know
that S. John foUowed his Lord into the high-priest's palace (v. 15), and
stood by the Cross (xix. 26) ; it is therefore probable enough that he
foUowed into the Procurator's court.
28. dyovo-iv oSv. They lead therefore (v. 3). S. John assumes
that his readers know the result of Jesus being taken to Caiaphas (v.
24) : He had been condemned to death ; and now His enemies (there
is no need to name them) take Him to the Boman governor to get the
sentence executed.
dird r. K. From the house of Caiaphas. Comp. Mark v. 35 ; Acts
xvi. 40.
rd irpairupiov. The palace, PUate's house, the praetorium. Our
translators have varied their rendering of it capriciously: Matt, xxvii.
17, 'common hall,' with 'governor's house' in the margin; Mark xv.
16, 'Praetorium ; ' John xvui. 33 and xix. 9, 'judgment-hall.' Xet the
meaning must be the same in aU these passages. Comp. Acts xxui.
35, 'judgment-haU;' PhU. i. 13, 'the palace.' The meaning ot prae
torium varies according to the context. The word is of mUitary origin;
(1) 'the general's tent' or 'head-quarters.' Hence, in the provinces,
(2) 'the governor's residence,' the meaning in Acts xxUi. 35: in a sort
of metaphorical sense, (3) a 'mansion' or 'palace' (Juvenal i. 75): at
Borne, (4) 'the praetorian guard,' the probable meaning in PhU. i. 13.
Of these leading significations the second is probably right here and
throughout the Gospels; the official residence of the Procurator.
Where PUate resided in Jerusalem is not quite certain. We know
that 'Herod's Praetorium,' a magnificent buUdfng on the western hUl
of Jerusalem, was used by Boman governors somewhat later (Plulo
Leg. ad Gaium, p. 1034). But it is perhaps more Ukely that PUate
occupied part of the fortress Antonia, on the supposed site of which
a chamber with a column in it has recently been discovered, which it
is thought may possibly be the scene of the scourging.
S. John's narrative alternates between the outside and inside of the
Praetorium. Outside; 28—32, 38—40, xix. 4—7, 12—16 Inside-
33—37, xix. 1—3, 8—11. ' tnnat,

XVIII. 29.] NOTES. 315
28 — 32. Outside the Praetorium; the Jews claim the execution
of the Sanhedrin's sentence of death, and PUate refuses it.
•trput. This is rendered 'morning' Matt. xvi. 3; Mark i. 35, xi.
20, xiU. 35, xv. 1 ; the last passage being partly paraUel to this. In
Mark xiii. 35 the word stands for the fourth watch (see on Mark
vi. 48), which lasted from 3.0 to 6.0 a.m. A Eoman court might
be held directly after sunrise; and as PUate had probably been
informed that an important case was to be brought before him,
delay in which might cause serious disturbance, there is nothing
improbable in his being ready to open his court between 4.0 and
5.0 a.m. The hierarchy were in a difficulty. Jesus could not safely
be arrested by dayUght, and the Sanhedrin could not legaUy pro
nounce sentence of death by night : hence they had had to wait tUl
dawn to condemn Him. Now another regulation hampers them:
a day must intervene between sentence and execution. This they
shuffled out of by going at once to PUate. Of course U he undertook
the execution, he must fix the time ; and their representations would
secure his ordering immediate execution. Thus they shifted the
breach of the law from themselves to him.
As in the Ufe of our Lord as a whole, so also in this last week and
last day of it, the exact sequence and time of the events cannot be
ascertained with certainty. Chronology is not what the Evangehsts
aun at giving us. For a tentative arrangement of the chief events of
the Passion see Appendix C.
avToC. The "most characteristic trait of a reUgious and godless
nation ever put on record " (Maurice). They themselves (in contrast
to their Victim, whom they sent in under a Eoman guard) entered
not into the palace, that they, might not be defiled by entering a
house possibly poUuted by heathen abominations and certainly not
cleansed from leaven (Ex. xii. 15). But Jewish zeal had taught the
Bomans that idols could not be tolerated in the Holy City.
£va cpdyajcriv rd ir. It is evident that S. John does not regard the
Last Supper as a Paschal meal. Comp. xiii. 1, 29. It is' equaUy
evident that the synoptic narratives convey the impression that the
Last Supper was the ordinary Jewish Passover (Matt, xxvi, 17, 18,
19; Mark xiv. 14, 16; Luke xxU. 7, 8, 11, 13, 15). Whatever be
the right solution, the independence of the author of the Fourth
Gospel is manifest. Would anyone counterfeiting an Apostle venture
thus to contradict what seemed to have such strong ApostoUc
authority? Would he not expect that a glaring discrepancy on so
important » point would prove fatal to iis pretensions? Assume
that S. John is simply recording his own vivid recoUections, whether
or no we suppose him to be correcting the impression produced by
the Synoptists, and this difficulty at any rate is avoided. S. John's
narrative is too precise and consistent to be explained away. On the
difficulty as regards the Synoptists see Appendix A; see also Excursus
V at the end of Dr Farrar's S. Luke.
29. ItjfjXBev ovv d IL iif. Because they would not enter, therefore
Pilate went out to them. The emphatic position of il-yXBev and the

316 S. JOHN. [XVIII. 29—
addition of ?£cv seem to call attention to this Eoman concession
to Jewish religiousness. The Evangelist assumes that his readers
know who Pilate is, just as he asrumes that they know the Twelve,
Martha and Mary, and Mary Magdalene (vi. 67, xi. 1, xix. 25).
tCvo Kart|YopCav. No doubt PUate knew, but in accordance with
strict procedure he demands a formal indictment.
Kaxdv iroiiov. An evil-doer : distinguish from Ka/covp7os (Luke
xxiii. 32)., The Jews are taken aback at PUate's evident intention
of trying the case himself. They had expected him merely to carry
out their sentence, and had not come provided with any definite
accusation. Blasphemy, for which they had condemned Him (Matt.
xxvi. 65, 66), might be no crime with Pilate (comp. Acts xviii. 16).
Hence the vagueness of their first charge. Later on (xix. 7) they
throw in the charge of blasphemy ; but they rely mainly on three
distinct charges, which being political, Pilate must hear ; (1) seditious
agitation, (2) forbidding to give tribute to Caesar, (3) assuming the
title, 'King of the Jews ' (Luke xxiii. 3).,
31. elirev oBv avrois d II. Because of their vague accusation.
If they wiU not make a specific charge, he wUl not deal with the
ease. Pilate, impressed probably by his wife's dream (Matt. xxvu.
19) tries in various ways to avoid sentencing Jesus to death. (1)
He would have the Jews deal with the case themselves ; (2) he sends
Jesus to Herod; (3) he proposes to release Him in honour of the
Feast ; (4) he will scourge Him and let Him go. Boman governors
were not commonly so scrupulous, and Pilate was not above the
average : a vague superstitious dread was perhaps his strongest
motive. Thrice in the course of these attempts does he pronounce
Jesus innocent (v. 39, xix. 4, 6). Note the emphatic and somewhat
contemptuous vpeis and ipuv; Take Him yourselves and according
to your law judge Him. Pilate disdains to interfere in Jewish
reUgious disputes.
ovk tgcimv. These words are to be taken quite UteraUy, and with
out any addition, such as 'at the Passover' or 'by crucifixion,' or 'for
high treason.' The question whether the Sanhedrin had or had not
the right to inflict capital punishment at this time is a vexed one.
On the one hand we have (1) this verse ; (2) the statement of the
Talmud that 40 years before the destruction of Jerusalem the Jews
lost this power ; (3) the evidence of Josephus (Ant. xx. ix. 1 ; comp.
xviii. i. 1: xvi. ii. 4, and vi.) that the high-priest could not summon
a judicial court of the Sanhedrin without the Procurator's leave; (4)
the analogy of Eoman law. To this it is repUed (DolUnger, First Age
of the Church, Appendix n.) ; (1) that the Jews quibbled in order to
cause Jesus to be crucified at the Feast instead of stoned after aU the
people had dispersed ; and Pilate would not have insulted the Jews
from the tribunal by teUing them to put Jesus to death, if they had no
power to do so ; (2) that the Talmud is in error, for the Eoman do
minion began 60 years before the destruction of Jerusalem ; (3) that
Josephus (xx. ix. 1) shews that the Jews had this power: Ananus is

XVIII. 33.] NOTES. 317
aocused to Albinus not for putting people to death, but for holding a
court without leave : had the former been criminal it would have been
mentioned ; (4) that the analogy of Boman law proves nothing, for
cities and countries subject to Borne often retained their autonomy:
and there are the cases of S. Stephen, those for whose death S. Paul
voted (Acts xxvi. 10), and the Apostles, whom the Sanhedrin wished
to put to death (Acts v. 33) ; and GamaUel in dissuading the councU
never hints that to inflict death wUl bring trouble upon themselves.
To this it may be replied again; (1) that PUate would have exposed a
quibble had there been one, and his dignity as judge was evidently not
above shewing ironical contempt for the plaintiffs ; (2) that the Talmud
may be wrong about the date and right about the fact ; possibly it is
right about both ; (3) to mention the holding of a court by Ananus
was enough to secure the interference of Albinus, and more may have
been said than Josephus reports ; (4) autonomy in the case of subject
states was the exception ; therefore the burden of proof rests with those
who assert it of the Jews. S. Stephen's death and the other cases
(comp. John v. 18, vu. 1, 25, viii. 3, 59 ; Acts xxi. 31) only prove that
the Jews sometimes ventured on acts of judicial rigour and violence
of which the Bomans took little notice. Besides we do not know that
in all these cases the Sanhedrin proposed to do more than to sentence
to death, trusting to the Bomans to execute the sentence, as here.
Pilate's whole action, and his express statement xix. 10, seem to
imply that he alone has the power to inflict death.
iroCio 6avaTCj>. By what manner of death (xii. 33, xxi. 19 ; comp. x.
32 ; Matt. xxi. 23, xxu. 36 ; Luke vi. 32, xxiv. 19). Had the Sanhe
drin executed Him as a blasphemer or a false prophet, He would have
been stoned. The Jews had other forms of capital punishment (see
on [viu. 5]), but not crucifixion ; and by them He could not have been
lifted up (viii. 28) like the Brazen Serpent (ui. 14).
33 — 37. Inside the Praetorium; Jesus is privately examined by
PUate, and makes rijv KaXijv bpoXoylav (1 Tim. vi. 13).
33. Because of the importunity of the Jews (ovv) Pilate is obUged
to investigate further ; and being only Procurator, although cum potes-
tate, has no Quaestor, but conducts the examination himself. Probably
the Eoman guards had already brought Jesus inside the Praetorium :
PUate now caUs Him before the judgment-seat. What follows implies
that He had not heard the previous conversation with the Jews.
o-v el d p. t. 'I. In aU four Gospels these are PUate's first words to
Jesus, and S. Luke (xxiii. 2) gives the Jewish accusation which sug
gested them ; ' saying that He Himself is Christ a king.' In aU four
Sii is emphatic. The appearance of Jesus is in such contrast to
royalty that Pilate speaks with surprise (comp. iv. 12, viii. 53) : his
meaning is either ' Dost Thou claim to be King ? ' or, ' Art Thou the so-
called King?' The civil title, 'the King of the Jews,' first appears in
the mouth of the wise men (Matt. u. 1), next in the mouth of PUate :
contrast the theocratic title, 'the K. of Israel' (i. 50).

318 S. JOHN. [XVIII. 34—
34. Note the solemn brevity of the introductions to vv. 34, 35, 36.
Jesus demands that the responsibUity of making this charge against
Him be laid on the right persons. Moreover the meaning of the
charge, and therefore the truth of it, would depend on the person
making it. In Pilate's sense He was not King ; in another sense He
was. Note that He asks for information; see on xi. 17, 34.
35. 'Is it Ukely that I, a Eoman governor, have any interest in
Jewish questions? Am I likely to call Thee King 1 It was Thine own
nation (double article; see next note) that delivered Thee to me. What
made them do it?'
36. ¦n, J3. ij Ipij. This emphatic form, 'the kingdom that is Mine'
(see on viii. 31) prevaUs throughout the verse. 'Yirnperai must be
rendered 'servants,' not 'officers,' although there is doubtless an al
lusion to the officials of the hierarchy (vv. 3, 12, 18, 22, vii. 32, 45, 46 ;
Matt. v. 25). In Luke i. 2 and 1 Cor. iv. 1, the only places in Gospels
and Epistles in which the word is used of Christians, it is rendered
'ministers, 'both in A.V. and E.V. 'Officers' would here suggest mUi-
tary officers. ' The kingdom that is really Mine does not derive its
origin (ix) from this world (iv. 22, vui. 23, xv. 19, xvU. 14, 16, x. 16) :
if from this world sprang My kingdom, then would the servants that
are reaUy Mine be striving' (Luke xiii. 24; 1 Cor. ix. 25). For the
construction see on v. 46, and for rots 'IovSaCois see on xui. 33.
vvv 81. The meaning of vvv is clear from the context ; ' as it is, as
the case reaUy stands: ' comp. vUi. 40, ix. 41, xv. 22, 24. It does not
mean 'My kingdom is not of this world now, but shall be so hereafter;'
as if Christ were promising a millennium.
37. ovkovv. Here only in N.T. Combined with the position of
o-u it gives a tone of scorn to the question, which is half an exclama
tion: 'So then, Thou art a King!' We might write off/cove and render,
'Art Thou not then a King?' or, 'Thou art not then a King.' But
ov/covv is simpler and is preferred by most editors. See Winer, p. 643.
o-v Xe'-yeis on. The rendering, Thou sayest (well), because, is much
less natural than Thou sayest that. Christ leaves the royal title which
Pilate misunderstands and explains the nature of His kingdom  the
realm of truth.
els tovto. To this end have I been born and to this end am I
come into the world. To be a King, He became incarnate; to be a
King, He entered the world : and this in order to witness to the truth.
The second els tovto does not, any more than the first, refer exclu
sively to what foUows; both refer partly to what precedes, partly
(1 John in. 8) to what follows. The perfects express a past act
continuing m the present; Christ has come and remains in the
world. 'Eyw is very emphatic; in this respect Christ stands alone
among men. "Epxeo-8ai ets t. Koo-pov is frequent in S. John (i 9
ix. 39, xi. 27, xvi. 28). Apphed to Christ it includes the notions
of His mission and of His pre-existence: but Pilate would not see
this.

XVIII. 38.] NOTES. 319
Iva papT. tjj dX. This is the Divine purpose of His royal power:
not merely 'witness the truth,' i.e. give a testimony that is true,
but bear witness to the objeqtive reality of the Truth: again, not
merely 'bear witness of,' i.e. respecting the Truth (i. 7, 15, ii. 25,
v. 31 — 39, viU. 13 — 18, cfec), but 'bear witness to,' i.e. in support -
and defence of the Truth (v. 33). Both these expressions, ' witness '
and 'truth,' have been seen to be very frequent in S. John (see
especiaUy chaps, i. iii. v. viii. passim). We have them combined
here, as in v. 33. This is the object of Christ's sovereignty, — to bear
witness to the Truth. It is characteristic of the Gospel that it claims
to be 'the Truth.' "This title of the Gospel is not found in the
Synoptists, Acts, or Apocalypse ; but it occurs in the CathoUc Epis
tles (James i. 19; 1 Pet. i. 22; 2 Pet. ii. 2) and in S. Paul (2 Thess.
u. 12; 2 Cor. xui. 8; Eph. i. 13, cfec). It is specially characteristic
of the Gospel and Epistles of S. John." Westcott, Introduction to
S. John, p. xUv.
d cov Ik t. dX. That has his root in the Truth, so as to draw the
power of his Ufe from it: comp. v. 36, iii. 31, viii. 47, and especi
aUy 1 John ii. 21, iU. 19. "It is of great interest to compare this
oonfession before Pilate with the corresponding confession before the
high priest (Matt. xxvi. 64). The one addressed to the Jews is in the
language of prophecy, the other addressed to a Eoman appeals to the
universal testimony of conscience. The one speaks of a future mani
festation of glory, the other of £ present mamfestation of truth 
It is obvious how completely they answer severaUy to the circum
stances of the two occasions." - Westcott, in loco.
38. t£ Icttiv dXijfleia ; Pilate does not ask about ' the Truth,' but
truth in any particular case. His question does not indicate any
serious wish to know what truth really is, nor yet the despairing
scepticism of a baffled thinker ; nor, on the other hand, iB it uttered
in a light spirit of 'jesting' (as Bacon thought). Bather it is the
haU-pitying, half-impatient, question oi a practical man of the world,
whose experience of life has convinced him that truth is a dream of
enthusiasts, and that a kingdom in which truth is to be supreme is as
visionary as that of the Stoics. He has heard enough to convince
bim that the accused is no dangerous incendiary, and he abruptly
closes the investigation with a question, which to his mind cuts at
the root of the Prisoner's aspirations. " It was a good question ; but
PUate's haste lost him the answer " : he asked it and went out. Quid
est Veritas? Vir est qui adest (Anagram attributed to Charles I.).
Here probably we must insert the sending to Herod Antipas, who had
come from Tiberias, as Pilate from Caesarea, on account of the Feast,
the one to win popularity, the other to keep order (Luke xxui. 6 — 12).
38 — 40. Outside the Praetorium ; PUate pronounces Him innocent
and offers to release Him for the Feast : the Jews prefer Barabbas.
38. r. 'IovSaCovs. Apparently this means the mob and not the
hierarchy. PUate hoped that only a minority were moving against
Jesus ; by an appeal to the majority he might be able to acquit Him

32o S. JOHN. [XVIII. 38—
without incurring odium. By pronouncing Him legaUy innocent
he would gain this majority; by proposing to release Him on account
of the Feast rather than of His innocence he would avoid insulting
the Sanhedrin, who had already pronounced Him guUty. From
S. Mark (xv. 8, 11) it would appear that some of the multitude hoped
to deliver Jesus on the plea of the Feast and took the initiative in
reminding Pilate of the custom, hut were controUed by the priests and
made to clamour for Barabbas.
lYu...alr£av. 'Whatever you fanatics may do, I find no ground of
accusation in Him:' comp. xix. 6. AMa means 'legal ground for
prosecution, crime' (Matt. xxvu. 37; Mark xv. 26; Acts xiii. 28,
xxviii. 18).
39. o-vvij8eia. Nothing is known of this custom beyond what the
Gospels teU us. It may have been a memorial of the dehverance
from Egypt. But prisoners were sometimes released at Borne at
certain festivals, and it would be quite in harmony with the eoncUi-
atory policy of Eome to honour native festivals in this way in the
case of subject nations. In Luke xxiii. 17 the custom is said to be an
obUgation, dvdyxyv el^ev : but the verse is of very doubtful genuine
ness. For iva comp. xi. 57, xv. 12. 'Ev r. irdo-xa is no evidence that
the Passover had been already celebrated: the prisoner would natu
raUy be released in time to share in the Paschal meal. The Synop
tists use the less definite expression, Kara iopryv (Matt, xxvii. 15;
Mark xv. 6). For the construction PovXeo-3e diroXvcrw comp. BiXeis
avXXQupev, irov BiXeis iroipdaupev (Matt. xiu. 28, xxvi. 17; Luke xxU.
9), where in each case the fut. ind. is found as a various reading, per
haps from the LXX. (Heb. vui 5). Matt. xx. 32, xxvu. 17, 21; Mark
x. 51, xv. 9, 12; Luke xviii. 41, like this, are ambiguous; but the aor.
subj. is much more intelligible (though not as a kind of deUberative
Bubjunctive; comp. 1 Cor. iii. 21) than the fut. ind. Luke ix. 54 must
be aor. subj. Comp. poiXei ippdau, Arist. Eq. 36. The subj. intensi
fies the demand: would ye have me release.
40. eKpavvacrav. They cried out therefore again : irdn-es is of
very doubtful authority. S. John has mentioned no previous shout,
but, as usual, assumes that his readers know the main facts. Pilate
declared Jesus innocent both before and after sending Him to Herod,
and in both cases this provoked an outcry (Luke xxiii. 4 — 7, 14 — 21):
S. John in narrating the later clamour implies the earlier. KpavYafi*
expresses a loud cry, and (excepting Matt. xu. 19; Acts xxu. 23)
occurs only in S. John (xi. 43, xii. 13, xix. 6, 12, 15).
r. Bapappdv. Bar-Abbas, son of Abba (father) : the derivation Bar-
rabban, son of a Babbi, seems fanciful. The innocent Son of the
Father is rejected for the blood-stained son of a father. The name
has the article, although S. John has not mentioned him before.
The Jews who speak had mentioned him before. In Matt, xxvii. 16
and 17 some inferior authorities give ' Jesus Barabbas ' as bis name,
and Pilate asks 'Which do ye wish that I release to you, Jesus

XIX.] NOTES. 321
Barabbas, or Jesus Who is called Christ ?' The reading is remarkable,
but it is supported by no good MS.
i*v 81 d B. Xflorijs. For the tragio brevity of this remark comp.
iSdxpvaev b 'Iijrrous (xi. 35) and yv Si vuf (xiii 30). The Xyarys as
distinct from the KXiirrys (x. 1) is the man of violence, the bandit or
brigand, more dangerous to persons than to property. In the case of
Barabbas we know from S. Mark and S. Luke that he had been
guUty of msurrection and consequent bloodshed rather than of
steaUng; and this was very Ukely the case also with the two robbers
crucified with Jesus. Thus by a strange irony of fate the hierarchy
obtain the release of a man guilty of the very political crime with
which they charged Christ, — sedition. The people no doubt had
some sympathy with the insurrectionary movement of Barabbas, and
on this the priests worked. Barabbas had done, just what Jesus had
refused to do, take the lead against the Eomans. "They laid
information against Jesus before the Eoman government as a dan
gerous character ; their real complaint against him was precisely this,
that He was not dangerous. PUate executed Him on the ground that
His kingdom was of this world; the Jews procured His execution
precisely because it was not." Ecce Homo, p. 27.
CHAPTER XIX.
3. Insert Kal iffpxovTo irpds avrov before Kal EXeyov with KBLTJXA
against A (homoeoteleuton ; omission from airbv to airov).
4. Kal effiXflev (KABKLX) for itfXBev ovv (A).
7. After rdv vdpov omit rjpuv (obvious ampUfication) with NBLA
against A.
12. Authorities vary much between expavyajov, ixpaiyaaav, and
txpa£ov. 13. ti3v XdYmv tovtiov (KAB) for rovrov rbv Xd7ov (from v. 8).
17. After 'Iijcrovv omit xal airyyayov (perhaps from Matt, xxvii.
31). Avrio tov crravpov (BLX) for r. ar. avrov (E) : there are other
variations. 20. 'Peopaio-rC before 'EXXi]vio-tC with SBLX against AI*.
26, 27. ISe (S. John's usual form) for ISoi, with SB and others
against A.
29. <nrdYY0V °vv pecrrdv rov o£ovs (KBLX) for oi 51 irXiJcravres
airbyyov d£ovs xal (A), a combination with Matt, xxvii. 48 and Mark xv.
36, which caused ovv to be transferred to the previous clause, —
crjceOos ovv fxeiTO.
38. Before and after 'Icoo-rjcp omit d (usual in mentioning a
well-known person).
39. avTov for rov 'lyaovv (correction for clearness).
ST JOHN 21

322 S.JOHN. [XIX. 1—
1—3. Inside tlie Praetorium; the scourging and mockery by the
soldiers. 1. tots otfv. Because the attempt to release Him in honour
of the Feast had faUed, Pilate tries whether the severe and degrading
punishment of scourging will not satisfy the Jews. In Pilate's
hands the boasted justice of Boman Law ends in the policy " What
evU did He do? I found no cause of death in Him: I wUl therefore
chastise Hun and let Him go" (Luke xxiii. 22). Scourging was
part of Eoman capital punishment, and had we only the first two
Gospels we might suppose that the scourging was inflicted immediately
before the crucifixion: but this is not stated, and S. John, combined
with S. Luke, makes it clear that scourging was inflicted as a separate
punishment in the hope that it would suffice. The supposition of
a second scourging as part of the execution is unnecessary and
improbable. PUate, sick of the bloody work and angry at being
forced to commit a judicial murder, would not have allowed it ; and
it may be doubted whether any human frame could survive a Boman
scourging twice in one day. One infliction was sometimes fatal;
Me flagellis ad mortem caesus, Hor. S. i. u. 41. Comp. ' horribile
flagellum,' S. i. ui. 119.
2. oi o-TpaTiiuTai. Herod and his troops (Luke xxui. 11) had set
an example which the Eoman soldiers were ready enough to foUow.
Pilate countenances the brutaUty as aiding his own plan of satisfying
Jewish hatred with something less than death. The soldiers had
inflicted the scourging ; for Pilate, being only Procurator, would have
no Uctors. They crown Him in mockery of royalty rather than of
victory, as what foUows shews. The plant used was probably the
thorny niibk, lycium spinosum, with flexible branches and leaves lute
ivy, abundant round about Jerusalem.
iu. iropipvpovv. S. Mark has iroptjtvpav, S. Matthew xXo,uil5a xox-
xlvyv. Purple with the ancients was a vague term for rich bright
colour, crimson as weU as violet. The robe was a mihtary chlamys
or paludamentum, representing a royal robe. That in which Herod
mocked Jesus was probably white : 1 Mace viii. 14, x. 20, 62. The
soldiers act in derision of the detested Jews generally, who could pro
bably see aU this from the outside, rather than of Jesus in particular.
The whole is a caricature of Jewish expectations of a national king.
tipXovto irp. av. This graphic touch is omitted by the Synop
tists and by some authorities here. We see each soldier coming up
(imperfect) to offer his mock homage. As in xviu. 22, pdirio-pa is
probably a blow with the hand rather than with a rod. Comp. Is.
1. 6, I gave my back, eh pdanyas, and my cheek, els pairlapara. The
Old Latin adds in faciem. The blow is the mock gift brought by the
person doing homage.
4—7. Outside the Praetorium; PUate's appeal, 'Behold the Man;'
the Jews' rejoinder, 'He made HimseU Son of God.'
4. &ya. On the previous occasion (xvui. 38) PUate left Jesus within,

XIX. 9.] NOTES. 323
while he pronounced Him innocent. Note the absence of iyu and the
change of order.
5. cpopcov. Not tpipuv; wearing, not merely 'bearing.' The crown
and the robe are now His permanent dress. The Evangelist repeats
the details (v. 2) as of a picture deeply imprinted in bis memory :
whether or no he entered the Praetorium, he no doubt witnessed the
Ecce Homo.
ISov d dvBpuiros- In pity rather than contempt. Pilate appeals to
their humanity: surely the most bitter among them will now be satis
fied, or at least the more compassionate wiU control the rest. No one
can think that this Man is dangerous, or needs further punishment.
When this appeal fails, PUate's pity turns to bitterness (v. 14).
6. 01 dpx- k. 01 vir. Bepeat the article as in xi. 47. The leaders
take the initiative, to prevent any expression of compassion on the
part of the crowd. The sight of 'the Man' maddens rather than
softens them. For KpavYat> see on xviU. 40.
oravp. o-ravp. Crucify, crucify. The imperative without an accu
sative better expresses the cry wliich was to give the cue to the multi
tude. According to all four Gospels the demand for crucifixion
was not made until after the offer to release Jesus for the Feast.
Xap. av. vpeis. Take Him yourselves, as in xviii. 31. We may
admit that it ought to have been beneath the dignity of a>Eoman judge
to taunt the people with a suggestion which they dared not' foUow ; but
there is nothing so improbable in it as to compel us to beUeve that the
Jews had the power of inflicting capital punishment (see on xvui. 31).
PUate is goaded into an exhibition of feeling unworthy of his office.
The !y» again (xviu. 38) contrasts his verdict with that of the Jews.
7. vdpov. They refer to Lev. xxiv. 16. The Jews answer Pilate's
taunt by a plea hitherto kept in the background. He may think
lightly of the seditious conduct of Jesus, but as a Procurator he is
bound by Boman precedent to pay respect to the law of subject nation
alities. He has challenged them to take the law into their own hands;
let him hear what their law is. PUate had said 'Behold the Man!'
The Jews retort, 'He made Himself Son of God.' They answer his
appeal to their compassion by an appeal to his fears. See ou viii. 53.
8 — 11. Inside the Praetorium ; Christ's origin is asked and not told ;
the origin of authority is told unasked.
8. r. t. Xoyov. This word : it is no mere ' saying ' (pypa) ; like the
word of Caiaphas, it has more meaning than the speakers know. It
intensifies PUate's disquietude. The message from his wUe and the
awe whioh Christ's presence was probably inspiring had afready in
some degree affected him. This mysterious claim stUl further excites
his fears. Was it the offspring of a divinity that he had so infamously
handled? Comp. Matt. xxvU. 54.
9. irpaiTiopiov. See on xvui. 28. Ildflev et crv ; is a vague question
which might apply to Christ's dwelUng-place, already known to Pilate
21—2

324 S. JOHN. [XIX. 9—
(Luke xxiii. 6) ; he hoped for an answer as to His origin. Would the
Prisoner repeat this mysterious claim, or explain it? But PUate could
not have understood the answer; and what had it to do with the
merits of the case? No answer is given. Comp. Matt. xxvU. 12 — 14
and Christ's own precept, Matt. vii. 6.
10. Baffled and still in doubt as to the relations between himself
and his Prisoner he takes refuge in a domineering tone of assumed
confidence. To me speakest Thou not ? Whatever He might do before
His countrymen, it was foUy to refuse to answer the Eoman governor.
For IgovcrCav, authority, see on i. 12 and comp. v. 27, x. 18, xvii. 2 :
note the emphatic repetition.
11. ovk etxes. Comp. xv. 20. This is Christ's last word to Pilate ;
a declaration of the supremacy of God, and a protest against the claim
of any human potentate to be irresponsible. The Accused has become
the judge's Judge. Even Pilate could understand dvioBev : had Jesus
said irapd toO irarpbs pov, he would have remained uninstructed. The
point is not, that Pilate is an instrument ordained for the carrying out
of God's purposes (Acts ii. 23) ; he was such, but that is not the mean
ing here. Bather, that the possession and exercise of aU authority is
the gift of God ; iii. 27 ; Eom.' xiii. 1 — 7 (see notes there). To in
terpret ' from above ' of the higher tribunal of the Sanhedrin is quite
inadequate. Comp. iii. 3, 7, 31 ; James i. 17, ui. 15, 17, where the
same adverb is used: see notes in each place. It is for this cause
(see on i. 31), because Pilate's authority over Jesus is the result of a
Divine commission, whereas that of His enemies was usurped, that
their sin is greater than His. Moreover, they might have known Who
He was.
d irapaSovs. The addition of croi (contrast xiii. 11, xviii. 2, 5) shews
that Caiaphas, the representative of the Sanhedrin and of the nation,
and not Judas, is meant : comp. xviu. 35. Judas had delivered Jesus
to the Sanhedrin, not to Pilate. For exeiv dpapriav see on xv. 22.
12 — 16. Outside the Praetorium. The power from above controUed
from below pronounces pubUc sentence of death on the Innocent.
12. Ik tovtov. Upon this ; see on vi. 66. The imperfect expresses
continued efforts. Indirect means, as the release in honour of the
Feast, the appeal to compassion, and taunts, have faUed ; Pilate now
makes more direct efforts. We are not told what they were ; but the
Evangelist shews by the unwillingness of Pilate how great was the
gvult of ' the Jews.'
Idv t. diroXvd-flS. If thou release this man: diroXvaal and diroXiays
must be translated alike. The Jews once more shift their tactics and
from the ecclesiastical charge (v. 7) go back to the poUtical, which
they now back up by an appeal to Pilate's own political interests.
They know their man : it is not a love of justice, but personal feeUng
which moves him to seek to release Jesus ; and they wiU overcome one
personal feeling by another stiU stronger. PUate's unexplained interest
in Jesus and supercUious contempt for His accusers must give way
before a fear for his own position and possibly even his Ufe. Whether

XIX. 14.] NOTES. 325
or no there was any such honorary title as Amicus Caesaris, like our
'Queen's Counsel,' it is unlikely that tbe Jews allude to it here : they
simply mean 'loyal to Caesar.' For eavrov iroiiiiv see on viii 53.
dvTiXe'yei r. K. Setteth himself against Caesar; ipso facto declares
himseU a rebel : thus the rebelUon of Korah is called dvnXo7i'a (Jude
11). For a Eoman governor to protect such a person would be high
treason (majestas). The Jews scarcely knew how powerful their
weapon was. PUate's patron Sejanus (executed a.d. 31) was losing
his hold over Tiberius, even if he had not already fallen. Pilate had
already thrice nearly driven the Jews to revolt, and his character there
fore would not stand high with an Emperor who justly prided himself
on the good government of the provinces. Above aU, the terrible Lex
Majestatis was by this time worked in such a way that prosecution
under it was almost certain death. Atrocissime exercebat leges majes
tatis (Suetonius).
13. PUate's mind seems to have been made up at once : without
replying he prepares to pass sentence. The fatal moment has come,
and as in the case of the arrest (xviu. 1 — 4) the Evangelist gives
minute particulars.
^Y°7ev 8?cc. Sentence must be pronounced in pubUc. Thus we find
that PUate, in giving judgment about the standards, which had been
brought into Jerusalem, has his tribunal in the great circus at
Caesarea, and Floras erects his in front of the palace (Josephus, B. J.
11. ix. 3, xiv. 8).
IxaBicrev may be either transitive, as in 1 Cor. vi. 4; Eph. i. 20, or
intransitive, as in Matt. xix. 28, xxv. 31. If it is transitive here, the
meaning -wUl be, 'placed him on a seat,' as an iUustration of his mock
ing exclamation, 'Behold your King!' — i.e. 'There He sits enthroned I'
But [viii. 2;] xU. 14; Bev. ui. 21, xx. 4, the only places where S. John
uses the word, and Acts xU. 21, xxv. 6, 17, where we have the Bame
phrase as here, are against the transitive meaning in this place. The
absence of the article before pijparos perhaps indicates that the
Bema was a temporary and not the usual one ; everywhere else in N. T.
Pypa has the article. With the pregnant use of els comp. xx. 19,
(xxi. 4).
AiBdo-rpcoTov. Josephus (Ant. v. v. 2) says that the Temple-Mount,
on part of which the fortress of Antonia stood, was covered with a
tesselated pavement. This fact and the Aramaic name tend to shew
that the portable mosaic which Imperators sometimes carried about
for their tribunals is not meant here. But Gab Baitha is no equiva
lent of AiBbarpurov, though it indicates the same place: it means
'the ridge of the House,' i.e. the Temple-Mound. For ' EPpaiorC see
on v. 2.
14. i\v 81 ir. r. ir., copa rjv cos eKri). In two abrupt sentences S. John
calls special attention to the day and hour; now it was the eve of the
Passover: it was about the sixth hour. It is difficult to beUeve that
he can be utterly mistaken about both. The question of the day is
discussed in Appendix A; the question as to the hour remains.

326 S. JOHN. [XIX. 14—
We have seen already (i. 39, iv. 6, 52, xi. 9), that whatever view we
may take of the balance of probabUity in each case, there is nothing
thus far which is conclusively in favour of the antecedently improbable
view, that S. John reckons the hours of the day as we do, from mid
night to noon and noon to midnight.
The modern method is sometimes spoken of as the Roman method.
This is misleading, as it seems to imply that the Bomans counted
their hours as we do. If this were so, it would not surprise us so much
to find that S. John, living away from Palestine and in the capital of
a Eoman province, had adopted the Boman reckoning. But tlie Ro
mans and Greeks, as well as the Jews, counted tlieir hours from sunrise.
Martial, who goes through the day hour by hour (iv. viu.), places the
Boman method beyond a doubt. The difference between the Bomans
and the Jews was not as to the mode of counting the hours, but as to
the limits of each individual day. The Jews placed the boundary at
sunset, the Eomans (as we do) at midnight. (Pliny, Nat. Hist. ii.
lxxvu.) The 'this day' of Pilate's wUe (Matt, xxvii. 19) proves no
thing ; it would fit either the Boman or the Jewish method ; and some
suppose her to have been a proselyte. In this particular S. John does
seem to have adopted the Eoman method; for (xx. 19) he speaks of
the evening of Easter Day as 'the same day at evening' (comp. Luke
xxiv. 29, 33), This must be admitted as against the explanation that
'yesterday' in iv. 54 was spoken before midnight and refers to the
time before sunset : but the servants may have met their master after
midnight. Yet there is some evidence of a custom of reckoning from midnight
in Asia Minor. Polycarp was martyred 'at the eighth hour' (Mart.
Pol. xxi.), Pionius at 'the tenth hour' (Acta Mart. p. 137); both at
Smyrna. Such exhibitions commonly took place in the morning
(PhUo u. 529) ; so that 8.0 and 10.0 a.m. are more probable than 2.0
and 4.0 p.m.
McCleUan adds another argument. " The phraseology of our present
passage is unique in the Gospels. The hour is mentioned in conjunc
tion with the day. To cite the words of St Augustine, but with the
correct rendering of Paraskeue, ' S. John does not say, It was about
the sixth hour of the day, nor merely, It was about the sixth hour, but
It was the Friday of the Passover; it was about the Sixth hour.'
Hence in the straightforward sense of the words, the sixth hour
that he means is the sixth hour ofthe Friday; and so it is rendered
in the Thebaic Version. But Friday in S. John is the name of the
whole Roman civil day, and the Roman civil days are reckoned from
midnight." New Test. I. p. 742.
This solution may therefore be adopted, not as certain, but as less
unsatisfactory than the conjecture of a false reading either here or in
Mark xv. 25, or the various forced interpretations which have been
given of S. John's words. The reading rplry in some MSS. here is
evidently a harmonizing correction. H, however, the mode of reckon
ing in both Gospels be the same, the preference in point of accuracy
must be given to the Evangelist who stood by the cross.

JVL^-. «.J JXU'l'JMS. 327
USe d Pas. vpuv. Like the title on the cross, these words are spoken
in bitter irony. This Man in His mock insignia iB a fit sovereign for
the miserable Jews. Perhaps PUate would also taunt them with their
own glorification of Him on Palm Sunday. To the Christian the words
are another unconscious prophecy.
15. Ikcivoi. The pronoun indicates their opposition. The four
aorists are aU appropriate : ixpavyaaav, they shouted out once for all ;
whUe the three aorists imperative shew their impatience to have their
wUl. 2/ravpcoo-co is either ShaU I or Must I. Note the emphatic posi
tion of r. j3acr. ipuv : ' Must I crucify your King ! ' PUate begins (xviu.
33) and ends with the same idea, the one dangerous item in the in
dictment, the claim of Jesus to be King of the Jews. This explains
the length at which S. John describes the scenes with Pilate : see intro
ductory note on xviU. 12 — 27.
01 dpxiepeis. This depth of degradation is reserved for them. "The
official organs of the theocracy themselves proclaim that they have
abandoned the faith by which the nation had lived." Sooner than
acknowledge that Jesus is the Messiah they proclaim that a heathen
Emperor is their King. And their baseness is at once foUowed by
PUate's : sooner than meet a dangerous charge he condemns the Inno
cent to death. To rid themselves of Jesus they commit political
suicide; to free himseU from danger he commits a judicial murder.
16. TOTe ovv ir. In none of the Gospels does it appear that PUate
pronounced sentence on Jesus ; he perhaps purposely avoided doing so.
But in deUvering Him over to the priests he does not aUow them to
act for themselves : ' he deUvered TTim to them that He might be cruci
fied ' by Boman soldiers; not that they might crucify Him themselves.
17 — 42. The Death and Burial.
For what is peculiar to S. John's narrative in this section see the.
introductory note to chap. xvui. Besides this, the title on the cross,
the Jews' criticism of it, and the .conduct of the four soldiers, are given
with more exactness by S. John than by the Synoptists.
The section faUs into four double parts, all four of which contain
a marked dramatic contrast, such as S. John loves to point out (see
on vv. 18 and 30) : —
(1) The Crucifixion and the title on the cross (17 — 22).
(2) The four enemies and the four friends (23 — 27).
(3) The two words, 'I thirst,' 'It is finished' (28—30).
(4) The hostile and the friendly petitions (31 — 42).
17 — 22. The Crucifixion and the Title on the Cross.
17. irapeXapov ovv. They took Jesus therefore, or they received,
as in i. 11, xiv. 3. The verb means ' to accept what is offered, receive
from the hands of another.' A comparison of the three texts is in
structive. The eternal Son is given by the Father, comes to His own
inheritance, and His own people received Him not (i. 11). The Incar-

328 S. JOHN. . [XIX. 17—
nate Son is given up by PUate to His own people, and they received
Him to crucify Him (xix. 16). The glorified Son comes again to His
own people, to receive them unto Himself (xiv. 3).
Poor. avTio r. or. !£rjX6ev. Bearing the cross for Himself went forth.
S. John omits the help which Simon the Cyrenian was soon compeUed
to render, as also (what seems to be implied by Mark xv. 22) that at
last tbey were obliged to carry Jesus Himself. Comp. the Lesson for
Good Friday morning, Gen. xxii., especially v. 6. "The place of
pubUo execution appears to have been situated north of the city. It
was outside the gate (Heb. xiii. 12) and yet 'nigh unto the city' (v.
20). In the Mishna it is placed outside the city by a reference to Lev.
xxiv. 14. It is said to have been 'two men high' (Sanh. vi. 1). The
Jews still point out the site at the cliff, north of the Damascus gate,
where is a cave now called 'Jeremiah's Grotto.' This site has there
fore some claim to be considered as that of the Crucifixion. It was
within 200 yards of the waU of Agrippa, but was certainly outside the
ancient city. It was also close to the gardens and the tombs of the
old city, which stretch northwards from the cliff; and it was
close to the main north road, in a conspicuous position, such as might
naturaUy be selected for a place of public execution. " Conder, Hand
book to the Bible, pp. 356, 7. Kpaviov roirov refers to the shape of
the ground. To leave skuUs unburied would violate Jewish law ; and
this would require xpavluv roirov. For'EPpaiorl see on v. 2.
18. plo-ov 81 r. 'I. Dramatic contrast; the Christ between two
criminals. It is the place of honour mockingly given to Him as King.
The two were robbers or bandits, as S. Matthew and S. Mark call
them, probably guUty of the same crimes as Barabbas. In the Acta
Pilati they are named Dysmas and Gestas. Jesus suffers with them
under a similar charge of sedition. Whether this was mere con
venience, or a device of the Bomans to insult the Jews, is uncertain.
The latter is probable. Omnium par poena, sed dispar causa (S.
Augustine). The whole of humanity was represented there: the
sinless Saviour, the saved penitent, the condemned impenitent.
19. Kal titXov. A title also: the meaning of the xal is not clear;
perhaps it looks back to v. 16, or to piaov r. 'lyaovv, as being PUate's
doing : he placed Jesus between two criminals, and also insulted the
Jews by a mocking inscription. TiYXos is titulus Graecized. It was
common to put on the cross the name and crime -of the person
executed, after making him carry the inscription round his neck to
the place of execution. S. Matthew (xxvu. 37) has t. alrlav airov, S.
Mark (xv. 26) y iiriypaipy r. alrlas airov, S. Luke (xxiii. 38) iiriypaipy.
For <jv Yeypau.., there was written, see on u. 17. The title is given
differently in all four Gospels, and possibly varied in the three lan
guages. Its object was to insult the Jews, not Jesus : aU variations
contain the offensive words " The King of the Jews."
20. Iyy^s. S. John's exact topographical knowledge appears
again here. Pictures of the Crucifixion mislead in placing the city a

XIX. 23.] NOTES. 329
mUe or two off in the background. Tijs irdXeus with 1771!$ (xi. 18), not
after d rdiros : ' the place of the city was near ' is scarcely sense.
'Epp., 'Pcop,., 'EXX. This is the order in the better authorities. The
national and official languages would naturaUy be placed before
Greek,— and for different reasons either Hebrew or Latin might bo
placed first. In Luke xxiu. 38 the order is Greek, Latin, Hebrew ;
but the clause is of very doubtful authority. In any case the three
representative languages of the world at that time, the languages of
reUgion, of empire, and of inteUect, were employed. Thus did they
'teU it out among the heathen that the Lord is king,' or (according to
a remarkable reading of the LXX. in Ps. xcvi. 10) 'that the Lord
reigned from the tree. '
21. 01 dpx- r. 'IovS. Now that they have wrung what they wanted
out of Pilate they Bee that in granting it he has insulted them pubhcly
before the thousands present at the Passover, and in a way not easy
to resent. The addition 'of the Jews' is remarkable, and it occurs
nowhere else in N. T. It probably refers to the title: these 'chief
priests of the Jews' objected to His being caUed 'the King ofthe Jews.'
22. Pilate's answer Ulustrates the mixture of obstinacy and relent-
lessness, which Philo says was characteristic of him. His own in
terests are not at stake, so he wiU have his way : where he had any
thing to fear or to gain he could be supple enough. A shrewd, prac
tical man of the world, with aU a Eoman official's contemptuous impar-
tiaUty and severity, and aU the disbelief in truth and disinterestedness
which the age had taught him, he seems to have been one of the many
with whom self-interest is stronger than their convictions, and who
can walk uprightly when to do so is easy, but faU in the presence
of serious difficulty and danger.
23 — 27. The four Enemies and the four Friends.
23. rd ipdna. The upper garment, girdle, sandals, cfec. The
. Ipdriov was large enough to be worth dividing. By the law De bonis
damnatorum the clothes of executed criminals were the perquisite of
the soldiers on duty. The re'cro-epa shews accurate knowledge : a
quaternion has charge of the prisoner, as in Acts xU. 4; but there
the prisoner has to be kept a long time, so four quaternions mount
guard in turn, one for each watch. Here there was probably a qua
ternion to each cross. The danger of a popular outbreak (xviu. 3) is
at an end, and a smaU force suffices.
dpadtos- Josephus (Ant. in. vu. 4) tells us that the high-priest's
tunic was seamless, whereas in other cases this garment was com- '
monly made of two pieces. Possibly S. John regards it as a symbol
of Christ's Priesthood. The X'™" waa a shirt, reaching from the
neck to the knees or ancles. "It is noted by one of the Fathers, that
Christ's coat indeed had no seam, but the Church's vesture was 'of
divers colours;' whereupon he saith, In veste varietas sit, scissura non
sit: they be two things, unity and. uniformity " (Bacon, Essay in.).

330 , S. JOHN. [XIX. 24—
24. Xdxupev. This use of Xayxdvu is rare, if not unique. _ Its
proper meaning is ' to obtain by lot ' (Luke i. 9 ; Acts i. 17 ; 1 Pet. i. 1).
tva ij YPa<H- See on u. 22 and xu. 38. It was in order that the
Divine purpose, already declared by the Psalmist, might be accom-
pUshed, that this twofold assignment of Christ's garments took place.
S. John quotes the LXX. verbatim, although there the difference,
which both he and the original Hebrew mark between the upper and
under garment, is obUterated. It is from this passage that the refer
ence to Ps. xxu. 18 has been inserted in Matt. xxvU. 35 ; none of the
Synoptists refer to the Psalm. By ol piv ovv crrp. r. Iir. S. John
emphasizes the fact that this prophecy was most UteraUy fulfilled by
men who were utterly ignorant of it.
25. elo-n|K. 81. But there were standing'. The Si answers to the
previous piv, and these two particles mark the contrast between the
two groups. On the one hand, the four plundering soldiers with the
centurion; on the other, the four ministering women with the be
loved disciple. It is not improbable that the women had provided
(Matt. xvii. 55 ; Luke vUi. 2, 3) the very clothing which the soldiers
had taken away.
i\ dS. t. p. av., M. ij. r. K. We are left in doubt whether we here
have two women or one, whether altogether there are four women or
three. The former is much the more probable alternative. (1) It
avoids the very improbable supposition of two Bisters having the same
name. (2) S. John is fond of paralle I expressions; 'His mother and
His mother's sister, Mary of Clopas and Mary Magdalene' are two
pairs set one against the other. (3) S. Mark (xv. 40) mentions Mary
Magdalene, Mary the mother of James the Less, and Salome. Mary
Magdalene is common to both narratives, 'Mary the mother of James
the Less' is the same as 'Mary of Clopas:' the natural inference is
that Salome is the same aB 'His mother's sister.' li this is correct,
(4) S. John's silence about the name of 'His mother's sister ' is ex
plained : she was his own mother, and he is habituaUy reserved about
aU closely connected with himself. We have seen afready that he
never mentions either his own name, or his brother's, or the Virgin's.
(5) The very ancient Peshito or Syriac Version adopts this view by
inserting ' and ' before ' Mary the ( wUe) of Clopas.' 'H tov KXcoird
may mean the daughter, mother, or even sister of Clopas; but the wife
is more probable: comp. ix rijs tov Oipiov (Matt. i. 6); ryv "ZpuxvBiuvos
(Arist. Eccles. 46); Verania Pisonis (PUn. Ep. n. 20). There is no
reason for identifying Clopas here with Cleopas in Luke xxiv. 18:
Clopas is Aramaic, Cleopas is Greek. The speUing Cleopftas is a
mistake derived from Latin MSS. AU Greek authorities have Cleopas.
If 'wUe' is rightly inserted, and she is the mother of James the Less,
Clopas is the same as Alphaeus (Matt. x. 3; comp. xxvU. 56). It is
said that Clopas and Alphaeus may be different forms of the same
Aramaic name. For Mapla ij MaYS. see on vi. 67; Matt. xxvu. 56;
Luke vUi. 2.
26. Sv ij ydira. See on xiu. 23 : it is no mere periphrasis to avoid

XIX. 29.] NOTES. 331
naming him, stUl less a boastful insertion. It explains why Jesus
committed him to His Mother and His Mother to him.
Yvvai, ISe 0 vids o-ou. See on u. 4. The act is one of filial care for
the soul-pierced Mother (Luke ii. 35), who perhaps was thus spared
the agony of seeing her Son die. If S. John took her home at once,
this accounts for his omitting the third and fourth Words (Appendix
C), which would be uttered during his absence. He who had just asked
God's forgiveness for His murderers and promised Paradise to His
fellow- sufferer, now gives another son to His Mother, another mother
to His friend. If S. John was the Virgin's nephew, and tf Christ's
'brethren' were the sons of Joseph by a former marriage, the fact that
Christ committed His Mother to her nephew and His own beloved
disciple rather than to her step-sons requires no explanation. Even
if His ' brethren ' were the sons of Joseph and Mary, thefr not beheving
on Him (vU. 5) would account for their being set aside ; and we have
no evidence that they beUeved tUl after the Eesurrection (Acts i. 14).
els to tSia. See on i. 11 and xvi. 32. Although the commendation
was double, each being given to the other, yet (as was natural) S. John
assumes the care of Mary rather than she of him. This shews the un-
tenabUity of the view that not only S. John, but in him aU the Apostles,
were committed by Christ to the guardianship of Mary. That S. John
was known to the high-priest (xvui. 15) and that his famUy had hired
servants (Mark i. 20) would seem to imply that he was a man of some
position and substance.
28 — 30. The two words from the cross, 'I Thirst,' 'It is
Finished.'
28. perd tovto elSu's. See on v. 38, iii. 22, xiu. 1. The identity
between TerlXecrrai here and in v. 30 must be preserved in translation ;
are now finished. The construction that foUows is amphibolous. In
order to avoid the apparent contradiction between all things being
already finished and something still remaining to be accompUshed,
many critics make tva reXemiflfj depend upon rerlXecrrai. But this is
awkward. It is better to connect tva reX. with Xiyei, especiaUy as Ps.
lxix. speaks so plainly of the thirst. The seeming contradiction dis
appears when we consider that the thirst had been felt before it was
expressed. AU things were finished, including the thirst ; but Jesus
alone knew this. In order that the Scripture might be accompUshed
and made perfect, it was necessary that He should make known His
thirst. "He could have borne His drought: He could not bear the
Scripture not fulfilled" (Bishop HaU). TeXeidw in this sense is re
markable and very unusual.
29. S. John's exact knowledge appears again. The Synoptists do
not mention the o-Kevos, but he had stood beside it. The oj-os was
either the posca or sour wine for the soldiers during thefr long watch,
or something prepared for the sufferers. The sponge and the stalk of
hyssop being ready at hand is in favour of the latter. Criminals
sometimes Uved a day or two on the cross. Vinegar is degenerate

332 S. JOHN. [XIX. 29—
wine, and may symbolize the fallen nature of those who offered it.
Hyssop cannot be identified with certainty. The caper-plant, which is
as Ukely as any, has stalks which run to two or three feet, and this
would suffice. It is not probable that Christ's feet were on a level
with the spectators' heads, as pictures represent : this would have in
volved needless trouble and expense. Moreover the mockery of the
soldiers recorded by S. Luke (see on xxui. 36) is more intelligible if
we suppose that they could almost put a vessel to His Ups. S. John
alone mentions the hyssop ; another mark of exact knowledge. Did
he see in it a coincidence with Exod. xU. 22 ?
irepiBlvres irpocnjveYKav. Very graphic; irepiB. expresses the placing
of the sponge round the stalk (Matt. xxi. 33, xxvii. 28, 48), irpoayv. the
offering (xvi. 2) and applying (Mark x. 13) to His lips. The actors
and their motive are left doubtful. Probably they were soldiers and
acted in compassion rather than in mockery ; or in compassion under
cover of mockery (Mark xv. 36; Ps. lxix. 22).
30. JXapev. He had refused the stupefying draught (Matt, xxvii.
34 ; Mark xv. 23), which would have clouded His faculties : He accepts
what wUl revive them for the effort of a wiUing surrender of His Ufe.
TeTlXeo-rai. Just as the thirst was there before he expressed it, so
the consciousness that His work was finished was there (v. 28) before
He declared it. The Messiah's work of redemption was accomplished ;
His Father's commandment had been obeyed ; types and prophecies
had been fulfilled; His life had been lived, and His teaching com
pleted; His last earthly tie had been severed (vv. 26, 27); and the
end had come. The final ' wages of sin ' alone remained to be paid.
kXCvos t. Ked>aXijv. Another detaU pecuUar to the Evangelist who
witnessed it.
iraplScoKev t. irv. The two Apostles mark with special clearness that
the Messiah's death was entirely voluntary. S. Matthew says, 'He let
go His spirit' (dtpyxev); S. John, 'He gave up His spirit.' None of the
four says 'He died.' The other two have i£iirvevaev ; and S. Luke
shews clearly that the surrender of life was a wilUng one by giving the
words of surrender, ' Father, into Thy hands I commend My spuit. ' —
' No one taketh it from Me, but I lay it down of Myself.' It was the
one thing which Christ claimed to do ' of HimseU ' (x. 18). Contrast
v. 30, vii. 28, vui. 28, 42. Thus the spirit which He surrendered,
and the water and the blood (v. 34), bear witness to his Messiahship.
For ' the seven words from the cross ' see Appendix C and notes on
Luke xxiii. 34; Mark xv. 34; Matt, xxvii. 48. Between the two words
recorded in these verses (28—30) there is again a marked contrast.
' I thirst ' is an expression of suffering ; the only one during the
Passion. 'It is finished' is a cry of triumph; and the ' therefore' in
v. 30 shews how the expression of suffering led on to the cry of tri
umph. S. John omits the 'loud voice' which aU the Synoptists give
as immediately preceding Christ's death. It proved that His end
was voluntary and not the necessary result of exhaustion. Quis ita
dormit quanao voluerit, sicut Jesus mortuus est quando voluit ? Quis -

XIX. 34. J NOTES.

333

itayestem ponit quando voluerit, sicut se carne exuit qnando voluit?
Quis ita cum voluerit abit, quomodo cum voluit obiit ? (S. Augustine).
31 — 42. The Petition of the Jews and the Petition of Joseph.
31. As in xvUi. 28, the Jews shew themselves to be among those
'who strain out a gnat and swaUow a camel.' In the midst of deliberate
judicial murder they are scrupulous about ceremonial observances.
The ovv, as in v. 23, probably does not refer to what immediately
precedes : it looks back to vv. 20, 21. The Jews still continue their
relentless hostility. They do not know whether any one of the three
sufferers is dead or not ; their request shews that; so that ' therefore'
cannot mean in consequence of Jesus' death. In order to save the
Sabbath, and perhaps also to inflict still further suffering, they ask
PUate for this terrible addition to the punishment of crucifixion.
Certainly the lesson 'I will have mercy and not sacrifice,' of which
Christ had twice reminded them, and once in connexion with the
Sabbath (Matt. xu. 7, ix. 13), had taken no hold on them.
irapao-Kevij. The eve of the Sabbath ; and the Sabbath on this oc
casion . coincided with the 15th Nisan, the first day of the Passover.
This first day ranked as a Sabbath (Exod. xii. 16: Lev. xxUi. 7); so
that the day was doubly holy. Comp. vii. 37.
KaTeaY<3o-iv. The avceXoicoirid or crurifragium, Uke crucifixion, was
a punishment' commonly reserved for slaves. The two were sometimes
combined, as here. Lactantius (iv. xxvi.) says, ' His executioners did
not think it necessary to break His bones, as was their prevailing
¦ custom; ' which seems to imply that to Jewish crucifixions this horror
was commonly added, perhaps to hasten death. For even without a
Sabbath to make matters more urgent, corpses ought to be removed
before nightfaU (Deut. xxi. 23); whereas the Eoman custom was to
leave them to putrefy on the cross, like our obsolete custom of hanging
in chains. The plural verb (contrast pelvy just before) emphasizes
the separate acts : comp. a iireplatrevirav (vi. 13).' Winer, p. 645.
34. eVvijev. Pricked or stabbed, a milder word than i^exivryaav
(v. 37). All ancient Versions mark the difference between the two
verbs. . The Vulgate (aperuit) and Philox. Syriac indicate a reading
ijvoi^ev. The object of the virreiv was to make sure that He was
dead. The word occurs here only in N. T.
atpa k. vSmp. There has been very much discussion as to the
physical cause of Christ's death ; and those who investigate this try
to frame an hypothesis which wiU at the same time account for the
effusion of blood and water. Two or three such hypotheses have been
put forward. But it may be doubted whether they are not altogether
out of place. It has been seen (v. 30) how the Evangelists insist on
the fact that the Lord's death was a voluntary surrender of Ufe, not
a result forced upon Him. Of course it may be that the voluntariness
consisted in welcoming causes which must prove fatal. But it is
more simple to beUeve that He delivered up His life before natural
causes became fatal. ' No one,' neither Jew nor Eoman, ' took it

334 S. JOHN. [XIX. 34—
from Him' by any means whatever: He lays it down 'of Himself
(x. 18). And if we decline to investigate the physical cause of the
Lord's death, we need not ask for a physical explanation of what is
recorded here. S. John assures us that he saw it with his own eyes,
and he records it that we may believe : i. e. he regards it as a ' sign '
that the corpse was no ordinary one, but a Body that even in death
was Divine.-
We can scarcely be wrong in supposing that the blood and water
are symbolical. The order confirms this. Blood symbolizes the
work of redemption which had just been completed by His death;
and water symboUzes the ' birth from above,' with its cleansing from
sin, which was the result of His death, and is the means by which
we appropriate it. Thus the great Sacraments are represented.
Some Fathers see in the double effusion the two baptisms, of blood
(in martyrdom) and of water. Others see the Church, the Spouse
of Christ, issuing in the Sacraments from the side of the sleeping
Second Adam, as Eve from the side of the first Adam.
35. d IcopaKcos k.t.X He that hath seen hath borne witness
and his witness is true (comp. i. 19, 32, 34, viii. 13, 14, xU. 17).
The use of the perfect participle rather than the aorist is evidence
that the writer himseU is the person who saw. If he were appeaUng
to the witness of another person he would almost certainly have
written, as the A. V., 'he that saw.' The inference that the author
is the person who saw becomes still more clear if we omit the centre
of the verse, which is somewhat parenthetical: 'He that hath seen
hath borne witness, in order that ye also may believe. ' The natural
sense of this statement is that the narrator is appealing to his own
experience. Thus the Apostolic authorship of the Gospel is again
confirmed. (See Westcott, Introduction, p. xxvii.) 'AXi]flivij means
not simply truthful, but genuine, perfect: it fulfils the conditions
of sufficient evidence. (See on i. 9 and comp. vui. 16, vii. 28.)
On the other hand dXt|8ij means things that are true. There is
no tautology, as in the A. V. S. ' John first says that his evidence
is adequate; he then adds that the contents of it are true. Testimony '
may be sufficient (e.g. of a competent eyewitness) but false: or it
may be insufficient (e.g. of half-witted child) but true. S. John
declares that his testimony is both sufficient and true.
tva Kal vpeis ir. That ye also may believe ; as weU as the witness
who saw for himself.
Why does S. John attest thus earnestly the trustworthiness of his
narrative at this particular point? Four reasons may be assigned.
This incident tended to shew (1) the reaUty of Christ's humanity against
Docetic views; and these verses therefore are evidence against the
theory that the Fourth Gospel is the work of a Docetic Gnostic (see
on i. 14, vi. 21, vu. 10): (2) the reality of Christ's Divinity, against
Ebionite views ; whUe His human form was no mere phantom, but
flesh and blood, yet He was not therefore a mere man, but the Son
of God : (3) the reaUty of Christ's death, and therefore of His Resur
rection, against Jewish insinuations of trickery (oomp. Matt, xxvui.

XIX. 38.] NOTES. 335
13 — 15); (4) the clear and unexpected fulfilment of two Messianic
prophecies. 36. e-yevero. Came to pass. Note that S. John uses the aorist,
where S. Matthew, writing nearer to the events, uses yiyovev. ' Hath
come to pass ' impUes that the event is not very remote ; Matt. i. 22,
xxi. 4, xxvi. 56. The Ydp depends on iriareiayre, Belief is sup
ported by Scripture; for the two surprising events, Christ's escaping
the crurifragium and yet having His side pierced, were evidently
preordained in the Divine counsels. The first ypo-'H (ii. 22, xU. 38)
is Exod. xu. 46. For crvvTpipeiv comp. Matt. xu. 20 ; Mark v. 4,
xiv. 3 ; Bev. u. 27. Thus He who at the opening of this Gospel
was proclaimed as the Lamb of God (i. 29, 36), at the close of it
is declared to be the true Paschal Lamb. The Paschal Lamb, as
dedicated to God, was protected by the Law from rough treatment
and common uses. Its bones must not be broken ; its remains must
be burned. Once more we have evidence that S. John's consistent
and precise view is, that the death of Christ coincided with the killing
of the Paschal Lamb. And this seems also to have been S. Paul's
view (see on 1 Cor. v. 7).
37. oiJiovTai. AU present, especiaUy the Jews. The whole world
was represented there. 'EKKevTdv, ' to pierce deeply,' occurs nowhere
else in N.T. excepting Bev. i. 7, and forms a connexion worth noting
between the Gospel and the Apocalypse (see on i. 14, iv. 6, vii. 30,
vUi. 2, xi. 44, xiU. 8, xv. 20, xx. 16) ; aU the more so because S. John
here agrees with the present Masoretie Hebrew text and in every
word differs from the LXX. The LXX. softens down i^exivryaav
(which seemed a strange expression to use of men's treatment of
Jehovah) into xarapxyaavro ^'insulted'). See on vi. 45, xii. 13, 15,
where there is further evidence of the EvangeUst having independent
knowledge of Hebrew. With the construction els ov comp. vi. 29, xvU. 9.
38. perd/ 81 ravra. But after these thing's. The Si marks a
contrast between the hostUe petition of the Jews and the friendly
petition of Joseph. Tavra as distinct from touto shews that no one
event is singled out with which what follows is connected: the
sequence is indefinite (Ui. 22). Contrast v. 28: there the sequence is
direct and definite (U. 12, xi 7, 11). For Joseph of Arimathaea see on
Matt, xxvii. 57 ; Mark xv. 43 ; Luke xxiu. 50. The Synoptists tell us
that he was rich, a member of the Sanhedrin, a good and just man
who had not consented to the Sanhedrin's counsel and crime, one who
(Uke Simeon and Anna) waited for the kingdom of God, and had
become a disciple of Christ. Aid r. cpdpov forms a coincidence with
S. Mark, who says of him (xv. 43) that 'having summoned courage (toX-
pyaas) he went in unto PUate,' implying that Uke Nicodemus he was
naturaUy timid. Joseph probably went to PUate as soon as he knew
that Jesus was dead: the vague 'after these things' need not mean
that he did not act till after the piercing of the side. With ijpev t.
crupa comp. Matt. xiv. 12 ; Acts viu. 2.

336 S. JOHN. [XIX. 39—
39. Another coincidence. Nicodemus also was a member of the
Sanhedrin (ui. 1), and his acquaintance with Joseph is thus explained.
But it is S. Mark who tells us that Joseph was one of the Sanhedrin,
S. John who brings him in contact with Nicodemus. It would seem
as if Joseph's unusual courage had inspired Nicodemus also. Thus
Jesus by being Ufted up is already drawing men unto Him. These
Jewish aristocrats first confess Him in the hour of His deepest degra
dation. Td irpwrov is either at the beginning of Christ's ministry, or
the first time He came to Jesus. The meaning of the Brazen Serpent,
of which he heard then (Ui. 14), is becoming plain to him now.
p6ypa. This may be a correction of 'iXiypa (KB), a roU. Myrrh-
gum (Matt. u. 11) and pounded aloe-wood (here only) are both aro
matic: 'All thy garments are myrrh and aloes' (Ps. xiv. 8). The
quantity is royal (2 Chron. xvi. 14), but not improbable, and reminds
us of Mary's profusion (xU. 3). It is a rich man's proof of devotion,
and possibly of remorse for a timidity which now seemed irremedi
able : his courage had come too late.
40. SS-qo-av avrd dfl. Bound it in linen cloths. The SBbvia (see on
Luke xxiv. 12) seem to be the bandages, whereas the aivSuv (Matt.
xxvU. 59; Mark xv. 46; Luke xxUi. 53) is a large sheet (Mark xiv. 51)
to envelope the whole. EaBiis Sflos I. t. *I. distinguishes Jewish
from other modes of embalming. The Egyptians had three methods,
but in all cases removed part of the intestines and steeped the body in
nitre (Herod, n. 86 ff.) 'Evracpidgeiv occurs elsewhere only Matt.
xxvi. 12 : ivTaipiairpbs occurs xU. 7 ; Mark xiv. 8 : in LXX. (Gen. 1, 2)
it is used for the embalming of Jacob.
41. kijitos. S. John alone mentions it, as he alone mentions the
other garden (xvui. 1). It probably belonged to Joseph, for the tomb
was his (Matt. xxvU. 60). This shews that Joseph, though of Arima-
thaea, had settled in Jerusalem. For Kaivdv see on xiii. 34. S. Mat
thew also says that it was new, S. Luke that never man had yet lain
in it. S. John states the fact both ways with great emphasis. It is
another royal honour. Not even in its contact with the grave did
' His fiesh see corruption. ' Comp. the colt, whereon no man ever yet
sat (Luke xix. 30).
42. The burial was hastUy performed: after the great Sabbath
they intended to make a more solemn and complete burial. Tho fact
of his having a tomb of his own close to Golgotha had perhaps sug
gested to Joseph the thought of going to PUate. For the addition
tuv 'IovSalwv see on u. 13, xi. 55 : it suggests a tune when there was
already a Christian 'Preparation.' The order of the words, with the
pathetic ending, should be preserved. There therefore, because of the
Jews' Preparation (for the tomb was nigh at hand), laid they Jesus.

XX]

NOTES. 337

CHAPTER XX.

11. to) pnipedo for Td pvypeiov with AB against KTJX.
16. Before '.PappovvC insert 'Eppaio-TC with KBDLXA against A
(omitted as unnecessary).
19. ' Before o-appdnov omit t&v (from v. 1), and before 8id omit
avvyypivoi (explanatory gloss).
20. After SSei^ev omit avrois : avrois for avrov.
29. After pe omit Qupa with SABCD.

We enter now upon the third and last part of the second main
division of the Gospel. The Evangelist having set before us the
inner Glorification of Christ in His last Discourse (xiii. — xvU.),
and His outer Glorification in His Passion and Death (xviii., xix.),
now gives us his record of the Eesurrection and threefold Mani
festation of Christ (xx.).
The chapter faUs naturaUy into five sections. 1. The first Evi
dence of the Resurrection (1 — 10). 2. The Manifestation to Mary
Magdalene (11 — 18). 3. The Manifestation to the Ten and others
(19—23). 4. The Manifestation to S. Thomas and others (24 — 29).
5. The Conclusion and Purpose of the Gospel (30, 31).
S. John's Gospel preserves its character to the end. Like the rest
of his narrative, the account of the Eesurrection is not intended as a
complete record ; — it is avowedly the very reverse of complete (v. 30) ;
— but a series of typical scenes selected as embodiments of spiritual
truth. Here also, as in the rest of the narrative, we have individual
characters marked with singular distinctness. The traits which
distinguish S. Peter, S. John, S. Thomas, and the Magdalene in this
chapter are clear and completely in harmony with what is told of
the four elsewhere.
Of the incidents omitted by S. John many a,re given in the other
Gospels or by S. Paul. S. Matthew and S. Mark; the angel's message
to the two Marys and Salome. S. Matthew and [S. Mark] ; the
fareweU charge and promise. S. Luke and [S. Mark]; the mani
festation to two disciples not Apostles. S. Matthew; the earthquake,
angel's descent to remove the stone, soldiers' terror and report to the
priests, device of the Sanhedrin, manifestation on the mountain in
Galilee (comp. 1 Cor. xv. 6). [S. Mark] ; the reproach for unbelief.
S. Luke ; the manifestation to S. Peter (comp. 1 Cor. xv. 5), conver
sation on the road to Emmaus, proof that He is not a spirit, mani
festation before the Ascension (comp. Acts i. 6 — 9). S. Paul; mani
festations to the Twelve, to S. James, and to S. Paul himself (1 Cor.
xv. 6-8). ST JOHN 22

338 S. JOHN. [XX. 1-
To these incidents Sv John adds, besides the contents of chap, xxi.,
the gift of the power of absolution, and the manifestation on the
second Lord's Day, when S. Thomas was present.
It may be freely admitted that the difficulty of harmonizing the
different accounts of the Eesurrection is very great. As so often in
the Gospel narrative, we have not the knowledge required for piecing
together the fragmentary accounts that have been granted to us. To
this extent it may be allowed that the evidence for the Eesurrection
is not what we should antecedently have desired.
But it is no paradox to say that for this very reason, as weU as
for other reasons, the evidence is sufficient. Impostors would have
made the evidence more harmonious. The difficulty arises from
independent witnesses teUing thefr own tale, not caring in their con
sciousness of its truth to make it clearly agree with what, had been
told elsewhere. The writer of the Fourth Gospel must have known
of some, if not aU, of the Synoptic accounts; but he writes freely and
firmly from his own independent experience and information. AU
the Gospels agree in the foUowing very important particulars ;
1. The Eesurrection itseU is left undescribed. Like aU beginnings,
whether in history or nature, it is hidden from view.
2. The manifestations were granted to disciples only, but to dis
ciples whoUy unexpectant of a Eesurrection. The theory that they
were visions .resulting from enthusiastic expectations, is against all
the evidence.
3. They were received with doubt and hesitation at first.
4. Mere reports were rejected.
5. The manifestations were granted to aU kinds of witnesses, both
male and female, both individuals and companies.
6. The result was a conviction, which nothing ever shook, that
' the Lord had risen indeed ' and been present with them.
AU four accounts also agree in some of the details;
1. The evidence begins with the visit of women to the sepulchre
in the early morning.
2. The first sign was the removal of the stone.
3. Angels were seen before the Lord was seen.
(See Westcott, Speaker's Commentary, n. pp. 287, 8.
1 — 10. The first Evidence of the Eesurrection.
1. t. o-app. Td irdppara may mean either the Sabbath, on the
analogy of names of festivals, rd iyxalvia, rd iravaByvaia, ka., or the
week, as the interval between two Sabbaths : here literally, on day one
of the week (Luke xxiv. 1). S. John has not mentioned' the stone-
but he speaks of it as kn,own, tov XiBov. S. Mark notes the placing of
it, S. Matthew the sealing: aU four note the displacement- liouevov
Ik, lifted out of. ippwov
2. Concluding that the body must be gone, she runneth therefore
to S. Peter. He is stiU chief of the Apostles, and as such is consulted
first in spite of his fall. The repetition of irpos impUes that he was
not living with S. John, though (v. 3) near him. We are in doubt

XX. 9.] NOTES.

339

whether 8v ecpi'Xei applies to him as well as to 'the other disciple.'
The special phrase for S. John is bv -n^dira (xiii. 22).
ijpav. fihe makes no attempt to determine whether friends or
foes have done it (comp. Luke xU. 20) : otSapev agrees with the Syn
optists' account, that other women eame also. She left them to go
to the Apostles.
3. The change from the single act, e'gijXflev, to that which lasted
some time, fjpxovro, is marked by ohange of tense; see on xi. 29.
4. erpexov... irpolS. Tdx- r. II. LiteraUy, began to run. ..ran on
before, more quickly than Peter: rax- r. II. being epexegetic. The
more usual form Baaaov does not occur in N. T. (xiu. 27 ; 1 Tun. iii.
14; Heb. xUL 19, 23). S. John ran more quickly as being much
younger. Would a second century writer have thought of this in in
venting a story? And how simply does S. John give us the process of
conviction through which his mind passed: the dull unbelief before
hand, the eager wonder in running, the timidity and awe on arriving,
the birth of faith in the tomb. This is true psychology free from
aU self-consciousness.
6. irapaKvv/as. The word occurs again o. 11 and Luke xxiv. in a
Uteral sense, of ' bending down to look carefuUy at ; ' in a figurative
sense 1 Pet. i. 12 ; James i. 25 (see notes). In Ecclus. xiv. 23 it is
used of the earnest searcher after wisdom; in xxi. 23 of the rude
prying of a fool. BXIirei is seeth at a glance, as distinct from deupei
(v. 6).
6. Both Apostles aot characteristically. S. John remains without
in awe and meditation : S. Peter with his natural impulsiveness goes '
in at once. He takes a complete survey (Betopei), and hence sees the
crovSdpiov (xi. 44), which S. John in his short look had not observed.
How natural is the airov (v. 7) : the writer is absorbed in his subject
and feels no need to mention the name. The details (so meagre in
Luke xxiv. 12) here teU of the eyewitness : he even remembers that
the napkin was folded.
8. Kal lirlo-Tevcrev. See on i. 7. More difficulty has perhaps been
made about this than is necessary. 'Believed what?' is asked. That
Jesus was risen. The whole context impUes it; and comp. v. 25.
The careful arrangement of the grave-clothes proved that the body
had not been taken away in haste as by a foe: and friends would
scarcely have removed them at aU. It is thoroughly natural that
S. John speaks only of himself, saying nothing of S. Peter. He is
fuU of the impression which the empty and orderly tomb made upon
his own mind; and it is to this that vv. 1 — 7 lead up, just as the
whole Gospel leads up to v. 29. S. Luke (xxiv. 12 — of doubtful genuine
ness) speaks only of S. Peter's wonder, neither affirming nor denying
his beUef .
9. ovSeirco. Not even yet. S. John's beUef in the Eesurrection
was as yet based only on what he had seen in the sepulchre. He had
nothing derived from prophecy to help him. The candour of the
22—2

34o S. JOHN. [XX. 9—
Evangelists is again shewn very stroDgly in the simple avowal that
the love of Apostles failed to grasp and remember what the enmity of
the priests understood and treasured up. Even with Christ to ex
pound Scripture to them, the prophecies about His Passion and Ee
surrection had remained a sealed book to them (Luke xxiv. 25 — 27).
For Set comp. Ui. 14, xu. 34; Matt. xvi. 21, xxvi. 54; Mark vui. 31;
Luke ix. 22, xvu. 25, xxii. 37, xxiv. 7, 26, 44. The Divine determina
tion meets us throughout Christ's life on earth, and is pointed out
with frequency towards the close of it. Comp. Eph. Ui. 11.
10. dirrjX8ov...irpds ovtovs. Tbe reading is doubtful : avrodj
= iavrois is best. Comp. diryXBov xa8' iavrois (1 Sam. xxvi. 12).
11 — 18. The Manifestation to Mary Magdalene.
11 — 18. It has been noticed that the three manifestations in this
Chapter correspond to the three divisions of the Prayer in Chap, xvii
Here we see Jesus Himself; in the second, Jesus in relation to His
disciples ; in the third, Jesus in relation to all who have not seen and
yet have beheved.
11. Mapla 81. She had returned to the sepulchre after the hurry
ing Apostles. Mark xvi. 9 states definitely, what we gather from this
section, that the risen Lord's first appearance was to Mary Magda
lene: the details of the meeting are given by S. John alone. She
continued standing (xviii. 5, 16, 18, xix. 25) after the other two had
gone. 12. dYY&ovs. Here only do angels appear in S. John's narrative.
Comp. i. 52, xU. 29, [v. 4]. An appearance of angels to women occurs
in all the accounts of the Eesurrection. We are ignorant of the laws
which determine such appearances ; the two Apostles had seen nothing.
For Iv XevKois comp. Eev. iU. 4 : in Bev. Ui. 5, iv. 4, ipariois is added.
13. r. Kvpiov pov...ot8a. In v. 2 it was r. xipiov and otSapev. In
speaking to Apostles she includes other beUevers ; in speaking to
strangers she represents the relationship and the loss as personal.
These words express the burden of her thoughts since she first saw
that the stone had been removed. She is So fuU of it that she has no
thought of the strangeness of this appearance in the tomb. We may
reasonably suppose that the Evangelist obtained his information from
Mary herself. "The extreme simplicity of the narrative reflects some
thing of the solemn majesty of the scene. The sentences follow with
out any connecting particles till v. 19. Comp. e. xv." (Westcott).
14. e'o-Tpd<|>n. Perhaps she becomes in some way conscious of
another Presence. But Christ's Bisen Body is so changed as not to
be recognised at once even by those who had known Him weU. It has
new powers and a new majesty. Comp. xxi. 4 ; Luke xxiv. 16, 37 ;
Matt, xxviii. 17 ; [Mark xvi. 12].
15. Kiyirovpds. Because He was there at that early hour. The
omission of His name is again (v. 7) very natural : she is so full of her
loss that she assumes that others know aU about it. Sv is emphatic •

XX 17.] NOTES. 341
'Thou, and not some enemy.' For ipdo-rao-as see on xii. 6. In her
loving devotion she does not measure her strength : mfyib airbv dp&.
Note that it is t. xipiov (v. 2), t. x. pov (v. 13), aurdv thrice (v. 15) ;
never r. aupa or t. vexpbv. His Ufeless form to her is stiU HimseU.
16. Mapidp. The term of general address, Tivai, awoke no echo in
her heart ; the sign of personal knowledge and sympathy comes home
to her at once. Thus 'He caUeth His own sheep by name' (x. 3). The
addition of 'EPpaurrC is of importance as indicating the language
spoken between Christ and His disciples. S. John thinks it well to
remind Greek readers that Greek was not the language used. Comp.
Acts xxU. 2, xxvi. 14, and see on v. 2. The form 'PappowC or 'PaP-
powet occurs also in Mark x. 51, but has been obliterated in A.V.
It is said to be Galilean, and if so natural in » woman of Magdala.
Would any but a Jew of Palestine have preserved this? Its literal
meaning is 'my Master,' but the pronominal portion of the word had
lost almost aU meaning : comp. ' .Monsieur.' S. John's translation
shews that as yet her beUef is very imperfect: she uses a mere human
title. 17. pij p. dirrov. This is a passage of well-known difficulty. At
first sight the reason given for refraining from touching would seem to
be more suitable to a permission to touch. Comp. iv. 44 It is perhaps
needless to enquire whether the Ydp refers to the whole of what foUows
or only to the first sentence, ' I am not yet a'scended to the Father.' In
either case the meaning would be, that the Ascension has not yet taken
place, although it soon wul do so, whereas Mary's action assumes that
it has taken place. If 7dp refers to the first clause only, then the em
phasis is thrown on Mary's mistake ; U 7dp refers to the whole of what
is said, then the emphasis is thrown on the promise that what Mary
craves shall be granted in a higher way to both her and others very
soon. The translation ' touch Me not ' is inadequate and gives a false
impression. "AirTeaBai does not mean to 'touch' and 'handle' with
a view to seeing whether His body was real; this Christ not only
aUowed but enjoined (v. 27; Luke xxiv. 39; comp. 1 John i. 1) : rather
it means to 'hold on to' and 'cling to.' Moreover it is the present (not
aorist) imperative; and the full meaning wUl therefore be, 'Do not
continue holding Me,' or simply, hold Me not. The old and often in
terrupted earthly intercourse is over ; the new and continuous inter
course with the Ascended Lord has not yet begun : but that Presence
wUl be granted soon, and there wiU be no need of straining eyes and
clinging hands to reaUse it. (For a large collection of various inter
pretations see Meyer.) The reading irpos t. iraTlpa (without pov) agrees
better with irp. t. d8. pov. The general relationship applying both to
Him and them is stated first, and then it is pointedly distinguished in
its appUcation to Him and to them.
dvapaCvu. I am ascending. The change has already begun : earth
is His home no longer. In Luke xxiv. 44 Jesus says, ' These are My
words which I spake unto you, while I was yet with you.' Mary's
error consisted in supposing that Jesus was again with her under the

342 S. JOHN. [XX. 17—
old conditions. He is with them no longer after the flesh : He only
appears to them. Soon He wUl be in them as the glorified Christ. The
present interval is one of transition. But He remains perfect Man :
He stUl speaks of 'My God.' Comp. Bev. iu. 12. Thus also S. Paul
and S. Peter speak of 'the God and Father of our Lord Jesus Christ.'
Comp. Eph. i. 3; 2 Cor. xi. 31; 1 Peter i. 3; and see on Eom. xv. 6;
2 Cor. i. 3, where the expression is blurred in the A.V.
18. epxerai.. .dyYiXXovcra. The more usual form is iXBovaa dyyiX-
Xei ; xi. 17, xvi. 8. Comp. xx. 6. She becomes an Apostle to the
Apostles. Thus as Mary's love seems to have been the first to manifest itself
(v. 1), so the first Manifestation of the Risen Lord is granted to her.
It confirms our trust in the Gospel narratives to find this stated. A
writer of a fictitious account would almost certainly have represented
the first appearance as being to the Vfrgin, or to S. Peter, the chief of
the Apostles, or to S. John, the beloved disciple, or to the chosen three.
But these are all passed over, and this honour is given to her, who had
once been possessed by seven devUs, to Mary of Magdala, ' for she loved
much.' A late and worthless tradition does assign the first appearance
to the Virgin; but so completely has Christ's earthly relationship to
her been severed (xix. 26, 27), that henceforth she appears only among
the other believers (Acts i. 14).
19 — 23. The Manifestation to the Ten and others.
19. ovo-qs oflv dip. Note the great precision of the expression.
When therefore it was evening on that day, the first of the week :
that memorable day, the 'day of days.' Comp. i. 39, v. 9, xi. 49,
xviu. 13, where 'that' has a simUar meaning. Evidently the hour is
late; the disciples have returned from Emmaus (Luke xxiv. 23), and
it was evening when they left Emmaus. At least it must be long after
sunset, when the second day of the week, according to the Jewish
reckoning, would begin. And S. John speaks of it as still part of the
first day. This is a point in favour of S. John's using the modern
method in counting the hours : it has a special bearing on the explana
tion of 'the seventh hour' in iv. 52. See notes there and on xix. 14.
r. Bvpuv KeKX. This is mentioned both here and v. 26 to shew that
the appearance was miraculous. After the Eesurrection Christ's
human form, though still real and corporeal (Luke xxiv. 39), is not
subject to the ordinary conditions of material bodies. It is eV dipBap-
ala, iv Sb£y. iv Swdpei, irvevparmbv (1 Cor. xv. 42—44). Before the
Eesurrection He was visible, unless He willed it otherwise; after the
Eesurrection it would seem that He was invisible, unless He wiUed it
otherwise. Comp. Luke xxiv. 31. .01 paBirraC includes more than the
Apostles, as is clear from Luke xxiv. 33. It was natural that the small
community of believers should come together, to discuss the reported
appearances of the Lord, as weU as for mutual comfort and support
under the (prevailing) fear of the Jews (comp. vii. 13). The Sanhedrin
might go on to attack Jesus' disciples; aU the more so now that
rumours of His being alive were spreading.

XX. 22.] NOTES. 343
rjXBev d 'I. It is futile to discuss how ; that the doors were miracu
lously opened, as in S. Peter's release from prison, is neither stated
nor impued. For els after tori] comp. xix. 13, (xxi. 4). His greeting
is the ordinary greeting intensified. For this very simple form of it
comp. Judg. vi. 23 ; 1 Chron. xu. 18. His last word to them in their
sorrow before His Passion (xvi. 33), His first word to them in their
terror (Luke xxiv. 37) at His return, is 'Peace.' Possibly the place
was the same; the large upper room where they had last been all
together. 20. Kal t. irXevpdv. S. Luke, who does not mention the piercing
of the side, has xal r. irdSas (xxiv. 39 : — v. 40, the exact parallel of this,
is of very doubtful genuineness). Tdv Kvpiov (not aMv) is important :
tUl then they had seen a form, but like Mary of Magdala and the
two at Emmaus, they knew not whose it was. Thus their sorrow
is turned into joy (xvi. 20).
21. etirev ovv. He said therefore : because now they were able
to receive it. Thefr alarm was dispelled and they knew that He
was the Lord. He, repeats His message of ' Peace.' For direo-raXKev
and irlpiru see on i. 33. Christ's mission is henceforth to be carried
on by His disciples. He is d dirdoroXos (Heb. iii. 1), even as they
are dirdcrroXoi. The close correspondence between the two missions
is shewn by KaBufs, even as (xvU. 18). Note the present tense, I
am sending ; thefr mission has already begun (xvii. 9) ; and the first
part of it was to be the proclamation of the truth just brought home to
themselves — the Eesurrection (Acts i. 22, u. 32, iv.'2, 33, &c).
22. IvecpvcrTprev. The very same verb (here only in N. T.) is used
by the LXX. ih Gen. u. 7 (Wisdom xv. 11) of breathing life into
Adam. This Gospel of the new Creation looks back at its close, as
at its beginning (i. 1), to the first Creation.
We are probably to regard the breath here not merely as the emblem
of the Spirit (ui. 8), but as the means by which the Spirit was im
parted to them. ' Beceive ye,' combined with the action of breathing,
impUes this. This is aU the more clear in the Greek, because irvevpa
means both ' breath' and 'spirit,' a point which cannot be preserved
in EngUsh; but at least 'Spirit' is better than 'Ghost.' We have
here, therefore, an anticipation and earnest of Pentecost; just as
Christ's bodUy return from the grave and temporary manifestation
to them was an anticipation of His spiritual return and abiding
Presence with them ' even unto the end of the world. ' Verus homo,
qui spirare, verus Deus, qui Spiritum potuit donare (S. Anselm).
XdPere. Take ye, implying that the recipient may welcome ot
reject the gift : he is not a mere passive receptacle. It is the very
word used for 'Take' (Matt. xxvi. 26; Mark xiv. 22; Luke xxU. 17)
in the account of the institution of the Eucharist; which somewhat
confirms the view that here, as there, there is an outward sign and
vehicle of an inward spiritual grace. The expression stiU more
plainly implies that some gift was offered and bestowed then and
there: it is wresting plain language to make 'Take ye' a mere

344 S. JOHN. [XX. 22—
promise. There was therefore a Paschal as distinot from a Pente
costal gUt of the Holy Spfrit, the one preparatory to the other. It
should be noticed that irvevpa dyiov is without the article, and this
seems to imply that the gift is not made in aU its fulness. See
on xiv. 26, where both substantive and adjective have the article.
23. dv nviov dcpTJre. Comp. dcpes in the Lord's Prayer. This
power accompanies the gift of the Spirit just conferred. It must
be noticed (1) that it is given to the whole company present; not to
the Apostles alone. Of the Apostles one was absent, and there were
others present who were not Apostles: no hint is given that this
power is confined to the Ten. The commission in the first instance is
to the community as a whole, not to the Ministry alone. Of course
this does not imply that all present were raised to the rank of
Apostles; which would contradict the plain narrative of the Acts;
nor that the commission could not be delegated to the Ministry;
which would contradict the history of the Church.
It follows from this (2) that the power being conferred on the
community and never revoked, the power continues so long as the
community continues. WhUe the Christian Church lasts it has the
power of remitting and retaining along with the power of spiritual
discernment which is part of the gift of the Spirit. That is, it has
the power to declare the conditions on which forgiveness is granted
and the fact that it has or has not been granted.
It should be noted (3) that the expression throughout is plural on
both sides. As it is the community rather than individuals that is
invested with the power, so it is classes of men rather than individuals
on whom it is exercised. God deals with mankind not in the mass
but with personal love and knowledge soul by soul. His Church
in fulfilling its mission from Him, whUe keeping this ideal in view,
is compeUed for the most part to minister to men in groups and
classes. The plural here seems to indicate not what must always
be or ought to be the case, but what generally is.
d<|>eti>VTai...KeKpdrT]vrai. The force of the perfect is — 'are ipso
facto remitted ' — ' are ipso facto retained.' But dtpiuvrai is not a
secure reading : diplevrai is strongly supported ; and there are other
variations. When the community under the guidance of the Spfrit
has spoken, the result is complete. The meaning of KpaTijTe is
'hold fast,' so that they do not depart from the sinner. The word
occurs here only in this Gospel. In Eevelation it is used of ' holding
fast doctrine,' &c. (ii. 14, 15, 25, Ui. 11; comp. 2 Thess. u. 15).
24 — 29. The Manifestation to S. Thomas and others.
PecuUar to S. John.
24. @copds...ovK ^v peT avruv. His melancholy temperament
(see on xi. 16) might dispose him to soUtude and to put no trust in
the rumours of Christ's Eesurrection if they reached him on Easter
Day. And afterwards his despondency is too great to be removed by
the repeated (iXeyov) testimony even of eyewitnesses. He has but one
reply (elirev) ; and the test which he selects has various points of

XX. 28.] NOTES. 345
contact with the surroundings. The wounds had been the cause of
his despair; it is they that must reassure him. The print of them
would prove beyond aU doubt that it was indeed his Lord that had
returned to him. Moreover, the Ten had no doubt told him of their
own terror and hesitation, and how Jesus had invited them to ' handle
Him and see ' in order to convince themselves. This would suggest a
simUar mode of proof to S. Thomas.
25. pdXu...pdXu. In both places, put : see on v. 7. The negation
is in the strongest form, ov pij irio-r., I will in no wise believe;
and the condition is stated without hope: not, 'If I see, I will
believe,' but, ' Except I see, I will not.' This obstinacy appears also in
the repetitions in the asseveration. Tdirov for the second rvirov is
an early corruption. It is asked, as in v. 8, 'BeUeve what?' The
answer is the same with even more certainty; that Jesus was risen.
26. ijp. oktio. Inoluding both extremes, according to the Jewish
method. This is therefore the Sunday foUowing Easter Day. We
are not to understand that the disciples had not met together during
the interval, but that there is no appearance of Jesus to record. They
are left to ponder over what they have seen. The first step is here
taken towards estabUshing ' the Lord's Day ' as the Christian weekly
festival. The Passover is over, so that the meeting of the disciples
has nothing to do with that. It is not clear why they had not
afready started for GaUlee as commanded (Mark xvi. 7; Matt, xxviii.
7). Perhaps the obstinacy of S. Thomas had detained them. IldXiv
and itra shew that the place is the same: the time of day is not
given. 27. Jesus at once shews S. Thomas that He knows the test which
he had demanded. The reproduction of his very words helps to
bring home the grossness of the demand. Note y'vov : become. He
is at the point where faith and unbeUef part company : his suspense
of judgment has been neither the one nor the other. It is not worth
whUe to strain after a literal reproduction in English of the verbal
contradiction between dincrTos and irurroSi as ' unbeUeving ' and
' believing ' or ' faithless ' and ' faithful.'
28. Not merely the sight of Jesus but the conviction of His
omniscience overwhelms S. Thomas, as it did Nathanael (i. 50),
and the Samaritan woman (iv. 29). His faith rises with a bound to
its fuU height in the cry of adoration, with which the Gospel closes.
d Kvpids p. k. d Beds p. For the nominatives comp. xix. 3; Matt.
xi 26 ; Luke vui. 54, xu. 32. Most unnatural is the Unitarian view,
that these words are an expression of astonishment addressed to
God. Against thiB are (1) the plain and conclusive elirev avri3 ;
(2) d xipios pov, which is manifestly addressed to Christ (comp. v. 13) ;
(3) the fact that this confession of faith forms a cUmax and con
clusion to the whole Gospel. The words are rightly considered as
an impassioned declaration on the part of a devoted but (in the
better sense of the term) sceptical Apostle of his conviction, not
merely that his Eisen Lord stood before him, but that this Lord

346 S. JOHN. [XX. 28—
was also his God. And it must be noted that Christ does not correct
His Apostle for this avowal, any more than He corrected the Jews
for supposing that He claimed to be iaov rb) Qeu (v. 18) ; rather
He accepts and approves this confession of beUef in His Divinity.
29. IcupaKas. See on i. 18. This seems to shew that sight with
out touch sufficed. IleirCcrrevKas (xi. 27) is half question, half excla
mation: comp. i. 51, xvi. 31. The change from perfects to aorists
should be noted : Blessed are they who saw not and (yet)' beUeved.
There were already disciples who beUeved without having seen the
Eisen Lord ; and from a point of view in the future Jesus sees many
more such.
This last great declaration of blessedness is a Beatitude which is
the special property of the countless number of beUevers who have
never seen Christ in the flesh. Just as it is possible for every
Christian to become equal in blessedness to Christ's Mother and
brethren by obedience (Matt. xii. 49, 50), so it is possible; for them to
transcend the blessedness of Apostles by faith. All the Apostles, like
S. Thomas, had seen before they beUeved : even S. John's faith did
not shew itself until he had had evidence (v. 8). S. Thomas had the
opportunity of beUeving without seeing, but rejected it. The same
opportunity is granted to all beUevers now.
Thus this wonderful Gospel begins and ends with the same article
of faith. 'The Word was God,' — 'the Word became flesh,' is the
Evangelist's solemn confession of a belief which had been proved and
deepened by the experience of more than half a century. From this
he starts, and patiently traces out for us the main points in the
evidence out of which that belief had grown. This done, he shews us
the power of the evidence first over himself (v. 8), and then over one
who was needlessly wary of being influenced by insufficient testimony.
The result in the one case is silent conviction, in the other the in
stantaneous confession, at once the result of questioning and the
victory over it, ' My Lord and my God.' Thomas has ' died with
Him ' and risen again.
30, 31. The Conclusion and Purpose of the Gospel.
iroXXd p. ovv k. dXXa o\ Many and other signs, therefore (as
might be expected from those which have been recorded in this book).
The context shews that o-ijpeia must not be limited to proofs of the
Eesurrection. S. John is glancing back over his whole work, to
PipXCov tovtov, and the aypeia are miracles generaUy : comp. xU. 37.
IloXXd k. dXXa points the same way ; the signs of the Eesurrection
were few and simUar. Miv anticipates Si in v. 31, and ovv marks
the transition : comp. Mark xvi. 19, 20 ; Phil. ii. 23, 24. Winer, p.
556. With evioiriov t. pa6i)Ti3v comp. xvi. 26, Acts i. 21, 22.
31. Tavra 81. But these (signs). On the one hand there were
many unrecorded ; but on the other hand some have been recorded.
And these are aU signs : every act has been significant. It was not
S. John's purpose to write a complete ' Life of Christ ; ' it was not his
purpose to write a 'Life' at all. Bather he would narrate just those

XXL] NOTES. 347
facts respecting Jesus which would produce a saving faith in Him as
the Messiah and the Son of God. S. John's work is ' a Gospel and
not a biography' : most imperfect as a biography, it is ' complete as a
Gospel.' tva irKrre<ir|Te. That those who read this record may be convinced
of two things, — identical in the Divine counsels, identical in fact, but
separate in the thoughts of men, — (1) that Jesus, the weU-known
Teacher and true man, is the Christ, the long looked for Messiah and
DeUverer of Israel, the fulfiller of type and prophecy ; (2) that He is
also tlie Son of God, the Divine Word and true God. Were He not
the latter He could not be the former, although men have faued to see
this. Some had been looking for a mere Prophet and Wonder
worker, — a second Moses or a second Elijah; others had been looking
for an earthly King and Conqueror, — a second David or a second
Solomon. These views were all far short of the truth, and too often
obscured and hindered the truth. Jesus, the Lord's Anointed, must
be and is — not only very man but very God : 1 John iv. 14, 15. This
truth is worth having for its own sake ; but, as S. John's experience
had taught him, to possess it is to possess eternal Ufe : 1 John v. 13,
a passage which seems to shew that the object of the Epistle is
simUar to that of the Gospel as here set forth. See on ui. 36.
For Iv rb) dvdpan avroC see on i. 12. The conclusion of the
Gospel is 'an echo of the beginning (i. 4, 12); and it once more
gives a flat contradiction to Gnostic teaching. (1) Jesus is no mere
man to whom a divine being was for a time united, but the Messiah
and very God. (2) Eternal Ufe is to be obtained, not by intellectual
enlightenment, but by faith in the name of Jesus. Comp. Acts iv. 10 ;
1 Cor. vi. 11.
It is quite manifest that this was in the first instance intended as
the end of the Gospel. The conflict between belief and unbelief
recorded in it reaches a climax in the confession of S. Thomas and the
Beatitude which foUows : the work appears to be complete; and the
Evangelist abruptly but deliberately brings it to a close. What follows
is an afterthought, added by S. John's own hand, as the style and
language sufficiently indicate, but not part of the original plan.
There is nothing to shew how long an interval elapsed before the
addition was made, nor whether the Gospel was ever published
without it. The absence of evidence as to this latter point favours
the view that the Gospel was not given to the world until after the
appendix was written.
CHAPTER XXI.
3. Ivipijo-av for avipyaav. Omit eiBvs after irXoiov.
6. Icrxvov (NBCDLA) for taxvaav (AP to suit jpoXov).
11 els njv Ynv (KABCLPXA) for iirl rijs 71)5 (E). After dve'Pi] we
should probably insert ovv with NBCLX against ADP.

3+8 & JOHN. [XXI. 1—
15, 16, 17. 'Tudvov (KB^DL) for 'Iioxd (ACa from Matt. xvi. 17).
16, 17. irpopdna for irpd(3ara : in v. 16 the balance of evidence
against irpbpara is less strong than in v. 17.
17. irdvra before crv, with KBC^} against AC3.
21. After tovtov insert ovv, with NBCD against A.
23. ovtos before d Xdyos, with XBCD against A.
25. d (NBC'X) for 'baa (AC2D). At the end omit 'Ap-yv, with
KABD against E. The verse is added apparently by a later hand in N.

The Epilogue or Appendix.
This Epilogue to a certain extent balances the Prologue, the main
body of the Gospel in two great divisions lying in between them ; but
with this difference, that the Prologue is part of the original plan of
the Gospel, whereas the Epilogue is not. It is evident that when the
Evangelist wrote xx. 30, he had no intention of narrating any more
'signs.' The reason for adding this appendix can be conjectured
with something Uke certainty : the Evangelist wished to give a full
and exact account of Christ's words respecting himself, about which
there had been serious misunderstanding. In order to make the
meaning of Christ's saying as clear as possible, S. John narrates in
detail the circumstances which led to its being spoken.
Twenty-five distinct marks tending to shew that chap. xxi. is by
S. John are pointed out in the notes and counted up Sy figures in
square brackets, thus [1]. Besides these points it should be noticed
that S. John's characteristic ovv occurs seven times (vv. 5, 6, 7, 9, 15,
21, 23) in 23 verses.
The whole of the chapter is pecuUar to S. John's Gospel. It falls
into four parts. 1. The Manifestation to the Seven and tlie Miracu
lous Draught of Fishes (1 — 14). 2. The Commission to S. Peter and
the Prediction as to his Death (15 — 19). 3. The Misunderstood Saying
respecting the Evangelist (20 — 23). 4. Concluding Notes (24, 25).
1 — 14. The Manifestation to the Seven and the Miraculous
Draug-ht of Fishes.
1. perd ravra. This vague expression (see on iu. 22) suits an
afterthought which has no direct connexion with what precedes.
'Ecpavlpmo-ev, manifested (see on u. 11) is one of S. John's expressions
[1] : so also is the construction Icp. Iavrov ; vii. 4, xi. 33, 55, xiu. 4 ;
1 John iii. 3 ; Bev. vi. 15, vui. 6, xix. 7 : see also note on vni. 53 [2].
JJdXiv, as v. 14 shews, points back to the manifestation to S. Thomas
and the rest (xx. 26).
Iirl t. fl. t. TipepidSos. By the sea of Tiberias. Contrast vi. 19 ;
Eev. v. 13. S. John alone (see on vi. 1) uses this name for the lake
[3]. The departure to Galilee is commanded Matt, xxvui. 7 ; Mark

XXI. 5.] NOTES. 349
xvi. 7. S. John does not relate the command, but gives its result
(see on u. 19, xviu. 11). S. Matthew gives only the appearances in
GaUlee, S. Luke and [S. Mark] only those in Jerusalem. S. John
gives some of both.
The repetition of Icpavlptocrev is quite in S. John's style [4], Oiirios
gives a tone of solemnity to what is coming.
2. Probably aU seven disciples belonged to the neighbourhood ; we
know this of four of them. For Gopds see on xi. 16, xiv. 5, xx. 24 ;
all particulars about him are given by S. John [6], S. John alone
mentions Nathanael [6] ; see on i. 46. The descriptive addition, d
dird Kavd t. T., occurs here only: see on ii. 1. If one of oi t.
ZepeSaiov were not the writer, they would have been placed first after
S. Peter, instead of last of those named [7]. The omission of their
personal names is in harmony with S. John's reserve about all that is
closely connected with himself [8]. The dXXoi 8vo are probably not
Apostles ; otherwise, why are the names not given ?
3. S. Peter, as so often, takes the lead : and again we have precise
and vivid details, as from an eyewitness. In the interval of waiting
for definite instructions the disciples support themselves by their old
employment, probably at Capernaum or Bethsaida. Night was the
best time for fishing (Luke v. 5) ; and the eKelvq may indicate that
this faUure was exceptional: or it may mean 'Ua that memorable
night' (xi. 49, 51, xix. 27, 31, xx. 19).
eirido-av ovSe'v. FaUure at first is the common lot of Christ's
fishers. His Presence again causing success after failure might
enforce the lesson that apart from Him they could do nothing (xv. 5).
Hidjpiv occurs six times in this Gospel besides here, and also Bev. xix.
20 : elsewhere only Acts ui. 7, xu. 4 ; 2 Cor. xi. 32 [9]. The asyndeta,
Xiyei, Xiyovaiv, ilfjXBov, are in S. John's style [IOJ : xviU. 34 — 36.
4. Iirl t8v aty. Pregnant construction ; ' He came to and stood on
the beach.' Comp. i. 32, 33, iii. 36 (xix. 13, xx. 19) ; Matt. Ui 2.
MeVroi, howbeit or nevertheless, impUes that thefr not knowing was
surprising : pivroi, besides here, occurs four times in S. John (iv. 27,
vii. 13, xu. 42, xx. 5) ; elsewhere three times [11]. For ovk -fjSeicrav
see on xx. 14.
5. iraiSia. Perhaps a mere term of friendly address, like our
'young people' (1 John U. 14, 18); less affectionate than re'xvla (xiii.
33 ; 1 John U. 1, 12, 28, ui. 7, 18, iv. 4, v. 21), which impUes the
filial relationship. Thus Jesus addressed ¦ the Magdalene as Tivai
before He caUed her by name (xx. 15, 16). TJpoo-cpdYiov occurs here
only : it seems to mean anything eaten with bread, especiaUy fish :
comp. Ssj/ov, bspdpiov (vi. 9). Possibly it means no more than 'some
thing to eat:' but it may also mean 'fish; ' and e*xeiv in fishing and
fowling is used in the sense of 'to catch.' Perhaps we should
translate Have ye taken any fish? This agrees with the context
better than enquiries about food. A negative answer is anticipated :
comp. iv. 29, vii. 31, viii. 22, xviu. 35.

3 So S. JOHN. [XXI. 6—
6. There is no need to seek symbolical meanings for the right and
left side. The difference is not between right and left, but between
working with and without Divine guidance.
7. The characteristics of the two Apostles are again deUcately yet
clearly given (xx. 2 — 9) : S. John is the first to apprehend ; S. Peter
the first to act, and with impulsive energy [12]. Perhaps S. Peter's
haste to reach his Lord and S. John's abiding in the boat to finish
the fishing is meant to symboUze the early martyrdom foretold to the
one (v. 18) and the indefinite abiding suggested of the other (v. 22).
d mip. lo-riv. For the third and last time S. John speaks in his
own narrative: comp. i. 38, xiii. 25. The interval in time and
thought between ' Eabbi, where abidest thou?' and 'It is the Lord I'
sums up the contents of the Gospel.
lirevSvTi]s (here only in N.T.) is neither the Ipdnov nor the yirwv,
but the workman's ' frock' or 'blouse,' which he gathered round him,
" with instinctive reverence for the presence of his Master" (Westcott).
Tvpvds need not mean more than ' stripped' of the upper garment.
" No one but an eyewitness would have thought of the touch in v. 7,
which exactly inverts the natural action of one about to swim, and
yet is quite accounted for by the circumstances " (Sanday).
• 8. r. irXoiaptip. In the boat, or by means of the boat. As in vi.
17 — 24, irXoiov and irXoidpiov are both used; we are not sure whether
with or without a difference of meaning. This mixture of the two
words is not found in the Synoptists : excepting Mark iU. 9, irXoidpiov
is pecuUar to S. John [13]. 'Aird, in measuring distance, occurs
only in S. John's writings (xi. 18 ; Eev. xiv. 20) [14] : 200 cubits
would be about 100 yards.
9. dvBpaKidv. See on xviii. 18 : the word occurs only there and
here in N. T. [15] ; moreover Keto-Bai is more frequent in S. John's
writings than elsewhere. We are uncertain whether d<|/dpiov and
dprov are generic or not, fish and bread, or a fish and a loaf : b-i/dpiov
occurs only in S. John (vi. 9, 11) in N. T. [16]. ' '
10. There is again (see on v. 3) a solemn simpUcity in the narra
tive; vv. 10 — 14 open in each case without connecting particles:
comp. xv. passim and xx. 13 — 19 [17].
aird t. dip. We have Ik tuv as a nominative i. 24, vii. 40, xvi.
17; Bev. xi. 9; and as an accusative, 2 John 4; Eev. ii. 10: here we
have dird tuv as an accusative. Comp. t£ airov, vi. 39. This eUipti-
cal form is frequent in S. John, elsewhere rare [18]. Comp. Luke xi.
49, xxi. 16. *fiv (attraction) eirido-are vvv, which ye caught just now:
the aorist is worth keeping. For vvv comp. xi. 8; 'Just now the
Jews were seeking to stone Thee.' As thefr success in fishing de
pended partly on the Lord's guidance, partly on their own efforts, so
their refreshment comes partly from Him and partly from themselves.
11. dv"!pT|. The meaning probably is ' went on board' the vessel
now in shallow water. The details in this verse are strong evidence

XXI. 14.] NOTES. 351
of the writer having been an eyewitness: he had helped to count
these ' great fishes ' and gives the number, not because there is any
thing mystical in it, but because he remembers it ; just as he remem
bers and states the six large water-pots (ii. 6), the five loaves and two
fishes, the 5000 men and the 12 baskets (vi. 9 — 13).
The points of contrast between this Draught of Fishes and the
simUar miracle at the beginning of Christ's ministry are so numerous
and so striking, that it is difficult to resist the conclusion that the
spiritual meaning, which from very early times has been deduced
from them, is divinely intended. SymboUcal interpretations of Scrip
ture are of three kinds: (1) Fanciful and illegitimate. These are
Bimply misleading : they force into plain statements meanings whoUy
unreal U not false; as when the 153 fishes are made to symbolize
GentUes, Jews, and the Trinity. (2) FancUul but legitimate. These
are harmless, and may be edifying : they use a plain statement to
inculcate a spiritual lesson, although there is no evidence that such
lesson is intended ; as when the miracle at Cana is made to symbolize
the substitution of the Gospel for the Law, or the intermittent spring
at Bethesda, to mean the meagreness of Judaism in contrast to the
fulness of Christ. (3) Legitimate and divinely intended. In these
cases the spiritual meaning is either pointed out for us in Scripture
(Luke v. 10), or is so strikingly in harmony with the narrative, that it
seems reasonable to accept it as purposely included in it. Of course
it requires both spiritual and intellectual power to determine to which
class a particular interpretation belongs ; but in the present instance
we may safely assign the symbolism to the third class.
The main points are these. The two Miraculous Draughts repre
sent the Church MUitant and the Church Triumphant. The one
gathers together an untold multitude of both good and bad in the
troubled waters of this world. Its net is rent with schisms and its
Ark seems Uke to sink. The other gathers a definite number of elect,
and though they be many contains them aU, taking them not on the
stormy ocean but on the eternal shore of peace.
12. dpio-Tija-aTe. Not the afternoon or evening Selirvov (xu. 2,
xiu. 2), but the morning dpiarov, which could be rejected before going
to one's day's work (Matt. xxii. 4), is intended : Bee on Luke xi. 37.
Here the Apostles Usten to the invitation with mingled perplexity,
awe, and conviction. They know that He is the Lord, but feel that
He is changed, and reverence restrains them from curious questions
(comp. iv. 27). Thus the writer shews knowledge of the inmost
feelings of Apostles: U. 11, 17, 22, iv. 27, 33, vi. 21, ix. 2, xx. 20 [19].
13. They are afraid to approach, so He comes to them; and gives
them the bread and the fish which were by the fire when they landed.
It is futile to ask how it was provided; but from His invariable prac
tice before His Eesurrection we may suppose that He did not create
it. It is a gfrt from the Lord to His disciples.
14. tovto ti'St) rplrov. Comp. U. 11, iv. 54. The remark in all
three cases guards against a possible misunderstanding of the
Synoptic narrative [20]. We have a simUar construction 2 Pet. iii. 1.

3S2 S. JOHN. [XXI. 14—
The two previous manifestations are probably those related xx. 19—23,
26—29, that to the Magdalene not being counted, as not granted to
the disciples: but we have not sufficient knowledge to arrange the
different appearances in chronological order. See on Luke xxiv. 49.
15—19. The Commission to S. Peter and Prediction as to
hib Death.
16 — 19. There had been an appearance to S. Peter alone (Luke
xxiv. 34; 1 Cor. xv. 5), and it was then, we may beUeve, that he was
absolved. His conduct here (v. 7) is not that of one in doubt as to
his relation to his Master. But he has not yet been reinstated as
chief of the Apostles. This takes place now. He received his Apos
tleship after the first Miraculous Draught ; he receives it back again
after the second.
15. Note that the writer speaks of ' Simon Peter,' but represents
the Lord as calling him ' Simon son of John.' This is in harmony
not only with the rest of this Gospel, but with the Gospels as a whole.
Although Jesus gave Simon the name of Peter, yet, with one remark
able exception (see on Luke xxU. 34), He never addresses him as Peter,
but always as Simon. Matt. xvi. 17, xvU. 25; Mark xiv. 37; Luke
xxii. 31. The Synoptists generaUy caU bim Simon, sometimes adding
his surname. S. John always gives both' names, excepting in i. 41,
where the surname just about to be given would be obviously out of
place. Contrast in this chapter vv. 2, 3, 7, 11 with 16, 17. Should
we find this minute difference observed, U the writer were any other
than S. John 1 [20]. This being the general usage of our Lord, there
is no reason to suppose that His caUing him Simon rather than Peter
on this occasion is a reproach, as implying that by denying his Master
he had forfeited the name of Peter. That S. John should add the
surname with much greater frequency than the Synoptists is natural.
At the time when S. John wrote the surname had become the more
familiar of the two. S. Paul never caUs him Simon, but uses the
Aramaic form of the surname, Cephas.
Note also that Jesus uses dyairas twice, and the third time cpiXeis
(v. 17) , whereas S. Peter in all three answers says duXto. The change
is not accidental; and once more we have evidence of the accuracy of
the writer: he preserves distinctions which were actuaUy made. S.
Peter's preference for 0iXi5 is doubly intelligible: (1) it is the less
exalted word; he is sure of the natural affection which it expresses;
he wiU say nothing about the higher love impUed in d7airc3; (2) it is
the warmer word; there is a calm discrimination implied in 0701™
which to him seems cold. In the third question Christ takes bim at
his own standard ; he adopts S. Peter's own word, and thus presses
the question more home.
irXeov tovtcov. More than these, thy companions, love Me. The
Greek is as ambiguous as A.V. and B.V., but there cannot be much
doubt as to the meaning: 'more than thou lovest these things' gives
a very inadequate signification to the question. At this stage in
S. Peter's career Christ would not be likely to ask him whether he

XXI. 17.] NOTES. 353
preferred his boat and nets to Himself. S. Peter had professed to be
ready to die for his Master (xui. 37) and had declared that though all
the rest might deny Him, lie would never do so (Matt. xxvi. 33).
Jesus recaUs this boast by asking him whether he now professes to
have more loyalty and devotion than the rest.
cri otSas Sti cp. ore. Not only does he change a7air<3 to epiXu, but
he says nothing' about 'more than these:' he will not venture any
more to compare himself with others. Moreover he makes no pro
fessions as to the future ; experience has taught him that the present
is aU that he can be sure of. 2v is emphatic. This time he will
trust the Lord's knowledge of him rather than his own estimate of
himseU. Can aU these delicate touches be artistic fictions?
pdo-Ke t. d. p. Not only is he not degraded on account of his fall,
he receives a fresh charge and commission. The work of the fisher
gives place to that of the shepherd : the souls that have been brought
together and won need to be fed and tended. This S. Peter must do.
16. Jesus drops irXiov ravruv, which the humbled Apostle had
shrunk from answering, but retains His own word d7ajrajs. With
irdXiv Sevrepov comp. iv. 54 and irdXiv ix Sevripov (Acts x. 15), irdXiv
dvuBev. (Gal. iv. 9), rursus denuo. Winer, p. 755.
irolp. r. irpopdrid p. Tend, or shepherd, My sheep. BcV/reiv is 'to
supply with food,' as ofthe herd of swine (Matt. viii. 30, 33; Mark v.
11, 14; Luke vui. 32, 34; xv. 15; the only other passages where it
occurs in N. T.) : iraipalveiv is 'to be shepherd to:' literally Luke
xvii. 7; 1 Cor. ix. 7; figuratively Matt. U. 6; Acts xx. 28; 1 Pet. v. 2.
Comp. Jude 12 ; Bev. u. 27, vu. 17, xii, 5, xix. 15. It impUes more
of guidance than pbaxeiv does. The lambs, which can go no distance,
scarcely require guidance; their chief need is food. The sheep
require both.
17. rpCrov. He had denied thrice, and must thrice affirm his love.
This time Jesus makes a further concession : He not only ceases to
urge the 'more than these,' but He adopts S. Peter's own word tpiXeiv.
The Apostle had rejected Christ's standard and taken one of his own,
about which he could be more sure; and Christ now questions ' the
Apostle's own standard. This is why 'Peter was grieved' so much ;
not merely at the threefold question recalling his threefold denial, not
merely at his devotion being questioned more than once, but that the
humble form of love which he had professed, and that without boast
ful comparison with others, and without rash promises about the
future, should seem to be doubted by his Lord.
trv otSas- cri Y"-vido-Keis. Once more (vii. 27, vui. 55, xiii. 7, xiv. 7)
we have a sudden change between olda and yivuaxu : otSas refers to
Christ's supernatural intuition ; yivaaxeis to His experience and dis
cernment ; Thou recognisest, seest, that I love Thee. See on ii. 25.
P. t. irpopdnd p. One is tempted to think that dpvla, irpopdria,
irpdBaTa, supported by S. Augustine's agnos, oviculas, oves, and appa
rently by the old Syriac, is right : but the balance of evidence is against
ST JOHN ' 23

354 S. JOHN. (XXI. 17—
it. If irpbpara is admissible, it must (on the external evidence) come
second, not third. But in any case there is a climax : leading the
sheep is more difficult work than feeding the lambs ; and feeding the
sheep is the most difficult of aU. To find healthful areped rpocpij for
riXeioi Christians tasks the shepherd's powers more than finding 7dXa
for vijirioi (Heb. v. 13).
S. Peter seems to recall this charge in his First Epistle (v. 2, 3), u,
passage which in the plainest terms condemns the poUcy of those who
on the strength of this charge have claimed to rule as his successors
over the whole of Christ's flock.
18, 19. This high charge will involve suffering and even death. In
spite of bis boastfulness and consequent faU the honour which he once
too rashly claimed (xiii. 37) wUl after all be granted to him.
18. dpijv dpijv. This pecuUarity of S. John's Gospel (see on i. 52)
is preserved in the appendix to it [21]. NeuTepo?, younger than thou
art now. The middle instead of !£uwves o-eavTov would have been
correct, as in Acts xii. 8 ; but then the contrast between creavrdv and
dXXos would have been lost: ifavvvao is 'thou didst gird (thyself);'
ifuvvves aeavrbv is ' thou didst gird thyself.'
iKTeveis r. x- Either for help, or in submission to the enforced
girding to which the condemned are subjected. "Oirov ov 6. means to
death: not that S. Peter wUl be unwilling to die for his Lord, but that
death, and especiaUy a criminal's death, is what men naturaUy shrink
from. The expression would be a strange one U dXXos means God, and
the reference is to His equipping the Apostle for an unwelcome (!)
career. And what in that case can Srav yypdays mean?
The common interpretation that 'stretch forth thy hands' refers to
the attitude in crucifixion, and 'gird thee' to binding to the cross, is
precarious, on account of the order of the clauses, the taking to execu
tion being mentioned after the execution. But it is not impossible ;
for the order of this group of clauses may be determined by the previous
group, and the order there is the natural one. The girding naturally
precedes the walking in the first half; therefore 'gird' precedes 'carry'
in the second half, and ' stretch forth thy hands ' is connected with
'gird' rather than 'carry' and therefore is coupled with 'gird.' Or
again 'carry thee &c.' may possibly refer to the setting up of the cross
after the sufferer was bound to it : in this way all runs smoothly.
19. iroCu Bavdnp. By what manner of death. This comment is
quite in S. John's style : comp. xii. 33, xviii. 32 [22]. It will depend
on the interpretation of v. 18 whether we understand this to mean
crucifixion or simply martyrdom. That S. Peter was crucified at
Eome rests on sufficient evidence, beginning with Tertullian (Scorp.
xv.) ; and that he requested to be crucified head downwards is stated
by Eusebius (H. E. in. i. 2) on the authority of Origen.
aKoXovflei poi. Certainly the literal meaning cannot be excluded
It is plain from iiriarpaipels that S. Peter understood the command
literally, and began to foUow, then turned and' saw S. John foUowin°
The correspondence between dfcoXodvei and aKoXovBovvra cannot be for-

XXI. 23.] NOTES 355
tuitous. But the act is another instance of the symboUsm which runs
through the whole of this Gospel [23]: comp. iii. 1, x. 22, xiii. 30,
xviu. 1. Thus the command is also to be understood, as elsewhere in
the Gospels, figuratively, the precise shade of meaning being deter
mined by the context : comp. i. 43 ; Matt. viu. 22, ix. 9, xix. 21. Here
there is probably a reference to cucoXovvijcreis Si varepov (xiii. 36) ; and
dxoXovBeiv includes foUowing to a martyr's death, and perhaps death
by crucifixion.
20 — 23. The Misunderstood Saving respecting the Evangelist.
20. The details are those of an eyewitness. With iir iar panels.
comp. xx. 14, 16. For 8v iJYdira 6 'I. and dvlirecrev see on xiii. 23, 25.
21. oBtos 81 tC; LiteraUy, but this man, what? Not so much,
'what shall he do?' as 'what about him?' What is the lot in store for
Thy and my friend? The question arises from sympathy and the
natural wish that he and his habitual companion should be treated
alike. An awful but glorious future has been promised to S. Peter ;
what is in store for S. John?- Hence the oiv. As usual, S. Peter acts
on the first impulse ; and we once more see the intimacy between these
two Apostles [24] : comp. xui. 6 — 9, 24, xviU. 15, xx. 1, 6.
22. Idv av. 8. piv. Christ died and rose again that He might
become the Lord and Master both of the dead and the Uving (Eom.
xui. 9). He speaks here in fuU consciousness of this sovereignty. For
the use of BiXu by Christ comp. xvii. 24 ; Matt. viii. 3 (and parallels),
xxvi. 39. WhUe BiXu asserts the Divine authority, idv keeps the de
cision secret. MeVeiv should be rendered that he abide ; it is S. John's
favourite word which we have had so often, and this important Unk
with the rest of the Gospel must not 'be lost [25] : see on i. 33. S. Peter's
lot was to suffer, S. John's to wait. For 'abide' in the sense of remain
in Ufe comp. xU. 34 ; PhU. i. 25 ; 1 Cor. xv. 6. "Ecos epxopai is Ute
raUy while I am coming. The words express rather the interval of
waiting than the end of it. Comp. ix. 4 ; Mark vi. 45; 1 Tim. iv. 13.
This at once seems to shew that it is unnecessary to enquire whether
Pentecost, or the destruction of Jerusalem, or the apocalyptic visions
recorded in the Eevelation, or a natural death, or the Second Advent,
is meant by Christ's ' coming' in this verse. He is not giving an an
swer but refusing one: The reply is purposely hypothetical and perhaps
purposely indefinite. But inasmuch as the longer the interval covered
by the words, the greater the indefiniteness, the Second Advent is to
be preferred as an interpretation, if a distinct meaning is given to the
'coming.' This agrees with rl irpos ere ; which is evidently a rebuke.
There is a sense in which 'Am I my brother's keeper? ' is a safeguard
against curiosity and presumption rather than a shirking of responsi
bility. Sii and avrov are emphatio and opposed : 'whatever I may wiU
respecting him, thou must f oUow Me. This is what concerns thee. '
23. e£fiX8ev. There went forth therefore this word unto the
brethren, That disciple dieth not. Comp. Luke vii. 17. Oi ddeXcioi
for believers generaUy, common in the Acts (ix. 30, xi. 1, 29, xv. 1, 3,
23—2

356 S. JOHN. [XXI. 23—
22, 23, Sec), is not found elsewhere in the Gospels : but we see the
way prepared for it in the Lord's words to Mary Magdalene (xx. 17),
to the disciples (Matt. xxUi. 8), and to S. Peter (Luke xxU. 32). The
mistake points to a time when Christians generally expected that the
Second Advent would take place in their own time; and the correction
of the mistake points to a time when the Apostle was stiU living. If
this chapter was added by another hand after the Apostle's death it
would have been natural to mention his death, as the simplest and
most complete answer to the misunderstanding. The cautiouB cha
racter of the answer given, merely pointing out the hypothetical form
of Christ's language, without pretending to explain it, shews that the
question had not yet been solved in fact. Thus we are once more
forced back within the first century for the date of this Gospel.
Godet is inclined to believe that in some mysterious way the hypo
thesis is a fact ; and that, as the primeval Church has its Enoch,
and the Jewish Church its Elijah, so the Christian Church may have
its S. John, preserved in special connexion with its progress to the
very end. 24, 25. Concluding Notes.
Again the question of authorship confronts us. Are these last two
verses by the writer of the rest of the chapter ? Are they both by the
same hand ? The external evidence, as in the case of the preceding
verses, iB in favour of their being both by the same hand, and by the
writer of the first twenty-three verses, and therefore S. John. No MS.
or version is extant without v. 24, and all except the Sinaitic have
v. 25 also ; nor is there any evidence that a copy was ever in existence
lacking either this last chapter or v. 24.
The internal evidence is the other way. The natural impression
produced by v. 24 is that it is not the writer of the Gospel who here
bears witness to his own work, but a plurality of persons who testify
to the trustworthiness of the Evangelist's narrative. So that we pos
sibly have in this verse a note added by the Ephesian elders before the
pubUcation of the Gospel. The change to the singular in v. 25 would
seem to imply that this verse is an addition by a third hand of a re
mark which the writer may have heard from S. John.
But the internal evidence is not conclusive, and the impression natu
rally produced by the wording of the verses need not be the right one.
The aged Apostle in bringing his work a second time (xx. 30, 31) to a
conclusion may have included that inmost circle of disciples (to whom
he had frequently told his narrative by word of mouth) among those
who were able to guarantee his accuracy. With a glance of affectionate
confidence round the group of devoted hearers, he adds their testimony
to his own, and gives them a share in bearing witness to the truth of
the Gospel. But this is less simple than the other hypothesis.
24. TovTiov...TavTa. It is more natural to understand 'these things'
as referring to the whole Gospel and not to the appendix only. The
Johannean phraseology is here of Uttle weight as regards authorship :
the Ephesian elders would naturaUy foUow xix. 35. The change from

XXI. 25.] NOTES. 357
present (paprvpuv) to aorist (7pd^as) indicates that the witness con
tinues, the writing took place once for all. S. Chrysostom's proposal
to read olda piv for otSapev is quite inadmissible: but it does not follow
from olSev in xix. 35 that S. John would not write otSapev here. It
would have been out of place in the middle of his narrative to add the
testimony of the Ephesian elders to his own as to detaUs which he saw
with his own eyes at the foot of the cross. But it is not unnatural
that at the close of his Gospel he should claim them as joint witnesses
to the fideUty with which he has committed to writing this last in
stalment of evangelical and apostolic traditions. Comp. 1 John v. 18,
19, 20, 15, iii. 14, i. 1 ; 3 John 12.
25. If this verse is an addition by an unknown hand it appears to
be almost contemporary. The wording seems to imply that it would
still be possible to write a great deal : additional materials still abound.
'Eiv with the subjunctive states an objective possibility with the pros
pect of a decision : Winer, p. 366. Late in the second century this
possibUity had ceased.
otpai. The word occurs in N.T. Phil. i. 17; James i. 7 only. We
should expect pr]8! after it : and Origen (Philoc. xv.) has us dpa arfik
xbapov otpai x<*peiv. The first person singular is very unlike S. John.
The bold hyperbole which foUows, and which may be a saying of S.
John's added by one who heard it, expresses the yearnings of Christen
dom throughout all ages. The attempts which century after century
continue to be made to write the 'Life of Christ' seem to prove that
even the fragments that have come down to us of that 'Life' have
been found in thefr many-sidedness and profundity to be practically
inexhaustible. After all that the piety and learning of eighteen
hundred years have accompUshed, Christians remain stiU unsatisfied,
still unconvinced that the most has been made of the very frag
mentary account of about a tenth portion of the Lord's life on earth.
What would be needed to make even this tenth complete? What,
therefore, to complete the whole?

APPENDICES.

APPENDIX A. THE DAY OF THE CBUCIFIXION.
It can scarcely be doubted that if we had only the Fourth Gospel no
question would have arisen as to the date of the Last Supper and of
the Crucifixion. S. John's statements are as usual so clear and precise,
and at the same time so entirely consistent, that obscurity arises only
when attempts are made to force his plain language into harmony with
the statements of the Synoptists which appear to contradict his as
regards the day of the month. All four Gospels agree as to the day of
the week.
S. John gives five distinct intimations of the date.
1. Upd 51 tijs ioprys rov iraaxa (xiii. 1); which shews that the feet-
washing and discourses at the Last Supper preceded the Passover.
2. 'Aybpaaov uv xpelav ixopev els r-Av eopnijv (xiii. 29) ; which shews
that the Last Supper was not the Passover.
3. 'Sv Si irpuV xal oix elayXBov els rb irpaiTapiov, tva py piavB&aiv
dXX' tva <pdY<ocriv rd iracrxa (xviU. 28) ; which proves that early on the
day of the Crucifixion the Jews who delivered the Lord to Pilate had
not yet eaten the Passover.
4. "Rv Si irapacrKevrj rov irdcrxa, wpa yv us ?/cri7 (xix. 14) ; which
shews that these Jews had not postponed eating the Passover because
of urgent business : the Passover had not yet begun.
5. Oi oov 'lovSaioi, iirel irapao-Kevrj yv tva py peivy iirl tov aravpov to
aapara iv Tip aappdru, yv ydp peYaXr) y ypipa ixeivov rod aappdrov,
x.t.X. (xix. 31). Here irapaaxevy may mean either Friday, the prepa
ration for the Sabbath, or Nisan 14, the preparation for the Passover.
The statement that that Sabbath was a peydXy i)pipa most naturally
means that the Sabbath in that week coincided with the first day of
the Feast: so that the day of the Crucifixion was 'the Preparation' for
both the Sabbath and the Feast.
It is evident, therefore, that S. John places the Crucifixion on the
Preparation or Eve ofthe Passover, i.e. on Nisan 14, on the afternoon
of which the Paschal Lamb was slain ; and that he makes the Pass
over begin at sunset that same day. Consequently the Last Supper
cannot have been the Pasclw.1 meal.
It is from the Synoptists that we inevitably derive the impression
that the Last Supper was the Paschal meal (Matt. xxvi. 2, 17, 18, 19;

360 APPENDICES.
Mark xiv. 14—16 ; Luke xxu. 7, 11, 13, 15). Whatever method of
explanation be adopted, it is the impressiorl derived from the Synop
tists that must be modified, not that derived from S. John. Their
statements refer rather to the nature of the Last Supper, his cover the
whole field from the Supper to the takmg down from the cross, giving
clear marks of time all along. No doubt they are correct in stating
that the Last Supper had in some sense the character of a Paschal
meal; but it is quite evident from S. John that the Last Supper was
not the Passover in the ordinary Jewish sense. And this conclusion
is confirmed : —
1. By the Synoptists themselves. They state that the priests, and
their officials went to arrest Jesus immediately after the Last Supper
(Luke xxii. 52). Would this have been possible while the whole nation
was at the Paschal meal? Could Simon have been coming out of the
country (Mark xv. 21) on such a Sabbatical day as Nisan 15 ? Could
Joseph have bought a wmding-sheet (xv. 46) on such a day? Would
the women have postponed the fuU embalming of the body on account
of the Sabbath (Luke xxUi. 56), it the day of the entombment was
already a Sabbatical day ? Moreover it was on the evening between
Nisan 13 and 14 that people went to draw water with which to make the
unleavened bread for the Feast. Might not the "man bearing a
pitcher of water" (Mark xiv. 13), who provided the large upper-room
for the Last Supper, be bringing water for this purpose? Comp. '0
xaipbs pov iyyvs ianv ' irpbs ai ironS rb iraaxa (Matt. xxvi. 18). What
logical connexion have these two sentences, if they do not mean that
Jesus was obliged to keep the Passover before the time ?
2. By S. Paul. In speaking of the Eesurrection he says d-irapxi)
Xpio-rds (1 Cor. xv. 23). The sheaf which was the dirapxv or first-
fruits of the harvest was gathered on Nisan 16. H Jesus died on
Nisan 14, His Eesurrection exactly corresponded with this dirapx^.
3. By Christian tradition. Clement of Alexandria says expressly
that the Last Supper took place Nisan 13, and that ' ' our Saviour
suffered on the following day ; for He was Himself the true Passover."
And the fact that the whole Church for eight centuries always used
leavened bread at the Eucharist, and that the Eastern Church con
tinues to do so to this day, points to a tradition that the meal at
which the Eucharist was instituted was not the Paschal meal.
4. By Jewish tradition. The execution of Jesus is noticed in two
passages in the Talmud. In the one He is said to have been hung,
in the other to have been stoned : but both agree in placing the execu
tion on the eve of the Passover.
Jews, to whom the Gospel was to be preached first, might have
found a serious stumbling-block in the fact that He who was pro
claimed as the Paschal Lamb partook of the Paschal Feast and was
slain afterwards. Whereas S. John makes it clear to them, that ou
the very day and at the very hour when the Paschal lambs had to be
slain, the True Lamb was sacrificed on the Cross. (See note on Matt.
xxvi. 17 and Excursus V. in Dr Farrar's S. Luke.)

APPENDICES. 36 r

APPENDIX B. S. PETEE'S DENIALS.
The difficulties which attend aU attempts at forming a Harmony of the
Gospels are commonly supposed to reach something like a climax here.
Very few events are narrated at such length by all four Evangelists ;
and in no case is the narrative so carefully divided by them into distinct
portions as in the case of S. Peter's threefold denial of his Master.
Here therefore we have an exceptionally good opportunity of comparing
the Evangehsts with one another piece by piece ; and the result is sup
posed to be damaging to them. A careful comparison of the four ac
counts wiU establish one fact beyond the reach of reasonable dispute ; —
that, whatever maybe the relation between the narratives of S. Matthew
and S. Mark, those of S. Luke and S. John are independent both of
the first two Gospels and of one another. So that we have at least
three independent accounts.
It would be an instructive exercise for the student to do for himself
what Canon Westcott has done for him (Additional Note on John xviii :
comp. Alford on Matt. xxvi. 69), and tabulate the four accounts, com
paring not merely verse with verse but olause with clause.
His first impression of great discrepancy between the accounts will
convince him of the independence of at least three of them. And a
further consideration will probably lead him to see that this independ
ence and consequent difference are the result of fearless truthfulness.
Each EvangeUst, conscious of his own fidelity, tells the story in his own
way without caring to correct his account by that of others. In the
midst of the differences of detaUs there is quite enough substantial
agreement to lead us to the conclusion that each narrative would .be
found to be accurate if we were acquainted with all the circumstances.
All four Evangelists tell us that three denials were predicted (Matt. xxvi.
34; Mark xiv. 30; Luke xxii. 34; John xiii. 38) and aUfour give three
denials (Matt. xxvi. 70, 72, 74 ; Mark xiv. 68, 70, 71 ; Luke xxii. 57,
58, 60; John xvui. 17, 25, 27).
The apparent discrepancy with regard to the prediction is that S.
Luke and S. John place it during the Supper, S. Mark and S. Matthew
during the walk to Gethsemane. But the words of the first two Evan
gelists do not quite necessarily mean that the prediction was made
precisely where they mention it. Yet, U the more natural conclusion
be adopted, that they do mean to place the prediction on the road to
Gethsemane ; then, either the prediction was repeated, or they have
placed it out of the actual chronological sequence. As already remarked
elsewhere, chronology is not what the Evangehsts care to give us.
The numerous differences of detail with regard to the three denials,
especiaUy the second and third, wUl sink into very small proportions if
we consider that the attack of the maid which provoked the first denial,
about which the four accounts are very harmonious, led to a series of
attacks gathered into two groups, with intervals during which S. Peter
was left unmolested. Each Evangelist gives us salient points in these
groups of attacks and denials. As to the particular words put into the
mouth of S. Peter and his assailants, it is quite unnecessary to suppose

362

APPENDICES.

that they are intended to give us more than the substance of what was
said (see Introductory Note to chap. iu.). Let us remember S. Augus
tine's wise and moderate words respecting the differences of detail in
the narratives of the storm on the lake. " There is no need to enquire
which of these exclamations was reaUy uttered. For whether they
uttered some one of these three, or other words which none of the
Evangelists have recorded, yet conveying the same sense, what does it
matter !" De Cons. Ev. 11. xxiv. 55.

APPENDIX C.
OEDEB OF THE CHIEF EVENTS OF THE PASSION.
This part of the Gospel narrative is like the main portion of it in
this, that the exact sequence of events cannot in all cases be deter
mined with certainty, and that the precise date of events can in no
case be determined with certainty. But for the sake of clearness of
view it is well to have a tentative scheme ; bearing in mind that, Uke a
plan drawn from description instead of from sight, while it helps us to
understand and realise the description, it must be defective and may
here and there be misleading.
Thursday after 6.0 p.m. The Last Supper and Last Discourses.
The Agony.
The Betrayal.
Conveyance to the high-priest's house.
Examination before Annas.
Examination before Caiaphas at an in
formal meeting of the Sanhedrin.
Condemnationio death at a formal meet
ing of the Sanhedrin. '
First Examination before Pilate.
Examination before Herod.
Second Examination before Pilate.
The Scourging and first Mockery by Pi
late's soldiers.
Pilate gives sentence of Crucifixion.
Second Mockery by PUate's soldiers.
The Crucifixion.
First Word. ' Father, forgive them, Sec'
Second Word. ' Woman, behold thy son.'
' Behold thy mother.'
Third Word. ' To-day shalt thou be, etc'
The Darkness.

(Nisan 14) 11 P.M.
Midnight
Friday 1 a.m.
2 A.M.
3 A.M.
4.30 a.m.
5 A.M.
5.30 a.m.
6 A.M.

6.30 a.m.

Noon to 3 p.m.

Fourth Word. ' My God, My God, Sec'
FUthWord. • I thirst.'
Sixth Word. ' It is finished.'

APPENDICES. 363
(Nisan 14) 3 p.m. Seventh Word. ' Father, into Thy hands
I commend My spirit.'
The Centurion's Confession.
The Piercing of the Side.
3 to 5 p.m. Slaughter of the Paschal lambs.
5 p.m. The Burial.
6 p.m. The Sabbath begins.
(Nisan 15) The Passover.
Saturday The Great Day of the Feast. '
Jesus in the Grave.

APPENDIX D.
SUMMARY OF THE EXTEENAL EVIDENCE BESPECTING
THE PAEAGEAPH VH. 53— VUI. 11.
(1) The paragraph is absent from every known Greek MS. eariier
than the eighth century, except the Western and eccentric D. A and
C are defective here, but in the missing leaves there cannot have been
room for the paragraph. In L and A (eighth and ninth cent.) there
are spaces, shewing that the transcribers knew of its existence, but
did not find it in their copies. (2) In the whole range of Greek
patristic literature of the first nine centuries there is no trace
of any knowledge of it, excepting a reference to it in the Apostolic
Constitutions (u. 24) as an authority for the reception of penitents ;
but without any indication of the book from which it is quoted. (3)
In Oriental Versions it is found only in inferior MSS., excepting the
Ethiopic and the Jerusalem Syriac. (4) The sUence of TertuUian in
his De Pudicitia and of Cyprian in Ep. lv. (which treats of the
admission of adulterous persons to penitence) and the evidence of
MSS. shew that it was absent from the earliest Latin texts.
Thus it is absent from the oldest representatives of every kind of
evidence; Greek MSS., Versions, and Fathers both Greek and Latin.
With regard to the authorities wliich contain or support the section
several points mast be noted. (1) D is notorious for insertions and
additions, such as Matt. xx. 29 and Luke vi. 5. But nowhere else
has it an insertion so considerable. Jerome's statement that this
paragraph is found 'in evangelio secundum Johannem in multis et
Graecis et Latinis codicibus ' impUes that in the majority of MSS. it is
not found. In many of the extant MSS. which contain the passage it
is marked as dubious. (2) The date of the text of the Apostolic Con
stitutions is uncertain, and we cannot teU whether the reference is to
the Gospel narrative or to tradition. The earliest Greek commentator
who notices the section, Euthymius Zygadenus in the twelfth century,
marks it as probably an interpolation. (3) The MS. of the Jerusalem

364 APPENDICES.
Syriac lectionary is not older than the eleventh century. (4) The
early Latin copies, like D, admitted interpolations very freely. Jerome,
on the authority of some Greek MSS., retained it in the Vulgate.
Ambrose and Augustine treated it as authentic. Later Latin writers
naturaUy foUowed the authority of these great names.
We conclude "that the Section first came into S. John's Gospel as
an insertion in a comparatively late Western text, having originally
belonged to an extraneous independent source  that the Section
was Uttle adopted in texts other than Western tiU some unknown
time between the fourth or fifth and the eighth centuries, when it
was received into some influential Constantinopolitan text" (West
cott and Hort). Having found its way into most of the late Greek
MSS. and into almost all the Latin texts, it was allowed by Erasmus
to remain in its usual place, and hence became estabUshed in the
Textus Receptus.

APPENDIX E.
Els tov aluva and Zraij alu'vios.
Both these expressions are of frequent occurrence in S. John's
Gospel: the former of them is best rendered 'for ever,' and tne
second, 'eternal Ufe.' ... - ,.
The literal meaning of eis rbv al&va (vi. 51, 58, vui. 35, xu. 34, xiv.
16; 1 John u. 17 ; 2 John 2) is 'unto the age.' The expression is of
Jewish origin. The Jews were accustomed to divide time into two
periods, the time preceding the coming of the Messiah, and the age
of the Messiah. The latter was spoken of as ' the Age,' the age xaf
iioxhvt tbe aRe t0 which the hopes of all Israel looked forward : it
was 'the Age,' d at&v, just as the Messiah Himself was 'the Coming
One,' d ipxbpevos (vi. 14, xi. 27; Matt. xi. 3; Luke vu. 19, 20). The
Apostles and the Early Christian Church adopted the same language
with an important change of meaning. They knew that the Messiah
had come, and that 'the Age' in the Jewish sense of the term had
already begun : but they once more transferred ' the Age ' to the un
known and possibly remote future. ' The Age' for them meant the
period which would be inaugurated by the Return of the Messiah
rather than by His First Coming: it represented, therefore, the
period of Christ's Second Coming, when all His enemies shaU be put
under His feet, and ' He shaU deUver up the kingdom to God, even
the Father' (1 Cor. xv. 24). Hence, 'els tov al&va means ' unto the
age' of the Kingdom of God. Literally, therefore, the expression
states no more than that there is to be duration to the end of the
world; fortius world ends when 'the Age' begins. But the expres
sion seems to imply a good deal more than this. It appears to have
behind it the understood belief, that whatever is aUowed to see the
Kingdom of God wiU continue to endure in that kingdom; and as

APPENDICES. 365
that kingdom is to have no end, so enduring eis rbv al&va includes,
though it does not express, enduring, not merely until the end of this
world, 1) avvreXela tov aiuvos [tovtov] (Matt. xui. 40, 49, xxiv. 3, xxviii.
20), but 'for ever.'
SimUarly, fori; aluvios means Ufe that is suitable to 'the Age.' the
life of those who share in the Kingdom of God. Like els rbv aluva,
it does not express, but it probably implies, the notion of endlessness :
and we have a word in EngUsh which does much the same, and which
is therefore the best rendering to give of aliivios, viz. ' eternal.'
'Everlasting,' which in A.V. is frequently used to translate aluvios
(Ui. 16, 36, iv. 14, v. 24, vi. 27, 40, 47, xii. 50; Matt. xviU. 8, &c.)
expresses the notion of endlessness and nothing more : it expresses,
therefore, just that idea which aiiovios probably impUes, but does not
directly state. Whereas 'eternal' is almost exactly the word we
require. Eternity is the negation of time, that which to higher
intelUgences than ours takes the place of time, and will do so to our
glorified intelligences when tune has ceased to be. But when we have
said that eternity is not time, we have said all that inteUigibly and
with certainty can be said about it. AU our experience and thought
involve the condition of time ; and to endeavour to imagine a state
of things from which time is absent is to attempt an impossibiUty.
When we banish time from thought, we cease to think. Time, then,
is the condition of life in this world; eternity is the condition of Ufe
in the world to come : and therefore fioi) aluvios, the Ufe of ' the Age,'
the Ufe of the world to come, is best expressed in EngUsh by the
words ' eternal life.' This eternal life, S. John assures us again and
again (iii. 36, v. 24, vi. 47, 54, xvii. 3), can be possessed in this world,
but it can only be understood in the world to come (1 John in. 2).
It is worth remarking that S. John applies the term aluvios to
nothing but ' Ufe,' and that for this aeoman life the word is always
fioi) and never_j8ios. Bios does not occur in S. John's Gospel at all,
and only twice in the First Epistle ; — in the phrases 1) dXafivela rov
piov (ii 16), 'the vainglory of Ufe,' i.e. arrogancy and ostentation
exhibited in the manner of Uving, and d pios tov xbapov (iii. 17), ' the
world's means of Ufe,' ie. the goods of this world. In Aristotle and
Greek phUosophy generaUy pios is higher than fay : pios is the life
pecuUar to man as a moral being; fioi; is the vital principle which he ,
shares with brutes and vegetables. In NT. can is higher than pios :
pios is, as before, the Ufe or liveUhood of man; but fwij is the vital
principle which he shares with God. Contrast pios in Luke viii. 14,
43, xv. 12, 30; 1 Tim. ii. 2; 2 Tun. ii. 4, &c. with fwi) in John i. 4,
Ui.' 36; v. 24, 26, 29, 40, cfec, &c. Bios occurs less than a dozen times
in the' whole of the N.T., whereas fan} occurs upwards of a hundred
times: £uy is the very sum and substance of the Gospel. 'The life
eternal is this, that they should know Thee the only true God, and
Him whom Thou didst send, even Jesus Christ' (xvu. 3).

366 APPENDICES.

APPENDIX F.
On some points oj? Geogbaphy.
Ii seems to be quite certain that the attractive reconciliation
of the two readings, ByBavla and Bij9a/3ap£, derived from Lieutenant
Conder's conjectures, and suggested in the note on i. 28, must be
abandoned. And, what is of much more serious moment, it is
becoming clear that Lieutenant Conder's identifications, when they
depend upon phUological theories, must be received with the utmost
caution. It is true that the Arabs call Batanaea, the Baravaia of
Josephus, Bathania; changing the Aramaic 't', corresponding to the
Hebrew 'sh' in Bashan, to 'th', by a weU-known phonetic relation
between these three dialects. But a Jewish writer would not adopt a
pure Arabic form, which is therefore impossible in a Gospel written
by a Jew. And even if this point could be conceded there would
remain the further improbabUity that the Arabic ' a ' in Bathdntya
should be represented by y in ByBavla. Bethania is a compound of
Beth, and some place on the Jordan. It might possibly mean ' boat-
house ' ; and this would coincide pretty closely with Bethabara, which
means ' ford-house ' or ' ferry-house.'
In any map of Jerusalem there must of necessity be either serious
omissions, or insertions which are more or less conjectural. In the
present map the traditional name of Zion has been retained for
the Western HiU, and also the name of Hippicus for the great
Herodian tower which stUl stands close to the Jaffa Gate. Eecent
measurements, however, have shewn that of the three Herodian towers,
Hippicus, Phasael, and Mariamne, the existing tower, often called the
Tower of David, may be Phasael rather than Hippicus. The name,
Tower of David, is mediaeval, and is a perpetuation of the error
of Josephus, who supposed that the fortress of David belonged to
the Upper City, and that the Western HU1 had always been part
of Jerusalem. Again, the position of the Acra is much disputed. In the map
it is not intended to affirm the special conjecture of Warren and
Conder, but merely to retain, until something better is fully es
tabUshed, their present view. There is, however, good reason for
doubting its correctness. On this and other topographical questions
see the very interesting article on Jerusalem in the Encycl. Britan.
(xiii. p. 641) by Professor Eobertson Smith, to whom the writer of
this Appendix is much indebted.

INDICES.

I. GENERAL.

Abraham seeing Christ's day,
meaning of, 201
Abraham's seed, supposed privi
leges of, 70, 120, 193, 196
abstract for concrete, 176
adultery, the woman taken in,
181 — 186 ; internal evidence as
to authenticity of the passage,
181 ; external evidence, 362
Aenon, 108
Agony, the, impUed but not nar-
, rated by S. John, 257, 313
Ahithophel and Absalom, 307
Alexander the Great and the Sa
maritans, 118
Alford on Christ's dismissal of
the adulteress, 186; on the
basis of the authenticity of the
Gospel narrative, 281
allegories in S. John, 215, 283
, Alogi, rejection of the Fourth
Gospel by, xxui
Alphaeus, or Clopas, 169, 330
Ambrose's mistaken charge a-
gainst the Arians, 102.;
analysis of the Gospel, brief, xl;
in detail, lxi— lxiv
anathema, Jewish forms of, 208
Andrew, character of, 84, 148,
256
angels, 88 ; appear once only in
S. John's narrative, 340
Annas, his office and influence,
310; examination of Jesus be

fore him peculiar to S. John,
310
Anselm on the gift of the Spfrit,
343
antithetic paraUelism, 65, 71, 77
aorist and imperfect, 89, 122,
127, 241
aorist and perfect, 192, 210, 237,
285, 346
aorist imperative, 257, 327
Apocalypse, relation ofthe Fourth
Gospel to the, xxxiii ; similar
ities between the two, 71, 80,
82, 115, 175, 183, 255, 265,
288, 319, 335
Apocryphal Gospels, miracles of
the Child Jesus in, 92
aposiopesis, 163
Apostles' defects stated without
reserve, 92, 97, 122, 124, 236,
254, 274, 276, 280, 303, 313,
345
Apostolic Fathers, witness of, to
the Fourth Gospel, xxi, xxii
appearances of Jesus after the
Eesurrection sufficiently at
tested, 338
Arianism condemned, 136, 226
Aristophanes quoted, 290, 330
Aristotle on the invisibility of
God, 75
Arrian quoted, 127
article, force ofthe, 106, 140, 179,
197, 256, 259, 294

368

INDEX I.

article, absence of the, 87, 162,
205, 251, 259, 292, 313, 325,
344, 350
article repeated, very frequent in
S. John, 116, 117, 193
article with 'Iepo<rdXv/ia pecuUar
to S. John, 89
assimUation a frequent cause of
corruption of the text, Ivii,
lvui, 89, 113, 130, 145, 167,
183, 203
attempts to proclaim Jesus king,
150, 254
attempts to arrest Jesus, 175,
179, 249
attempts to stone Jesus, 202,
226
attraction, 191, 350
Ascension, the, impUed but not
narrated by S. John, 104, 105,
163, 258, 341
asyndeton, 67, 74, 111, 224, 274,
340
augment, triple, 203
Augustine, on S. John's Uving in
the grave, xviii; on sacred soU-
tude, 134; on selfishness in
reUgion, 154; on the para
graph respecting the adulteress,
181, 186; on iv iapev, 226 ; on
the voluntariness of Christ's
death, 332; on differences in
the Gospels, 361; quoted, 121,
124, 136, 148, 157, 166, 168,
191, 243, 328

Bacon, Lord, on PUate's ques
tion, 319; on the rending of
His garment, 329
Baptism, the, impUed but not
narrated by S. John, xUx
Baptism, of John, 108 ; of Jesus,
108, 113, 114
Baptism, Christian, referred to
in the Fourth Gospel, 102, 334
Baptist, the, his connexion with
the EvangeUst, xiv. 83 ; his
threefold testimony, 76 — 83 ;
crisis in his ministry, 76 ; ar

gument from his being called
simply 'John' by the Evan
geUst, xxxii, 67
Barabbas, 320, 321, 328
Barnabas, Epistle of, its witness
to the Fourth Gospel, xxi
Bartholomew, reasons for identi
fying him with Nathanael, 86 ;
see Nathanael
barley loaves, 149
Basilides, xxii
baskets, significant distinction of,
149
Bernard on Christ's coming and
departure, 264
Bethabara, a false reading, 79
Bethany, two places of this name,
xxxii
Bethesda, an uncertain reading,
131
Bethsaida, two places of this
name, xxxii, 86, 147
blasphemy, the Lord accused of,
136, 202, 226
bUnd, man born, 204; his pro
gressive faith, 207 ; his confes
sion of faith, 211
brethren of the Lord, various
theories respecting, 93, 168,
331 ; cannot be the sons of Al
phaeus, 94, 169
bride, figure of the Church, 109

Caesar's friend, 365
Caesar, setting oneself against,
325
Caesarea, Pilate's head-quarters,
319, 325
Caiaphas, his office, character,
and prophecy, 247, 248
Calvary, its position, 328
Cana, two places of this name,
xxxu ; nature of the miracle at,
91,93
Capernaum, the modern Tell-
Hum, 93, 163; argument from
the mention of a brief visit to,
93
capital punishment, whether al-

INDEX I.

369

lowed to the Jews by the Bo
mans, 184, 316
Cardinal Newman, on the dis
courses in S. John's Gospel,
100
casus pendens, 157, 178, 284, 299
centurion's servant different from
the nobleman's son, 128, 129
. Cerinthus, the Fourth Gospel at
tributed to, xxiu
change of gender, 69, 157, 299
changes of tense, 122, 127, 133,
155, 225, 241
characteristics of the Fourth Gos
pel, xU— xlix, 66, 68—70, 81,
82, 88, 99
chief priests, mostly Sadducees,
175, 176, 246; their baseness,
327
Christology of S. John and of the
Synoptists, 139
chronology of the Fourth Gospel
consistent but often undefined,
xxx, 1, 108, 124, 131, 145, 146,
167, 223
Chrysostom, 90, 201, 357
Church, first beginning of the,
83; Christ's prayer for, 302—
304; powers granted to the,
344
Circumcision prior to the Sab
bath, 173
cleansing of the Temple in S.
John distinct from that in the
Synoptists, 96
Clement of Alexandria quoted,
xU, 359, •""<, xxxvi
Clementine Homilies, 204, 219
Clementine Recognitions, 68
cUmax, 69, 354
cloths, 245, 336, 339
Clopas or Alphaeus, 330
cocks not excluded from Jerusa
lem, 313
codices, principal, which contain
the Fourth GospeL lv; rela
tions between, lvi, lvu
comcidences between S. Paul and
S. John, 69, 70, 279, 359; be
tween the Synoptists and S.

John, xUx, liii, 149, 306, 338,
359; between the Fourth Gos
pel and Eevelation, xxxiu, 71,
80, 82, 115, 175, 183, 255, 265,
288, 319, 335
Commandment, Christ's new,
271 ; its comprehensiveness,
285
Communion of Saints, the, scrip
tural, 201
Conder, on Bethany, 79; on Cal
vary, 328
connexion of thought in S. John
sometimes obscure, 141, 191
Court of the Women, 187, 189
corruption of the text, see false
readings, glosses, Sea.
cross, size of the, 332; title on
the, 328
crown of thorns, 322
crurifragium, 333
eup of suffering, coincidence with
the Synoptists respecting, 310
date of the Gospel, xxxvi, 131,
238, 239
darkness, in a figurative sense,
for moral darkness, peculiar to
S. John, 66, 270
David's flight probably not al
luded to in xvui. 1, 307
death, punishment of, whether
aUowed to the Jews by the Bo
mans, 184, 316
Dedication, Feast of, 223, 224;
its mention evidence that fhe
EvangeUst is a Jew, xxviU
delegated authority of Christ, 81
demon, see devU
denials, S. Peter's, 311; why nar
rated by S. John, 313; diffi
culties respecting, 360
descent of the Spirit, its effects,
81
destruction of Jerusalem, the
Fourth Gospel written after
the, xxxvi, 131, 238, 239
devil, personal existence of the,
197; his influence over Judas,
264, 269, 166
24-

37°

INDEX I.

devil or demon, Christ accused of
being possessed by a, 207, 199,
223
difficult passages, 126, 190, 195,
197, 218, 257, 341
disciples' imperfections candidly
admitted, 92, 97, 122, 124, 236,
254, 274, 276, 280, 308, 313,
345
discourses in the Fourth Gospel
contrasted with those in the
Synoptic Gospels, U, 99, 100
Divine Generation of Christ, 196,
296
Divinity plainly claimed by Je
sus, 192, 198, 276, 280, 285,
288
r ocetism utterly foreign to the
Fourth Gospel, 71, 116, 152,
170, 334
DoUinger quoted, xxiv, 316
door of the fold, aUegory of the,
215, 218
dove visible at the Baptism, 81
Ecce Homo quoted, 321
East, turning to the, a very an
cient custom, 187
EUjah, argument from the Bap
tist's denial that he is, 78
epexegetio clauses common in
S. John, 70, 74, 339
Ephesus, the abode of S. John,
xvi, xvii; the place where he
wrote bis Gospel, xxxv, 68;
the elders of, the probable au
thors of xxi. 24, 356
Ephraim, a town caUed, 248
Epilogue, an afterthought, 348
Epiphanius, on Ebion, xvii; on
the Alogi, xxiii
Epistle, First of S. John, its re
lation to the Gospel, Uv, 303 ;
coincidences between it and the
Gospel, 68, 72, 80, 81, 82, 105,
278
eternal life the present possession
of beUevers, 112, 138, 159, 161,
299, 364; the phrase a favourite
one with S. John, 105

Eucharist, impUed in the dis
course on the Bread of Life,
153, 154, 160, 267; the insti
tution omitted by S. John,
xUx, 267, 283; symboUzed at
the Crucifixion, 334
Evangehsts, concurrence of all
four, UU, 88, 145, 306, 338,
360
evening, S. John's method of
reckoning the, 128, 342
evenings, the two Jewish, 151
examination of Jesus before An
nas pecuUar to S. John, 310
excommunication, Jewish, 180,
208, 211; the lot of Christians,
291 ; external evidence of the
authenticity of the Gospel, xx
— xxiv
faith, gradual progress in, 119,
129, 207, 240, 339
faith in Jesus Christ, the test of
a chUd of God, 70 ; the begin
ning and end of the Fourth
Gospel, 346, 347, xxxviu; with
out sight, 346
false readings, thefr evidence to
the date of the Gospel, 70, 71,
75, 102, 104, 211
feast, the unnamed in v. 1, pro
bably not a Passover, 131
feasts, Jewish, S. John has exact
knowledge of, xxvii; groups
his narrative round, 94
fickleness of the multitude, see
multitude
five thousand, the feeding of the,
superiority of S. John's account
of, 148
forger of a gospel confronted by
insuperable difficulties, xxv,
xxvi
four thousand, coincidences in
the feeding of the, 149
fourth commandment, the strong
hold of Jewish reUgiousness,
133
fragments, argument from the
command to gather up the, 149

INDEX I.

37i

funeral oustoms among tho Jews,
238, 239, 245, 336
futUe questions, 91, 149, 161,
350, 351

Gabbatha, or Gab Baitha, not
a mosaic pavement, but the
Temple-Mound, 328
GaUleans, characteristics of, xu;
iU repute of, 86, 179, 181
GaUlee, mixed population in,
xiu; prophets from, 181;
Christ's ministry in, 167
gaps in S. John's narrative, 1,
145, 146, 167, 223, 337
garments, 264, 322, 329
Gemara, the Babylonian, quoted,
249
Generation, Divine, of the Son,
196, 296
genitive after superlative, 73, 287
GentUes, the, seek Christ, 255 ;
are to be sought through the
dispersed Jews, 177; are
Christ's sheep, 221; are sons
of God, 70 ; are sharers in the
Atonement, 80 ; the Dispersion
among the, 176
Gerizinij temple on Mount, 119
Gethsemane, anticipation of, 257
glosses intruded into the text,
lviii, 98, 111, 130, 144, 182,
184, 185, 203, 230, 337
Gnostic demonology, 197, 198
Gnostics, the witness of, to the
Fourth Gospel, xxv
Gnosticism excluded from the
Fourth Gospel, xxiv, 71, 104,
120, 152, 227, 229, 334, 347
Godet quoted, 86, 91, 108, 178,
211
Golgotha, or place of a skulL 328
Gospel, Fourth, not a biography,
xxxvu, 145, 346
grace before meat, 149
grave, 238; of Lazarus, 244; of
Christ, 336, 339
Greek names among the Apostles,
255, 256

Greeks, see Gentiles
guards at the cross, 329

Hall, Bishop, quoted, 331
Hebrew elements in this Gospel ;
see Jewish
Hebrew, evidence that the author
of the Fourth Gospel knew,
xxix, 158, 254, 267, 335
Hegesippus quoted, 219
Hermas quoted, 219
Herod Antipas, 126, 319
Herod's Praetorium, 314
Herod's sycophancy, 147
Herod's Temple, 97
high-priest, supposed te> have
prophetic gUts, 247; doubt as
to who is meant by the, 311,
312 ; the disciple known to the,
311, 313
high-priests, rapid changes among
the, 247, 310
Holy Spirit, 82, 281,* 344
homoeoteleuton, 321
Horace quoted, 251, 322
hyssop, 332
Ignatian Epistles, their evidence
to the Fourth Gospel, xxi, 117,
156; quoted, 103, 163, 192,
219
imperative or indicative, doubt
as to which is intended, 142,
255, 273, 287, 289
imperative, aorist, 257, 357 ; pre
sent, 134, 186, 341
imperfect, of continued action,
135, 151, 152, 322 ; descriptive,
177, 184, 229, 268, 311, 313
imperfect and aorist, 89, 122,
127, 241
indirectness of Christ's answers,
235
interpolations, 132, 181, 362; see
glosses
Ionic form, 89
Irenaeus, his evidence to the
Fourth Gospel, xxu, xxxviii;
quoted, xvii, 202 ; his evidence
24—2

372

INDEX I.

to the duration of Christ's min
istry, U
Jacob, references to the history
of, 87, 88 ; weU of, 115, 118
James, brother of S. John, xi;
not mentioned by name in this
Gospel, 90; possibly the un
named disciple who was known
to the high-priest, 311
Jeremiah, expected to return to
life, 78 ; speciaUy consecrated,
223
Jeremy Taylor on reUgious zeal,
310
Jerome, on S. John's last days,
xvui; on the origin of the
Fourth Gospel, xxxvi; on the
brethren of the Lord, 94; on
Sychar, 115 ; on the paragraph
respecting the adulteress, 182,
362 ; on Christ's writing on the
ground, 185; on Ephraim, 248
Jerusalem, two forms ofthe name,
77; with the article pecuUar to
S. John, 89; destroyed before
S. John wrote, xxxvi, 131, 238;
his minute knowledge of its
topography, xvi, xxix
Jesus :
(i) The Ministry.
Baptist's testimony to Him,
73, 79; disciples' testimony
to Him, 83, 84; turns water
into wine at Cana, 89 ; pays
a brief visit to Capernaum,
93 ; cleanses the Temple the
first time, 94; discourses
with Nicodemus, 99; and
with the woman at the weU,
116 ; converts many Samari
tans, 125; heals the royal
official's son, 127; and a
paralytic at Bethesda, 131;
reasons with the Jews about
the Son as the Source of
LUe, 135 ; feeds five thou
sand, 146 ; walks on the wa
ter, 161; reasons with the
Jews about the Son as the

support of Life, 154; with
the Twelve about desertion
of TTim, 165; with His bre
thren about manUesting
Himself, 167; with the Jews
at the Feast of Tabernacles,
170; is marked for arrest,
175; [rescues the woman
taken in adultery, 183;]
claims to be God, 192, 198,
202 ; heals a man born blind,
205 ; and reveals HimseU to
him, 212 ; delivers the Alle
gories of the Fold and of the
Good Shepherd, 215, 220;
reasons with the Jews at the
Feast of the Dedication, 223 ;
retires into Peraea, 229 ; re
turns to Bethany and raises
Lazarus from the dead, 238,
244; is marked for death by
Caiaphas, 247 ; retires to the
borders of the desert, 248;
returns and is anointed by
Mary of Bethany, 250; en
ters Jerusalem in triumph,
254; is sought by Gentile
proselytes, 256 ; receives the
testimony of a voice from
heaven, 257; retires from
public teaching, 260
(ii) The Issues of the Min
istry. washes His disciples' feet,
263; rebukes Peter, 265;
points out the traitor, 269;
deUvers His new command
ment, 271; foretells Peter's
denials, 272; answers Tho
mas, 274; Philip, 275; Ju
das not Iscariot, 280 ; deU
vers the allegory of the Vine,
283; promises to send the
Paraclete and to return, 290;
prays for Himself, 298; for
His disciples, 300; for all
beUevers, 302 ; is arrested in
the garden, 307; examined
before Annas, 310; denied
by Peter, 313; examined by

INDEX I.

373

PUate, 317; mocked, sen
tenced and crucified, 322;
dies and is buried, 332; ma
nifests Himself after His re
surrection to Mary of Mag
dala, 340; to the ten Apostles,
342; to Thomas, 344; to se
ven disciples at the sea of
Tiberias, 348; gives the se
cond miraculous draught of
fishes, 350; gives Peter his
last commission and foreteUs
his death, 352; rebukes bis
curiosity about the Evan
gelist, 355
Jewish elements in the Fourth
Gospel, xxvu, xxix, xliv, xlvui,
89, 203, 229
Jews, S. John's view of them, 77
John, the Baptist; the Evangel
ist's manner of naming bim,
xxxii, 67; his connexion with
the EvangeUst, xiv, 83; his
testimony, 76 — 83; not the
Light but the Lamp, 68, 140;
the friend of the Bridegroom,
109; his baptism, 108; hiB last
utterance minatory, 112; not a
worker of miracles; importance
of this statement, 230
John, the EvangeUst ; his parent
age, xi; his nationaUty, xii,
xui; his connexion with the
Baptist, xiv, 83 ; his fiery zeal,
xv, xvu; gives a home to the
Blessed Vfrgin, xv, 331 ; life at
Ephesus, xvi, xvu, xUx ; tradi
tions about birrij xvui; his
chief characteristics, xvhi, xix;
probably the unnamed disciple
in i. 35, 83 ; and in xvui. 15,
311; certainly 'the disciple
whom Jesus loved,' xxxi, xxxiv,
268; in his Gospel speaks only
thrice, xxxiv
John, the father of Peter, 85, 352
Jordan, ford of, at Bethany, 79;
its associations, 79
Joseph, husband of the Blessed
Vfrgin, 89

Joseph of Arimathea, 335 ; his
connexion with Nicodemus,
336
Josephus, on the date of Herod's
Temple, 97; on the removal of
Israel at the captivity, 118 ; on
the Jews' love of Uberty, 193 ;
on a stoning in the Temple,
202; on the rudeness of the
Sadducees, 247; on Ephraim,
248; on the tesselated pave
ment, 325 ; on the high-priest's
tunic, 329 ; his language about
the Kedron, 305, 306; about
the sea of GaUlee, 146
Judas; six persons so named in
N.T., 280
Judas Iscariot; his name and
character, 166; murmurs at
Mary of Bethany, 251; receives
the sop and goes out into the
night, 269, 270; helps to arrest
Jesus, 308
Judas not Iscariot; the nature of
his question, 280
Judas of GaUlee, rising of, xiii
Justin Martyr ; knew the Fourth
Gospel, xxii; seems to quote it
twice, 78, 101; twice states
that Jesus healed those who
were diseased from birth, 204
Kedron, ravine of the ; doubt as
to the reading, 305; meaning
of the name, 306 ; significance
of Christ's crossing the ravine,
307
kingdom, nature of Christ's, 101,
150, 318
Lactantius on the crurifragium,
333
Last Day; the phrase pecuUar
to S. John, 157
Lazarus, objections to the raising
of, 231, 232; identifications of,
232; conspired against, 253
Levites, argument from the men
tion of, 77

374

INDEX I.

Liddon, on the discourse with
Nicodemus, 103
Life, 65, 256, 275 ; eternal, 105,
106
Light, of Christ, 66, 187, 205,
259 ; of the Baptist, 140, 308
Lightfoot, Bishop, on the wit
ness of the Ignatian Epistles
to the Fourth Gospel, xxi; on
irXypupa, 73; on the Shechi
nah, 71 ; on the vivid descrip
tive traits in this Gospel, 269 ;
on the manning of Paraclete,
279 ; on d Xpiarbs, 74
Litotes, or understatement, 106,
157, 195
living water, meaning of, 117
Lord or Sir, 117, 156, 212
Love, the Fourth Gospel the
Gospel of, xix, liv, 214, 271, 285
Lucretius quoted, 86
Luther on futile questions, 161
Magdalene ; see Mary Magdalene
Majestas, Pilate's fear of being
accused to Tiberius of, 325
Malchus, mentioned by name by
S. John alone, 309, 313
Manasseh, founder of the rival
worship on Gerizim, 119
Marcion's rejection of the Fourth
Gospel, xxiii
marriage, Christ gives His sanc
tion to, 93 ; symboUcal of His
relation to His Church, 109
Martha of Bethany, probably the
eldest of the famUy, 234, 239 ;
coincidence between S. John
and S. Luke respecting her,
lui, 239; her progressive faith,
240
Mary Magdalene, introduced as
a person weU known, 165 ; at
the Cross, 330; at the sepul
chre, 338; manifestation to
her, 340 ; nature of the rebuke
to her, 341
Mary of Clopas, probably the
wife of Clopas and mother of
James the less, 330

Mary of Bethany, different from
the 'sinner' of Luke vii. 37
and from Mary Magdalene,
233 ; coincidence between S.
'John and S. Luke respecting
her, UU, 239; her devotion,
251 ; coincidence respecting her
name and promised fame, 252
Mary, the Blessed Virgin, never
named by S. John, 90; rebuked
for interference at Cana, 90 ;
her relationship to the brethren
of the Lord, 93, 168; to S.John,
xi, 330; no special manUesta-
tion to her after the Eesurrec
tion, 342; her death, whether
at Jerusalem or Ephesus, xvi
Maurice, F. D., quoted, 65, 315
McClellan, on Christ's writing on
the ground, 184; on the hour
of the Crucifixion, 326
measures, of quantity, 91; of
distance, 239, 350
Messiah, Jewish ideas respecting,
well known to the- EvangeUst,
xxvii, 78, 87, 89, 150, 174, 179,
259; Samaritan ideas respect
ing, 114, 122
Meyer, on the last words of the
Baptist, 110 ; on the discourse
on the Bread of Life, 166 ; on
the Jewish hierarchy, 170 ; on
the gift of the Spirit, 179; on
the raising of Lazarus, 232
ministry, duration of Christ's, 1,
U, 202
miracles in N.T., their character,
92, 93 ; in the Fourth Gospel,
symboUcal, xliU, xUv, 92, 129,
and spontaneous, 132; culmi
nate in the raising of Lazarus,
231 ; confined to the ministry,
98 ; not attributed to John the
Baptist, 230
mission, of Jesus, 81, 106, 124,
141, 172, 175, 228, 300; of the
Paraclete, 281, 288, 289, 292:
of the Baptist, 67, 81, 199; of
the disciples, 81, 268, 302,
343

INDEX I.

375

money, changers of, 95; sums of,
148, 251
Moses, the actual giver, neither
of the Law, 74; nor of the
manna, 155; testifies to the
Christ, 86, 144 ; and against
the Jews, 144, 173 ; contrasted
with Christ, 155, 210
Mount Gerizim, temple on, 119
Mount of Olives, not mentioned
by S. John, 183
Mount of the Temple, 325
multitude, fickleness of the, 150,
155, 163, 167, 179, 188, 190,
193, 225, 243, 245, 259
Muratorian Fragment, xxu, xxxv
Nathanael, possibly the same as
Bartholomew, 86; his charac
ter, 87
Nazarene, 308
Nazareth, evU repute of, 86
NeapoUs, or Sychem, 115
new commandment, 271
Sewman, Cardinal, on the dis
courses in S. John's Gospel,
100
Nicodemus, mentioned by S. John
only, 100; his character, 100,
180, 335; coincidence between
S. John and S. Mark respecting
him, 336
nobleman's son distinct from the
centurion's servant, 128, 129
nominative indefinite, 284
nominativus pendens, 157, 178,
299
objections, S. John's manner of
treating, 86, 179
Olives, Mount of, see Mount
optative mood rare in N.T., 67
oraUy, the Fourth Gospel deU
vered at first, xxxvi, Uv, 356
Origen, mainly responsible for
the reading Bethabara in i. 28,
79; on the Jewish Ue respect
ing Christ's birth, 196; on
Christ's voluntary surrender,

307; on the crucifixion of S.
Peter, 354
Papias, knew the First Epistle of
S. John, xxu; a possible source
of the paragraph about the
adulteress, 182
parables, not found in the Fourth
Gospei, 215; principles of in
terpretation of, 104, 216
Paraclete, threefold office of, 292;
mission of, 281, 288, 289
paraUeUsm in the Fourth Gospel,
xlviii, 156, 190, 288; see anti
thetic
paralytic at Bethesda, 132
Passion, prominent thoughts in
S. John's narrative of the, 305 ;
reason for the space allotted to
the trials in the, 310 ; probable
order of events in the, 361
Passover, customs at the, 268,
269, 270, 320, 359; the first in
Christ's ministry, 94; the se
cond, 147; the last, 263; the
unnamed Feast in v. 1 not the
Passover, 130, 131; the Last
Supper not the Passover, 358,
359
Paul, coincidences between S.
John and S., 69, 70, 279, 359
pendens, casus, see casus
Pentecost anticipated, 343
perfect and aorist, see aorist
perfeet with present meaning, 73,
143
Peter, brought to Jesus by his
brother Andrew and named by
Jesus, 84, 85; his impetuos
ity, 265, 272, 309, 339, 350,
355 ; his intimacy with S. John,
xui, 269, 311, 339, 355; his
primacy fully recognised by S.
John, xxxiv ; his confessions,
165; his denials, 360; his re
pentance impUed but not nar
rated by S. John, 352; argu
ment from the method of
naming him in xxi, 352;
Christ's last commission to

376

INDEX I.

bim and prediction of his
death, 353, 354
Pharisees, the only Jewish sect
named by S. John, 78; their
position, 76, 78, 100, 180, 207,
246 ; are ied by the Sadducean
hierarchy in the persecution
of Jesus, 249
PhUip, found by Jesus, 85 ; con
sulted by Him, 147, 148; re
buked by Hun, 276; his cha
racter, 256, 275
Philo, his doctrine of the Logos
compared with S. John's, 63,
64, 71; on Herod's Praetorium,
314; on the character of PUate,
329
PUate, introduced as weU known
to the reader, 316; his resi
dence, 319, 325; his first words
to Jesus, 317 ; his attempts to
avoid putting Jesus to death,
316; his famous question, 319;
hispoUcy, 322; his conflicting
fears, 324, 325 ; his character,
329 ; his recaU to Borne, U
Plautus quoted, 191
Pliny quoted, 335
Plutarch quoted, 184
Polybius' use of aireipa for mani
ple, 307
Polycarp's evidence to the First
Epistle of S. John, xxii; falla
cious argument from his con
troversy with Anicetus, xxxiv,
xxxv
Polycrates on S. John's sacerdo
tal dress, xvu
Porphyry's charge against Jesus,
170
Praetorium, 314
Prayer of the Great High Priest,
where spoken, 298
predestinarianism not counte
nanced in the Fourth Gospel,
166, 204, 225
pregnant construction, 81, 87,
112, 325, 343, 349
preposition apparently trans
posed, 239, 250, 350

priests, 77; mostly Sadducees,
yet combine with the Pharisees
against Jesus, 180, 246, 249
primacy of S. Peter, see Peter
Procession of the Holy Spfrit,
289
Prophet, the, 78, 150, 179, 241
Prophets, the, as a division of
Scripture, 159
Procurator, PUate as, has no
Quaestor to conduct the exam
ination, 317 ; nor lictors to in
flict the scourging, 322
prophecies fulfiUed in Christ, 86,
95, 144, 179, 254, 259, 317,
330, 331, 335
psychological consistency in S.
John's narrative, 100, 115, 119,
127, 128, 207, 237, 240, 244,
265, 275, 309, 339, 344, 345
punctuation, differences of, 65,
173, 208, 235, 248, 257, 270,
277, 296
purification, ceremonial, 91, 109,
248
Purim, Feast of, 131
purple robe, 322
purpose, constructions implying,
frequent in S. John, xlvu, 68,
124, 125, 127, 201, 204, 247,
256
purpose of the Gospel, xxxvii,
liv, 303, 346, 347
Eabbi, meaning of, 83 ; not to be
rendered 'Master,' 123
Babbinical sayings and traditions,
78, 122, 134, 174, 180, 184,
244
Eabboni, a GalUean form, 341
readings, important differences of,
lvu, 66, 70, 71, 75, 79, 130,
160, 170, 211, 269, 305, 312,
348
remission of sins by the Church,
344
repetition, characteristic of S.
John, xlvi, 106, 162, 219, 259,
286
reserve about aU connected with

INDEX I.

377

himself characteristic of S.
John, 84, 90, 311, 330, 349
resurrection, spiritual, 137, 138 ;
actual, 139; of the wicked,
140; of Lazarus, 231; of Christ,
338; Jewish beUef respecting,
240
Eevelation, see Apocalypse
robber or bandit, 95, 216, 321;
S. John and the robber, xvu
Sabbath, the attitude of Jesus to
wards the, 133; yields to Cir
cumcision and therefore to
charity, 173 ; miracles wrought
on the, 207
Sadducees, not mentioned by S.
John, 78; combine with the
Pharisees against Jesus, 249
Salome, mother of S. John, pro
bably the sister of the Blessed
Vfrgin, 330
Samaria, 116
Samaritan, Jesus called a, 199
Samaritans, 114; thefr origin,
117; their relations to the Jews,
116, 120; thefr religion, 120;
their idea of the Messiah, 122 ;
their readiness to beUeve in
Jesus, 125
Sanhedrin, its attitude towards
the Baptist, 76; towards Jesus,
175, 180, 246; had lost the
power to inflict capital punish
ment, 184, 316; takes part in
the arrest of Jesus, 307; in a
difficulty respecting His execu
tion, 315; ex-high-priests among
its members, 310; S. John's
formula for the, 207 ; its plaoe
of meeting, 189
Satan, see devil
scourging, inflicted only once on
Jesus, 322; with what object,
316, 322, 323
Sebaste, or Samaria, 116, 147
Seneca quoted, 106
sepulchre, 238
serpent, argument from the men
tion of the, 104

signs, miracles to S. John are,
92, 212
Siloam, identified with Birket
Silwdn, 206; the pouring of
the water from, 177
Simon, S. John's usage in apply
ing this name to S. Peter, 352
Solomon's Porch, 224
Son of Man, use of the phrase in
the O. T.- and ih the Gospels,
88
spiral movement, in the Prologue,
75 ; in the last discourses, 273
style of S. John, xlvi — xlvui, 219
subjunctive, after a past tense,
67; after verbs of wishing, 320
Suetonius quoted, 264, 325
superscription or title, of the
Gospel, 61 ; on the cross, 328
Supper, at Bethany, 251; the
Last, 264 ; its character, 359
Sychar, probably not Sychem,
115
symboUcal interpretations of
Scripture, authorised by Christ,
212; to be made with caution,
351
symbolism a characteristic of the
Fourth Gospel, xUii, 100, 206,
224, 270, 307
synagogue at Capernaum, exist
ing ruins of, 163
Synoptic Gospels, thefr relation
to the Fourth, xlix — liU, 145,
306, 337
Tabernacles, Feast of, 168; spe
cial ceremonies at the, 177,
187
table, mode of reclining at, 268
Talmud, on thanksgiving, 149;
on Elijah's return, 78 ; on the
execution of Jesus, 249, 359;
on the uncleanness of fowls,
313; on capital punishment,
316
Targums, thefr use of the peri
phrasis ' Word of God,' 63
Tatian; his testunony to the
Fourth Gospel, 65, 66

378

INDEX I.

Temple; traffic in the Court of
the Gentiles, 94 ; date of buUd-
ing, 97 ; treasury in the Court
of the Women, 189; Christ's
pubUc teaching there, 171, 186,
225; Solomon's Porch, 224
TertulUan, gives three renderings
of A670S, 62; witnesses to very
early differences of reading, 70,
211; to the crucifixion of S.
Peter at Eome, 354; to the
story of S. John at Latin Gate,
xvu; to the true 'Note of the
Church,' 272; quoted, 312
Thaddaeus, or Judas, 280
TheophUus of Antioch, xxu
Thomas, name and character of,
237, 238, 274, 363; compared
with PhiUp, 275 ; nature of his
scepticisrh, 315, 346; his con
fession the conclusion of the
Gospel, 339, 346
thorns, crown of, 322
Tiberias, not mentioned by the
SynoptistB, 146, 348; because
a new town, 147 ; a centre of
education, xiii ; various names
for the sea of, 146
Tiberius ; chronology of his reign
in connexion with Christ's min
istry, U; PUate's fear of bim,
325
title, see superscription
tomb, 238, 339
tragic brevity in S. John, 270,
321
tragic tone in S. John, 66, 69,
104, 106, 111, 142, 156
Transfiguration, not recorded by
S. John, xxiii; nor aUuded to
in v. 37, 141
transmigration of souls, 204
treasury in the Court of the Wo
men, 189
Trench, Archbishop, on the cha
racter of S. Thomas, 237 ; on a
tradition respecting Lazarus,
245
trial of Jesus, why given at such
length in the Gospels, 310 ; the

ecclesiastical, 310—313; the
civU, 314—327
triple augment, 203
triumphal entry into Jerusalem,
date of the, 253 ; Messianic in
its externals, 254; two multi
tudes at, 255
Truth, Jesus is the, 274; the
Gospel is the, 319
Twelve, the, spoken of as weU
known, 165
typical characters in the Fourth
Gospel, xliu, 129
typical miracles, xliii, 351
Uncial manuscripts, table of, lv ;
thefr relations to one another,
lvi
TJnitarianism condemned, 136,
226, 345
Vedas quoted, 65
Versions, tabie of ancient, lvi
vine, aUegory of, how suggested,
283
vinegar, 331
VirgU quoted, 158
voice in the wUderness, 78
voices from heaven, 258
washing the disciples' feet, 264
washing the saints' feet, 266
water, the Uving, 117; from Si
loam, 177
water, Christ walking on the,
151
Way, Jesus is the, 274, 275;
Christianity is the, 274
Westcott, on the relation between
the Fourth Gospel and the Syn
optists, lui ; on the discourse
on the Bread of Life, 153 ; on
S. John's style, 219; on the
scene of, xvii, 298 ; on the nar
ratives of the Passion and of
the Eesurrection, 305, 338
Westcott and Hort on the number
of doubtful readings in N.T.,
lviii ; on the paragraph respect
ing the adulteress, 363

INDEX II.

379

wine, amount of water turned narrative, xliii, 330
into, 91 ; objections answered, words from the cross, 361, 362
93
women prominent in S. John's Xenophon quoted, 103

II. GEEEK.

dyairav, 105, 137, 234, 352
dyidfeiv, 228, 302
ddeXcpoi, oi, 355
atpara, 70
atpeiv, 80, 222
' aireiv, 278, 295
alreiaBai, 240
alrla, 320
al&va, els rbv, 200, 363
aiiivios, 105, 106, 363
dxoXoiBei poi, 85
dXyBivbs, 68, 121, 155
dXX' tva, 68
"AXoyoi, xxiii
dpyv dpyv, 88
dvd, distributive, 91
dvapXiireiv, 207
dvaxeiaBai, 268
dvapdprryros, 185
dvairiirru, 269
dvSpes and dvBpuirui, ol, 149,
123
dvrl, 74
dvriXiyeiv, 325
dvrXdv, 91
avuBev, 101, 110
dirapxv, 359
direifeiv, 112
dird of distance, apparently trans-
_ posed, 239, 350
diroxplveixBai, 135
dirocrrAXeiv, 67, 81
diroo"wd'yw70S, 208
dird ruv used substantively, 3o0
dpiardv, 351
dpn, 92, 296
dpxv, 62
dpxvv, ryv,190
dpxiepeis,

175

apxirpixXivos, 91
apxopai, 264
apx<"V, 100
dpxuv, d rov xbapov roirov, 258
adX^ and irolpvy, 221
dip' e"avrov, 137, 293
dco^Kev, 114, 123, 192
j3afa, 254
PaXXeiv, 133, 345
Pairrlfeiv, 79, 82
paaiXixbs, 126
Paardfriv, 226, 252
Pypa, 325
pbaxeiv, 353
ppaxluv Kvpiov, 260
Ppupa and pp&ais, 126
7afocpvXa/ciov, 189
yeypappevov iariv, 95
7ecop7ds, 283
yiveaBai and eivai, 62, 65, 67
ylveaBai els, 294
yivuaxeiv, 69, 98, 174, 200, 201,
228
yXuaabxopov, 252
7077i)feiv, 158, 175
ypappareis, 183
7paepi}, ^, 97
Saipbviov, 199
Saxpieiv, 243
SiSuxev, 112
Syvdpiov, 148, 251
did tovto, 135, 173
Siaairopd, 176, 177
Sixaioaivy, 292
Sdfa, 72, 142, 143
dds ddifav rep Beep, 209

38o
Sivapis, 69, 92

INDEX II.

EPpa'iarl, 132, 341
iyxalvia, 224
'E716 dpi, 151, 156, 190, 308
IBvos, 247, 248
el with the aorist, 117; with the
imperfect, 144
elSivai and yivuaxeiv, 98
eivai and ylveaBai, 62, 65, 67
eivai ix, 110
els riXos, 263
eis tov aluva, 200, 363
ix, different forces of, 102, 109,
110, 111, 116, 164, 257
ix tovtov, 164, 324
ix r&v used substantively, 78,
179, 350
ixpdXXeiv, 211
ixeivos, S. John's use of, 67, 75,
134, 206, 212, 216
ixxevrdv, 335
ixiropeieaBai, 288, 289
iXiyxeiv, 107, 292
iX-fjXvBev y apa, 256
iXxieiv, 158, 259
"EXX171.es, 117, 255
ipPXineiv, 83
ipPpipaaBai, 242
ipipavlfav, 282
ipijivaav, 343
eV, different forces of, 97, 107,
189
eV rip bvbparl pov, 277, 281
ivraipiaapbs, 252
i£yyeia8ai, 75
e"|ovcria, 69, 222
iirdparos, 180
iirlyeia and iirovpdvia, 104
^piorav, 240, 278, 295
.eaxary ypipa, y, 157
eixapiareiv, 149
e'xeiv juepo:, 265
ews, 205, 355
fdco, 145
M, 65, 256, 275
fioj; aWvios, 105, 106, 363
ypipa, y eaxary, 157

BedaBai, 72
WXeiv, 151, 165, 171, 197, 304
Beoaepys, 210
Beupeiv, 147, 157
Bvpapbs, 216
fde and idov, 80
iSia, rd, 69
iepdv and vads, 94, 96
'lepoabXvpa and 'lepovaaXyp, 77
Ipdna, rd, 264, 329
fra, xlvu, 124, 127, 201, 204
iva with the indicative, 299
'lovSaioi, oi, 77
'laxapiurys, 166
'lapayX, 104
xaBl^eiv, 325
rai intensive, 211
Kaiac^as, 247
raivo's and vios, 271
xaipbs, 169
xaXeiv, 217
raXds, 220, 226
KaXas, 198
xaraxplveiv, 186
xaraXappdveiv, 66
xeiptai, 245
xeppanarys, 94
Ki70as, 85
xXaieiv, 242, 294
xXiirrys and Xyarys, 216, 321
xXypa, 283
xoipdaBai, 236
KoXXvPiarys, 95
xopsj/brepov ixavs 127
xbapov, ipxeaBai els rbv, 241
xoapos, 69, 169
KOtplVOS, 149
Kpdparros, 133
Kpdi-<riv, 73, 174, 261
xpavyd£eiv, 245
xplpa, 212
xpiveiv and (cpfo-is, 106, 139, 140,
187
(cvpie, 117, 156, 212
XaXeiv, 111, 191
XaXia and Xdyos, 125, 196
Xapirds, 307, 308

INDEX II.

38i

Xaos and ?6Vos, 247
AiBbarpurov, 325
X070S, 111, 125, 163, 196
A070S, d, 62
Xoiiecrodt, 265
Xveiv, 135, 227
Xfavos, 140, 308
paxdpios, 267
paprvpla, 67, 82
peBiaxeaBai, 92
piXXeiv, 127, 166
piv without Si, 235
piveiv, 81
pivroi, 122
pipos e'xeiv, 265
Mea-o-ias, 85, 122
perd ravra, 108, 265
p*Td tovto, 108
perpyrys, 91
py interrogative, 123, 311
py and oi, 164
piaBurbs, 220
pvypeiov, 238
/uo^, 273
povoyevys, 72
v etpeXxvarixov, 61
Nafcopaios, 308
vads, 94, 96, 97
ve'os and xatvds, 271
viirrco, 206
vo'^os, o', 227, 259, .288
vvp$y, 109
virreiv, 333
odds, d, 274
bBbvia, 336
otSa, 98
ovop-a, 70, 277, 281
ovras, 194
dfos, 331
gpvpov, 183
ipipavbs, 279
ovV, xlvu, 109, 159, 184, 309, 312,
313
ovtos, S. John's use of, 64, 100,
111 1 I7Q
cUros as predicate, 106, 159, 299

ovtos contemptuous, 109, 158,
171, 177, 207, 259
ocpis, 104
bsjidpiov, 149
bfla, 151
d^is, 174, 245
iraiSdpiov, 148
iraiSia, 349
iraiSlov and irais, 127
irdcra and rd irdvTa, 65
irapd, 67
irapaStSupt, 266, 307
irapdxXyros, 278
irapaKvirreiv, 339
irapaXappdveiv, 69
irapaovcevi}, 326, 333, 358
irapoipla, 217
irapfiyala, 171
iracra adpf, 299
Har^p, d, 120
iripireiv, 81
ireVaXov, XVU
iryyy, 115
iriareveiv, 67, 138, 155
irio-reveiv els, 70
iriarixbs, 251
irXa»acrc?ai, 180
irXypupa, 73
irvev>a, 103, 178, 242, 268
nvevp.a"A7iov, 82, 281, 344
iroieiv, 106
iroieiv iavrbv, 201
iroieiv ryv dXy8elav, 107
iroieio-0ai, 273
iroipalveiv, 353
irolpvy and aiXy, 222
iro?os, 227, 259, 317
irovypbs, b, 302
irovypbs and cpavXos, 106
irpairupiov, 314
irpdffffeiv and iroieiv, 106
irpd apparently transposed, 250,
263
rrpopanxy, 131
irpoaeixeaBai, 240
irpoaxweiv, 212
irpoaipdyiov, 349
irpoatpipeiv, 291
irpoipyTys, 119, 208

382
irpoc/wjrijs, d, 78, 150, 179
irpotpyrai, ol, 159
irpurov ipuv, 287
irpuros pov, 73
PoflSf, 83, 123
pdiriapa, 312, 322
pypara. 111
'Piopafori, 329
adppara, rd, 338
crdpf, 71, 160, 161, 164, 299
aypeiov, 92
axavSaXtfriv, 290
cr/ceXo/coiria, 333
axyvoiryyla, 168
axyvovv, 71
o"KXi7pds, 163
axorla, 66
covddpiov, 245, 339
crireipa, 307
aryxeiv, Ivu, 197
crvvd7ecr(?ai, 307
avviSpiov, 246
aippayl£eiv, 111
axiapa, 179
aufreiv ix, 257
rdxiov, 339
riicva Qeov, 69
Tt'/cvia, 271
reXeiove, 124
ripara, 92
rerapraios, 244
Tifpeiv, 200, 288
ri e^aoi «ai croi ; 90
Ttpepids, 146
TifleVai, 220

INDEX II.

rlrXos, 328
Tpuyeiv, 161
Jdaros, <=f, 102
vdpia, 91, 123
vlos, 127, 259,
vids rov dvBpuirov, o, 88, 139
vids T?s dirioXeias, d, 301
vids rov Qeoii, b, 82
\i\jru8yvai, 105, 258
tpalveiv, 66
•pavepovv, 80, 92, 348
aSavbs, 307
cpavXos, 106
cpiXos rov Kafcrapos, 325
ciiXeiV, 137, 234, 352
ctobit, 254
ippiap, 115
covXao-o-eii-, 200, 261
tpuveiv, 217
0uvi7, 78, 141
cows, 68, 187, 205, 259
Xalpu, 201
xdpis, 72
Xeipappovs, 306, 307
Xeipuv, 224
Xiruv, 329
Xpiaros, b, 74, 179
Xupeiv, 194
^uxii, 242, 256, 257
spv%yv nBivai, 220
sptipiov, 269
i3pa, 84, 91, 127, 175, 256, 325
'ii craw a, 254

CAMBRIDGE: PRINTED BY C. J. CLAY, M.A. AND SONS, AT THE UNIVERSITY PRESS.

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3^35'

II

: a Mil LlW«l

— ' Capernaum?

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$40ffij J^jBeflisaJjcLa

THE LAKE OF

& E N UN E S A R E X.

Magdala

SEA OT GALILEE,

OR TIliERIAS.

;„d«|TinEKiAS

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The fn/rFtue-cf theMaJce is
632 it-.fl below tk&'Leveloi'' zJu;
MedzLer rancci , ii- ah oarw'.- in -fish. I _^
the-water us clear and wTunnsome ¦
L&rujih l''-i wJts
G-rtL^tKuhh 7i miles
Grent&xtdp.pi}i 160 Ceet

£V sW
1 m

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English Statute JSUes -

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PALESTINE V .'
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IN THE TIME OT OUR SAVIOUR

English Mies.

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