O , i O , i ^ PRINCETON, N. J. ^ Presented by Dr. F. L.Pa-t^on • -L^<^.y»..»t/« .Trr * — >-0 N >^ Secho77 ct ^ 3 _ -^^^ [Green Fund Book, No. $.] iViArt 10 1^14 V>y PEOPLE'S COMMENTAR ON THE GOSPEL ACCORDING TO JOHN. CONTAINING THE COMMON VERSION, 1611, AND THE REVISED VERSION 1881 (AMERICAN READINGS AND RENDERIN(iS), WITH CRITICAL, EXEGETICAL AND APPLICATIVE NOTES, AND ILLUSTRATIONS DRAWN FROM LIFE AND THOUGHT IN THE EAST BY/X EDWIN W. RICE, n. D., AaTHOR OF "people's Co.MMKNTARY on MATTHEW," " PICTORIAI, CUMMENTART ON MARK," "people's commentary on LUKE," ETC iMAPS AND ORIGINAL ENGRAVINGS FKOM PHOTOGRAPHS (BY PERMISSION) OF THE PALESTINE FUND, BONFILS, GOOD, BELL, AND OTHERS. PHILADELPHIA: The Amkiucan Sunday-School Union, 1122 ("HESTNUT STREF:T. New York: 8 and 10 Bible House. 1891. THE JOHN C. GREEN FUND BOOKS. This volume has been prepared and issued under the provisions of the John C. Green Income Fund. The fund was founded in 1877, with the cordial concurrence of Mrs. Green, by Robert Lenox Kennedy, on behalf of the residuary legatees of John C. Green. Among other things, it is provided by the deeds of gift and of trust that one sixth of the net interest and income of this fiind shall be set aside, and whenever the same shall amount to one thousand dol- lars, the Board of Officers and Managers of the American Sunday- School Union shall apply the income " for the purpose of aiding them in securing a Sunday-school literature of the highest order of merit." This may be done " either by procuring works upon a given subject germane to the objects of the society, to be written or com- piled by authors of established reputation and known ability, . . . or by offering premiums for manuscripts suitable for publication by said Union, in accordance with the purposes and objects of its insti- tution, ... in such form and manner as the Board of Officers and Managers may determine." The premium plan is to be followed at least once out of every three times. It is further required that the manuscripts procured under this fund shall become the exclusive property of the American Sunday- School Union, with no charge for copyright to purchasers of the book, it being the intention of the trust to reduce the selling price of works issued under the provisions of the fund. CX)pyrigiit, 1691, by tlie American Suuday-Scliool Union. PREFACE. The Gospel of John is a complement to the Sjmoptic history. "With- out it the inspired portrait of the life of Jesus is incomplete. Hence a series of expository works upon the three Gospels seems to call for a similar work upon the Fourth Gospel. The kind reception given to my previous volumes on Matthew, ]Mark, and Luke has encouraged me to issue this one, to complete the series. In attempting to explain the Fourth Gospel the devout student be- comes painfully aware of the imperfection of his best conception of its truth. He is also conscious that it is extremely difficult and in fact impossible adequately to express the feelings and impressions which the study of this spiritual history makes upon the mind. In preparing this volume the aim has been : 1. To give the results of the best critical scholarship clearly, concisely, yet free from those teachings and speculations which tend to unsettle faith in the Gospel record. 2. To aid the reader in finding the true meaning of the text, and, 3. To enable him more clearly to apprehend not only the peculiarities of the life which the Gospel describes, but also the atmosphere and life out of which it was written. John's Gospel differs from the three earlier Gospels in many important respects. While hke them it portrays the divine ministry of Jesus, it views that ministry not alone from the hills of Palestine, but also as it appears about a half a century later from the busy Grecian capital of Asia Minor, a great center of trade, wealth, and of Greek and Roman learning in the Roman Empire. The leading theories of the most important critical schools of every shade of opinion respecting the authorship and interpretation of the (v) Vi PREFACE. Fourth Gospel, from the times of the early Christian Fathers until the present, have been considered, and such results as seemed valuable have been wrought into this work. Special attention has been given to modern criticism and to the drift of the best scholarship of the present century. The brief sketch, in the Introduction, of the discussions respecting the authorship of the Gospel gives some indication of the scope and the result of these studies ; while every page of the volume has been en- riched by the learning and the devout and suggestive thinking of those who have sought to translate the deep spirituality of the Fourth Gospel into the Christian lives of their period. The author acknowledges his indebtedness to the members of the Committee of Publication, to the Palestine Fund for permission to use its illustrations, to David C. Bell of Minneapolis for original photo- graphs of Palestine scenes, and to other friends for valuable aid in the preparation of the work, and especially to the Rev. Moseley H. WiUiams, who has made many suggestions, while carefully reading the proofs. EDWIN W. RICE. Philadelphia^ May^ 1891. CONTENTS OF JOHN'S GOSPEL. The Prologue. 1 : 1-18. I. Preparation for Jesus' s Mlnistry : 1. By John the Baptist. 1 : 19-36. 2. By choice of disciples. 1:37-51. II. Public Labors to the Second Feast at Jerusalem : 1. Miracle at the marriage in Caua. 2 : 1-11. 2. At Capernaum. 2:12. 3. First passover and cleansing of the Temple. 2 : 13-17. 4. First questioning of the Jews. 2 : 18-25. 5. Teaching Nicodemus, a ruler. 3 : 1-21. 6. In Judjea ; John at Enon. 3 : 22-24. 7. Question about purifying. 3 : 25 to 4 : 2. 8. Teaching at Jacob's Well, and in Samaria. 4 : 3-42. 9. Healing the nobleman's son at Cana. 4 : 43-54. III. From the Second Feast to the Feast of Tabernacles : 1. Healing the cripple by Bethesda, and the conflict. 5 : 1-47. 2. In Galilee : feeding 5,000 at passover time. 6 : 1-24. 3. Discourses in Capernaum. 6 : 25 to 7 : 1. IV. In Jerusalem : During and After the Feast of Taber- nacles : 1. Conjectures of, and contentions with Jews. 7 : 2-52. 2. The adulterous woman uncondemned. 7 : 53 to 8 : 1 1 . 3. The Light ; iVbraham's children. 8 : 12-59. 4. Healing the man born blind ; and the Jews' inquiry. 9 : 1-41. ; 5. Discourses and further contentions with Jews. 10 : 1-39. ' V. Before the Last Passover : 1. Beyond Jordan : many believed. 10 : 40-42. 2. The message of the sisters from BethanJ^ 11 : 1-16. 3. Kaising of Lazarus at Bethany. 11 : 17-46. 4. Caiaphas' advice to the Council. 11 : 47-57. 5. Supper and anointing at Bethany. 12 : 1-9. 6. The chief priests desire to slay Lazarus. 12 : 10, 11. 7. The triumphal entry in Jerusalem. 12 : 12-19. 8. The Greeks ; and teaching in the temple. 12 : 20-50. (vii) viii CONTENTS. VI. During the Last Passover : 1. The supper and feet- washing. 13 : 1-17. 2. The betrayer exclude* 13 : 18-30. 3. The Son of man glorified ; Peter warned. 13 : 31-38. 4. Comfort and the Helper promised. 14 : 1-31. 5. Abiding in Christ, and witnessing. 15 : 1-27. 6. Trials and the work of the Spirit. 16 : 1-33, 7. The Intercessory prayer. 17 : 1-26. VII. Taken, Tried, Crucified, Buried, Risen : 1. Over the brook Kidron ; and taken. 18:1-13. 2. Before Annas and Caiaphas ; Peter's denials. 18 : 13-27. 3. Before Pilate. 18 : 28 to 19 : 16. 4. Condemned and crucified. 19 : 16-37. 5. Embalmed and placed in the tomb. 19 : 38-42. 6. Mary and the risen Lord. 20 : 1-18. 7. The risen Lord appears to the eleven. 20 : 19-29. Conclusion : 1. Why the Gospel was written. 20 : 30, 31. 2. In Galilee : miraculous draught of fishes, and correction of saj'ing about the beloved disciple. 21 : 1-23. 3. Certification of authorship, and abundance of material. 21 : 24, 25. THE GOSPEL ACCORDING TO JOHN. INTRODUCTION. The Fourth Gospel has been known from the earliest times as the ' ' spiritual Gospel. " ' It is regarded as pre-eminentlj' the most universal, and the most exalted spiritual book of the New Testament. It sweeps aside the shadowy speculations of human philosophy respecting the origin of being, and the relations of the created to the Creator, by de- claring clearly and with authority the One who is the source of all life and being. It is the one book that unfolds to us the deeper mysteries of the self-existing One, and tells us how the only begotten Son hath seen, and hath come from the bosom of the Father, to make known to man the infinite, unseen God. For centuries the strong characteristics of a divine writing which this Gospel exhibits, were recognized, and the Gospel accepted without question. It has remained for rationalists and literary critics of our century to bring their fiercest attacks against its authorship and historical accuracy. If successful, they would destroy or break the force of its testimony to the reality of a supernatural re- ligion.'^ But these attacks have served to call forth an amount of proof in favor of the historical authority and authorship of the Gospel that is simply impregnable. The hostile arguments and assertions have been tested, and shown to be groundless or weak. The favorable evidence of the centuries has been gathered, restated, and greatly strengthened by an abundance of fresh testimony from late researches and discoveries, so that now, in place of the hostile boast of a quarter of a century ago, 1 Clement says : " John last of all, perceiving that what had reference to the external his- tory of the Gospel of our Saviour was sufficiently detailed, and being encouraged by his friends, and divinely influenced by the Spirit, composed a spiritual Gospel." Eusebius, Eccl. Hist. Bk. VI. chap. 14. 2 "The case of the Fourth Gospel is admittedly the one in which there has been the greatest array of hostile critics, and the loudest assertions of victory. If these critics are disarmed and the victory is shown to be on the other side, we may well doubt whether a similar array of hos- tile criticism and similar shouts of victory are not in the same way to be distrusted in analogous cases." Prof. H. W. Watkins, Bampton Lectures, 1890, p. xi. 1 INTRODUCTION. thatthe judgment of centuries had been cancelled, ' the ordinary reader can be confidently assured that the historical truthfulness of the Fourth Gospel held for eighteen centuries past, was never more firmly estab- lished than in our time. ^ In studying this Gospel these questions arise : By whom was it writ- ten ? Where was it written ? When ? What is known of the occasion, purpose, style, and characteristics of the Gospel ? What of its relations to the earlier, the synoptic Gospels ? and to other New Testament books ? I. Authorship. By whom was the Gospel written? There are two lines of evidence respecting the authorship of the Gospel : 1, External ; 2, Internal. Laying aside preconceived opinions let us sincerely seek the truth. A believer in a given fact is surely not to be counted an incompetent witness, simply because he believed it from having a per- sonal knowledge of the fact, or from an assurance given him by compe- tent and trustworthy witnesses. Nor should a fact be thought less likely to be true because it was believed by a person ready to die for it, or to change his whole life for it.^ There is no greater error or absurdity in our age than the one suggested by a few writers, that an infidel, an un- believer, an enemy to Christianity, is a more competent witness to the Gospel than a sincere friend and follower of Christ ; one who has for- saken his wickedness, worldliness and unbelief to embrace the Christian faith. Such a view is contrary to all sound laws of evidence ; for an enemy has a strong motive to diminish, if not to falsify the evidence. 1. External Evidence. A careful examination of this evidence shows : 1. That in every decade of the second century the Fourth Gospel was believed to be the work of the apostle John. That the Gospel was widely circulated and accepted as the work of John near the close of the second century, has not been seriously questioned. * Beginning with the generation that lived near the close of that century : Irenaeus (flour- ished 174 to 189) in his work against the Gnostics quotes largely from the Gospel, and distinctly asserts that John the disciple of the Lord who also leaned on his breast put forth his Gospel while he abode in Ephesus in Asia. * 1 " Our century has cancelled the judgment of centuries." Keini, Gescht Jem, I. p. 103. 2 See Dr. Sanday, Inaugural Lecture, Oxford, 1883, p. 28 ; W. Beysclilag, Contemp. Review, 18T7, p. 94.3; Dr. Ezra Abbot, Authorship of the Fourth Gospel, pp. 79-89 ; B. Weiss, Manual of Intro, to New Test., Am. Ed., Vol. II. pp. .390-399; Prof. H. W. Watkins, Bampton Lec- tures, 1890, Lect. VIII. 3 Freedom from party prejudice may be a condition for discovering trutli ; but this is not the same as antagonism, or indiffei ence to a view that maj" prove on examination to be true. If it were, then the untrained savage would be more to be trusted than the greatest scholar. "A purely achromatic mental eye is as a matter of fact impossible," . . a truth "illustrated in the whole history of literature." Bampton Lectures, 1890, p. 10. * Bampton Lectures, 1890, p. 103. 5 ^rft-. ffaer. lib. 3; Cap. 1, 1. INTRODUCTION. Clement of Alexandria (flourished 190 to 203) also declared that John composed a spiritual Gospel.* See page 4, Note. Tertullian was to the churches of Rome and of Carthajrc (in loO to 240 A. D.) what Irenajus was to the church of Lj^ons, and Clement was to Alexandria. His writings made a profound impression ui»on his age. They were daily read by Cyprian, and Jerome exclaims : " His [Tertul- lian' s] apology and his treatises against the heathen embrace all the erudition of his age." In his reply to Marcion, Tertullian says, ''Of the apostles then, John and Matthew first plant faith in us, and of apostolic persons, Luke and Mark renew it. "^ In the same letter further on he adds, " I mean the Gospels of John and Matthew." Theophilus of Antioch (175-185) gave similar testimony to this Gospel as written by John, a part of which has come to us in a work addressed to xlutokcus. He clearly makes quotations from the Gospel, and distinctly ascribes it to John : "We are taught by the Holy Scrip- tures and all spirit-bearing men, among whom John says : ' In the beginning was the word, and the word was with God, etc' "^ Melito of Sardis (150 to 180) wrote not less than a score of works, chiefly polemic, which show the influence of John's writings, as do likewise those of Apolinaris of Hierapolis of the same period. Justin Martyr's testimony has been long questioned because of a sup- posed indefiniteness in his citations of the Gospels as " Memoirs of the Apostles. ' ' But this has been cleared by the able researches of Ezra Abbot, James Drummond, Westcott, and conceded by Thoma, Hilgen- feld and others. And Justin Martyr definitely states that he means the Gospels, for he says : "The apostles in the memoirs composed by them which are called Gospels," ** and follows it by giving the institution of the Lord's Supper from Luke 22 : 19. He further describes the works from which he quotes as " written memoirs of all things which relate to our Lord Jesus Christ, . . memoirs which I say were composed by his apostles and those who followed them." ^ The works of Justin were used by Tertullian, Irenaeus, Tatian, Melito and others, whose writings show that they believed Justin meant by memoirs, the Gospels now extant. But Justin's writings belong cer- tainly within 130-160 A. D., and it is now almost certain that they were written before 150 A. D.^ The importance of Justin's evidence will be 1 Eiisebius, Eccl. Hist., VI. 14. 2 Adv. Miircion, IV. 2. 8 Bk. II. chap. 22. There is also a Commentary on tlie Gospels which some modem scholars as Prof. Zahn believe is rightly attributed to Theophilus. * Apol. I. cap. m. 5 Apol. I. 33 ; Dial. 103. « Volkmar places them 140-150. Hort puts them from 145 tu 148 A. D. ; dates accepted by Caspar! and Ilarnack. INTRODUCTION. understood by those who know how voluminous were his writings, and from the character of those to whom he wrote. The Clementine Homilies, Valentinus, 138-160, Marcion, 139-142, bear testimony to the existence of the Gospel written by John. Ter- tullian writes to Marcion, a heretic : " If you had not carefully rejected some of the Scriptures which disprove your views and corrupted others, the Gospel of John would have confounded you in this instance. ' ' * Now the view of Tertullian was that Marcion rejected the fourth Gospel not because it was not apostolic, but because it was hy an apostle. Hence Marcion' s testimony is the strongest incidental proof that John was be- lieved to be the author. Polycarp (flourished about 69 to 155 A. D.) and Papias (about 130) were hearers and pupils of John the apostle. Irenaeus writes : "Poly- carp also, who not only was taught by the apostles and Hved in familiar intercourse with many that had seen Christ." ^ That they made use of the first Epistle of John, and of the Gospel, are facts established by the best modern criticism.' Dionysius of Alexandria (195-265), a pupil of Origen, opposed the idea that the Apocalypse taught a personal reign of Christ on earth, and in doing so, held that the book of Revelation was not written by the apostle John, yet he was certain that the fourth Gospel was by that apostle. He is the forerunner of much recent literary criticism, only his studies led to results exactly opposite to those of some modern critics. The latter accept the Apocalypse as written by the apostle John, but deny that he wrote the Gospel, while Dionysius affirms that John wrote the Gospel, and questions his authorship of the Apocalypse. The Muratorian Fragment, which belongs to the beginning of the third century, testifies to the use of the fourth Gospel and gives an account of its origin.'' Origen (186-253) wrote comments on the Fourth Gospel (before 231 A. D. ), and writes of John the apostle as the author, as if no one then questioned the fact. The Apostolical Constitutions which belong to the same period state : ' 'Afterwards let a deacon or a priest read the Gospels which Matthew and John have handed down to you, and which Luke and Mark, the helpers of Paul, have left you." Cyprian (246-258) compares the four Gospels to the four rivers of paradise. Eusebius prepared fifty copies of the Christian Scriptures by order of Constantine (332 A. D.), and he testifies to the wide circulation of the 1 Be Came Cliristi, 3. 2 Adv. Haer. 3 : 3, 4, and 5 : 33-4, 3 See Bampton Lectures, 1890, pp. 96, 97, 394, 40?. < See below. INTRODUCTION. four Gospels, and that the fourth was universally believed to have been written by the apostle John.' This is also the testimony of Cyril of Jerusalem (31 5-386), ^ and of Athanasius (206-373), who gives a list of the canonical books of the New Testament^ identical with that now accepted by evangelical Christians. The Ancient Versions preserved to our time, in whole or in fragments, form an independent line of external evidence for the authorship of the Fourth Gospel, cumulative and strong in character, reaching back to the first translation of the Gospels, which extends surely to the beginning of the third, and with great probability to the early part of the second centurj^* The ancient originals, especially the great Uncials, or those written in capitals, five or more copies of them date from the fourth to the sixth centuries, while the versions can be traced to the second and third. There is stronger reason for accepting the evidence of these early copies and Versions that the Fourth Gospel is a historical woi"k by the apostle John, than to accept the works we now accept as histories written by Herodotus, Thucydides, Xenophon, Tacitus, Livy, or Caesar. For there is no known manuscript or copy of Herodotus or Thucydides earlier than the tenth century, nor of Xenophon earlier than the eleventh to the thirteenth centuries. Thucydides, thechief authority for the history of Greece, is not referred to in existing literature of that period for two centuries after his death. The Latin classics are no better attested. The annals of Tacitus are based on a copy not older than the ninth cen- tury, which was found in Westphalia in the sixteenth century.^ This is only a small portion of the external evidence for the origin of the Fourth Gospel, but it is sufficient to show the nature and strength of this line of testimony. Before leaving it, however, it is proper to remind the student that in the beginnings of Christian history, the doc- trines must have been derived at first largely from oral teaching and from apostolic tradition. So far as we know Christ wrote no creed, nor did he leave any precepts, discourses, or commands written by his own hand. The record of his teachings and life was left to be made by the apostles and apostolic men. Nor would the followers of the apostles feel the need of an authentic record so long as the apostles themselves were making frequent circuits among the Christians formed into churches in various places. But as the Christians became more numerous and more scattered or widespread, their need of an authentic record of the life and will of Jesus Christ, the Founder, would become more urgent.* 1 Eccl. Hist, passim. 2 CatecheHs, 4 : 36. 8 0pp. Ed. Bened. 1777, torn. 1 : 705. anion of Justin JNIartyr. This Harmony, mentioned by Euscbius and others, was, as now appears, written in Syriac and widely used in the churches of the Kast, and the original work is older than the Syriac fragment of Curcton.' Meanwhile an Arabic copy of Tatian' s work was known to exist in the Vatican library at Rome, and another copy was found in Egypt, and sent to Rome, and published in 1888. The two Arabic versions have been compared with the Armenian version, so that scholars now have recovered the text of Tatian's Harmony of the Four Gospels. But it follows that the Fourth Gosi)el used by Tatian in this work was also acce))ted by Justin Martyr, and that therefore the "Memoirs of Justin " are identical with these Gospels. Another important fact brought out by recent investigations is in con- nection with the date of the martyrdom of Polycarp. Formerly it was placed at about 167 A. I). The question of the date turned upon the statements in Eusebius, the life of Aristides the rhetorician, and the proconsulship of Julianus. Mr. J. T. Wood in his excavations at Ephesus found an inscription apparently of small importance and a medal, but with the aid of these new facts, the date of Polycarp' s martjT- dom has been satisfactorily fixed in 155 a. d.^ Polycarp was 86 years old ; if he lived from 70 to 155, his life would bind together John the apostle, Ignatius, Florinus, Justin, Tatian, and Irenaeus, and become a strong argument for the authenticity of the Fourth Gospel. The Ignatian Epistles, whose authorship and date, though long dis- j)uted, have been shown to be trustworthy witnesses by the patient and learned investigations of the late Bishop Lightfoot, The seven Vossian Letters written by Ignatius to the Ephesians, Magnesians, Trallians, Ro- mans, Philadelphians, Smyrnaeans, and to Polj^carp are conceded to be substantially genuine.^ These epistles quote the Fourth Gospel, and are therefore evidences that the Gospel was received by the churches of Asia several years earlier than the year 117 A. D."* Moreover a fragment of Hegessippus was found in 1889, which states that Domitian confined the apostle and evangelist John in Patmos. Then, too, the acceptance of the Ignatian Letters as genuine, removes the only valid argument against the genuineness of the Epistle of Pob^carp, and virtually carries with it the genuineness of Polycarp' s Epistle, and that becomes an indirect but valuable witness to the authorship of John's writings. Thus the most recent discoveries and investigations of early documents tend 1 See Bampton Lectures, 1890, p. 384. * Waddington says, Feb. 2.3, LSS a. u. 3 See Harnack, Theo. LUeraturzeiting , 188C, No. 14, pp. 316-319, and 1890, Nu. 0, ]k 14-'. 4 See Bamptou Lectures, 1890, p. 402. 2 12 INTRODUCTION. strongly to confirm the uniform judgment of the centuries that the Fourth Gospel was written by the apostle John. 5. Internal Evidence. — A critical examination of the contents of the Gospel itself confirms and strengthens the historic evidence that it was written by the apostle John. For: 1. The writer was a Jew. — The whole Gospel is permeated by lights and shades of thought which show that the author had grown up in Judaism. The Old Testament is frequently quoted, not simply from the Greek Version, but in a form that shows famiharity with the Hebrew. John 2:17; 12 : 40 ; 19 : 37 ; 13 : 18. There are also clear instances of Hebraic stj^le and Hebraisms to which the student's attention is called. The supposed instances of ignorance of the geography of Palestine formerly charged to the writer, have lately been shown to be due to the more accurate knowledge of the writer, and the ignorance is found to be that of his critics. ' ' Bethany beyond Jordan " is one instance, and " Siloam, which is by interpreta- tion, Sent" is another, of an accuracy of knowledge that would be pos- sessed only by a Jew. Other instances, as S^'^char, Solomon's porch, and the treasury in the temple, may also be cited.' Compare John 1 : 21, 28 ; 4 : 5, 25 ; 6:1,14; 7 : 38, 40 ; 10 : 23 ; 12 : 34. 2. The tor iter was a Palestinian, not an Alexandrian Jew. — This has been questioned on the supposed idea that the beginning of the Gospel indicates one of the school of Philo. But this Gospel marks the Logos as the personal Word, a thought foreign to, or at least not clear in Philo. Moreover the latter never identifies his Logos with the Messiah, nor does he refer to the Messiah, while the Gospel does. The Fourth Gospel regards the Old Testament from an entirely diiFerent point of view from that of Philo and his school. The mention of Annas as high-priest is no indication that the writer did not live in Palestine, but rather the con- trary. Luke mentions Annas and Caiaphas as high-priests. Luke 3 : 2 ; Acts 4 : 6. The exactness with which the Gospel writer speaks of provinces, places, routes, distances, and particular spots shows that the writer had been upon the ground and spoke from personal observation. Notice for example, his allusions to Judaea, Samaria and Galilee, to Jerusalem, Bethany, Sj^char, Cana, Tiberias, Ephraim, Siloam, Kidron, Jacob's Well, and the like.^ 1 Keim admits : " The style of the book is a remarkable combination of a facility and skill essen- tially Greek, with a form of expression that is truly Hebrew." Jesus Von Nazara 1 : 157. Ewald speaks in equally decided terms : " It is well worthy of our observation that the Greek language of our author bears the clearest and strongest marks of a genuine Hebrew, who, born among Jews in the Holy Land, and having grown up among them, had learned the Greek language in later life. He has constructed a Greek tongue to which nothing corresponds in the other writings that have come down to us marked by a Hellenistic tinge." Die Johann. Schriften 1 : 44. 8" Where he [John] touches upon the synoptic tradition, he displays throughout a knowledge INTRODUCTION. I3 The minute acquaintance with the civil and poHtical circumstances of the time as of the feasts, " last . . great day " 7 : 37, can best, if not only be accounted for by the fact that the writer was a Jew of Palestine.' 3. The writer ictia an eye-icitness. — This he asserts in John 1 :14; 19:35; 20:8. Compare John 21:24, and 1 John 1:1. The many graphic touches in the narrative indicate that it was written by an eye- witness. To these attention is directed in the comments upon the text. Moreover tlie writer is further identified in the work itself as a disciple, that one whom Jesus loved, who was none other than the apostle John. Compare John 21 : 20, 24. The minute descriptions of the place where Jesus spoke and did certain things mark an eye-witness : He spoke " in the treasury, as he taught in the temple." 8 : 20. " It was winter, and Jesus walked in the temple in Solomon's porch." 10 : 22, 23. Gol- gotha was nigh to the city and "there was a garden " there, 19 : 17, 20, 41. "There is at Jerusalem by the sheep gate a pool . . called Bethesda, having five porches," 5 : 2. His clear portraiture of the chief characters in the Gospel give added weight to this view. In the opening chapters are clear cut individual characters, not mere names. John the Baptist with his disciples, Andrew, Simon, Philip, and Nathanael. The inquiry of the Greeks of Philip who tells Andrew, and they together tell Jesus, 12 : 21, 22, likewise mark an eye-witness. So, too, the notices of Nicode- mus, Joseph of Arimathaea, the woman of Samaria, and of the blind man and his parents, indicate an eye-witness. To this may be added the peculiar mark of time, tenth hour, 1 : 39, sixth hour, 4 : 6, seventh hour, 4 : 52, night, 13 : 30, early in the morning, 18 : 28 ; 20 : 1, and the minute note of the manner in which things were done or said, as the calling of the first disciples, 1 : 35, 50 ; and in the high-priest's court, 18 : 15,27. II. The Author. — John the apostle was the son of Zebedee and Salome, and probably younger than his brother James. His liither Zebedee was a fisherman on the Sea of Galilee, owning boats and hiring men. Mark 1 : 20. His mother Salome was a godly woman, a faithful follower of Jesus. Mark 15 : 40. John was born no doubt at Bethsaida, was piously trained in his youth, and of a social position to give him entrance into some of the highest families not only in Galilee but also in of details far surpassing that of our Gospels, just as he shows a recollection of the minutest par- ticulars, where his narrative is independent." Weiss, Manual of N. T., Eng. Ed. Vol. II. p. 368. iThe notice of Sychar as a city of Samaria, 4 : 5, was formerly urged as an objection to this view, that the writer was of Palestine. Recent explorations have proved that the city meant waa not Shechem but Sychar, and its modern representative exists in ol Aksar. So that this fact is found to be an added evidence that the writer was a Palestinian Jew, as is also his exact information about Jacob's Well. 14 INTRODUCTION. Jerusalem, being favorabl}^ known even by the family of the high-priest, John 18 : 15. Some infer from John 19 : 27, that he owned a house in Jerusalem. While this cannot be certainly affirmed, it is evident that he was in circumstances to provide for the mother of Jesus. Nor is it improbable that John's mother Salome was a sister of Mary, the mother of the Lord. While John was not learned in the great schools of his day, as was Paul, Acts 4 : 1 3, it is evident that he was early familiar with the Jewish Scriptures, and a profound student of their Messianic prophecies. See John 20 : 8, 9. In his youth he became a disciple of the Baptist, and was one of the two mentioned in John 1 : 35 If. that the Baptist directed to Jesus. He soon became one of the three chosen and intimate friends of the Lord ; the inner band, present upon memorable occasions to witness the Lord's power and grace, as at the raising of Jairus' daughter ; at the transfiguration ; he leaned on Jesus' bosom at the last supper, and witnessed the mysterious and awful agony in Geth- semane. John was also freely admitted to the high priest's palace, fol- lowed the Saviour to Calvary, was honored of Jesus with the care of his mother at the cross, was at the tomb on the morning of the resurrection, saw and believed in advance of others, and was among the first to recognize the risen Lord by the Sea of Galilee, John 21 : 7. Next to Peter in the apostolic band, he sustains the work of planting and extend- ing the Christian Church. He is with Peter when the lame man is healed at the gate of the temple, Acts 3:1. AT., and goes with Peter on a commission to Samaria by appointment of the disciples. Then for a period the sacred history is silent concerning John ; but he reappears at Jerusalem when Paul meets him, and refers to him James and Peter as pillars in the church. Gal. 2:8,9. Though his earlier labors appear to have been among the Jews of Palestine, he seems to have risen above division and strife. While there was the germ at least of a party ac- cepting Peter as a leader, others Paul, and yet others Apollos, 1 Cor. 1 : 12, and apparently a party following James, Gal. 2:12, there is no hint of a party looking to John as a leader. As John is not mentioned in Paul's letter to the Ephesians, nor in his farewell address to the elders of that church at Miletus, it is fairly inferred that John did not enter upon his work at Ephesus until after that date, probably not until after the martyrdom of Paul in 64 or 66. Where John labored in the interval between 50 and 66 cannot be determined. The churches in Asia Minor were in a critical state, exposed to the Judaizing party which was strong in Galatia, and to a contrary loose tendency from the Gnostic party. John was peculiarly qualified to correct dangerous errors, and to establish the Christians of that region in a firm and intelligent faith. This work he was prosecuting when it was interrupted by the persecu- INTRODUCTION. 15 tion under Domitiim who ruled from 81 to 96 A. D. This emperor ban- ished John to the Isle of Patmos, after which John wrote the pro- phetic book of Revelation to comfort the suffering saints. Rev. 1 : 9. ITow long tTohn was in exile is not definitely known, ]n-obably a year or more. After the assassination of Domitian in 96, John was permitted to return under the Emperor Nerva, who according to Dio Cassius put an end to the business of informers. The early accounts agree that John lived down into the reign of Trajan, who became emperor in 98 A. D,, and that the apostle died a natural death in Ephesus at the advanced age of ninety or upward.' The character of John was bold, j'et contemplative, a master in Chris- tian philosophy, a profound yet clear thinker, grasping the highest truths and able to put them into the simplest language. The early church represents him as the eagle, strongly and joyfully soaring into the loftiest regions of religious truth, and having the keen discernment and fir- reaching prophetic power of which the eagle's eye is the fitting symbol. His inconsiderate zeal in wishing to call down fire from lieaven on the Samaritans, Luke 9 : 51-56, was subdued by an overpowering Christian love, 5'et his decision of character remains sharply and strongly marked. While the apostle of love, 1 John 2 : 10 ; 3:1; 5 : 1, he is plain, almost stern in his rebukes, calling one who hates his brother, or denies Christ, a liar, 1 John 2 : 22 ; 4 : 20. One who believes not God he charges with making God a liar, 1 John 5 : 10. He was no weak sentimentalist, but healthful, steady, acute, wise, strong in the faith, an apostle of love. III. Object of the Gospel. — The purpose of the writer is explicitly stated : "These are written, that ye may believe that Jesus is the Christ, the Son of God ; and that believing ye may have life in his name." John 20:30, 31. This distinctly avowed purpose of the writer is a useful key to aid in the right interpretation of many portions of the Gospel. This is the true "tendency theory" in respect to the aim of the work. The contents show how steadily this purpose was kept before the mind of the writer. His selection of material from the life and teach- ings of Jesus is governed by his design in writing. Each fact helps out his plan. The whole work display's this unity of design and impresses the reader with the force and skill of the author in presenting the one theme of his Gospel. The ^luratorian Fragment reports the traditional account of the occasion of its origin, which is confirmed by Clement of Alexandria, that it was written at the urgent request of disciples, and reviewed by them all.'^ 1 See Schaff's Hist, of Apostolic Cinirch, p. 101. 2 The Fourth Gospel [was written LyJ John, one of the disciples, i. c, apostles. When his Ig INTRODUCTION. IV. Date of its Composition. — This can be determined approxi- mately only. The traditional evidence is that John's Grospel was written after the other three. This view is also supported by internal evidence derived from the contents of the Gospel. It certainly belongs to the last quarter of the first century, A careful consideration of the various historical traditions concerning the origin of the Grospel, and of the internal evidences, points to the belief that the Gospel was written a few years after the apostle John began his labors in Ephesus, and some 3'ears before his banishment, but that it was not put in circulation until after his return from Patmos, when 21 : 24, 25, were probably added by au- thority of the Ephesian Church,^ and possibly also the section in 7 : 53 to 8: 11. V. Place of Composition.— From what has already been stated, it follows that the Gospel was written at Ephesus in Asia Minor. Thirty or more years John must have spent in Ephesus. Familiar with two languages from bo3'hood, as most Galil^eans of good families in his time were,'^ in his later life Greek became his chief language. The Church at Ephesus founded by Paul, was in a luxurious Eastern city, the real capital of a province of 500 towns. Chrysostom says : "All the sects of Grecian philosophy cultivated their science at Ephesus. ' ' ' Jews, Jewish Christians, Ebionites, Gnostics, Ophites, were there early in the second century, and must have had their germs there in the first century. The wealth and culture of the West (Egypt, Rome and Greece) met those of like position from the I]ast in this center. Then it was the home of Diana and her worship. Business and pleasure brought men from afar to this commercial emporium of Asia Minor, and they could not be un- affected by the popular enthusiasm with which the native Ephesians cherished the cultus of Diana. See Acts 19 : 1, 23, 24. This life must also have been tinged, if not strongly influenced, by the Grecian philoso- phy of that day, from which the Christians of Ej)hesus could not be fellow disciples and bishops urgently pressed him, he said, " Fast with me for three dajs from to-day, and let ns tell one another anj' revelation which may be made to us, either for cr against [writing?]." On the same night it was revealed to Andrew, one of the apostles, tliat John should relate all in his own name, and that all should review [his writing]. Clement in Eusebius adds : "John last [of the Evangelists] when he saw that the outward facts had been set forth in the [existing] Gospels, impelled by his friends, and divinely moved by the Spirit, made a spiritual Gospel." Eusebius, Hist. Eccl., 6:14. 1 Some hold that the entire chapter, 21, is ah appendix. So Weiss, who holds that it was added by another hand after the death of the apostle, yet certainly before its publication, since the Gospel never appears without this chapter. Manual of New Test., Vol. II., p. 375, note. 2 See Roberts, Greek, the Language of Christ, ISSS, and compare Neubauer, Dialects Spoken in Palestine in the Time of Christ ; Studja Biblia, 1885, and Stapfer, Palestine in Time of Christ, pp. 132, 133. 3 Homil. I. INTRODUCTION. 17 entirely free. Ephesian society was full of speculations concerning the origin of being, the logos, and the knowledge of God. This may have suggested to the apostle to open his work with an authoritative declaration respecting the origin of the true Logos, and of being. • These fiicts show that many of the theories of the newer criticism are built upon half truths, but without a due consideration of the other half, and hence are liable to lead to erroneous conclusions. The region and envi- ronment in which this Gospel had its origin, gave a breadth, depth and height to the thought, not found in any other Gospel. '^ It springs from a mind and heart that loved the hills, valle3'S, seas, rivers and homes of Palestine, and yet knew the philosophy, business, pleasure, and thought of East and West centering in the opulent Ephesian capital. It breathes the aroma of the Holy Land over the swirl of pleasure and sordid acuteness of the wide world of trade and commerce. It is pecu- liarly the spiritual Gospel for all ages, for all degrees of culture and for all conditions and races of men. YI. Characteristics of the Gospel. — It follows from the author's explicit statement of his purpose in writing, that he would not attempt to write a complete nor a general biography of the life and work of Jesus, much less a history of the rise of Christianity, Nor, on the other hand, would his chief aim be to supplement the narratives in the synoptic Gospels, much less to correct them. Nor, again, would his object primarily be to refute the errors of Gnosticism, or of other here- sies that were prevalent at the time. His purpose was not apologetic, nor negative, but positive ; to persuade his readers "that Jesus is the Christ, the Son of God ; " and that believing they might have life in his name. To do this he might select some facts and teachings not in the earlier Gospels, and so seem partially to supplement their narratives. He would naturally set forth the truth and so far refute errors and heresies of all sorts. Through spiritual teaching into spiritual life, was the heavenly path which the inspired apostle would point out to his readers. He therefore begins with a positive declaration of the eternal Logos, the light, life, and Creator of all things, who was God, and became 1 " It follows that the whole external form in which the Gospel is clothed was Ephesian, and necessarilj' Ephesian, because it wasJohannine ; but that the whole inner reality of the truth which was expressed in this form was the Gospel of Jesus Christ, brought home to the apostle's mind, as he himself claims in his record of the promise, by the special guidance into all truth, and the vivifying of faculty to recall the te:iching of Christ himself, which is the work of the Holy Ghost." Watkins, Bampton Lectures, 1800, p. 440. 2 "The Gospel is not Jewish, not Hellenic, not Philonian, not Alexandrian, nut Pauline, not Gnostic, not Muntanist ; but it is all these, and more than these." Bampton Lectures, 1890, p. 443. 18 INTRODUCTION. flesh, who was Jesus the Christ. Then follows a narrative of his mani- festation to the Jews, being pointed out by John the Baptist, from whom he accepts and teaches disciples, manifesting his glory by a mira- cle at Cana. He returns to Jerusalem, cleanses the temple, teaches the new life to Nicodemus, and a spiritual worship to the Samaritan woman at Jacob's well, and heals the nobleman's son at Cana. He again retires to Jerusalem, heals the cripple at Bethesda, comes in conflict with the Jews, goes again into Galilee, feeds 5000, and in Capernaum de- clares himself the bread of life. Again he suddenl}'^ appears in Jerusa- lem at the feast of tabernacles, contends with the Jews for their unbelief, declaring himself the light of the world ; restores sight to a man born blind, and announces himself as the good Shepherd. Again he disappears, to appear at Jerusalem at the feast of Dedication, -when from the bitter opposition of the Jews he retires beyond Jordan. From thence he comes to Bethany to raise Lazarus, then to retire again to the wilderness near Ephraim, from whence he reappears at Bethany, is anointed by Mary, makes his entry into Jerusalem, teaches in the temple, keeps the last passover with his disciples, points out the betrayer, comforts his chosen disciples, utters his intercessory prayer, is seized in the garden, tried bj'^ the Jews and by Pilate, condemned, crucified, hastily embalmed by Joseph and Nicodemus, laid in the tomb, and rises on the first day of the week, appearing to Mary ^Magdalene, the eleven, and finally by the Sea of Galilee. These things are not only so presented as to show that Jesus is the Christ, the Son of God, but the facts themselves are selected because they are suited to confirm the faith of disciples. They clearly show that Jesus claimed divine authority, origin, and power, and a divine nature. 1. While this great fact may not be peculiar to the Gospel of John, the mode of presenting it is peculiar, and characteristic of his writings. 2. The prominence given to the Jewish nation as Christ's own people and to the Messianic hope is pecuHar. 1 : 11, 45, 49, 51 ; 5 : 46 ; 7 : 26, 27; 3:14, 17; 12:37. 3. The last personal discourses with disciples are also peculiar to John 13 to 17. In Matthew there are discourses to a select four, but they relate to the destruction of Jerusalem and the last Judgment. In John the discourses relate to spiritual conditions of, and comfort for the disci- ples, with a distinct promise of the Holy Spirit, and of the help he will be to them. The intercessory praj^er is also peculiar to John. 4. This Gospel is further peculiar in revealing more fully the inner spiritual life of the Jesus, whose outward life is presented in the earlier Gospels. In these reports we may be certain that the Gospel gives not merely the substance, but also the form, and mainly if not entirely the INTRODUCTION. 19 phraseology of the Lord himself. » The tinge of individuality ot the Gospel writer, which some find even in these discourses, may be due to reporting in Greek what our Lord may have spoken in Aramaic. 5 The Gospel is peculiar in beginning with a record of things that were before the beginning of human history. Those who deny the supernatural, call this philosophy, not history, and thus seek to show that the Gospel is not real history, but an adaptation of what was real, to the writer's philosophy (so Keim). Godet, however, has shown that Sallust be-ins his biography of Cataline with a philosophical mtroduc- tion Yet no one on that account regards his history as romance. Hence if it were strictly true that John began his Gospel in a similar way, no sound literary criticism could pronounce it other than history on that account. * v • r VI Relation to the Three Synoptic Gospels.— A bnet state- ment only of the divergences of John's Gospel from the other three, and of the coincidences, can here be given. -, i • i The divergences: 1. The three Gospels tell of genealogies, the birth humanity, miracles and Galih^an teaching of Jesus. John's Gospel brin-s before us a series of divine manifestations, transferring us into new'scenes, and into a remarkably spiritual atmosphere, yet one filled with the storms of mighty conflicts between the forces of darkness and the Author of light. There are indeed many incidents indicative ot such conflicts in the three Gospels, but they are less sharply marked than in the Gospel of John.^ ^ . . n - n v^ 2 In the three earlier Gospels the scene of labor is chiefly in Galilee or Persea ; in this Gospel it is chiefly in Judjea and Samaria. The work in Galilee is apparently incidental or occasjonal^ln^ John the T^ tebk^^h^gdifferences in the vocabulary of the narrative and ^^ «;« J^P^f ^."^ ^;«- courses of Jesus compiled by Prof. Reynolds, in Pulpit Commentary, p. CXXIH and s,m. a tables of the vocabulary of the several Evangelists which I have compUed, while they do not prove that the discourses are entirely a literal Greek translation of the very words of our Lo d are strong evidences in favor of that view. Dr. Reynolds has a list of U. words and 9 phrase used in L reported discourses of ourLord.but nowhere else in the Gospel, although 38 of the.e words are in the synoptic record of the Lord's words. He has a list of 500 other -rds used .„ this Gospel narrative and as words of others, but not in the Lord's f-"--" JJ '^>^;,« Crimm-s Lexicon has a list of \X^ Greek words peculiar lo John, t. e., not used by other N. T^ t™. It notes 114 of the l:« words as peculiar to the Gospel of John, an incidental support "fcH^icism^Jf^The dogmatic literary school supposes that there is «" ^-^f ^^^^«^ ^^-7^ between the history of the life of Jesus as given in the ^''^--''^ «7;^;;^t2'n .h Gospel Some (Meyer, Weiss and others) suppose John intended to correct the details in the ll'accoTnts, and present a more accurate portrait of Jesus, and a more exact report of his '^wlrds of three-twentieths of the total contents of the Four ^^^^^^^^^^^ or over three-fifth, of the matter in John's Gospel are not in common with any one of the other three Gospels, 20 INTRODUCTION. conflict with the Jewish authorities at Jerusalem is narrated with special mention of the Jewish feasts. From Galilee and Capernaum Jesus comes to Jerusalem to the passover, 2:13, 23 ; goes into Judaea, 3 : 22 ; teaches in Samaria, 4 : 45 ; returns from Galilee to Jerusalem to another feast, 5:1; is in Galilee for fear of the Jews, 7:1; but again appears and teaches in Jerusalem during the feast of tabernacles, 7 : 14 ; dis- appears, to be found a few months later at the temple again during the feast of dedication, 10 : 22 ; soon withdraws beyond Jordan, 10 : 40 ; to return to Bethany, 11 : 17, 18 ; again withdraws to a wilderness, to re- appear again at Jerusalem at the last passover, 11 :55 ; 12 : 1. In all these differences in this history there is, however, a hint of the other scenes and labors mentioned by the three synoptics. 3. The length of our Lord's ministry. Though this at the longest is so short as to be "one of the historical puzzles of hum an literature," its period is lengthened to 2j or 3? years, in John's Gospel. Yet how short is this in comparison with the labors of Moses, David, or Paul, or with the period of instruction of Socrates, or the career of Confucius or Mohammed ! 4. The lack, of parables in John's Gospel also presents a marked dif- ference from the Gospels by Matthew and Luke. Of parables properly so called, none appear in John. The nearest approximation to this form of teaching appears in the figures of the shepherd and sheepfold, 10 : 1-16, and of the vine and the branches, 15 : 1-7. Among other marked omissions in John are : the birth and ministry of John ; birth and boyhood of Jesus, the temptation, the greater part of the Galilaean ministry, including the sermon on the mount, and the transfiguration ; the temple teaching during passion week, the institution of the Lord's Supper and of Baptism, the agony in the garden and the ascension. 5. The key-note of John's Gospel is Jesus the Christ, the Son of God. It also clearly recognizes him as the Son of man, but the truth that rings out clear and strong above all others from the beginning to the end of the Gospel is, Jesus the Christ, the Son of God. The diver- gencies in no case exclude the other accounts, and it is fair to assume that, if we knew all the details, the apparent differences would disappear. The coincidences between John's and the three synoptic Gospels are likewise stronglj'^ marked : 1. Although the three earlier Gospels do not describe the Judaean ministry, there are frequent allusions to it. See Mark 23 : 37, and Luke 13 : 34 ; Luke 10 : 38-42 ; Matt. 12:2 shows the opposition of the Jews. Compare also Matt. 26 : 34, 61 ; 27 : 40 ; Mark 14 : 58 ; 15 : 29, etc. The Galilaean ministry is clearly recognized by John, Chap. 6 and 7:1. 2. The earlier Gospels and John agree in noting Nazareth as the boy- INTRODUCTION. 21 hood home of Jesus, Capernaum as a later residence, John the Baptist as his forerunner, and that the Baptist introduced Jesus to the people. 3. The three Gospels and John further agree in great facts in the life of Jesus : as, 1, feeding the 5000 ; 2, walking on the sea ; 3, anoint- ing at Bethany ; 4, triumphal entry into Jerusalem ; 5, the last supper ; 6, the betrayal of Judas ; 7, denial by Peter ; 8, a Jewish and Roman trial; 9, crucifixion; 10, burial; 11, resurrection; 12, appearance after his resurrection, and finally, 13, in making the person and work of Jesus the very centre of all their teaching. There are numerous unlooked-for coincidences, as the imprisonment of the Baptist, compare John 3:24 with Matt. 4:12, Mark 1 : 14, Luke 7 : 19 ; the remark of Judas about the value of the ointment, John 12:5, Mark 12:5; the similarity of imagery; the bride and groom, John 3 : 29, Matt. 9 : 15 ; the harvest, John 4 : 35, Matt. 9 : 37 ; the vine, John 15:1; Matt. 21 : 33. More than lOO similar coincidences in phrase, figure, and expression have been noted. Finally, respecting the divergences and coincidences it should be observed : 1 . That the Gospels are each and all very fragmentary. Al- together they do not preserve more than a small fraction of the life, acts, and teachings of Jesus. See John 20 : 30 ; 21 : 25. No one of the Gos- pels professes to be a complete history of Jesus and his work. Even Luke only proposes to write that Theophilus might know the certainty concerning the things wherein he was instructed, Luke 1 : 4, Revised Version. The writing of each evangelist was necessarily fragmentary. Besides, brevity would best serve the purpose he had in writing. 2. Each selected from a large mass of material what would best serve the specific object for which he wrote. This would lead us to expect different incidents, and that where they choose the same facts and teach- ings, each writer would present them in accordance with his plan, and therefore with a variety in details similar to that in which we find that persons of diff'erent temperament and powers of observation and descrip- tion will now narrate the same event. 3. The three earlier Gospels breathe the air and have the flavor of the Holy Land while it was the pride of the Jewish nation, and before their capital and temple were destroj^ed. Matthew formed his Gospel while residing in tliat land of promise and of glory to every Jew. Mark and Luke may have written during a temporary sojourn beyond the limits of Pales- tine, but their Gospels are essentially of the Palestinian type and aroma. While Matthew wrote f )r Jewish, Mark for Roman, and Luke for Greek Christians, each Gospel alike shows its origin in the Holy Land. On the other hand, John's Gospel, though showing that the writer familiarly knew Palestine and Jewish life, and was an eye-witness of 22 INTRODUCTION. what he related, also shows that he was in a new and different atmos- phere. Jerusalem and the temple were destroyed, the Jews were scattered, and the writer now lives and moves in the busy commercial capital of Asia Minor. He was in the swirl of the confluence of Eastern and Western civilizations ; he looked not on the little sea of Glalilee, but upon the broad Mediterranean, and the shipping, trafiic, and commerce of the wide world. 4. Again, only JMatthew's and John's Grospels are from ej'e-witnesses. The minuteness of their details often indicate this. Even John, though perhaps for 30 years in Ephesus, reveals his early Palestinian training. * He notes the near relationship between Annas and Caiaphas, 18:13, the relations of the Jews to the Samaritans, 4:9; 8 : 48, the practice concerning circumcision, 7 : 22, and the limited power of the Sanhedrin, 18 : 31. These and other things indicate his personal knowledge. Similar instances might be cited of a Hke knowledge in Matthew. 5. Finally, John's Gospel presents the character and work of Jesus the Christ in a deep, grand perspective. The other Gospels were writ- ten comparatively soon after the events they narrate ; hence theirs is a near view. To them, the dominant view of Jesus was that of the Jewish Messiah, the Son of man, the wonder-worker, divine indeed, and Saviour, though they still dwelt largely upon his humanity, his personal companionship, teaching, and works. Believers even, were scarcely yet able to grasp the wonderful magnitude of his character, the immense fullness and majesty of the Son of God. It required time for the magnitude of this thought fairly to enter the mind even of believers. As one who stands close to Mont Blanc fails truly to perceive either the bulk or the height of the vast mountain, but when he crosses the valley and stands miles away upon the height near the pass of Col de Balme, the hugeness and majestic altitude of the mountain are seen, so from the perspective of more than half a century, the majesty of Jesus' character as the Son of God is seen and portrayed in John's Gospel. For it is needless to remind the student that while the three synoptic Gospels were written within twenty to thirty years from the period of Christ's ministry, John's Gospel was not published until sixty to sixty-five j^ears from that period, when there had been time for Chris- tian disciples to perceive something of the fullness of meaning in the fact that Jesus was not only the Christ, the accepted Jewish Messiah, but also the divine Logos, the eternal Son of God. VII. The Gospel and Other Writings of John. — Besides the 1 For example, Weiss says : "As a native of Palestine he [.John] invariably reckons according to Jewish time, which alone answers to all his dates." Manual of Intro. N. T., Vol. II., p. 359. INTRODUCTION. 23 Fourth Gospel, the Book of Revelation and three Epistles were written by John. From the resemblances and differences in these books, some literary critics have attempted to show that the Gospel and the other books ascribed to John could not have been written by the same person. Other equally astute literary critics have satisfactorily proved that the internal probabilities are strongly in favor of a unity of authorship.' The book of Revelation has been called the link doctrinally between the synoptics and John's Gospel. '^ The main idea of Revelation and the Gospel is not only the same, but the central figure in each is Christ, his conflict, victory, and final judgment upon the world. The differences in the books are chiefly due to the different time, circumstances, and object in the writing. The Epistles of John are at once a comment on and an application of the Gospel. The apostolic authority of the book of Revelation and of the three Epistles of John is strong confirmatory evidence that John wrote the Gospel bearing his name, and this combined with the unrefuted external and internal evidence for the Gospel itself, make an accumulation of testimony that is irrefragable. VIII. The Text. — The chief sources of the text of the Gospel of John, as of the other Gospels, are: 1. Manuscripts; 2. Versions; 3. The quotations and writings of the Fathers. For a detailed account of these sources the student is referred to my Commentary on Matthew, pp. 9-16. The only material portions that need be discussed here are 7 : 53 to 8 : 11, and chapter 21. In respect to 7 : 53-8 : 11, it should be said that the topic has aided in raising questions of its authenticity.^ 1 The arguments are generally based upon : 1. The grammatical and lexical resemblances and differences ; 2. The structure of the books ; 3. The doctrinal resemblances and differ- eiices. For example : Under the grammatical and lexical resemblances between John's Gospel and the book of Revelation is noted the testimony or witness (Greek fiapTvpia and fiap- Tvpeu) for Christ : a key term. The verb occurs thirty-seven times in the Gospel, twelve times in the Epistles, and the noun twenty times in the Gospel and Epistles. So (Nf/cdv) over- coming evil, is in John 16:33, and six times in the Epistles in that sense, and seventeen times in the Revelation. There are phrases that are peculiar to all the writings of John, as TTjpelv t6v X6yov, For a list of words peculiar to John (133), the student is referred to the appendix to Thayer's Grimm's Greek Lexicon. The structure of the Gospel and uf Revelation is similar in the plan, grouping, and representing a great conflict between evil and good, while in theological teaching the books show a remarkable harmony. 2 Westcott, Bible Commentary, p. Ixxxiv. As an incidental linguistic support of what Bishop Westcott suggests, it may be added that John uses thirty-six Greek words used in the synoptic Gospels by Matthew only, twenty-six used by Mark alone, and sixty-seven used by Luke alone. One of these words peculiar to Matthew among the synoptics (aoTi) John uses thirteen times, and (pavepov^ used in the synoptics by Mark only, is found in John nine times. 8 Augustine says : "Some of little faith, or rather enemies of the true faith, I suppose from a fear lest their wives should gain impunity from sin, removed from their manuscripts the Lord's 24 ^ INTRODUCTION. Several modern critics, as Stier and Ebrard, regard the evidence of Augustine and Nicon sufficient to warrant the inference that the passage was omitted from the text for the reason they assign. Others dissent from this view. The diversity of thought, from the Gospel narrative that precedes and follows the passage, and the omission of it, from many ancient manuscripts that have come down to us, are the chief arguments against it, as a part of the original text of John. But even Alford supposes that the passage was incorporated by John into his narrative. The matter is further treated in the comments under 7 : 53. The text of chapter 21 is also discussed in its place. The suggestion of some literary critics, that the reported discourses, or portions of these, are ideal compositions, may be dismissed with the general remark, that other literary critics discover in the same discourses many unusual and exceptionally strong evidences of style and phrase- ology that differ from that of the Gospel narrator, and show that the discourses are actual reports of the thoughts and language of the speakers, and not ideal compositions of the Gospel writer. Some of these indications are pointed out in the body of this work. act of indulgence to the adulteress." Conj. Achill., 2 :6. Jerome in his Commentary states : " In the Gospel according to John, many manuscripts, both Greek and Latin, contain an account of an adulteress woman," atid he implies that in his judgment the narrative belonged to Scripture. PEOPLE'S COMMENTAllY ON THE GOSPEL OF JOHN. Chap. I. The Preface. The opening sentence in tliis Gospel transports us into a pure spiritual atmosphere. The threefoUl thought, at once profound and sublime, reveals to us the amazing mystery of the existence of the un- created Word. There is a beautiful symmetry in the form of tiie three prop- ositions, and a majesty in the language that forcibly reminds us of the beginning of Genesis. While lunnan history must begin wiili the creation to which the opening words carry us, tiie words which fullow suggest an indefinite earlier time, implying eternity ; and in all that limitless period the Word was existing with God. When the great creative work wa.s begun, the Word was the power and the life through whicii everything was made. Tiiis sublime philosophical statement of the origin of the Word is so closely inter- locked with the Gospel narrative, that it is not easy to mark the precise point where the prologue ends and the Gospel history begins.* It is less essential, however, to fix the precise limits of this wonderful introduction than it is to perceive the sublimity and divine character of the truth it reveals. While Luke, like classic historians, wins the confidence of his readers at the beginning by a careful statement of the trustworthy sources for his narrative, John with singular authority declares the profound divine origin of Christianity. His majestic opening words bear the impress of the highest form of absolute truth. The Word Became Flesh, vs. 1-18. Jvvjf:A. From the Beginning to 26 a. d. 1. In the beginning was the Word] "In the beginning" is fre- CoMMON Version. Chap. T.— in the beginning was the Word, and the Word was with God, and the Word was God. Revised Version. 1 XN the beginning was the Word, and the J. Word was with God, and the Word * This difficulty is shown by the various views in respect to the proper division of the subjects. For example : Reuss ends the prologue with verse 5 ; Luecke begins the historical appearance of the Word with v. 6 ; others extend the prologue to v. 19; some of these divide it into three cycles fLuthardt, Hengstenberg), or three sections (Olshausen, Lange, Godet) ; others into two parts (Westcott). Some set v. 1 by itself, and end the second part of the prologue with v. 18. Lange ends the three Bectiona with vs. 5, 13, and 18, respectively ; but Godet ends them with vb. 4, 11, and 18. 86 26 COMMENTARY ON THE GOSPEL OF JOHN. [John 1 : 2. qnently used in the relative, but sometimes as here, in the absolute sense : the beginning of all things. The context forbids applying it to the beginning of the Gospel, or to any relative period, short of the absolute beginning, or crea- tion of all things. That the Word was pre-existent for an indefinite period prior 10 creation, or from eternity, is not distinctly asserted, but it is fairly implied. For the verb "was" is in wide contrast with "was made" of v. 3, and with " became" or more precisely " came into being" of v. 14. He was the existing One througii whom all things came into being. The writer in Genesis starts with creation to give a brief history of the creation of this earth, of the solar system, and of man. John begins at the creation to push our thought back into an indefinite earlier period before creation, before chaos, and to tell us of a personal, uncreated self-existing Being who created all things. the Word was with God] The Greek for " the Word," 6 Uyog, may mean either the word, or the reason. But there is no such ambiguity in the Hebrew term ^"^P'*?, memra, with which John must have been familiar. The Greek word occurs in this absolute sense only here and in v. 14 and not elsewhere in the New Testament. The " word of the Lord " is a frequent phrase in the Old Testament and in the ancient Targums, as descrip- tive of the creative divine will, but not strictly personified, as Meyer supposes. See Deut. 5 : 5 ; 34 : 5 ; Ps. 33 : 6 ; 107 : 20 ; Is'a. 55 : 10, 11. The' Greek term is used by Philo and the Alexandrian writers, yet John applied it not in Philo's sense but more nearly in the Hebraic sense, as the manifestation of God to man. God makes himself known to the world through the AVord, as the Revealer and Redeemer of mankind. The Word was not alone in the beginning : he was with God. This is intended to convey a higher idea than being beside, or in the same sphere with him ; it means that the Word was in personal equality with God. See John 5 : 18 ; 10 : 33 ; 1 John 1 : 3. the Word was God] The three statements concerning the Word are three successive upward steps : this is the climax. The Word was God before lie became flesh. He not. merely had a godlike nature, but he was God. The creative acts which he did required power which God alone possesses. 2. in the beginning with God] "The same" means this "Word" that " was God." He was not separate and apart from God, but with God " in the beginning." As far back into the past as human thought can go, the Word was with God. The words imply a mysterious distinction in being, but that is combined with an equally mysterious unity of essence, each and all being God. It is not quite accurate to say there are two or three persons: for these distinctions are not as if there were two or three Gods; there is one God. The Father, the Son, and the Holy Ghost form one being. They were distinguished at Christ's baptism. Matt. 3 : 16, 17. In one sense they are a Trinity, three; in another and different sense they are One. 1 Cor. 8:4. They are one in respect to their divine essence and being ; while they are three in respect to their mutual and necessary relations to each other, and to Common Vebsion. 2 The same was in the begiuning with God. Bevised Teesion. 2 was God. The same was in the begiuuing John 1 : 3-5.] THE WORD BECAME FLESH 27 man redeemed and sanctified. The word "person" therefore, as applied to God and the (lodhead, is not to be understood in the ordinary sense in which it is applied to distinguish human beings. We accept this as a profound mystery of Godliness. The human mind can ai)prehend God, but it cannot comprehend him, nor the mysterious essence or modes of his existence. 3. All things were made by him] This Word who was in the beginning, was with God, and was God, is now declared to be the active and actual Creator of all things. "All things," not "all the things" as if some particular ones were meant, but absolutely "all things," were made, that is came into being, "by" or " through " the Word. This is a proof that he was possessed of divine essence, God with God ; thus Gen. 1 : 1 harmonizes with John 1:1. So absolutely was he the Creator of all things, that in the next clause, it is further declared, " without liim was not anything made that was made," or literally, " without him was made not one thing which hath been made." Compare the similar language of Paul : " he is before all things, and in him all things consist," Col. 1 : 17. Revised Version. 4. In him was life] A fiict that clearly appears, since through him all things were created, that is, brought into being or life. He was absolute life. The reading, resulting from a different textual pointing, " That which hath been made was life in him," which appears in the margin of the Revised Version, is of great antiquity, being found in the early Christian writings. Chrysostom distinctly ascribes the marginal pointing to heretical writers. If John had intended to connect the last clause of v. 3 with this in v. 4, we would have expected him to say, " That which hath been made had life in him ; " that is "^w/}v slx^v,'" not " (w/) /;i'," since the former is a familiar expression with John. The modern pointing in the text continues the thought; pro- gressing now and declaring the result of the statements, the W^ord was life, and hence was light. the life was the light of men] Having created life the Word must be life, and not only life but light. In all the ages from the beginning to the coming of the Word in the flesh, the Word was " the life of every life." All sustenance and growth in creation were due to the power in him. That mysterious life which the Word communicated to men, became in them their spiritual light. This life in becoming light is limited to men. It does not apply to the lower animals. Man alone was made in the image of God. But on the other hand it is not limited to the Jews. The life is fitted to illumine all men. And while it is not here said that Jesiis is the light, but that the life in him was the light of men, John records later that Jesus himself twice distinctly claims : " I am the light of the world." 8 : 12 ; 9 : 5. 5. the light Shineth in darkness] Again John seems to carry the Common Version. 3 All things were made by him ; and without him was not any thing made that was made. 4 In him was life ; and the life waa the light of men. 5 And the light shineth in darkness; and the darkness comprehended it nut. Revised Veksion. 3 with God. All things were made through him ; and without him i wiw not anything 4 made that hath been mailf. In him wii8 .") life ; and the life was the light of men. And the light shineth in the darkness; and * Or, was not anything made. Tliat ivhich hath been made- was life in him ; ami the life. Jko, 3 28 COMMENTARY ON THE GOSPEL OF JOHN. [John 1 : 6. reader in thought to the sublime declaration in Genesis, " and darkness was upon the face of the deep." ''And God said, Let there be light: and there was light." Gen. 1 : 2, 3. That he intended here to include light and dark- ness in the highest spiritual sense there can be no doubt. Kor is it likely that the verb " shinelh " is to be limited to the moment of the incarnation, and not to the period just referred to by the writer. It is used as an historical present to signify the existing condition of light as inherent in the life in the Word. John is stating the general condition of the "Word. The record of his entrance into the world does not come until -v. 14, or certainly not until V. 10. Hence clearly the "shining" describes the habitual historical action of the light. the darkness comprehended it not] Or, "apprehended it not" as in the Revised Version ; or " overcame it not " as the margin renders it. The latter rendering and sense were proposed by Origen, Chrysostom, and followed by some modern interpreters, as Lange, Weiss, Westcott and Milligan. This would mean that the darkness did not succeed in extinguishing the light. That is a truth. The textual rendering in the Revised Version, on the other hand, means that the darkness did not receive, or allow itself to be penetrated by the light. This makes the darkness act on the defensive, simply resisting the light ; the former makes it act on the offensive, striving to overcome and destroy the light. Now both are actually true in the spiritual sphere. Gram- matically either rendering is tenable. In either the result is nearly the same ; light and darkness, natural and spiritual, exist side by side in the world. The darkness neither overcomes, nor apprehends, much less comprehends the light. 6. a man sent from God] This is not the beginning of the main narra- tive, as it might seem to be at first sight, nor is it an entirely new subject. The witness of John the Baptist to Jesus as the true Light is introduced to confirm the previous thought, and also to distinguish John from the Messiah. Some supposed that John was that Christ, or wondered whether he was, and this idea seems to have lingered among the people even until the time of the writing of this Gospel. Literally "there came into being a man having been sent from God." In contrast with the "Word who was "with God, and was God," John came into being as a man, a messenger from God. The verb " e-yivETo" is the same as that which describes the creation of all things by the Word. But the phrase is different, and seems to have been purposely shaped to distinguish between the nature of the Word and the nature of John. But John also had a divine mission ; he was sent not " by " but " from " God. It is the same word from which "apostle" is derived. His "name was John." In other Gospel narratives he is called " John the Baptist," here simply "John," which means " grace," or in its longer form " Johanan," " Jehovah loves," or " is gracious." This may indicate that the writer knew John before he gained his public titl€ of Baptist. Common Version. 6 There was a man sent from God, whose name was John. Bevised Version. 6 the darkness i apprehended it not. There came a man, sent from God, whose name 1 Or, overcame. See ch. 12 : 35 (Gr.). John 1 : 7-9.] THE WORD BECAME FLESH. 09 7. the same came for a witness] "The same" means John the Baptist. He was not only a l\)reniinior, but a "witness." "Witness" is a favorite word in this Gospel. The Cxreek root word oceurs 47 tiine.s in it, and 35 times in the other writings of John. Of what was John tiie Baptist to witness? Concerning the light. Why was he to witness thus? " That all might believe through him." Clearly this means that all might believe on Christ through the witness of John. The other evangelists tell of John's mission, which was to preach the baptism of repentance. But repentance of sin is tlie fir^t step toward believing. Thus the account of John the Baptist's work in the other Gospels agrees witli that given here. He was to witness for Christ, that men by repentance miglit come to a believing state. 8. He was not that [the] light] This verse gives a further rea.son for introducing John. The emphasis is on "he." Some had mistaken John for the Messiah. " He was not the light." He was a witness; he bore wit- ness to the light. Particular instances of his witnessing are given in vs. 29, 35, 36, The writer does not aim to point out any sui)eriority of Jesus to John, but rather to declare explicitly that John was not the light, the Messiah. Yet, he goes on presently to show that Jesus was the true Light ; John the Baptist testified to this, so that a door of belief was opened to every man. Did every one enter? This is answered in vs. 9-11. The object of John's mis- sion was to lead "all" to believe. But Israel did not believe; "they that were his own received him not," v. 11. His mission the world pronounced a failure. His witness was mighty ; the multitudes flocked to his baptism ; some believed ; the great multitudes in Israel settled back into unbelief. The light was there, but the darkness apprehended it not. 9. There was the true light] So the text of the Revised Version reads. But in the margin it reads: "The true light, which lighteth every man, was coming into the world." There is the same ambiguity in this verse in the Greek, that appears in English: 1. "Coming" may be connected with man, as in the Common Version ; so Meyer holds. Then it means that every man coming or born into the world, the true light might lighten. Or, 2. " Coming" may be connected with light; making "even the light vf Inch lighteth" the contingent clause, as in the text of the Revised Version. Then it means: The true light coming (just then coming) into the world, lightens every man. Or, 3. " Coming" may be taken as expressing a near future act of light, as in the margin of the Revised Version. Then it means : The true light which was destined to come, or was on the point or act of coming into the world, lighteth every man. So Godet in the third edition of his Com- mentary holds. But the second interpretation seems consistent with the cod- Common Version. 7 The same came for a witness, to bear wit- ness of the Light, that all men through him might believe. 8 He was not that Light, but was sent to bear witness of that Li;;ht. 9 That was the true Light, which lighteth every man that cometh into the world. Revised Version. 7 was John. The same came for witness, that he might bear witness of the light, that all 8 miglit lielieve through liiin. He was not the light, but came that lie might bear wit- 9 TU'SS of tlie light.* ' There was the true light, even tlie light which lighteth - every » Or, The true light, which lighteth every man, was coming *0r, every man as he cometh 30 COMMENTARY ON THE GOSPEL OF JOHN. [John 1 : 10-12. text, and the historical present nsed in v. 5. He was the "true" light, not as in contrast with a "false" light, hut with some inferior or derived one. He was the source of light, the " real light," because the possessor of absolute life and the power to create life. It was not reflected, but self-existent light, and in that sense the " true," the real light. This Greek word for " true" is used 28 times in the New Testament ; 23 times by John and 5 times in the epistle to the Hebrews. 10. He was in the world] This may be taken in a double sense; the light or Word was in the world when John was bearing this witness ; then the Word was in the flesh. So Meyer and Weiss. But this meaning is quite out of harmony with the next clause, " and the world was made through him," which clearly carries us back to an earlier period. Hence the first clause must refer to that presence and power of the Word or Light which was manifest in the universe through the work of creation, as the second clause more explicitly states. In this view the evangelist carries the thought backward, first to the immanence of the light in the universe sustaining it by his presence, and next back to his act of creation, and the conception that the universe was made by him, and yet the world knew him not; did not recognize him. The grammatical forms are peculiar ; " him " a masculine pronoun refers back to "light," a neuter noun. This anomaly is explained by the fact that light is personified and made to represent the personal Word. After these historic and life-giving manifestations culminating in the visible appearance of the W^ord, the point which he seems to have already in mind (v. 14), the world yet fails to accept or recognize the light. A prophetic tense and sense may be attached to the clauses ; the rejection being already regarded as accom- plished. Compare John 3:19; 15 : 18. 11. He came unto his own] He was not merely in the world at large; he came into that special part of it which had been particularly prepared to receive him ; that is, " unto his own." In Greek the word for " own " is neuter, meaning his own land or home, the land of the chosen people of God. But " they that were his own received him not." See revised reading. Some make this rejection apply to the period before the incarnation and under the Old Covenant. It is true, his messages sent by the prophets were rejected. But the evangelist is referring to his personal coming, and again declares the fact of the rejection of the personal Christ. Israel did not receive the per- sonal Light: God's own people did not acknowledge the Christ. 12. But as many as receired him] The multitude of the Jewish people rejected Jesus, but not all. Some received him. With them, the nucleus of a godly household or family was formed. They were granted the Common Version. Revised Version. 10 He was in the world, and the world was 10 man, coming into the world. He was in the world, and the world was made through 11 him, and the world knew him not. He came unto ^ his own, and thej- that were his 12 own received him not. But as many as received him, to them gave he the right to become children of God, even to them that made by him, and the world knew him not. n lie came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name : 1 Gr. 7u8 own things. John 1 : 13, 14] THE WORD BECAME FLESH. 31 right to become the cliiklren of God. See revised reading. The work! had lost its knowledge of God. The race had departed frurn God; were all prodigals, wanderers from the Father's house. But those who received the life and light coming into the world, were restored to tiie family. TJiey became ** children of God." Elsewliere they are " sons of God " but by adoption. Here they are reKva "children," indicating the new birth, and an actual spiritual childship with God as their spiritual father. Thus John presents the actual filial relationship of believers to God, in consequence of a spiritual birth. Paul presents sonship from the legal side by adoption, includ- ing, however, the idea of a new creation. See 2 Cor. 5 : 17 ; Gal. 6 : 1"). The evangelist furtlier defines who are meant by "received him," that is, " them that believe on his name ;" name standing for the essence of the being and the sum of the qualities of him who is signitied by it. John 3 : IS ; 20 : 31. 13. born, not of blood, nor of the will of the flesh] The spiritual ciiange, called birth, which is more fully explained in Chap. 3 : 1-21, is here declared to be not of any possible form of human power, but of the will of God. Tlie negative declaration is threefold, rising to a climax. (The Greek is not oi're " not" but oi'Je " nor yet.") The Jews boasted tiiat they were Abraham's children, and vainly believed that every child of David or of Abraham would be reckoned with the people of God. But John declares that believers in Christ are not made what they are spiritually, " of blood," that is, by being of the blood of David or of Abraham, not by natural birth, though they be of godly parents, l^or yet can one become a child of God by the desires of his flesh or of his natural affections, however amiable they may be. Rom. 8:8. A natural man is of fleshly or worldly nature and cannot make himself spiritual. 1 Cor. 2 : 14. Nor yet can he become so by the desire or will of his noblest nature, nor by the will, or the good acts of man, whether saint, priest, or pope. Grace to renew the heart is not inherited ; spiritual life in Christ comes not by descent ; one cannot change his own iieart; nor can any other human power change it for him ; it is of God alone. The three members of the negative are well stated by SchafF : " 1. not of blood, but of the seed of God, 1 John 3:9. 2. nor yet of the will of the flesh, but of the Spirit, John 3:6. 3. nor yet of the will of man, but of the will of God. James 1 : 18 ; Epli. 1 : 5." So man repents, God pardons ; man consents, God renews. Christ also gives life which enlightens man. Believers are begotten of the divine will : God is their spiritual Father. 14. the Word was made flesh] This Word who was with God and was God, " became flesh." See revised reading. Flesh is placed in contrast with spirit. He was spirit ; he became flesh. He partook of human nature in Common Version. 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the Word waa made flesh, and dwelt among us, (and we beheld his glory, the glory as of tlie only begotten of the Father,) full of grace and truth. ^ Or, beffotlen "Gv. bloods. ^Qv. tabernacled. * Or, an only be ffoUm from a fatlier Revised Version. 13 bolieve on his name : who were ' l)orn, not of - blood, nor of the will of the flesh, nor of 14 the will of man, but of u Klijah? ' And ho saith, 1 urn not. Art thuu the 36 COMMENTARY ON THE GOSPEL OF JOHN. [John 1 : 22-26. particular prophet did they look for ? The usual answer is, the prophet to whom Moses referred in Deut. 18 : 15, 18. But this prophecy was applied to the Messiah himself, see Acts 3 : 22. And John had already positively denied that he himself was the Messiah. From Matt. 16 : 14 it seems clear that Jeremiah or one of the old prophets was expected also to reappear for the deliverance of Israel. To this absurd idea, John answers briefly and decidedly " No." Notice that his answers grew shorter. 1. '' I [for my part] am not," implying that he knew one who was the Christ ; 2. " I am not ; " 3. " No." 22. Who . . . What sayest thou of thyself?] The delegation of priests and Levites had applied to him the several characters in turn which he was popularly supposed to represent, and he had denied them all. They were perplexed. So they toss their question back upon him once more, " Who art thou? " If we are not right in any of these conceptions of your person, " What sayest thou of thyself?" We must answer those who sent us. And they imply that those sending them were persons of authority, and demanded a definite answer. Alford acutely remarks : " they ever ask about his person ; he ever refers them to his office." 23. I am the voice] He is the voice crying in the wilderness. Is. 40 : 3. This prophecy, which the synoptic Gospels apply to John the Baptist, he here applies to himself. Perhaps the other evangelists knew of and followed the Baptist's own declarations of himself in their record. ''Make straight the way of the Lord" was a prophecy understood to apply to the Messiah. They could not mistake John's claim to be a herald of the Christ. 25. Why then baptizest thou ?] This question appears to have been asked by a part of the delegation only ; those specially representing the Pharisees, v. 24. It is not likely that this refers to a new delegation. They were more strict interpreters of the law relating to washings and purifications. It was natural for them to raise this question. Had he been the Messiah, or Elijah, or the prophet, they would not have raised it. Moreover, it is clear that the Jews were acquainted with baptism as a religious ordinance. They make no objection to this form of purification ; they object only to John's authority to administer it, unless he was the Messiah, Elijah, or the prophet. . . The Jews believed that Elijah at his coming would settle questions respecting purification ; would decide between clean and unclean. See Tal- mud, Treatise Kiddushim. 26. I baptize with [in] water] John now adds to his former answers, Common Version. 22 Then said they unto him, "Who art thou? that we may give an nnswer to them that sent us. What sayest thou of thyself? 23 He said, I am the voice of one crying in the wilderness, Make straight the way of the liord, as said the prophet E.«aias. 24 And they which were sent were of the Pharisees. 2-5 And they asked bim, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet? 2f) John answered them, saying, I baptize with water : but there standeth one among you, whom ye know not ; 1 Or, And certain had been sent from Revised Version. 22 prophet? And he answered, No. They said therefore unto him, Who art thou ? that we may give an answer to them that sent 23 us. What sayest thou of thyself? He eaid, 1 am the voice of one crying in the wilder- ne.'ss. Make straight the way of the Lord, as 24 said Isaiah the prophet, i And they had 25 been sent from the Pharisees. And they asked him, and said unto him. Why then baptizest tliou, if thou art not the Christ, neither Elijah, neither the prophet? 26 John answered them, saying, I baptize 2 in water : in the midst of you standeth among the Pharisees. 2 Or, with John 1 : 27-30.] JOHN'S TESTIMONY FOR CHRIST TO THE JEWS. 37 a more full explanation, not of his person, but of his mission, and sharply dis- tinguishes between the person and mission of the Christ. The latter point is more fully related in Matt. 3 : 11, 12. John implies that his baptism is a sign of some iiigher s[)iritual act, which the mysterious person standing in their midst, but unknown to them, would confer. What that " mightier one'' would do, we learn from the other evangelists. Matt. 3:11; Mark 1:8; Luke 3 : 16, 17. The Coming One was of such an exalted character that John counted himself unworthy to do the lowest service for him, even to unloose the string of his sandals, 28. where John was baptizing] These things were done in " Betha- bara," so reads the Common Version, an old reading suggested or supported by Origen, although he virtually admits that the prevailing reading waa " Bethany," as adopted in the Revised Version. This was not Bethany on Olivet, but one in the valley of the Jordan, which later explorations suggest was located either about 24 miles north of the Dead Sea, or more probably about 12 to 15 miles south of the Sea of Galilee. Some, as Caspari and Milligan, however, place it north of the Sea of Galilee, which seems improb- able. Conder thinks he found evidences of the existence of a region or dis- trict of this name " Bethany," east of Jordan, located about centrally between the Sea of Galilee and the Dead Sea. See Pal. Mem., Special Papers, p. 135. Trelawney Saimders, in a Map issued by the Palestine Exploration Society, locates Bethany east of Sepphoris. John was baptizing there and, as other evangelists say, great multitudes flocked to hear him, and to be baptized by him in the Jordan confessing their sins. His mission and work was to wit- ness and prepare the way for the Christ. 29. Behold the Lamb of God] The delegation of priests from Jeru- salem seem to have departed without inquiring more definitely about the mysterious One, who had come after John. The next day John seeth Jesus coming, and exclaims to those about him, " Behold the Lamb of God, who taketh away" or " beareth the sin of the world." This testimony is so ex- plicit that it presupposes a later period than that referred to in v. 31. What does the Baptist mean by the " Lamb of God ? " Clearly he refers to Christ ; but what character or office of Christ has he in mind? In Isa. 53 : 7 there is a reference to the Messiah submissive as a lamb to suffering, but that sense does not perfectly fit here. In the Mosaic ritual there is frequent mention of a sin-offering, but it was usually from the herd, as on the great day of atone- ment; and only occasionally (not by preference as Tholuck holds) it would Common Version. 27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. 28 These things were done in Bcthabara beyond Jordan, where John was biiptizing. 29 1[The next day John seeth Jes\is coming unto him, and saith, Behold the Lanih of God, which taketh awav the sin of the world. Revised Version. 27 one whom ye know not, even he that Com- eth after me, the latchet of whose shoe I 28 am not worthy to unloose. These things were done in 1 Bethany beyond Jordan, where .Tohn waa baptizing. 29 On the morrow he seeth Jesus coming unto him. and saith, Behold the Lamb of God, that 2 taketh awav the sin of the world ! 30 This is he of whom I said. After me :iO This is he of whom I said, After me conieth Cometh a man which is preferred before me : I a man who is become before me : for he for he was before me. I 1 Many ancient authorities read Bethabarah, some B^lharabah. - Or, beareth (he sin 38 COMMENTARY ON THE GOSPEL OF JOHN. [John 1 : 31, 32. seem, was it a lamb. See Lev. 4 : 3, 32, and Ex. 29 : 14. The Baptist referred to the lamb as a sacrificial victim in general, but more especially to the passover-lamb. He was to " bear" the sin of the world. This looks like a reference to the ofiering for sin on the day of atonement. It at least suggests the world's Passover-lamb, whose blood applied to our hearts would shield us from the just judgment to which sin exposed us. The Greek word rendered " taketh away " or " beareth" is found about a hundred times in the New Testament. In over 80 places the Authorized Version renders it " take," *'take away " or ** take up." The Revised Version also renders it " bear" or " beareth " rarely. Verse 30 is a repetition of v. 15, where the words are explained. 31. I knew him not] To what period in the past does he refer? In what sense are we to understand this phrase? It cannot refer to the moment of his baptism ; for then John said, " I have need to be baptized of thee, and comest thou to me?" See Matt. 3 : 14, which implies that he knew him then, as a holy person, and apparently as the Messiah, though the latter is not a necessary inference. If he did not refer to that period, he could not certainly have meant any later one, for after the baptism John recognized Jesus, v. 33. It must then refer to some earlier period. In what sense ? That he ab- solutely knew not Jesus? This seems improbable. The close relations of Elisabeth and Mary make it difficult to suppose that John and Jesus were strangers to each other. Godet urges that they were strangers, but liis argu- ment is unsatisfactory. The meaning of John then must be, that at some earlier period than the one on which he here spoke, he did not recoc/iiize Jesus as the Messiah. But the fact was clearly revealed to him at the bap- tism since he saw the Holy Spirit descend upon him. Compare v. 33 with Matt. 3 : 14. Moreover John adds that he knew of the prophecy, and for that reason he came baptizing with water. He understood his mission, which was to prepare the way for the Messiah, who John was assured would speedily be made manifest to Israel. For this reason he began his reforma- tory mission of repentance, even before he had recognized the person of the Messiah. He declared the necessity of forsaking sin, and preached tlie baptism of repentance that the Christ might be revealed to the heart. In- deed, there was a popular belief, which is mentioned by Justin, that the Messiah would not be known until he was anointed by Elijah. Dialogues, Chap. 8. 32. John bare witness] Notice the revised reading, "bare witness, saying, I have beheld the Spirit descending as a dove out of heaven."^ This witness was after the baptism of Jesus, the period apparently at which all Common Version. 31 And I knew him not : but that he should be made manifest to Israel, therefore am I come baptizing with water. :V2 And John bare record, saying, I saw the Revised Version. 31 was ^before me. And I knew him not; but that he should be made manifest to Israel, for this cause came I baptizing2in 32 water. And Jolin bare witness, saying, I Spirit descending from heaven like a dove, and have belield tlie Spirit descending hs a dovt it abode upon him. ' out of heaven; and it abode upon bim. IQr. first in regard of me. - Or, mt?^ John 1 : 33, 34.] JESUS MAKING DISCIPLES. 39 this testimony was given. Compare the accounts in Matt. 3: 13-17; Mark 1:9-11; and Luke 3: 21, 22. 33. he that sent nie] John solemnly repeats that he did not knoW) that is, did ni)t recognize the Messiah in Jesus at first, hut states liow lie was assured of his real character, and how he identified his person. Tiie same one who sent him to baptize gave him a sure sign, :ls he states in this verse. Notice the revised reading: "Upon whomsoever lluni shalt see the Spirit descending, and abiding upon him, the same is he that baptizeth in the Holy Spirit." This account implies the baptism of Jesus as nar- rated by oilier evangelists, though it is not expressly stated in this Gospel. Before the baptism of Jesus, John had said to the multitude, " I indeed baptize you in water unto repentance . . . but he that cometh afier me . . . shall baptize you in the Holy Spirit and in fire." Matt. 3:11, Revised Version. So John understood this to ])oint out the Messiah. And hence he adds as in v. 34: "1 have seen, and have borne witness that this is [not "was"] the Son of God." Revised reading. The "Son" here presents the same relation of Jesus the Christ to the Father as had already been staled in vs. 14 and 18. There is al.'^o a clear reference to the heavenly atlestation of Christ's character at his baptism : " Thou art my beloved Son, in thee 1 am well pleased." Mark 1:11; Luke 3 : 22. Suggestive Applications — 1. It takes candor and courage to make a true confession for Christ. 2. "Spare neither friends nor foes to confess the truth." Cramer. 3. A Christian teacher should be well informed, properly authorized, and have decided and right convictions respecting the truth. 4. Teachers should be more careful to do good, to maintain the truth, than to appear great. 5. Those in power and honor, sometimes have more zeal in maintaining their honor, than in learning the truth. 6- A great teacher usually is clothed with humility. 7. The greatest and truest teachers among mankind are not always recognized. 8. God by his providence often con- firms the hearts of his waiting people. 9. Those who are clear in the knowledge and experience of Christ, are usually strong in their witness for him. Jesus Making Disciples. 1 : 35-51. Jordan Valley in Jii)>j-..\. 27 a. d. John the Baptist calls the attention of two of his disciple.', Andrew and probably John, to Jesus as the Lamb of God. Andrew brings his brother Simon Peter to Jesus. The day after this, Jesus calleth Philip, and Philip bringeth Nathanael, elsewhere called Bartholomew, to Jesus. Nathanael Common Version. 33 And I knew him not: but he that sent me to baptize with water, tlie same said unto me. Upon whum thuu shiilt see the Sfiirit descending, and reniaininp >>u him. the same is he wliich baptizetli with the Holy tiliost. 34 And I saw, and bare record that tliia is M And I liave sei-n, and have l>orne witness the Son of God. ' that this is the Son of God. Revised Version. 33 And I knew him not: but he that sent me to baptize 'in water, lie sjiid unto nie, l"|K)n whomsoever thou shalt see the Spirit de- scendinj;, and aliiding niH>n liim, ttie same is he that baptizeth Mn the Holy Spirit. 2 Or, witU 40 COMMENTARY ON THE GOSPEL OF JOHN. [John 1 : 35-38, confesses that Jesus is the Son of God, the King of Israel. This is the first gathering of Christian disciples. 35. Again the next day] Or, "Again on the morrow," as in Revised Version. Mark the events on the four successive days. On the first day, the delegation from Jerusalem questioned John, vs. 19-27 ; on the second, John first points out Jesus as the Lamb of God, v. 29 ; on the third he again calls the attention of his disciples to Jesus, giving him the same title, V. 35, and two disciples of John followed Jesus, vs. 37, 38 ; and on the fourth day, Jesus findeth and calleth Philip on the way to Galilee, v. 43. two of his disciples] One of the two disciples of John was Andrew, and the other is not named, but as the details here are minute, indicating an eye-witness of the events, and as this evangelist never names himself, and would not have suppressed the name of the other disciple without some good reason, it is fair to suppose that the other one was John himself. See v. 40. 36. looking upon Jesus] The Revised reading " looked " is better. It has the force of a fixed admiring gaze, as when one is recognizing a much- esteemed friend. This incident must liave followed the great temptation which John does not mention. John the Baptist is preparing to transfer his disciples to Jesus. Stier supposes that Jesus was walking in silent medi- tation, waiting for the hour to begin his public ministry. John declares again, " Behold the Lamb of God." It is not certain that these two disciples had heard the previous announcement, v. 29- Indeed the inference is that they did not, for now, on hearing it from the hermit teacher, they leave him, to follow Jesus, V. 37. This exclamation cut the link that bound them to their former spiritual teacher and caused them to attach themselves to Jesus as the Lamb of God. They understood John to mean that here was the long- expected Messiah. See v. 29. 38. Jesus turned . . What seek ye?] They went after him in a vague hope, yet longing for more light ; hesitating to question him, although their hearts went out after him. Jesus promptly turned, to meet and welcome their seeking. Yet he would have them open their hearts to him. So he asks, " What seek ye ? " It is not " whom," but *' what." You are seeking not a man, a person, but some unu-'^ual thing. What is it? Rabbi . . . where dwellest [abidest] thou ?] By this title, Rabbi, they confess themselves to be scholar.'j, and that he is a teacher. " Where abidest thou ? " implies a temporary lodging place, perhaps with a friend, not Common Veksion. 35 ^ Again the next day after, John stood, and two of his disciples. 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God ! 37 And the two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and saw them follow- ing, and saith unto them. What seek ye? They said unto him. Rabbi, (which is to say, being interpreted. Master,) where dwellest thou ? Kevised Version. 35 Again on the morrow John was standing, 36 and two of his disciples; and he looked upon Jesus as he walked, and saith. Be- 37 hold, the Lamb of God ! And the two dis- ciples heard him speak, and they followed 38 Jesus. And Jesus turned, and beheld them following, and saith unto them, VThat seek ye? And they said unto him, Rabbi (which is to say, being interpreted, 1 Master), 1 Or, Teacher John 1:39-41.] JESUS MAKING PISClPLT^S. 41 a permanent home of his own. The question also contains a delicate wish to have some personal conversation alone, in regard to his doctrine and mission. Notice that John translates the word "Rabbi," indicating that lie wrote for readers who ilid not understand Hebrew. See also vs. 41, 42. 39. Come and see] Or, " Come, and ye shall see." They may have thought of a visit upon some other time or day ; Jesus bids them come at once. It is the true Hebrew invitation which he gives. If one required to be convinced of anything, their common formula was, "Come and see." The two as promptly accepted the invitation of Ciirist ; they came, and saw and "abode" (the same Greek word as in their question) that day. What de- lightful converse they must have enjoyed ! The to])ic and details of the conversation are not recorded, but the etlect of it appears in v. 41. about the tenth hour] If John used one Roman method of reckoning time, this would mean about ten o'clock in the morning. Jf, however, he used the Jewish mode, the tenth hour, counting from sunrise, would be about 4 p. M. Some think the expression " that day " implies the whole or the greater part of the day, but this is by no means conclusive. In common speech it might be said if one arrived late in the afternoon, he abode there that day. The Greeks of Asia Minor, for whom John wrote used the Baby- lonian method of counting the day from the sunrise to sunset, and Romans also used this (besides the other mode of reckoning the day), which favor 4 p. M. as the time of the meeting. 40. Andrew, Simon Peter's brother] When John wrote, Peter had become more widely known than Andrew. But Andrew comes first to Christ, and is the means of bringing his more impulsive and active brother Peter. Andrew therefore became a disciple of Jesus before Peter, whom Rome boastfully claims as primate of the church. The other disciple was doubtless John himself. See under v. 35. 41. We have found the Messiah] Notice the Revised reading, "He findeth first his own brother Simon," which implies that afterwards he found some one else. Some suggest that Andrew sought Peter, while the other disciple sought for his brother James, and that Andrew found Peter before the other found James. This is not improbable. We know that the dis- ciples first called were these two pairs of brothers. Matt. 4 : 18-21. Whether Peter was brought to Jesus upon the same day or on another, is not certain. But from v. 43, the inference is that it was the same day. This account surely reads like an earlier meeting with Jesus than that by the sea of Galilee, recorded by the other evangelists. Comp. Mark 1 : 16-20 : Matt. Common Version. 39 He saith unto them, Ck)me and see. They came and saw where he dwelt, and abode with him tliat day : for it was about the tenth hour. 40 One of the two wliich lieard John xpeak, Revised Version. 39 where abidest thou? He sjtith unto them, Come, and ye shall see. They came there- fore and saw where he abode ; and they abode with him that day : it was about the 40 tenth hour. One of the two that beiird and followed him, was Andrew, Simon Peter's ! .Tobn speak; ami folluwed him, was Andrew, brother. 41 Simon Peter's brother. He findeth first 41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. his own brother Simon, and saith unto him, We have found the Messiah (which is, be- 42 COMMENTARY ON THE GOSPEL OF JOHN. [John 1 : 42-44. 4 : 18-22 ; Luke 5 : 5-11, with John 1 : 43-46 ; 2 : 12. Notice again that John interprets the meaning of the Hebrew word Messiah for his readers, telling them it means the same as the Greek word Christ, or Anointed. 42. thou Shalt be called Cephas] Peter must have been in a mood to receive the intelligence of the Messiah that his brother Andrew brought him ; for he was ready to go with Andrew to Jesus. Jesus was also ready to welcome him as a follower. To impress Peter's mind, Jesus says, '' Thou art h>iraon, the Son of Jonah" [Received Text, ludva, or John, Greek 'ludvvov]. But gazing intently upon him, he adds, " thou shalt be called Cephas." Again he interprets this Hebrew word Cephas, by the Greek word " Petros," or " rock." This name was applied in view not of his natural, but his future spiritual character. Comparing these calls to discipleship, vs. 38-50, and those in Matt. 4: 18-22, notice 1. these were in Judaea, those in Galilee ; 2. these appear to have followed close upon the baptism, those were later ; 3. Philip and Nathanael are not named in the Synoptic Gospels ; 4. here it was a simple meeting, there the call was accompanied by a miracle ; 5. here it was a call to a belief in a personal Messiah, there a call to an official mission with Christ. 43. Jesus would go forth into Galilee] " Was minded to go forth," as in the Revised Version, is closer to the thought in the Greek. This morrow would now be the fourth day after the delegation from Jerusalem met John. The journey now begun ended on the third day after, see Chap. 2: 1. Jesus findeth Philip. The first two disciples had sought Jesus because John had called attention to him as the Lan)b of God. Xow Jesus himself sought disciples. He found Philip, and saith unto him, "Follow me." This was understood to be a call to become a disciple of Jesus, who was now recognized as a teacher. It was more than a call to accompany him on that journey, as Godet, in common with some of the rationalistic schools, er- roneously understands. It is certain that Philip obeyed the call, for he began to bring others to Jesus. This furtlier proves that "Follow me" meant a a special call to become a disciple and helper, not a mere companion on a single journey. Compare similar words in Matt. 4:19; Luke 5: 27; Mark 2:14. 44. Bethsaida, the city of Andrew and Peter] Bethsaida was on the north-west shore of the sea of Galilee, near where the Jordan enters that sea. Philip was "from Bethsaida," the native city of Andrew and Peter. Notice that Andrew here is named before Peter. But later, Peter and An- drew had a house at Capernaum. See Mark 1 : 21, 29 ; Matt. 8 : 14 ; and Common Version. 42 And he brought him to Jesus. And when Jesus beheld him, he said: Thou art Simon the Son of Jona: thou shalt be called Cephas, which is l)y interpretation, A stone. 43 ^The day following Jesus would go forth Eevised Version. 42 ing interpreted, ^ Christ). He brought him unto Jesus. Jesus looked upon him, and said. Thou art Simon the son of ^ John: thou shalt be called Cephas (which is by interpretation, 3 Peter). into Galilee, and findeth Philip, and saith 43 On the morrow he was minded to go unto him. Follow me. | forth into Galilee, and he findeth Philip : 44 Now Philip was of Bethsaida, the city of i 44 and Jesus saith unto him, Follow me. Now Andrew and Peter. i Philip was from Bethsaida, of the city of J That is, Anointed. 2Gr. Joanes : called in Matt. 16 : 17, Jonah. 3 That is, rock or stone. JoiTN 1 : 45-47] JESUS MAKING DISCIPLES. -o . . 4." Luke 4 : 31, 38. Thus the notice of the earlier eall of these disciples .uiKhi lead the reader to think that they were from Jiuheu, had not John carefully ad.led the information in v. 44. This fixes them as Galil«>ans, as they appear to he in Matthew's account (4 : 18). 45. FIlKleth XathanacI] l>hilip seeks to make another disciple for Jesus in >athanael. whose name, like the Greek Theodore, means "gift of God. He was of Cana of Galilee, John 21 : 2. He is usually identified with the apostle Bartholomew, for: 1. He is mentioned with those who he- came apostles; 2. Nathanael does not occur in the Synoptic Gospels, nor Bartiu)lomew in John; 3. Bartholomew is a patron'vmic (Har, son and Tolmai, I.e., son of Tolmai) and is coupled with Philip in the apostolic list Moses in the law . . did write] The (Jreek order is pee.iliar in this sentence, "Of whom wrote Moses in the law an.l the prophets we have found " It implies that Philip and Nathanael had dwelt much upon the Old Testa- ment prophecies concerning the Great Propliet who was to arise in Israel Philip says we have found him in Jesus of Nazareth, the son of Joseph There is a half hint at some previous knowledge of Jesus in the form of this message to Nathanael. See also Matt. 21 : 11. 46. Can any good thing come out of Nazareth?] The "good thing'- refers naturally to the expected prophet of whom Philip had spoken. For prophecy had not mentioned Nazareth hut Bethlehem as the hirth-place of the coming king. Indeed Nazareth is not named in the Old Testament. Hence Nathanael expresses surprise that so great a good should come from a place not named in the Scriptures, and withal a town so small and ohscure as Nazareth. There may have been a tinge of local jealousy in the question since Nathanael was from the neighboring town of Cana, but it is small warrant for understanding that he referred to the town in contempt because of a bad moral reputation. "Nazarene," as a term of reproach araon- the Jews, came later. Philip's answer was short, sensible, direct, "Come and see." To those who question the goodness and value of Christian re- ligion, the disciples may well say, " Come and see." Visit lands like the Sandwich Islands and Madagascar, reformed and saved bv Christian mi.>..ion3 in our time; and learn the power of Christ to save men and lift them from the depths of ignorance and vice. 47. Israelite . . in whom is no gnlle] It is evident from the nar- rative that Nathanael quickly obeyed the call of Philip. He is ready to test the correctness of Philip's statement, improbable as it appeared to 'him. His mind was open to the truth ; he was ready to gain new truth, or to have Common Veksiov. Revised Version. 45 Philip findeth Xathana.-l, and saith unto 45 Andrew and Peter. Philip findoth Nathan- hun.Me have lound liini. of whom M...pm in a..i o„,i ...;.. ..:''',-."•,'"*": .. , , ^, -, • "f «h"in Mo-^es in aol, and saith unto liini " W.> hav.- Vuiind Na/ rt'h"he*i>:. '7t'"''\ ''•' ""**'• •''"^"^ "' »""'• °f ^"'•'" -^'-^ i" th/iaw Lnd e 46 V i vftt!^?..'. 1 ■/ \ v.- n u Pr"P»iet.,did wri.e,Jo.us„f Na/.a,Pth.the .r^^::^^;::^':::;^! .tut of NaJiSi/>vs '" - '"^ '^•^^"'- '"■'■ ^'""""^^' '"' "-"• saith unto him, Come an*ion, but there was no descent of angels in tlie manner this passage seems to describe. If it is to be taken in a literal sense, it must refer to some scene unrecorded or unknown. The similarity of language leads one to infer that the same thing is meant in Matt. 26 : 04 and parallel texts. *' Hereafter" is omitted in the Revised Version. Recent interpreters regard it as describing that free access to God and heaven, opened by the finished work of the Redeemer. It may also de.'^cribe the actual ministry of angels to the saints. See Heb. 1 : 13, 14. " Son of man " is a title Jesus applied to himself frequently. Ezekiel uses it, thus contrasting humanity with divinity, or divine power. Thus while John calls him^ the Word ; John the Baptist, the Lamb of God ; and Nathanael, Son of God, King of Israel: by the title, "Son of man," Jesus declares his cluse sympathy with human nature, the perfect ideal man. The Greek is avdpuTzoc, not av/)/o, meaning man in the widest sense, not man as an individual, nor man as distinguished from woman. His relation is to the entire race without regard to color, sex, or race. Suggestive Applications. — 1. John the Baptist points his pupils to Christ. 2. Jesus welcomes those who seek him. 3. They find delightful communion with the Lord. 4. Having found Christ, our first work is to bring others to him. 5. The followers of Christ gain in faith and numbers by personal work for him. 6. Bring our nearest friends first, as Andrew brought his brother Peter. 7. Men are to be prepared for the call of Christ; study of the Old Testament is one form of such preparation. 8. If one has doubts, urge that he "come and see" Christ. 9. Using the privileges we have, opens the way for greater ones to come to the soul. The Marriage in Cana. 2 : 1-11. Cana in Galilee. February, a. p. 27. The Word, who made all things, became flesh, and in the fle.sh gives proofs of his creative power. The mastery over nature appears not as a mere ex- hibit of power, but for holy and righteous ends. Human ignorance is to be enlightened, and weak faith to be confirmed. We reasonably expect divine communications to be attended by the miraculous, that ii?, something s^iiper- natural, though not co»/ra-natural. This power Jesus first shows in a home circle, at a feast of pure wedded love, thus sweetening and sanctifying domes- tic joy.s, and associating family life with the very foundations of our holy religion. 46 COMMENTARY ON THE GOSPEL OP JOHN. [John 2 : 1-4. 1. the third day] The third day from the last incident mentioned in Chap 1 : 43-51. If Bethany on the Jordan was east of Scythopolis, it would be a journey of about 25 miles from that place to Cana in Galilee and easily acconij lished witliin two days. marriage in Cana] More exactly there was a marriage feast in Cana of Galilee, now known as Kefr-Kenna, lying between 4 and 5 miles north-east of Nazareth. The site proposed by Robinson at Khirbet or Khurbet Kana, has had few advocates since the thorough explorations of the Palestine Fund Society. It was called " Cana," meaning " reed," doubtless from the reeds growing on the marsh below the town. "Of Galilee" was added either to distinguish the town from another of the same name on tiie borders of Phoenicia, or it may be to mark the district, as if it were said, this first mani- festation of Jesus was in Galilee. With singular tenderness the writer adds, " the mother of Jesus was there." What associations must have been brought to John's mind as he wrote this ! How it recalled his care for Mary in her advanced years, and the loving words with which Jesus on the cross com- mitted the care of his mother to John ! See John 19 : 26, 27. 2. Jesus was called [bidden] The disciples were invited because they were disciples of Jesus. The narrative centers about him. He accepts. The Founder of Christianity promoted and sanctioned the duties and joys of domestic and married life. He takes delight in the home and its social festivities. He honors by his presence a marriage feast, and the purity of family life. Asceticism receives no favor from the example of Christ. He would have our homes sanctified by pure wedded love and domestic friendship. 3. the mother of Jesns saith . . They haye no wine] The wine failed : perhaps from the presence of unexpected guests, or from the long continuance of the feast. If we suppose that the disciples were unexpected, or that being invited, it was known that Jesus and his followers were far off in the Jordan valley and so their return scarcely looked for, they may have been unintentionally the cause of the failure. This would be a strong reason for an appeal to Jesus, under the impression that he could in some way pro- vide a relief from the mortification of the family. The reply leads to the inference that she had in mind the exercise of a hidden power, never before manifested, it is true (v. 11), but which was forecast by the events at his birth, presentation in the temple, and baptism. 4. Woman, what have I to do with thee ?] This form of expression is Oriental, and not essentially wanting in respect or kindness as the English rendering makes it appear. Homer makes Priam address Hecuba his queen in Common Version. CHAP. II. — And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there : 2 And both Jesus was called, and his dis- ciples, to the marriage. 3 And when they wanted wine, the mother Revised Version. 2 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus 2 was there : and Jesus also was bidden, and 3 his disciples, to the marriage. And when the wine failed, the mother of Jesns .«aith 4 unto him. They have no wine. And Jesns of Jesus saith unto liim. They have no wine. | saith unto her, Woman, what have I to do 4 Jesus saith unto her, Woman, what have I I with thee? mine hour is not yet come to do with thee ? mine hour is not yet come. 48 COMMENTARY ON THE GOSPEL OF JOHN. [John 2 : 5-8. similar phrase. Yet it was intended to check the mother's forwardness in at- tempting to guide Jesus in his public work. It was a firm but kind reminder that he was not to be subject to any human will in his work. By " mine hour is not yet come " he seems to have reference to his revelation to the world as Messiah. And if this was also in the mind of the mother, then the drift of the remark and the occasion of it are made obvious. 5. saith unto the servants] The Greek for "servants" is not the usual word meaning " slave," nor the common one for hired servants, but it is the same one from which the English " deacon " comes. The " servants " or " deacons " may therefore have been friends of the family, possibly the disciples of Jesus, as Prof. Reynolds suggests. But the latter is not very probable, since that would render her charge to the servants needless. She accepts the answer of Jesus, and evi- dently understands that he will in some way comply. Hence she puts the servants or waiters in an attitude of obedience to his orders. 6. six waterpots of stonej These held water required on days of ceremonial purification or washings. Hence they appear to have been empty now. They contained two or three *' firkins " or measures apiece. The Ati'ic metretes "measure" was equal to about 8 gallons, so that the six stone jars would contain about 134 gallons ; a bountiful provision such as nature and the God of nature always makes. It seems so bountiful, that some have ineffectually tried in various ways to reduce the quantity. 7, Fill the waterpots] The Lord works no unnecessary miracles. The servants could not provide the wine, but they could fill the jars with water. This they are called upon to do. So we cannot recreate the soul or regenerate a heart, but can fill the mind with gospel truth ; we can persuade our friends to go where the gospel is proclaimed and the Holy Spirit given to renew the hearts. We can invite people to church, children to Sunday school, waifs from the street. The waiters obeyed ; the jars were filled to the brim. Our work for Christ should be thoroughly done. 8. Draw out now] The jars had been filled with water by the waiters, STONE WATER-JARS. Common Version. 5 His mother saith unto the servants, What- soever he saith unto you, do it. 6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 1 Or, steward Revised Version. 5 His mother saith unto the servants, What- 6 soever he saith unto yon, do it. Now there were six waterpots of stone set there after the Jews' manner of purifying, containing 7 two or three firkins apiece. Jesus saith unto them. Fill the waterpots with water. 8 And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the i ruler of the feast. And they bare John 2:0, lo.] THE MARRIAGE IN CANA. 49 and without any further action they are directed to draw out and bear to the ruler of the feast. Who this official was is not certain. Some make him the the chief of the servants; others, strictly the ''governor" of the feast, which presumes more wealth and formality than would be likely in so small a town asCana; others think that he was the " taster" appointed sometimes from the ''uests The latter would account for the freedom with wiuch he ad- dressed the bridegroom. But from whence were the servants to draw ? From the jars is the common and the most probable answer. Yet it is not neces- sarilv the true one. The Greek is " draw," and it might mean, you have filled the water pots, everv thing for purification is ready, draw now and bear to the ruler that is, draw' from the spring itself. But the former interpre- tation seems the more natural one. They bear it, conscious of the wonderful change from water to wine. ^ .* t 9. When the ruler . . tasted . . and knew not whence it was] The* ruler of the feast did not know whence it came. While he may have known the resources of the feast, his remark in v. 10 implies that he did not know that the wine had failed. On the contrary he declares that the best had been reserved, as he supposed, purposely by the bridegroom until near the close of the fea<^t The servants [Greek : (hdKovot] knew whence the wine came, and by inference what it was. The fragrant odor of the wine must have made them conscious of the change from water. The pleasant raillery of the ruler indicates that the bridegroom had, as he thought, strangely kept him in ignorance of this excellent quality of wine, as if it had been secreted to surprise them all by the richness and excellence of its flavor. Precisely at what moment the change was made, or whether the whole quantity in the jars was made wine, are speculations of comparatively small importance. It may be added, however, that the rationalistic, poetic, and mystic explana- tions of the change are all alike surrounded with serious perplexities, that are more difficult to believe, than to believe it to be a miracle worked by the ''To' ' whenmen have well drunK, then] Or, ''when vun have drunk freelv, then that which is worse," Revised Version. The ruler l--orously and flmiliarlv calls to the bridegroom, complimenting him by noting hat he had revers'ed the usual custom of hosts, by presenting the best wine last "When men have drunk freely," does not have any I^^^^^^V'f r^llL Iv companv then present. The chaffing words merely inUicated tl-jt gen rai y a worldly wise host gave his best when the taste was keen, and sensitive , Common Version. 9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants w-hich drew the water knew,) the governor of the feast Revised Version. 9 it And when the ruler of the feast tasted the water i now become wine, and knew not whence it was (but the servants wlio had drawn the water knew), the niler of -— , - 10 the feast culleth the bridegroom, andsaitn called the bridegroom, i . j ^ . nnui setteth on first the 10 And saith unto b.m, Kvery man at he u to '^m, *.> ^^^^ ^^^_^ ^^^^^^ beginning doth set forth ^<;o^^ ^^'^ j/^^" | Ky.7/ n'tbat which is worse : thou hast men have well dnink, then that wliicii is , uccij, wome: but thou hast kept the g'lod wine until [ now. 1 Or, that U had become 50 COMMENTARY ON THE GOSPEL OF JOHN. [John 2 : 11. later, when taste was cloyed and dulled by free indulgence, the poorer wine was used. Prof. Reynolds aptly says on this passage : " The best wine is appropriately given when the senses are keenest; but when the climax of the festival has come, when they have drunk too deeply or are intoxicated, then the weaker, poorer, and less fragrant wine is acceptable. There need be no reference whatever to the present company. . . The whole saying simply asserts, by an outsider, the concrete reality of a wonderful change that had occurred. He knew nothing of the miracle. He merely guaranteed unwit- tingly the phenomena that came within the range of his senses. This be- comes the more impressive because he knew nothing of the cause, and was profoundly ignorant o/ the claims of his strange and wonderful Guest." * The bridegroom made no answer, so far as the record shows, nor is any commeht made on the ruler's remark. The writer in v. 11 briefly adds a reason for his record. 11. This beginning of miracles [his signs] did Jesus] This throws added light upon v. 4 and upon the entire incident. The period of his subjection to Mary and Joseph had ended. He was now to direct his own work. He had attained the age for entering upon his priestly work. Compare v. 4 with Luke 2:51. It seems needless if not puerile to discuss whether this was real wine: whatever a man of that day familiar with social customs would call "the best wine" that this was, according to testimony. Jesus accepts the social customs and the prevailing rules of hospitality of the time. But that does not of necessity imply that he saw no sin or wrong in many of those customs. Whatever may be the view of the nature and char- acter of the wine, which Jesus made for this marriage feast, this truth is clearly stated: 1. The miracle at the time set forth tiie glory of Jesus. 2. It was the beginning of wonders, or miracles by him. All those then, ascribed to him during childhood and youth in the apocryphal accounts, are false. This was the first miracle of Jesus. By showing his power it manifested his glory; it attested his divine mission. "Sign" is a favorite word with John. Three words are used in the New Testament to denote a miracle: 1. power, Greek, dbvajLiig ; 2. wonders, Greek, repara ; 3. signs, Greek, (rrffiela. John uses the first and second terms only once each, the third he uses 17 times, and many of Christ's wonderful acts John calls epya = " works," simply. He repeatedly states that these "signs" are narrated to persuade men to believe and thus to have life through Clirist. his disciples believed on him] Thus the primary end sought was attained. The ultimate object of the miracle was not merely to contribute to the comfort and joy of the marriage feast. It did that ; but there was a higher aim: to win disciples to a faith and life in the Son of God. "By manifesting his divine sympathy with marriage, with human life and fellow- COMMON Version. 11 This beginnins: of miracles did Jesus in Canaof Galilee, and manifested forth his glory; and his disciples believed on him. Revised Version. 11 kept the good wine until now. This be- ginning of his signs did Jesus in Cana of Galilee, and manifested his glory ; and his disciples believed on him. ♦Pulpit Commentary on John, Vol. I., p. 84. John 2 : 12.] FIRST CLEANSINO OF THE TEMPLE. 61 ship, with innocent gladness, he proves himself to be the sanae Christ of whom the synoptic tradition speaks, the same Jesus who took the children to his arms, and constituted a ' marriage supper,' the great type of the eternal nnion between CJoil and man, in the gospel of Ins love,"* Matt. 22 : 2fl'. The English poet Crashaw beautifully described this miracle : "The conscious water saw its God, and blushed." See Sacred p4>igrams in Latin. Suggestive Ati'LICATIONS. — 1. Jesus worked ids lirst miracle, hallowing home and fannly life, in an obscure town. 2. Christ honors marriage rather than celibacy or asceticism. 3. He does not favor the intercession of the saints. 4. Because prayers of living saints are answered, it does not follow that prayers to dead saints are right. 5. Jesus was not averse to innocent social gatherings. G. lie approved of innocent social festivities. 7. If one desires a blessing from Christ he should be careful to do as Christ bids. 8 The believer may have the tasteless things of this world changed into the richest spiritual joys. 9. The gospel heightens and hallows all our com- forts, and purifies all our daily joys, 10, Pious and godly homes are the foundation and stay of true religion among any people. 11, The works of Christ declare his glory. 12. His providences and his works of grace are intended to lead men to believe on him. First Cleansing of the Temple. 2 : 13-25. Capernaum, Jerusalem, April, 27 a. d. This first passover during our Lord's ministry is mentioned by John only. There appears to be a gap in the history not supplied by either of the evan- gelists, though Matthew and Mark imply that Jesus made this visit to Judaea. See Matt, 4:12; Mark 1 : 14, In connection with this passover John re- cords the cleansing of the temple. Is this different, or the same, as that recorded in Matt. 21:12; Mark 11:15; J,ukel9:45? Would Christ be likely to repeat such a symbolic act? We know he repeated por- tions of his discourses and it might be confidently expected that so signifi- cant and national a religious act as purifying the temple would be repeated, if the first failed to be effective. The first cleansing John places early in the ministry, while the second is placed in the last week of that ministry by the other evangelists. The section describes : 1, a visit to Capernaimi ; 2, to the passover at Jerusalem, and a cleansing of the temple ; 3, the Jews' demand for a sign and the sign given. 12. After this he went down to Capernaum] Observe that John does not here give a definite note of time as in v, 1. How long it was after the marriage at Cana before Jesus went to Capernaum, is not said, but the inference is that it was not many days. Some suppose that he returned to Nazareth and went from thence to Capernaum. The exact site of this town Common Version. 12 *[ After this he went down to Capernaum, he, and his mnther, and his hrethren, and his disciples; and they continued there not many days. Revised Version. 12 Alter this he went down to Capernaum, he, and liin muther, and /tin bretliren, and his disciples : and there they abode not many days. *Prof. Keyuolda. 52 COMMENTARY ON THE GOSPEL OF JOHN. [John 2: 13,14. is not known. It was on the north-west shore of the sea of Galilee, and pos- sibly at Khan Minieh, but more probably at Tell Hum, where explorations have uncovered important ruins. It was " going down," for Cana was up among the hills of Galilee, while Capernaum was down by the sea of Galilee. Jesus was accompanied by his mother and brethren and his disciples. Thus John usually divides the company in three groups : Jesus, brethren, disciples. The " brethren " are certainly a class distinct from the "disciples." Jesus and his family did not have a permanent home now at Capernaum, as at a later period, for " there they abode not many days." Who are meant by "brethren" has been variously answered: 1. brothers in the ordinary sense ; that is, children of Joseph and Mary ; held by Hel- vidius of Kome in the fourth century, and by many others since ; 2. that they were cousins, suggested by Jerome, to obviate objections of a sentimen- tal kind to the first view ; 3. children of Joseph by a previous marriage ; proposed by Epiphanius, based on an apocryphal legend. The difficulties in the way of Jerome's theory are too formidable to be overcome. The view of Epiphanius is largely conjectural, having a weak historic foundation : the first view is the simple, common-sense interpretation of the phrase. The ob- jection to this is that then there must have been two James, two Simons, two Judases, and so on. But we know that these names were very common, and two or tliree of the same name were often in the same company, and were distinguished by adding the place of nativity, or that of the party, as Simon the Zealot. Again it is said that Jesus' commending his mother to John is against this view. But there is no evidence that the brothers were present, or were able to care properly for her ; while there is evidence that they did not at one time certainly believe on him. John 7 : 5. The real objection to this ordinary meaning springs chiefly from sentiment, and from a false Koman notion that it will exalt the character of Mary to hold that she had no other children.* 13. Jesus went up to Jerusalem] This is said of Jesus alone. It is remarkable that no mention is made of his mother, his brethren, or his dis- ciples, in connection with the journey. The body of the disciples seem to have remained at their usual occupation, until the later formal call. But some were with him, as the notices in vs. 17, 22 imply, John was doubtless in the company. John mentions at least three distinct passovers during our Lord's ministry, one here, a second in 6:4, and a third 13 : 1, and probably a fourth in 5 : 1. It was originally called the *' Lord's passover," Ex. 12 : 11, but here "the passover of the Jews" because John was writing to Gentiles, not Jewish readers. 14. he found in the temple those that sold oxen and sheep] Common Version. 13 % And the Jews' passover was at band, and Jesus went up to Jerusalem. 14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting : Revised Version. 13 And the passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 And he found in the temple those that sold oxen and sheep and doves, and the changers * See Rice on Luke, p. 131. John 2:15,16.] FIRST CLEANSIN'G OF THE TEMPLE. 53 This traffic was carried on in the outer court, known as the court of tlie Gentiles, ami in the cloisters alonjj^ the side. The animals to he offered nnist be "without hleniish." Lev. 22 : 19, 20. Tradition had carefully specifu'd what were to be counted bleniishe.>«, so that it would have been difficidt for offerings to be made according to prevailing rules, had not suitably inspected animals been kept for sale. Thus that part of the city was a vast baz.aar. See Zech. 14:21. Tiie traders intended to speculate in, and make some- thing out of, the objects for worship. They also had places for changing foreign money, Roman, Greek, etc., into the Jewisli half-shekel of the sanc- tuary, in which coin the temple tax must be paid. The Greek word in v. 14 is Kep/naTiart/^ ; in v. 15 it is KoAlvjiiaTij^. The first indicates one who changes large into small coin ; the latter is derived from the fee })aid for the ex- change. An exorbitant rate of exchange was no doubt charged in accord with Oriental customs. This traffic the priests and temple officials allowed, and they probably shared in the profits, or received money for the privileges granted to traders. They could plead that the good intended justified the means. The end was to provide suitable offerings in the worship of God. A good end does not justify wrong methods in securing it. This first early visit of Jesus may be a fulfilment of Mai. 3:1. " The Lord, whom ye seek, shall suddenly come to his temple." 1.1. scourge of small cords] That is, a whip made of ruslies, as a symbol of authority. As a weapon of offence it would have seemed weak, if not ludicrous. He drove out the traders and their sheep and oxen. He poured out the changers' money (the Greek word here signifies the money taken as fees), and overthrew their tables or benches. The tables were something like modern coimters. When a trader in the East failed to keep his promises, his " bench " was broken up. 16. Take these things hence] Some have supposed that the traders in doves, being for the poor, were more gently dealt with than the others. Ryle suggests that the oxen and sheep were driven out, as there was no*dan- ger of tlieir being lost by such treatment ; that the money thrown on the ground might soon be picked up and carried away by the traders, but that the doves might have flown away and been lost to the owners. In fact all were rebuked but nothing lost, and no one injured. Others suggest that the cages of birds muiit be candied away, and hence Jesiis orders the traders to do it, but that this difTerent order does not imply any more leniency to one cla.'^s of traders tlian to another. This seems to be the more natural explanation. The temple, the holy house of the Father, is not to be made a place for gain. It had been secularized, turned from a sacred to a common use, as churches and sabbath schools are sometimes wrongly used for the purpose of mer- CoMMON Version. It And when he had made a scourge of small cords, he drove them all out of the tem- ple, and the sheep, and the oxen ; and poured out the changers' nioney, and overthrew the tables ; IG And said unto them that sold doves, Take these things hence ; make not my Fathers bouse a bouse of merchandise. Kevised Version. 15 of money sitting: and lie made a scourge of cords, and cnf,l all out of the temple, both the sheep and the oxen ; and he poured out the changers' money, and overtlirew their IG tables; and to tht-ni that sold the doves he said, Take these things hence; make not my Father's bouse a bouse of mercbandise. 54 COMMENTARY ON THE GOSPEL OF JOHN. [John 2 : 17-21. chandise, profit or gain now. The tumult of worldly business is not to enter the courts of the Lord's house. 17. His disciples remembered . . Zeal] These words seem to mean that his disciples at that time recalled tlie scripture. While this is not certain, it is probable. The text " Zeal for thy house shall eat me up" is from Ps. 69: 9. This Psalm is frequently referred to in the New Testament, Acts 1 : 20 ; Kom. 11 : 9, 10; 15 : 3. The citation here is in the future, in- stead of the past tense : " shall eat," see the Revised Version ; yet the sense is not materially affected by the tense. 18. What sign Shewest thou ?] The Jews were the official representa- tives of the Sanhedrin no doubt. " Answered " implies not necessarily a pre- ceding discussion, but rather an inquiry now after his right to do such things. They virtually admit that it was lawful for Jesus to do these acts, if he was a prophet, or had a divine commission as a reformer. But he was not a priest, scribe, or Levite, and had assumed an authority over them all : what sign or proof had he to show as a warrant for his act ? 19. Destroy this temple] This was the most remarkable sign, although to them it was enigmatical. You destroy this temple of my body, and you destroy also the ritual of worship for which this temple of yours exists. But I will raise up the temple of my body in three days ; this will reconstruct the worship of the temple you have and the temple itself. Christ's resurrection set up a new temple, and a new order of worship. That of the old temple was forever done away. This statement made a profound impression upon the Jews ; for it was brought forward by one of the witnesses at his trial, and they taunted him with it when on the cross. Matt. 26 : 61 ; 27 : 40. 20. Forty and six years was this temple in building] The Jews thought he referred solely to the building, to their temple. It was not the temple of Solomon, nor of Zerubbabel strictly, but the reconstructed building known as Herod's temple. Herod the Great began to rebuild the second temple in the 18th year of his reign, or A. u. c. 734, 735, or 735, 736. Count- ing 46 years from that date would bring us to A. u. c. 781. The temple was not completed until A. d. 64 under Herod Agrippa II. The Jews scorned the idea that any one, much less thou, the unknown Galilsean teacher, could rear up the temple in three days. 21. he spake of the temple of his body] John explains to his Common Version. 17 And his disciples remembered that it was written, The zeal of thine house hath eaten me Revised Version. 17 His disciples remembered that it was writ- ten, Zeal for thy house shall eat nie up. up. 18 The Jews therefore answered and said unto 18 ^ Then answered the .Tews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? 19 Jesus answered and said unto them. De- stroy this temple, and in three days I will raise him, What sign shewest thou unto us, see- 19 ing that thou doest these things? Jesus answered and said unto them, Destroy this 1 temple, and in three dajs I will raise it 20 up. The Jews therefore said, Forty and it up. six years was this i temple in building, and 20 Then said the Jews, Forty and six years 21 wilt thou raise it up in three days? But h» was this temple in building, and wiit thou jear it up in three days ? i 21 But he spake of the temple of his body. ' i Or, sanctuary John 2 : 22-24.] Fir.ST CLEANSING OF THE TEMPLE. 55 Gentile readers, that Jesus spake of the temple of his body. That the disciples understood this reference at the time any better than the Jews is not clear. It ij^ not inconsistent with the general description of their faith and belief 'to suppose that this right conception of our Lord's words came to ihini later, as many other of his teachings did. Indeed, it is implied in the next verse. They saw the proper interpretation and fuHilment of his words after liis resurrection, and this knl them to believe the Scripture, and the word which Jesus had said. Those who are watchful of God's providences see many interpretations of his word, that are missed by others. The disciples "believed," not now for the first time, but more fully believed; they had an assurance of faith, or were confirmed in their belief by this recollection. 23. during the feast many believed] The events narrated in vs. 23-25 do not belong to the acts in the temple, but to those in other parts of Jerusa- lem. Yet it was during the same passover feast. Tiie Greek particles " wf (Je " at the opening of the verse indicate a summary of what Jesus did at the feast, including what has already been told. It is not therefore another topic introduced, but a continuation of the same, leading to the interview with Nicodemus. From his public work among the Jews and the officials at the temple, John passes to personal work and ministry among the people. Or perhaps the two were mingled together, the public and the private minis- try in Jerusalem. The belief of the many on his name implies that they believed not " on him," but " on his name " or official and Messianic office, but with their idea of the Messiah. It did not work ''a change in heart," but a change in t]\eir attitude toward his office and authority, when they saw the signs which he was making. These Avords show that he worked many raira- acles in attestation of his mission, and that great numbers flocked about him, as thousands had flocked about John the Baptist. 24. Jesus did not commit [trust] himself unto them] He dis- cerned the kind of belief the many were exercising, and had no faith in their faith. He did not take them into his confidence, nor allow himself to be carried away by their outward adherence. He perceived the true condition of their hearts, knew their thoughts and their real character, and what was probably true, the selfish, ambitious and regal notion of their wishes and aims. The man who is slow to form intimate friendships, is likely to have more friends, more comfort and fewer disappointments than those who rush into hasty intimacies with many. It may be melancholy that it is so, but ex- perience of years will usually prove that it is true. Common Version. 22 When therefore he was risen from tliedead, his disciples remembered that lie had said this unto them ; and they believed the Scripture, and the word which .Ief>n« liad said. 23 *; Now wlien he was in JeiMisalem at the passover, in the feast t above 58 COMMENTARY ON THE GOSPEL OF JOHN. [John 3 : 4, 5. a kingdom that God would set up. If his words do not refer to that time, then Jesus must have answered the thoughts of Nicodemus rather than his words. Prof. Reynolds (Pulpit Commentary) sees a play upon the words, however, in the answer. Nicodemus had said "no man is able;" Jesus responds " except any one be born anew, he is not able," etc. This is plaus- ible, but lacking dignity and fitness. The Jew believed that as a child of Abraham, he was already in the kingdom of God. Jesus corrected this wrong idea. Natural birth did not give any one a right to enter the kingdom of God. There must be a birth " anew," not a second natural birth, but a differ- ent, a spiritual birth. This is better than to interpret it " born from above," as the margin reads. If this had been the sense intended, we would have expected to read "born of God." This would be clear while "born from above" is not. It required a spiritual change to see the kingdom. Even a child of Abraham could not perceive the kingdom of God unless he was born anew. The same truth is found in 1 Cor. 2 : 14. The "cannot" is not equal to "shall not," and for this we may praise God with hope. This birth "anew" means more than outward reformation of conduct and manners, more than admission to church, though it includes them all. It is more than any outward conformity to truth and worship; it signifies an inward change of the whole spirit, a birth out of a grosser into a new and diflferent kingdom. It is called " being alive from the dead," Pom. 6 : 13, " a new creature," " pass- ing from death unto life," 2 Cor. 5:17; 1 John 3 : 14. 4. How can a man be born when he is old ?] Nicodemus was amazed. He could not understand this " new birth." He applied the ex- pression "except any one" to himself. He was advanced in years. How could he, an old man, be born anew ? Surely it is not possible for one to have a new physical birth. Surely this cannot be the meaning : but what is meant? It is equally difficult, to change old habits, thoughts, customs, prejudices. Perplexed and amazed thus Nicodemus thinks aloud. 5. born of water and the Spirit] Without dunging the truth Jesus puts it into a new form, a stronger statement of the new birth than be- fore, but in language reflecting similar truth in the Old Testament. What is it to " be born of water and the Spirit? " Is it not clearly another expression for "born anew?" Nicodemus was amazed at the first answer, and Jesus proceeds to explain the truth, in different and to Nicodemus in plainer terms. There is therefore no reference to baptismal regeneration here, unless the " born anew " means that. Is it intended to teach that baptism is a necessary part of the new birth ? If so, how can we explain the promise to the peni- tent thief on the cross ? Is it not evident that water is referred to as in the Common Version. 4 Nicodemus saith unto him, How can a man be born when he is old ? can he enter the second time into his mother's womb, and be born ? 5 Jesus answered. Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Revised Version. 4 the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old ? can he enter the second time into 5 his mother's womb, and be born? Jesus answered. Verily, verily, I say unto thee, Except a man be born of water and the Spirit, he cannot enter into the kingdom of John 3 : 6.] JESIS AND NICODEMUS. 59 Old Testament, as a symbol of purification, and to declare the necessity of such puritication? Westcott ingeniously suggests that the grouping of "water and Spirit" in the new birth, refers back to creation, when by the brooding of tlie Spirit of God upon the face of the waters the earth came forth out of chaos, a new birth. Water does surely signify purification, as spirit does life. The words may have looked forward to Christian baptism not as necessary to spiritual birtii, but as a sign of it, although this view is strenuously opposed by Calvin, Zwingli, Charnock, Ryle, Lampe, and other great theologians. It is not likely that there is any direct reference to Chris- tian baptism here. This is more probable from the change in the last clause, from "see" of v. 3 to "enter" as in this verse. The first form is the truth solely from the spiritual and, to the natural man, the invisible side. The second is the truth from the Jewish side; the change it accomplishes, in- cluding a purification, and an entry into the kingdom. The priest went through a purification familiar to Nicodemus. But whatever the interpreta- tion, it must be acknowledged tiiat the phrase in v. 5 is a repetition of the same truth stated in v. 3. 6. born of flesh is flesh, ... of Spirit is spirit] The same truth is again put in another form, and the great law which underlies it, is stated. Since the creation, it has been clear that every living thing produces accord- ing to its kind. There has been, there is, there can be no variation, except by a new creative power. This is what is known as the uniformity of nature's laws. A carnal being is surely born of a carnal one; but a spiritual being can be born of a spiritual one only. An animal cannot be born of a vegetable, nor a vegetable of a stone (or any mineral). The animal can feed on the vegetable. That is, he can reach down into the kingdom below him, and take a product of it, and assimilate it to his own being, but he cannot do so with objects in the mineral kingdom. He cannot feed on stones, or dirt. But the vegetable can grow in the soil. No object in a lower kingdom can lij't itself into the next higher, although one in the higher can reach into the one next below, and lift objects from it up, to become a part of itself in the next higher. So flesh cannot lift itself out of its state, but the Spirit in the higher kingdom can reach down and give spiritual life to those dead to the spiritual kingdom and make them alive in it. God the Spirit can reach down to man in the natural, and lift him into the spiritual realm. The " flesh " stands for all man's corrupt nature ; " spirit" for all that divine and holy essence which God can give to men. This new birth is as difficult as Nicodemus supposed; even more so. For if ot)e could be physically born again when he is old, he would not have the new nature, the spiritual life. The moral nature of man fallen can produce only a like fallen nature. So Paul treats of the carnal (fleshly) mind, Rom. 8:7; and more fully in 1 Cor. 2 : 12-16. There is no reference to water here, in that born of the Spirit. The washing is of the past. The Spirit-born being is not made better by any material washing. Common Version. 6 Tliat wliich is born of the flesh is flesh ; aud that which is boru uf the Spirit ia spirit. 5 Revised Vebsion. 6 God. Tliiit wliich is born of tlie flesh is flesh ; aud that wliich is born of thu Spirit 60 COMMENTARY ON THE GOSPEL OP JOHN. [John 3:7-10. He is not holier because of an Abrahamic birthright. Being born of the Spirit alone gives spiritual life. Thus by nature all children of Adam are of the flesh. No one can be spiritual, except by being born of the Spirit. 7. Marvel not] Having shown that this general law applies to all living things which we know, that every child is of the same essential nature as its parent, Jesus adds: "Marvel not that I said unto thee, Ye must be born anew." The natural man cannot enter the spiritual kingdom in any other way. You should not be surprised at it, for this accords with the universal law respecting birth in all grades of beings. You as Jews under the Abra- hamic covenant are not exempt from it : so the "ye" is emphatic, ye, too^ must be born anew. 8. thou . . knowest not whence . . whither] Nicodemus was ap- parently thinking of the mode of such a birth, the how of it. Again Jesus answers his thought : " The wind (using -TTvevfia in its primitive sense) blow- etli where it listeth [wills or willeth], and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth : so is every one that is born of the Spirit [/irveviia in the derivative sense of breath, hence Spirit]. The words for wind and for spirit are identical in Hebrew, Syriac, Greek and Latin. The Roman Catholic (Douay) Version, following the Latin, reads " spirit " instead of " wind." Augustine, Origen, Bengel and some later com- mentators accept this view. But the context clearly implies that the natural object wind is intended. It would be strange to say that the spirit "bloweth." The wind acts according to its law which you do not see or know; but you believe that the wind exists, for you hear its voice. You do not know its birthplace, whence it cometh, nor how, nor where it disappears. So it is in spiritual birth. The fact that one is born of the Spirit may be attested by the effects: the how is unknown and mysterious to us, even as the origin, and the methods of coming and going of natural objects like the wind. Those who with the Romanists read spirit for wind, find difficulty in explaining the comparison which is unquestionably made in the latter clause. 9. How can these things be ?] Nicodemus now seems ready to accept the fact, but is still staggered by the manner of it. He is ready to learn : so his inquiry comes, " how " can they be ? But he could not understand the " what," much less can he see the " how " of this spiritual birth. He shows his ignorance of the entire subject which Jesus is explaining. He has every- thing about it to learn. 10. Art thou the teacher of Israel ? ] Before replying directly to Common Version. 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth : so is every one that is born of the Spirit. 9 Nicodemus answered and said unto him. How can these things be? 10 Jesus answered and said unto him. Art thou a master of Israel, and knowest not these tbioga? 1 Or, from above - Or, The Spirit breathelh Revised Version. 7 is spirit. Marvel not that I said unto thee, 8 Ye must be born i anew. - The wind blow- eth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, and wliither it goeth : so is every 9 one that is liorii of the Spirit. Nicodemus answered and said unto him, How can these 10 things be? Jesus answered and said unto him. Art thou the teacher of Israel, and John 3: 11, 12.] JESUS AND NIC0DEMU9. 61 the question, Jesus expresses amazement that Nicodemus, not "a teacher" but " the teacher," tlie tamous one, or the representative one in Israel wiio lias come to liim, knows or perceives not these things. Though this truth about tlie new birth and new heart had not been so strongly emphasized in the Old Testament it had been clearly affirmed: "Create a clean heart;" "renew a right spirit;" "a new spirit;" "a heart of flesh" for " a stony heart," were common expressions in the Jewish scriptures. See Ps. 51 : 10 ; Jer. 32 : 39 ; Eze. 11 : 19 ; 18 : 31 ; 36 : 26. Even if the new birth was a new form of the truth to Nicodemus, he ought to have recognized it as true when it was distinctly stated. But if it referred to regeneration by baptism, as some wrongly suppose, then he coidd not have been fairly blamed for his ignorance of what he could not possibly have known. 11. We speak that we do know] This birth by the Spirit had already been known by Jesus and experienced and seen by his disciples. They knew it ; they had seen it: they bore witness to it as now a common fact of spiritual experience, but Nicodenuis and his fellow-rulers did not accept the testimony. Some say the "we" refers to Jesus and the Baptist ; some to Jesus and the prophets, others to the three persons of the Trinity. But it is more natural to refer it to Jesus and his company of believing disciples, in contrast with the "ye," meaning Nicodemus and the rulers and mass of the Jews. For Nicodemus had just questioned the declaration of Jesus and had not yet come to a state of full acceptance or belief. The teacher who expects to have in- fluence with souls for Christ must declare what he positively knoivs. Guesses at truth, or preaching probabilities, whether on this side or the other of the grave, will not convert a soul. Be fully persuaded of the necessity of a birth by the Spirit ; then teach and preach it as the thing you know. 12. If I told you earthly things] Here is a sudden change from the plural to the singular form of address. "If I told you earthly things, and ye believe not, how shall ye believe, if I tell you heavenly things?" It is clear that "earthly things" are here set over against " heavenly things." But "earthly things" may mean things of an earthly nature, or those which have their sphere or place on the earth ; that is, they take place on the earth. Tlie latter seems to give the best sense here. The fact of being born anew, of birth by the Spirit is a fact which occurs among men on the earth. But the "how" of it which you ask about belongs wholly to the spiritual realm ; it is a heavenly thing. You could not believe the fact of this birth which occurs on the earth ; how can you believe if I tell you the "how," the man- ner of this birth, which is a heavenly thing? This may be illustrated by the growth of a flower. We believe the fact of the existence and the growth of the flower, for we see it. But we do not know hoiv it grows. That knowl- edge lies in a field as yet but partially explored by the human mind. So if Common Version. n Terily, "veril}', I say unto thee, We speak tliat we do know, and testify that we have seen ; and ve receive not our witness Eevised Version. 11 nnderstandest not thei^e thinjrs? Verily, verily, I say unto tliee. We speak that we do know, ami Ixar witness of that we have 12 If I have told you earthly things, and ye , 12 seen ; and ye nttjve not imr witness. If I believe nut, hnw shall ye believe, if I tell you I told you earthly tliinjfs, and ye believe not, o/'heaveoly things ? I how shall ye believe, if I tell you heavenly 62 COMMENTARY ON THE GOSPEL OF JOHN. [John 3 : 13-15. one hesitates to believe that there is such a thing as being born anew, born of the Spirit, how could he believe if one attempted to explain the "how" of such a spiritual renewal ? 13. And no man hath ascended into heaven] Jesus had spoken of heavenly things. But who could tell surely about heavenly things? Mani- festly one only who had been there. Now he declares that the " Son of man " had been, and (if the last clause is to be retained in the text) "is in heaven," See margin of Revised Version. The connection then is obvious : In " heavenly things" no one can speak of them except the " Son of man." He can do so with authority for he descended from heaven. Some suppose that there is an allusion to Enoch and Elijah who were translated. But they did not ascend by their own power. All this is a truth ; yet scarcely in the text. The chief thouglit of the phrase "hath ascended," in connection with the adversative clause that follows, is to show a residence in heaven ; one quali- fied thus to speak of " heavenly things." He alone had resided there, who descended out of heaven, even the Son of man. If the words " who is in heaven " * are not an early comment which has crept from the margin into the text, as a few hold, then they declare in the profoundest sense that " the Son of man is in heaven." If heaven is a life, a state, then this declares indirectly the divinity of Christ. But if this was the truth intended to be taught, the phrase more likely to be used would be " Son of God " or " only begotten Son " instead of " Son of man." 14. as Moses lifted up the serpent] By a symbol familiar to the Jew, Jesus now tells a heavenly thing. Nicodemus asks " how " one could be born anew ; Jesus reveals the way, not strictly the " how " of it. " And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth may in him have eternal life." See Revised Version. This makes the brazen serpent in the wilderness a type of Christ. Serpent worship was a deeply-seated sin. So the brazen serpent had a broad significance. A look upon it, as a type of Christ, healed the fiery bite of the poisonous serpents that troubled Israel, and the more deadly bite of the malicious serpent sin. Now the Son of man would be lifted up even as the brazen serpent was, so " that whosoever believeth may in him have eternal life." The " eternal life " is another phrase to express the efiect of being born of the Spirit. There is no limitation here except believing. " Whosoever" is the broadest possible word ; it includes every person of every nation, speech, Revisep Version. 13 things? And no man liath ascended into heaven, but he that descended outof heaven, even the Son of man,i who is in heaven. Common Version. 13 And no man hath ascended up to heaven, but he that came down from heaven, ei'en the Son of man which is in heaven. 14 ^ And as Moses lifted up the serpent in 14 And as Moses lifted up the serpent in the the wilderness, even so must the Son of man wilderness, even so must the Son of man be be lifted up : I 15 lifted up: that whosoever 2 believeth may 15 That whosoever believeth in him should i in him have eternal life, not perish, but have eternal life. I 1 Many ancient authorities omit who is in heaven. 2 Qr, believeth in Mm may have * They are wanting in the Sinaitic, Vatican and two other old MSS., and are rejected by Westcott and Hort, but retained by Tis(;hendurf, Tregelles, Lachmaun, and Scrivener. John 3 : 16.] JESUS AND NICODEMUS. 63 color, condition and race. The only condition is" believing in him," the lifted up Son of man, the crucified One. The words " should not perish, but " are not found in the Sinaitic, Vatican, nor in L. I. 33, MSS. and are omitted by Tischen- dorf, Westcott and Hort, and by the Revised Version. They do not materially strengthen the statement, which is complete without it. 16. For God so loved the world] Are these the words of Jesus or the reflections of the evangelist? Erasmus, and with him Neander, Tholuck, "Westcott, Milligan and Moulton say that the discourse of Jesus with Nico- demus ends with v. 15. They urge that the thoughts which follow agree with John's prologue, and point to vs. 31-36 of this chapter where they say the evangelist blends his reflections with the testimony of John the Baptist, and that " only begotten " is a phrase of the evangelist. To this it is answered : the discourse would not end so abruptly. Then vs. 16 and 17 begin with " For," indicating a close connection with what has gone before. Besides, the thought of condemnation and judgment is in accord with what the synoptics report Jesus as saying. The phrase " only begotten " and the contrast of light and darkness did not originate with the evangelist, but are from Jesus. The weight of scholar.ship and of argument seems to be in favor of regarding these as the words of Jesus, and that his discourse continues to the end of V. 21. The " world " unquestionably means the whole human race. It is lim- ited to true believers by many of extreme Calvinistic views. But Calvin himself gives it the wide sense. He says : " Christ brought life, because the lieavenlv Father loves tiie luiraan race, and wishes that they should not perish." See also 1 Tim. 2:4; 1 John 2:2; Titus 2 : 11 ; 2 Peter 3:9; Rom. 5 : 8. The narrow interpretation is akin to that Pharisaic view of the Gentile world, which left them to cursing and judgment because they were not descended from Abraham. Calvin further declares: "Christ employed the univ^ersal term whosoever, both to invite indiscriminately all to partake of life, and to cut off every excuse from unbelievers. Such also is the import of the word world. Though there is notliing in the world worthy of God's favor, yet he shows himself to be reconciled to the whole world, when he invites all men without exception to the faith of Christ." The love God has to the world, is not that of approbation, but of pity, compassion and desire to save all who will believe. God hates sin, but loves the .soul of the sinner so much that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. God loved man, any and every man, "whoso- ever" being the most umlimited term, and loved him when perishing in sin, so loved him that he gave his Son to save the perishing, and does save who- soever believeth on Christ. Compare the " whosoever will " of Rev. 22 : 17. The love of God takes in the race; it is the wilful imbelief and wickedness of man that causes any to perish. It is belief on Christ that gives the "new birth," the eternal life. Common Version. 16 f For God bo loved tlif world, that he gave his only hegotten Son, that \vho.'«oevei l>e- lieveth in him should not perish, bnt have everlasling life. Revised Version. 16 For God so loved the world, that lie pave his only begotten Son, that whosoever lie- lieveth on him should not perish, but have 64 COMMENTARY ON THE GOSPEL OF JOHN. [John 3: 17-19. 17. to judge the world] Notice that the word "gave" of v. 16 is re- placed by " sent " in this verse. The former implies the feeling of God towards the lost, the latter the special mission of Christ. This mission is not "to judge," but to redeem, to manifest the love of God. The judgment will be grounded, it is true, upon the acceptance or rejection of Christ. But the purpose of God in this mission is salvation, not condemnation. The purpose is stated again as broadly as in v. 16, " that the world [not the few] should be saved through him." The offer of salvation to the world is as wide as the race ; but its advantages come to those alone who accept the offer, to those who be- lieve. Again Calvin says, " Whenever our sins press us — whenever Satan would drive us to despair — we ought to hold out this shield, that God is un- willing that we should be overwhelmed with everlasting destruction, because he has appointed his Son to be the salvation of the woild." The Jews who were represented by Xicodemus held to the narrow view that salvation was of and for Jews only. But the teaching of Christ was steadily opposed to this view. Publicans and sinners entered the kingdom, even in advance of the mass of orthodox Jews. The former repented and accepted Jesus : the latter rejected him. 18. He that believeth . . he that believeth not] This verse con- firms our view of v. 16. The " world," the human race, is here grouped in two classes. "He that believeth on him is not judged : he that believeth not hath been judged already;" so the Revised Version reads. Notice the change in the tense " is " and " hath been." In human courts a man is not condemned or judged until he has been found guilty. But he was guilty from the moment he committed the wrong act, though not yet judged guilty. Under divine law and in the spiritual sphere, the condemnation accompanies the guilty act. So there is profound spiritual philosophy in the statement. He that believeth is acquitted ; he is not judged, nor condemned. He that believeth not, hath been judged already. The sin, guilt, and condemnation go together. They are contemporaneous. Sin and condemnation in the spiritual or divine kingdom are inseparable, unless the sinner believes on the Son of God the instant he sins. Moreover unbelief is the greatest of all sins, and alone brings instant condemnation. 19. men loved [the] darkness rather than [the] light] The nature of the judgment is described, and a further reason for it, and for the strange action of man in daring to expose himself to it, is given. Men are judged for loving the darkness rather than the spiritual light. But this again is ex- plained, "their works were evil" or "wicked." Men were condemned for Common Version. 17 For God seut not his Son into the world to condemn the world ; but tliat the world through him might be saved. 18 f He that believeth on him is not con- demned : but he that believeth not is con- demned already, because he hath not believed in tlie name of the only begotten Son of God. 19 And this is the condemnation, that light is come into tlie world, and men loved darkness Kevised Version. 17 eternal life. For God sent not the Son into the world to judge the world ; but that the 18 world should be saved through him. Ho that believeth on him is not judged : he that believeth not hath been judged al- ready, because he hath not believed on the name of the only begotten Son of God. 19 And this is the judgment, that the light is come into the world, and men loved the rather than light, because their deeds were darkness rather than the light ; for their evil. John 3:20, '21] JESUS AND NICODKMUS. 65 choosing the darkness of sin in preference to the light of truth. Or " light " may refer to Christ, whence it will mean that men choose sin instead of Christ. Man's ways and works were wicked : the hias was to sin ; they followed their sinful liabit. It is not misfortune, but sin, positive choice of wickedness, that causes man to reject Christ. 20. every one that . . . liateth the light] In this and v. 21 the two classes into which tlie world is divided, the wicked and the truth-doer, are distinctly marked by their conduct towards the light. The wicked-doer hates the light ; his works will not bear to be looked upon. He avoids the light, lest the true character of his works shoidd be " reproved " or " exposed." Or perhaps the marginal reading has the thought more closely in harmony with the context. The wicked liate the light, fearing that if their works are brought to the light, they will be "convicted," that is become conscious of the condenniation, stated in vs. 18, 19. The works will be revealed and re- proved and they will be also self-convicting. The works and workers will stand self-condemned by the revelation of the light. 21. he that doeth the truth] The truth-doer is placed in sharp con- trast with the wicked-doer. Yet it is not said that he loveth the light, as opposed to the wicked-doer that " hateth " it, but only that he"cometh to the light;" the opposite course to the wicked. There is a marked contrast also in the expressions "doeth evil," or literally "committeth evil " and doeth the truth. The former expresses particular and definite evil acts, the latter a state or habit of truth-doing. The truth-doer cometh to the light, 'iva "in order that" his works may appear in tiie light, on ''for" or "because" in God they have been wrought. They are the result of the new birth, of being born of the Spirit. Some limit the statement here to the fact " that they are wrought in God." Tiie Greek otc has a stronger meaning here : The truth- doer acts as described ** because" his works have been wrought in God, and therefore he knows they will bear to appear in the light. His works are not those born of the flesh, but of the Spirit. God is the spring of his life and his works. Suggestive Applications. — 1. The wonders of providence and grace may lead men to Christ. 2. A man may be high in worldly honors, but timid and weak in religion. 3. A new spiritual nature is a necessity in order to perceive the kingdom of God. 4. Tlie natural man cannot understand the need or nature of this spiritual renewal. 5. We ought not to wonder at the necessity for fallen man to be born of the Spirit. 6. We may recognize the fact of a new spiritual birth, but we cannot know how the Spirit produces the change in us. 7. A diligent study of the Scriptures will teach us of the need Common Version. I Revised Version. 20 For ever)' one tliat dootli evil hateth the 20 works were evil. For every one that lipht, neitlier cometh to the li^l't, lest his • dneth evil hateth the light, and conieth deeds should be reproved. not to the lipht, lest his works should he 21 But he that doeth truth ronieth to the 21 2 reiintvcd. But h« that doeth the truth light, that his deeds may be made manifest, | cometh to the light, that his works may be that they are wrought in (>od. maiie maniri-st, '■' that they have been ' wrought in Ood. ^ Or , practUeth '^Or, cvmicled ^ Or, because 66 COMMENTARY ON THE GOSPEL OF JOHN. [John 3 : 22. and of the Author of salvation. 8. The Son of man alone saved the world from condemnation. 9. God gave his only Son to save the world. 10, Who- soever believeth shall in him have eternal life. 11. The believer is not judged but pardoned: the unbeliever hath been judged and condemned. 12. The wicked-doer hates the light: the truth-doer cometh to the light. 13. The wicked is self-convicted by his works; the believer is approved, for his works are the fruits of being born of the Spirit. The Judjean Ministry of Jesus : John's Testimony. 3 ; 22-36. The Country of Jud^a. Talley of the Jordan. Simmer, 27 a. d. This section relates a fact, illustrating a season's ministry of Jesus in the land of Judaea. The narrative does not state the length of that ministry, but a hint in John 4 : 35, " four months " before the harvest, favors the inference that it lasted for at least eight months. The other Gospels omit the history of this period, and John notices it very briefly. There are many things, however, in the Gospels, implying a Judaean ministry of some length, and nothing inconsistent with it. The brief account John gives of the preaching and baptism of Jesus and of his disciples in Judaea, supplements the other nar- ratives which more fully relate the Galilaean and Peraean ministry of Jesus. 22. After these things came Jesus . . into . . Judaea] The mark of time is indefinite. After the cleansing of the temple, the public teaching in Jerusalem, including the discourse to Nicodemus, Jesus left the city and came into the country of Judaea. The writer being in Asia Minor, would thus describe a journey north from Jerusalem, as coming to Judaea, since the direction of the journey would be towards the place where he was when writing the record. Jesus tarried, implying a lengthened stay in Judaea with his disciples, and was baptizing. In John 4:2 it is further explained that while Jesus undoubtedly approved and sanctioned the " baptizing," person- ally he did not administer the rite, but his disciples did. Thus the unity of the ministry of the Baptist and of Jesus appears. As the Forerunner's work is about to end abruptly, Jesus takes up a like ministry and carries it forward to CQmpletion. Precisely what was the purpose and meaning of the baptism by Christ's disciples, the evangelist does not state. Some suppose that it was an educational and preparatory rite corresponding to that of John the Baptist. Edersheim goes so far as to say, " Jesus adopted John's baptism ere its waters for ever ceased to flow, and thus he blessed and consecrated them," Life of Jesus. I. 393, Others regard it as different from John's baptism, and others again say it was different from triune Christian baptism. No doubt the bap- tism by the disciples of Jesus, had some of the distinct manifestations of the Spirit, which John the Baptist foretold would accompany Christ's ministry. It is significant that this feature of Jesus' early ministry does not appear later in his Galilaean work. Common Version. 22 1[ After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized. Revised Version. 22 After these things came Jesus and his disciples into the land of Judaea ; and there John 3 : 23-26.] THE .lUDiEAN MINISTRY OF JESUS. 67 23. John , . . was baptiziDg in Enon] The baptism of repentance which John preached and administered he still continued in the region of Salim. The precise location of the Salim here mentioned is not known, nor of the ^Enon = ^lj7iu/i= springs named. C'onder, of liie English Palestine Exploration Society, suggested a Salim about 3 miles east of Jacob's well, and for ^Enon, the Ainun or "springs" about 7 miles (not 4 miles as some say) north-east of that Salim and across the valley. But this would be among the Samaritans, and not in Judaea as the Gospel implies. Others suggest a j)lace at the ford of the Jordan, near Succoth east of Scythopolis. But if he were at the Jordan the remark " were many waters there" would have been un- necessary, if not inaccurate. Saunders, in maps based on the Exploration Society's reports, places this {od) baptizing station of John the Baptist about 8 or 10 miles north-east of Jerusalem, near the junction of the valleys Farali and Suweinit. Dr. Barclay also suggested this region as the site. It is in Judtea, and far more probable than any location in Samaria. To this place the people continued to come to receive baptism of John, but not in such crowds as at an early period, when he was at Bethabara or " Bethany " be- yond Jordan. 26. There arose a question . . about purifjing] Here were two persons baptizing independently, an act resembling the ancient Jewish rite of purification. A discussion would arise perhaps on the relative value of these baptisms, leading to a general dispute over the whole subject of purifying. This began between some disciples of John and " a Jew." For the common reading "Jews" gives place for "a Jew" in the revised text, which reads in accord with the best MSS., including the Alexandrian, Vatican, and most of the recent critical editions of the Greek Testament. The disciples of John were zealous to maintain the superior efficacy of his baptism. 26. Rabbi, he . . to whom thou hast borne witness] The disciples of John feeling that their teacher's reputation was suffering, put the case be- fore him. The form of their appeal shows their jealous feelings toward a supposed rival. " He that was with thee beyond Jordan " [i. e., east of the Jordan at Bethany], "to whom thou hast borne witness, behold, the same bap- tizeth, and all men come to him." You have praised him, and now he has set himself up as a rival. The crowds are not coming to you now as they formerly did, but they are running off to this new teacher. There was some exaggeration in their speech perhaps, natural to their excited state of mind. They wanted to protect his fame, but were quite ignorant of the severe trial Common Version. 2.3 *' And John also was liaptiziri purifyinfr. And they cinie unto .h hn, and him. Rabbi, he that was with thee beyond said to him.Rablii, lie that was with thee Jordan, to whom thou barest witness, beboM, beyond .TnrdHii, to wliom thou bast borne the eanie baptizeth, and all men come to him. 1 witne>s, bclidd, the same baptizeth, and all 1 Gr. were many icuten. 68 COMMENTARY ON THE GOSPEL OF JOHN. [John 3 : 27-31. which they were bringing upon John's fidelity to liis mission as the witness for the Messiah. 27. A man can receive nothing] John answered with noble fidelity. His words have been understood in two senses : 1, As applying to Jesus. Such honor as Jesus is now receiving belongs to him, for it is given him from heaven. 2. Others, as Alford, apply it to .John the Baptist. He means that he cannot receive more than is given him from heaven. His mission is to be the Forerunner. He cannot therefore be greater : he cannot take the place of the Messiah. The work given to him is to prepare the way for, and lead men to Christ. Probably the words were intended to state a general principle, and thus are applicable to both himself and to Jesus. 28. Ye . . bear me witness] This was no new fact. He had from the the first assured his disciples that One was coming mightier than himself. He had distinctly said, "I am not the Christ." All the evangelists record this testimony of John respecting Christ. See John 1 : 20; Matt. 3 : 11, 12 ; Mark 1 : 7, 8 ; Luke 3 : 16, 17. You need not be troubled about the popular- ity of tills new teacher. Tiien he introduces the illustration from a familiar scene in social life, to show how they and he may and should rejoice over the great success that attended the ministry of Jesus. 29. Tllis my joy therefore] John says in effect, I am not the bride- groom, and cannot therefore have the bride. The bridegroom " hath the bride," but the friend of the bridegroom rejoiceth greatly because of the bridegroom's joyous voice. I am the friend of the bridegroom, hence I am full of joy. He has no cause for jealousy : his mission is fulfilled ; his work has been approved of heaven. His glory on earth has reached its height. The mission of Jesus has only just begun. It must increase: mine is done ; it must decrease, not from failure, but from completion. The work of Jesus will never pass away ; my work is accomplished and must occupy less prom- inence in men's thought ; it will give place to the work of Christ. 31. He that COmeth from above] Are vs. 31-36 the words of John the Baptist or the reflection of John the evangelist? Some who ques- tion the historical character of this Gospel, alleging that it was written in the second century by one who assumed the position and character of the Common Version. 27 John answered and said, A man can re- ceive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I said, I am not the Clirist, but that I am sent before him. 29 He that hath the bride is the bridegroom : but the friend of the bridegroom, wliich stand- eth and heareth him, rejoiceth greatly because of the bridegroom's voice : this my joy there- fore is fulfilled. 30 He must increase, but I must decrease. 31 He that conieth from above is above all : he that is of the earth is earthlj', and speak- eth of the earth : he that cometh from heaven is above all. 1 Some ancient authorities read he that cometh from heaven heareth witness of ichat he hath seen and heard. Revised Version. 27 men come to him. John answered and said, A man can receive nothing, except it 28 have been given liim from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but, that I am sent before 29 him. He that hath the bride is the bride- groom : but the friend of the bridegroom, who standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: 30 this my joy therefore is made full. He must increase, but I must decrease. 31 He that cometh from above is above all : he that is of the earth is of the earth, and of the earth he speaketh : i he that cometh John 3: 32-34] THE JUDiEAX MINISTRY OF JESUS. (59 apostle John, have also assumed that these words were not those of the Bap- tist. The view that the words are those of tlie evangelist has been modified and adopted by Bengel, Wetstein, Olshausen, Tholuck, Westcott, Kdersheini and Moulton among others of evangelical views. They claim, that the thoughts and diction are not congruous with those of John the Baj)tist, hut are with those of John the Evangelist. But their argumeiUs are inconclusive. These words are ascribed to John the Baptist by the majority of the Fathers, and also of modern critical scholars, as Meyer, Alford, Weiss, Reynolds, and Godet. This view would perhaps have never been seriously urged except to sustain the non-historical theory of the Gospel. In either case the words are of divine authority, and the truths they teach of the greatest importance. The suggestion of John's disciples that their master should be accepted as a higher autiiority than Jesus, is here plainly disclaimed. Jesus is described as coming from above, and hence above all, and in contrast with him that is of, or out of the earth, that is, with John, whospeaketh of earthly things only. By earthly things we understand things that take place on earth. A similar truth, indeed almost the same thought, is contained in John's reply to the Jews. 32. What he hath seen and heard] This is spoken of Christ. He witnesseth of the heavenly things he hath seen, but no man receiveih his witness. Westcott treats these as words of the evangelist, and interprets the testimony to be the voice of Christ through the church. But this obscures the sense of the passage. It is better to hold with Prof. Reynolds, that the testimony of Christ then being given is contrasted with that.of John the Bap- tist. The few who crowded to the baptism of Jesus, were almost nothing as compared with the great mass of the nation that neglected or opposed him. 33. He that hath received his witness] The rejection is not univer- sal. Some receive the witness of Christ. Every one that does receive him, by that act attests that God is true, as a seal attests a signature to be true. This sentence might, however, be applied to God, as the one who has re- ceived and attested the witness of Christ. This is a truth, but the context gives V. 33 a broader meaning here, and was clearly intended to qualify the state- ment in V. 32. The few who did believe, were so few in comparison with the immense multitude of unbelievers as to be lost in the crowd. The unbeliever would make God a liar, 1 John 5 : 10 ; the believer attests that God is true to his promise. Rom. 3 : 4. 34. gireth not the Spirit by measure] Jesus being the true Christ whom God hath sent, he must speak God's words, and therefore lie ought to be believed. And for this reason, namely that he speaks the words of God, Common Veksion. Revised Version. 32 And what he taatli seen and lioanl, that :t2 from hoaven is aliove all. What ho liath he tpstifieth ; and no man receivetli liis tcsti- sofii and heard, of that he beareth witness; niony. 33 and no man receiveth his witness. lie tliat 33 He that hath received his testimony hath liath received his witness hath set his seal to Bet tu his seal that God is true. 34 this, that Ood is true. For he whom God 34 For he whom God hath sentspeaketh the hatli sent epeaketb the words of God; for words of God : for God giveth not the Spirit by measure unto him. 70 COMMENTARY ON THE GOSPEL OF JOHN. [John 3 : 35, 36. those who receive his witness aflBrra that God is true. The words on the gift of the Spirit have been understood to mean : 1. unto Christ, as the words, " unto him," of the Common Version may imply : the words " unto him " are not, however, in the text; 2. tiiat the Messiah giveth not the Spirit by measure, that is, in limited or small blessings ; or 3. the Spirit giveth not by measure, that is, giveth not the words of God by measure, or in a stinted way. The last is the view of Godet, adopted by Prof. Reynolds. But it seems to me more natural, to make " he " refer to God as the giver, and the gift to be that wonderful outpouring of the Spirit which came upon the disciples and Chris- tian believers. Or, if some think this inconsistent with the state of believers in the days of John the Baptist, then the gift may signify that of the Holy Spirit upon Jesus at his baptism. This was an act of the Father and a heavenly voice attested the gift. 35. given all things into his hand] There is a steady progress up- ward in the thought to a climax. As a result of love to the Son, the Father hath delivered all things into his hand. There is no limitation to the gift. Christ has absolute sway and power. He is supreme King and Judge, be- cause he is a perfect Redeemer. 36. hath eternal life] This as the final testimony of the Baptist to the Christ, possesses wonderful pathos and power. The two ways are sharply and solemnly set before all ; believe on the Son, and have eternal life ; believe not, and the wrath of God abideth on the unbeliever. These terrible words voice the Old Testament thought which John the Baptist so constantly made the theme of his preaching. This last thought of " wrath of God " is a less common thought with John the evangelist (though it occurs ten times in Revelation) than with the Baptist, and this is another evidence that the words belong to the Baptist's testimony. This is the only place in the Gos- pels where this terrible expression occurs. It does not mean hatred, but the effect of a holy law upon those who have wilfully broken that law and re- jected God's love and offered forgiveness. The closing words remind us of Paul's fearful arraignment of the heathen world for its unbelief. Rom. 1 : 18- 32. Thus the ministry of John the Baptist closes like that of Elijah, in fore- bodings of judgment. The peril of abiding under the wrath of God, are his last words. There is a bow of promise above the threatening storm, how- ever, and the light it sheds on the world points truly and unmistakably to Christ. Suggestive Applications. — 1. Christian disciples are often troubled with petty jealousy and party spirit. 2. A true servant of God is an example of true humility. 3. Every disciple of Christ is more careful of the honor of his Master than of his own fame. 4. He rejoices in the success of others Common Version. 35 The Father loveth the Son, and hath given all things into his hand. 36 He that believeth on the Son hath ever- lasting life : and he that believeth not thp Son shall not see life ; but the wrath of God abideth on him. Revised Version. 35 he giveth not the Spirit by measure. The Father loveth the Son, and hath given all 36 things into his hand. He that believeth on the Son hath eternal life; but he that 1 obeyeth not the Son shall not see life, but the wrath of God abideth on him. 1 Or, believeth not JOON 4.] JESUS AND THK SAMARITAN WOMAN. 71 in the cause of Christ. 5. Christ is the true witness of lieavenly things, t). Believing on Christ will honor God, and save the soul. 7. Unbelief on Christ brings destruction and eternal death. Jesus and the Samaritan Woman. 4 : 1-26. Juda:a ; J.\cob's Well in Samakia. Winter, 27 A. D. The opposition of the Jewish rulers and of the Pharisees to the new teacher increased in strength and bitterness. The attempt to stir up jealousy and strife between the followers of John and of Jesus was not without some evil effect^ as ^een in John 3 : 25 ff. The harmonists generally suppose that this departure of Jesus into Galilee did not take place until after John was cast VIEW AT JACOB S WELL. (From a Photograpli of Palestfne Fund. By permission.) into prison. But this view does not find support in vs. 1-3. These clearly favor the view that John was still making and baptizing disciples, (In Greek the tenses are present, not imperfect or past in this clause.) It is more con- sistent with the narrative in this Gospel to place this journey to Galilee in December, 27 a. d. ; and to suppose that Jesus remained in Galilee until the followincr spring, and that he then returned to Jerusalem to the feast either of Purim or of the Passover. John 5 : 11. After that he hears of the im- prisonment of the Baptist, and retires into Galilee as stated in Matt. 4 : 12; Mark 1:14; Luke 4:14.* The scene at Jacob's well is graphic; the features of the place can still be recognized. The well is there, the remnant of the Samaritan people, with their ancient animosity to the Jews, the ruined temple on Mt. Gerizim, marking the accuracy and life-likeness of the narrative. It is remarkable that Christ should have forbidden his disciples to enter into anv Samaritan town when he had himself gone through Samaria and spent * See Andrews' Life of our Lord, pp. 158-195. 72 COMMENTARY ON TUE GOSPEL OP JOHN. [John 4 : 1-4. two days preaching among the people and findhig many believers there. It has also been thought remarkable that he should have preached these greatest truths to a woman of doubtful reputation, and of a race despised by the Jews. Why should he do this, rather than speak them in the temple or in some synagogue to a multitude ? The obvious answer is, that he spoke those great truths of salvation on many occasions. The evangelist doubtless notes this one because the circumstances were unusual, and fixed the incident upon the memory, and also because he was guided by the Spirit to record it, that the world might learn how ready Jesus is to give salvation to any wandering soul sincerely willing to receive him. 1. the Lord knew how that the Pharisees] This refers back to 3 : 26 and 1 : 26. The disciples would learn of the reports current among the Pharisees, and desire to know what they meant. Tiiis title, " the Lord " alone, is rarely applied to Jesus in the Gospels. The Pharisees "heard," not strictly " had heard,'' that is, they were striving to stir up jealousy and trouble by magnifying this fact. What was the fact? That Jesus made and bap- tized more disciples than John made and baptized. The language implies that the two teachers were at the same time making disciples and baptizing. And yet "Jesus himself baptized not, but his disciples." What his disciples did he approved, hence, popularly speaking, he was said to do what his disciples really did for him. The Pharisees were directing their opposition against Jesus, because of his increasing popularity, and because of his reproof of the rulers in cleansing the temple. John 2 : 13-22. 3. departed again into Galilee] To avoid an open collision with the rulers and their hostility, Jesus left Judaea for Galilee. " Departed again" implies a previous journey into Galilee. See Chap. 1 : 43. He left " Judsea ; " a remarkable expression similar to that respecting Ephraim "joined to his idols: let him alone," "leave him." Hos. 4 : 17. It means more than an ordinary going away on a journey. It implies moral compulsion, spring- ing from malicious opposition. 4. must needs pass through Samaria] That is, by the direct route. Or, more probably it means that he must go this route to avoid the hostility of the Pharisees. There was a long route by Jericho across the Jordan through Persea. While this would avoid the Samaritans, it might bring him in contact with large delegations of Pharisees. Various theories have been suggested respecting the origin of the Samaritans. Some regard them as wholly heathen in origin, others of a mixed character, partly Jewish, and partly heathen. It is clear that the territory of the northern kingdom of Israel was chiefly peopled by colonists from the East, who had some knowl- CoMMON Version. CHAP. IV. — When therefore the Lord knew how the Pharisees liad heard tliat .lesua made and baptized more disciples than John, 2 (Though Jesus himself baptized not, but Ills disciples,) 3 He left Judea, and departed again into Galilee. 4 And he must needs go through Samaria. Revised Version. 4 When therefore the Lord knew how that the Pharisees had heard that Jesus was making and baptizing more disciples than 2 John (although Jesus himself baptized not, 3 but his disciples), he left Judaea, and de- 4 parted again into Galilee. And he must John 4 : 5, C] JESUS AND THE samahitan woman. 73 edge of Jehovah, but held to idolatry. " They feared the Lord, and served their own gods." See 2 Kings 17 : 24-33. Many of them evidently accepted the five books of Moses, as their descendants do now, and claimed to be the children of Jacob. The woman says, "Art thou greater than our father Jacob, who gave us the well ?" v. 12. They set up a rival temple and wor- ship on Mt. Cierizim. The modern Samaritans, a small of body about 120 families in Nablous, believe in God, the resurrection, final judgment and everlasting rewards and punishments, but accept only the Pentateuch. They observe the Sabbath, the piissover, and the seven ancient Jewish feasts with great solemnity, and the seventh and the jubilee year. See Bissell's Biblical Antiquities, p. 281. 5. a city of Samaria . . Sychar] It is not to "the "city. There is no article in the Greek. The name of the city is given. Some have supposed it was an error for Sichem or Sychem. But these conjectures have been laid aside. Eusebius speaks of " Sychar before Neapolis ;" and the Talmud men- tions a place of the same name. Neapolis is another name for Nablous, that is" new city," and refers to the new town of Shechem. Sychar has been found in the modern El-Ascar, or Aksar, which is about 4 miles east of Nablous (Shechem) and less than half a mile from Jacob's well. parcel of ground that Jacob gave] This refers to Gen. 48:22 and Josh. 24 : 32. On this somewliat obscure reference, Westcott remarks : " the bles.-^ing of Jacob treated the purchase which he had made, and the warlike act of his sons in the district, as a pledge of the future conquests of the sons of Jo- seph, to whom he gives the region as a portion." The Hebrew word for portion is Shekevi, and the Septuagint makes a play upon the word, taking it as the name of a place. The bones of Jo.seph were buried there. Josli. 24 : 82 ; Acts 7 : 14-16. 6. Jacob's well was there] The Greek word for well here and in v. 14 is the usual word for a spring or fountain of water, but in vs. 11, 12, the common ' . ' RUINS OF CHAPEL OVER JACOB 8 WELL. word used is that for a cistern or well that (From Photograph of Palestine Fund, By is dug. Jacob's well is one of the few Permission.) ancient places in Palestine that can be identified beyond question. It is in the beautiful valley between the mountain peaks Ebal and Gerizim, Common V^ersion. 5 Then ccmeth he to a city of Samaria, wliich is called Sj-char, near to the parcel of ground that .Jacob gave to his son .In«;fpli. 6 Now Jacob's well was there. .Tesus there- fore, being wearied with hia journey, sat thus on the well : and it was about the sixth hour. Revised Version. 5 needs pa.«!s through Samaria. So he Cometh to a city of .*^amari:i, called Sychar, near to the p.trcel of gr For Jews have no 1 Some ancient authorities omit For Jews have no deuUngs with Sumaiilam. 6 76 COMMENTARY ON THE GOSPEL OF JOHN [John 4 : 10-12. 10. If thou knewest the gift of God] What is meant by the " gift of God " in the answer of Jesus ? Some say the living water. Others the Holy Spirit, and others again Christ. The setting and form of the expression show that it refers to a gift already made, and not one yet to come. It was a gift actually made, not one offered. Hence it does not refer to the offered gift of living water, nor to the Holy Spirit, but as the next clause implies, to Christ, and to all that the gift of the Son of God carries with it. If you knew the gift and recognized the person, the Messiah, who is the gift, " thou wouldest have asked of him, and he would have given thee living water." For the use of the phrase '' living water," compare Gen. 26 : 19 ; Zech. 14 : 8 ; Jer. 2 : 13 and Rev. 7 : 17 ; 21 : 6 ; 22 : 1. The Jews were familiar with this application of " living water " to a godly life, but to the Samaritans it was probably a new thought. Yet salvation, that well of spiritual truth, was at hand, though unknown to the Saraaritaness. 11. The well is deep . . whence then] The woman is greatly surprised by the answer of the stranger. Majesty and truth are in his words and manner. These bring a change in her tone. She responds with respect, but with ques- tions of wonder, showing a bewildered state of mind. Is he speaking of this well of Jacob and the water in it, which the woman regarded, in common with her people, as possessing special virtue ? There is a tinge of this superstitious feeling in the woman, respecting the sacredness of the well. Thfs stranger seems to confirm that idea. But he has neither jar nor rope ; how can he get the living water of which he speaks ? So she reveals her thoughts. 12. Art thou greater than our father Jacob ?] She puts emphasis on " thou." " Art Common "Version. 10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is tliat saith to thee, Give me to drink ; thou wouldest have asked of liim, and he would have given thee living water. 11 Tlie woman saith unto him. Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water ? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle ? lOr, Revised Version. 10 dealings with Samaritans.) Jesus answered and said unto her. If tliou knewest the gift of God, and who it is that saith to thee, Give me to drink ; thou wouldest have asked of him, and he would have given thee 11 living water. The woman saith unto him, ^ Sir, thou hast nothing to draw with, and the well is deep : from whence then hast thou 12 that living water ? Are thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his sons, and Lord John 4 : 13-15.] JESUS AND THU SAMAHITAN WOMAN. 77 tljoii," a waiulering Jew, "greater than onr fatlier Jacob?" She, a Samaritan, claimed Jacob as the common father of her })eople through Joseph. They could not then have been wholly heathen : they must have been to a large extent of Jewish descent. That Jacob dug the well and gave it to his de- scendants, are facts here stated by the woman, probably from Samaritan tradition, since they are not noted in Old Testament history. The well was dug on Jacob's plot of ground, which he purchased. The well was his: he drank of it himself, she says, and this gave it added value in the woman's estimation. His sons also drank of the water, and all Jacob's flocks and herds. These things are stated by the woman to magnify the importance and the inexhaustible supply of this venerable well. 13, U. shall thirst . . shall never thirst . . unto eternal life] Jesus quietly passes her last question, to be decided by the woman herself, when she should better understand the subject, and calls her attention to the difference between the water in Jacob's well, favored as that was, and the "living water" to which he referred. Excellent as the water in the well, was, those who drank of it soon grew thirsty again. But the "living water" now offered, would satisfy thirst forever, for it would become a perennial fountain of springing water unto eternal life. This marks the spiritual nature of the gift. Nothing can satisfy the human spirit but spiritual things. No matter how long and freely one drinks of this world's pleasures, riches, profits or honors, he longs for more. Only when the soul takes that which is truly spiritual, is it truly satisfied. The life of the worldly ebbs and flows like an intermittent spring, but the human appetites and desires are ever calling for more. Even the son of Sirach makes wisdom say, " They that drink me shall yet be thirsty." Ecclus. 24 : 21. But Jesus tells of a living water that is a fountain in the soul, "the fountain swells into a river, and the river ex- pands into and loses itself in the great ocean of eternity." See Prof. Rey- nold's remarks, who adds, " the beauty of the image is lost if with Luthardt and Moulton we attach the 'unto eternal life' to 'well' rather than to a/.lofievov ["springing up" of water]. There is some difficulty in interpret- ing the metaphor, but it is clear that the divine life which Jesus offers is without measure as to quantity or time." Men are seeking lasting happiness in thousands of ways, yet miss the only true way of gaining what they igno- rantly or erroneously look for, in other ways. 15. Give me this water] Some have taken the woman's request as ironical, but the context indicates that she is in earnest. It is the eagerness Common Version. 13 Jesu3 answered and said unto her, Who- soever drinketh of this water sliall thirst again : 14 But whosoever drinketli of the water that I siiall give him shall never tliirst : hut the water that I shall give him shall lie in him a well of water springing up into ever- lastine life. 15 The woman saith unto him, Sir, give me this water, that I thirst not, neithiT come hither to draw. Revised Version. 13 his cattle? Jesus answered and said unto her. Every one that drinketh of this water 14 shall thirst again : but whosoever, drinketh of the water that I shall give him shall never thirst ; hut the water that I shall give him shall become in him a well of water 15 springing up unto eternal life. The woman saith unto him, i Sir. give me this water, that I thirst not, neither come all the way 1 Or, Lurd 78 COMMENTARY ON THE GOSPEL OF JOHN. [John 4 : 16-18. of a soul grasping after a half-discovered good. The woman has a hazy un- defined idea that there is some mysterious blessing which this stranger has found. That it is wholly spiritual, she does not yet see : she rather connects it in some superstitious or mysterious way with the water of the well. Then her request shows, too, that it springs out of a selfish desire for personal com- fort and ease. She wants this magical water, to be relieved of intolerable thirst so troublesome in hot countries, and of the drudgery of drawing and carrying water, a work that is one of the burdens of life to women in the East. 16. Go, call thy husband] To reveal to the woman her own character, and the real state of her heart, Jesus startles her with a new command, ap- parently, but not in fact, foreign to the subject. If a stranger was to confer a gift upon a woman in the East, it was courteous and important that it should be done in the presence of, or through her husband. While it is true that Jesus "never waits upon conventionalisms, sabbatic rules, current fashions of any kind " (Reynolds), yet he uses all these to further his work, or to open the heart to the truth. He took advantage of the eastern customs and for- malities recognized by his hearers, to make their duty plainer to them. The woman was living with her paramour. Knowing the loose, sinful life of this woman, and how lightly the marriage bond had been regarded by her, he springs this test upon her. n. I have no husband] The woman is perplexed. This stranger ap- pears to know the secrets of her life. He may be a prophet. He knows my past life, how worldly, sensual, sinful it has been. Still he cannot or may not know it all. So she answers, " I have no husband." She did not perhaps intend to make it appear that she was a widow, but she did doubtless hope to escape from calling the man she was living with as if he were her husband, and avoid further exposure. Some infer that these words were a genuine frank confession of her guilt. But the peculiar expression of Jesus in reply, " he whom thou now hast is not thy husband : tiiis hast thou said truly," in- dicates that the woman intended to tell only a half-truth, and Jesus points out the fact. 18. thou hast had five husbands] If these five were rightful hus- bands, which is possible though not certain, except according to some loose law or custom prevailing among the Samaritans, then it must be inferred that on one pretext or another she had been five times divorced and was now liv- ing with a man to whom she had never been married. Thus Jesus charges her with a life of immorality. Prof. Keynolds understands that " the first five husbands were conventionally allowable ; but that the suggestion is, that Common Version. 16 Jesus saith unto her. Go, call thy hus- band, and come hither. 17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband : 18 For thou hast had five husbands ; and he whom thou now hast is not thy husband : in that saidst thou truly. Revised Version. 16 hither to draw. Jesus saith unto her. Go 17 call thy husband, and come hither The woman answered and said unto him, I liave 18 no husband. Jesus saith unto her, Thou saidst well, I have no husband: fur thou hast had five husbands; and he whom thou now hast is not thy husband : this hast thou John 4 : 19-21.] JESUS AND THE SAMARITAN ^\()MAN. 79 either by divorce or wanton rushing to fnrtlier nuptials if the former had been ruptured by death, her ciiaracter had been ever deteriorating until, under present circumstances, she was committing an open act of illegality and impur- ity." Many attempts have been made to show that the five husbands were sym- bols of some religious state or truth, but these are too fanciful, and tend to reduce the narrative to a myth. Augustine, for example, held that the five husbands signified the five senses of the body, by which the soul was ruled or defiled. Origen thought they were symbols of the five dispensations under which the woman had lived. These seem absurd to us. The details are life-like and have every mark of a real historic occurrence. Jesus puts the emphasis on husband: "Thou saidst rightly: husband have I not." The sin of her life is laid open. In an easy age among an easy-going people as to family ties, she fell into vice. Yet coupled with her sensuality was a certiiin superstitious regard for religion, and she had religious prejudices and mem- ories that kept her from being utterly hardened in sin and sliame. This revelation of her life, which the woman may have supposed was unknown to the world, brought conviction to her mind. 19. tllOU art a prophet] In the face of her sinful life, which she did not attempt to deny, nor to excuse, the words of Jesus awoke her better nature. She promptly confesses the stranger to be a prophet. How much this meant in the mouth of a Samaritan is uncertain. Some suppose it would mean more than if spoken by a Jew, since the Samaritans looked for a prophet like unto Moses, and not for a temporal king. But whether their idea of the Messiah was any nearer to the true one than that of the Jews is doubtful. The woman now recognized iti the Jewish stranger a person of authority, as a religious teacher. This brings her into a frame of mind to be taught. 20. Our fathers worshipped in this inoiintain] Her religious nature aroused, she now asks this Teacher's opinion of the great dispute between the Jews and Samaritans as to the right place of worship. She would talk with the prophet on spiritual things, but on public rather than personal religion. She was curious to learn more about the worship of God. Ryle observes, *' the first refuge of an awakened conscience is strict adherence to some outward form." If the exclusive views of the Jews were true and to be continued, there could be no true worship among the Samaritans. It is more than likely that her conscience stoutly rebelled against such a view, and yet she did not realize that her people were quite as bigoted as the Jews in their ideas of worship. 21. neither in this mountain, nor in Jerusalem] The woman's Common Version. | Revised Version. 19 Tho woman wiith unto him, Sir, I per- ' 19 said truly. The woman saitli unto him, ceive thHt thou art a projihet. ! i Sir, I perceive thnt tliou art a prophet. 20 Our fathers worshi(>ped in this mountain ; . 20 Our fathers worshipped in tliis mountain; and ye say, that in Jerusalem is the place where ' and ye say, that in Jerusalem is the place men ought to worship. | 21 where men oupht to woi-ship. Jesus saith 21 Jesus saith unto her, Woman, believe me, ' unto her, AVonian, believe me, the hour the hour cometh, when ye shall neithi-rin thi.s ) cnmi'th. when neither in this mountain, nor mountain, nor yet at Jerusalem, worship the in Jerusalem, shall ye worship the Father. Father. 1 Or, Lord, yO COMMENTARY ON THE GOSPEL OF JOHN. [John 4 : 22-24. question placed our Lord in a delicate position. It required tact and wisdom to answer it, so as to maintain the truth, and yet not repel the awakened soul. He began therefore, by showing that both Samaritan and Jew were too nar- row, and hence too low in their ideas of worship. These ideas had been suffered in the past, but the time was close at hand, when God the Father would be truly worshipped neither in this mountain as the Samaritans say, nor yet in Jerusalem, as the Jews declare. The "Father" was a name for God common to Jew and Samaritan, and not unknown to Gentiles. The words "believe me" used only here in the Gospel, mark the solemnity, im- portance and unusual nature of the truth Jesus was about to declare. His words foreshadowed the speedy and complete passing away of the old formal worship of Jew and Samaritan. The spiritual worship set forth was not wholly new, but it had been sadly obscured and nearly forgotten by the stress laid upon forms and ceremonies in worship. 22. salvation is of the Jews] Declaring that Samaritan and Jew alike had mistaken views of the worship of God, the way is open now to point out the special error of the Samaritans. So he adds, you Samaritans do indeed mean to worship God, but you do not know "what" (not "him, whom") you worship. You deny the prophets and their teaching, and your knowledge of what you worship, that is, not only of God but the whole con- tent of your worship, is imperfect. We the Jew.s, especially those waiting for and accepting the Messiah, know what we worship. Our revelation has gone beyond yours, for it has distinctly declared unto us salvation. The Scriptures declare that through the Jews, God's particular people, salvation is coming. 23. worship the Father in spirit and in truth] And the reason of all this is now more explicitly stated. The time has come when formal out- ward worship cannot longer be accepted as true worship. These ceremonies, offerings, and pilgrimages to some particular sacred place, are not the highest form of worship. They are not the worship God seeks. He wants the homage of the heart, not the natural heart of flesh, but the heart renewed by the Spirit. He looks for an intelligent, mental, and spiritual service, in con- trast with sacrifices and offerings, and for a soul of truth and sincerity. Well the Psalmist understood this, " a broken and a contrite heart, O God, thou wilt not despise." Ps. 51 : 17. The Father also is seeking such, to be his worshippers. The last clause, if rendered as in the margin of the Revised Version, implies that no other persons really worship him, except those who give spiritual homage. That this is the true meaning is clear from the next verse. 24. God is a Spirit] Or, literally and more exactly, *' God is spirit," Common Version. Revised Version. 22 Ye worship j'e know not what: we know what we worship; for salvation is of the Jews. 23 But the hour cometh, and now is, when the true worsliippers shall worsliip the Father in spirit and in truth : for the Father seeketh such to worship him. 24 God IS a Spirit : and they that worship him must worship him in spirit and in truth. ^ Or, for such the Father also seel-eth 2 Or, God is spirit 22 Ye worship that which ye know not: we worship that which we know : for salvation 23 is from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth : i for such doth the Father seek to be his wor- 24 shippers. 2 God is a Spirit : and they that worship him must worship in spirit and John I :25, 26.] JESUS AND THE SAMARITAN WOMAN. 81 see marginal reading; "and they that worship liim must worship him in spirit and truth." This profound truth had been buried under the multi- plicity of ofl'erings and sacrifices, so that Jew and Samaritan had alike lost sight of it. God is not a material and carnal body. lie is spirit, not a spirit, as if this defined his/o?m, but "spirit" as expressing the nature of his sub- stance or essence. Gud is essentially spirit. Hence it follows tiiat they who worship him, because he is spirit, must, by the very necessity of that fact, worship him in spirit and truth. All else is mockery, pretence, not worship. Forms, postures, sacrifices, sacraments, liturgies, holy places, holy days, may be a means to worship, provided the spiritual sense and feeling are behind them, and spirit finds expression through them. But as forms and exi)res- sions they are not worship. They may even hinder worship such as God seeks. Only as the spirit of man communes with God is there any worship of God. 25. I know that Messiah COmcth] The Greek word for "know" implies not so precisely personal knowledge as information, or hearsay knowl- edge, and conviction from this current report. The Samaritans held to the Pentateuch and anticipated a great Reformer, prophet and restorer, who would set right all things in religion and worship. See Deut. 18 : 15-18. The phrase "which is called Christ" must be taken as a parenthetic clause, not spoken by the woman, but given by the evangelist. To hold with some that the woman used these words, requires us to hold also that Jesus and the woman conversed in Greek rather than the Aramaic, which is improbable. When Messiah came, the woman believed he would explain all these mys- teries of worship and salvation to them. 26. I that speak unto thee am lie] It is remarkable that the first clear and unmistakable declaration of Jesus that he is the Messiah, is made to this poor, sinful Samaritan woman. He must have seen in this humble soul a suitable preparation to receive this great truth. The censorious scribes, the proud Pharisees, the worldly Galilaeans had been taught by our Lord ; but to none of them so far as the record shows had he made this revelation of him- self. Even Xicodemus, who was faithfully taught of the new birth, was not assured of the character of the Teacher. But here Jesus declares himself to be the expected ^^ssiah beyond all question. We must believe that Jesus was either a deceive»r or .self-deceived, or that he was what he claimed to be, the Messiah, the promised Saviour of the world. Sl'GGE.«tive Applications. — 1. Jesus made disciple.s, and they made and baptized other disciples under his approval. 2. Jesus is an example to us in avoiding needless or untimely conflicts with bigoted and perverse people. 3. How thoroughly human Jesus was ! He was weary, thirsty, hungry ; how fully he can sympathize with weary struggling toilers now ! 4. How un- COMMON VeR-SIOX. 25 The woman saith unto him, I know that Messias Cometh, which is called Christ: when he is come, he will tell us all things. 'Z6 Jesus saith unto hir, I that speak unto thee am he. Revised Version. 25 truth. The woman saith unto liim, I know that Messiah conieth (who is call»id Christ): when he is come, he will declare unto us all 26 thinps. .le.^us saith unto her, I that speak unto thee am he. g2 COMMENTARY ON THE GOSPEL OF JOHN. [John 4 : 27-29. seemly are quarrels and religious dissensions among the followers of Christ ; when Komanists have no dealings with Protestants, or with the Greek churcii, or Lutherans with Calvinists, Churchmen with dissenters, and Bap- tists with Psedobaptists ! Yet the true spirit of Christ and of unity is with some of his people ; it is gaining in power. 5. Jesus was a matchless teacher ; we may learn tact and wisdom from his example. 6. The Lord is ever s-racious and ready to teach and to save even one careless sinner alone. 7. His offer of water from the well of salvation is free, and bountiful. 8. He is kind but iiuthful to point out sin, and to convict the sinner. 9. Formal and out- ward worship of God cannot be true worship unless the soul communes with him. 10. The worship of God is not confined to any particular place. 11. It must come from the heart renewed by the Spirit. 12. Christ teaches us how to worship God, and opens the way for us to do it in spirit and truth. 13. Jesus declares that he is the Christ, the Saviour of men. Many Samaritans Believe. 4 : 27-42. Samaria. Winter, 27 a. d. The return of the disciples from the city interrupts the conversation of Jesus with the woman. So she hastened to the city, to tell of the wonderful Prophet she had found. Meanwhile Jesus converses with his disciples about the spiritual harvest. The people come, and ask Jesus to remain with them. He consented and many Samaritans believed. 27. came his disciples] They came from the city, whither they had gone to buy food. See v. 8. They were surprised to find him talking with a woman. One of the traditions of the Rabbins was, " a man should not salute a woman in a public place, not even his own wife." In one of the daily prayers of these proud teachers was this : " Blessed art thou, O Lord, . . who hast not made me a woman." But yet not one of the disciples asked what he wanted of the woman, nor why he talked with her. What prevented them from asking these questions we do not know. It is clear that they had a great curiosity to know why he talked with this woman and wished to ask him. Jesus knew their thoughts and quite likely at the proper time related the facts, which John here records. 29. told me all things that ever T did] As her talk with Jesus was interrupted, the woman left her waterpot, implying deep interest in the subject of the conversation, and hastened to the city, saying to the men, for these she would naturally meet in the road and street, "Come, see a man, who told me all things," etc. She had been deeply impressed with the man- CoMMON Version. 27 ^ And upon this came his disciples, and marvelled that he talked with the woman : yet no man said, What seekest thou? or, Why talkest tliou with her? 28 The woman then left her waterpot, and went hei way into tlie city, and .saith to the men, 29 Come, see a man, which told me all things that ever I did: is not this the Christ? Kevised Version. 27 And upon this came his disciples; and they marvelled that he was speaking with a woman ; yet no man said. What seekest thon? or, Why speakest thou with her? 28 So the woman left her waterpot, and went away into the city, and saith to the men, 29 Come, see a man, who told me all things that ever I did: can this be the Christ? John 4 ::^0-34.1 MANY SAMARITANS BKLIKVE. 83 ner and power of the stranger. He had laid open to her the greatest sin and secret of her life, which was so important that she speaks of the revela- tion as telling all things she ever did. This is not to he attributed to a woman's loquacity (Reynolds), but rather to the demonstrative nature of Orientals, and to the exuberance of joy in her new-found experience and life. In her delight she exclaims : " Can this be the Christ ? " or "Perchance this is the Christ." The question is given a doubting turn as if expecting a nega- tive, yet intended to awaken attention, and throw the answer upon their own decision. The Greek fiij-e has this force; it does not mean, "This is surely the Messiah." The woman believes he is, yet surprised at the greatness of her discovery, she ventures modestly to put her belief in the form of a ques- tion, as one not sure of the facts ; as if the blessing was too great to be possible. Her earnest excited manner and her marvellous account of this new Teacher brought the people from the city to the well, to see and hear Jesus for thera- sel ves. 32. I have meat to eat that ye know not] While the woman is re- lating her story in the city, the disciples urged their Master to eat. They knew that he had been for some time without food. But he surprises them by answering: "I have meat" [in the broad sense of food] "to eat that ye know not." The "of" should be omitted. For he does not mean some hid- den food they knew not of, but food of which they knew not the nature and virtue. Their questions among themselves showed how true the Lord's words were. They surmised that he referred to food for the body, and wondered how or from whom he could have received it. 34. My meat is to do the will of him] Having aroused their attention and curiosity and fixed their thought upon the subject and knowing their thoughts, Jesus now explains his meaning. My food is " to do the will of him that sent me, and to finish [complete] his work." It is the complement of the truth spoken during the great temptation, "Man shall not live by bread alone." Luke 4 : 4. The spiritual life is fed and sustained in service for God. This explains his previous conduct, and answers their previous wonder that he talked with a woman, v. 27. As food is needful for the body, so proper spiritual nourishment is necessary for the soul. The worldly man's food feeds him ; the Christian's obedience to God feeds him. If a man does his own will, the will of the world, the flesh, or the devil, he may become rich, honorable, and great in the world's esteem, but he starves his spiritual nature. Doing the will of God alone brings strength and health to the .soul. CojrMov Versiox. 30 Tlien thoy wont out of the city, and came unto him. M *" In the mean while his disciples prayed him, saying, Master, eat. '.\2 Bnt he saiil unto them, I have meat to eat that ye know not of. '■'>'?> TlitTpfore said the disciples one to an- other, Hatli any man brought him aught to eat? 34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. Revlsed Version. .30 They went out of the city, and were com- ?>\ iiig to him. In the mean while the clis- '.','1 ciplcs prayed him, saying, RabM, eat. But he said unto them, I have meat to eat that .33 ye know not. The di.sciples therefore said one to another, Ilath any man hrouglit him 34 atifiht to fat? .Tesus saith unto them. My meat is to do the will of him that sent me. 84 COMMENTARY ON THE GOSPEL OF JOHN. [John 4:35-38. 35. four months, and then . . the harvest] Jesus taught truth, not in the dry, abstract form, but by figure and illustration. It is common for teachers and preachers to say, " We are sowing now : the harvest is months, possibly years hence ; . . we are getting the ground ready ; we are scattering seed : the harvest is by and by." Why may not the harvest be at hand ? In spiritual husbandry God does not always call on the sower to wait for months and years, for the spiritual seed to fructify. To the believing worker Christ has a field always white for liarvest. In Palestine the harvest usually begins in March or April. Hence if this conversation took place four months earlier, it occurred in December or January. Lift up your eyes, and look on the fields] He calls their attention not to the earthly, but to the spiritual harvest. Some suppose with reason, that the woman and the Samaritans were already in sight, coming to receive the message of salvation. Even these Samaritans, despised by Jews, are ready to welcome the truth, and the Messiah. All that is required to harvest them for the truth, is reapers, believers ready to be evangelists among them. The spiritual harvest diflfers from the grain harvest in this respect ; the former may always be going on, for everywhere and at all seasons there are or ought to be souls in a condition to be brought into the kingdom and saved. . 36. he that reapeth recelYeth wages] Then passing from the figure of a grain harvest, Jesus explains that the reaper and sower are in close fel- lowship in labor and in the reward. The souls gathered into eternal life are the wages, the payment for the reaper, and not for the reaper only but also for the sower. The special sowing primarily referred to here is that of Christ himself in his discourse to the Samaritan woman. The reaping is the many Samaritans who believed because of the woman's gospel message. But this instance is no doubt intended to teach a broader truth, in regard to all spiritual sowing and reaping. Christ was not merely the Sower; he is the Lord of the harvest also. The particular case at the well and in the Samaritan city illustrates the general law of all Christian and mission labor. The rejoicing of Christ and his disciples in Samaria is a part of that joy which all believers successfully sowing or reaping for him will have. 37. One soweth, and another reapeth] This is another phase of the same general truth in spiritual work. It is the common experience ; one can- not do all the work ; nor can one always do every kind of spiritual work. Common Version. 35 Say not ye, There are yet four months, and tJien cometh harvest? behold, I say unto you, Lift up your eyets, and look on the fields; for they are white already to harvest. 36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal : that both lie that soweth and he that reapeth may rejoice together. 37 And herein is that saying true, One sow- eth, and another reapeth. 38 I sent you to reap that whereon ye be- stowed no labouj-: other men laboured, and ye are entered into their labours. Revised Version. 35 and to accomplish his work. Say not ye, There are yet four months, and then cometh the harvest? behold, I say unto you, Lift up your e3es, and look on the fields, that they 36 are l white already unto harvest. He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he that soweth and he that reapeth maj' rejoice together. 37 For herein is the saying true, One soweth, 38 and another reapeth. I sent you to reap that whereon ye have not laboured : others have labored, and ye are entered into their labour. 1 Or, lohite unto harvest. Already he that reajpeth d:c. 86 COMMENTARY ON THE GOSPEL OF JOHN. [John 4 : 39-42. Every man has his work ; but it is not in the same form, although the great work is one. As in eartlily husbandry there are various things to be done, the soil to be prepared, sometimes rocky, or full of foul weeds, thorns, brush, or marshes to be drained ; the seed lo be sown ; the grain to be harvested ; so in spiritual husbandry there are many varieties of labor, but all tending to one great work, gathering souls into the kingdom. The cliildren inherit the fruit of the toil of their fathers; one teacher or pastor succeeds another to carry forward the gospel cause. In the spiritual refreshings that come, sower and reaper often rejoice together in this life ; how truly will these rejoice in the great harvest day of God ! This thought is distinctly stated in v. 38. The immediate disciples of Christ had been sent into spiritual fields where others had labored and had entered, that is, taken up this labor. Mark however, nothing definite is stated in v. 38 respecting the success of the labors of either class. It is only implied that according to their faith and the state of prepa- ration of the people's heart, would be the success. In this instance in the Samaritan city, the success was as great as it was unexpected by the disciples. This is stated in vs. 39-42. 39. many of the Samaritans believed] The Samaritans believed on the word of the woman. Her life must have been known in her own town. She used no learning or eloquence to persuade her townspeople : she told the earnest, simple story of her interview and of her conversion to the new faith. It was enough to lead many to believe, and to seek Jesus. 40. he abode there two days] These Samaritan people became at once so interested in this Jewish teacher, that they besought him to abide with them. "What a contrast this was with the treatment he usually received from the Jews! Such was the feeling, too, that Galilaean Jews generally avoided Samaria in their yearly pilgrimages to Jerusalem to their religious feasts, and chose the longer route through Peraa. How 'different also was this reception from that by the Gerasenes, who urged Jesus to depart from their borders ! The Samaritans believed on the testimony of a woman, from which Melanchthon remarks, that it is not needful to have episcopal nor ministerial orders, in order to tell the story of Christ and to do good to souls. 42. we have heard for ourselves] Some suppose these Samaritans are a different company from those mentioned in v. 39. Here the others be- lieved on the testimony of the woman only. These were yet in doubt ; though half-believing or thinking this new teacher might be the Messiah. When C!oMMON Terstox. 39 ^ And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. 40 So when the Samaritans were come nnto him, they besought him that he would tarry with them : and he abode there two days. 41 And many more believed because of his own word ; 42 And said unto the woman, Now we be- lieve, not because of thy saying : for we have heard him ourselves, and know that this is in- | world deed the Christ, the Saviour of the world. Bevised Version. 39 And from that city many of the Samari- tans believed on him because of the word of the woman, who testified, He told me all 40 things that ever I did. So when the Samari- tans came unto him, they besought him to abide with them : and he abode there two 41 days. And many more believed because of his word ; and they said to the woman, 42 Now we believe, not because of thy speak- ing: for we have heard for ourselves, and know that this is indeed the Saviour of the JoBN 4:4r.-45.1 HEALING THE NOBLEMAN'S SON. 87 they came to Jesus and heard him for themselves, then they fully believed. Another view is that those of v. 42 were a part of the same mentioned in V, 39; that nuuiy heard the woman and believed, but only with an intellectual belief. ^Vllen they came to Jesus they then received saving faith in him. Both views grammatically are tenable. Surely the confession of the class of V. 42 is remarkably clear and .'Spiritual. It was much later in his ministry that the Twelve and Peter made a similar confession. The Samaritans de- clared him to be "surely," "truly " the Messiah, the Saviour of the world. Suggestive Applications — 1. Christ's methods of grace and salvation are often marvellous even to believers. 2. A heart filled witii the presence of Christ, is made earnest and strong for him. 3. The story of a renewed heart is the strongest and most persuasive plea to bring others to Chri.st. 4. All believers are co-laborers with each other and with Christ. 5. The spiritual sower and reaper shall rejoice together. 6. Souls may be led to Christ in a great variety of ways. 7. The Samaritan woman's testimony is a good example of effective lay-preaching. 8. One may have a traditional worship and faith, yet be in spiritual darkness and in sin. 9. Personal con- tact with Ciirist and personal faith in him, give saving grace and spiritual power to one's experience and work. Healing the Nobleman's Son. 4 : 43-54. Cana of Galilee. Winter, 27-'28 a. d. The healing of the nobleman's son is another of the six miracles of Jesus recorded by John alone. The other five are : Turning water into wine, 2 : 1-12 ; healing the impotent man at the pool of Bethesda, 5 : 2-9 ; the man born blind, 9 : 1-12 ; raising of Lazarus, 11 : 1-44 ; the draught of fish, 21 : 3-11. After the very interesting interruption of his journey by the invitation of the Samaritans, Jesus proceeds upon the journey to Galilee, as he had fir.«it planned to do., vs. 3, 4. Whether he went to Nazareth is not definitely stated, but the inference from this account alone is that he avoided the city of his childhood and went on to Cana, perhaps to rest for a time at the home of Nathanael. 43. after two days he departed] Or, "after the two days," that is after the two days named in v. 40. Jesus then left the city in Samaria and " went forth from thence into Galilee." Many Samaritans accepted him as the Messiah. The good news of the kingdom of God had been announced in Samaria. No particular reason is given for resuming his journey, except the one implied in the former part of the chapter. He had started for Galilee by way of Samaria. 44. a prophet hath no honour in his own country] These words have Common Versiox. 43 *[ Now after two days he departed thence, and wont into Galilee. 44 For Jeans himself testified, that a prophet Revised Version. 43 And after the two days he went forth 44 from thonce into Giililee. For Jesns him- self testified, that a {>rophpt hath no honour hath no honour in his own country. 45 in his own country. So when he came into 45 Then when he was come into Galilee, the Galilee, the Galilapans received him, having Galileans received him, having seen all the | seen all the things that he did ia .Jerusalem things that he did at Jerusalem at the feast: at the feast: for they also went unto the for they also went unto the feadt. feast. gg COMMENTARY ON THE GOSPEL OF JOHN. [ John 4 : 4C, 4?. been interpreted in several quite opposite ways. To clear away some diflBculties notice : 1. That Jesus was leaving Samaria, a non- Jewish country. 2. He had come from Judaea, a Jewish country in which was Bethlehem where he was born. 3. He was going into Galilee, also largely a Jewish land, where Nazareth the home of his childliood was, and where was Capernaum also, "his own city" during his ministry. The pivotal question in the interpre- tation is, what is meant by " his own country? " To this it is said: 1. Gali- lee generally as distinguished from Judaea. 2. Nazareth as distinct from the rest of Galilee. 3. Capernaum. 4. Lower Galilee in which Nazareth was, as distinct from upper Galilee in which Capernaum was. 5. Judaea in which was Bethlehem as distinct from Galilee. This is urged by Westcott, Moul- ton and others. 6. That in Judaea they would make Jesus king, see John 2 : 23-25 ; so he would escape to Galilee, his own country, where a prophet lias no honor, to avoid being made king in Jerusalem. But entirely a differ- ent reason from leaving Judaea is given in vs. 1-3. The other views neu- tralize one the other. If the ministry had been resumed in Samaria, it might seem that Jesus left for Galilee to avoid the notoriety among the Samaritans. Besides, it is immediately added that the Galilaeans received him warmly. The explanation of Meyer and Godet r>eem to me nearer the right one. "We call that one's " own country " in which he lives and labors, not the one in which he may be born merely. This fixes upon Galilee. But Jesus was not honored there at first. His earliest ministry was in Judaea, as described by John, but omitted by the Synoptics. In that country he worked many mira- cles, was honored by the multitudes, though not by the Pharisees. The Galilaeans who were at the feast in Jerusalem carried the news of what they saw of Jesus' miracles and teachings to their and his country. He had gained recognition in Judaea. Now the Galilaeans were ready to welcome him. This makes the account consistent in vs. 43-45. 46. came again into Cana] The previous visit to Cana is referred to as a ground for the welcome given to him. There he had turned water into wine. This miracle and the news of more similar wonders at Jerusalem which preceded his coming, made a great sensation in Galilee. The people in Capernaum heard of it. One of the king's oflficers (a nobleman) had a son sick in Capernaum. 41. he . , besought him] This oflBcer must have been a Roman since the Hebrews had no such oflBcers among them. Some have conjectured that lie was Chuza, Herod's steward, whose wife Joanna was a disciple, Luke 8:3; others that he was Manaen, Herod's foster-brother, Acts 3 : 1. Who- CoMMON Version. 46 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. 47 When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down, and heal his son : for he was at the point of death. Kevised Version. 46 Tie came therefore again unto Cana of Galilee, where he made the water wine. And there was a certain ' nobleman, whose 47 son was sick at Capernaum. When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and be- sought him that he would come down and heal his son ; for he waa at the point of 1 Or, king's officer John 4 : 48, 49.] HEALING TUK NOHtEMAN'S SOU. 89 soever he was, the nobleman made a hasty journey to Cana to urge Jesus to come down to Capernaum and heal his child, who was dying; "at the point of death." The Crusaders regarded Cana as identical with Khurbet-Kana. In the 12th century it was placed from 4 to 6 miles north of Nazareth. Con- der sut't'ested Reineh, about 1^ miles northeast of Nazareth, while Robin.<5on, following an old tradiiion (contrary to usual custom), urges Kmia cl Jelil, about 9 miles north of Nazareth. The English survey found an old ruin near Kefr Kenna, and a beautiful spring west of that place, which re- moved the chief objec- tions, and render Kefr Kcnnathe most probable site of ancient Cana, 48. Except ye see signs] Some have understood this to be chiefly a reproof of the petitioner. But it is better and more natural to infer that he is taken as the representative of the Galilaeans gen- erally, since he was an officer of Herod Anti- pas, who ruled that re- gion. The Galilseans had not at first given , , T KEFB KENNA, siTK OK CANA OF GALILEE. {From a Photograph.) honor to Jesus, nor were they ready to do it widely and cordially now, even after the favorable report that the Galilfean pilgrims to Jerusalem had brought of what Jesus did in the capital. There was a general craze for miracles, and under the influence of this passion the public were in danger of losing sight of their purpose. The mass of the people there as elsewhere wanted to see the signs before they believed. 49. come down ere my child die] The man did not regard the an- swer of Jesus as a denial. This is another evidence that the answer was not merely personal. The plural "ye" of v. 48 also confirms this view. The faith is weak; but it clings to the little hope still held out by the Teacher. The father puts all of a father's tender love into his petition. " Come down ere my little child die," is the piteous plea. It gains what it seeks. Common Yebsion. Betised Version. 48 Then said Jesu8 unto him, Except ye see 48 death. Jesus therefore said unto him, Ex- Bigna and wonders, ve will not believe. cept ye see signs and wonders, ye will in no 49 The nnbleman saith unto him, Sir, come ' 49 wise believe. The i nobleni.ir. aiiih untu down ere my child die. him, 2 Sir, come down ere my child die. 1 Or, kiiig\ ojiirr 'Or, Lord 90 COMMENTARY ON THE GOSPEL OF JOHN. [John 4:50-53. 50. thy son livelh] Will he believe the word ? It was a severe test. Tlie prophets seldom, if ever, healed at a distance. Jesus had not been known to work miracles far away. Could he ? The nobleman stood tiie test : he believed. Familiarity with great men often leads the multitude to mark their faults and foibles, rather than their nobler traits of character. Their best deeds may be misjudged, because of a wrong view of their motives. The rich and the noble have their sorrows. The world is akin in this re- spect. Sickness and death are the heritage of rich and poor. Whatever station one fills, when mortal illness faces him, he needs Christ, and the despairing cry often is : " Come down ere we die." But what a change his word can make ! One moment the gloom of death rests over the house, tlie next hope, life, joy ! The nobleman immediately starts for his home at Capernaum, a distance of about twenty miles. 51. his servants met him] On his way down to Capernaum his ser- vants met him, with a joyful message from home: "Thy son liveth." The father used the diminutive, iraidlov^ expressive of tenderness ; Jesus used the more dignified title, vlog, while the servants used the common domestic word Tzalg. 52. he inquired . . the hour when] In his joy the nobleman was thoughtful ; he wished to fix the time of healing, so as to connect it with the word of Jesus. They answered, " Yesterday at the seventh hour." Using the ordinary mode of Jewish reckoning the day from sunrise to sunset, the seventh hour would be about one o'clock p. M. If the nobleman started at once for home as the narrative fairly implies, he would be near Capernaum at sunset when the following day began. Then his servants met him, as we suppose. If it was after sunset or late in the evening, they would speak of the day just past as " yesterday." Moreover this would give time for a hasty journey from Capernaum starting very early, and for a return on the same day or evening. The modern method of reckoning introduces serious difiiculties which some strive to remove, but their explanations really require to be themselves ex- plained. The father recognized the hour when his son "began to amend" as the hour when Jesus had spoken the word of healing. So his faith in Christ was confirmed. 53. himself believed, and his whole house] The entire family (how Common Version. 50 Jesus saith unto him, Go thy way: thy son livetli. And the man believed the word that Jesus had spoken unto him, and he went his way. 51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52 Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever lef^ him. 53 So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth : and himself believed, and his whole bouse. 1 Gr. boiuhervants. Revised Version. 50 Jesus saith unto him, Go thy way; thy son liveth. The man lielieved the word that Jesus spake unto him, and he went his way. 51 And as he was now going down, his ^ ser- vants met him, saying, that his son lived. 52 So he inquired of them the hour when he began to amend. They said therefore unto him. Yesterday at the seventh hour the 53 fever left him. So the father knew that it was at that hour in which Jesus said unto him, Thy son liveth : and himself believed, John 4: 54.] HEALING THE NOBLEMAN'S SON. 91 large it was, we are not itiformeil), believed. It is the earliest notice of a whole iiousehokl coming into tlie new faith. The belief of the nobleman was something more than an acceptance of Jesus as a miracle-worker ; he had a saving faith in him and so had his household. 54. This is again the second miracle] Tiie word for miracle means strictly "sign." On a former return of Jesus from Juda?a, he had turned the water into wine. That was his first miracle in Galilee. Now on his return he heals the nobleman's son. This is the second one in Galilee. He had worked signs at Jerusalem and multitudes followed him. This aroused the envy of the Pharisees, who violently opposed him, so that he left Judaea, although the common people heard him gladly. This healing and that of the centurion's servant, Matt. 8:5; Luke 7 : 2, have been regarded as the same by Irenseus and others. The ditl'erences should be noticed : 1. Here it is a nobleman and his son ; there a centurion and his servant ; 2. here the man pleads in person ; there the elders of the Jews apply ; 3. here Jesus was at Cana ; there at Capernaum ; 4. here the father asks Jesus to go down; there the centurion declares himself unworthy and requests the healing by a word; 5. here Jesus reproves their want of faith; there he marvels at their great faith. Suggestive Applications. — 1. People often honor men abroad, and overlook better ones in their own land. 2. The rich and the noble have afflictions as well as the poor. 3. Sickness and death come to the young and to the old, to the noble and ignoble. 4, Troubles sometimes lead men to Christ. 5. Parents yearn for the lives and good of their children. 6. These are often the means of bringing them to Christ. 7. When Christ speaks the word, health comes to the body and the soul. 8. Prayer and faith take in liouseholds as well as individuals. Jesus at the Pool, Bethesda. 5 : 1-18. Pool Bethesda, Jerusalem. Spring (?) a. d. 28 Tlve time of this visit to Jesusalem turns upon the feast referred to in v. 1. Again, upon that decision depends the length of our Lord's ministry. Which feast was it? Some say it was the feast of purira (in March), some the pente- cost (in May), or the feast of tabernacles (in September), and otliers the passover (in April), There is a general agreement upon the Jirst passover during Clirist's ministry, John 2 : 13-25, and the last passover, John 13:1; Matt. 26 : 2 ; Mark 14 : 1 ; Luke 22 : 1. But were there two or one between them ? If the feast of John 5 : 1 was purira or any lesser feast, then there was only one passover between. If, however, it was a passover, then there were two passovers between the first and the last ones, since a passover is certaiidy mentioned in John 6 : 4. In the Greek the article before feast is omitted in a majority, but found in some ancient authorities which read // fopr//, " the Common Version. Revised Version. 54 This 18 again the second miraclp that i 54 and his whole house. This is again the Jeans did, when he was come out of Judea into I second si^n that .Jesus did, having coiue Galilee. i out of Judwa into Uulilee. 92 COMMENTARY ON THE GOSPEL OF JOHN. [John 5: 1,2. feast." But neither the article (if it were there) nor the words, " feast of the Jews," can be counted conclusive for or against the passover. That it was the feast of the dedication or of pentecost is not seriously urged by critical scholars now. There are too many formidable objections to the feast of tabernacles to hold that view. Only two are left : the feast of purira and the passover. Against the former are : 1. that purim was not a Mosaic feast. 2. It was not specifically religious but patriotic, kept in a merry, dis- orderly, and sometimes riotous way. 3. It was not necessary to go to Jerusa- lem to keep it. 4. There would not be time enough between it and the passover of John 6 : 4 (3 or 4 weeks) for the events narrated. See Riddle's Kobinson's Greek Harmony, p. 211 ; Andrews' Life of our Lord, pp. 171- 180. As the feast is not named some urge that it must be a lesser feast and not a passover. But John names lesser feasts as those of the tabernacles, 7 : 2, and of dedication, 10 : 22. From this it might be inferred that had it not meant a passover in 5 : 1, the feast would have been specified. Nearly all the arguments in favor of purim will apply with greater force to the pass- over. While the feast cannot be certainly determined, the evidence favors a passover. 1. After this] or more accurately, " after these things," as in the He- vised Version. " After these things " implies a longer interval than is im- plied by " after this." How long is not clear, perhaps three or four months. The Jews had feasts in every season of the year. Nearly every Jewish feast including a common sabbath, has been suggested as the one intended. On which feast is probably meant, see above. The remark in 6 : 1 indicates an interval of considerable time and hence the objection that a year must have intervened between the events of chapters 5 and 6, if the feast here referred to was a passover, is not a strong one. Nothing is said of the disciples in the account of this journey, but it is probable that they went up to Jerusalem with Jesus. 2. a pool . . Bethesda] In the Greek there is an ellipsis after sheep, which the Common Version fills by adding " market;" the Revised Version adds " gate ; " some critical readers add " pool." The more natural reading is "sheep-gate," a gate mentioned in Neh. 3 : 1, 31 ; 12 : 39. Where the pool Bethesda was located is yet uncertain. Tradition since the latter part of the 13th century, has identified it with the ruined pool Birket Israil. An earlier tradition among the crusaders applied the Piscina Probatica to a large reser- voir under or adjoining the Cliurch of St. Anne. Robinson suggested that Bethesda was identical with the Fountain of the Virgin, in the Kidron valley above the pool of Siloam. In favor of it is the intermittent character of the spring which feeds it, accounting for the apparent troubling of the waters. It Common Version. CHAP. V. — After tliis there was a feast of the Jews ; aud Jesus went up to Jerusa- lem. 2 Now there is at Jerusalem by the sheep marfcfi. a pool , which is called in the Hebrew tongue Bethesda, having five porches. Revised Version. 5 After these things there was i a feast of the Jews ; and Jesus went up to Jerusalem. 2 Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew 1 Many ancient authorities read the feast. POOL OI in-TIIKSDA PLAN BHEWINC TMt POSITION OF IME TWO POOIS.TMC RUINS OF CM » M BE «nl)led, to put me into the pool : hut while I am coming, another stepp<-th d>>wn before me. 8 JesuH SHith unto him, Riiath. I i Or, Lord " Or, lallel 96 COMMENTARY ON THE GOSPEL OF JOHN. [John 5 : 10-14. 10. it is not lawful for thee] The Jews, meaning some of the Jewish rulers or their representatives, saw this man take up his bed, see Revised Version, and reminded him that it was unlawful to do that on a sabbath. Whether the Jewish rulers knew that it was Jesus wlio had healed the man, does not appear. The man did not know who he was. He seems, however, to have inferred that one who had power to heal him in this miraculous way, would know what was right for him to do. Even the rabbins admitted that a prophet might authorize similar acts. It is not likely, however, that the man knew of these exceptions to the law. The people usually interpreted the Mosaic law strictly. Nehemiah forbade traffic on the sabbath, and burden bearing, Neh. 13 : 19 : so did Jeremiah, 17 : 21-23. Nor is it remarkable that they were strict. It was forbidden to kindle a fire on the sabbath, Ex. 35 : 3, and the man who gathered sticks in violation of the command was stoned to death. Num. 15 : 35. By law they were right in this position, but tlie spirit of malice which lay behind it in their feeling toward Jesus made it evil. The man's defence was a good one. So the Jews asked who his healer was. They did not question the validity of his excuse ; they only asked who was the author of the cure and of the command. It looks as though they knew or suspected the real state of the case, and that Jesus was the healer. There is a general tone of disparagement in their questionings. The healing itself appeared to be another case of breaking the sabbath law. Hence their eagerness to find evidence against the transgressor. 13. knew not who it was] The obsolete "wist" of the Common Ver- sion means " knew." The healed man did not know Jesus. This is not strange, since his disease would make it difficult for him to move or be moved about. Jesus had gone away through the crowd, and been lost to the view of the healed man. Whether Jesus witlidrew secretly as one form of the Greek word implies, or simply went away as one might in a crowd cannot be decided from the narrative. It is quite in keeping with his general course, to avoid attracting attention in a crowd easily excited by such a miracle. Notice that a sharp distinction is drawn between the Jews (rulers and repre- sentatives) and the multitude : the latter were friendly, the former not so. 14. Jesus findeth him in the temple] The general phrase "after these things" (for the Greek is the same as in v. 1) implies an inter- CoMMON Version. 10 ^ The Jews therefore said unto him that was cured, It is the sabbath day : it is not law- ful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What man is that which said unto thee. Take up thy bed, and walk? 13 And he that was healed wist not who it was : for Jesus had convej'ed himself away, a multitude being in that place. 14 Afterward Jesus findeth him in the tem- ple, and said unto him. Behold, thou art made whole : sin no more, lest a worse thing cunie unto thee. IQr, pallet Revised Version. 10 Now it was the sabbath on that day. So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee 11 to take up thy l bed. But he answered them. He that made me whole, the same said unto me. Take up thy i bed, and walk. 12 They asked him, Who is the man that said unto thee,. Take up ainf works that I do, bear witness of me, that the J^ather bath sent me. 37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard bis voice at any time, nor seen bis shape. Revised Version. 33 eth of me is trne. Ye have sent vnto John, and lie bath borne witness nnto the truth. 34 But the witness which I receive is nnt from man : bowbeit I sjvy these things, that ye ^'j may be saved. He was the lamp that burn- etii and shineth : and ye were willing to 36 rejoice for a season in his light. Hut the witness which I have is greater than that of John : for the works which the Father bath given me to accomplish, the very works that I do, bear witness of me, that 37 the Father hath sent me. And the Father that sent me, he bath borne witness of me. Ye Lave neither heard his voice at any time, 104 COMMENTAHY ON THE GOSPEL OF JOHN. [John 5 : 38-41. 38. ye have not his word] The written revelation might have served to make ihem conscious of a personal Saviour, but that written word had not entered into their hearts as a revealing and transforming power. The proof of this is clear, " for whom he hath sent, him ye believe not." This last clause is not given as a cause of their not having the word, but as a sign of it. They had the word in their hands, on their lips, but not in their hearts as an in- dwelling power. 39. Ye sear(?h the Scriptures] This in the Greek, may grammatically be taken as imperative (Authorized Version), or indicative (Revised Version). The continuity and force of the argument are better kept up by taking it in the indicative as in the Revised Version. All the other verbs in the para- graph and context are taken in the declarative sense. Why not this also ? The Jews exercised great diligence in the minutest research into the Old Testament, and this is expressed in the force of the Greek word " diligently search." It is true the Old Testament was intended to point the way to eter- nal life. But there was no life in the Scriptures after the manner they fancied. Hence they did not gain eternal life in their minute search for it in the Scriptures. The Bible is not a charm, not itself a Saviour ; it points to a Saviour ; it tells of One who gives life to dead souls. It testified of Christ Jesus, but the Jews rejected its testimony. Even the Scriptures they pro- fessed so much to reverence and search, were a hidden guide to them ; their eyes were blinded; their hearts hardened; they refused to come to Jesus that they might have spiritual life. So the written revelation was dead to them and they to it, and to a personal life-giving Redeemer. Subtle infidel- ity, religion born merely of propriety or literary culture, and the pride of " higher criticism," are all in danger of losing the spirit and life of the gospel in the letter; of missing the personal Christ in the minutiae of microscopic searching of the word. Taking this view of v. 39, there is no difficulty in seeing the connection between it and the preceding verse and v. 40 which follows it, though Ryle and a few others find a difliculty in the passage. The Jews had missed the spirit of the Old Testament in their minute search, and so missed the testimony borne to Christ, and last and saddest of all, missed eternal life by not believing in the Christ. The meaning of the verse is, You search the Scriptures, for you fancy that by the mere study of them you secure eternal life; yet they testify of me, while you reject me. The conclusion is, You have not eternal life which you think you have, for that life comes only to those who believe on me, the Christ. 41. I receiYC not glory from men] Some read " my glory." See Common Version. I Revised Version. 38 And ye have not his word abiding in 38 nor seen his form. And ye have not his you: for whom he hath sent, him ye believe word abiding in you: for whom he sent, not. 39 him ye believe not. ^ Ye search the scrip- 39 ^Search the Scriptures: for in them ye tnres, because ye think that in them ye think ye have eternal life : and they are they have eternal life ; and these are they which which testify of me. 40 bear witness of me ; and ye will not come 40 And ye will not come to me, that ye 41 to me, that ye may have life. I receive not might have life. 41 I receive not honour from men. 1 Or, Search the scriptures John 5 : 42-46.] JESUS ANSWERS THE HOSTILE JEWS. 105 Revised Version. Jesus now comes to tlie third and closing part of liis dis- course. He arraigns the unbelief of the Jews and condemns them for their stubbornness. His reproof does not spring from disappointed aml)ition, as they may assume. Jesus sought not for glory from men. but did seek their salvation. Yet having studied and known the Jewish rulers, not merely out- wardly but thoroughly to tiie very heart, he knew that the love of God was not in them. Their worsiiip was for self-glory and the glory of men. The "know" Alford refers to the long experience of many generations, but it is better to refer it to tiiat personal and inward knowledge which Christ had of their real character. The disbelief of tiie Jews did not come from lack of evidence, but lack of love to God. Compare Luke 11 : 42. 43. another shall come] As a result of dwelling in the letter of the Old Testament, the Jews missed the testimony borne to Christ, and so did not receive Jesus, although he came in the Father's name. Blinded in their study and incredulity of the truth, they would become credidous and easily deceived by some teacher bold and false enougii to come j)retending to be a great one in and of himself, and seeking his own glory. History tells us of no less than 64 false Messiahs, each of whom succeeded in forming a party among the Jews. Schuldt, Judische Merkirurdic/Jceit. 6 : 27-30. 44. How can ye believe] They had not the primal principle required for faith in God. What was true of them is true of us : no man can have the Christ-life who seeks glory of man and not the glory that comes from God alone ; from the only true God whom the Jews professed to worship. The self-seeking and self-glory must give place to glory of God before any true life comes into the soul. There is no possibility of true belief until the soul gets out of that state of pride and selfishness and becomes humble. 45. one that accuseth you, even Moses] Though Jesus exposed their unbelief, he was not their accuser before the Father. The law, and their great law-giver Moses had already arraigned them at the bar of heaven. You set your hope (so the Greek) on Moses, as your supposed advocate ; but he is your accuser. For in reality ye have not believed Moses. That is, ye have missed his testimony to the Christ, " for he wrote of me." See Dent. 18: 15-18, which is one of the texts probably referred to. The words seem to have a depth of significance, which is not yet fully understood, but which a profounder study of the Mosaic writings may in some measure reveal to the believing mind. Common Version. 42 But I know you, that j-e have not the love of (toi! in you. ■i.i I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. 44 How can ye believe, whicli receive hon- our one of another, and seek not the honotir that Cometh from f Jod only ? 45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, iti whom ye trust. 46 For had yet)plieved Moses, ye would have believed me: for he wrote of me. Revised Version. 42 glory from men. But I know you, that ye 43 have not the love of God in yourselves. 1 am come in my Father's name, and ye re- ceive me not : if another shall come in his 44 own name, him ye will receive. How can ye believe, who receive glory one of an- other, and the glory that vomelh from ' the 45 only God ye seek not ? Think not that I will accuse you to the Father : there is one that accuseth you, even Moses, on whom ye 4G have set yfiur hope. For if ye believed Moses, ye would believe me ; for ho wrote ^ Some ancient autborities read the only one. 106 COMMENTARY ON THE GOSPEL OF JOHN, [John 5 : 47. 47. how shall ye believe my words ?] Moses the law-giver in the law wrote of the power of sin, and the need of a Saviour. But the Jews did not believe in the terrible picture of sin drawn by the law. They had little or no sense of sin, because of this unbelief or misapprehension of the writings of Moses. Some specific writings of Moses are plainly intended by this term, and not merely the general spirit of his prophecy and work. As they had no sense of sin, how could they feel the need of a Saviour or believe his word? The awful question needs no answer; it is itself the most im- pressive assertion of the depth of the abyss of their unbelief. Suggestive Applications. — 1. Imitate Jesus in doing the will of the Father. 2. The Father loves and honors those who love and honor his Son. 3. Jesus now an offered Saviour will be our final Judge. 4. Believing on the Father, who sent his Son, gives everlasting life to the soul, v. 24. 5. Jesus Christ has power to call the dead, both good and evil, from their graves. 6. He will judge the evil, and his judgment will be just. 7. The Father beareth witness to the character of Jesus ; so do his works and his disciples, that men may be saved, v. 34. 8. If we have the word of God in our hearts we will believe Christ, v. 38. 9. The Old Testament tells of Christ : eternal life is in Scripture only as Christ is found there, of whom Scripture tells us. 10. If we reject the writings of Moses we will not be likely to believe Christ. Jesus, the Life, the True Bread from Heaven. feeding the five thousand. 6 : 1-14. Galilee : Sea of Galilee or Tiberias. Spring, a. d. 29. Analysis : Jesus is life : 1. He feeds five thousand ; withdraws to the mountain to escape being made King : 2. Walks on the sea : 3. Is sought by the people, and declares himself to be the true bread from heaven : 4. Tells the Jews that he is the bread of life : 5. Many disciples are offended at his teachings : 6. Peter confesses Jesus as the Holy One of God. This miracle only is narrated in all the four Gospels. Compare Matt. 14:13-21 ; Mark 6 : 30-44; Luke 9 : 10-17. That this miracle and its re- lated teachings in theGalilaean ministry should be interjected in John's record of Christ's Judsean ministry has long perplexed Biblical scholars. John clearly and no doubt intentionally omits to notice many events which oc- curred after the conclusion of the defence at Jerusalem. Several months, if not nearly a year of our Lord's life, are passed over in John's record. The miracle which led to the discourse at Capernaum, upon one of the great themes of John's Gospel, — eternal life, and how to get it, appears to have come into mind and thence into the narrative by a natural law of association of ideas. The discourse at Jerusalem closed with the thought of eternal life and its contrasts. The same theme is continued in chapter 6 before us : taking here the concrete form of bread of life. The connection between the Common Version. 47 But if ye believe not his writings, how shall ye believe my words? Revised Version, 47 of me. But if ye believe not his writings, how shall ye believe my words. Joa.N 6 : l-C] FEEDING THE FIVE THOUSAND. 107 two chapters in this view is not ohscure. It is the natural sequence of tliought, rather than the close iustoric sequence in which the events may have taken place. The three earlier Gospels, probably known to John, fully nar- rate the events of the period in which this miracle of the Five Thousand oc- curred, and only so nuich of tiie history as would illustrate the theme and bring out clearly the thought of this writer is presented by him. Some see in the Jerusalem discourse, Jesus as the source of life, and in this, Jesus as the supj)ort of life. 1. After these things] These words mark an abrupt transition in the narrative. The events now narrated took place after those given in the previous chapter, but how long a break lies between is not stated. The mark of time is quite indefinite. For a recital of the events leading to this journey across the lake, see Matt. 14 : 1-21 ; Luke 9 : 7-10 ; Mark G : 14-16. sea of Tiberias] This is a name given to the lake of Galilee by classical writers. It occurs only twice in this Gospel, and not elsewhere in the New Testament. The name here given incidentally shows that John did not base his narrative upon that of the other Gospels, nor upon any account comnion to the earlier three. The lake is here named from the splendid capital which Herod built for himself. 2. followed him] They were not for the most part, spiritual or true followers of Christ. They were attracted by his miracles; were lovers of the wonderful and the marvellous, rather than lovers of Christ. But the Greek word implies that a multitude usually followed him at this period of his ministry. So he went into " the mountain," and there was sitting with his disciples, doubtless busy teaching them and the crowd as illustrated in Matt. 5 to 7. 4. passover, the feast of the Jews] Westcott conjectures that the passover is mentioned " to give a clue to the understanding of the spiritual lessons of the miracle." But in fact it is a note of the time, for the feeding of the five thousand took place at the time of the passover. On the place of this miracle, see notes under v. 23. 5. Whence . . bny bread] Jesus seeing that a great multitude cometh, healed them that had need of healing, Luke 9:11, and taught them many things out of compassion for them, Mark 6 : 37-38, until the day wore away unto evening, Luke 9:12; Matt. 14 : 15 ; then Jesus asked this question of Common Version. CHAP. VI.— After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great nmltitudc fullowed him, be- cause they saw liis miracles which he did on them that were lii-eascd. :i And Jesus went up into a mountain, and there lie sat with his diseiph's. 4 And the passover, a feast of the Jews, was nigh. 6 «" When Jesus then liftfd up hin eyes, and 3JIW a great company come unto him, he saith unto I'hilip, Whence shall we buy bread, that these may eat ? 6 And this lie said to prove him : for he him- self knew what he would do. »Gr. 8 Revised Version. 6 After these things Jesus went away to the other side of the sea of Galilee, wliich 2 is the sea of Tihcrias. And a great multi- tude followed him, hccause they htlK-ld the signs wliich he did on them that were sick. .3 And Jesus went uj) into the mountain, and 4 there he sat with liis disrijiles. Now the passover, the feast of the Jew.s, was at hand. 5 Jesus therefore lifting np his eyes, and see- ing that a great multitude ronieth unto him, saith unto Philiji, Whence are we C to buy ' bread, that these may eat? And this he said to prove him : for he him- /c>at^««. 108 COMMENTARY ON THE GOSPEL OF JOHN. [John 6: 7-9. Philip. Why he asked Philip rather than some other disciple is not clear. Philip was of Bethsaida, and we infer from his name, of Greek extraction, and possibly better acquainted with the region than the others. From v. 6 it is clear that the question was intended to test Philip's character. Had he faith in the Master? Bengel suggests that Philip had charge of the provisions and funds of the band of disciples and hence the question. But the latter office was certainly filled by Judas who carried the bag or purse, and is so repre- sented in John 12:6; 13 : 29. Jesus himself knew how the people would be fed. There was no lack of knowledge nor of resources on his part. The question was not an appeal to a disciple for advice, or help in an apparent emergency. The Master would open to Philip himself a clearer knowledge of his spiritual state. 7. Philip answered] The answer was not one indicating a spiritual frame of mind, but a cold calculation of the difficulty from a worldly view. The power which the Lord had shown on similar instances had taught no lasting lesson of faith in the heart of Philip. It would require more than 200 denarii, over $30 worth of bread, to feed the multitude, and give each one not a meal, but even a little. This would be a large sum for the disciples to furnish. And as Philip says it was "not sufficient," the inference is that the sum he named was the full amount they had on hand, or he would have named a larger sum that would have been sufficient to purchase a fair supply for the company. Moreover the disciples, unwilling to sacrifice their entire funds, urged Jesus to send the multitude away, to buy food for themselves. See Matt. 14 : 15 ; Mark 6 : 30, 36 ; Luke 9:12. But Jesus answered " Give ye them to eat," a fact which each of the synoptics carefully records. To escape this heavy expense, they ask another question. The conversation is more fully given in Mark 6 : 37, 38. 9, There is a lad here] Andrew, a friend of Philip, now comes forward to aid in removing the perplexity. The lad (Greek " a child ") who had five barley loaves and two fishes, appears to have been one attached to the dis- ciples or to some of their personal friends. See the question in Mark 6 : 38. It may have begun to dawn upon the mind of Andrew that the Mas- ter was ready to work some fresh miracle, and he thus took the lead in giving the information. The fishes were called bipdpia^ meaning " savory." They were small fishes of the lake, which were dried and salted as sardines are with us. The same word is used in John 21 : 9, 10, 13 to designate the fishes laid upon the fire to broil. Yet Andrew's faith did not rise above the com- mon measure : " What are these among so many?" Jesus makes no answer to this. His next word is a command. Common Version. 7 Philip answered him, Two hundred pen- nyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simi»n Pe- ter's brother, saith unto him Revised Version. self knew what he would do. Philip an- swered him. Two hundred ^ shillings' worth of '- bread is not sufficient for them, that every one may take a little. One of his disciples, Andrew, Simon Peter's brother, 9 There is a lad here, which h.ith five barley j 9 saith unto him, There is a lad here, who loaves, and two small fishes: but what are hath five barley loaves, and two fishes: but they among so many ? I 1 Gr. loaves. 2 gee marginal note on Matt, xviii. 28. John 6 : 10-13.] FEEDING THE FIVE THOUSAND. jqo 10. Make the people sit down] or, " recline " upon the grass; for tliere was much grass in the place. These graphic touches tell us more than at lirst appears. The Greek word for " people " is general, and included women and children. All were to partake of the meal. It was to be a pass- over feast in the wilderness. The " much gra.ss " indicates that it was spring, the passover season, as stated in v. 4. Mark says the grass was " green.'' Mark 6:39. Later in the summer the grass would not be green, but dried up and scarce for lack of rain. The next clause shows that the "people" were not all seated together. The Greek word there for "men," is not the same as in the first clause, but is one which is commonly used and applied to men to distinguish them from women. The adult males were placed in groups by themselves, to the number of about 5000 : the women and children were by themselves also, since it was not customary for men and women to eat together. This shows why the " women and children " were not counted : "they that did eat were about five thousand men, besides women and chil- dren." Matt. 14 : 11, Revised Version. 11. also of the nshes as much as they would] The natural infer- ence from this language is, that not all the " two fishes "was required to satisfy the multitude, a correct inference as we know from Mark 6 : 43. An- other inference follows from this fact: the miracle of increa.se probably took place after the breaking of the bread and fishes, and just before the distribution to the people. In any case, it was the creative act of Christ, that same creative power which is described with such simplicitv and sublimity of language in John 1 : 3, 10. The words " to the disciples, and the dis- ciple.s," after "distributed " in this ver.se, are not found in manv ancient man- uscripts of this Gospel, and are omitted in the Revised Version' The thought is in the synoptic Gospels, especially Matt. 14 : 19, where .similar words are cer- tainly genuine. On the point when the miracle occurred Bi.«*hop Hall says: "Jesus could as well have multiplied the loaves whole; whv would he ratl'ier do it in the breaking ? Was it not to teach us that in the 'd{stributio7i of our goods we should expect his blessing, and not in their entirene.ss and reser- vation ? " 12. Gather up the fragments] or, "broken pieces," that nothing be lost. There are infinite bounty and fulness in all God's gifts; the lo'aves Common Vkr.-jion. 10 And Jesus said, Make tlic men sit down. Revised Version. 10 wliat are tliese among so many ? Jesus !s..w there was iinid. grass ii. the i-lace. Sol said, Make the people sit d..wn. Now there the men sat down, in numher ahout five thou- was much grass in ihe place. So the men ^11 ■ K A 1 . , ., , , ^"* down, in number about five thousand. 11 And Jesus took the loave.i; and when he had given thanks, he distributed to the dis- ciples, and the disciples to them that were set down ; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragnients that remain, that nothing be lost. 13 Therefore they gathered tlfm together, and filled twelve ba.skets with the frapnif-nt.s of tlie five barley loaves, which lemaiiu-d over and above unto them that had eaten. 11 Je.sus therefore took the loaves; and having given thanks, he distributed to tliem that Mere set down; likewise al.so of the fishes 12 as much as they would. And when they were filled, he ."saith unto his disciples, (iatlier up the broken pieces which remain 13 over, that nothing be lost. So they gathered them up, and filled twelve ba.s"kets with broken pieces from the five barley loaves, whi(h ren.aiiied over untw them tliat had 110 COMMENTARY ON THE GOSPEL OF JOHN. [John 6 : 14-18. were few and small, but the creative power of Jesus multiplied them until there was enough to fill the thousands who were hungry and famishing. So with the Lord is " plenteous redemption," but he would have nothing wasted. The broken pieces that remained over were to be carefully gathered. It is certainly significant that there were twelve baskets and twelve apostles, as though each apostle had a basket full of broken pieces, mementos of this re- markable miracle. Bread and fish fragments were left, as we learn from Mark 6 : 43. Notice that John alone tells us that the bread was made from " barley," vs. 9, 13, the grain commonly used by the poor. 14. This is of a trutli tliat [the] prophet] John alone tells us of the immediate efiect of this miracle upon the people. It was a proof to them that Jesus was " the prophet that cometh into the world," meaning " the prophet " promised by Moses. Deut. 18 : 15. They would look to him as a national leader, and temporal deliverer from the Roman yoke; a work the Jewish people popularly assigned to the Messiah. Suggestive Applications. — 1. Crowds may patronize the Church and Christianity for the temporal gain incidentally afforded. 2. Yet no one is likely to lose by attendance upon Christ's teachings. 3. Jesus tests the faith of his followers by his acts of providence. 4. He also proves their love, and liberality towards the needy. 5. Jesus has power to create food for the body, and provide life and strength for the soul. 6. His gifts always overflow from their bountifulness. 7. Yet he will not have his people extravagant, but teaches them economy in the use of God's bounty. 8. In times of plenty whether of food or grace, we are to save up a store for times of need. 9. The miracles of Jesus attest his true character as the Messiah. Jesus Walking on the Sea. 6 : 15-21. 15. to make him king] Matthew and Mark mention this withdrawal of Jesus to the mountain, but do not give the cause, that John here supplies. The miracle of feeding the five thousand stirred the multitude with so great zeal, that they were intending to come to take him by force and make him king. It was not the time for this ; his kingly entry came later. To avoid this act of frenzy on the part of the multitude, Jesus quietly sent his disciples and the people away, and withdrew into the mountain. n. were going over the sea unto Capernaum] So the Revised Common Version. 14 Then those men, when they had seen the miracle that Jesus did, said. This is of a truth that Prophet that should come into the world. 15 ^ When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 16 And when even was now come, his dis- ciples went do^vn unto the sea, 17 And entered into a ship, and went over the sea towards Capernaum. And it was now dark, and Jesus was not come to them. 18 And the sea arose by reason of a great wind that blew. Revised Version. 14 eaten. When therefore the people saw the 1 sign which he did, they said. This is of a truth the prophet that cometh into the world. 15 Jesus therefore perceiving that they were ab"ut to come and take him by force, to make him king, withdrew again into the mountain himself alone. 16 And when evening came, his disciples 17 went down unto the sea ; ai.d they entered into a boat, and were going over the sea unto Capernaum. And it was now dark, 18 and Jesus had not yet come to them. And the sea was rising by reason of a great wind 1 Some ancient authorities read signs. John 5: 19-21.] JESUS WALKING ON THE SEA. HI Version. This journey of the disciples in the ship, or boat, either a row boat or small sail boat, began late in the day. They appear to have ex- pected Jesus to join them about dark, but he did not come. They went on rowing over the sea ; a great storm, a sudden s(]uall came on (such as are still common on the lake), when they were in the midst of the sea, about 20 or 30 stadia or furlongs, that is, about 3] miles from the starting-place. They were tossed about and kept back by contrary winds. See Matt. 14 : 24 ; Mark 6 : 47, 48. 19. they see Jesus walking on tlie sea] " Walking on the sea" not in the sense of walking along the shore, but walking upon the water. The added fiict, of the attempt of Peter to walk on the water, given in Matthew 14 : 29-31, is decisive, and proves that the evangelists describe a miraculous walking on the water, when the high wind made the sea boisterous. The darkness, the storm, the high waves, the danger of the boat being swamped by the billows, the nervous and wearied condition of the disciples, and the strange spectral appearance of the figure of a man moving over the water in the darkness, combined to start the fears of the imperilled disciples. They did not know that it was Jesus, and were terrified. 20. It Is I : be not afraid] The tones of Jesus' voice the disciples could recognize, even in their fright, though they could not recognize his face or form in the darkness. It was not an apparition or spectre, but their Mas- ter and Lord whose voice they heard, and whose form they saw coming over the billows, through the storm, to help and guide them. In this considerate and gentle way he deals with terrified souls. 21. they willingly reeeived him] or, "They were willing therefore to receive him into the boat: and straightway the boat was at the land whither 'they went," Revised Version. Jesus came to them when they needed him, yet were not expecting him. At first they knew him not, and were alarmed, not wishing him to come into the boat. As soon as they knew him, they welcomed him, received him, and the wind ceased, as Matthew and Mark state. Some worshipped him as the Son of God ; some were amazed, Matt. 14 : 32, 33 ; Mark 6 : 51. The boat was soon at the shore near Capernaum, *' whither they were going," or the " land of Gennesaret " as Mat- thew and Mark say, and in which Capernaum was situated. Suggestive Application.s — 1. Disciples have trials and obstacles, even when obeying Jesus. 2. Jesus has power over the winds and the waves. 3. Jesus seeks not honor or power from men ; he avoids being made king by an enthusiastic crowd. 4. .Jesus comes to his people in trouble and storm, for their deliverance. 5. True disciples quickly recognize their Lord, though he appears in unexpected ways and times. C0M.M0N Version. 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walk- ing on the sea, :ind drawing nigh unto the ship : and they were afraid. Reviskd Version. 19 that blew. When therefore they had rowed about five and twenty or thirty furlongs, they behold Jesus walking on the sea, and drawing nigh unto the boat : and they were 20 But he saith unto them, It is I ; be not 20 nfraid. Rut ho saith unto th.-m. It is I ; be afraid. I 21 not afraid. They were willing therefore to 21 Then they willingly received him into, receive him intuthe boat : and straightway the ship : and immediately the ship was at the the boat was at the laud whither they were land whither they west. i going 112 COMMENTARY ON THE GOSPEL OF JOHN, [John 6 : 22. Seeking Bread: Jesus the True Bread. 6:22-40. Galilee, at Capernaum. Spring, a. d. 29. Three passover discourses, at Capernaum, followed the two miracles of feeding the five thousand, and walking on the water. The first discourse was spoken to those who were seeking Jesus because of the first miracle : the second dis- course was in answer to the Jews who murmured and cavilled at his saying, " I am the bread of life." Tlie third discourse was also to answer the Jews who were contending how he could give his flesh to eat. This plain speak- ing seemed " hard " to many disciples ; they forsook him. Peter, speaking for the twelve, confesses that Jesus is the Christ. 22. the people . . on the other side of the sea] This sentence in vs. 22-24, is long and complicated, if not obscure. " The other side " of v. __,-.^-^3^.^ 22 means the side across from Caperna- um, while the same words in v. 25 mean the Capernaum side of the lake. The day after the miracle of feeding the 5000, there was still a multitude at the scene of the miracle. Whether they had remained there over night, or had again gathered there in the morning from some remote lodging places, we know not. But this we know, they were part at least of the 5000 who had been miraculously fed. See v. 26. They were seeking for the Wonder-worker. The several steps in their search are described. They had seen the disciples start away in a boat the night before. Jesus was not in the boat. Now in the morning, they found no other boat there, and no boat had been there in the meantime, except that one in which the disciples had gone away alone. TIBERIAS AND SEA OF GALILEE. {Prom an original photograph by Bell.) Common Version. 22 ^ The day following, when the people, which stood on the other side of the sea, saw that there was none other boat tliere, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone : Revised Version. 22 On the morrow the multitnde that stood on the other side of the sea saw that there was none other i boat there, save one, and that Jesus entered not with his disciples into the boat, but that his disciples went 1 Gr. little boat. John 6 : 23-26] SEEKING BREAD: JESUS THE TRUE BREAD. 113 *23. there came boats from Tiberias] This parenthetic verse is quite confusing. The text, too, varies in the older copies. The Sinaitic manuscript reads, "from Tiberias whicli is near the place where they liad eaten bread." Godet points to this reading as proof of the " defective and arbitrary character of the Sinaitic text.'' The majority of the best critical scliolars, however, set a high value upon the fulness and accuracy of the Sinaitic text. The common Greek text {Texlus Receptus) is ambiguous at least, and may mean that little boats came from Tiberias, that is, from near unto the place where they ate the bread. The Revised Version has fairly presented it by a similar am- biguity in the English, for the phrase may mean that the boats came from Tiberias " unto the place," etc. ; or that Tiberias was nigh unto the place where they ate the bread. Those who place the scene of the nuracle upon the north-east side of the lake, understand that the boats came from Tiberias to the side of the lake near to the place of the miracle. The people not having found Jesus near that place, now embarked in the boats that had come from Tiberias, and went over to Capernaum looking for him, and found him there. If the place of the miracle was near Tiberias as the Sinaitic text reads, then the meaning might be that other little boats came from Tiberias to the place of the miracle, which place was according to this reading near Tiberias, and thus boats were found for the people to cross the lake to find Jesus at Capernaum. The reading in the synoptic Gospels, and the common textual reading here at present, make the weight of evidence favor the former meaning, that the boats came from Tiberias to a place near the scene of the miracle, and that the place was in the region of Bethsaida. vSee my com- mentary on Luke 9 : 10, 11. 25. Other side . . Rabbi, when earnest thou] The "other side" here means the Capernaum side. They wonder how Jesus came over. They ask him when? Perhaps they have a thought that his coming may have been in some miraculous manner, or, as Westcott suggests, " We sought thee long and anxiously on the other side ; could it be that even then thou hadst left us?" The former seems the more natural. It was a mystery to them haw Jesus came over, as well as when he could have escaped their watch. So Bengel and Meyer rightly understand it. 26. Ye seek me . . because ye did eat] or, " because ye ate." In Common Version. 23 Ilowbeit there came other boats from Tiberias nigh unto tlie place where tliey did eat l)read, after that the Lord had given thanks : 24 When the people therefore saw that Jesus was not there, nnither his disciitlea, they also took chipping, and came to Capernaum, seeking for .Jesus. 2o And when they found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 2fi .Jesus answered them and said, Verily, verily, I say unto you. Ye seek me, not becjiuse ye saw the miracles, but because ye did eat of the loaves, and were filled. 1 Gr. liUh boats Revised Version. 23 away alone (howbeit there came l boats from Til)erit because ye saw signs, but because ye ate of the loaves, J14 COMMENTARY ON THE GOSPEL OF JOHN. [John 6:27-31. tlieir seeking they were prompted by selfishness and curiosity, not by love for Jesus. They may not have been fairly aware of the motives that urged them. It was right to expose their true reason, and force them to see how low their motives were. They had been fed once ; they would like to be fed ao-ain in a similar way. The miracle was intended to press upon them the value of the true bread from heaven, and that One who could thus miracu- lously feed them in the wilderness was the Messiah. 27. Labour [work] ... for the meat . . which the Son of man shall give] Jesus does not answer their question. He exposes their low desires and views of life, and teaches them higher and better views. The great struggle of man here should not be for the food which perishes, but for that which endureth unto eternal life. The Son of man can give this food to you, for the Father has impressed the seal or stamp of divinity upon him. 28. What must we do] Some moral work is required. The people feel the force of this, but are uncertain of its nature. So they ask, what are the works God requires of us? We want eternal life. We are willing to do what God wants us to do, but we cannot understand what you mean. Their idea is works : they do not grasp the thought of food for the soul. 29. the work of God . . belieye] There are not many works, or rather they all center in this one thing, " believe," believe on him whom God hath sent. Jesus answered them along the line of their thought, so that they might more easily understand him. Strictly speaking, believing is not work- ing. See Rom. 4 : 5. Yet it underlies every true work for God. Without faith it is impossible to please God in any work. Mark the phrase " believe on him." " Believing " alone, will liot save. The demons believe Christ, and tremble, but do not believe on Christ. So we believe John, but do not believe on him. The saints believe Christ and believe on him also. The latter saves them. 30. What sign] The day before, just after they had witnessed the feeding of the 5000, they were ready to proclaim him king by force. He was unwilling. Yet he now claimed to be the Messiah, or the One whom they should believe on as sent from God. Their minds at once compared the miracle of the feeding of the 5000 with the prolonged miracle of manna in Common Version, 27 Labour not for the meat which perish- Revised Version. 27 and were filled. Work not for the meat eth, but for that meat which endureth unto which perisheth. but for the meat which everlastinc? life, wliich the Sun of man shall give unto you : for him hath God the Father sealed 28 Then said they unto him, What shall we abideth unto eternal life, which the Son of man shall give unto you : for him the Fa- 28 ther, even God, hath sealed. They said therefore unto him, What must we do, that do that we might work the works of God ? 29 we may work the works of God ? Jesus 2ft Jesus answered and said unto them, This j answered and said unto them. This is the is the work of God, that ye believe on him | work of God, that ye believe on him whom whom he hath sent. ! 30 l he hath sent. They said therefore unto AO Tliey said therefore unto him. What sign she west thou then, that we may see, and be- lieve thee ? what dost thou work ? 'M Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. him, What then doest thou for a sign, that we may see, and believe thee ? what work- 31 est thou ? Our fathers ate the manna in the wilderness; as it is written, He gave 1 Or, Tie sent John 6 : 32-54.] SEEKING BREAD: JESUS THE TRUE BREAD. US the wilderness, when Moses fed a whole nation for years with food miracu- lously given from heaven. They regard that as the greatest miracle. AVhat similar sign or work had Jesus to ofl'er? The manna came from heaven : so the Scripture said, Ex. 16 : 15 ; Num. 11 : 7-9. They wanted a sign from heaven as sio;nificant as the manna. 32. not Moses . . but my Father] Tiie answer now brings out the wide dillerence of his thought from theirs, lie does not mean that the manna did not come through the interposition of Moses. But not from Moses as the source, did that bread come, even as the bread was not the true bread from heaven. But my Father now giveth you hard-hearted Jews the true bread from, or "out of heaven. Erskine the great Scotch preacher defended him- self before the Kirk of Scotland for holding that tlie offer of redemption was for all, by asking them to tell him what Christ meant when he said: "My Father giveth you the true bread from heaven ; " he got no answer. 33. giveth life unto the world] " The bread of God is that which (or * he which ') cometh down from heaven." As the Greek word for " bread " is masculine, it may be rendered " he which " as in the Common Version, or " that which " as in the Revised Version. But in either case, while the pro- noun refers directly to bread, the remote and real reference is to Jesus, of whom bread is the figure. This is clear from v. 35: "1 am the bread of life." How does Christ give life to the world ? The Jews supposed that the bless- ings of redemption would belong to their nation. All others in their estima- tion would remain dead to Jehovah. Jesus teaches that salvation is not con- fined to the Jews. He also teaches here, that the whole world is under con- demnation ; under death from sin. AVere it not for the promised work of Christ, the world of sinners never could have true life. The manna was for the Jews: the true bread " giveth life unto the world." This reminds us of similar broad statements: " God so loved the world," John 3:16; ""Whoso- ever will, let him take the water of life freely," Rev. 22: 17. 34. Lord, evermore give us this bread] This request came from the people noticed in vs. 24, 28, 30. "Whatever may have been the selfish motives they had, they were profoundly moved by the sincerity and truth of the Teacher, Their better nature found expression in this petition, which has no mark of irony. Though they did not fully understand the spiritual nature of Christ's declaration, they still knew enough honestly to ask for the bread he described. If it had been a mere repetition of the desire for earthly bread, see v. 26, the answer would naturally have been a rebuke, and ndt the clearer teaching which follows. The multitude were groping after light, though they knew little about the light they sought. Common Version. Revised Version. 32 Then .Tesns saiil unto tliem, Verily, veri- 32 them bread out of heaven to eat. .Tesus ly, I pay iiiit"! yun, Moses gave you not that i therefore fiaid unto tlicni. Verily, verily, I breatl from heaven ; Imt my Father giveth you say unto yon. It was imt Closes that gave the true bread from heaven. " j you the bread out nf heaven: but my Fa- 3;i For the bread of God is he which eometh ther giveth you the true bread out of down from heaven, and giveth life unto the 33 heaven. For the bread of God i.s that wliich world. I cometli down out of lieaven, and giveth life 34 Then said they unto him, Lord, evermore .34 unto the world. They said therefore unto give U8 this bread. him. Lord, evermore give U3 this bread. 116 COMMENTARY ON THE GOSPEL OF JOHN. [John 6:35-37. 35. I am the bread of life] To the woman of Samaria, Jesus declared himself to be the Christ, John 4 : 2o, 26. To the Pharisees he said, " 1 am the light of the world," and " I am the good shepherd," John 8 : 12 ; 10 : 11, 14. To Martha he said, " I am the resurrection and the life," John 11 : 25, and to the twelve, " I am the way, the truth and the life," and " I am the true vine," John 14 : 6 ; 15 : 1. Each of these are strong figures to express what Christ is to the world and to the believer. he that COmeth] or literally, " he that is coming to me." It is not he that has reached me, or found me, but he that is on the way, " is coming to me" (it is the present participle in Greek), shall not hunger. Like the father of the prodigal son, Christ meets the returning, hungry sinner on the way ; sees him afar off, and satisfies his spiritual want. So of the next figure : he that " believeth on me shall never thirst," he will have " a well of water springing up unto eternal life," John 4 : 14. The Christ-bread feeds the soul that it knows not hunger : the Christ-faith is a perennial spring in the soul. These are two figures denoting the same act, that of resting on Christ as our Redeemer. 36. I said . . ye . . believe not] This is the spirit of his charge in V. 26 as confessed by their questions in vs. 30, 31. You think you are com- ing to me in the true way, but it is only for temporal, not spiritual gain. You are prompted by a love for the loaves and fishes, not for the bread of life. You have seen me; you have eaten of the loaves, but you do not yet believe on me. Yet not all are of this unbelieving class. Some do come unto him. What will be their state ? 37. I will in no wise cast out] This implies that Jesus has the au- thority to cast out. He might, but will not, cast out those who truly come to him. All (ttSv, " each thing " in particular) that the Father giveth me shall come to me. The Greek word is neuter and distributive, as in John 3:6; 18:2, designating them as a mass, yet applying to each particle of the mass. So Meyer and Bengel. His reason for not casting any such out is given in vs. 38-40. It is not the Father's will that any should be cast out ; and Jesus came to do the will of the Father. Godet and others suppose that the "all" of this verse, are put in contrast with those just before addressed. Yet there are other instances in this Gospel of a broad general statement about a class, followed by an exception of some from that very class. A marked example is found in John 1 : 11, 12. The language here is not un- like that, and it is by no means clear that none in the company then present came truly to Jesus. On the contrary, the peculiar form of the statement, gives the impression that some of those before him were truly coming to Jesus. Common Version. 35 And Jesus said unto them, I am the bread of life : he that cometh to me shall never hun- ger; and he that believeth on me shall never thirst. Revised Version. 35 Jesus said unto them, I am the bread of life : he that cometh to me shall not hun- ger, and he that believeth on me shall never 36 thirst. But I said unto you, that ye have 36 But I said unto you, That ye also have 37 seen rne, and yet believe not. All that seen me, and believe not. j which the Father giveth me shall come 37 All that the Father giveth me .shall come | unto me ; and him that cometh to me I wiU to me ; and him that cometh to me I will in no wise cast out. JOBN 6:38-40.] JESUS, THK LIVING HKKAD KK(»M IIKAVEN. 117 38. the will of him that sent me] There is no schism in the divine purposes. The Father ami tlie Son have one mind and one will in the matter of saving men. This is implied all through the discourse, in giving the manna, the symbol of the true bread, and in giving the bread, and in giving souls to Jesus as the fruit of his redemptive work. 39. I should lose nothing] The thought of v. 37 is repeated with greater fulnes.s, and emphasis, and the added particular that Jesus would raise up all (ttov. "each thing" again), at the last day. In v. 27 it was " eternal life." In v. 38 it is " bread of life." Here it is salvation from be- ing lost (not a fragment even lost) and because he " should raise it up at the last day." The life given to the believer on Christ is presented in these varied ways that its richness may be better known. 40. This is the will of my Father] Lest the varied figures in the former language should be misunderstood, Jesus repeats the tliought in more emphatic words, using now the masculine in place of the neuter, unmis- takably applying his declaration to men rather than things. Some suggest that this was spoken to the inner band of his disciples, but the suggestion is not necessary. It is a natural conclusion to this part of the discourse. He makes it clear beyond question that by "all" he referred to " every one," and that every soul that beholds and believes on the Son, should have eternal life. Suggestive Applications. — 1. Some desire religion for the " loaves and fishes ; " they support churches, chapels, preachers and missions because these increase the security and value of their property. 2. Christ offers the bread of life, but with it often the tears of toil and suffering, and always the struggle with sin and death. 3. Men ever cry for bread : for a living without work- ing for it; fresh dainties and novel suits of clothes are daily desired by the exquisite ; the need of a right heart is not often felt. 4. Jesus is the true bread from heaven ; who feeds his soul on this bread ? 5. Jesus has power to cast out and to raise to life now and forever. Jesus, the Living Bread from Heaven. 6 : 41-59. The discourse of Jesus to the multitudes who sought him because they were of the 5000 miraculously fed, was interrupted first by the murmurs of the Jews, and again by their contentions and disputes. The two latter portions of the discourse continue the same theme, life, eternal life, given to those who live in, with, and upon Christ the living bread. Common Veksion. 38 For T ranic down from hoaven, not to do mine own will, but the will of liiui that sent me. 39 And this i.« the Father's will which hath sent me, that of all which he liath Riven me I should h'se nothing, but should niise it uj) again at the last day. 40 And this is the will of him that sent me, that every one which seeth the Son, and be- lieveth on him, may have everlasting life: and I will raise him up at the last day. 1 Or, (hat I should raise him up Revised Version. 38 in no wi.se cast out. For I am come down from heaven, not to do mine own will, but 39 the will of him tliat sent me. And this ia the will of him that sent me, that of all that which he hath given me I shunld lose noth- ing, Imt should raise it up at the last day. 40 For this is the will of my Father, that every «no that beholdeth the Snn, and be- lieveth on him, should have eternal life; and 1 1 will raise him up at the last day. 118 COMMENTARY ON THE GOSPEL OF JOHN. [John 6 : 41-44. 41. The Jews therefore murmured] Were these murmuring Jews of the multitude before noticed in v. 24 ? They appear to have been in the crowd, but only a small part of it. So Meyer. Westcott on the other hand says, " This verse seems to mark the presence of new persons and a new scene, as well as anew stage in the history." Others, as Godet, Hengstenburg, De Wette and Tholuck, think that the multitude of vs. 22, 24 are here called " Jews." The second view is the most probable one. These " Jews " repre- sented the ruling class, which was decidedly hostile to the Galilsean Teacher. The cause of their complaint was, that he had said, " I am the bread which came down out of heaven." The previous record does not show that Jesus used precisely these words, but they voice the substance of what they under- stood him to say. 42. the son of Joseph] They knew his reputed natural father and mother. They did not recognize or understand his miraculous birth. They probably did not know of it. Their words imply simply an acquaintance with the fact that Joseph was popularly known as the father of Jesus, but do not necessarily imply a personal acquaint.TUce with Joseph, nor that he was still living. From the silence of the gospel narrative in respect to Joseph, it is probable that he was dead. As Jesus had such an origin, and has lived so long among us, as one of ourselves, so they seem to say, how can he say truly, " I am come down out of heaven ? " 43. Murmur not] Whether they objected because they did not know of the miraculous birth of Jesus, or knowing of it, did not understand it, the answer was suitable to either case. They assumed to have superior knowledge of religious mysteries. Yet they were not unlike the unbelieving Israelites under Moses. Some divine influence is needed to bring any soul to Christ. 44. Xo man can come to me, except the Father . . draw him] This is the favorite text in the discussion on moral ability and inability, and on resistible and irresistible grace. It is needless now to enter into these old, able, and often bitter controversies. The Jews asked " how ; " Jesus answers, " Murmur not," concerning the how. It is not truth that is absurd. The trouble is in you, who are incapable of understanding it. '' No man can come," for man in sin, fallen from God, cannot recover himself, redeem him- self. It is a new form of the old truth " born, not of blood, nor of the will of the flesh, nor of the will of man, but of Gdd," John 1 : 13; " God so loved the world," 3 : 16, but man in sin did not love God, and could not love him Common Version. 41 The Jews then murmured at him, because he said, I am the bread which came down from heaven. 42 And tliey said, Ts not tliis .Tesus, the son of Joseph, whose father and nrnther we know? how is it then that he saith, I came down from heaven ? 43 Jesus therefore answered and said unto Revised Version. 41 The Jews therefore murmured concern- ing him, because he said, I am the bread 42 which came down out of lieaven. And they said. Is not this Jesus, the son of Joseph, whose father and mother we know? how doth he now say, I am come down out 43 of heaven ? Jesus answered and said unto 44 them. Murmur not among yourselves. No them, Mumiur not among yourselves. j man can conip to me, except the Father that 44 No man can come to nie, e.xcept the Fa- sent me draw him: and I will raise him up ther which hath sent me draw him : and I will raise him up at the last day. 1 John 6: 44]. JESUS, THE LIVING BREAD FROM HEAVEN * 119 until his heart was changed. Yet that man cannot come, is not all the truth. There is ;i marvellously great exception which follows. except the Father . . draw him] How broad and far-reaching is this exception ! What a nndtitude of holy influences, of providential persuasives, of repeated calls from his word, of daily blessings, mercies, marveilous de- liverances from perils, of inward movings of the Holy Spirit are constantly drawing you to Christ ! If they are not always or ever absolutely irresistible, they do '* draw " witii amazing power from evil, and toward good and God. The P'ather-love sent his only begotten Son ; the same Father-love draws the soul by divine grace, providence, and sweetly persuasive calls in liisword, to the Son of God. Historically, some old divines held tliat man was utterly unable to come to Christ, without "irresistible grace" from the Father. Others as stoutly denied this view. Augustine held a moderate view : that God's drawing of men to Christ was like drawing sheep by offering food, or drawing or alluring a child by offering nuts. Others as Kyle object that this is defective, because the sheep and the child have a natural taste for the things offered, while man has none for coming to Christ. But to that it is re- plied, feeling that one ought to come is awakened in man by the loving acts of the Father. On the main teaching, there is after all substantial agree- ment ; all evangelical minds find salvation fully and freely provided. Grace, general and special, is bestowed. Arminian, Calvinist and Lutheran alike agree on the chief points. For example, Whedon (Methodist) argues : " Men are so depraved and lost that they have no power to attain salvation but for a gracious ability bestowed. That ability consists in a great degree of those special drawings purchased for them by the atonement." He adds, " draw, that is, attract him, shed drawing influences upon him, and inwardly em- powering him to a full obedience; but not obliging. Nor will that drawing avail unless the man freely uses his natural grace-given power to obey," Com- mentary, Luke and John, p. 288. Alford holds the kind of drawing is not compulsion, not dragging, but of choice, of delight. Even Calvin holds : " As to the kind of drawing, it is not violent, so as to compel men by external force ; but still it is a powerful influence of the Holy Spirit wliich makes men willing, who formerly were unwilling." Westcott acutely remarks on " No man can come," " it is not anything arbitrary, but is inherent in the very nature of things ; it does not limit, but it defines the nature of human power." Meyer forcibly puts it: "An inner drawing and leading to Christ through the working of divine grace. In the consciousness of those who are thus won, this represents itself as a holy necessity, to which they have yielded." Thus, while each school or writer has his peculiar form of describing the process, all agree that the result is salvation to the soul, and also that God is working in man, while man yields to the divine impulses, in coming to Christ. The purpose of this verse is not to narrow, or limit the oflfer of salvation to man. Those addressed were objecting and cavilling about the methods of grace. They did not accept it. Not the offer but the acceptance of Christ is therefore the then)e which the Lord himself explains to the murmuring Jews. Those whom the Father " draws," Jesus will raise up in the last day. Here is salvation and resurrection com])ined. This does not annul human freedom, but directs in the way of safety. 120 C0MMEN1?ART ON THE GOSPEL OF JOHN. [John 6 : 45-^0. 45. they shall all be taught] Tliat the Father is and has been draw- ing men. is proved by a citation from the book of the prophets, Isa. 54: 13, wliich explains further how, and by what means tlie Father draws. It is divine teaching of the word. Isaiah wrote, "All thy children shall be taught [literally " be disciples"] of the Lord." And Jeremiah wrote in even a more triumphant tone : " They shall teach no more every man his neighbour, and every man his brother, saying. Know the Lord ; for they shall all know me, from the least of them unto the greatest of them," Jeremiah 31 : 34. Compare also, " 1 drew them with the cords of a man, with bands of love," Hos. 11:4, and "Work out your own salvation with fear and trem- bling : for it is God which worketh in you," Phil. 2 : 12, 13. From this Jesus adds in explanation of his declaration in v. 44 : " Every one that hath heard from the Father, and hath learned, cometh unto me," v. 45. There are di- vine impulses plainly here ; but not strictly divine compulsions. Yet the teaching of the Spirit and the learning by the soul may conquer the will and cause it to yield. 46. he hath seen the Father] One may hear and learn, yet not see the Father. Nearly the same thought is found in the opening of this Gospel : " No man hath seen God at any time : the only begotten Son . . he hath de- clared Aim," John 1 : 18. Only Christ can truly reveal the Father to man. This is also another way of re-afl&rming that he came down from heaven. It further aflfirms indirectly his pre-existence. See 1 : 12. No man has had spiritual power or nature so exalted and refined as to behold the essential sub- stance of the Father. 47. He that believeth . . eternal life] He now returns to the thought stated in v. 40. Believing on Jesus gives eternal life. The tense is present in the last clause. It does not read " will have eternal life" as some future reward ; but has it now. It is a present possession in this world, as well as in tiie next. 48. I am the bread of life] To connect what he had now said with the former part of his discourse he repeats the declaration of vs. 32, 35. I am the Father's gift, more than manna, more than Moses gave ; I am the true bread from heaven. This bread is for those who hunger after righteousness ; it is divine food, nourishment for the soul, and it is an inexhaustible supply. Jesus is "that bread of life," "out of heaven." Common Version. 45 It is written in the prophets, And they shall be all taught of God. Every man there- fore that hath heard, and hath learned of the Father, cometh unto me. 46 Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 47 Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48 I am that bread of life. 49 Your fathers did eat manna in the wilder- ness, and are dead. 50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. Revised Version. 45 in the last day. It is written in the prophets. And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unti> me. 46 Not that any man hath seen the Father, save he that is from God, he hath seen the 47 Father. Verily, verily, I say unto j'ou, He 48 that believeth hath eternal life. I am the 49 bread of life. Your fathers did eat the manna in the wilderness, and they died. 50 This is the bread which cometh down out of heaven, that a man may eat thereof, and John 6: 51-55.] JESUS, THE LIVING BREAD FROM HEAVEN. 12t 51. I am the living bread] Jesus now turns back to the point made by the niultitiule in v. 31. Tiie manna your fatliers ate did not give true life: they died. The mass of them died of unbelief, and fell in the wilderness. They died in a two-fold sense, physically and spiritually. The emphasis was no doubt intended to be placed upon death through unbelief. For he con- tinues in V. 50, " This [masculine in (ireek ; hence, " This person"] is the bread which cometh down out of heaven, that a man may eat thereof, and not die" of unbelief, as your fathers died. And again he identifies himself as this, not " bread of life " as before, but " living bread." He is not lifeless food, like the manna; he not only gives life ; but has life: is himself the spiritually living bread. He further explains how the living bread would be used : "The bread which I will give is my flesh . . for the life of the world." Whether the repetition of the clause " which I will give" is accepted as gen- uine or not, the meaning is substantially the same. The clause is omitted by several manuscripts and editors, and by the Revised Version. This refers to the sacrifice and death of Jesus, offering himself as a sacrifice for the sin of the world. See below. 52. How eaii this man give us his flesh to eat ?] The Jews at once had a sharp contention over this question. Some understood it in a literal sense, and regarded it as horrible and impossible. Others appear to have taken it in a different sense and contended for it, although the mystery was beyond their power to understand fully. They at least saw that he was speaking in figures and metaphors, yet were not sure of the meaning beneath them. Tills, as usual, aroused a bitter dispute. 53. Except ye eat the flesh, etc.] Jesus does not make the truth easier : does not lower the terms of salvation, nor modify the condition upon which life is to be gained. They must eat : they must accept his sacrifice, the whole of it, or they too would have no life in them. As the fathers after eating manna died of unbelief, so they would now die, in sight of the " living bread," unless they partook of it. His life and especially his sacrificial life they must take and a.ssimilate within their being, or they must spiritually perish. They would have no true life now, and none hereafter. Those who received his flesh and blood, his sacrificial life, not merely will have, but now Common Version. 51 I am the living bread whicli came down from lieaven : if any man eat of tliis bread, be shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 52 The Jews therefore strove among them- selves, saying, How can this man give us hig flesh to eat ? f>3 Then Jesus said unto them. Verily, verily, I say unto you. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise hinj up at the la^t day. bn For my flesh is meat indeed, and my blood is drink indeed. Eevised Version. 51 not die. I am the living bread which came down out of heaven : if any man eat of this bread, he shall live for ever : yea and the bread which I will give is my flesh, for the life of the world. 52 The Jews therefore strove one with an- other, saying, How can this man give us 53 his flesh to eat? Jesus therefore said unto them. Verily, verily, I say unto you. Ex- cept ye eat the flesh of the Son of nutn and drinli his blood, ye have not life in your- 54 selves. He that eateth my flesh and drink- eth my blood hath eternal life; and I will 55 raise him up at the last day. For my flesh is 1 meat indeed, and my blood is " drink J (Jr. (rue meat. -Or. true drink. 122 COMMENTARY ON THE GOSPEL OF JOHN. [John 6 : 56, 58. have eternal life, v. 54. More than this, he has a promise of resurrection : " I will raise hira up at the last day." 56. abideth in me] Not only is his flesh true spiritual food, and his blood true life-giving drink, thus widely difierent from, and immeasurably superior to the manna, but he who partakes of them dwells in Christ, and Christ in him. This truth is presented in many forms elfiewhere. The branch abides in the vine, 15 : 4, " I in them, and thou in me," 17 : 23. It is the union which comes from one life running ''nto another. 51. I live by [because of] the Father] This is intended to explain how the believer lives by, in, and because of Christ's life. There is an inner mutual life, sometimes called fellowship, by virtue of which the believer lives in Christ, and Christ works, rules, vivifies his life, making it imperishable and eternal. Just as Jesus lives in intimate union wuth the Father, so he that receives the sacrifice of Christ becomes spiritually united to him, and lives in hira. He concludes in v. 68 by a concise re-statement of the subject : This Christ Jesus is the true living bread which came down out of heaven, in distinction from the manna, which you supposed to be the real bread. For the fathers ate of that, and died of unbelief; eating of the true bread one shall live forever. Historically, this passage has been variously interpreted. The early Chris- tian fathers, for three or four centuries, used this passage to impress the im- portance of partaking of the Lord's Supper, but did not go further. Later, Komanist writers went further and used it to prove that unless one observed the eucharist, he could not be saved. All the great Reformers properly de- nied and rejected this sacramental view of the passage. The Gospel of John contains no record of the institution of baptism or of the Lord's Supper, but his record is in harmony with their institution and in fact, may be said to imply it. 1. Some have held therefore that this passage has no reference to the Lord's Supper. That was not yet appointed : the reference, if any, must have been by anticipation. The language does not refer to an external act like an ordinance but to an inner spiritual act. This was Luther's view be- fore his controversy with Zwingli over the nature of the Lord's Supper. He says, "This chapter does not speak of the sacrament of the bread and wine but of spiritual eating, that is, of the belief that Christ, both God and man, hath shed his blood for us." 2. Others, following Chrysostom, Cyril, Cyprian, Hilary and Roman Catholic writers, though a few dissent, make it refer chiefly, and some exclusively, to the Lord's Supper. Against this view, is ihe fact that the eating and drinking are described as a continuous act, v. 56, and not intermittent. Moreover, if tliis portion of the text is to be taken in Common Version. 56 He fliat eateth my fle«h, and drinketh my blood, dwelleth in me, and I in him. 57 As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me. 58 This is that bread which came down from heaven : not as your fathers did eat manna, and are dead : he that eateth of this bread shall live for ever. Kevised Version. 56 indeed. He that eateth my flesh and drink- eth my blood abideth in me, and I in him. 57 As the living Father sent me, and I live because of the Father; so he that eateth 58 me, he also shall live because of me. This is the bread which came down out of heaven: not as the fathers did eat, and died : he that John G;59.] JESUS, THE LIVING BRKAD FROM HEAVEN. 128 a bald literal sense, then a multitude of difficullies arise. The life bestowi'ii is a devil ? ; vou the twelve, and one of yon is a devil ? 71 He spake of Juii.ts Iscariot the «»?/ of Si- mon : for lip it was that should betray him, being one of the twelve. 71 Now he spaki- of .ludiis ///f .i-on of Simon Is- cariot. for he it was that should betray him, being one of the twelve. 128 COMMENTARY ON THE GOSPEL OF JOHN. [John 7 : 1, 2. retired to Bethany beyond Jordan, from whence he came to Bethany on Olivet to raise Lazarus, and then retired to Ephraim and Persea, until he made his final journey to Jerusalem by way of Jericho, which was followed bv his kingly entry. Andrews in his revised edition of the Life of our Lord, 1891, changes his earlier view and accepts a return to Galilee after the feast of tabernacles. He also puts this feast before the transfiguration and the events connected with the journey to Csesarea Philippi. This would place John 7 : 2-10, 21 before Luke 9:51. The question of order is unsettled. This central section of John's Gospel records the great controversy between faith and unbelief at Jerusalem. These events are connected in the narrative with two Jewish feasts : the feast of tabernacles, v. 2, and the feast of dedication, 10 : 22. If the events in Chap. 6 followed closely upon the passover, nearly six months passed before Jesus went up to the feast of tabernacles and taught in Jerusalem as stated in this chapter. The bitterness of the rulers had not been stirred seriously during his absence in Galilee, but might be aroused on his appearance in Jerusalem. The chapter may be grouped under: 1. The feeling concerning Jesus, vs. 1-13. 2. His discourse to the people, vs. 14-31. 3. His controversy with the Pharisees, vs. 32-52. 1, After . . Jesus walked in Galilee] Jesus continued his labors in Galilee, and John explains why he did not go into Judaea. "After these things" gives an indefinite note of time similar to that in 6 : 1, 2. Some, as Godet, suppose they refer back to that period, but this marks a later time, and must be taken to mean after the crisis (6 : 66) which followed the feeding of the five thousand. For " Jewry" read " Judsea," as the same Greek word is . ^^^..i.,:---- rendered in v. 3. "Walked" is used in the sense of dwelt, lived, or labored ; for Jesus " went about do- ing good ;" hence " walked " nat- urally describes his mode of life at this period. The Jewish rulers were seeking to kill him, there- fore he kept away from Judaea, and labored in the more retired regions of Galilee. The rulers had tried to kill him before, John 5 : 18. 2. feast of tabernacles was BOOTH OB LODGB. (JVom an original drawing.) ^^ ^^^^^^-j .^j^j^ ^^^ ^^^ ^^^^^ ^^^^^ great Hebrew feasts, and held in autumn, about our October. Jews, the men, commonlv, went up to Jerusalem, Deut. 16 : 16, at the completion of the har- vest, camped in booths, and made it a joyous time. See illustration of booths. It was the last feast in the Jewish year, following the feast of trumpets and Common Version. CHA.P. VII.— After these things Jesus valked in Galilee : for he would not walk In Jewry, because the Jews sought to kill him. 2 Now the Jews' feast of tabernacles was at hand. Revised Version. 7 And after these things Jesus walked in Galilee: for he would not walk in Judaea, 2 because the Jews sought to kill him. Now the feast of the Jews, the feast of tabernacles, John 7 -3-5.] FEAST OF TABERNACLES. 129 the (lay of atonement, when the year's work was done. It lasted seven davs from the 15th to tlie 21st of the 7th month, Tishri. It was also noted for the number and variety of its sacrifices. Each day had its burnt offering and .sin offering. The trumpets were blown and the great national song, the Ilallel, was sung. For full description compare Lev. 23:34-42; Num. 10:10- 29 : 12-38 ; Ps. 113-118, with Neh. 8 : 17 and 2 Chron. 7:9. 3. His brethren] Their names are given in Matt, l 3:55. They can- not be identified v.'iih any of tiie twelve, since these brethren did not believe on him, v. 5, while the twelve, with only one exception, did believe, 6 : 69, 70. They must have been close natural relatives of Jesus to justify the language here used. That they were .sons of Joseph by a former marriage is pure con- jecture, urged strongly by Komanists to strengthen their theory of the sinle.s.s- ness of Mary. go into Judapa] The reason they gave for this advice is, " that thy dis- ciples also may see the works that thou doest." Two things may be inferred from this: 1. The speakers did not cla.ss themselves among "thy disciples;" they were outsiders, and gave advice as onlooker-s, not yet decided ; 2. The Lord had a company of disciples in Judsea and at Jerusalem. There is a dark hint, moreover, that those disciples were in need of help, of miracles to keep them from falling away, after the example of the " many" in Galilee. Or, it may be interpreted in a broader sense : You are doing great works in the remote regions of Galilee for the crowds who seek for you in these re- treats. But your disciples, multitudes of whom will go up to this fe^st should see the.se works. You would have more sympathy and better success in win- ning men to you. 4. shew [manifest] thyself to the world] Their argument is: No one doeth anything in secret, and at the .same time .=;eeks himself to be bold or outspoken. The Greek word Tcapprjaia expres.'^es a different shade of thought from "known openly," meaning rather the opposite of "shy," as " bold '' or " free-spoken." It occurs 9 times in this Gospel and 22 times elsewhere in the New Testament, and in each case means plainness of speech or boldness, and is opposed to reserve and caution. Since you are doing these things as the Messiah, manifest yourself to the world, to all Israel, in the character you claim. That is, be bold enough to declare your claims to the world and gain followers in that character. It is not necessary to suppose, as some do, that these words of his brethren were spoken with a sneer, but rather to test his real character. They had not accepted him as Messiah. 5. neither did his brethren believe] Or, "Even his brethren did not Common Vfusion. .3 His brethren therefore said unto him, nep.irt henee, and go into .Tiidea, that thj* dis- ciples also may see tlie works tliat t}ii>u doest Revised Version. 3 was at hand. His brethren therefore said unto liim. Depart lience, and go intoJndjra, that tl)y disciples als" niay behold thy worlds 4 For ther" in no man Ifiol doetli any thing 4 which tliou doest. For no man doeth any- in secret, and be himself seeketh to be known , thing in secret, ' and himself seeketh to be openly. If thou do these things, shew thyself j known opeidy. Tf thou doest these things, to the world. I 5 manifest thyself to the world. For even 5 For neither did his brethren believe in ' bim. 1 Sopje ancient authorities read it)id seeketh it to he known opeiilif. 130 COMMENTARY ON THE GOSPEL OF JOHN. [John 7 : 6-9. believe on him." John adds this in sadness, as lie recalls how deep-seated was the unbelief of these brothers of Jesus. Meyer acutely says : " This long- continued unbelief of his own earthly brethren is important in estimating the genuineness of the accounts given in Matthew and Luke of the miraculous birth and early childhood of Jesus." How long this unbelief of his brothers continued, is unknown. Possibly it was the resurrection which led them to a true faith as some infer from 1 Cor. 15 : 7. Is it not more probable that they may have been among the " many " of John 8 : 30 who believed on him ? 6. My time is not yet come] This manifestation of power desired by his brothers would be premature. Jesus would wait until the suitable, the ripe time. He could not go up with the pilgrim crowd to Jerusalem. You are in touch with the world, so your time is always. You arouse no opposi- tion, you run no risk, you have not the world to win, you are still with the world . 7. world cannot hate you] This explains and extends his former saying. You are unbelieving, as all the world is, so the world cannot hate, oppose or find fault with you. "But me it hateth, because I testify of it, that the works thereof are evil." The world will love its own. "Whoever will be a witness for truth in an evil world, must look for hatred, misrepresentation, and persecution from the world. Wicked men cannot love faithful Christians. Said Christ to his disciples : '' Woe unto you when all men shall speak well of you," Luke 6: 26. 8. I go not up [yet] unto this feast] You may go up, if you wish, and with the caravan. I do not go up; the time for openly manifesting my character as the Messiah is not at hand. In many old copies the first "yet" of this verse is omitted. The infidel Porphyry, taking advantage of this, charged that Jesus was fickle and inconsistent, his declaration not agreeing with his subsequent act. Meyer, who omits " yet," holds that this charge is unjust, since Jesus might alter his purpose upon a proper motive, without being tickle. But the words may have another meaning not involving a change of purpose ; for tiie last clause has the " yet " and carries the same thought. You urge me to show myself to the world, by going up to this feast. I do not go up openly with you to this feast, " because my time is not yet ful- filled." The first " yet" is retained in the Vatican manuscript and by Lach- mann, Westcott and Hort, though placed in the margin by the American revisers. It is consistent with the context (even if the " yet " of the first half of the clause be omitted) to suppose that Jesus meant he would not go up then, or as the Messiah, the thing his brothers desired, or would not go up Common Yerbiok. 6 Then Jesus said unto them, My time is not yet come : but your time is always ready. 7 The world cnnnot hate you ; but me it hateth, because I testify of it, that the woiks thereof are evil. 8 Go ye up unto this feast: I go not up yet unto this feast : for my time is not yet full cunie. y When he had said these words unto them, be abode still in Galilee. 1 Many ancient authorities add i/et. Revised Version. 6 his brethren did not believe on him. Jesus therefore saith unto them, IMy time is not yet come ; but your time is alway ready. 7 The world cannot hate you; but me it hateth, because I testify of it, that its works 8 are evil. Go ye up unto the feast: I go not up 1 unto this feast ; because my time is not 9 yet fulfilled. And having said these things unto them, he al>ode stillin Galilee. John 7 : 10-13.] FEAST OF TAHEllNACLES. 131 with the crowd, for the reason he repeated in the hist clause, "My time is not yet come." Tiie verb ''go" is in the present tense, and implies present ac- tion and does not exclude going at a later time. He therefore waited, and went up " not openly, but as it were in secret," v. 10. 10. then went he also up] How long he remained in Galilee after his brethren started for Jerusalem is not stated. The narrative implies it was only a few days. It also shows that he did not go up with the pilgrim-com- panies, but in a less public, and more quiet way. Notice the words (pavlpuaov and ^ai'fpwc in vs. 4 and 7, showing that the writer had in mind the manner of Jesus' going, not " manifestly " or "openly " or " publicly," as the brothers had urged him to do. The " secrecy " implies unusual caution, going in an obscure way. Even the twelve may not have gone with him, although this is not certain. It is quite clear that this journey to Jerusalem cannot be identi- fied with the one described in Luke 9 : 51 flf. ; for in the latter journey he sent messengers before his face, and then the seventy were sent out, to herald his coming; things the very reverse of going up "secretly." 11. The Jews . . sought him] Their seeking was for a hostile end. It shows that they had a plot to destroy his influence and power. " AVhere is he ? £Kelvog^ " that fellow." The Galiloeans a few months before would have taken up arms for him, and have crowned him king. The ruling Jewish party at Jerusalem was now mad for liis destruction. Luther supposes their malice was so bitter that they would not name him. Their reason for ex- pecting that he would come to the feast, was probably based upon the general custom of every Jew attending the great feast. A report from his brothers, if they made any, would at least increase the uncertainty as to his coming. 12. much murmuring] The multitudes were not agreed with the rulers, nor among themselves concerning the character of Jesus. So there was much animated discussion about him. Some held that lie was a good man : that is, honest in intentions, right in his teachings, and unselfish in his work ; others were saying "Nay," and with a shake of the head, character- istic of Orientals, accused him of leading the vulgar crowd astray. The Greek word for "people" in the first clause of this verse is plural, and properly rendered " multitudes" as in the Revised Version. It indicates that there were two or more crowds or parties disputing. The " others " probably be- longed to Jerusalem or its vicinity. Though not pleased with their rulers, they were disposed to regard Jesus as a misleading or false teacher. 18. no man spake openly] The fear of the rulers made everybody Common* Version. i REvisen Version. 1 10 ** But when his bretliren were gone up, 10 But when his brethren were gone up unto then went he also up unto the feast, notopenly, the fea.st, then went he also up, not pub- but Hs it were in secret. 11 licly, but as it were in secret. The Jewa 11 Then the Jews sought him at the feast, t)iercfi)re sought hini at tlio feast, and said, and said, Mlicre is he ? i 12 Where is he? And tliore was much niur- 12 And there was niurli murmuring among' muring among tlu- multitudes concerning the people concerning him ; for some said, lie ! him : some said. He is a good man ; others is ii good man: others said, Nay ; Imt lie de I said, Not S'l, but be leadt-tb tiie multitude ceiveth tlie peoi)le. 13 astray. Ilowbcit no man spake openly of 13 Howbeit no man spake openly of bim for him for fear of the Jews, fear of the Jews. ' 132 COMMENTARY ON THE GOSPEL OF JOHN. [John 7 : 14, 15. afraid to speak publicly. There was much discussion in private, and quietly, but it was like a reign of terror, when no one dared discuss his character and work openly. Those who believed he was good, dared not speak their minds, and those who held that he was leading the people astray dared not openly oppose him, lest they should themselves err in the terms or form of their judgment. The spirit of inquiry was crushed ; the people continued to mut- ter, and to have personal discussions, and private discords, often in fear and trembling, or in undertones and whispers, waiting to see what would be the decision of the learned scribes and chief priests concerning him. Suggestive Applications. — 1. Jesus avoided provoking his enemies; his followers should do the same. 2. "Gospel light is justly taken away from thDse that try to blow it out." Matthew Henry. 3. Persons of ability provi- dentially thrown into obscure places, can find useful fields of labor. 4. It was an honor to be among Christ's brothers, but it did not give faith nor sal- vation. 5. Some attend Christian ordinances and churches to show them- selves, rather than to serve God. 6. " Many that seem to seek Christ's honor, do really seek their own." Henry. 7. Some counted Jesus good, and some a deceiver. What do you think of Christ ? Jesus Teaching the Jews at Jerusalem. 7 : 14-31. In the Temple at Jerusalem, October, a. d. 29. The discourse to a mixed multitude of the Jews in the temple was often interrupted. See vs. 15, 20, 25, 30. The beginning of the discourse is not given. See v. 14. Jesus declares the source of his teaching and his divine origin. There is simplicity and wonderful dramatic power in this portion of the narrative. 14. about the midst of the feast Jesus went up into the temple] He had not therefore been hitherto restrained from going up by any fear of the rulers. His motive in going late, must be found in his desire to avoid being made king by Galilsean followers. See John 6 : 15. When the feast was about half over, that is, the third or fourth day, he arrived in the temple. The feast lasted seven days, and before the eighth day there was a great con- vocation, a solemn assembly. Num. 29 : 35. as before stated. Jesus taught in the temple as in former times, before the bitter hostility was aroused. The evangelist notes the suddenness of this coming, reminding us of the prophecy, " the Lord, whom ye seek, shall suddenly come to his temple ; and the mes- senger of the covenant." Mai. 3 : 1. Revised Version. 15. How knoweth this man letters ?] By this question his enemies admit that he was learned ; a man of letters, in the wide sense ; for ypaiijiaTa here includes writings in general and not merely sacred writings : he knew literature, as we might say. But how had he gained this? He was not Common Version. 14 ^ Now about the midst of the feast Jesus went up into the temple, andtanglit, 15 And the Jews marvelled, saying, How knoweth this man letters, having never learned ? Revised Version. 14 But when it was now the midst of the feast Jesus went up into the temple, and 15 taught. The Jews therefore marvelled, saying, How knoweth this man letters, hav- John7:1&-19.] JESUS TEACHING THE JEWS AT JERUSALEM. 133 trained in the rabbinic schools: he had never studied, according to their idea. The question springs from astonishment at his knowledge. Then he was only a layman ; not a professional expounder of the law. Why should he be allowed to teach ? Such views still prevail among some claases of Christians. Only the priest should be allowed to explain the word of God, or teach the Gospel ; so some now say. Are they not followers of the persecuting Jews rather than of Jesus? The Jews did not attempt to trace the wisdom of Jesus to the schools of the ancients, as some modern skeptics have done. They objected to him, because his wisdom did not come from the schools. 10. My doctrine [teaching] is not mine] The popular teachers of that day were accustomed to refer to some noted rabbi, or to the traditions of the fathers for their authority. If their teachings were sustained by those of olden times they were accepted. Jesus appeals to a higher authority. My teaching is not mine alone, it is also his, who sent me ; God's, not man's thoughts, are in my teaching. 17. If any man will [willetll] to do] The human mind must have a wish, a determination to obey God ; have a heart that willeth to do God's will, to have a knowledge of the teaching of God. This is a far-reaching truth. An unwilling mind, a wrong heart, will go wrong, and have perverted knowledge or no knowledge of God's teaching. With wrong motives, a wrong disposition to do, all is wrong. Is this the reason that some men eminent in science and secular learning are agnostics in religion? Every man must have a will to do God's way, or he cannot know God's teaching, is a proper inference from this truth of Jesus. He will perceive the teach- ing if he willeth to do God's will. He will not perceive it, if he is unwilling to do that will. How many are blind to the saving knowledge of God's message to man ? 18. seeketh his own glory] This was characteristic of the Jewish teachers of that age. They spoke on human authority, and each was seeking to exalt liimself above his fellow. Exactly the reverse of this, was the spirit of Christ's teaching. And this is one reason for the absolute truthfulness of his teaching: it is founded upon the truth in the previous verse. Christ willed to do perfectly the Father's will, and therefore he was perfectly true, and knew the truth, so tiiat there was no unrighteousness in him. 19. heepeth the law] You accept Moses as an authority. " Did not Moses give you the law?" The question should end here. Of course, they would sav he did. Then comes the accusation, " and none of you keepeth Common Version. Revised Version. 16 .Testis answered thorn, and said, My doc- trine is not mine, but his that sent me. 17 If any man will do his will, he shall know of the doctrine, whetlier it be of God, or whether \ speak of myself. 16 inR never learned? Jesus therefore answered them, and said, My teaching is not mine, 17 but his that sent me. If any man will.th to do his will, he shall know of the teach- ing, whether it he of God, or whrther I 18 He that speaketh of him-elf, seeketh his 18 speak from myself. lie that speaketh from own glory: but he that seeketh his glory that ] himself seeketh his own glory: but he that Bent him, the sitme is true, and no unrighteous- seeketh the glory of him that sent him, the ness is in him. same is true, and no unrightfonsne.*s is in 19 Did not .Moses give you the law, and yet i 19 liim. Did not Moses give you the law, and none of you keepeth tlie law? Why go ye ye( none of you doeth the law? Why seek about to kill me? I 134 COMMENTARY ON THE GOSPEL OF JOHN. [JOHN 7 : 20-23. the law." Since none of you keep the law of Moses, why seek you to kill me for not keeping it ? In this general accusation he makes no specifications, he cites no particular instances. These follow in vs, 21-23. 20. Thou hast a devil [demon] The crowd had their minds poisoned by the rulers, and yet were probably ignorant of the bitterness of their leaders, and of the plot to kill Jesus. So they burst out with this rough charge that he has a demon, is a demoniac. This charge is repeated in 8 : 48. In their ignorance, they demand to know who is seeking to kill Jesus. 21. one work, and ye all marvel] The one work or miracle refers to the healing of the impotent man at the pool of Bethesda, John 5 : 1-18, wlien the Jews had sought to kill him. Yet they had all wondered at the healing, while they had been ofiended and wished to punish Jesus for doing it on the sabbath. The Talmud says: "The healing of a sick man dangerously ill, and circumcision, break through the sabbath sanctity," Mid. Tan. 9 : 6. Again the Mishna says : " Every thing required for circumcision may be completed on the sabbath," Sabb. 19 : 1. The American revisers render the last clause, " ye all marvel because thereof." They connect dta rovro with v. 21 ; others place them at the beginning of v. 22. This makes the sense and construction more simple to the English reader, and at first sight has much in its favor. But it must be admitted that the prevailing usage of the phrase in John is against ending and in favor of beginning a sentence with " For this cause." See John 5 : 16, 18 ; 6 : 65 ; 8 : 47 ; 10 : 17, etc. Besides, adding it to " mar- vel," in V. 21, seems weak. The careful reader feels that the transfer is made to escape an apparent obscurity in reading the phrase with v. 22. The weight of German and English scholarship favors placing it with v. 22 as the Com- mon Version and the English revisers do. 22. Moses . . circumcision] The English revisers render " For this cause Moses hath given you circumcision (not that it is of Moses, but of the fathers) ; and on the sabbath ye circumcise a man." The argument of Jesus is: You marvel at the one work, (healing on the sabbath), yet did not Moses give you the law of the sabbath ? You do not keep the law ; why slay me for not keeping it ? For this ; to teach you this lesson about the law, Moses gave you circumcision, or rather, he took it into the law, from the custom of the patriarchs. The same law contains the 4th commandment related to the sanctity of the sabbath. Yet you break the letter of the latter law by circum- CoMMON Version. 20 The people answered and said, Tliou hast a devil : who goetli about to kill thee ? 21 Jesus answered and said unto them, I have done one work, and ye all marvel. 22 Moses therefore gave unto you circum- cision ; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. 23 If a man on the sabbath day receive cir- cumcision, that the law of Moses should not be broken ; are ye angry at me, because T have made a m:in every whit whole on the sabbath I day? I ^ Gr. a whole man sound. Revised Version. 20 veto kill me? The multitude answered, Thou hast a demon: who seeketh to kill 21 thee? .lesus answered and said unto them, I did one work, and ye all marvel because 22 thereof. Moses hath given jou circum- cision (not that it is of Moses, but of the fathers) ; and on the sabbath ye circumcise 23 a man. If a man receiveth circumcision on the sabbath, that the law of Moses may not be broken ; are ye wroth with nie, because I made 1 a man every whit whole on the John 7: 24-27] JESUS TEACnlNQ TUE JEWS AT JERUSALEM. 135 cising a man on the sabbath. Still you admit that work as lawful on the sabbath, and justify it because of another law in regard to circumcision of a male child on the eighth day. You do this sabbath work that the law of Moses about circumcision be not broken. That is, you make the law of cir- cumcision higher, and allow it to take precedence of the law about the sab- bath. If you may justly set aside the Mosaic law about the sabbath simply to circumcise a man, why are you angry at me, for healing an entire man, "making him every whit whole?" This cannot surely be pressed to mean cleansing from sin ; but you circumcise to purify part of a man ; I cured the entire man. The question was unanswerable. They ought to have learned the lesson from Moses. Circumcision was a symbol of putting away impurity, and of enrolment among God's people. The act of Jesus was the cure of a man, not figuratively, nor partially, but really and completely. Therefore he adds : 24. Judge not . . appearance] They had interpreted the Mosaic law rightly in regard to their own acts respecting circumcision on the sabbath when necessary. Now he urges them to apply the same principle in judging of his acts. 25. Is not this he ?] His boldness in vindicating himself caused some of the dwellers in Jesusalem to wonder that the rulers did not arrest Jesus. They knew of the plot to destroy him, as their exclamation shows : "la not this he whom they seek to kill ?" Yet he speaks openly, boldly (it is the same Greek word as in vs. 4 and 13), and they do not answer him. Have they been convinced by his arguments? Do they accept his claims? " Can it be that the rulers know that this [person] is the Christ ? " that is, Are the rulers prepared to recognize him as the Christ? The form of the question shows the grave doubts in the minds of the questioners, and that they really expected a negative reply. The rulers would not recognize Jesus as the Christ. 2;. the Christ conieth no one knoweth whence] The Jewish mind held that there would be great mystery about the Christ and his coming. From Dan. 7 : 13 and Mai. 3 : 1, a tradition had arisen about his sudden ap- pearance in the temple, or dazzling on a throne in the clouds of heaven : but from whence he would appear they knew not. They indeed knew that he was to be born in Bethlehem, and might be hid until his sudden manifesta- tion, but Elijah must appear to declare him ; others would not know him, nor whence he was. Yet they knew whence Jesus was, who his parents, his brothers, his sisters were, and that he was of Nazareth, and as they supposed Common Versiok. 24 Judge not according to the appearance, but judge righteous judgment. 25 Tlien said some of them of Jerusalrtn, Is not this lie, whom they nt-ck to kill? 2r, But, lo, h.' speaketh holdly, and they say Revised Version. 24 sabbath ? Judge not according to appear- ance, but judge righteous judgement. 25 Some therefore of them of Jerusalem said, 2G I.s not this he whom they seek to kill? And lo. he speaketh openly, and they say noth- nothing unto him. Do the rulers know indeed ing unto him. Can it be that the rulers in that this is the very Christ? i 27 deed know that this is the Christ? How- 27 Howbeit we know this man whence he is: ] beit we know this man whence he is : but but when Christ cometh, no mau knoweth i wbeu the Christ cometb, no one knoweth whence he is. i 136 COMMENTARY ON THE GOSPEL OF JOHN. [John 7:28-31. not of Bethlehem. Guided by their wrong traditional views, and the ortho- dox teachings of their day, they could not see satisfactory evidence that Jesus was the Christ. Yet the vagueness of their thought, and the mystery their traditions and fancies had thrown about the Christ and his coming, ought to liave led the more candid among them to consider. Is. 53 : 2, and whether Jesus might not be their Christ. This indeed, was the effect upon a few, like Nicodemus and Joseph of Arimathaea. 28. ye know whence I am] Jesus "cried" that is, spoke in a loud voice ; the same is said of John the Baptist, John 1 : 15. These ringing words amazed those in the temple courts. He concedes that they have super- ficial knowledge of him. They know that he comes from Galilee, and is of Nazareth : the human form and human origin they might know. ''And yet I have not come of mysel-f." All grammarians see an adversative force in the *' Kai " here. AVhat you claim to know is not all ; there is another side, a different phase which you do not know. That fact is, you do not know him that sent me, yet he is " true," that is, genuine, real ; he is a real being, and also absolutely true. 29. I know him] I am from him, and he sent me. That is, my " whence " or origin, is what you think, but it is far more than that. I know the Father, am from him, and am clothed with authority from him, for he sent me. He did not name God, or the Father, but the Jews understood him to mean that God had sent him. See John 5:18. To charge these orthodox rulers with ignorance of God, and for a Galilaean teacher to claim intimate knowledge of, and authority from him, was in their eyes something worse than presumption ; it was blasphemy. 30. sought to take him] "They" refers to the Jewish authorities, the rulers. They wanted to arrest him; yet they feared the people, a large party of whom evidently favored him, as we learn from another Gospel was the case in a similar instance. Matt. 21 : 26. John sees a divine reason for this hesitation to seize Jesus : " his hour was not yet come." 31. many believed on him] He was not merely allowed to go free from arrest, but many of the multitude believed on him. The Greek 6e marks the contrast in the statements. The Jewish rulers on their part, not only refrained from arresting him, but many of the people believed on him, as the Christ. They took sides with Jesus, and boldly asked, " When the Common Version. 28 Then cried Jesus in the temple as he taught, saying, Ye both know me. and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. 29 But I know him ; for I am from him, and he hatii sent me. 30 Then tliey sought to take him : but no man laid hands on him, because his hour was not yet come. 31 And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done ? Eevised Version. 28 whence he is. Jesus therefore cried in the temple, teaching and saying. Ye both know me, and know whence I am ; and I am not come of myself, but he that sent me is true, 29 whom ye know not. I know him ; because 30 I ajn from him, and he sent me. They sought therefore to take him : and no man laid his hand on him, because his hour was 31 not yet come. But of the multitude many believed on him ; and they said. When the Christ shall come, will he do more signs John 7 : 32-34.] JESUS; THE RULERS AND OFFICERS. 137 Christ shall come (as you look for him), will he do more signs than those which this man iiath clone?" "more" not merely in number, but in their significance and wonderful power. In fact, they meant to intimate that Jesus had fulfilled all the conditions to be expected of their Messiah. Suggestive ArPLicATioxs. — 1. A mind willing to obey God, is the only mind that can rightly understand God's teaching. 2. In spiritual things, acting leads to wider and better knowledge. 3. The precepts of God's law do not conflict. Yet one of them may take precedence of another. 4. Hasty judgments are usually wrong. 5. The unbelieving may be misled by ap- pearances. G. They may know much about Christ, yet not know God. 7. The worldly wise may miss the truth, while the unlearned may find it, in spiritual things. Jesus ; the Rulers and Officers. 7 : 32-44. Jerusalem. October, a. n. 29. The Pharisees joined with the priestly and Sadducean party and sent oflScers to arrest Jesus. His answer awakened the sympathy of the people, and the officers hesitated to execute their orders. The people were divided, some re- garding him as a great prophet, others as the Messiah, and yet others agreeing with the rulers. 32. The Pharisees heard the people] Read as in the Revised Version, omitting " that." The Pharisees were mingling with the crowds, and heard for themselves these murmurings about Jesus. They were the influential, orthodox party, but the chief priests belonged to the Sadducee.s, or at least Caiaphas and his family of chief priests were Sadducees. 'J'he two Jewish sects united against Jesus, and the result was that officers were sent to arrest him. These events were all crowded into the two or three last days of the feast. 33. a little while I am with you] There is a tone of sorrow and ten- derne.ss in these words. Jesus sees in the action of the rulers a sign of the near approach of the fatal hour, when they will take him. The last clause refers to his crucifixion and departure from the world, which he connects with his previous declaration concerning God who had sent liim. 34. where I am, ye cannot come] Then they will seek but not find liim, for where he is they cannot come. No enemies of Christ, nor unbe- lievers can enter into the presence of the ever-existent One. The words, " Ye shall .seek n)e," may mean that there will be a limit to God's mercy to the Jewish nation, and also that they will earnestly desire or long for their Mes- siah, to deliver them, and will not find him. In this sense his words had an Common Version. 32 ^ Tlie Pliarisees heard tliat the people nuinmireil such things concerning him ; and thf Pharisees and the chief priests sent officers to t:ike liini. I)."? Tlieii siiid Jesus \iiito them, Yet a little while am I with you, and then I go unto him that sent me ;{4 Ye slrtll seek me, and shall not find me : and where I am, thither ye cannot come. Revised Version. 32 than those which this man hath done ? The Pharisees heard the multitude murmuring these things concerning liim ; and the chief priests and the Pharisees sent officers to 315 take him. .Tesus therefore said. Yet a little while am I with you, and I go unto him that 34 sent me. Ye shall seek me, and shall not find me : and where I am, ye cannot come. 138 COMMENTARY ON THE GOSPEL OF JOHN. [John 7 : 35-37. awful fulfilment about 40 years later at the siege and destruction of Jerusa- lem. Even to this day the Jews are in some sense seeking or looking for the Messiah, but cannot find him. A similar idea is found in the lament over Jerusalem : " Your house is left unto you desolate," Matt. 23 : 38. 35. Whither will this man go] They affected to ridicule his speech. They sneered at the mysterious allusion to their inability to find him, or to come where he would go. With cont-emptuous tones they ask, " Will he go unto the Dispersion among the Greeks, and teach the Greeks ? " The phrase is unusual. If a Jew went unto the dispersed, it would be to his own brethren, the Israelites scattered among the nations. But they ask with scorn if this man is going to the dispersed or scattered Greeks to teach the Gentiles or Greeks. Some understand that "dispersion " refers to the Jews scattered in lands beyond Palestine. But the Greek word here is not that rendered "Grecian "or "Hellenist" and which is used to distinguish the Grecian Jew from the Palestinian Jew, but is the word for " Greeks " as in contrast with the " Jew " of any kind. In this lies the keen sarcasm of the question. " They meant to suggest the uttermost trea.son to tiie traditions of Israel " says Prof. Reynolds. "What is this word?" What does he mean by this saying? Possibly there was a feeling of uncertainty, a vague sense of some terrible prophecy lingering in their minds, and which is reflected in the repetition of the question in v. 36. They affected to treat his words with contempt, or as silly nonsense, yet were haunted by their strange enigmatic form, and their dark, veiled, and possibly awful meaning. 37. last day, the great day of the feast] The feast of tabernacles lasted seven diiys. On the 1st, loth and 23rd of the seventh month of the Jewish sacred year there was a solemn assembly, and " no servile work " was to be done. See Num. 29. The " last day," the " great day" means either the " seventh day," which it would be strictly, or the " eighth day " on which was the solemn assembly. Probably the latter day is meant, as that in time became attached to the feast proper, and was so reckoned in the Talmud, Mid. Coh. 118 : 3. Compare 2 Mace. 10 : 6. The " great day " refers to the " solemn " assembly. On this day Jesus stood and " cried," see v. 28, calling in a loud voice, " If any man thirst, let him come unto me and drink." Why this apparently abrupt and loud declaration? It is generally believed that Jesus alluded to a custom of the feast of tabernacles current at the time. At the morning sacrifice during the sacred week, libations of water were poured out in the temple. A priest with a golden pitcher went from the temple to the Common Version. 35 Then said the Jews among themselves, Whither will he go, that we shall not find him ? will he go unto the dispersed among the Gen- tiles, and teach the Gentiles? 36 What manner of saying is this that lie said, Y'e shall seek me, and shall not find me : and where I am, Untlier ye cannot come? 37 In the last day, the great day of the feast, Jesus stood and cried, saying, If any man Revised Version. 35 The Jews therefore said among themselves, Whither will this man go that we shall not find him ? will he go unto the Dispersion 1 among the Greeks, and teach the Greeks ? 36 What is this word that he said, Ye shall seek me, and shall not And me: and where I am, ye cannot C(ime? 37 Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any thirst, let him come unto me, and drink. ' man thirst, let him come unto me, and 1 Gr. of. John 7 : 38-40.] JKSl'S ; THE RULKRS AND OFFICERS. 13(j fountain of Siloam, followed by all the people. Filling the golden pitcher at the fountain, the priests bore it through tiie streets amid the joyful shouts and Kongs of the multitude, and the sountl of cymbals and trumpets. It was a time of such great rejoicing that tiie Jews used to say of one not at this cere- mony, he had not really been at the feast. Reaching the temple the priest lifted the pitcher, pouring out the water by the altar of burnt ofiering, while llie people sang, "Tiierefore with joy shall ye draw water out of the wells of salvation," Is. 12 : 3. It is not certain that this libation was continued on the eighth day. If it was not, then this call of Jesus would be the more signifi- cant and striking. His invitation is as wide as the thirst of the race. Who- ever desires and thirsts for the water of eternal life is urged to come. He is to come to Jesus for the water of life, who will give it freely. Jesus gives a fountain of living water. This is the theme of his discourse to the woman of Samaria, John 4 : 14. 38. He that belicveth on me] The thirst signifies a sense of personal want. This must precede belief on the Saviour. Then comes the sense of spiritual refreshment from believing. This faith shall be a fountain within his affections, pouring forth in abundance to bless others. The phrase " as the Scripture saith" is difficult because the words that follow do not occur in that precise form in any Old Testament passage. But the substance is found in several texts, as Is. 44 : 3 ; 55 : 1 ; Zech. 14 : 8 ; Joel 3 ; 18 ; and Ezekiel 47. Kyle proposes to read, " shall flow rivers of living water, as the Scripture hath said it should be." But this only transfers, rather than removes the difficulty. 39. this spake he of the Spirit] The evangelist explains to his readers the meaning of Jesus' words. Living a generation after they were spoken, John interpreted them in the light of events which followed. He alludes clearly to the gift of the Holy Spirit upon believers on the day of pentecost and at other times during the apostolic labors, after Jesus was glori- fied, that is, after his resurrection and ascension. 40. Of a truth this is the Prophet] or, "This is of a truth the prophet." There were many thoughtful, candid minds among tlie people who had been sincerely seeking for the truth in regard to Jesus. His teaching at the feast, ending with the invitation of vs. 37, 38, l)ronght them to a decision. This is the prophet — the prophet Moses had said would come. Dent. 18 : 15. Others went further and definitely declared Jesus to be the MessiMh. To this otiiers objected: " What, doth the Christ come out of Galilee?" These objectors do not appear to iiave known tiiat Jesus was born in Betlilehem. Or, if they Common Versio.v. 38 He tliat believfth on mo. as the Sciiptiire liath said, out of his belly sliall flow rivers of living water. ;5ft (But this spake he of the Spirit, which they that believe on him slioulil receive: for the Holy Gliost was not vet given; because that .lesus was not yet plorified.) 40 «" Many of the peojile therefore, when they heard tliis saying, s:iid, Of a truth this is the Prophet. 1 Gr. out oj his belly. ^Some ancient authorities read /or (he Holy Sj>iril was not yet givtn 10 Revised Version. 38 drink. He that believeth on me. as the scrij)turehath said, i from within him shall 39 flow rivers of living water. Rut this spake lie of the Spirit, wliich they that believed on him were to receive : - for the Spirit was not yet given; because .lesus was not 40 yet glorified. Some of the multitude there- fore, when they heard these words, said. 140 COMMENTARY ON THE GOSPEL OF JOHN. [John 7 : 41-45. knew it, they regarded him as residing in Galilee, while they rightly under- stood the Scripture, that Christ was to come of Bethlehem, the village where David was. See Micah 5 : 2, 3 ; Isa. 11 : 1 ; Matt. 2:5, 6. The evangelist simply reports the divided views, without pointing out their mistakes. To infer that John was ignorant of the birthplace of Jesus, because he does not stop to correct the wrong views of some of this multitude, is the wildest con- jecture. 43. a diyision . . because of him] Jesus did not bring peace but division, Luke 12 : 51. This has been true for eighteen centuries, and will be true while the world stands. Says Ryle, " Grace and nature never will agree any more than oil and water, acid and alkali. A state of entire quiet . . may even be a symptom of spiritual disease and death." 44. some . . would have taken him] There were some in the crowd so hostile and angry, that they would have arrested him. They were of the Pharisaic and ruling party : their helpers, servants, and henchmen ; the " whippers-in " for political and party leaders. Yet " no man laid hands on him," a restraint quite remarkable, which the writer does not explain. But it is explained by other evangelists ; " they feared the people," Luke 22 : 2 ; " Not on the feast day, lest there be an uproar of the people," Mark 14:2; Matt. 26 : 5. Suggestive Applications. — 1. God's servants are protected until their work is done. 2. Christ suffers long, but will finally withdraw himself from the persistent unbeliever. 3. Jesus is at great pains to make himself and his grace known to men. 4. He speaks of himself: we are to speak of him. 5. There are divided views about Christ : will your belief save you ? 6. He offers the living water ; the outpouring of the Holy Spirit. 7. The central test of your religion is your relation to Christ. Pharisees, Officers and Nicodemus. 7 : 45-52. Jerl'Salem. October, a. d. 29. The bitterness of the Pliarisees now breaks out against the officers, who are charged with a taint of this Galilaean teacher's heresy. Nicodemus attempts to defend Jesus against the irregular and unlawful measures of the Pharisees, but is sharply rebuked by them. This scene must have taken place in the assembly room of the Sanhedrin or in some of the officials' rooms in the temple. 45. Why (lid ye not bring him ?] The officers of v. 32 returned with Common Version. 41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42 Hath not the Scripture said, That Christ Revised Version. 41 This is of a truth the prophet. Others said, This is the Christ. But some said, What, 42 doth the Christ come out of Galilee ? Hath Cometh of the seed of David, and out of the | not the scripture said that the Christ com- town of Bethlehem, where David was? eth of the seed of David, and from Bethle- 43 So there was a division among the people because of him. 44 And some of them would have taken him ; but no man laid hands on him. 43 hem, the village where David was ? So there arose a division in the multitude be- 44 cause of him. And some of them would have taken him ; but no man laid hands 45 ^ Then came the officers to tbe chief i on him. priests and Pharisees; and they said unto them, i 45 The officers therefore came to the chief Why have ye not brought him? \ prie.sts and Pharisees; and they said unto John 7 : 46-49.] PHAKTSEES, OFFICERS AND NICODEMUS. 141 their orders not executetl. Tliey neither served the warrant, as we would say, nor brought the offender. The "chief priests" were Annas and his family, five of whom, at different periods were high priests. In counsel with them were tlie Pharisee?, so tliat the two great Jewish sects, Sadducees and Pliari- sees are represented. Donbtle.^s there was a hasty informal session of the Sanhedrin, the members of that body belonging to both sects. The question "Why did ye not bring him?" reads like an official one from the court (v. 32) that had sent out the officers. The officers had been foiled, and baffled, partly by the wonderful address of Jesus and partly by the swaying enthusiasm of the crowd. 46. Never man spake like this man] Or, "Never man so spake," as in the Revised Version, is closer to the Greek, thougli the Common Version is more perspicuous P^nglish. This answer sliows that the oflBcers were pro- foundly impressed with tiie power and peculiar eloquence and truthfulness of the words of Jesus. Their exclamation is likewi.^^e one of amazement. They had been awed, and stunned by something unexpected ; and this was their excuse for failing to bring the man they were sent to arrest. 4*. The Pharisees . . answered] Mark that the leaders here are Phari.sees, not the Sadducees of whom were the chief priests. They aspired to be the leaders and gu:irdians of the orthodox doctrines. They were proud of their position and angry at those who differed from them. Those who have right views of religion, do not further those views by persecuting others, or getting angry at them. The Pharisees assumed that they were orthodox and right, yet we see now that they were wrong. Their words were fierce. " Are ye deceived," led astray ? " Ye, who are set to obey orders. Have you proved treacherous; been corrupted, bribed, or filled with weaknes.';, folly and delusions?" They elsewhere spoke of Jesus "as this deceiver," Matt. 27 : 63. 48. the rulers believed] They asked the first of these questions hastily. They are soon stung by the revelation of one ruler, who is ready to speak a word for Jesus. Perhaps they had a suspicion of the opposition of Nicodemus to their act, or that some rulers, not of their party, were favoring Jesus. They add "or any of the Pharisees?" They expected a decided negative answer. Yet in their hot haste tiiey scarcely waited for an answer, until they had pro- nounced the well-understood anathema or curse upon the multitude. It cannot, however, be taken as a formal ecclesiastical excommunication, hut only an expression of the bitter contempt and spite these Pharisees had toward tho.se of the multitude who favored Jesus. They are an ignorant rabble; but we are the interpreters of the law: this is the proud, pompous spirit of their speech. Common Version. 46 The officers answered, Never man spake like this man. 47 Then answered them the Pharisees, Are ye also deceived? 48 Have any of the rulers or of the Pharisees believed on him 'I 49 But thi.'j peuple wh« knuweth uut the law are cun>«d. Revised Version. 46 them, "Why did ye not bring him ? The officers aniswered. Never man so spake. 47 Tlie Pharisees therefore answered them, 48 Are ye also led astray? Hath any of the rulers believed on him, or of the Pharisees? 49 But this multitude who knoweth not the 142 COMMENTARY ON THE GOSPEL OF JOHN. [John 7 : 50-52. 50, 51. Nicodemus saith . . Doth our law judge] Here is another unexpected rebufl". Nicodemiis, who is identified as the one that came to Jesus by night, John 3 : 1-10, and also " being one of them," tliat is, he was a ruler witli them. He was a teacher; he expounded the law, and therefore they could not say that he did not know the law. He pointed them to the first principle of their law. It does not condemn a man without giving that man a personal hearing, an examination, and a chance to explain his conduct, or defend it. The law must know specifically what the man does ; his crime or misdeed must be distinctly stated, and the precise part of the law that has been violated should be named. Compare Ex. 23 : 1 ; Deut. 1 : 16, 17, with Deut. 18 : 19-22, and 19 : 15-21. They had condemned Jesus in advance of a hearing. 52. They answered. . Art thou also of Galilee ?] This was a coarse bluster. And the last point, their appeal to Scripture, was inaccurate. By sneeringly asking Nicodemus " Art thou also of Galilee ? " they meant to touch his pride. Were they to count him as an ignorant, provincial country gawky from Galilee ? out of Galilee ariseth no prophet] They did not mean that the great prophet Cometh not from Galilee. They asserted that no prophet came from Galilee. The present tense is used to signify the state or condition of that region. It was not one from which prophets .sprang. They directed Nicode- mus to examine the records, and affirmed that history, past and present, would sustain this assertion. But that is doubtful. They rather overstated the case. Even if Hosea of Samaria, and Kahum, .supposed by some to be of Elkosh, a town of Galilee, and Elisha of Abel-meholah be put aside as doubtful, we have Elijah of Thisbe, who was at least from that provincial region, and Jonah of Gath-hepher of Galilee, 2 Kings 14 : 25. Later the great apostles and prophets of the New Testament era came from Galilee, and even the wisdom of the Talmud was crystallized and written by renowned Jewish teachers of Tiberias in Galilee. The Phari.sees in their rage, took up the fact that prophets generally came from Judaea and stretched it, for their purpo.se, into the statement that no prophet came out of Galilee. The spirit of these Pharisees possesses many people now. The question with them at bottom is not. Is religion true? Is it right to serve God, to be a thorough Christian? But are the rulers, the great men, the scientific, the leaders in high society very religious ? The other phase of it is shown in the positivist in philosophy, who says, There is no truth outside of my creed ; there is no righteousness " out of our church." Suggestive Applications. — 1. The power of Jesus and of his teaching Common Version, 50 Nicodemiis saith unto them, (he that came to Jesus by night, being one of them,) 51 Doth our law judge any man, before it hear him, and know what he doeth ? 52 They answered and said nnto him, Art thou also of Galilee ? Search, and look : for out of Galilee ariseth no prophet. Revised Version. 50 law are accursed. Nicodemus saith unto them (he that came to him before, being 51 one of them), Doth our law judge a man, except it first hear from himself and know 52 what he doeth ? They answered and said "unto him, Art thou also of Galilee? Search, and 1 see that out of Galilee ariseth no l>rophet. 1 Or, see : for out of Galilee, d-c. John 7: 53; 8:1.] THE WOMAN TAKEN IN ADULTERY. 143 upon the hearts and consciences of men is inexplicable to the worldly. 2. The religious Pharisee of every age regards Jesus as a deceiver, a fanatic. 3. There is no bitterness like that of a religious party. 4. The Mosaic law would not condemn a man before it granted him a hearing: this is true of all righteous human law. 5. Godly men, and great Christian teachers may arise from the most unexpected quarters. We are not to put down a good person, because of an humble origin. The Woman Taken in Adultery. 7 : 53 to 8 : 11. Jervsalem. This passage has given rise to one of the most perplexing questions relating to the text of the Gospels. It is wanting in nearly all the older Uncial copies of this Gospel, in several ancient versions, and it is not noticed by some of the earliest critical fathers of the church. It seems to break the connection of the narrative, which naturally passes directly from 7 : 52 to 8 : 12. A few MSS. which contain this section put it in other places in the Gospels, as after John 7: 36, or at the close of this Gospel, or after Luke 21. On the other hand it is found in the present position in most of the later Uncials, and in at least 300 cursive manuscripts, in the Old Latin, the Vulgate, Jerusalem Syriac, and Ethiopic versions; and is accepted by Augustine, Jerome, Am- brose and Apostolical Constitutions, Some modern critical scholars have re- garded it as a genuine part of John's Gospel. It must be conceded, however, that a majority of competent scholars of all schools, do not regard it as an original portion of the Gospel, or that it was written by John. Yet most of them agree that it is true history, and bears the marks of apostolic origin. It is therefore' retained (but in brackets by the English revisers) as an authentic fact, though not originally a part of this Gospel. 7 : 53. eyery man unto his own house] Surely there is nothing un- natural in these words applied either to the company of the Pharisees, chief priests, and officers, or to the multitude. The most obvious application of them in the connection in which they now stand is to those who were ques- tioning the officers, and censuring them for not arresting Jesus. The unex- pected question of Nicodemus, one of their number, tended to throw them into confusion, and they would be likely to break up, as stated in v. 53. 8 : 1. but Jesus went] The close connection in the Greek of 7 : 53 with 8 : 1 is shown in the Revised Version by " but ; " they went every man unto his own house : except Jesus, who " went unto the mount of Olives." The expression, " mount of Olives," is common in other Gospels, but not in John. Some regard this as strong evidence that John did not write this passage. But John does not refer to the journeys of Jesus to and from Jesusalem dur- ing passion week. He once mentions that Jesus crossed the brook Kedron. C Common Version. 53 And every man went ur\,to his own house. "HAP. VIII. — Jesus went unto the mount of Olives. Revised Version. 53 '[And they went every man unto his own 8 housi- : lint Josus went unto tlio mount of 1 M'lRt of the ancient authorities omit John vii. 53 — viii. 11. Those which contiiin it vary much from each other 144 COMMENTARY ON THE GOSPEL OF JOHN. [John 8:2-4. The argument is therefore weak, since that Jesus went unto the Mount of Olives, agrees witli tlie other Gospels. 2. came again into the temple] This is noteworthy because of the sharp encounter with the rulers, and the plot to arrest Jesus, which John has recorded in 7:45ff. He returned early to the temple; all the people, the common people, gathered about him, and he sat down and taught them. This is a concise, plain, and forcible description, free from affectation and art, and of the same general character as the other portions of Gospel history. The linguistic is one of the strong internal evidences urged to prove that this section was not wi-itten by John. Meyer, for example, says that " in the use of words " it " displays the synoptic stamp." To support this assertion he notices that John uses Trpui for " early " instead of bpOpov as here used and in Luke 24 : 1. But irfjui for " early " is not peculiar to John. In fact he uses it only once, and Tzpuia only twice, while Mark uses the former 6 limes and Matthew uses the two forms 4 times. On the other hand bpBpov alone is not found in the synoptics, and only once at all (Luke 24:1), where it is qualified by fiaBeog. Moreover KaOiaag^ " sat down," which is also urged as showing a synoptic stamp to this text, though more common in the synoptics than those cited above also occurs in John 5 times elsewhere. It is further said that John uses 6 ox^-og and hi ox^t for "people" or "multitude" in- stead of 6 /aog as here. But again 6 ox^og is not peculiar to John, as it occurs more than twice as many times in Matthew and Luke as in John, and nearly twice as many in the short Gospel of Mark as in John. Nor is /aog found only here in John's Gospel, but twice elsewhere, — 11 : 50 and 18 : 14, — and it occurs 8 times in the Revelation of John. These linguistic expressions usually cited to support the synoptic stamp of this passage, or to prove its non-Johannine character are therefore of little value, except perhaps to illus- trate the general weakness of an argument based on such grounds. 3. scribes and Pharisees] In 7: 45 the phrase is "chief priests and Pharisees;" but "scribes" are not elsewhere named in Johannine writings, though found in other Gospels. They break in upon the teaching of Jesus, bringing a woman taken in adultery. The scene is briefly and graphically described. It is natural to suppose that the guilty woman was brought to these Jewish rulers, as a step towards trial. They suddenly conceived the idea of bringing the case to Jesus for judgment, thinking that it might afford them a fresh accusation against him. They therefore pulled the woman along with them, and made her stand in the midst of the crowd before Jesus. Then they state their question. 4. taken . . in the yery act] The sin was great, and there could be Common Veksion. 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. Revised Version. 2 Olives. And early in the morning he came again into the temple, and all the people came unto him ; and he sat down, and 3 taught them. And the scribes and the Pharisees bring a woman taken in adultery; and having set her in the midst, they say 4 unto him, 3 Master, this woman hath been I Or, Teacher John 8: 5-8] THE WOMAN TAKEN IN ADULTERY. 146 no qtiestlon about the fact ; as she was taken in the act, it could not be denied, and further proof was not needed ; so they represented. 5. Moses commanded . . what sayest thou ?] They remind him of the Mosaic h\\\, " to slone such."' This was when a betrothed virgin or a mar- ried woman committed the sin, Deut. 22 : 23, 24 ; Lev. 20 : 10. But in those cases both the adulterer and aduUeress were to be put to death. Here only the woman was arrested : nothing is said of the man. Jesus liad shown lliem new interpretations of the law ; what had he to say in this case ? 6. This they said tempting [trying] him] They wanted to find new grounds for accusing him. If he said the woman should not be stoned, then they could have denounced him to the people as one who favored impurity and the breaking of the Mosaic law. If he approved the stoning, then they might accuse him before the Roman authorities as one who assumed the au- thority to put criminals to death, a right reserved to Roman rulers alone at that time. Or, if he favored stoning, they may have determined to stone her at once, thus raising a mob, which would cause the Roman oflScers to arrest Jesus as the instigator and leader. wrote on the ground] The meaning of this act of Jesus has been variously understood. It is useless to conjecture what he wrote. His act might be understood as a sign that he was not considering their question, but was intent upon thoughts of his own. Similar instances of teacliers turning away from those about them, to give themselves up to thoughts of their own are mentioned in Greek writers, as Aristophanes, Ach. 31. "As though he heard them not" of the Common Version is a comment by the translators of that version ; they have no equivalent words in the Greek. ' 7. when they continued] They pressed him for an answer. He rises up from his stooping posture, as one absent in thought slowly comes to a con- sciousness of things near at hand. He that is without sin . . first cast a stone] " Without sin " means without any sin, and is not to be restricted to the particular sin of adultery. It might safely apply to the sin of unchastity in thought, as elsewhere tha:t law is stated by our Lord, Matt. 5 : 28. The first among the woman's accusers •to cast a stone upon her, should be the one who was sinless. Any others would condemn themselves, by the same judgment with which they condemned the woman. The point of this decree was to show the rulers that freedom from the outward act, did not necessarily imply freedom from guilt of inward Common Version. 5 Now Moses in the law coramaiidei us, Revised Version. 5 taken in adultery, in tbe very act. Now that such should be stoned : but what sayest . in the law Moses commandeth us to stone thou? i 6 such : what then sayest thou of her? And fi This they said, tempting him, that they I this thoy said, tryin}; him, that they might might have to accuse him. But Jesus st(K)ped 1 have whereof to accuse him. But Jesus down, and with //w fingir wrote on the ground, i stooped down, and with his finger wrote on as though he heard them not. ' 7 the ground. But when they continued 7 So when thev continued asking him, he asking him, he lifted up himself, and said lifted up himself, and said unto them. He that is without sin among you, let him first cwst a stone at her. 8 And again he stooped down, and wrote on tbe ground. unto them. He that is without sin among you, let him first cast a stone at her. And again he stooped down, and with his finger 146 COMMENTARY ON THE GOSPEL OF JOHN. [John 8 : 9-11. sin or even impurity. Then it would suggest to tlie culprit that her sin did not utterly bar her against the hope of pardon, and a return to a life of chastity. Having said this he again returned to writing on the ground. 9. went out one by one] The words, " being convicted by their own conscience" are not in the Kevised Version. Most scholars regard them as a comment not found in the best Greek text, although they undoubtedly give a true explanation of the act of the accusers. It is not intended to describe the order of their going, as if it was according to their rank. " From the eldest, unto the last" describes how those next to Jesus and leading in the accusation went out first, and all followed, until the last one went, leaving no one but Jesus with the woman. She remained standing in the midst, that is, of the court, or where the crowd had been. Augustine says: "Two were left, misery and pity." 10. Woman, where are they ?] As if renewing his attention, he rises up as before, and asks the woman where her accusers are. Getting no reply, he adds, " Did no man condemn thee ? " This may refer not merely to what had just passed, but to some trial and condemnation by the rulers, before she had been brought before Jesus. For the Greek word usually has a judicial sense in the New Testament. 11. Xeither do I condemn thee] Jesus did not ask the woman whether she was guilty or not, but only " Did no one condemn thee ? " That could be answered, and would give a further gleam of hope. His sentence, full of wisdom and of pity, cannot be taken as an assurance of forgiveness. It is a declaration that he will not condemn : he is not come to judge, to condemn, but to seek and to save the lost. He impliedly condemns the sin, but not the sinner. go and sin no more] or, "Go, from henceforth [literally "now"] sin no more." A similar charge was given to the impotent man in the temple. See John 5 : 14. Mark it is not said " Thy faith hath saved thee, Go in peace," Luke 7 : 50, spoken to another sinful woman, and also to the woman with an issue of blood, Luke 8 : 48. The narrative ends abruptly. Whether the woman repented and was saved ; whether the rulers again arrested her for trial, or what became of her, we are not told. This inimitable story has been, read for ages in the church, as a striking illustration of the wisdom and mercy of Jesus, of his power to deal with sins of malice and of impurity, with a delicacy, dignity and profound depth of spiritual feeling that only a divine teacher would possess. Common Version. 9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last : and Jesus was left alone, and the woman stand- ing in the midst. 10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers ? hath no man condemned thee ? 11 She said. No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more. Revised Version. 9 wrote on the ground. And they, when they heard it, went out one by one, begin- ning from the eldest, even unto the last : and Jesus was left alone, and the woman, where 10 she was, in the midst. Anil Jesus lifted up himself, and said unto her, Woman, where are they ? did no man condemn thee? And 11 she said, No man. Lord. And Jesus said. Neither do I condemn thee : go thy way ; from henceforth sin no more.] John 8: 12.] JESUS, THE LIGHT OF THE WORLD. 147 Suggestive Applications. — 1. The mere professor of religion is apt to be most zealous in condemning sin in others. 2. Zeal for a party sometimes leads to acts that are quite contrary to the spirit of true religion. 3. The wicked are often convicted by an appeal to conscience. 4. God may con- demn sin, yet spare the sinner. 5. True repentance includes a forsaking of sin. Jesus, the Light of the World. 8 : 12-30. Jerusalkm. October, a. d. 29. This section is usually regarded by critical writers as following that ending with 7 : 52. Some suppose that the feast of tabernacles closed with a brilliant illumination of the temple courts, and that this suggested the discourse of Jesus on the true light. In that ca.se it must have been spoken on the last day of the feast, and following all the teaching and events narrated in Chap. 7 : 37-52. But the Greek Tca'/iv ovv is opposed to thi.s, as Meyer ob.serves, and so are the statements in v. 20. The whole context implies another oc- casion, following the last day of the feast, 12. I am the light of the world] John delights in ^wc "light" to illu.strate spiritual truth. He uses it 32 times: it occurs only 37 times else- where in the New Testament. That this thought was suggested or linked with the illumination of the temple at the feast of tabernacles is po.ssible, as it is probable but by no means certain that this illumination was continued through the feast to the last day. It was a custom to light up the temple in the court of the women by the golden candelabra on the first day. The thought of Jesus, however, goes much deeper than this symbol would imply. He is the light of the world, because he is the source of its life. John must have been impressed with the central thought of this discour.se when he wrote the sublime sentences at the opening of his Gospel : "In him was life; and the life was the light of men," 1 : 4. Mark liow broad are the words of Jesus, He does not say "the light of the saint.s," but "the light of the world," Wherever Jesus goes through this world of sin and moral darkness, there is a sure illumining all around him. Thus it must be, that whoever followeth Jesu.s, ".shall not walk in the darknes.s, but shall have the light of life," This is a striking characteristic of this kind of light. It brings life. AViiile it is true in a lower sense that light generally is needful to life (though there are forms of phy.sical life in total darkness, as fish live in the depths of the dark- ness of the Mammoth Cave), this light gives true life, that life which is from above. Heathen lands, where Christ is not known, are in darkness; dark regions without the light. There is no light there to get into, for there is no Chri.st there to shed light. Sin and death, darkness impenetrable reigns, and will reign until Christ is preached, and his Spirit illumines those lands. The world of humanity is in hopele.s.s, endless night, without the light ot Jesus. CoMMoy Vkksiox. 12 *" Then sptike Jesus again unto them, Faying, I am the li^htof tlie world: he thnt followeth me shall not walk in darkness, but shall have the light of iifu. Revised Version. 12 Again therefore Jesus spake unto them, saying, I am the light of the world : he that fiiiloweth me shall not walk in the dark- 148 COMMENTARY ON THE GOSPEL OF JOHN. [John 8 : 13-16. 13. thy record [witness] is not true] "Witness" is better than " record." What is the bearing of this assertion upon the claim of Jesus that he was the light of the world ? The Pharisees perceived the broad na- ture of the claim, and recalling perhaps his own words, at an earlier period, John 5 : 31, they confront him with his own reasoning. Such an exalted claim as you make, should be attested by stronger witness than simply your- self. Your witness is " not true," that is, not trustworthy, not valid, or con- vincing. You admit the maxim that more than a single witness is needful to establish any fact. We must therefore deny your extraordinary claim. 14. for I know whence I came] Jesus maintains his right to testify in his own case, and on his own behalf; a right widely admitted now in legal courts. His " record," or more accurately, " his witness " or testimony of himself is trustworthy in itself, for it is supported by facts. Furthermore he goes on to say that his witness is supported also by the witness of the Father. And the testimony of two persons the law decrees to be true, or trustworthy. A witness very ignorant might be distrusted ; but one known to possess ful- ness of knowledge upon all branches of the subject on which his testimony was given, would be received. It was this definite knowledge of his own origin, work, destiny, and the host of heavenly witnesses that he had, that gave his testimony weight. On the other hand, their utter ignorance of him and all these important facts concerning him, made them incompetent to sit as jurors in the case. 15. Te judge after the flesh] He takes exception to their fitness to judge him, as an accused person objects lo an ignorant or a prejudiced man sitting as juror to try him. Your entire principle and methods of judgment are false, not spiritual. You apply wrong tests ; you look at my outward appearance, ray humanity only. You do not look into my spiritual nature, mission and work. You condemn me without inquiring fairly into my char- acter as sent from the Father. I condemn no man ; that is, I am rather come to save. See John 5 : 45. This is my great mission to earth. But he follows this with a remarkable qualification, as if his thought suddenly shot forward to the time when judgment would be executed on those who rejected him. 16. if I Judge, my judgment is true] " Even if I judge, my judgment is true." This may mean that if my work brings judgment upon any ; if the light, because it was light, condemns the darkness, such condemnation is true, that is, trustworthy or just. You ask how? Because it is not my judgment alone. The Father is with me in this decision. It is in accord with the law Revised Version. 13 ness, but shall have the light of life. The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is Common Version. 13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. 14 Jesus answered and said unto them, ! 14 not true. Jesus answered and said unto Though I bear record of myself, yet my record I them, Even if I bear witness of myself, my is true: for I know whence I came, and witness is true; for I know whence I came, whither I go; but ye cannot tell whence 11 and whither I go ; but ye know not whence come, and whither I go. 15 I come, or whither I go. Ye judge after 15 Ye judge after the flesh ; I judge no man. 16 the flesh ; I judge no man. Yea and if I 16 And yet if I judge, my judgment is tiue: judge, my judgement is true; for I am not for I am not alone, but I and the Father that | alone, but I and the Father that sent m§. Bent me. John 8 : 17-20.] JESUS, THK LIGHT OF THE WORLD. 149 that controls the entire spiritual realm. It has in it the wisdom, justice and goodness of God. n. In your law . . testimony of two men is true] The words " your law " are not a mark of dissent from tlieir law. Jesus appealed to the law as theirs because they acknowledged it, and claimed it as a peculiar possession. It was an argumentum ad hominem, and thus unanswerable. Mark, too, the contrast in the character of the witnesses ; the law approved of the testimony of " two men," but Jesus offered that of two divine persons ; one of these they should surely believe, for they accepted one as God, and he has sent the other. His mission and work testify for his person and character. His mission had been also attested by signs, and miracles, and by the fact that his life, mission and work in all respects fulfilled the prophecies con- cerning the Messiah. He reas.serted therefore his right to bear testimony in his ow°n behalf, and again declared that the Father also bore unmistakable witness concerning him. Compare 1 John 4 : 2, 14 ; 5:9, 10. 19. Where is tliy Fatlier?] They do not ask "who?" but "where?" Tliev well knew whom he meant. But they sneeringly ask, " Where is thy Father? " They did not allude to his reputed earthly father, but pretended that tliis witness had no actual existence. If " thy Father " is to witness for you, where is he? He ought to be here; bring him. This sneer was the "only answer they could make, since he had shown them that the testimony he offered in his own behalf was in accord with their law. Jesus again answers the taunts with great calmness and patience. It is the old story : You do not know me, nor my Father. And to forestall any ob- jection, he adds, if ye knew me, ye would know my Father also. This para- dox seemed to them, no doubt more mysterious than his other sayings. Yet it is but another form of the truth stated in the last clause of v. 14. You think you know^ me : you see me in human form, but the human form is not really "me, so you do not know me, me in my true character as one with the Father. My ministry has brought you no light, yet "I am the light of the world." The light is here, but you, spiritually blind, do not perceive the light nor know me. 20. in tlie treasury] In the court of the women at the temple in Jerusalem, there were 13 chests, witii trumpet-shaped openings for receiving alms. This was one of the most public places in the temple. Whether this treasury was near the room Gazith in which the Sanhedrin met, is quite un- certain, as Edersheira has shown. Again the writer explains to his non- CoMMON Version. 17 Tt is also written in your law, that the testimony of twu men is true. 18 I aril one that bear witness of myself, and the Father that sent me beareth witness of me. 19 Then said they unto him, Where is thy Father? Jesus answered. Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. 20 These words spake Jesus in the treasury, as he taught in the temple : and no man laid bands ou him ; for his hour was not yet come. Revised Version. 17 Yea and in your law it is written, that the 18 witness of two men is true. I am he that beareth witness of myself, and the Father 19 that sent me bearetli witness of me. They said therefore unto him, Where is thy Fa- ther? Jesus answered, Y'e know neither me, nor my Father: if ye knew me, ye 20 would know my Father also. These words spake he in the treasury, as he taught in the temple : and no man took him ; be- cause his hour was not yet come. J50 COMMENTARY ON THE GOSPEL OF JOHN. [John 8 : 21-24. Jewish readers why Jesus was not arrested by the rulers ; not because they were overawed, but "his hour was not yet come." His work was not done ; his teaching and witness not perfected. See Chap. 7 : 30. 21. die in your sin] This marks a new discourse. It may have been on the same day and at the same place as the former, although the definite note in v. 20 of the place where the former was given, would lead the reader to infer that what followed was at least upon another occasion, if not at some other place in the temple or in Jerusalem. The " therefore " marks that his further teaching followed, since the Jews did not lay hands on him. Because of this, he said to them " I go away : " the force of the Greek being, " I go away voluntarily, of my own will," a hint that they would not force him away until he willingly yielded himself up to them. You will then seek for me to deliver you from calamities, from the Roman oppression, but you will die in your sin. There is without doubt here a fulness of meaning in these words, which his hearers did not understand. The double destruction coming upon many of them in the terrible sufferings and death attending the destruction of Jerusalem 40 years later, and the spiritual death of those who would nol believe were wrapped in the significant words. In proof that they had a deeper meaning than the fall of Jerusalem, notice the added words : " Whither I go, ye cannot come." Yet he said to the penitent thief on the cross, " To- day shalt thou be with me in paradise," Luke 23 : 43. The words cannot then be narrowed, as Meyer and others would limit them, to the condition of the Jews up to death, but includes what they would not be able to do after death, that is, come where the risen Christ would go. 22. "Will he kill himself?] This they may have asked in mockery. But it shows that they had a hint of the meaning in his last words. As if they had said, " Certainly if you intend to descend to hades, we will not follow you there." According to Josephus, the Jews held that a special punishment in hades awaited those who killed themselves, Wars, 3 : 8 ; 5. 23. Ye are from beneath] Jesus took no special notice of their sneer, but replied with apparent sorrow, Ye are of the low and baser nature. The words cannot be strained to mean, Ye are from hell or hades (Godet), for while KciTu has this force sometimes in classic Greek, the next clause, "Ye are of this world" excludes that meaning here. But the thoroughly worldly in this life, are drifting to the lower world, and must land there, unless they are born anew. This is the wide contrast between the two lives, the worldly and Christian ; one is from beneath, the other from above. Nothing can Common Version. 21 Then said Jesus again unto them, I go Revised Version. 21 He said therefore again unto them, I go my way, and ye shaU seek me, and shall die in j away, and ye shall seek me, and shall die your sins : whither I go, ye cannot come. ! in your sin : whither I go, ye cannot come. 22 Then said the Jews, Will he kill himself? ; 22 The Jews therefore said. Will he kill him- because he saith, Whither I go, ye cannot self, that he saith, Whither I go, ye cannot come. i 23 come? And he said unto them, Ye are 23 And he said unto them, Ye are from be- | from beneath ; I am from above : ye are of neath ; I am from above : ye are of this world ; 24 this world ; I am not af this world. I said I am not of this world. ! therefore unto you, that ye shall die in 24 I said therefore unto you, that ye shall I your sins : for except ye believe that I am die in your sins : for if ye believe not that I am he, ye shall die in your sins. I John 8 : 25-27.] JESUS, THE LIGHT OF THE WORLD. 151 prevent death by sin, except belief on Christ, the " I am " of the Old and of the New Testament. The Messiah, the Lamb of God would take away sin, and thus remove that death of the higher nature caused by sin, and would grant a new heavenly life, lifting man from his worldly low nature again into the image of God. 25. Who art thou ?] By this question they illustrated the truth of what Jesus had just said ; Ye neither know me nor my Father, v. 19. Even . . that I said] This is one of the most perplexing clauses in the Gospel and has been variously rendered: (1) " PJven that which I have also spoken unto you from the beginning," Revised Version. So hold substantially Chrysostom, Calvin and Lightfoot, and it agrees with the Septuagint in Gen. 43:18, 20. (2) "Altogether that which I also speak unto you," Margin of American Revised Version ; or, (3) ''How is it that I even speak to you at all?" Margin of English Revised Version. Literally tlie Greek order is, (4) " The beginning that which also I say to you." Some as Augustine and Wordsworth have said it meant, (5) " I am the beginning, etc." But this is opposed to the usual grammatical form ; ryv apxr/v " the beginning," to give this sense should be in the nominative form, instead of the accusative as it now is. Others treat it as an exclamation, as the marginal reading of the English revisers just cited. It is perhaps better taken adverbially, as signi- fying the time : (1) "Even that which I am saying to you from the begin- ning;" or as assigning the total of his teaching on the subject, (2) "Altogether that which I also speak unto you." The meaning of the passage has been discussed sharply since the days of Augustine. Of the several interpretations the first seems on the whole the best. Dwight (in Godet) hesitatingly decides for the second explanation, and "Westcott prefers the third explanation. 26. many things to say] Meyer observes on this verse : After the question in v. 25, we must imagine a reproving clause. The paraphrase: "I have very much to speak concerning you, and especially to blame : but I refrain therefrom, and restrict myself to my immediate task, which is to utter forth to the world that which I have heard from God the True, who has sent me." But this suppo.sed restraint is hardly consistent with the appeal to the Father as true, nor with the severe words which follow. See vs. 41-44. Jesus reverts to the charges of v. 24 and reminds them of the many more he had to speak. They were spoken as we shall .soon see. Compare also for the most fearful condenmation. Matt. 23. The will of the Father Jesus declare.s, and he knows that will, since he has heard the P'ather. Common Version. 2o Then said they unto him, Who art thou? And Jesus saith unto them, Even the «a7n«that I said unto you from the beginning. 2C I have many things tn say and to judge of you : but he that gent me is true ; and I speak to the world those things which I have lieard of him. 27 They understood not that he spake to them of the Father. Be VISED Version. 25 h''. ye sliall die in your sins. They said tlierefore unto him, Who art thou ? Jesus said unto them, ^ Even that which I have also spoken unto you from the beginning. 26 I have many things to speak and to judge coticerniiig you : howbeit he that sent me is true; and the things which I heard from 27 him, these speak I tmto the world. They perceived not that he spake to them of the ' Or, Allogelher (hat which I ahu speak unto you 152 COMMENTARY ON THE GOSPEL OF JOHN. [John 8 : 28-30. 28. then shall ye know] This company may not have been the same as heard the words in vs. 12-19. Hence they did not understand the words, " he that sent me " as referring to the Father. Christ's thoughts take on a sad, meditative tone, and lie refers to his crucifixion. " When ye have lifted up the Son of man, then shall ye know that I am he," etc. Some of the Jews were convinced, like the centurion, by the wonderful manner of his death, that he was the Messiah. But the words do not necessarily imply full belief on him, only an acce[)tance of the historical fact that he was a great teacher and prophet sent from God. Yet on the day of pentecost many did believe on him. Alford holds to this double sense in the prediction, as does Godet. Jesus again points them to the Father as his authority for his doings and sayings. 29. he that sent me is with me] This phrase, simple enough on the surface, is very far-reaching as one tries to follow the thought. He must mean: (1) that there is absolute harmony between him and the Father; (2) that therefore, they are one in spirit, and from these, does it not follow (3) that the Father was personally present with the Son ? For in this mission to earth he adds, " he hath not left me alone." It is very difficult to restrict these words to a mere support or influence, or divine afflatus. Compare simi- lar words in John 17 : 21, " Even as thou, Father, art in me, and I in thee," Revised Version. From this indwelling and unity comes the natural con- clusion, " for (or ' hence ') 1 do always the things that are pleasing to him," Revised Version. 30. many believed on him] Mark carefully the reading " believed on him '■ in this verse, and " believed him " in v. 31 of the Revised Version, an important difference which the Common Version misses. The former " be- lieved on him " because they had first ** believed him." Some went no further than merely to credit his words ; an intellectual reception of what he said, but which brought no faith, no new life, heart, or true repentance. The differ- ence between the two classes is as wide as between earth and heaven. Suggestive Applications. — 1. All true moral and spiritual light in the world comes from Christ. 2. All who truly follow him shall walk in light. 3. Those who reject him, will never see God. 4. Ignorance of Christ, means ignorance of God and of all true religion. 5. None find Christ but those who seek him in the way he has pointed out. 6. Seeking Christ in one's own way, may end in dying in sin. 7. We must believe Christ's sayings, and also be- lieve on him to be saved. 8. Notice the wide difference between those who Common Version. 28 Then said Jesus nnto them, Wlien ye have lifted up the Son of man, then sliall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. 29 And he that sent me is with me : tlie Father hath not left me alone ; for 1 do always those things that please him. 30 As he spake these words, many believed on him. Revised Version. 28 Father. Jesus therefore said. When ye have lifted up the Son of man, then shall ye know that i I am he, and that I do noth- ing of myself, but as the Father taught me, 29 I speak these things. And he that sent me is with me ; he hath nut left me alone ; for I do always the things that are pleasing to 30 him. As he spake these things, many be- lieved on him. * Or, J am he : and I do John 8: 31, 3-2] JKSIS' llEBl'KE OF ABRAHAM'^: ClllLDUKN. 158 hear Christ, and those who believe on hira. 9. Nothing seems to anger evil men more than to be told that they cannot go where Christ is. Jesus' Rebuke of Abraham's Children. 8 : 31-47. Jeklsalem. October, a. d. 29. This marks tlie beginning of a new discourse made apparently to a different company. This class believed what he had said, and were ready to accept the great national teacher and temporal deliverer. To them lie was Messiah, a temporal leader for the Jews only. They appear to have been a party of prominent Jews, whether rulers and priests is uncertain (see, however, John 12 :42), that were drawn to Jesus from patriotic and national reasons. They had been in the company of his opposers, but now separated from them, yet did not come so far as those who "believed on him." They were between the two ; they were willing to follow him as a worldly ruler. "Will they be- come his spiritual disciples ? Nay, they are rocky ground hearers. Their pride of ancestry as Abraham's children makes them stumble, and turn back from Jesus. 31. to those Jews who had believed him] Notice "had believed him " and " believed on him," Revised Version of v. 30, marking two distinct classes. Those in v. 30 were spiritual believers, true disciples. Those in V. 31 were full of their national views of a Messiah, a temporal deliverer, and civil leader. Jesus would draw them on, and yet nnist teach and test them : " If ye abide in my word." Westcott places the emphasis on " Ye," as con- trasting them with the unbelieving party from which they had temporarily come out. Others would place the emphasis on "abide," as indicating the superficial character of their belief, and the deeper truth that they had not really come to the point of having the indwelling word, or of coming within the spirit of his word. In fact, the context favors both meanings as included in the test applied. 32. know the truth . . free] Two things would follow the entrance and dwelling of his word in the intellect and heart. They would become inwardly conscious of the truth ; that truth would make them spiritually free. There is a wide difference between believing that Jesus speaks the truth and believing on him. We may believe Socrates, Aristotle or Seneca in the former sense, but we do not believe in nor on them. This belief of historic facts or truths, will not give relief from a sense of bondage to sin. Faith, to be a saving faith, must go beyond belief in an historic person and facts, even in respect to Jesus. Some Jews and some modern Christians believe Jesus to be an historic person, and accept all his reported sayings that please their moral consciousness, but brush aside all the rest as irrational. They are " half-way " Common Version. 31 Then siiid .lesus to those Jews whicli be- lieved on him, If ye continue in my word, then are ye my disciiilt-s indeed ; 32 And ye shall know the truth, and the truth shall make you free. Revised Yersiok. 31 Jesus therefore said to those Jews who had believed him. If ye abide in my woni, 32 then are ye truly my disciples; and ye shall know the truth, and the truth shall make 154 COMMENTARY ON THE GOSPEL OF JOHN. [John 8 : 33-36. disciples ; they prescribe the terms which they think are proper for salvation, but are not in a saved state. They do not " abide " in Clirist's word. 33. We . . Abraham's seed . . iieier in bondage] Their pride of race and nation was touched. This was strange talk they thought to a chosen race. They were heirs to all the world. But the next clause has caused much discussion. As a nation they could not say they had " never yet been in bondage to any man." They could not forget nor ignore the bondage of Egypt, nor in spite of their law of freedom, Lev. 25, could they overlook the captivity to Assyria, Babylon, and Syria. The national pride was even then smarting under the weight of Roman oppression. Their assertion in either of those meanings must be counted a bold falsehood, born of racial pride and sudden anger. But it is more probable they had reference to their personal state. They were not personally slaves, nor bondservants to the Komans. They had personal freedom and even many national and civil liberties were continued to them under the Roman rule. They had not been reduced to abject slavery. In this modified and personal sense, their declar- ation as to civil liberty was in the main true. They did not need to be made free, therefore, as they looked at it. 34. cominitteth sin is the bondserrant] Jesus took up their word " bondage," or " enslaved," and put the spiritual meaning plainly into his ex- planation. " Every one that committeth [is doing] sin is the bondservant [slave] of sin." The Greek indicates that this slave of sin is the one who is doing sin continuously ; is living in sin ; not one who is betrayed into a single act of sin, while his life is a struggle against sinning, and for the most part a life of faith. Those who give themselves up to worldliness and sin, they are its slaves. 35. abideth not . . the son abideth] These Jews claimed to be Abra- ham's seed, by which they claimed to be free, and also meant that this made them children, chosen of God ; heirs of God's blessings. But Jesus would point out their sin and mistake. The slave of sin could not be the child of God. They might be for a time attached to the " household," but they can- not be sure of always dwelling in the home with the rights and blessings of sons. They are only temporary and external members of the house as were all slaves in those times. If they were to come into the position of sonship, they would abide in the home ever, as a son did. The son here does not properly refer to Christ, but to any one bearing the relation of son in any home. 36. If , . the Son make yon free] Rom. 8 : 2 is a good comment on Common Vebsiox. 33 f" They answered him, We be Abraham's seed, and were never in bondage to any man : how sayest thou. Ye shall be made free ? 34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. 35 And the servant abideth not in the house for ever : but the Sun abideth ever. 36 If the Son therefore shall make you free, ye shall be free indeed. Revised Version'. 33 5'ou free. They answered unto him. We are Abraham's seed, and have never yet been in bondage to any man : how sayest 34 thou. Ye shall be made free? Jesus an- swered them, Verily, verily, I say unto you, Every one that committeth sin is the bond- 35 servant of sin. And the bondservant abideth not in the house for ever: the sou abideth 36 for ever. If therefore the Son shall make John 8 : 37, 38.] JESUS' REBUKE OF ABRAHAM'S CHILDREN. 155 this verse; "the hiw of the Spirit of life in Christ Jesus made me free from the hiw of sin and of death." You will be "free indeed," really, and thor- oughly, and not formally, or partially, if the Son makes you free. You think you are free, but it is only a seeming freedom ; in fact,'you are in one of the worst of bondages. 37. know that ye are Abraham's seed] lie first answers them by a simile of the home-slave, now he speaks plainly. There is a pathos in his recognition of them. I am sadly conscious that you are Abraham's seed. As such you would be expected to become my firmest, truest disciples and friends ; but alas, your pride is wounded ; your anger has been aroused ; you seek to kill me, you drift back to the party of my enemies from which you lately separated, because my word " hatii not free course in you." The Revised Heading gives the thought of the Greek ;t:6jpeZ more accurately than tlie Common Version. Ilis word had found place in them, see v. 31, but it had not made any headway, or progress : it was rather choked by their pride. The parable of the sower illustrates this kind of reception of the word. Their hesitation, and opposition to his teaching, and their unwillingness to accept its fulness in tiieir hearts, put them on the side of his foes still, and not with his friends. Those who will take him only as an historical and good teacher, not as a Saviour from sin, kill him in the house of his friends. 38. I have seen , , ye] Omit the "my" and "your" before Father in this verse as there are no words here in the Greek for them. Literally read : " What I have seen from the Father, I speak ; and you also what you have heard from the Father, do." The ordinary English renderings seem to read into this verse what is found only in v. 41. This is a possible meaning of the passage, but scarcely probable. In this case, it must refer to their present intent to kill him, v. 37, but to this Meyer objects, although he takes " do " as a present indicative. The usual method of Jesus was to instruct and win those who sliowed any disposition, however imperfect and low, to receive instructions. Reading the verse as rendered above, it becomes a final, earnest appeal to these half-way followers to accept the whole truth. In this view, he would intentionally say " the Father," instead of " my Father." Dr. Moulton well observes, " it is hard to believe th.at Jesus, so tender in his dealing with even tiie germs of true Aiith, has already passed into his severest condemna- tion of the Jews who had believed him." He speaks of what he had seen of the Father. Now let them do what they have heard of the Father, whether tiirougli Moses, the prophets, or himself. The common interpretation strains the text, is harsh, and reads into v. 38 what is not actually found in the narra- tive until we reach v. 41. Common Version. 37 T know tliat ye iiro .\bnilianr8 seed ; but ye seek to kill me, bfcause my word hath iio Iiliice ID you Revised Version. 37 you free, ye shall be free indeed. I know that ye are Abraham's seed ; yet ye seek to kill me, because my word ^ hath not free 38 I speak that which I have seen with my , 38 course in you. I speak the thin) And because I tell you the truth, ye be- lieve me not. Revised Version. 43 me. Why do ye not ' understand my 44 speech ? Even because ye cannot hear my word. Ye are of tinur fitlur the devil, and the lusts of your father it is your will to do. He was a ninrderer from tlie bef^iiitiing, and standeth not in the truth, becau-e tliero is no truth in liini. - When he speaketh a lie, he speaketh of his ow n : for he is a liar, 45 and the father thereof. But because I say ' Or, A:»i0K7 2 Or, Wlten one speaketh a lie, he speaketh of his own : for hisfalhe" ulsu is a liar. 158 COMMENTARY ON THE GOSPEL OF JOHN. [John 8 : 46, 47. Jesus had said God is true, v. 26. The devil is a man-slayer, for he led the human race into sin, and sin is death. The thought goes deeper than a refer- ence to the murder of Abel by Cain, and to others who were murdered by men filled with the spirit of the evil one. All along Jesus has been talking of spiritual things, and these words are rightly understood, when applied to the killing of man's spiritual life. he is a liar, and the father] Notice the reading in the margin of the Revised Version, which is preferred by Westcott and Moulton. But this makes a difiicult construction out of what otherwise is simple. The best sup- ported text reads : " When he speaks a lie, he speaks out of his own (being) because he is a liar, and the father of him," that is, " the liar." So Meyer and others. Or, it may read " father of it," that is, of " a lie." So Weiss holds. Neither construction accords with the best Greek idiom. To escape this difficulty, some accept the rendering in the margin of the Revised Ver- sion, which makes the subject of " speak " one of the children of the devil. Then the meaning is : When one speaketh a lie he speaketh of his own, for his father, the devil, also is a liar. But this construction also is too difficult and obscure. Lachmann's reading bg av for orav is not well supported. Accepting the ordinary text, the following is better: "When he (the devil) speaketh a lie, he speaketh out of his own (being), because he is a liar, and the father of him (the liar)." 46. If I say truth, why do ye not believe me] They loved a lie ; their father was a liar. Jesus told the truth, but they disliked the truth, and thought they believed him when they only half understood his word; now they fell away and stumbled over his teaching. Which one of them could point out the sin, the untruth in his teaching ? If none could do that, what excuse could they give for not believing ? 47. of God, heareth the words of God] As if he perceived an un- spoken objection in their minds, he goes on to explain : your claim to be of God is disproved, for those who are of God, hear the words of God. My words are the words of God ; for he sent me. You do not hear them, iience you are not of God. The argument is : You do not point out any sin in me; then I must speak truth, and you have no excuse for unbelief. By implication therefore Jesus here maintains his own sinlessness. These Jews are not drawn to become his true disciples, because they are not of God ; they liave no spiritual life allied to goodness and God. Suggestive Applications. — 1. Christ's disciples always should obey his word. 2. They have true spiritual freedom. 3. They understand the mys- teries of salvation. 4. The sinner is a slave. 5. He has a hard master. 6. He has no dwelling and no rights in the household of faith. 7. Christ's teaching was from heaven. 8. The worldly hate heavenly truths. 9. They Common Version. 4G Which of you convinceth me of sin ? And if I say the truth, why do ye not believe me ? 47 He that is of God heareth God's words : ye therefore hear tliem not, because ye are not of God. Revised Version. 46 the truth, ye believe me not. Which of you convicteth me of sin ? If I say truth, why 47 do ye not believe me ? He that is of God heareth the words of God : for this cause ye hear 'hem not, because ye are not of God. John 8 : 48-51.] JESUS AND ABRAHAM. jgg cannot understand tlie heavenly speech, or the conversation of the godly. 10. Those who are not acquainted with the divine speech, are strangers to the divine nature. 11. Tiie spiritual father of all liars is the devil. I2! Jesus challenges the Jews to point out any sin in him. 13. The unbelieving must prove God to be a liar, or they can have no excuse for their unbelief. Jesus and Abraham. 8 : 48-59. Jekvsalem. Octobeu, a. d. 29. The conversation with these Jews, who believed a half truth at the first, yet soon showed that a half truth was as dangerous as an untruth, grew more and more plain and personal. Jesus had already shown them that they were the spiritual children of the devil. They now call him a Samaritan, that hated race, spnmg from the ungodly alliance of captive Israelites with idol- aters, and also say that he is crazed or a demoniac. This was again putting forward their pride of birth, and led Jesus to declare himself as "existing be- fore Abraham, and hence superior to him. The Jews were so stung^'and horrified by this claim that they were readv to stone Jesus. 48. thou art a Samaritan, and hast a devil [demon] No doubt the charge of Jesus seemed severe to them, and so wild as to be the result of an excited or crazed brain. They knew him as of Galilee, and as the Galilaeans were a mixed people, it was only a short step to class him with the Samaritans, and then a demoniac. He had said that thev were not the true children of Abraham, and that the devil was their spiritual father. How could he say that of them, the recognized people of Israel, unless he was a demoniac Samaritan ? 49. I honor my Father] He makes a simple denial of the gravest charge; I am not a maniac nor demoniac; " but I honor my Father." Since I do this, ye dishonor me, and by implication, you dishonor my Father also. 50. there is one that seeketh and judgeth] Though you dishonor me, and I tell you of it, yet that is not to seek my own glory. The next clause may be read, " there is one who seeketh (my honor) and' pronounces judg- ment." It points to the future act when tlie Father will glorify the Son. Compare 1 Peter 2 : 23, "committed himself to him thatjudgeth righteously." 51. keep my saying] He returns to the thought in vs. 24, 31, 32, and puts it in a more startling form, to impress it as a spiritual fact. He had told them of the slavery of sin, from which they might be free. Now he tells them of the death following sin, from which he can free them. It is the other side of the same truth which he had brought out so strongly on a former occasion. Common Version. Revised Version. 48 Then answered the Jews, and .-aid unto 48 The Jews answered and said nnto him Sav tan and ha>,t a devil ? . .... J 49 ha.st a demon ? Jesus answered, I I.av; not h .t :!r n" %"';;"^*^- \ *>*\« "?.* « <^"'' ; ^"t I « ^l^nx-n ; but I honour mv Fatlier, and ye honour my Father, and ye do dishonour me. 50 dishonour me But 1 se.^k n-.t mine own 00 And I seek not mine own glory : there is glory : there is one that s.-.k.-th and Lidg- ..1 \eril\ eerily, I say unto you, If a man man ke.j. my word, he shall never see keep my saying, be shall never see death. ' "» • "e>t;r bee 160 COMMENTARY ON THE GOSPEL OF JOHN. [John 8 : 52-55. Here it is freedom from spiritual death ; there it is the living bread, of which if any man eat, he shall live forever, Jolin 6 : 51. The phrase " never see death," means he shall "live eternally," and more than that, the bitterness, the sting of death, will be taken away. He does not mean that the body shall never wear out and pass into the grave, but that the real man, the soul shall be saved from the "second death," and that the awful dread of the change shall be taken away. Some suppose that these words were spoken to a few who did not belong to the class addressed in the previous verse. But it seems a fitting conclusion to the previous conversation, and v. 54 points clearly to the close connection of thought of v. 51 with v. 50. 52. XOW we know . . Abraham is dead] The Jews are now con- firmed in their first view. Here was new proof that he was a crazy demoniac. Abraham and the prophets had all died. They understood him to refer to natural death. But they appeal to historic facts ; Abraham and the prophets were dead. What great person would he claim to be? Surely you do not presume to be greater than the propliets and than Abraham? Their change in the wording of his claim to " he shall never taste of death," does not read like an intentional misrepresentation, but as a re-statement made stronger by their excited condition. He would thus make himself a greater person than Abraham and the prophets, all of whom had passed under the power of death. Who was he, that he could confer power to resist death ? 54. it is my Father that] The Jews had asked, " Whom makest thou tliyself ? " Jesus answers virtually, " I do not exalt myself at all. If I sliould glorify myself in the way you suggest, such glory is nothing." But, lie de- clares, it is my Father that glorifieth me. You say " he is your God," yet you have not become acquainted with him. There is a tone of irony in the reply. He contrasts their ignorance with his knowledge of Gcd. " Ye have not known him, but I know him." The two words for " know " in Greek are diflferent, and convey a nice distinction not easily stated in Englisli ; ovK h/vuKare^ " have not known," that is, have not acquired a knowledge, but o'lSa, I know intuitively, or by direct personal cognition, as contrasted wdth knowledge gained by long processes of studying. If I should deny my knowl- edge of him, I would be like you, a liar. Mark, however, that their false- hood was the opposite of what his would be. They said that they knew him, but lied, because they did not know him. He might say he did not know Common Version. 52 Tlien said tlie Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, lie shall never taste of death. 53 Art thou greater than our father Abra- ham, which is dead? and the prophets are dead : whom makest thou thyself? 54 Jesus answered. If I honour myself, my honour is nothing : it is my Father that honoureth me; of whom ye say, that he is your God : 55 Yet ye have not known him ; but I know him : and if I should say, I know him not, I shall be a liar like unto you : but I know him, and keep his saying. Revised Version. 52 death. The Jews said unto him, Now we know that thou hast a demon. Abraham died, and the prophets ; and thou sayest, If a man keep my word, he shall never taste 53 of death. Art thou greater than our father Abraham, who died? and the prophets died: 54 whom makest thou thyself? Jesus an- swered. If I glorify myself, my glory is nothing: it is my Father that glorifieth me; 55 of whom ye say, that he is your God ; and ye have not known him : but I know him ; and if I should say, I know him not, I shall be like unto you/a liar : but I know him, John 8:56-58.] JESUS AND AHi;\IIAM. Jgl him, but would then say falsely, because in reality he did personally know him. He did more, he faithfully kept God's word. This mode of reply was characteristic of Oriental speech, and would be the most forcible form to their minds. It seems also to partake of the Hebrew idiom. 56. Your father .\brahain rejoiced lo sec my day] Literally" Your father Abraham was exceedingly glad that he should see my day, and he saw and rejoiced." This answered their boastful question about his being greater than Abraham. What do these words mean ? The general sense is plain, but their exact thought is not so clear. They may mean : 1. That Abraham rejoiced that he could see the coming of the Messiah, and that by the eye of faith or by vision he did see it, and was glad. So most of the Fathers and Reformers, or, 2. Abraham was rejoiced when he was assured that he should see Messiah's day, and that he saw it in paradise, and in that state was glad. So Stier, Bloomfield, and Godet, or, 3. That Abraham's great desire was to see Messiah's day, and actually saw him when Messiah appeared to him, and talked with him on the earth. So Alford, Olshausen, and Hengstenburg. The exact interpretation turns partly, not wholly, on the meaning of "my day." Some, as Chrysostom, say it means " Christ's crucifixion," that being the culmination of his earthly mi.«5.^ion. But the past tense "saw," is opposed to this narrow view ; for the day of the crucifixion was then in the future. Others^ as Augustine, refer the words to both advents of Christ, that of humiliation and of glory. Others limit the phrase to the incarnation of Christ. Taking it in the last as the most natural meaning, then the first view of the meaning of the entire sentence seems the best, since the other views are not sustained by conclusive reasons. There is a Jewish tradition that Abra- ham saw the whole history of his descendants in the mysterious vision re- corded in Gen. 15 : 8 ff. 57. hast thou seen Abraham] The Jews understood his saying in the strictly literal sense. Jesus was not yet fifty years old ; how could he have seen Abraham or Abraham have seen him? Some have conjectured, that as the Jews spoke of Jesus who was then about 33, as 50, he must have had an aged and care-worn face, leading them to regard him as older than he really was. But it is more probable that they used 50 as a convenient round number. Westcott, however, suggests that the tradition reported by some early fathers that Jesus was about 50 when he suffered, is not inconsistent with the oidy fixed historic dates we have in regard to our Lord's life, birth and baptism. The Jews misquoted his words: he did not say that he had seen Abraham, but only that Abraham saw his day. 58. Before Abraham was, I am] Or, more accurately, the Greek Common Version. 56 Your father At)r:ihain rejoiced to see my day : and he saw il, and was glad. 57 Then said the Jews unto liim, Thnu art not yet fifty years i>ltl, and liast thou seen Abraham ? 58 Jesus said unto Uiem, Verily, verily, I say unto you, Before Abraham was, I am. Revised Version. 56 and keep his word. Tour fatlier Abraham rejoiced ' to see my day ; and he saw it, and 57 was plad. The Jews therefore said unto him. Thou art not yet fifty years old, and 58 hast thou seen Altrajiam ? Jesiis said unto tht-m. Verily, verily, I say unto you, Before 1 Or, lliut ha should see 162 COMMENTARY ON THE GOSPEL OF JOHN. [John 8 : 59. reads : " Before Abraham was born, I am." Jesus here distinctly asserts his pre-existence. He not only clearly declares that he existed before Abraham was born, yeveGdat, but also that his state was a self-existent one, '' I am." It is not " I was made;" or "I was," but the present, implying the ever self- existent being. The thought at once takes us to the declaration to Moses in Ex. 3 : 14. Or, it may remind the reader of the expression in Rev. 1 : 4. Gregory observes : " Divinity has no past or future, but always the present ; and tlierefore Jesus does not say, before Abraham was I was, but I am." 59. Stones . to cast at him] Now they clearly understood his claim : looked upon it as blasphemy, and took up stones in their anger to cast at him. If he did not mean to claim that he was divine, as they understood him to do, and he allowed that to pass unexplained, then he was suffering from a fraudu- lent claim, and was not sincere or candid. If he was good, and true, then we are forced to believe that he meant to claim to be what the Jews understood. His divine nature and character cannot be denied without denying that he was honest, and making him a deceiver or self-deceived. He escaped from the fury of the mob, ''hid himself" or literally "was hidden" we may sup- pose by the great crowd and confusion, as at an earlier period when he es- caped from the angry crowd at Nazareth, Luke 4 : 30. He passed out through the crowd and left the temple. Augustine supposes that he did not hide himself in a corner of the temple or behind a pillar, or wall, but that "by his heavenly power he made himself invisible to his enemies ; and Romanist writers have cited it as proof that Christ could be bodily present in the bread of the Lord's supper. It is not needful, however, to multiply miracles in this gratuitous way. He could have escaped by many natural means ; "by being hidden or shielded by his friends, or by boldly passing through the crowd. Modern instances of similar escapes from a mob, by bold reformers, are numerous. Suggestive Applications. — 1. Evil men make evil charges against the good. 2. A Christ-like spirit seeks not to glorify itself, but God. 3. The promise of and faith in a Messiah was the joy of the Old Testament saints. 4. Those who profess to know God, and yet reject his messengers, show that their profession is false. 5. Christ was before Abraham ; an eternal Saviour ; the Light and Life of men. The Blind Man Healed. 9 : 1-12. Jervsalem. October, a. d. 29. The exact order of events, and time of this healing are uncertain. The last clause of 8 : 59, " going through the midst of them, and so passed by," is not found in the Sinaitic (except by a later hand), nor A^atican, nor Beza man- CoMMON Version. 59 Then took tliey up stones to cast at him : but Jesus hid liimself, and went out of the temple, jroing through the midst of them, and so passed by. Revised Version. 59 Abraham iwas, I am. They took up stones therefore to cast at him : but Jesus 2hid himself, and went out of the temple 3. 1 Qr. was born. - Or, rvas hidden, and went dc. £ Many ancient authorities add and going tftrotcgh Uie. midst of them went his way, and so passed by. John 9: 1-3.] TIIK 1?MN1) MAN HEALED. 163 uscripts. Some, as Kobinson, insert after 8 : 59 the events in Luke 10 : 17 to 11 : 13, but put the rtturn of tlie Seventy, Luke 10 : 17-24, after 11 : 13, and just before tlie healing of the blind man in John 9 : 1. Meyer and Godet place the attack of the Jews in 8 : 59 in the morning, and the healing in Chap. 9, in the evening of the same day. This is possible, but not very probable ; for the healing of the blind man was on the Sabbath, v. 14. There is no evidence that the previous discourse was on a Sabbath. Moreover tlie hot anger of the Jews stated in 8 : 59 render this healing at that time and place improbable. Slill most harmonists now agree in placing the healing next in the Gospel accounts after the discourse in 8 : 48-59. All likewise agree that Jesus withdrew from the temple when threatened with stoning, and that a shorter or longer time (some hours to some days) intervened between that departure and this healing. Several old writers have aptly called the heal- ing of the blind man an " acted sermon," an object lesson on the words, " I am the light of the world." 1. As lie [Jesus] passed by] Not as he was passing out of the temple to escape from stoning, as the Common Version of 8 : 59 might imply, but on another occasion, not long after, as he passed by probably the temple. Near the temple gates the blind and helpless were often found sitting and begging. Compare v. 8 with Acts 3 : 2. A man blind from llis birth] Blindness is very common in the East, but even there one born blind is not often found, and would excite some atten. tion. The blind man does not appear to have known that Jesus was near, or who he was, and nothing is said of any request for healing from him. 2. who did sin] Jesus is no longer surrounded by an excited, angry crowd ready to stone him, but by calm, peaceful disciples. The question is a natural one for that age and company. This blindness, they thought, must be a punishment for some special sin. But whose sin ; this man's, or his parents? On the latter point alone, they were in doubt. Had the man sinned before his birth (or in some former state of existence), or had his parents sinned ? Ex. 20 : 5 ; Jer. 32 : 18. Traces of a belief in the transmi- gration or pre-existence of souls may be seen in Jewish literature. See Wis- dom 8 : 20. The modern Druzes of the East hold to it ; but it is more probable the disciples were thinking of the man's sin before birth. Compare the case of Esau and Jacob, Rom. 9 : 11-13, or of the sin of the parents which was visited upon the children. See Ex. 34 : 7. 3. Neither . this man, nor his parents] This does not mean that this man and his parents were sinless, but only that the blindness was not a pun- ishment for sin, either in him or his parents. The man was boin so that the Common Version. CHAP. IX.— And as Jesus passod by, he saw a man wliirh was blind from Ins birth. 2 And his disciples asked him, Siiying. Ma-*- ter, who did sin. tliis man, or liis parents, tliat lie was horn hiiiid ? .1 .Tesus answered. Neither hafh this man sinned, n(ir his parents : but that the works of God should be made manifest in him. I Revised Version. 9 And as he passed by, he saw a man blind li from his birth. And his disciples a.sked him,sayint:, Kabbi, whd did sin, this man, or his parents, that he shuiiltl be born blind ? 3 .Ie man can work. 5 As long as I am in the world, I am the light of the world. 6 When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay. Revised Version. 4 should be made manifest in him. We must work the works <>f him that sent me, while it is day : the night cometh, when no man 5 can work. When I am in the world, T am 6 the light of the world. When lie had thus spoken, he spat un the ground, and made Johns : 7,8.] THK KMM) MAN HEALED. 165 Luke 7:10; John 4 : 50, 51 ; Mark 7 : 29, 30. The reason for using the clay and spittle i.s not given. He spread the clay upon the eyes of the blind man. See niariniier. Revised Version. 19 ceived his sight, and a.sked them, saying, Is this your son, who ye say was born blind? 20 how then doth he now see? His parents answered and said. We know that this is 21 our son, and that he was born blind : but how he now seeth, we know not; or who opened his eyes, we know not : ask him ; he is of age ; he shall speak for himself. 22 These thing-i said his jiarents, because they feared the .lows : for the Jews had agreed already, that if any man should confess him to be Christ, he should be jiut out of the 23 synagogue. Therefore said his parents. He 24 is of age ; ask him. So they called a second time the man that was blind, and said unto him, Give glory to God ; we know that this j^Q COMMENTARY ON THE GOSPEL OF JOHN. [John^9^25-28. of what his parents had said. The cure they could not flatly deny. But their language is like that of those who would say, The matter is all out now : you bette°r alorify God bv a full confession. Some regard this as a judicia oath or adjuration, solemnly calling on him as he stands before God to tell the truth. Compare Josh. 7 : 19. But this does not fit 1 Sam. 6 : 5 nor Jer 12 • 16. Others regard it as hinting at their opinion of the true method and author of the cure. God must have done it. This sinner, breaking the Sab- bath, could not, we know ; for we are trained in the law. They wanted the man to ignore Jesus as the agent of the cure. 25. one thing I know] The blind man takes no interest in question, of casuistry, or of their rabbinical theology. It is of little moment to hun, whether they make out his benefactor to be a sinner or not. On such ques- tions of opinion, he has no personal knowledge. One thing he knows : whereas I was blind, now I see. That was a matter of fact : it was part of hjs joyful experience. The Greek makes it more emphatic than the English ; because bein. blind, now I see." So the Christian can appeal to his inner conscious- ness,"when the change is questioned. I know from ^-P-^^V^^^^J^^^^^^^^^ religion and the gift of the Spirit. You cannot reason me out of ^Jact in my personal experience. •.• i ' f:^^:,^^ 26. how opened he thine eyes ?] This is a more critical questioning than before, v. 15. They do not now seek to dispute the foct with a man who seems to them quite obstinate. They hoped perhaps to entangle the man, or to get more explicit proof that Jesus had broi', herein is the nmrvel, that ye know not wlie?ice he is, and i/cl he 31 opened mine eyes. \\e know that (I'd hear- eth not sinners : but if any man be a wor- shipper of God, and do his will, him he 32 heareth. Since the world bepan it waa never heard that any one opened the eyea 172 COMMENTARY ON THE GOSPEL OF JOHN. [John 9 : 33, 34. where in the New Testament. The last word is used by classic and other Greek writers to express indefinite duration, and frequently an endless period. The phrase is used to mark the beginning of human existence, or of material things. In all this period, a case of giving sight to one born blind, had not been heard of. There is no record of this kind of miracle in the Old Testa- ment. The Pharisees learned in the law did not attempt to dispute his statement. His case stood alone, a marvel of power. What could they say ? They were silenced and in amazement. And what was the conclusion of his impassioned reasoning? "If this man were not from God, he could do nothing." It is obvious enough then, whence this Jesus is ; he must be from God, for if he was not, he could not do these wonderful works. What a plain, pungent, powerful sermon these rulers heard from a street-beggar ! He praises God too, but not in the way they were thinking. 34. they cast hiin out] Eecovering from their temporary amazement at the man's earnest eloquence, their anger bursts forth afresh in personal abuse ; literally the order is : " In sin thou was born altogether." You were reprobate from your birth, as the blindness inflicted upon you proves. De- pravity of a special kind was stamped on your eyes at birth. And do you presume to teach us? They thrust him out. No doubt the ban of excom- munication followed, though that is not stated, nor is the phrase, " they cast him out," the common one to express a formal expulsion from the synagogue. They violently thrust him from their presence ; the official excommunication from the synagogue could not be made except at a regular meeting. The narrative gives an insight into Pharisaic life in Jerusalem at this period. The man vigorously defended Jesus, and his assailants quailed for the moment before him. They would crush out fact by dogma ; failing in that, they crush the man to whom sight has been given, by calling him reprobate, and hurling him from the room. The change which no skill, science, magic or dogma had ever eflected, the blessing of sight to the sightless, is counted a work of evil, and the worker of the miracle a sinner. This was spiritual blindness more serious and dreadful than the birth-blindness of the street- beggar. Will they ever see the " Light of the World ? " Suggestive Applications. — 1. The formalist and sectarian in religion are always arbitrary and usually bigoted in their views. 2. They hold to their traditional interpretations of Scripture in the face of the strongest providences. 3. Conceited religionists always justify themselves by perversions of Scripture. 4. As the rulers hoped that the parents would deny their son, or that he was born blind, so Romanists hope to force Protestants to deny facts in their religious experience. 5. False interpretations of the Sabbath law will not destroy it, nor obliterate a fact in our spiritual experience. 6. We may not be able to decide nice questions in theology, but we can tell what Christ has Common Version. 33 If this man were not of God, he could do nothing. 34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us ? And they cast him out. REviSEn Version. 33 of a man born blind. If this man were not 34 from God. he could do nothing. They an- swered and said unto him, Thou wast alto- getlier born in sins, and dost thou teach us? And they caord, tliat I may believe 37 on him? Jesus said unto him. Thou hast both seen him, and he it is that speaketh 174 COMMENTARY ON THE GOSPEL OF JOHN. [John 9 : 38-41. reminds us of a similar one made to the Samaritan woman. 4 : 25, 1^6. You have seen me and recognized me as a wonder-worker ; you have also seen the Son of man. And lest he should be in doubt in respect to this in- direct reference, he adds more explicitly, "he it is that speaketh with thee." You are face to face with the Messiah. This is one of the most open and dis- tinct declarations of Jesus, that he was the Christ. 38. I believe . . he worshipped him] However widely the views of evangelical scholars may differ as to the true reading " Son of God " or "Son of man ;" they generally agree that it is here said the man offered divine worship to Jesus. The word for worshipped is commonly used in that higher sense by John. If the phrase " Son of man " was used in the question which Jesus asked him, the man clearly understood that Jesus claimed to be more than man, or it would have been idolatry to worship him. Thomas saw in his Master a similar divine character, and worshipped him. John 20 : 28. 39. For judgment . . . that they who see not] Jesus did not come to execute judgment; but the result of his coming would be a division, a separation, decisions of men, some for the truth and some for unrighteous- ness. He came not now as Judge, but as a Saviour. Yet his coming issued in two opposite results. Those that see not, may see. Those that are conscious they do not understand religious truth, yet desire to do so, will receive light. Those who think they rightly understand spiritual truths may be shown to be spiritually blind by his teaching. Though it is not clear to whom these words were addressed, it is certain they were heard by the Pharisees, who wanted to know how Jesus would apply this principle. 40. Are we blind also ?] It is not easy to decide which class of Pharisees these represented. See v. 16. Some suppose that they were of those who were inclined to favor Jesus as a good person. Others think they belonged to the other class, and were marking all his conduct to report to the rulers. As another division arose among his hearers soon after, see John 10 : 19-21, it seems very probable that some of both classes were present, ready to break into open rupture with one another. Ye have spoken of those that see, and those that are blind ; to which class say they do we belong ? Are we blind also ? They well knew that he could not refer to physical blindness. Are we blind also, as those who you say have become blind ? 41. If ye were blind . . no sin] The answer is plain, pungent, yet may have been spoken in a pained, grieved tone that would deepen the im- CoMMON Version. 38 And he said, Lord, I believe. And he woi-shipped him. 39 ^ And Jesus said. For judgment I am come into this world, that they which see not Revised Version 38 with thee. And he said, Lnrd, I believe. 39 And he worshipped him. And Jesus said. For judgement came I into this world, that they wlio see not may see ; and that they might see; and that they which see might be 40 who see may become blind. Those of the made blind. I Pharisees that were with him heard these 40 And some of the Pharisees which were with him heard these words, and said unto him. Are we blind also? 41 Jesus said unto them, If ye were blind, ye should have no sin : but now ye say. We see ; therefore your siu remaineth. tilings, and said unto him, Are we also 41 blind? Jesus said unto them. If ye were blind, ye would have no sin : bnt now ye say, We see : your sin remaineth. John 10:1.] JESUS, THE GOOD SHEPHERD. 175 pression of the terrible words on his liearers. If yoii were ignorant of the law, not able to see the light, you would have no sin, that is, no guilt, or sen.se of sin. But they claim not to be blind. You know the letter of the law; it has been your study, but you wilfully refu.se to believe the testimony it gives to him tliat the Fatlier Jias sent. If it were otherwise, ye would have no sin. You are, however, certain that you see. You say so : you boast of your wisdom and knowledge of the law. Your sin reraaineth, you refuse to see the light. These truths, the true light, you will not see. You are confirmed skeptics, unbelievers. SuGGRSTivE Applications. — 1. The professedly godly sometimes cruelly treat those who disagree with them. 2. Those ready to receive light often get light. 3. Jesus reveals himself to the humble, devout soul. 4. Christ's work forces men to a decision in regard to him, and his person. 5. The self- righteous are sure they see, though they are really blind : the contrite, con- scious of blindness, are given light. 6. Making bad u.se of knowledge, brings the greatest danger. 7. " Faith often gets more than its highest expectations." Jesus, the Good Shepherd. 10:1-21. Jerusalem. October, a. d. 29. Introduction. — The student must not miss the close connection of the discourses in this section, with the conversation at the clo.se of the preceding chapter. Je.sus continues his address to the Pharisees who had asked "Are we blind also?" He teaches them about the true way into and out of the godly fold, the church. In a threefold comparison or allegory he describes : 1, the fold, door, porter, robber, stranger, shepherd, vs. 1-6; 2, declares that he alone is the door, and 3, that he is also " the good .shepherd," as contrasted with a false shepherd, a hireling. He lays down his life for his sheep, thus proving him.self to be the true Shepherd. The reader should carefully notice the change in the comparison, that Jesus is both the "door" and " the good shepherd." The parable or allegory proper is in vs. 1-6, and comprises tlie fold (or place for the sheep), the flock, the door, the porter, the robber, and the shepherd. What follows in vs. 7-18 is in the nature of an explanation and application of the parable. Godet views this section as containing three di.stinct parables : 1. The shepherd in contrast with the thief, vs. 1-6 ; 2. The door, vs. 7-10; 3. Tiie Good Shepherd in contrast with the hireling, vs. 11-13. In this grouping he is forced to see in vs. 14-18, general remarks relating partly to the last, and partly to all the three so called parables. It is better to regard the parable or allegory as one, and vs. 7-18 a further ex- position of the thoughts wrapped in the original comparison. 1. He that entercth not by the door] The new discourse begins with a double " Verily," u.sed 25 times in this Gospel. It marks something Common Version-. Chap. X. — Verlly, verily, I s.ny unto you, He tliat entereth not Jjy tlie (lour into tlie sheepfold, but climliftli uji seme other way, the same is a thief and a rubber. Revised Version. 10 Voiily, verily, T say unto you, He that enteri'tli not by tlie door into the fold of the sheep, but clinibeth up some other way, the 176 COMMENTARY ON THE GOSPEL OF JOHN. [John 10:2-5. of unusual importance and solemnity that is to follow, but not necessarily a new subject or audience. The saved are in a fold, the church, not the formal but tlie invisible true church, whether Jewish or Christian. They have entered by the door, — the Old Testament godly, through faith in Christ to come — in the new dispensation, through faith in Christ's finished work. Any one who has not entered that way is a " thief," that is, one creeping in secretly and by stealth, or a robber boldly coming in by force and for slaughter. 2. is . . shepherd] In contrast with the thief and robber is the char- acter of a shepherd. Not " the shepherd," for the article is not in the Greek : but " he is shepherd," a phrase meant to designate the character and office rather than the person. The attention is not here fixed upon Christ, but upon any true shepherd who feeds or cares for the flock. 3. porter Openeth] The shepherd is given ready access to the fold. The sheep hear him, he can call thom all and each one by name ; he leads them. This is a graphic picture drawn from Oriental shepherd-life. There, sheep are always led, never driven ; the shepherd has a name for each sheep ; they know his voice ; they can be led by their sliepherd, but will not be led by another shepherd. The porter likewise opens the door to the shepherd, for he knows him. Who is meant by the porter ? If the shepherd is Christ, then the porter may be John the Baptist his forerunner. But it is not need- ful to press every point in the comparison. It is an old proverb, " a parable does not stand on four legs ;" and another saying is : " Squeeze parables too far, and you will draw blood and not milk from them." The comparison is a composite one ; later it is split into two distinct portions, where the meaning is more definitely stated. See vs. 7-13. 4. goeth before them] This is a picture true in Palestine now. The shepherd rising at dawn, puts forth his sheep from the sheepfold. The fold is enclosed by a rude stone wall, four or five feet high, with thorn bushes stuck or growing in the crevices of the stones to keep sheep in and wolves out. Such a fence could easily be mounted and entered ; but one who entered that EASTKRN SHEEPFOLD. Common Version. 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth ; and the sheep hear his voice : and he calleth liis own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him : for they know his voice. 5 And a stranger will they not follow, but will flee from him; for they know not the voice of strangers. 1 Or, a shepherd Revised Version. 2 same is a thief and a rohber. But he that entereth in by the door is i the shepherd of 3 the sheep. To him the porter openeth ; and the sheep hear his voice : and he calleth his own sheep by name, and leadeth them 4 out. When he hath put forth all his own, he goeth before them, and the sheep follow him : 5 for they know his voice. And a stranger will they not follow, but will flee from him : for they know not the voice of strangeis. John 10:6-9.] JESUS THE GOOD SHEPHERD. 177 wiiy would mean no good to the flock. When the sheep have been put forth tlnough the gate or door, tlie shepherd passes on before the shee}), leading the way to some green pastures, or to some spring or running water. They know his voice. There are no lost sheep, no goats, here ; but there are thieves, robbers, strangers, and wolves. The strangers the sheep will not follow ; they are the true tlock ; they know not and will not follow the voice of strangers. 6. they understood llOtJ The Greek word for " parable " is not the one usually used, but one that means any speech not of the common direct form, as similitude, proverb, metaphor, or allegory. The Pharisees did not know what the saying meant. They understood quite readily the parable of the wicked husbandmen and the heir ; but wrapped in conceit of their own wisdom, this allegory of the fold, sheep and shepherd was an enigma to them. 1. I am the door] Jesus therefore continues the discourse, and makes the figure less complex. He splits the allegory and explains first about the door, and then about the sheplierd, changing slightly the first form in which he had presented the truth. In the first, he is the door of the sheepfold. Here he is the door of the sheep, which is equivalent to " the door for the sheep," the door through which the sheep enter the true fold. Each one of the flock passes through the door into the fold, and that door is Christ. 8. All that [ever] came before me are thieves] There is no Greek equivalent for " ever." See Kevised Version. This is a difficult verse, the hard knot being in the clause "came before me." The word "before" may mean : 1, before in point of time ; 2, before in dignity or honor ; 3, before in the sense of " in the place of." The last meaning is most fitting, though Alford chooses the first. Luther, Lightfoot, and others think it refers to all false teachers. The reference is clearly to all who pretended to oflfer some way of entrance into the fold, not pointing to and through Christ. He means to assure the hearers that there is only one door, and tliat he himself is that door. All others would rob their followers. They would not enter the fold, or, entering, would be cast out as not belonging to the flock. The sheep, the ideal, or better, the true flock did not hear them. See the long list of worthies in Heb. 11. The Pharisees had perverted many, but not those of Christ's flock. 9. by me . . he shall be saved] This is another form of the same truth, forcibly taught in the sixth chapter. See John 6 : 35, 40, 51. There Jesus is the bread of life ; here he is the door for the flock to enter into life. Common Version. 6 Thirt paral>le spake Jesus unto them ; but they understood not what things they were which he spake unto tliom. 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am tlie door of the sheep. 8 All that ever came before me are thieves and robbers : but the sheep diii not hear them. 9 I am the door : by me if any man enter in. he shall be saved, and shall go in and out, and find pasture. 1 Or, proverb 2 gome ancient authorities omit be/ore me. Bevised Version. 6 This ' parable spake Jesus unto them : hut they understood not what things they were which he spake tinto them. 7 Jesus therefore said uuto them again, Verily, verily, I say unto you, I am the 8 door of the sheep. All that came 2 before me are thieves and robbers : but the sheep 9 (lid not hear them. I am the door : by me if any man enter in, he shall be saved, and shall go in and go out, and shall find 178 COMMENTARY ON THE GOSPEL OF JOHN. [John 10 : 10-13. and be saved. In his daily round of duties " in and out," the believer in Christ finds refreshing support ; pastures that are ever fresh and comforting, as well as life-supporting. Jesus here is the way, not the shepherd ; the door to the fold, through which every one of tlie flock shall find safely and comfort as described in Ps. 23 ; 2, 3. 10. I am come . . life] The figure of the door is changed here, for a "door" cannot properly be said to come, and the other part of the allegory is taken up. The thief who has pretended to be the door or way, steals and destroys the flock. Jesus has come to give life, in greater fulness and free- ness, by the right interpretation and fulfillment of the Mosaic economy. The thieves are those also who have taken away the key of knowledge ; they have not entered in themselves, and those that would have entered they have hin- dered. Jesus has given life in overflowing abundance, that they might per- ceive their enlarged privileges ; he opens wide the door of access to God ; takes away the vail ; allows the soul to come to God through Christ alone, requiring no other priest, sacrifice, or intercessor. 11. I am the good shepherd] Literally, "I am the shepherd, the good ; the shepherd, the good, puts down his life for his sheep." He is not merely the " good " in the sense of true, or benevolent, or righteous, but in a higher sense of excellent, Ka7.6^^ beautiful, a goodness that is so exalted that it has beauty with its superior goodness. Thus he " puts down " his life, in- dicating a voluntary purpose, a deliberate act of sacrifice of self for his flock. For the best text reads Tidr^oiv " putteth down " for Si^uaiv " giveth." Before it is said that Jesus is the "door" for the flock; salvation would come by entering. Here he is the shepherd ; he saves his flock now, by sacrificing his own life for his sheep. Compare "thou shalt make his soul an offering for sin," Isa. 53:10. 12, 13. a hireling, . . andcarcth not for the sheep] The hireling is contrasted with a shepherd. He is engaged to protect the flock, but he is not a shepherd. When the wolf cometh, he leaves the flock to be devoured. He is not a shepherd, but only a hireling. He has no care for the flock. He does not own them, nor does he have the feeling of a shepherd toward them. Thus the sheep are scattered or destroyed. The Jewish scribes, lawyers, and Pharisees were thus allowing the true Israel to be scattered and destroyed. Later, Paul warned the Ephesians that wolves would enter, not sparing the Common Version. Revised Version. 10 The thief cometh not, but for to steal, ' 10 pasture. The thief cometh not, but that and to kill, and to destroy : I am come that he may steal, and kill, and destroy : I came they might have life, and that they might have i7 luoie abundantly. 11 I am the good shepherd : the good shep- herd givetli his life for the sheep. 12 But he tliat is a hireling, and not the sheplieni, whose own the sheep are not, seeth the wolf coming, and leavetVi the sheep, and f peth ; and the wolf catcheth them, and scat- tereth the sheep. 13 The hireling fleeth, because he is a hire- ling, and careth not for the sheep. that they may have life, and may i have it 11 abundantly. I am the good shepherd : the good shepherd layeth down his life for the 12 sheep. He that is a hireling, and not a shepherd, whose own the sheep are not, he- holdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth 13 them, and scattereth them : he fleeth be- cause he is a hireling, and careth not for 1 Or, have abundance John 10 : 14-16] JKSUS THK GOOD SIIEPFIKRP. 17g flock. Acts 20 : 29. Is every one an hireling who fears to meet the wolves ? Tertiillian said so. But Jesus himself said, " when they persecute you in this city, flee ye to another," ^latt, 10: 23. And Paul left Damascus by night secretly to escape the Jews. Acts 9:25. r)uty may call us to face an army of wolves, battling them to save others. But it may also call us elsewhere. Duty never calls us to throw away our lives when no truth is to be vindicated by it, and no others are to be benefitted by the sacrifice. 14, know my sheep] The declaration of V. 11 is repeated : " I am the shepherd, the gooil," then he adds, " and I know mine own and mine own know me," see Revised Version, bringing out the mutual knowledge of Ciirist and of his own, and the likeness of this knowledge to that of the personal consciousness the Father has of him, and he of the Father. Indeed Jesus makes the intimate knowledge that the Father and Jesus have of each other the ground of the knowledge existing between Christ the good Shepherd and his own flock of believers. It must follow from his relation to them that he the true and good Shepherd puts down his life to rescue and save the sheep. 16. Other sheep . , . not of this fold] There will be no difficulty in seeing who are meant by '' other sheep " not of this fold if attention is given to the persons to whom the words are addressed. They were of the Jewish people. Tlie ''other sheep" not of the Jewish fold were plainly the Gen- tiles, They are to be brought in. Peter learned this lesson, that there were godly souls outside the Jewisji Church. He said to Cornelius, "Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth him and worketh righteousness, is acceptable to him." Acts 10:34, 35, Revised Version. Then he adds, "they shall become one flock [not ''fold"], one shepherd." The Common Version, following the Great Bible, Wickliffe, the Vulgate and Jerome, rendered 7ro///v;7, " fold," as if it meant the enclosure, and not the body in the enclosure. This led to the view that out- side of the one visible " fold," the good Shepherd would have no care over souls. But he carefully guarded against this error by not using av^^, *' fold," but 7701/uvTj, "flock." Many of the flock may be not yet within the visible " fold," but the Shepherd loves them, cares for them, nay, may have greater care and concern for some of these not yet in the fold than for .some who are. See the prediction in Eze. 34:23; 37:22-24, and the comment Eph. 2. Compare also the parable of the ninety-nine sheep left by the shepherd to seek the one lost. Matt. 18:12, 13. This figure of the shep- herd appears often in the catacombs, and church symbols; the most common form is that of bearing the lost sheep on his shoulders. CoMMOK Version. 14 I am the gord shopherd, and know my sherp, and am knowTi of mine. l.T As tli<' Fathor kiioweth me, even so know Revised Vebsion. 14 the sheep. I am the good shepherd ; and I know mine own, and mine own know 15 me, even as the Fatlier knoweth me, and I the Father : and I lay down my life for the i I know the Father; and I lay down my sheep. 16 life for the sheep. And other sheep I have, 16 \r\A other sheep I have, which are not whicli are not of this fold : them also I of this fold : them also I must tring, and they i must ' bring, and they shall hear my voice; shall hear my voice; and there shall be one | and 2 they shall become one flock, one fold, and one shepherd. i 1 Or, Uad - Or, there shall be one flock 180 COMMENTARY ON THE GOSPEL OF JOHN. [John 10:17-19. 17. Therefore doth the Father love me] For the reasons already stated and the added ground that follows in this verse, the Father doth love me [Jesus]. The cca rovro, " therefore," points not only backward, but as what follows is a re-statement in more explicit terms of what has gone before, it points to that also. He not only would put down his life for the sheep, but he lays it down, that he may take it again. This shows how voluntary and benevolent is the self-sacrifice which Christ makes for his people. 18. No man taketh it from me] This is a further declaration of the voluntary and free act of Christ in giving up himself as an offering for his people. It was not a forced appointment, not because wicked men conspired to crucify him, that he yielded. He had power to yield, or to resist ; to give up his life and to take it up. He was acting from his own free will. This makes his sacrifice one of absolute divine love for us. This commandment] These words may be taken : 1. To mean that Jesus had received the authority to state these truths from the Father ; or they may signify, 2, that this giving up and retaking his life is a part of his great com- mission from the Father; or, 3, that he lays down and takes up his life at the command of the Father. The second view seems to be better. It is in closer harmony with the force of the Greek word for "commandment," which in- cludes a charge, a direction, respecting the execution of the work. But the charge was given, because it was the chosen work and purpose of the Son. There was complete unity of counsel, purpose, and direction between the Father and the Son respecting the sacrifice of Christ and the plan of salva- tion. 19. a division . . because of these words] For a third time, the hearers were divided, and had a sharp discussion about Jesus. They still re- garded his words as strange, enigmatical, and some treated them as fanatical and showing a crazed or demoniacal person. Others, though not perhaps able to explain or understand his sayings, fell back upon his wonderful miracle of healing the man born blind, and rightly assumed that a demoniac would not, and could not do such a benevolent and remarkable work. Hence to conclude that he was a demoniac, or insane was absurd. Whatever might be the mystery of his sayings, his works were an unanswerable testimony to his high and holy character. Suggestive Applications. — 1. There is only one door to the Christian fold : that is through Christ. 2. Those who teach that there is any other, are among the thieves and robbers. 3. The church of God is his flock. 4. The members of it are sometimes exposed to wolves, false teachers. 5. Sinners Common Version. Revised Version. 17 Therefore doth my Father love me, be- ' 17 shepherd. Therefore doth the Father love cause I lay down my life, that I might take it me, because I lay down my life, that I may again. 18 take it again. No one ' taketh it away from 18 No man taketh it from me, but I lay it me, but I lay it down of myself. I have down of myself. I have power to lay it down, ' 2 power to lay it down, and I have 2 power and I have power to take it again. This com- i to take it again. This commandment re- mandmenthave I received of my Father. ceived I from my Father. 10 ^^ There was a division therefore again 19 There arose a division again among the among the Jews for these sayings. ' ^Some ancient authorities read took it away. - Or, right John 10 : 20-22.] AT THE FEAST OF DEDICATION. 181 enter Christ's fold through Christ himself, the only door of the fold. 6. Christ is also the Shepherd of the flock. 7. He secures its members; defends anil saves eacli one, by the sacrifice of his own life. 8. He knows each be- liever and recognizes his particular needs. 9. The Father and the Son are united in the purpose and work of saving man. 10. The truths of the gospel have opposite effects on men : some tliink them foolish or insane, other see in gospel words and works proofs of a divine mind. 11. Demons do not ex- pend power in works of benevolence and mercy. At THE Feast of Dedication, and Departure Beyond Jordan. 10 : 22-42. Jerusalem and Per^;a. December, a. d. 29. The narrative of the discourse of Jesus to the Jews, 10 : 1-18, closes some- what abruptly with a notice of a division among his hearers for a third time. This next interview noticed by John took place at the feast of dedication. \Vhother the former discourse followed closely upon the feast of tabernacles, or was spoken just before the feast of dedication, is unsettled. There were two months between the two feasts. Where Jesus spent these two months is likewise uncertain. Many suppose he returned to Galilee; some that he was in Persea. If the disputed reading "At that time was the feast of tiie dedica- tion," John 10 : 22, could be supported, it would go far to establish the claim that the discourse about the Good Shepherd was not spoken in connection with the feast of tabernacles, but about the time of the feast of dedication. But this reading is not well sustained. The probabilities therefore are in favor of an interval of about two months between the events in 10 : 1-21, and 10:22-42. The feast of dedication is not mentioned in the Old Testament and was not of Biblical origin. It was instituted by Judas Maccaba?us about 164 b. c, when the temple at Jerusalem was purified and rededicated and a new altar of burnt offering built, after the desecration by Antiochus Epiphanes. Jose- phus calls it the festival of lights and lanterns, because of the brilliant illu- mination of their houses and temple, the number of lights being steadily in- creased night after night for eight days, amid great rejoicings. Compare 1 Mace. 1 : 52-60 ; 4 : 52-59 ; 2 Mace. 10 : 5-8. .Josephus, Antq. 12 : 7, 6, 7. It was a time when the Jews anxiously longed for a deliverance from the Roman rule. 22. it was winter] The feast of dedication began on the 25th of the month Chisleu, aI)out the 15th or 20th of our December. Jesus had come to Jerusalem to attend this feast. Being near the probable anniversary of his Common Version. 20 And many of them said, He hath a devil, ami is mad; why lioarye Jiini? 21 Others said. These are not the words of liim that hath a devil. Can a devil open the eyes of the hlind ? 22 '' And it was at Jerusalem the feast of the dedication, and it was winter. Revised Version. 20 Jews because of these words. And many of them said, He liath a demon, and in 21 mad; why hear ye him? Others said, These are not the sayings of one possessed with a demon. Can a demon open the eyes of the blind? 22 1 And it was tlie feast of the dedication at J Some ancient authorities read At that time was the/east. 182 COMMENTARY ON THE GOSPEL OF JOHN. [John 10 : 23-29. birth, there seems to be a peculiar fitness Id his celebrating his last earthly birth-day at Jerusalem in this way. 23. Jesus walked [was walking] . . in Solomon's porch] The portion of the temple called Solomon's porch or portico, was a covered colon- nade of an outer court, on the Eastern side. It was originally built by Solo- mon, according to Josephus, and the cloisters were restored by Herod. It was cold, wintry weather, and therefore Jesus was walking there, for pro- tection from the cold ; a nice touch of naturalness in the narrative. 24. tell US plainly] The Jews, rulers, prominent leaders, and many common people, mingling together, saw Jesus, and gathered round about him, and eagerly said to him, literally, "Until wlien do you hold our soul up?" That is. How long do you keep our souls in anxiety or suspense over this question ? If thou art the Christ " tell us plainly " or " openly." Was this point made in candor? Or, was it an attempt to find some new ground for accusing him ? Some, as Westcott, Godet, etc., say it was a question put in candor, with intent to support his claim if he made it. Others hold that the object was to entrap him. The result, the attempt to stone him, v. 31, favors the latter view. 25. I told you] Why should he repeat his frequent assertions on this point? They had not believed his former declarations; what hope was there of satisfying them now ? Besides, they had witnessed his miracle done in the name of the Father, and it bore unmistakable proof of his divine and Mes- sianic character. If their question was a sincere one, asked in candor, they had already an answer ; if they were seeking grounds for arrest, they did not deserve any other answer than that now given. 27. My sheep hear my TOice] These questioners did not believe, because they were not of his sheep. If they were of his sheep, they would know his voice, that is, they would understand his speech, and would not need to say : " Tell us plainly." This answer has been arranged in three forms : I. Three statements of one, two and three clauses each, as (a) My sheep hear my voice; (6) 1, I know them ; 2, they follow me; (c) 1, I give unto Common Veesion. 23 And Jesus walked in the temple in Solo- mon's porch. 24 Then came the Jews round about him, and said unto liim, How long dost thou make us to doubt ? If thou be the Christ, tell us plainly. 25 Jesus answered them, I told j-ou, and ye believed not: the works that I do in my Fa- ther's name, they bear witness of me. 26 But ye believe not, because ye are not of my sheep, as I said unto you. 27 My sheep hear my voice, and I know them, and they follow me : 28 And I give unto them eternal life ; and they shall never perish, neither shall any man pluck them out of my liand. 29 My Father, which gave them me, is greater than all ; and no mav is able to pluck them out of my Father's hand. Revised Version. 23 Jerusalem : it was winter ; and Jesus was walking in the temple in Solomon's porch. 24 The Jews therefore came round about him, and said unto him, How long dost tliou hold us in suspense ? If thou art the Christ, 25 tell us plainly. Jesus answered them, I told you, and ye believe not: the works that I do in my Father's name, these bear 26 witness of me. But ye believe not, because 27 ye are not of my sheep. My sheep hear mj' voice, and I know them, and they fol- 28 low me : and I give unto them eternal life ; and they shall never perish, and no one 29 shall snatch them out of my hand, i My Father, who hath given them unto me, is greater than all ; and no one is able to 1 Some ancient authorities read That winch my Father hath given unto me. John 10:30-35.] AT THE FEAST OF DEDICATION. 183 them eternal life; 2, they shall never perish ; 3, no one shall snatch them ont of my hand; II. Into two triplets, the first about the sheep, v. 27; the second about the Shepherd, v. 28, or (111) into three couplets thus: (1) " My sheep hear my voice and I know them." This shows mutual recognition of the re- lation ; (2) "They follow nie and I give unto them eternal life, obedience and reward ; " (3) " They shall never perisii and no one shall snatch them out of my hand;" perseverance in well-doing, and a pledge of protection. This last grouping is in closer accord with Hebrew rhythmic expression than the others. Were the questioners of the true flock, they would understand these words, and see in them a .satisfactory answer to their question. 30. I and the Father are one] Taking the Jewish conception of the matter ; these of whom he speaks have been given to him of the Father, whom all concede to be greater than all. ^'o one can snatch them out of the Fa- ther's hand. Then he adds as a direct answer to their question : " I and the Father are one." The Arians understand this to mean that they are one in moral purpose, or ethical status, but his words here directly refer to unity of power. Perhaps it is pressing this single text too far to say that it declares unity of essence. There are other proofs of this elsewhere, and it is not necessary to press this text in its support. 31. Jews took up stones] The " again " refers us to a similar act noted in John 8 : 59. Here the expression strictly is "bore stones again [in their hands] to stone him." The rebuilding of the temple was yet incomplete, .so that doubtle-ss pieces of marble lay scattered about, which they picked up, and carried in order to stone him. But they would not actually stone him in the temple courts : they would bear him outside of that sacred enclosure for .stoning. 32. for which . . works] Jesus arrests their intention by a question, pointing to his many good works, which he had .shown them from the Father, that is by his authority and power. These wondrous miracle.'?, they could not dispute; "For which of these works do ye stone me?" He still maintains the relation of himself to the Father, but puts the fact from the side of his works. They must answer this by rea.son and not by a shower of stones. 33. For a good work . . not, but for blasphemy] They deny that they are to stone him for a good work ; but they do it for blasphemy as Common Version. 30 I and my Father are one. 31 Then tlie Jews took up stones again to stone liim. 32 Jesus answered tliem, Many good work.s Revised Version. .30 snatch l them out of tJie Father's hand. I :{i and the Fatlier are one. The Jews took up '•'yl stones ajjain to stone him. .lesiis answered them, Many good works liave I sliewed have I shewed you from my Father; for wliieh you from the Father; for which of tlioso of those wiirks do ye stone me ? :{•! uoiks do ye stone me? The. Jews answered 3."^ The Jews answered him, saying, For good work we stone thee not ; but for bhis- plieniy ; and because that thou, being a man, makest thyself God. 34 Jesus answered them, Is it not written in your law. I said, Ye .i-re gods ? 35 If he called them gods, unto whom the word of God came, and the Scripture cannot be broken ; 1 Or, augbt liim, F'or a pood work we stone thee not, hut for blasphemy ; and because tliat thou, 34 being a man. makest thyself God. Jesus answered them, Is it not written in your 35 law, I said, Ye are g"ds? If he called them gods, unto whom the word of God came 184 COMMENTARY ON THE GOSPEL OF JOHN. [John 10; 36. required by their law. What was the blasphemy ? " Thou, being a man, makest thyself God." They understood that he claimed to be one in essence with the Father ; even God, as the Father is God. Did they understand him correctly? If they did not, and he allowed them to condemn him on this false charge, then he is open to the charge of contributing to his own con- demnation. He did not correct their view ; hence it must be concluded that he meant to make the claim tlie Jews understood him to make. The Arian view that he was not God and did not claim to be divine as God is divine, is contrary to this and other positive assertions of Jesus himself. 36. Say je . . Thou blasphemest] He now meets their charge by an argument based on a passage in Ps. 82 : 6. The claim he had made was sustained by their law. Not that the law was theirs and not also his. He argues with them from their law; the argument being from a lesser to a greater. In your law it is written, " I said, Ye are gods.'" If he [the law- giver, or the Holy Spirit, since the subject is not given] called them gods, unto whom the word of God came, and the Scripture cannot be broken thereby, then how can you say of him whom the Father hath sanctified and sent into the world, "Thou blasphemest;" because I said, "I am the Son of God?" That is, if rulers and princes who are only men, yet when coming as the representatives of God, are called gods, in the Scripture which is inerrant and cannot be broken, or annulled by any judgment, then how can you charge blasphemy upon me, since I am sanctified, set apart for my mission and sent into the world by the Father, when I call myself Son of God ? Notice this is an argumentum ad hominem, turning their own points against themselves, without asserting the truthfulness or untruthfulness of their position. There are three distinct steps in the answer: 1. If the law, Ps, 82:6, called men gods because they as judges were bound to carry out God's will given to them, and, 2. If the Scripture cannot be broken, faulty, or in error, since you appeal to it as infallible ; then 3. How can you accuse me of blasphemy, for saying, "I am the Son of God," since the Father hath sanctified and sent me? Your law should have taught you that such a charge cannot be sustained ; for I have an infinitely higher right to the title " Son of God " than rulers have to the title given them in the law. Jesus appeals to Scripture for his answer to the Jews. They would accept it as authority, yet they might question his interpretation and application of Scripture. The high regard for Scripture is clear. Ryle thinks this one of the strongest passages in favor of the divine authority of every word of Scripture, as the point of his argument turns on a single word. It is a very strong proof that the Jews believed every portion of their Scripture incontrovertible ; but as Jesus uses the argu- ment somewhat ironically, or from their own view of things, it must not be pressed too far, as having the force of a direct assertion of Christ respecting Common Veesion. 36 Say ye of him, whom the Father hath eanctified, and sent into the world. Tlion blasi>hemest ; because I said, I am the Son of Gud? 1 Or, consecrated Revised Yeesion. 36 (and the scripture cannot be broken), eay ye of him, whom the Father i sanctified and sent into the world, Thou blasphemest ; JoH\ 10; 37-40.) AT THE FEAST OF DEDICATION. 185 the inspiration and authority of Scripture. He was not speaking on that subject, but only answering a charge of the Jews from tlieir own stand- point. 3*. If I do not] From turning their own Scriptures as tliey interpreted them against themselves, to answer their charge of blasphemy, Jesus again ap- peals to his works. Are the works not in harrnony with right views of God and his character? If the evidence they give is insufficient, do not believe me. If they are in harmony with the Father, though you refuse to believe my as- sertions, you surely must believe the works. Their testimony is irresistible. From this time onward, you must know, from .seeing the facts, and under- stand, from examining the particulars of these works and reasoning about tiieir origin and character, that the author of them is God ; the Father work- ing in Jesus, and Jesus with and in the Father ; or, as he had before asserted, " I and the Father are one," v. 30. 39. sought again to take him] The inference is that tliey now were aroused into stronger animosity and wished to take him forcibly from the temple area to execute their previous purpose to stone him. Some hold that irdliv^ "again," is opposed to this interpretation and must point back to the intent to take him noticed in Jolin 7 : 30, 32, 44. But the word is omitted by Tischendorf, though admitted by Tregelles and the Revised Version. It is used in v. 31, and may simply signify a renewal of the efforts violently to stop his teaching. In the confusion and tumult they raised, Jesus went forth out of their reach. It is not necessary to suppose his escape was by miracle. He had many friends ; and his prudence, dignity, and power were quite adecpiate to account for his escape from a turbulent crowd. 40. went away again beyond Jordan] If "again" is taken here as some take it in v. 39, we must suppose that he had on some previous occasion escaped from the rulers by going beyond the Jordan. But when ? There is no definite record of a previous escape beyond the Jordan. Are we to infer one that is not recorded ? This is probable ; or the "again" may refer only to the escape from the Jews and not to his going beyond the Jordan. Or, it may allude to his presence there at his baptism mentioned in John 1:28. The narrative does not enable us to decide with certainty in respect to these inferences. The place to which Jesus went was, however, " Bethany beyond Jordan," 1 : 28, the place where John baptized before he went to ^non near Salim, 3: 22. This Bethany some have placed on the wady Nimrin about 6 miles from the Jordan, and 12 or 15 miles north-east from Jericho. Common Version. 37 If I do not the works of my Father, be- lieve me not. ."iS But if I do, though ye believe not me, believe the works; that ye may know, and believe, that the Father is in me, and I in him. 39 Therefore they sought again to take him ; but he escaped out of tlieir hand, 40 And went away again beyond. Jordan into the plare wherp .lohu at first baptized ; and there he alx>de. Revised Version. 37 because I said, I am (he Son of God? If I do not the works of my Father, believe me 38 not. But if I do them, though ye believe not me, believe the works: that ye may know and understand that the Father is in 39 me, and I in the Father. They sought again to take him : and he went forth out of their hand. 40 And he went away again beyond Jordan into the place where John was at the first 186 COMMENTARY ON THE GOSPEL OF JOHN. [John 10 : 41, 42. 41. John did no miracle [sign] John the Baptist was a " voice cry- ing in the wilderness." No miracle, wonder, or sign is recorded as done by him. The multitude who now resorted to Jesus in this place beyond Jordan, were on the scene of John's preaching and baptism. This suggests the woi4v of John in contrast with the wonder-working of Jesus, and also the definite testimony of John about Jesus, which the people now perceive to be true in every respect. This caused many to be convinced that Jesus was the Messiah. So they " believed on him there," not merely believed him, that is, his say- ings, but believed on him. He was the Messiah, the Saviour of the world ; they believed unto salvation. They did what Jesus urged the Jews to do, believed the evidence of his works as convincing. Suggestive Applications. — 1. The great question. Do you know that Jesus is the Christ ? 2. Have you believed his words ? 3. If not, have you be- lieved his works? 4. Unbelief cannot be excused on the ground of insuf- ficient evidence. 5. Your disbelief is proof that you are not of God's flock. 6. The true Christian knows, follows, and is saved by Christ. 7. Christ and the Father are pledged to protect their own. 8. Tlie miracles and works of Jesus attest his character as Son of God. 9. The power of God the Father will uphold his saints. 10. Jesus and the Father are one. 11. The works of Christ prove him to be one with the Father. 12. Jesus retires from the violence of enemies, when no good could be done by further withstanding them; his followers may imitate him in this. 13. The testimony of John and of the works of Jesus agree in proving Jesus to be the Messiah. The Death of Lazarus. 11 : 1-16. BkTHANY. PERiEA. JANUARY, A. D. 30. This is the most remarkable miracle in Christ's ministry. John alone re- cords it. There are eigiiteen notable miracles recorded in one Gospel only. Of these eighteen, two are given by Mark only, three by Matthew only, seven by Luke only, and six by John only. Why was this wonderful miracle of raising Lazarus from the dead omitted by all the other evangelists, especially by Luke who used so much diligence in securing the materials for his narra- tive? As John wrote after the others, and doubtless had seen their Gospels, it would be expected that he would omit some miracles recorded by them, unless their narration was necessary to complete his purpose. Why the others omitted this great miracle, is unknown. Some reasons may be sug- gested to account for it: 1. The three synoptic writers deal mainly, almost exclusively with the Galilaean ministry. Luke, it is true, narrates the Persean ministry, but neither he nor Matthew nor Mark give the Judsean ministry as John does. This miracle belongs to Christ's work in Judaa. 2. There may have been some of the Bethany family living when the synoptics wrote, and Common Version. 41 And many resorted unto him, and said, John did no miracle : hut all things that John spake of this man were true. 42 And many believed on him there. Revised Version. 41 baptizing; and there he abode. And many came nnto him; and they said, John in- deed did no sifrn : but all things whatso- ever John spiike of tliis man were true. 42 And many believed on him there. John 11 : 1.] THE DEATH OF LAZARUS. 187 the narration of this miracle might put them in peril of persecution by the Jewish authorities. 3. The miracles of Jesus were so numerous, that a few only were described by any of the evangelists, John 20 : 30. Among so many miracles, n)any perhaps of raising the dead ("the dead are raised," Luke 7 : '22), this one of the raising of Lazarus may not have stood out so prom- inently in their minds as it now does in ours. 4. John finds it a necessary part of his history of the hate and conflict of the Jews with Jesus. This miracle in some measure led to a culmination of their plots to destroy Jesus. The wild conjecture that the narrative of this miracle grew out of tlie parable of Dives and Lazarus shows how hard-pushed the rationalists are in their efforts to eliminate miracles from the Gospel history. The narrative of this miracle is remarkable for its minute touches, significant of the reality and truthfulness of the account, and also for its silences. The touches are : the close friendly relations of the family to Jesus ; the mention of Lazarus sleep- ing ; the precise location of Bethany ; the contrasted act of the two sisters when Jesus was coming ; the pause and weeping of Jesus ; the appearance of Lazarus as he came from the tomb. The^^lences are : the return of the messenger and message to Mary ; the words of Lazarus, and the welcome by his sisters when he arose. 1. was sick . . Lazarus, of Bethany] He was sick at Bethany, less BETHANY. (After riiotographs.) The large niin wit)i two square towers, in the hackRroiiiu], is now called the Castle of La/.anis. North of it, travellers are shown the traditional honse of Lazarus. Near hy is the tniditional tomb of La/.arns, which may possibly be on Uie site where that great miiacle, the raising of Lazarus, took place. Common Version. CHAP. XI.— Now a certain man waa sick, named Lazarus, of Bethany, the town of Mary and her sistir Martha. 13 Revised Version. 11 Now a ceitnin nmn was sick, Lazarus of Bethany, of the village of Mary and her 188 COMMENTARY ON THE GOSPEL OE JOHN. [John 11:2,3. than two miles east of Jerusalem, and just over the spur of Olivet. His name Lazarus is a form of the Hebrew Eleazar, meaning " God is help." He can- not be identified with Lazarus in the parable of Dives and Lazarus, nor can his sister Mary be identified with Mary Magdalene, nor Magdalene with the woman that was a sinner in Luke 7 : 37, See 8 : 2. The family is identified with the town. The Greek reads literally : " Lazarus from Bethany, out of the town of Mary." But a similar expression is used about Philip and Beth- saida in John 1 ; 44. Bethany was a small village on the eastern slope of Olivet, about fifteen furlongs (about two miles) from Jerusalem, v. 18. It is thus carefully distinguished from the other Bethany beyond Jordan, where Jesus had gone. Compare John 1 : 28 and 11 : 18, Revised Version. The site of Bethany has been identified and described. It is on the side of the mount of Olives, and has a ravine on the east of it. It consists of about 20 families, in houses which are poorly built of stone. The castle, house, and tomb of Lazarus are shown ; the latter since the fourth century, when a church stood over it. The tomb is now shown north-east of the castle, in a vault of rock and masonry reached by 26 steps. The ante-chamber is about 15 paces square, the chamber about 10 feet square, and is two steps below the ante- chamber. The vault is now sacred to Christians and Moslems alike. A mosque with a white dome has been built over it. East of the village are rock-hewn tombs, and the rocky ground around the village is carefully ter- raced, and cultivated with figs, olives and other trees. The village is now called El-Azarieh.* 2. it was that Mary] To inform his readers more definitely about the family, John states which Mary it was, namely, the one who anointed the Lord's feet at this village, as he further narrates in 12 : 1-6. Moreover, that allusion is intended to show the ties of the family to Jesus. The form of the allusion assumes that tliis fact of the anointing was well known, as Matthew also intimates. Matt. 26 : 13. 3. he whom thou lovest is Siclf] The message is tender, delicate, accompanied by no request. The sisters assumed that the information would be enough. Jesus would do what was wisest and best, when he knew the fact of the sickness. Yet they hoped he would come, as v. 21 shows. They be- lieved Jesus had found their Bethany home a sweet and quiet retreat from the harassing plots of the Jews and the weariness of his work. His presence had been a comfort to the home, as the home was a comfort to him. Tiie message was one to remind Jesus of all this, as well as of the friendship he had for the sick brother, and they had for Jesus. Moreover the absence of a definite request from them, suggests their fear of the great peril to Jesus in coming there. Common Version. 2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3 Therefore liis sisters sent tmto him, say- ing, Lord, behold, he whom thou lovest is sick. Revised Version. sister Martha. And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. The sisters therefore sent unto him, saying, Lord, behold, he whom * See Pal. Memoirs, III, pp. 27, 28. John 11 : 4-lO.J THE DEATH OF LAZARUS. 189 4. This sickness is not unto deatli, but] The design of this sicknesR is not death, but glory to God in iinitivssing the truth that Jesus is tiie resur- rection and the life, v. 25. It is not meant that he will not die of this sick- ness, but it does mean that in some way this sickness woidd signally be for the glory of God. The saying is not noted as an answer for the messenger to take back to the family, but was spoken to the disciples. Yet it is probable this message was returned to Bethany. 5. Jesus loved Martlia, and her sister, and] The evangelist adds this statement to show that each member of the family was loved of Jesus. And the Greek word for "loved" is not the common one to express human friendship but the one used to express the divine love of Jesus for his disciples. The affection was one of moral and religious choice and excel- lence. 6. he abode two days] He did not delay for lack of interest in or affection for the family. His love for them Avould naturally take him there at once, we would think. Nor was his delay primarily to test their faith, but it was for the glory of God as already stated in v. 4. Nothing is said of any special work or teaching that hindered him. It was no act of indifference or neglect ; he intended to give them a signal blessing. He would wait until it could be done. The Greek does not imply, as do the English Versions, that Jesus abode there two days, because he heard that Lazarus was sick. It rather implies that he would have gone at once, but for reasons stated after- ward. We are in trouble, we send a message to the Master ; he delays an answer. We urge him ; still he delays. We are in deeper trouble ; has he forgotten or forsaken us ? He loves us still ; his delay may be one of the surest proofs of his love. 7. Let US go into Judiea] He did not go when the message came, that was a call to go; why go now? So the disciples naturally reasoned. He had but just now escaped stoning in Judaea, showing that he had not been long in Peraea. W^hy should he risk his life in Judaea so soon again? The rulers were angry; there had not been time for tliem to cool. He was doing a good work where he was ; why not remain ? v. 8. 9. walk in the day] The answer of Jesus is as general as was his pro- CuMMON Version. Revised Version. 4 When Jesus heard that, he said, This sick- | 4 thou lovest is sick. But when Jesus heard ness is not unto death, hut fur the glory of God, I it, he said, This sickness is not uuto death, that the Son of God miglu be glorified thereby, i hut for the glory of God, that the Son of 5 Now Jesus loved Martha, and her sister, 5 God may be glorified therel>y. Now Jesus and Lazarus. | lf«ved Martha, and her sister, and Lazarus. a When he had heard therefore that he was j 6 When therefore he heard that he was sick, sick, he alwde two days still in the same place lie abode at that time two days in the place where he was. | 7 where he was. Then after tliis he saitli to 7 Then after tliat saith lie to his disciples, : thf disciples, Let us go into Judira a<;ain. Let us go into Judea again. j 8 The disciples say unto him, Kalibi, the 8 Ififi disciples say unto him. Master, the | Jews were but now seeking to stone thee ; Jews of late sought to stone thee ; and goest i 9 and goest thou thither again? Jesus an- thou thither again ? 1 swered. Are there not twelve hours in the 9 Jesus answered, Are there not twelve | day? If a man walk in the day, he stum- hours in the day? If any man walk in the bleth not, becaiise he seeth the light of this day, he stumbleth not, because he seeth the i 10 world. But if a man walk in the night, he light of this world. I stumbleth, because the light is not in hiiu. 10 But if a man walk in the night, he ' Btumbleth, because there ia do light iu him. ) 190 COMMENTARY ON THE GOSPEL OF JOHN. [John 11 : 11-15. posal to go into Judsea. There seems to be no relation to Lazarus in it ; cer- tainly the disciples discovered none. It is rather the thought of 9 : 4 in a more extended form. There are twelve working hours, hours of light in a day. These are his allotted time. One cannot stumble when at his duty where and when God calls him. If he breaks over that time, or place, he must fall. This is a general lesson for all disciples. The Lord's light is about and in us, so long as we are where the Lord appoints us to be, and doing the work he has assigned us. Then we are safe, and only then, even though we may suffer, and count not our lives dear unto us for his sake who gave his life for us. The disciples did not see the application to the case in hand, so Jesus explains it. 11. Lazarus Sleepeth [is fallen asleep] The Kevised Version gives the better form : " Lazarus is fallen asleep," a phrase which became a very common designation of death, as indeed it was in the Old Testament history. See accounts of the death of various kings. The early Christians adopted as a common epitaph, " Fallen asleep," a beautiful description of a Christian's death. Notice the delicate tenderness with which Jesus speaks of Lazarus ; "our friend." The Lord classes himself with his disciples as friends also of Lazarus who had fallen asleep. As an explanation for his proposed journey into Judsea, he says, " I go, that I may awake him out of sleep." 12. if he sleep, he shall do well] Or, better, as the Revised Version, "Lord, if he is fallen asleep, he will recover" (Greek, "be saved"). The old Jewish physicians had a proverb, " Sleep is a good sign for the sick." The disciples misunderstood the meaning of Jesus. They wanted to hinder him from falling into the clutches of the angry Jews. The writer in v. 13 states briefly what Jesus really meant, and what the disciples thought he meant, to show that there was no confusion of thought in the minds of either party, but only a misapprehension of the thought of Jesus by the disciples. 14. said unto them plainly, Lazarus is dead] Without metaphor, or reserve, in plainest words he now tells them, Lazarus is dead. No later messenger had come to inform him, so far as the record shows. He knew it, however, and now tells the painful news to the twelve. The sickness had ended in deatli, but the death would be temporary, not the usual ending of that event in the corruption of the body. See v. 4. 15. I am glad for your sakes that I was not there] Jesus is not glad that Lazarus is dead, for he wept over it, v. 35. But he is glad he was Common Version. 11 These things said he : and after that he saith unto them, Our friend Lazarus sleepeth ; but I go, that I may awake him out of sleep. 12 Then said his disciples, Lord, if he sleep, he shall do well. 13 Howbeit Jesus spake of his death : but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Laz- arus is dead. 15 And I am glad for your sakes that I was not there, to the intent j'e may believe ; never- theless let us go unto him. ' 1 Gr. be saced Revised "Version. 11 These things spake he : and after this he saith unto them. Our friend Lazarus is fallen asleep ; but I go, tliat I may awake 12 him out of sleep. The disciples therefore said unto him. Lord, if he is fallen asleep, 13 he will 1 recover. Now Jesus had spoken of his death : but they thought that he 14 spake of taking rest in sleep. Then Jesus tlierefore said unto them plainly, Lazarus 15 is dead. And I am glad for your sakes that I was not there, to the intent ye may be- lieve; nevertheless let us go unto him. John 11 : 16.] THE RAISING OF LAZARUS. 191 not there, because it would be of great advantage to the faith of his disciples in understanding and believing the changes soon to come to Jesus himself. He does not say he is glad for Mary and Mnrtlia and Lazarus even, but only for his disciples' sakes. The lesson of trust in God, of faith in the resurrec- tion was to be taught them by this remarkable miracle. Their faith needed, strengthening for the trial just before them. Now although he is dead, let us go to him ; a remarkable expression ; go to their friend, who was dead with God, in the spirit world ! Jesus did go, and recalled him from that world as we sliall soon see. 16. Let us also go, that we may die] Thomas called Didymus "the twin," the doubter, is devoted to his Master. Jf Jesus is going to grieve him- self to death at the tomb of their friend Lazarus, or to be stoned or killed by the angry Jewish riders or mob, Thomas is ready to die with him. Even if the words be taken as the lar)guage of despair and destroyed hopes, as some say, yet they sliow ren)arkable devotion to Jesus, a love, and willingness to share the fate of their Master, even in death. If Jesus liad been in Bethany when Lazarus was sick, he would not have died, so Martha believed, v. 21, and probably she was correct. Then only a miracle of healing would have been performed, adding another to a multitude of a similar kind. Now, there would be the most remarkable instance of raising the dead, such as to con- firm the faith of believers in the power of Christ, as the resurrection and the life ; hence, Jesus is glad for their sakes, " to the intent that ye may believe." SuGGE-STivE Applications. — 1. Christ's view of death is not our view. 2. The friendship of Christ and of Christians is the truest friendship. 3. The message to Jesus need not be one urging him to come, but only telling him of our distress. 4. He will come or delay, as it may be best for the spiritual interests of his kingdom. 5. When disciples misunderstand, Jesus sometimes makes the truth very plain, although it is ])ainful to do so. 6. Sleep and death have striking resemblances. 7. The friendship of Jesus is revealed at the death of his saints. 8. If we are friends of Jesus, we need not be afraid to die. 9. Sleeping in Jesus, he will awake us. 10. Those whom Jesus loves fall asleep, enter the tomb. 11. The joy Jesus has in the absences from his friends, because of the greater good that he will finally bring to them. The Raising of Lazarus. Bethany. Janu.\rt, a. d. 30. If Bethabara, the Pera?an Bethany, was a few miles east of Scythopolis, as the Palestine Exploration reports suggest, it woidd take about two days for a journey to Jerusalem. If it was located north-east of Jericho, as some tradi- tions suggest, one day's travel would be sufficient to reach Bethany near Common Yebsion. 16 Then said Thoma.«, which is caileil Pidy- inu8, unto his fellow discijiles, Let uu also go, that we uiaj- die with him. Revised Version. IC Thomas tlierefore, who is called i Didymus, said unto his fellow -disciplfs, Let us also go, that we may die witli him. 1 That is, Ttvin. 192 COMMENTARY ON THE GOSPEL OF JOHN. [John 11:17-20. Jerusalem. Whether Lazarus died on the day the messenger was sent to Jesus, or at the end of the two days' delay is uncertain. The former has been the prevalent conjecture of scholars, but if the Persean Bethany was far north of Jericho, requiring two days' journey to reach the Jerusalem Bethany, then the latter view is more probable. He reached there tlie fourth day. The public mourning sometimes lasted seven days in cases of royal or im- portant persons. The family mourning would last thirty days. Hired mourners were common, but there is no allusion to this custom in the case of Lazarus. The company sitting in the house to comfort the sisters were friends and acquaintances of the family rather than hired mourners. The evangelist first explains the location of Bethany, and the days since the death, to account for the presence of the Jews, and the events that attend the raising of Lazarus. 17. in the grave [tomb] four days] The '' grave " or " tomb " was not dug in the ground, but was a cave in a rock resembling the vaults in large cemeteries. The " four days" may be accounted for in several ways. The journey may have required two days. Jesus started perhaps the day following the death, reaching there the morning of the fourth day ; this would be, according to usual Jewish reckoning, four days. 18. nigh unto Jerusalem] The position of Bethany so near to Jerusa- lem, will account for the great danger attending a visit of Jesus to Bethany, when the rulers were angrily seeking to destroy him. It will also explain tlie presence of many Jews, and the bitter opposition which speedily followed this miracle. Whether by " the Jews " the evangelist here means the " rulers," as some suppose, is uncertain. John does commonly, though not always, use the phrase to signify the hostile Jews. See John 2 : 6-13 ; 3:1; 4:1, and 1 : 19. The family was one of social position and had friends among the important families in Jerusalem. These came to mourn with the sisters, literally, to address words of hope to them. 20. Martha . . went] The narrative does not distinctly say, but leaves the reader to infer, that Martha, busy with household duties, heard of the coming of Jesus, while Mary, secluded in her room, did not know of it until Martha returned from her interview with Jesus and brought a message from the Master to Mary. Jesus appears to have been outside the village, but not far away. Notice the contrast in the character of tlie two sisters, as indicated here, is perfectly harmonious with that noted in Luke 10 : 38-42. Martha was practical, energetic, busy about daily duties, and impulsive : Mary was thoughtful, reflective, less active, and demonstrative, but strong in the depth of her love and attachments. Common Vebsion. 17 Then when Jesus came, he found that he had Iai7i in the grave four daj's already. 18 Now Bethanj' was nigh unto Jerusalem, about fifteen furlongs off : 19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat stiU in the house. Revised Version. 17 So when Jesus came, he found that he had been in the tomb four days already. 18 Now Bethany was nigh unto Jerusalem, 19 about fifteen furlongs off; and many of the Jews had come to Martha and Mary, to con- 20 sole them concerning their brother. Martha therefore, when she heard that Jesus was coming, went and met him : but Mary still John 11 : 21-26.] THE RAISING OF LAZARUS. 193 21. if tllOU hadst been lierej This is not an exclamation of reproach, but of regret. It assumes tiiat Jesus could not have reached there in time. Either the brother died before the messenger reached Jesus, or it was im- possible for Jesus to come in time, is the apparent thouglit that prompts this regret. She has no doubt that Jesus would have restored her brother, if he had been in Bethany before he died. "If" has not always a thought of chance in it; rather it is a thought of possibilities. Martlia and Mary did not mean that there was any chance about the event, for Martha at once ex- presses her confidence that Jesus can yet do much. She puts in words a hope that it will be consistent with his will to restore her brother even now. She believes he has the power with God, to secure this, v. 22. 23. Th} brother shall rise ajsain] Jesus responds to her hope; but to her the words are ambiguous. The sense in which they would ordinarily be understood is that he would rise at the last day. Jesus probably intended the words to be ambiguous in order to arouse her faith. 24. I know that he shall rise] Martha accepts his words in the usual sense ; perhaps that she in her turn might learn from him, whether he really had another deeper meaning. Meyer, however, supposes that her response expresses her resignation to the disappointment, which now came into her mind. The believing Israelite had faith in a resurrection as surely belonging to the Messianic era, when the final sway of that kingdom should be established. See Dan. 12:2; 2 Mace. 7 : 9, 14. 25. I am the resurrection, and the life] This was the general trutii, which the great miracle, soon to be performed, would attest and im- press. Jesus would himself come from the power of death, so proving him- self to be " life" in the specific and absolute sense. He is the resurrection since he is the absolute life. That truth was emphasized at the beginning of this Gospel, 1 : 4 ; 3 : 36 ; 4 : 14. The phrase, however, may mean that Jesus is the power of resurrection and of the life that follows the resurrection ; that is, the life of the saved souls in the world to come. But John holds to the broader thought in the opening of his Gospel, and it is better here to under- stand that Jesus claimed to be the fountain, the source of all life, as is repre- sented elsewhere. that believeth . . though he die] This appears to be first intended to revive hope in Martha. But it is closely related to the general truth in Common Version. Revised Version. 21 Then said Martha unto Jesus, Lord, if 21 sat in the house. Martha therefore said thou hadst been here, my brother had not , unto Jesus, Lord, if thou hadst been liere, died. 122 my brother had not died. And even now I 22 But I know, that even now, whatsoever know that, wiiatsoever thou shalt ask of thou wilt ask of God, God will give it thee. 23 God. God will Rive thee. Jesus saith unto 23 Jesus saith unto her, Thy brother shall 24 her. Thy brother shall rise again. Martha rise again. 1 s-'ith unto him, I know that he shall rise 24 Martha saith unto liim, I know that he I again in the n snrrection at the last day. shall rise again in the resurrection at the last 25 Jesus said unto her, I am the resurrection, jjiy I and the Wt'c: he that believeth on me, 25 JesuB said unto her, I am the resurrec- 20 though he liie. yet shall he live : and who- tiou, and the life: he that believeth in me, soever liveth and believeth on me shall though he were dead, yet siiall he live : 26 And whosoever liveth and believeth in me sbail never die. Believest thou this? * 194 COMMENTARY ON THE GOSPEL OF JOHN. [John 11 : 27-30. the first clause of the verse. This clause has been used by some to support the view that the true believer will receive endless existence as a reward for his belief, while with the unbeliever all will be ended with death. This passage alone might be so interpreted, perhaps. But it might also be inter- preted, in view of the speedy raising of Lazarus, to imply that every true believer would be raised immediately after death, as Lazarus was. But this meaning is so at variance with experience, as to be absurd. If, however, the language cannot be strained to support the latter, neither ought it to be stretched to sustain the former view of immortality only in Christ, and the companion view of the limited existence of the wicked. \Ve must then apply the thought to the spiritually good. In Jesus the formerly dead live, and thus living do not die. The thought does not refer to immortality, but to a holy spiritual life in the image and presence of God. Then to fix Manila's mind on the thought, he asks, " Believest thou this ? " 27. Tea, Lord : I have believed] Notice the perfect tense as in the Revised Version. She addresses him as ''Lord," although in v. 28 she speaks of him as " Master," Greek " Teacher." Martha affirms that she has already believed that Jesus is the Messiah, " the Son of God," he that Cometh according to promise and prophecy, into the world. This confession may be compared with that of Peter, Matt. 16 : 16 ; Luke 9 : 20 ; Mark 8 : 29-33. 28. called Mary her sister secretly] The address to her sister implies that Jesus had asked for Mary. Martha accepted the response of Jesus as comforting, and giving some intimation of what he might do even now in their extremity, a thing she had suggested in her first greeting of Jesus. She sought Mary secretly, lest the crowd should interfere with their movements and with any plan Jesus might have for their comfort. The nar- rative also implies that Mary was in ignorance of the arrival of Jesus until thus informed by Martha. This is further implied by the promptness with which she went to meet Jesus, who remained out of the village, where Martha met him. Why he did this can only be conjectured. Possibly it was to avoid the crowd of Jews, many of whom may have been hostile to him. But they cannot all have been of this unfriendly class, since it would be inconsistent with the facts stated in vs. 37 and 45. Alford suggests that this act of Martha in calling her sister, is characteristic of one who had not been habituated herself to listen to his instructions, but knew this to be the delight of Mary. Common Version. 27 She saith uuto him, Yea, Lord : I believe that thou art the Christ, the Son of God, which should come into the world. 28 And when she hud so said, she went her way, and called Mary her sister secretly, say- ing, The Master is come, and calleth for thee. 29 As soon as she heard that, she arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where ISIartha met bim. 1 Or, her sister, saying secretly 2 Or, Teacher Revised Version. 27 never die. Believest thou this? She saith unto him. Yea, Lord : I have believed that thou art the Christ, the Son of God, even he 28 that cometh into the world. And when she had said tliis, she went away, and called Mary i her sister secretly, saying, The 29 2 Ma^iter is here, and calleth thoe. And she, when she heard it, arose quickly, and 30 went unto him. (Now Jesus was not yet come into the village, but was still in the John 11: 31-33.] TUB RAISING OF LAZARUS. J95 31. Wlieil they saw Mary] Mary souglit to go alone to meet Jesus. Tlie Jews saw her start out quietly, and according to Eastern custom as friends, they would attend her and mourn with her at the tomb. The revised reading ''supposing that she was going unto the tomb to weep (or ' wail ') tiiere " is based on a change of one word in the Greek text : " think- ing " or "supposing" for "saying." The other changes in the Revised Version are due to a different rendering of the participles. The Jews do not appear to have had any knowledge or expectation of the presence of Jesus in the vicinity. They were only following an Oriental custom of joining relatives in their mourning at the tomb of those who had died. 32. fell down at his feet] The prostration of Mary at the feet of Jestis is unlike the method of Martha, v. 21, but her words are the same. Mary shows how deep was her grief, and how firm a hold the loss had taken upon her heart. The address shows that the sisters had the same thought, probably, having talked over the matter together, and settled it in their minds, that if Jesus the friend of the family and the wonder-worker, and the Christ, had been with them, he would have healed their brother. Mary does not add the hope expres.sed by Martha in v. 22, but breaks down in a flood of tears. 33. g:roane(l in the spirit] This outburst of grief from Mary before Jesus, caused the Jews witii her also to break out in sympathetic weeping, Jesus saw both her and the Jews weeping, literally " wailing ; " his spirit was deeply moved because of his tenderness, and agitated within himself. The Greek is peculiar and commonly expresses " indignation of spirit." But at what would Jesus have "indignation of spirit?" "Was it at himself for being so agitated (Origen, Chrysostom, Alford, Hilgenfeld), or at death, or the power of death (Augustine, Olshausen, Melanchthon, Calvin, Keil, Hengsten- burg), or at the unbelief of the Jews (Erasmus), or of the sisters (Lampe, Kuinoel), or that he had not been able to avert this calamity (De Wette), or at Satan or at the supposed hypocritical tears of the Jews (Weiss, Meyer) ? Or, was it a reaction of the spirit of Jesus to throw off the emotions that for the moment overpowered him, or at the fact that the conflict involved his own death (Godet) ? These points have not been, nor are they otherwise brought into view in the narrative. We must conclude with President Dwight that it is exceedingly diflBcult to find any explanation of the word as meaning indigna- tion that will prove satisfactory or consistent with the context. He observes Common Versioh. 31 The Jews tlien which were with her in the house, and comforted her, when they saw Marj', that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32 Tlien when Mary was come where Jesus was, and saw him, slie Ml down at his feet, saying unto him. Lord, if thou hadst been here, my brother had not died. 33 When Je.^us therefore saw her weeping, and the Jews also weeping which came willi her, he groaned in the spirit, and was tiout'led, Revised Version. 31 place where Martha met him.) The Jews then who were with her in the liouse, and were comforting her, when they saw >Iarj', that she rose uj) quickly and went out, fol- lowed her, supposing tliat she was going 32 unto the toml) to • weep there. Mary there- fore, when she came where .Tesus was, and saw him, fell down at his feet, saying unto him, Lord, if thou hadst been here, my 33 brother had not died. \\ hen Jesus there- fore saw her - weeping, and the Jews alto 3 weeping who came with her, he ^groaned ^Gr. icail. 2 gr. icailing. ^Qr, tcai moved with indi^iation in the spirit 196 COMMENTARY ON THE GOSPEL OF JOHN. [John 11 : 34-37. that " words of this character'^ pass into a somewhat wider or looser sense," instances of which occur. All the explanations as to anger seem lame devices (to meet a difficulty), of things nowhere else suggested by the writer. Is it not more simple and natural to suppose that here John intended to express deep perturbation of spirit by those words? Moreover, the idea of perturbation of soul is in closer harmony with the general tenor of the narrative and the direct statement in v. 35, than is that of anger. The Greek word E/ul3pifiaofiac is not used elsewhere by John except in v. 38, and only three times by other Xew Testament writers : " strictly charged ; " Matt. 9 : 30 ; Mark 1 : 43 ; and "murmured against her," Mark 14:5. In ^^Eschylus it is used to describe the snort of horses as in fright. It will be seen that while the word usually means some form of indignation in ordinary Greek, yet it is used evidently in a somewhat loose sense in later Greek, so that the broader interpretation is admissible. The outward circumstances would disturb, trouble, perturb his spirit. Jesus was moved by the deepest inward agitation of soul, an agi- tation perhaps in which were blended sympathy, grief, compassion, horror, and holy detestation of the terrible work sin and death had wrought in the world. 34. Where hare ye laid him ?] Did Christ ask simply for informa- tion ? Or, did he not ask rather for the purpose of directing their thought and faith to the miracle he was intending to perform ? He would prej)are them for the sign. Tiiey respond, by leading the way to the tomb, and re- questing him to come and see the place. 35. Jesus wept] Three times it is said in Scripture that Jesus was in tears: " tesivs of f riendship," sayfi Schaff;at the grave of Lazarus; tears of sorrow over unbelieving Jerusalem, Luke 19 : 41 ; tears of bloody agony in Gethsemane under the burden of sin and guilt of mankind, Luke 22 : 44 and Heb. 5 : 7. The English reader must not understand that the Greek word for " wept " as applied to Jesus is the same in John and Luke. The word in Luke 19 : 41 is, however, the same as that used by John in regard to Mary in vs. 31, 33. 31. Could not . . have caused that this man] Some of the Jews take this weeping of Jesus as evidence of unusual love for the dead Lazarus. Others express surprise that he should not have prevented Lazarus from dy- ing. Both show that they saw in his weeping a proof of his intense love, sympathy, and affection for the afflicted family. They further show that not Common Version. 34 And said, Where have ye laid him ? They say unto him. Lord, come and see. 35 Jesus wept. 36 Then said the Jews, Behold how he loved him ! 37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? Revised Version. 34 in the t^pirit, and i was troubled, and said, Where have ye laid him? They say unto 35 him, Lord, come and see. .Tesus wept. 36 The Jews therefore said. Behold how he 37 loved him! But some of them said. Could not this man, who opened the eyes of him that was blind, have caused that 1 Gr. troubled himself. *See Dwight in Godet, p. 490. John 11 : 38-40.] THE RAISING OF LAZARUS. I97 all the Jews present were hostile to Jesus. Though not warranted by the language, to infer that they were cordial friends, it is safe to conclude that they looked with favor upon his expressions of kindness for the family. Some, however, regard the expression of the second class as ironical and suggesting his inability to heal Lazarus, alihougli lie was reputed to liave opened the eyes of a blind man. Grammatically, the language will bear this interpreta- tion, and if so taken, then we may identify this class of the Jews with those, who later went and reported to the Pharisees the things which Jesus had done, V. 46. 38. it was a cave] Again repeating the groaning in himself; the same phrase as in v. 33, Jesus comes to the tomb, which was either a natural or artificial cave. A Btone lay over the mouth of it, or, the Greek may mean a stone lay against the opening of the cave. See Revised Version. Both forms of caves are found in the vicinity of Bethany. One of the former kind is now shown at the village. 39. Take ye away tlie stone] Man is helpless in the work of actual raising of the dead, but there is a work for him to do. He can roll awav the Btone. This he is required to do. The rest may be left for the Son of God. How true is this also in the work of restoring the dead in sins to spiritual righteousness. Lord, . . he hath been . . four days] Here is a touch of naturalness in the narrative indicating its truthfulness, and that the historian was an eve- witness of what he describes. Martha shrinks from an exposure of the corpse of her brother. His body had been buried so long, having been only partial Iv embalmed since the Jews did not embalm as did the Egyptians, that she as- sumed decay must have begun, and in that warm climate the odor of the body would become very offensive. She preferred not to see the putrefying body ; so she states her objection, not in a form to imply that she knew as a fact that the body was ofi'ensive, but that it was surely to be expected after he had been four days dead or buried; the Greek is elliptical and either word may be supplied, though tlie English Versions insert "dead." 40. Said I not unto thee, that, if] Martha's objection meant more than that her faith was weak. If it prevailed it might prevent the raising of Lazarus. The first steps must be taken by man. So Jesus reminded her of his former sayings not alone to revive her faith, but also to remove her ob- jection, and to allow the stone to be taken away. Thus alone could the glory of God be manifested at that tomb. Reverting to the conversation in vs. CoMMOx Vkrsion. .38 Jesiis therefore again groaninj: in him- self Cometh to the grave. It was a cave, and a stone lay upon it. 39 Jesus said, Take ye away the stone. Mar- tha, the sister of him ttiat was dead, saith unto him. Lord, by tliis time he stinketh : for lie hath been dead four days. 40 Jesus saith unto h^r, Said I not unto thee, that, if thou wouldest believe, thou Bbouldest see the glory of God ? 1 Or, being moved with indignation in himself - Or, upon Revised Ver.sion. 38 this man also should not die ? Jesus there- fore again ^ groaning in himself cometli to the tomb. Now it was a cave, and a stone .39 lay - against it. Jesus saith, Take ye away the ftone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh : for he hath been dead 40 four days. Jesus saith unto her. Said I not unto thee, that, if thou Wlievedst, thou 198 COMMENTARY ON THE GOSPEL OF JOHN. [John U : 41-44. 22-27, Martha appears to have yielded, and th^ command of Jesus was executed, the stone was removed. 41. Father, I thank thee] Notice, Jesus thanks the Father because he has already heard him. The language implies some strong intercession at an earlier period, and tlie consciousness that God had heard and granted the wish of his heart. Perhaps this was when he first heard of the sickness of Lazarus in Persea, and knew that he was dead. Then follows a more re- markable confession in the prayer ; " thou hearest me always," v. 42. This is not an isolated, exceptional instance ; it is rather the common experience. The Father always hears. It is further very remarkable, that there is no petition in this prayer. It has no request, but is wholly a prayer of thanksgiving. Again, the prayer was not spoken on Christ's account, but only for the sake of the multitude standing around him. What was the lesson this prayer was intended to teach them ? Obviously, that the multitude should glorify the Father, and should recognize Jesus as one sent and ac- knowledged by the Father. This would attest the words of Jesus, in his in- terview with the Jews given in Chap, 10. 43. Lazarus, come forth] Jesus called in a loud voice, as if death were a deep sleep from which one must be awakened. He calls loudly, that the crowd around may know that here is one who has power over death. At what precise moment the awakening from death took place, whether before or just after the call of Jesus, it is idle to conjecture. Jesus pictures a scene of the final resurrection as if it would follow his voice, John 5 : 27-29. 44. He that was dead came forth] The dead man became alive at the command of Jesus, and he came forth in the wrappings wherewith his body had been embalmed, after the custom of the Jews. In the other cases of raising the dead, the person had only just died. Even the widow's son at Nain could not have been dead more than a few hours, since burial there (not as with us) follows on the same day, and very speedily after death. The narrative is so explicit that even Strauss bitterly rejects the trance theory, upon which some skeptics try to explain away the raising of Lazarus. The evangelist notes particulars as would an eye-witness of such a scene. The body was wrapped, the head or face was bound with a napkin, or "sweat- cloth." The appearance of Lazarus, a dead man coming forth alive from a tomb, filled all with amazement. They stood motionless and speechless gazing Common Version. 41 Then they took away the stone from the place where the dead was hiid. And Jesus lifted up his eyes, and said. Father, I thank thee that thou hast heard me. 42 And I knew that thou hearest me al- ways : but because of the people which stand by I said it, that they may believe that thou hast sent me. 43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound hand and foot with graveclothes ; and his face Revised Version. 41 shouldest see the glory of God ? So they took away the stone. And Jesus lifted up his eyes, and said. Father, I thank thee 42 that thou heardest me And I knew that thou hearest me always : but because of the multitude which standeth around I said it, that they may believe that thou 4.3 didst send me. And when he had thus spoken, he cried with a loud voice. Lazarus, 44 come forth. He that was dead came forth, bound hand and foot with i grave-clothes; and his face was bound about with a nap- was bound about with a napkin. Jesus saith I kin. .Tesus saith unto them, Loose him, uuto them, Loose him, and let him go. | and lot him go. 1 Or, grave-bands John 11 : 45, 46.] JESUS AND THE RULERS. 199 at the sight. It was needful for Jesus to give a furtlier coinmaiul to the friends to unwrap the man, loosen his limbs, and let him go. The silences of this part of the narrative are marked. It is not said, how the sisters greeted their brother restored to life, nor what he said to them, whether he remem- bered anything of the unseen world beyond the grave, nor what lie said to his divine Friend who brought him back to life. How the sisters expressed their gratitude to Jesus is not stated, nor is it said that those standing by obeyed Jesus and loosed the burial wrappings. Tradition says that Lazarus lived thirty years after this, but no authentic history of that part of his life is recorded. If this had been a story invented or constructed from the par- able of Dives and Lazarus for example, how much would the uninspired writer have been apt to have made out of all these points which the inspired writer passes in silence ! How superior in majesty is this, to any story of human invention! This is the most sublime, the crown of miracles in the ministry of Jesus. Suggestive Applications. — 1. Death is not the final conqueror of the human race. 2. Christ is the life of believers. 3. It is blessed to meet Jesus anywhere, if we are his friends. 4. Jesus calls some to meet him for a special purpose. 5. Jesus has profound sympathy with his people. 6. What man can do, God will not undertake for us. 7. The voice of Jesus is a voice of power and life. 8. Jesus sometimes may delay to respond to our wish, in order to bestow a greater blessing. 9. When the Master calls, we are promptly to obey. 10. Christ in fact and in reality is always with us. 11. The tears of Jesus prove his intense sympathy with human sorrow. 12. Lazarus awoke from death to new trials ; believers shall awake from death to an expe- rience of everlasting joy. 13. Raised from the sinners' death, we should cast off the garments of sin, and freely give ourselves to a life of righteousness. Jesus and the Rulers. 11 : 45-57. Jerusalkh. Wilderness of Ephraim. February, March, a. d. 30. The evangelist briefly states the effect of this wonderful miracle, upon those who witnessed it, and upon tlie rulers who heard of it. Some believed, others remained in unbelief, and informed the Pharisees and rulers who were thus aroused into sharper opposition to Jesus. The high priest Caiaphas urged them on by declaring that one ought to die, and not the whole nation perish. Jesus therefore left the region of Jerusalem for the more secluded parts of Ephraim. 45, 46. Many of the Jews . . believed. But some] Two effects of this miracle are noted. Manv of the Jews with Marv, who is here made Common Version. 45 Then many of the Jews whicli came to Mary, and had seen the things which Jesus did, believed on him. 46 But some of them went their ways to the Pharisees, and told them what things Jesus bad dune. Revised Version. 45 Many therefore of the Jews, who came to Mary and beheld l that which he did, be- 46 lieved on him. But some of them went away to the Pliarisees, and told them the things which Jesus had done. 1 Many ancient authorities read Uit thingi tchich he did. 200 COMMENTARY ON THE GOSPEL OF JOHN. [John 11 : 47, 48. prominent, as also later by the anointing, were convinced and believed on him. They were doubters, or among those who hesitated before, but they were ready to be convinced by adequate evidence. This phrase *' believed on him " is commonly, if not always used to express a true and saving faith in Jesus. But on the other hand, the effect of the miracle on others was to harden them in their unbelief. This class, not as large as the first (for notice " many " in contrast with " some "), went tlieir ways, the way their sympathies took them, to the Pharisees, and reported the things Jesus had done. The text might mean that those who believed made the report; if " some of them" be taken as referring to "many." Then it would imply that all the Jews there believed, and that some of them went to the Pharisees without any hostile or unfriendly intent. But if " some of them " refers to unbelieving Jews, as seems most natural, then it describes two different classes representing the two widely different effects which the miracle had on the multitude as al- ready explained. This two-fold effect on the Jews is consistent with the whole course of the narrative in previous chapters of the Gospel. 47. gathered . . a council] This was no doubt the Sanhedrin, and the account indicates that this supreme court of the Jews, at least informally, condemned Jesus in advance of a hearing. They discussed his teaching and wonder-working, evidently in an adverse spirit. Indeed, they reproached themselves for inaction in so important and ^rave a case. Jesus was doing many miracles ; they admit the testimony of the Jews who reported the rais- ing of Lazarus, and regard the fact of his doing " many signs " as beyond dispute. Kor should it be overlooked that Pharisees and Sadducees nowjoin in measures to arrest Jesus. The Jews who re[)orted the raising of Lazarus were evidently of the Pharisaic party, but the Sanhedrin was led by the Sad- ducaean party, for Caiaphas, a Sadducee, was high priest and therefore pre- siding officer of the council. 48. the Romans will come] Their first fear was that all, that is, all the Jewish people would believe on Jesus. Their next fear was one appar- ently grounded upon the first. As a consequence of the nation believing on Jesus, the Romans would come, and remove the present Jewish rulers, reduce the people to a condition of vassalage, or worse still perhaps, make them slaves. At least, their religious and civil institutions would be destroyed. This doleful picture of the result of the acceptance of the teachings of Jesus, they drew for themselves. The nation rejected Jesus, under the strong and wily leadership of these same rulers, and within forty years the very calamity they feared would follow, if the nation became disciples of Jesus, actually befell it, though the rulers crucified him. Some suppose the rulers meant that the nation would be annihilated (Tholuck), others, that "place" referred to the temple (Origen, Hengstenberg), or the holy city (Chrysostom, Meyer). Common Version. 47 If Then gathered the chief priests aud the Pharisees a council, and said, W)iat do we ? for this man doeth many miracles. 48 If we let him thus alone, all men will be- lieve on him ; and the Romans shall come and take away both our place and nation. Revised Version. 47 The chief priests therefore and the Phar- isees gathered a council, and said, What do 48 we ? for this man doetla many signs. If we let him thus alone, all men will believe on him: and the Romans will come and take away both our place and our natiou. John 11:49-53.] JESUS AND THE RULERS. 201 49. Caiaphas . . Sairt] John explains to his readers in Asia Minor who the high priest was at that time, and what he said. Written some years after the event, this fact might not be known to ihein, since many changes had tai^en phice in tiie Jewish stale. It is not meant by " higli priest tliat year " tiiat Ulie office was an annual one, but as there were frequent changes at, this period, he designated who was in the office in that eventful year. Caiaphas held the office about 18 years, but was displaced a. d. 3G, about 5 or 6 years after the crucifixion of Jesus. 50. it is expedient for you tliat one man sliould die] His address shows pride, if not a passionate feeling of prejudice. In a lofty, reproachful tone, he exclaims: '* Ye know nothing at all, nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not," Revised Version. His simple principle wa.«?, sacri- fice one for the 'good of the many. It was of little moment to him whether the one was wrong and the nation right, or the reverse. Tlie nation right or wrong must be protected. Thus this demagogue priest reasoned in fact, though not in form. The most remarkable thing is that he uttered an iincoiiscious })rophecy. 51. lie propliesied tliat Jesus sliould die] He spoke this prophecy not of liimself. He was head of the nation, and as its high priest uttered a prophecy, a true one, though to be true it must be interpreted in exactly the opposite sense from that he ironically put into his speech. The prophecy was surely an unconscious one. It was not uttered by Caiaphas as a true prophet, for he had no thought of attaching any such application to it as that Jesus should die as the Messiah or real Saviour of the nation. Never- theless, his words were a prophecy of that fact. A very bad and wicked man may declare things which will come true. So Caiaphas the high priest de- clared that Jesus should die. The addenda in v. 52 reads more like an added explanation of the writer than a part of the declaration of Caiaphas. 52. gather . . into one the children of God] This event which Caiaphas foretold, would lead to the results here stated. The "children of God . . scat- tered abroad " might mean the dispersed Jews, those scattered in all parts of the Homan Empire. But all Jews appear to be included under the term "nation," and "the children of God," etc., seems to stand in contrast with the " nation,'' the Jews, and to refer to all those who would believe on Jesus among the Gentiles. They should all be gathered into one flock. Compare Common Version. 49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50 NiT consider that it is expedient for us, tliat one man should die for the people, and that the whole nation perish not. 51 And this spake he not of himself: but being higli priest that year, he prophesied that Jesiis should die for that nation ; 52 And not for that nation only, but that also he should gather together in one the children of Gud that were scattered abroad. 53 Then from that day forth they took counsel together for to put liiui to death. Revised Version. 49 But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye 50 know nothing at all, nor do ye take ac- count that it is expedient for you that one man should die for the people, and that the 51 whole nation perish not. Now this he saiil not of himself : but being high priest that year, he prophesied that Jesus should die 52 fr the nation; and not fur the nation only, but that he might also gather together into one the children of God that are scattered 53 abroad. So from that day forth they took counsel that they might put him to death. 202 COMMENTARY ON THE GOSPEL OF JOHN. [John 11 : 54-57. similar language in John 10 : 16. The result of this violent speech of Caiaphas was that the council decided to have Jesus put to death, v. 53. 54. Jesus . . departed . . to the wilderness] To escape their fury, Jesus again left the region of Jerusalem for the sparsely inhabited wilderness near the city of Ephraim, now called et-Taiyibeh, on the borders of the territory of Ephraim, beyond Bethel and towards the Jordan. The region was one familiar to Jesus, as near the scene of John's late ministry and some of the earlier portion of his own. In this region he remained in seclusion with his band of apostles. He was nigh to the great routes of the pilgrims from Galilee to Jerusalem at passover time. 55. many went . . before the passover] The time of the year, near the passover (March-April), is distinctly marked. From the country districts where Jesus remained, many went up to Jerusalem to purify themselves. On the approach of any important or solemn religious assemblage, the law ap- pointed forms of purification, Ex. 19 : 10, 11, though no special form had been appointed in advance for the passover. 56. he will not come to the feast ?] As the passover time drew near, the rulers in the temple, and the worshippers gathered there, and began to discuss whether Jesus would come to the feast or not. Some appear to have held one view, and some another. This uncertainty respecting his movements gave rise to speculation and to some heated discussions, no doubt. Would he risk himself there, when the council had given orders for everybody to be on the watch, and to inform the authorities as soon as it was definitely known where he was, that they might arrest him ? 51, that they might take him] The order was an official and public one. The chief priests and Pharisees designate here the ruling authorities among the Jews, and the order was the result of the deliberations described in vs. 47-53. Godet suggests that the order was intended to intimidate his followers, and to lead the people to regard Jesus as a dangerous man. It is quite possible that this also entered into their plan, while it is clear that they intended to use energetic measures to secure hLs arrest. They were only hesitating how to do it so as to avoid a tumult and popular uprising of the people in his favor. Are private citizens morally obliged to obey an order to inform the government in every case? Musculus answers: " Decidedly not, Common Version. 54 Jesus therefore walked no more openly among the Jews ; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. 55 ^ And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. 56 Then sought they for Jesus, and spake among themselves, as they stood in the tem- ple, What think ye, that he will not come to the feast ? 57 Now both the chief priests and the Phar- isees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him. Revised Version. 54 Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim ; and there he tarried 55 with the disciples. Now the passover of the Jews was at hand : and many went up to Jerusalem out of the country before the 56 passover, to purify themselves. They sought therefore for Jesns, and spake one with another, as they stood in the temple, What think ye? That he will not come to the 57 feast? Now the chief priests and the Pharisees had given commandment, that, if any man knew where he was, he should shew it, that they might take him. John 12.] THE ANOINTING AT BETHANY. 203 if we believe the man to be innocent." But if we refuse, we are subject to any penalty the government may impose for disobedience. Suggestive Applications. — 1. Tlie greatest miracle may fail to convince the unbeliever of the truth of Christianity. 2. When tlie rulers are leaders in unbelief and violence, what can the people do? 3. Miracles alone have no jiower to convert the soul. 4. The greatest religionists sometimes act in strange ignorance of and opposition to God's teachings. 5. Sects bitterly op- posed to each other, sometimes unite to break down or oppose Christ-like work. G. Weak men in power are ever fearful of even honorable rivals. 7. The unrighteous sacrifice of one may destroy, rather than save a nation. The Anointing at Bethany. 12:1-11. Bethany. April 1, a.d. 30. From narrating the decision of the Jewish council to arrest Jesus, the evangelist passes directly to an account of events which opened the way to the arrest. He passes over the intervening events, including most, if not all of the Peraean ministry related in Luke 13 : 10 to 19 : 28, and in Matt. 19 : 3 to 20 : 34, though harmonists are not fully agreed in regard to some of the events between the retirement to the region of Ephraim and the anointing at Bethany. The day of the week upon which Jesus arrived at Bethany, has given rise to extended discussion. The decision depends upon the answer given to other questions: 1. Are the day of arrival, and the first day of the pa.ssover included in the ** six days ? " 2. Was this pa.ssover on the 13th, 14lii or loth of Nisan ? 3. Did Jesus anticipate the usual time of the pass- over in his celebration, or did the rulers of necessity postpone their celebra- tion of it? These questions will be briefly treated under Chap. 13 : 18-28 and at the end of Chap. 18. It is sufficient here to notice that neitiier of the synoptics definitely fix the day of the week on which the anointing took l)lace. The note of time in Mark 14: 1 and Luke 22: 1, refers more strictly to the counsel of the rulers and their acts, while the supper comes in paren- thetically and not necessarily as occurring on the day noted as marked by the act of the rulers. For observe that in both their accounts, the narrative of the Bethany feast begins by an indefinite plirase as to time ; " Now when," etc.. Matt. 26 : 6, "And being in," etc., Mark 14:3. Some have placed the anointing on the fourth day of the week, Wednesday, laying stress upon "after two days . . the passover," given in Matt. 26:2, and Mark 14 : 1 ; but this refers to the meeting of the rulers. Others fix it upon the fifth . 30. John definitely fixes the kingly entry upon the next day after the counsel of the chief priests, and after the anointing at Bethany. This would be the day after the Jewish Sabbath, and therefore what is now our Sunday. Tiiis is one of the incidents in the life of our Lord that is recorded by all the four evangelists. The account by John is brief, much shorter than that of either of the others, but lie adds what is not said by them, that while the disciples did not at the time understand the meaning of his kingly entry, they afterward saw how these things fulfilled prophecies concerning the Messiah. 12, On the next day] Or, " the morrow," after the anointing, when the crowd of pilgrims had arrived at Jerusalem to attend the passover. This crowd, most of them probably from Galilee, heard that Jesus was also com- ing in to Jerusalem. How they heard it we are not told. Possibly it was in consequence of the errand of the two disciples, who went after the colt, an ac- count of which is given by each of the other evangelists. 13. Took [the] branches of [the] palm-trees] The word for " branches " is not elsewhere found in the New Testament. It refers to the tip or tops of the trees where the fruit grows. Some see in these, not merely emblems of i)eace, but also of an oflfering of fruit. The act of the people, which does not appear to have been concerted but spontaneous, was more likely to have been one intended to honor Jesus as a great leader, and to wel- CoMMON Version. Revised Version. 12 f^ On the next (lay much ponplc tliiit wero 12 On the morrow • a great multitude that come to the feast, when they heaivl that Jesus liad come to the feast, when they heard that was cominji to Jerusnlem, 13 .Testis was coming to Jerusalem, ttnik the 13 Took bnmclies of palm trees, and went branches of the palm trees, and went foith forth to meet him, and cried, III sajina : Blessed to meet him, and cried out, Ilosanna : i" tho King of Israel that cometh in the name Blessed is he that coineth in the name of of the Lord. 14 the Lord, even the King of Israel. And 14 And .Jesus, when he had found a young Jesus, having found a young ass, sat there- ass, sat thereon ; as it is written, 15 on ; as it is written, Fear not, daughter of 15 Fear not, daughter of Sion : behold, thy ' Zion : behold, thy King cometh, sitting oq King cometh, sitting ou an ass's colt. I 1 Some ancient authorities read (he common people. 208 COMMENTARY ON THE GOSPEL OF JOHN. [John 12 : 16-18. come him to their religious capital, as their greatest living Teacher. This accords with Oriental usage ; similar welcomes there being not uncommon in our day. Blessed is tlie King of Israel] Or, "Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel," Revised Version. The other evangelists do not notice that the people called him " the King of Israel." This fact is noticed by John alone. The others do say, however, that they called him " Son of David " and " King." John pointed to prophecy (cited also by Matthew) as fulfilled. To ride upon the colt of an ass was common for persons of note at an early day in the history of Israel. Abraham, Balaam, Achsah, Abigail, and the rich Shunammite rode on asses. It was a mark of honor to ride on white asses in the days of the Judges. Judg. 5 : 10. But a Roman Emperor or great military officer would have chosen the horse, or a chariot. The prophecy of this event is in Zech. 9:9. Zechariah lived about 500 years before the event. John quoted the substance of the prophecy ; a free citation as we would say. Compare also the welcome of Simon Maccabseus to Jerusalem with songs and branches of palm-trees, harps and cymbals after his victory. 1 Mace. 13: 49-51. 16. when Jesus was glorified] This crowd and the disciples were not conscious of fulfilling prophecy, at the time they honored Jesus by spreading palm branches before him and shouted Hosanna. Their act at the time sprang from a desire to welcome and honor the Master. After he "was glorified," that is, after his resurrection and ascension they remembered how they had done all these things to him, and that in doing so, they had uncon- sciously fulfilled prophecy. 17. The multitude . . bare witness] So the Revised Version reads, following the Greek more closely than the Common Version. John relates the kingly entry as properly growing out of or following the miracle of the raising of Lazarus, and that the miracle also hastened the condemnation of Jesus by the Sanhedrin. Tiie entry therefore is the connecting link between the two, though not, strictly as cause and effect. The crowd who were present at the raising of Lazarus were again present at the entry, and witnesses of both events. This verse also no doubt means that this great company spread their testimony of these events throughout the country ; that is, continued to " bare witness" for Christ. This miracle, as John further explains, led the crowd to meet and attend Jesus during his kingly entry. They had heard of the "miracle," implying that many of the larger crowd which thronged to see Common Version. 16 These things understood not his disciples at the first : but when Jesus was glorified, then remembered they that these things were written of bim, and that they had done these things unto him. 17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause the people also met him, for that they heard that he had done this miracle. Revised Version. 16 an ass's colt. These things understood not his disciples at the first : but when Jesus was glorified, then remembered they that these tilings were written of him, and that they 17 had done these things unto him. The mul- titude therefore that was with him when lie called Lazarus out of the tomb, and raised him from the dead, bare witness. IS For this cause also the multitude went and met him, for that they heard that he had John 12: 19-21.] THE WISH OF THE GREEKS. AND JESUS' ANSWER. 209 hi. cntrv, had not been eye-witnessea of the raising of Lazarus. The scene will be clearer, if the reader thinks of the snialler crowd or multitude that attended the raising of Lazarus, part of them from Galilee aud part from Jerusalem and vicinitv, and then of the greater multitude, the immense throncr of pilgrims coming from every part of Palestine at the passover, that rushed out to greet this remarkable wonder-worker and caught the enthusiasm of the crowd of disciples from Galilee, who doubtless led in the public dem- onstration to Jesus, , . , .i • e 19 the world is gone after llim] In sharp contrast with this wave ot enthusiasm, which for the time swept the great mass of the people before it John places the envv and hate of the Pharisees who with the rulers had determined to destrov Jesus. They reproach one another by pointing in amazement to the popular enthusiasm ; their action had been too weak, and delaved too long, and " lo, the world is gone after him." More vigorous and deci;ive measures must be taken. Perhaps they are regretting that they had not followed the murderous plan suggested by Caiaphas, John 11 : 49 oO. These exaggerated statements, " the world is gone after him, show how great was their alarm. Jesus is victor ; the people are becoming his subjects. What shall Pharisee, Sadducee and Satan do? Suggestive Applications.-1. Jesus is our King. 2. His humiliation and sufferings were voluntary acts, for our sake. 3. Overlooked prophecies were fulfilled in his ministry. 4. Jesus submits to the welcome, that his true character as King may be known. 5. The people rejoice ; but the religious leaders are angry and seek to destroy Jesus. The people are sometimes more likely to be right, than their would-be religious leaders. The Wish of the Greeks, and Jesus' Answer. 12 : 20-36. Jerusalem. Passover Week, a. d. 30. In narrating the instances of honor done to Jesus, John adds to the anoint- ing and the hosannas at his entry, this inquiry of the Greeks. They were not Orientals, but representatives from the western regions, possibly from Europe, but more probably from some part of Asia Minor or ^orthern Africa Thev were not Grecian Jews, that is, native-born Jews speaking Greek' but tnie Greeks, and therefore Gentiles by birth, though they were likelv proselytes now to the Jewish faith, and had come to worship or keep the pas.sover. See v. 20. They were impressed by this popular demonstra- tion, and sought to .see this new Teacher. . 21. came . . to Philip] They sought one of the apostles, not promi- Common Version. Revised Vbbsioh. 19 The Pliaririces therefore said among them- selves, Perceive j'e liow ye prevail nothing? behold, the world is gone after him. 20 r And there were certain <;'^r^ek8 among u.».^ ^^ ^"r^sti^r^^x;::;!;;??^K^.l^"hich r' th^i^i^n^ptowc^hipat the*^: 19 done this sign. The Phansees therefore said among themselves, » Behold how ye prevail nothing : lo, the world is gone after him. saying, Sir, we would see Jesus. ! nriuDoiua. u» , 1 Or, Ye behold 210 COMMENTARY ON THE GOSPEL OF JOHN. [John 12 : 22, 23. nent in history. Why Philip was asked by these Greeks is not stated. It may have been casual, they seeking for some apostle and thus met Philip. But the narrative seems to imply a deliberate coming to Philip. His mind was of a speculative turn, and his name indicates a possible Greek extraction, which would draw these Greeks to him. They wanted to " see Jesus " in the sense of learning from h i m about his religious views, or of hearing wiiat maxims for their conduct and life he would enjoin. 22. Philip Com- eth and telleth An- drew; and . . tell Jesus] It is signifi- cant that here, as in tlie feeding of the 5,000, Philip does not go to the Master but to Andrew, and thus -^?. -C i •- _, d^ :V- V NOBTH END OF THE SEA OF GALILEE, NEAR SITE OF BETHSAIDA. {From a Photograph by Bell.) the request reaches Jesus. John carefully notes that Philip is of Bethsaida of Galilee, the city from which Andrew also came. Perhaps it seemed to Philip a grave matter, since aliens were forbidden to enter the temple beyond the outer courts. A balustrade was put up and an inscription in Greek placed there forbidding any stranger from entering upon pain of death. An inscription of this character has been found by Ganneau. See Memoirs Pal. Fund, Jerusalem, p. 423. Later the great apostle to the Gentiles said, " The Greeks seek after wisdom," 1 Cor. 1 : 22. They were on their way to the source of wisdom, when they said, "we would see Jesus." They had the husks of philosophy, the attractions of art, the tinkling music of rhetoric, but they wanted something to satisfy the soul. Did the Greeks " see Jesus," that is, have converse with him as their request implied ? The evangelist does not tell us. It is a just inference, however, that the discourse which the request called forth was heard by the Greeks. 23. Jesus answered them] The answer was addressed directly to the Common Version. and 22 Philip Cometh and telleth Andrew again Andrew and Philip tell .lesus. 23 ^ And Jesus answered them, saying, The hour is come, that the Son of man shall be glorified. Revtsed Version. 22 ing, Sir, we would see Jesus. Philip com- elh and telleth Andrew : Andrew cometh, 23 and Philip, and they tell Jesus. And Jesua auswereth them, saying. The hour is come, that the Son of man should be glorified. John 12: 24-27.] THE WISH OF THE GREEKS, AND JESUS' ANSWER. 211 two disciples. But it would be true to Oriental life, for the Greeks to follow the two, and be there to hear the answer. The request of the Greeks impresses afresli upon the mind of Jesus that the crisis has come ; the hour when the character and supreme purpose of his mission to eartii must be manifested. He must be glorilied tiirough suffering. Tlie period of tiiis glorification is now to begin by iiis crucitixion and resurrection and to be completed by his ascension to the riglit hand of the Fatlier. 24. Except a com of wheat fall] This glorification is to come by a principle analogous to the increase of grain in the natural world. The double " verily " here as elsewhere in this Gos})el calls attention to the importance and solemnity of the truth about to be spoken. If the kernel of wheat is kept dry and cool in the granary, it will remain ordy one kernel of wheat for ages. To increase, it must be sown in the ground. Then the outside of the kernel grows soft, the germ of the grain, the real life in it, springs forth, while the outer form dies: but the germ develops the fruit. Many, sometimes an hun- dred new kernels of wiieat till the head that grows from this single germ. This is the figure. 25. He that loveth his life shall lose it] Now the application of the truth in the figure comes in the form of a paradox. He that loveth his i'l'xr^v "soul," his real life, that which has the same relation to man, that the germ of the wheat has to the wheat, he shall lose it. For in this respect he is subject to a law similar to that which reigns in the natural world. The wheat that would save itself from falling into the ground, after a time would lose its life, or power to grow. But he who is willing to sacrifice his life in this world, will, through a new creation, similar to the growth of the wheat £:erm, come into "life eternal." 26. If any man serve nie] As if he almost said, If any, even you Greeks desire to serve me, let him follow me. See also Gal. 3 : 28 ; 1 Thess. 4 : 17. A servant attends liis master : so Christ will have his disciples where he is, and they shall have honor of the Father. Observe that even in the future honor of disciples, Christ still is Master and they are servants. 21. my soul troubled] The same word occurs in Chap. 11 : 33 in the reflexive sense, " He troubled himself." It gives us a glimpse of the terrible agony of soul which Jesus experienced in view of his approaching sacrifice; " what shall I say ? " Not what feelings shall I cherish, but shall I say what Common Version. 24 Verily, verily, I say unto yon, Except a c<.>m of wheat fall into the ground and die, it abidoth alone : but if it die, it bringeth forth much fruit. L'o He that loveth his life shall lose it; and he that hataying, I have both glorified it, and will glorify i7 again. 29 The people therefore that stood by, and heard it, said that it thundered : others said. An angel spake to him. 30 Jesus answered and said, Tliis voice came not because of me, but for your sakes. 31 Now is thejudgment of this world : now shall the prince of this world be cast out. Revised Version. 28 I unto this hour. Father, glorify thy name. There came therefore a voice out of heaven, fiayinq, I have both glorified it, and will 29 glorify it again. The multitude therefore, that stood by, and heard it, said that it had tliundered : others said, An angel hath 30 spi>ken to him. Jesus answered and said, This voice hath not come for my sake, but 31 for your sakes. Now is ^ the judgement of this world : now shall the prince of thig iQr, a judgement John 12 : 32-34.] THE WISH OF THE GREEKS, AND JESUS' ANSWER. 213 about to be tested : would it reject or accept the Son of God ? The profounder thouglit, however, must not be missed here. Tiie judgment of the world for sin is about to fall on Christ, that sinners may be saved. He suffers the penalty of the law, that whosoever believeth on him should have everlasting life. If tiie prince of this world, that is, Satan, see John 14 : 30 ; 16 : 11, fails to hold Jesus in the power of death, then is Satan conquered and will be cast out; God alone will finally reign. 32. will draw all men] He foresees, not merely his suflfering and death, but the mamier of it. He here describes the maimer of his deatli as the evangelist states in v. 33. Remember that the request of the Greeks, who were Gentiles, was the occasion of this discourse, and added force will come into the words, " all men." This death will not be for Jews alone, but for Greeks, for men of all lands. Jesus by his sacrifice on the cross "will draw all men." His death is sufficient to save every sinning soul of the race. If it is not efficient in saving all, it must be because some will not come that they might have life. See John 5 : 40. His death is sufficient to draw all, but some resist the drawing and may not be compelled or forced to come. 34. We hare heard out of the law that Christ abideth] This verse proves that a great crowd heard the discourse. Many of them understood him, but they were perplexed between what he says, and what they have heard out of the law. By the "law" they meant the whole of their Scrip- tures, the Old Testament. In referring to Christ as abiding forever, they must have had in mind passages like Ps. 110 : 4 ; Is. 9 : 7 ; PJze. 37 : 25 ; Dan. 2 : 44 ; 7 : 14, 27 ; Micah4:7. They understood about the endless reign of the Messiah ; that had been the hope and comfort and joy of the Jewish mind for many centuries. But what was this new saying, "The Son of man must be lifted up?" for they correctly interpreted that to mean death in some form. A similar phrase was not unknown in rabbinical sayings. This thing so contradictory to the prophecies respecting the universal dominion of Christ, they thought must refer to some other person. They did not seera to recall the prophecy of his sacrifice in Is. 53 : 8. So they ask, " Who is this [other] Son of man ?" Some, however, interpret it as a scornful rejection of the claims of Jesus, and not an honest inquiry. As if they had said, " What sort of a Christ is this?" This view is apparently supported by v. 37, if the same persons are there meant. But looking on to v, 42, the su])port is seriously weakened, if not broken by the remarkable statement that many rulers believed on him. It is better to understand that they were puzzled, and could not see how to reconcile the sayings of Jesus, with their recollec- tion of prophecy. Common Version. 32 And I, if I Tie lifted up from the earth, will draw all men unto me. 33 This he said, signifying what death he should die. 34 The people answered him, We have heard out of the law that Christ abideth for ever : and how sayest thou, The Son of man must be lifted up ? who is this Son of man ? Revised Version. 32 world he cast out. And I, if I be lifted up J from the earth, will draw all men unto 33 myself. But this he said, signifying by 34 what manner of death lie should die. The multitude therefore answered him. We have heard out of the law that the Christ abideth for ever : and how sayest thou, Tlie Son of man must be lifted up ? who is this 1 Or, out of 214 COMMENTARY ON THE GOSPEL OF JOHN, [John 12 : 35, 36. 35. the light among you] So the Revised Version reads. He does not answer their question except by indirection. The response is a warning. You now have the light among you, and will have it for a little while only. While you have it, or as, and in the measure that you have it, walk, that darkness overtake you not. The first meaning is more consistent with the con- trast in the last clause : " he that walketh in the darkness knoweth not whither he goeth." Compare with this the declaration, " In him was life, and the life was the light of men." " I am the light of the world." John 1 : 4 ; 9 : 5. See also 11 : 9. You ask who is this Son of man ? If you use the light properly you will see who he is, and understand how he can be lifted up, and yet abide forever. 36. believe on the light] He repeats the truth in another form, so that they may not miss it. The light is here and elsewhere in the Gospel, a figure of the Christ. Believe and you shall become sons of light. That is, you shall become capable of setting forth the light yourselves. These words are a tender, earnest appeal to the people, a parting entreaty to accept of the light, lest darkness more dense should come upon their hearts. he departed] Having spoken with fervency to them, he leaves them and " was hidden." See margin of Revised Version. Where he went the evan- gelist does not say. It may have been to Bethany or to some secluded spot in the Mount of Olives. If he went to another part of the temple, to meet another audience, as Calvin suggests, he could scarcely be said to be concealed from them. For this implies that they did not know where he was, and could not find him. The opposition to him was too strong, the want of faith too great for him to continue his teaching. It was their hardness of heart that hid him from them. Suggestive Applications. — 1. Those far from truth may desire to see Jesus. 2. Whosoever longs for acquaintance with the person, work, and power of the Saviour will not have far to seek. 3. Jesus is ever ready to receive and bless those who seek him. 4. True gain comes through loss, true victory through suffering and humiliation, true life through death. 5. Christ requires service and ofiers honor. 6. Christ is our sacrifice, he saves us from condemnation. 7. The mighty drawing power of the cross ; it has power to reach all. 8. How sad the state of those who resist its drawing power.- 9. Men must be drawn not merely to church or to Christianity but to a personal Christ. 10. Christ is the spiritual light of the soul. 11. Will the darkness soon overtake you ? Common Version. 35 Tlien Jesus said unto them. Yet a little while is the light with yon. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. Revised Version. 35 Son of man ? Jesus therefore said unto them, Yet a little while is the light l among you. Walk while ye haA-e the light, that darkness overtake you not: and he that walketh in the darkness knoweth not .36 whither he goeth. While ye have the light, believe on the light, that ye may be- come sons of light. These things spake Jesus, and he de- 1 Or, in John 12 : 37-39.] UNBELIEF AND SMOTHERED CONFESSION. 215 Unbelief and Smotheked Confession. 12 : 37-50. Jf.ui'salkm. Last Passovkii Wkek, a. d. 30. The evangelist adds reflections upon the unbelief of Christ's hearers, and states that many rulers really believed on Christ, but feared to confess hira because of the violent threats of the Pharisees. The writer ends this part of his narrative with a brief summary of the closing charges against unbelief wiiich Jesus made on the last days of his earthly ministry. 37. they believed not] John now marks the obstinate character of the unbelief Jesus encountered. In the face of " so many signs" or perhaps "so great signs" they believed not on him. This phrase "so many signs" gives added testimony, proving that Jesus worked a multitude of miracles not recorded in the gospel history. See John 20 : 30 ; 21 : 25, and Matt. 4 : 23, 24 ; 8 : 16 ; 9 : 35 ; 14 : 35, 36 ; 15*: 30 ; Mark 3 : 10 ; 6 : 56 ; Luke 4 : 40 ; 7 : 21 ; 9:11; 10 : 13. The number and distinctness of these allusions to unrecorded miracles are worthy of note. They throw light on the history and on some texts otherwise obscure. Prof. Reynolds suggests a grouping of miracles which we modify. The miracles recorded by John may be arranged under seven symbolic groups : 1. Wine from water. 2. Multiplying tlie bread and fisli. 3. Walking on the sea. 4. Healing the nobleman's son, at a distance. 5. Healing the man blind from his birth. 6. Raising Lazarus. 7. Resur- rection of Jesus. These include (a) signs in heaven, earth and sea ; (6) miracu- lous healing of human diseases ; (c) raising the dead, culminating in the resurrection and ascension of Jesus. These numerous and great signs failed to conquer the deep unbelief of the Jewish nation. They remained in spirit- ual stupor and death, but not from lack of evidence respecting the character and certainty of Christ's mission. The sad refrain in John's Gospel is here as elsewhere; " he came unto his own, and his own received him not." 38. the word of Isai«ih . . might be fulfilled] The people had not intended to fulfill the prophecy of Isaiah by their persistent unbelief, but they did unconsciously do so, and the evangelist points out the fact to his readers, as an added proof that Jesus is the Messiah. Plumptre observes of this phrase which here occurs in this Gospel for the first time : " Its frequency is one of the characteristics of the two Gospels which are most allied to He- brew modes of thought. St. Matthew and St. John both regard the events of our Lord's life as fulfilling prophecies of the Old Testament Scriptures. These prophecies foretold what in tiie divine plan was to occur, and therefore the events are regarded as occurring, in order that the will of God expressed in Common Version. 37 1| But though he had done so many mira- cles before them, yet they believed not on him : 38 That the sayinp of Esjiias the piopliet niiglit be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Loid been revealed? :59 Therefore they could not believe, because that Esaias said again, Revised Version. 37 parted and i hid himself from them. But though he had done so many signs before '^il' them, yet they believed not on liim : that the word of Isaiah tlieprophet might be ful- filled, w Inch he spake, lAjrd, who liath believed our report ? And to whom hath the arm of the Lord been revealed ? For this cause they could not believe, for that Isaiah said again. 39 * r, it'ds fiuldfii from them 216 COMMENTARY ON THE GOSPEL OF JOHN. [John 12 : 40, 41. prophecy may be fulfilled." The quotation is from Is. 53 : 1. The citations do not follow the exact words of the Hebrew or the Septuagint, but the sub- stance of each passage is given with freedom. The prophet's message was heard, not read, as the word report implies. The " arm of the Lord " conveys the thought of deliverance to Israel and destruction to enemies. The unbe- lief in the prophet's day was a type and prophecy of a greater unbelief in the days of the Messiah. 40. blinded their eyes] The evangelist sees the fulfillment also of another prophecy in Is. 6 : 9, 10. Here the prophet describes the eflfect of the wilful refusal of Israel to hear and to see the glory of God. The harden- ing process which follows from their free act in refusing, in accord with law in both the natural and spiritual world, is also described as a direct act of God. This is common in the Old and New Testaments ; the Jews ascribed to Jeho- vah acts of nature beyond man's control, and acts of men which men bring upon others, or unconsciously bring upon themselves. They blinded their own eyes, yet God permitted it ; he did not force them to see, nor to repent. We are surely not to charge upon God the moral inability of Israel to believe in any such a way as to make God the author of their sin, or as in any sense re- sponsible for it. "VVe may understand from the application of the prophecy by the evangelist that the wicked and wilful disobedience of Jehovah's precepts, caused the faculty for seeing the proofs of the Messiah to be dulled, and the power to receive grace to be limited, thus ending in the rejection of Christ. This is the working of a divine law in moral beings. God did not bring them into being in order that he might blind and harden, and condemn them in unbelief among the endlessly lost. Now and ever an unwillingness or dis- inclination to God and righteousness brings on lessened moral capacity. By a law of our being, unbelief is punished by diminished sensibility to spiritual evidence, prejudice against truth by blindness, and rejection of divine love by inability to perceive it. These are laws of God ; if we disobey them, God permits the laws to have their course with us, as with the Jewish people. 41. he saw his glory] The simplest explanation of this statement that Isaiah saw the glory of Christ Jesus, is that the Adonai, the Lord, whom the prophet saw in his vision was the Christ. This harmonizes with the thought respecting the Word in the opening chapter of the Gospel, 1 : 3. The Old Testament manifestions of Jehovah, it may be assumed, came through the second person of the Trinity, the Messiah, the Eternal Son of God. Profs. Milligan and Moulton (the former a Presbyterian, the latter a Wesleyan) say of this passage : " If the Jews were thus doomed to unbelief, where was their guilt? The answer is, that they are supposed to have wilfully rejected the revelation and grace of God before that point of their history is reached Common "Version. 40 He hath blinded their eyes, and hardened their heart ; that they should not see witli their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake uf him. Revised Version. 40 He hath blinded their eyes, and he hard- ened their lieart ; Lest they should see with their eyes, and perceive with their heart, And should turn. And I should heal them. 41 These things said Isaiah, because he saw John 12: 42-44.1 UNBELIEF AND SMOTHERED CONFESSION. 217 whioli is now in the eye botli of prophet and evangelist. Tiieir whole previous training ought to have prepared tiieni for receiving the claims of Jesus. Tliey abused that training ; they ceased to be of tlie truth ; they blinded them- selves ; and judicial blindness followed. It is only necessary to add that what we have spoken of its a previous training may belong to the order of thought rather than of time. Almost the very instant the Almighty appeals to me by the presentation of Jesu.", he may be appealing to me by his provi- dence, his grace, the general working of his Spirit so as to make me ready to receive Jesus ; tiiese dealings 1 may so use that the bent of my character may at once appear, and if 1 am judicially doomed to darkness, the very sentence that dooms me is the consequence of my own folly and sin." Revi- sion Commentary, on John, j>. 283. 42. among tiie chief rulers also many believed] Or " Nevertheless even of the rulers many believed on him," Revised Version, which is closer to the Greek text. This is put in remarkable contrast with the general unbe- lief. It is more remarkable that the evangelist uses the word or phra.^e which commonly designates a true and hearty belief. Who were some of these many? Naturally we think of Nicodemus, and Joseph of Arimatha'a, pos- sibly Gamaliel also, the Erasmus of his day. Theirs was not an hypocrisy of belief, but curiously enough of unbelief. Was their secret belief accepted ? The tone of the evangelist's comment leads to the conclusion that such secret belief, without confession, is far from pleasing to God. They wanted to re- main in the old orthodox Jewish synagogue, even when convinced that the trutii was in Jesus, and that they ought openly to avow his cause. 43. They loved the glory of men] So the English revision reads, but the American revisers read: "for they loved the glory that is of men, more than the glory that is of God." This is rather an interpretation than a strict translation, although it is possibly the correct interpretation. The form of expression is difTerent, however, from that in 5 : 44. There the prepo- sition is/rom; iiere it is the genitive of possession. It may be explained by referring to Is. 6 : 1, 3, 8, where the prophet has a vision of the glory of Je- hovah. The " many rulers" thought more of having the approval and })raise of the Sanhee:ik. lo Revised Version. 50 sliotild speak. And I know that his com- mandment is life eternal : the things there- fore which I speak, even as the Father hath said unto me, so I speak. 220 COMMENTARY ON THE GOSPEL OF JOHN. [John 13 : 1, 2. Edersheim and many others. How this view is consistent with John's nar- rative will be explained in the notes. See under 13 : 1 and 19 : 42 ; and also Rice's Commentary on Matthew, pp. 266, 267, and on Mark, pp. 165, 166. The precise point at which the institution of the Lord's supper is to be in- serted in John's account is hard to determine. Indeed it is not of great im- portance to settle that question. It may be introduced at two or three differ- ent points without seriously disturbing the harmony of his narrative with those of the synoptics. This will appear in interpreting the successive events connected with the meal. 1. before the feast] Does this mean the day before ? Then it would become a correction of the statements of other evangelists. If John in- tended to correct previous writers, would he not have been less ambiguous and more exact himself? If he meant the 13th of Nisan, how easy it would have been to say, The day before the passover. Surely he cannot mean to correct the synoptics in a phrase so wanting in precision when regarded as a correction, as is this mark of time. How then is it to be understood ? He uses the phrase as a general mark of the time when this love of Jesus for his own had been exercised, and to introduce an account of a marked exhibition of that love, by an act of service and of great condescension. Jesus was con- scious that the crisis, the end of his conflict, the time of his trial and cruci- fixion had come. " Having loved his own," that is, those who believed on him, before this, while they "were in the world, he loved them unto the end," or better as in the margin of the Revised Version, " he loved them to the uttermost," or as Weiss reads, " in the highest degree," pre-eminently. For similar uses of the Greek elc rt/.oc, see the Septuagint, to an entire destruction, Josh. 10:20; 2 Chron. 12:12, 30: 1, and in Homer, Ody. 214. John marks the beginning of the feast by his introductory phrase "before the feast," and then goes on to relate events connected with the passover. John was a Jew writing in Greek, and as might be expected his thought often drifts into Hebraisms and finds expression in Hebrew idiomatic forms. This is illustrated in v. 1 by the phrase "loved them unto the end," expressive of intensity of love. Similar Hebraisms are found in the Greek version of Gen. 14:10; 25 : 30 ; Amos 9 : 8, where it reflects the Hebraic forms of thought. 2. And supper being ended] More exactly, " While the supper was going on," or " during supper," as the Revised Version reads. The Common Version is based on the Common Greek text, supported by the Alexandrian, and third correction of the Sinaitic Manuscripts. But the earlier reading of the Sinaitic gives the present participle, and is followed by Tischendorf, Common Version. Revised Version. /^HAP. XIII. — Now before the feast of the > 13 Now before the feast of the pas'iover, \J passover, when Jesus knew that his hour was come that he should depart out uf this world unto the Father, having loved his own which were in the world, he loved them unto the end. 2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Si- mon's son, to betray him; 1 Or, to the uttermost Jesus knowing that his hour was come that he should depart out of this world unto the Fatlier, having loved his own who were in the world, he loved them lunto the end. 2 And during supper, the devil having al- ready put into the heart of Judas Iscariot, John 13 : 3, 4.] CHRIST WASHING UIS DISClrLES' FEET. 221 Tregelles, Wcstcott and Hort and the Revised Greek text. The old reading is obviously an error, for the supper had not "ended ;" the narrative later in vs. 23-30 implies that the meal was still in progress. Pluniptre renders it, '"And it now becoming supper time," which goes to the opposite extreme from the Common A'ersion and is clumsy English. The incident of wa-shing the feet took place early during the meal, soon after they had found their places on the couches. Indeed, the feet- washing sprang out of the strife that oc- curred when the disciples were getting their places at the table, and which Luke fully describes, 22 : 24-30. Some have suggested that this supper was at Bethany, as Lightfoot and Rollock. But 13:1, with 14:31; and 18:1 are opposed to this, and mark the supper as the passover feast held in Jerusa- lem. Yet it is not to be confounded (Brentius) with the institution of the Lord's supper, which came later in the same evening. Of the actual institu- tion of the Lord's supper, John gives no detailed account. See notes under 6 : 57, p. 122, and also under 13 : 30. the devil having . . put into the heart] Meyer understands this to mean that the devil had already conceived in his own heart that Judas should betray Jesus. But this does not make the construction easier, and introduces an idea not common in Scripture. The suggestion of betrayal came into the heart of Judas from the devil ; Judas was not compelled to entertain the diabolical purpose. He did, however, and doubtless John knew of the bargain of Judas with the rulers. Here were the deepest treachery and divine for- bearance face to face. Judas is designated as " Simon's son" marking some- thing peculiar or well known in that era, that made the family of Judas notorious. 3. Jesus knowing . . that he was come from God] John enters into the inner life of the Son of God, and reveals it to us, as no other evan- gelist does. His mind grasps the infinite condescension of Jesus by putting it in contrast with his infinite power given by the Father, his divine origin, and the exalted state to which he was going : "he came forth from God, and goeth unto God," Revised Version. The evangelist tells us that Jesus was conscious of all this, and yet deliberately took upon liimself the menial ser- vice, which his disciples, humble Galiirean fishermen, were not willing to perform for one another, lest it should degrade them. 4. riseth from supper . . took a towel] This scene is described with wonderful minuteness, and with many touches of naturalness, showing tliat the writer was an eye-witness. The unseemly strife of the disciples for the foremost place at the table has scarcely ended, Luke 22 : 24-27, and the rebuke which it called forth, when the Master arose from the table and put aside his outer garments, takiiig a towel and girding his under garments, thus assuming the garb and position of a servant. According to AViinsche, it Common Vkrsiox. 3 Jesus knowing that the Father had given all things into his hands, and that he v,&a come from (»o(i, and wettt to Cm] ; ^ lie riseth frf)ni snf)i)er, and l.iid aside Jiis garments; and took a towel, and girded him- self. Revised Version. 3 Simon's son, to hetray him, Jems, knowing that the Father had given all things into his hands, and that he came fortli from 4 Gotl, !ind gueth umIm (iod. riseth from sup- per, and layeth aside his garments; and he 222 COMMENTARY ON THE GOSPEL OF JOHN. [John 13 : 5-7. was customary before and after the passover feast for the company to practice the meniaUservice of hand washing for each other. See also Talmud, Pe- sachin, 108. The act of Jesus enforced his words, "I am in the midst of you as he that serveth," Luke 22 : 27, Revised Version. 5. he poureth water . . to wash the disciples' feet] In the East during Easter ceremonies, tlie patriarch at Jerusalem and the bishops dressed in their gorgeous robes and elevated on a platform, go through an imitation of this act of Jesus. Feet-washing is not now a common Oriental custom, as it was in earlier times. The Oriental does not dip his hands or feet into the water when he washes them. He would regard our practice in that respect uncleanly. He has the water poured upon his hands or feet by an attendant, and uses the basin to catch the water as it runs from his feet. To him tlie water in the basin would be too foul to be re-used. It was important to wash the feet, because they wore low sandals that allowed the feet to be soiled by tlie dust and mud of the road. It was necessary to wash the hands before meals, because the Oriental uses his fingers to dip into the common dish when eating. The order of man's idea as to service is quite inverted in God's thought of it. In this solemn hour, as Jesus was looking to the awful sacri- fice on the cross, he reveals the depth of infinite love and condescension, to instruct and guide weak disciples. 6. lord, dost thou wash my feet?] In this explosive question of Peter the emphasis is on "thou." Some as Chrysostom suppose that Jesus began with Judas. It cannot be certainly decided whose feet were first washed by the Master, but the narrative renders the tradition mentioned by Augus- tine, that it was Peter's, quite probable. This would account for the violent objection of this disciple, and the silence of all the others under so menial a service by Jesus. Peter looked upon the act in the spirit of the world. He failed to perceive the spiritual significance of it. His impulsive utterance is in perfect accord with the traits of Peter's character as elsewhere noted by the evangelists. Notice how ardently Peter declares his faith in Jesus ; how boldly he would rebuke his Master, and how confidently he boasts of his loy- alty to him even unto death, Matt. 16 : 16, 22 ; Mark 14 : 31. 7. What I do thou knowest not now] There is a deeper meaning to this, than at first appears. Peter was not in a state of mind to understand this act, even if Jesus should attempt to explain it to him. He would be in a more suitable mind for comprehending it later, after some bitter experience. This is true of the Christian during his state of trial and testing. Believers do not perceive the purport of much of God's providential dealings with them Common Version. 5 After that hs poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wheresvith he was girded. 6 Then cometh he to Simon Peter : and Pe- ter saith unto him, Lord, dost thou wash mv feet ? 7 Jesus answered and said unto him, What I do thou knowest not now ; but thou shalt know hereafter. Revised Version. 5 took a towel, and girded himself. Then he poureth water into the bason, and be- gan to wash the disciples' feet, and to wipe them with the towel wherewith he was 6 girded. So he cometh to Simon Peter. He saith unto him, Lord, dost tliou wash my 7 feet? Jesus answered and said unto him. What I do thou knowest not now ; but thou John 13 :8-ll.] CHRIST WASniNG HIS DISCIPLES' FEET. 223 at the time, but other experiences, and the softening influences of the Spirit, and the gradual accumulation of wisdom and grace in the heart, bring them to clearer consciousness of what God has done for them. Lessons of humility, of true service, of God's leading, come to the soul slowly in this dull earthly state. 8. If I wash tllCC not] Peter's refusal has the appearance of the deep- est humility; in reality it sprang from a false sensitiveness, and a hidden pride of the voluntary humility which he assumed. So under much of the asceticism and forms of self-denial and humility of monks and men, there lurks the rankest spiritual pride. If Peter refused to accept this menial service from the Master it would show a thoroughly disobedient and rebellious spirit — a pride of the flesh that would utterly unfit him for a disciple. This sym- bolic act shows my feeling and love for you, and your faith in me ; for since you do not now understand it, the submission to it becomes an act of faith on your part. It cannot well have any reference to baptism which was after- wards instituted, but rather it was setting forth the infinite love of Jesus, and the close relatit)n he bore to his disciples. If you refuse this, how can you share in that love ? 9. not my feet only] Peter gained a partial idea of the drift of this act, enough to bring about a complete reversion of feeling. He sees enough to understand that the act will in some way bring him nearer to his Master. With characteristic impulsiveness he rushed to the opposite extreme, and would have not his feet alone washed, but every portion of his body which was not covered with clothing. 10. needetli not save to wash his feet] Read, '• He that is bathed needeth not save to wash his feet, but is clean wholly." The Common Ver- sion introduces an obscurity in the sense, which the Kevised Version removes. The meaning of the figure is, one who has been spiritually cleansed, renewed in heart, is not wholly defiled by the daily dust of life. "When one is cleansed in the blood of Christ, and joined to him, he is free from guilt and spot of sin. But in daily walks through this world, he daily has failures, and thus needs to be cleaned from this daily soiling by imperfections. This requires daily wash- ing from daily faults, over and above the first washing of regeneration or justi- fication, as Ryle aptly suggests. Luther quaintly says, " The devil allows no Christian to reach heaven with clean feet all the way." Then, in allusion to this complete washing or cleansing by the spirit, Jesus adds, " Ye are clean, Common Version. 8 Peter saith unto liim, Thou shalt never wasJi my feet. Jesus aiiswereit liin», If I Wiush thee iKjt, thou hast no part with nie. 9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. 10 Jesus saith to him. lie that is waslied needeth not save to wash hi.« feet, hut is clean every whit : and ye are clean, hut not all. 11 For he knew who should httray him ; therefore said he, Ye are not all clean. Revised Version. 8 slialt understand hereafter. Peter saith unto him, Thoii shalt never wa.«h my feet. Jesus answered him, If I wash thee not, 9 tlmu hast no part with me. Simon Peter saith unto him, Lord, not my feet only, hut 10 also my hands and my head. Jesus saith to him. Fie that is hathed needeth not ' save to wash his feet, hut is clean every whit : 11 and ye are clean, hut not all. For he knew him that should betray him ; therefore said he, Ye are not all clean. 'Some ancient authorities omit save, and his feet. 224 COMMENTARY ON THE GOSPEL OF JOHN. [John 13 : 12-15. but not all," a clear reference to Judas, as the evangelist explains in the next verse. Judas was not a renewed man, not spiritually clean. 12. Know ye what I have done to you?] Again the evangelist notes three particulars in the act of Jesus closing this scene, as he had noted three at its beginning. The disciples had been given time to consider the meaning of all this. Had they rightly understood it? Probably not, but they were in danger of niissing the lesson. A great danger to the Christian church is the spirit of domination. That spirit is prominent in the Ro- man, Greek, and Armenian Churches, and is not wholly wanting in the Lutheran, Anglican and various dissenting and reformed churches. The dogmatism, self-assertion, and infallibility ideas of the Roman See, the perse- cuting, arrogant attitude of the Greek hierarchy, the assumption of being the church and the priesthood of some in the Lutheran and Anglican bodies, are quite foreign to the lesson which Christ here so forcibly urges upon his dis- ciples. Do they, do we, do any, fully comprehend the meaning of this teaching ? 13. Te call me Master and lord] They were right in calling him Master and Lord ; he was so. But did they comprehend the meaning of this relation ? In worldly relations, the master is served ; in spiritual relations of this kind, the master has the spirit, not of lordship, but of service. This wide diflference they were yet to learn. 14. ye also ought to wash one another's feet] Is this intended to appoint a formal ordinance of feet-washing tiirough all time in the Christian Ciiurch? Or, was there a deep spiritual lesson meant, impressing something deeper than any outward ceremony, even that idea and spirit of lovingly serving one another ? Some say the former is meant. Traces of the cere- monial are found in the church at different periods of its history. It is asserted that Ambrose practised it in the church at Milan, but the treatises on which it is based are of doubtful authority. The council of Toledo, 694 A. d., mention Maunday Thursday as the day for observing this ceremony. Forms for such a service for the newly baptized are found in the early Galilean and Gothic missals. Bernard of Clairvaux tried to convert the ceremony into a sacra- ment, but without success. AVolsey, 1530, washed, wiped, and kissed the feet of 59 poor men in Peterborough. English sovereigns held to the practice so late as the reign of James II., and in the Russian imperial palace the custom still prevails, as also in Rome during holy week, and in the palaces of Vienna) Common Version. 12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them. Know ye what I have done to you ? 13 Ye call me Master and Lord : and ye say well ; for so I am. 14 If I then, your Lord and Master, have washed your feet ; ye also ought to wash one another's feet. 15 For I have given you an example, that ye should do as I have done to you. 1 Gr. reclined. Kevised Version. 12 So when he had washed their feet, and taken his garments, and ^ sat down again, he said unto them. Know ye what I have 13 done to you ? Ye call me 2 Master, and, 14 Lord : and ye say well ; for so I am. If I then, the Lord and the 2 Master, have washed j'our feet, ye also ought to wash 15 one another's feet. For I have given you an example, that ye also should do as I have 2 Or, Teacher John 13:16-18.] ClIKIST WASHING HIS DISCIPLES' FEET. 225 Madrid and ^runidi. The custom prevails among some in America, as the "Church of Uoii," and Dunkers or Tunkcrs, a body of German Baptists, the hatter al.so practising threefohl baptism. On tlie other hand, the great body of Protestant Christendom do not understand that Christ intended to appoint this feet-washing as an ordinance; but to teacii tiie deep spiritual lesson of humble service in every walk of life. They regard the outward form as of less value, and of small importance in view of the customs of covering the feet completely as in the western world. The great principle Jesus lays down in vs. 16, 17. The church of Kome puts a literal sense upon the words, but absurdly holds that the church fulfills the literal command by the pope wash- ing a few feet at Easter-time, relieving all other Christians of that service. Truly may Paul say, " Bodily exercise profiteth little," 1 Tim, 4:8. The deeper spiritual sense is illustrated by Matt. 20: 26-28, " Whosoever would be- come great among you shall be your minister," or" servant," Revised Version. 16. servant is not greater than his lord] If I have given you this example of service, why should you refuse to serve one another, and strive to domineer the one over the other? If I whom you rightly call Master have cheerfully done this for you, much more should you do this for each other. See Matt. 10 : 23, 24, and the warning in Luke 6 : 40. You may even go so far as to know, that is, understand these things ; you must go farther and do them, if you would be happy. 18. I linow whom I have chosen] Jesus often reverts to the treachery of Judas. Here he speaks of Judas as having no mind to know or heart to imitate these acts of humility, or to come into their spirit. He is therefore specially excluded though not by name. Milligan and Moulton hold that the choosing refers to the apostleship, not to eternal life. But elsewhere he surely includes the latter, see Matt. 26 : 24, Mark 14 : 21. The treachery of Judas would be on his part an unconscious fulfillment of prophecy. The pas- sage cited is found in Ps. 41 : 9, and is a free quotation from the Septuagint, where the words primarily refer to the sufferings of a righteous man. Jesus knew that his choice of Judas and the subsequent conduct of Judas would fulfill Scripture, but this did not bring physical or moral compulsion upon Judas, forcing him to his course. He acted out his own vicious choice. How these two work in harmony and yet leave man free, is one of the difficult problems of God's providential government. Tholuck gets over the difficulty in the case of Judas, by reading: " I know whom I have really chosen ;'^ meaning Judas was not "of us," see 1 John 2 : 19. Common Version. 16 Verily, verily, I gay unto you, The ser- vant is not greater than his lord ; neither he that is sent greater than he that sent him Revised Version. 16 done to you. Verily, verily, I say unto you, A 1 servant is not greater tlian his lorne of his di8tij)le8, whom Jesus loved. 24 Simon Peter therefiue lieckoned to him, 'J4 Sinmn Peter therefure beckoneth to liim, that he should ask who it should be of whimi and saith unto him. Tell ttx who it is of he spake. 25 whom he speaketh. He leaning back, as 2o He then lying on Jesuit' breast saith unto j be wa.s^ on Jesus' breast saith unto bim, bim, Lord, who is he ? ' 228 COMMENTARY ON THE GOSPEL OF JOHN. [John 13 : 26-29. 26. He it is, to whom] Jesus refrains from naming the betrayer. In a delicate, yet definite and unmistakable way, he points him out. The dipping of a sop or morsel of bread or meat by the master of the feast, and giving it to a guest, was usually a mark of honor, or grace, and is entirely in keeping with Oriental custom. The morsel was in this case dipped, no doubt, into the Charoseth, a mixture of wine and fruit used at the passover meal. John observes that after Jesus had dipped this morsel, he gave it " to Judas the son of Simon Iscariot." See order of Revised Version which closely follows the Greek. Wherefore John knew that Jesus spoke of Judas as the betrayer, and doubtless informed Peter. Whether others of the band knew of this is not clear. From vs. 28, 29, it would seem that none of them realized pre- cisely what the betrayal meant, and probably only John and Peter understood at the time that Judas was the man. 21. after the sop . . Satan] The sop did not render Judas subject to Satan. There was no magical, demoniacal force in it. Not with but after the sop, came Satan. It is idle to speculate how John knew this. The later conduct of Judas, the words of Jesus, the influence of that Spirit, who would guide them into all truth, may account for this knowledge, or either of them alone is enough. Satan now took full possession of Judas, which means that Judas gave himself upas an instrument for the devil's use. It is too late now for any change. Grace, mercy, and repentance have fled ; their hour has gone. Hence Jesus says to Judas, What you are to do, do quickly. The sin you have plotted and bargained to commit, and taken your price for it already, hasten to complete. But none at the table understood the meaning of these words, probably because they did not know what the betrayal meant. The whole conversation appears like ;in " aside " to a tragedy, only half under- stood by the actors, who imperfectly hear the matter. 29. some thought . . Buy, etc.] Some thought more things were needed for the completion of the feast, and Judas was to hasten out to pur- chase tliem, so that they might complete their meal without delay. See note under 12 : 1 on the bag or " box." This charge has an important bearing on the passover controversy as to the time when Jesus celebrated it. He orders Judas to do quickly what he proposed to do. This gains new force, when it is understood that in connection with it, the disciples supposed Judas was charged to get what was needed to complete the feast. But that he should Common Version. Revised Version. 26 Jesus answered, He it is, to whom I shall 26 Lord, who is it? Jesus therefore answer- give a sop, when I have dipped it. And when j . eth, He it is, for whom I shall dip the sop, he had dipped tlie sop, he gave it to Judas Is- and give it him. So when he had dipped cariot, le.s by death ; they could not pass into his spiritual state, to have fellowsliip witli hira after his resurrection in the way they had before that event. They would stand in altogether new relations to the Master, \Vliilethey remained on the earth, that condition must remain a wall of p;ir- tition between tliem. They might seek hiiu, long for him in the old life and relations, but neither could be restored. The time was short ; oidy a little while, a few hours, and that old relation must end ; he would be no longer with them in the flesh ; his glorified form would have only enough in common with the present life for them to recognize identity of person, but into that resurrec- tion life they now could not enter. 34. A new conimaiHlment . . love one another] This is not a mere reflection of the Mosaic command, " Love thy neighbor as thyself," Lev. 19 : 18. It was new in the tifpe of love to be exercised. It was to be a Christ- like love, "even as I have loved you." It is true, this may be understood, "love one another, because I have loved you," but the Greek KuBug usually has a deeper significance, implying the manner or kind of love, that is, a love to one another, of the same nature as the love of Christ for them. But if this may not be pressed on grammatical grounds, yet the love they were to have for one another clearly could not be of the old worldly nature, but must partake of the nature of all Christian love, since they were henceforth to be Christ's. So the sense comes to much the same result, only in this case it designates the motive for love, rather than its character. It must be not merely a sentimental, invisible love of a purely spiritual nature, but one which the world can discover, mark and recognize as peculiar to the followers of Christ, v. 35. Compare John 3:16, and John 17:18, 22. This was the case in the early period of the church, during the terrible persecutions through which Christians passed. Tertullian notes that it was a common saying among the heathen in his day, " See how these Christians love one another." Even the apostate Julian pointed to them as patterns in this respect. Unless there is something peculiar in the nature of the love here intended, it is not easy to see in what sense this was a new commandment, that is, one involving some new principle. It might on the second interpretation involve a new motive, but not a new principle of love. That could only be new which carried a new kind or quality of love with it. It was this self- sacrificing love of Christ, that love which appeared so illustrious in the martyrs, which made this essentially a new commandment, hitherto unknown in the Jewish Church, but manifested in many ways to the world in the Christian Church. Their discipleship was to be proved to the world, not by majesty, eloquence, wisdom, wonder-working or miracles, but by love for one Common Version. 34 A new C"nini.irnlment I give unto you, That ye love one another ; as I have loved you, that ye also love fine another. :J5 By this shall all men know that ye are my disciples, if ye have love one to another. Revised Version. 34 say unto you. A new commandment I give unto you, that ye love one another; 1 even as I have loved yon, that ye also 35 love one another. By this shall all men know that ye are my disciples, if ye have love one to another. 1 Or, even as I loved you, that ye also may love one another 232 COMMENTARY ON THE GOSPEL OF JOHN. [John 13 : 36-38. another. Notice how John iterates and re-iterates it in his letters: 1 John 2 : 5, 9 ; 3 : 1, 10, 11, 14, 16, 17, 18 ; 4 : 7, 10, 11, 12, 19, 21 ; 5 : 2 ; 2 Joiin 5, 6. 36. Lord, whither goest thou ?] Peter is dazed by the Lord's words, and in his perplexity seeks an explanation of the Master. The answer gives hiai little light, in fact it seems to have led him into deeper perplexity, for the Lord simply repeats .what lie had before said, now applying the words directly to Peter, but with a peculiar addition of" now" and "afterward." 37. why cannot I follow thee [even] now ?] Is it because my fidelity to thee is small? Or, am not I devoted to thee and thy fortunes? You doubt me: I am not false, untrue, "I will lay down my life for thee." Is it shame; is it opposition from the Jewish hierarchy; is it that thou wilt need some to defend thee? I will do it with my life. Why am I not suitable? Why unable to follow thee? Thus the impulsive disciple pours out his heart, sore and wounded by the saying of the Master. Ah ! how little he knew of himself. 38. Verily . . denied me thrice] What a painful, sorrowful tone must have subdued the voice of Jesus, as he spoke this emphatic, awful warn- ing ! Here again is kindness, love, and compassion mingled with foreknowl- edge and warning. Alas, how soon was it forgotten ! The solemn predictive warning did not prevent the free act of Peter, which followed so soon after; so we are amazed at his forgetfulness. But how soon do we forget ! You will not only soon be unwilling to lay down your life for me, but you will thrice deny me before another morning's sun comes. The order of this pre- diction of Peter's denials is variously explained. In Matthew and Mark this prediction appears in connection with the journey to Gethsemane. In Luke it appears, as here in John, in connection with the passover. Some suppose that this prediction was twice made by our Lord. Others suppose that Mat- thew and Mark notice it out of its historic relations to other events, and upon the common law of association of ideas. Either explanation is admissible, but the latter is more satisfactory than the former. The prediction made a profound impression on Peter, since, so far as the record shows, he remains silent. He next appears as the violent man of blood, who draws his sword and smites the servant of the high priest. Possibly he is spurred to this rash act, because still smarting under the pain of that prediction of disloyalty to his Lord. Suggestive Applications. — 1. "Christ is glorified by the purifying of Christian societies." Matthew Henry. 2. Christ is glorified through suffering; so are his people. 3. Christ is exalted through humiliation ; he humbled Common Version. 36 f Simon Peter said unto him. Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now ; but thou shalt follow me afterwards. 37 Peter said unto him, Lord, why cannot I follow thee now ? I will lay down my life for til J' sake. 38 Jesus answered him. VTilt thou lay down thy life for my sake ? Verily, verily, I say unto thee, The c^ck shall not crow, till thou hast denied me thrice. Revised Version. 36 Simon Peter saith unto him, Lord, whither goest thou ? Jesus answered, Whither I go, thou canst not follow me 37 now ; but thou shalt follow afterwards. Pe- ter saith unto him, Lord, why cannot I follow thee even now? I will lay down 38 my life for thee. Jesus answereth. Wilt thou lay down thy life for me? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. John 14:1,2.] MANSIONS IN THE FATHER'S HOUSE. 233 himself; God highly exalted liini. 4. The new law of love displaces the old law of retaliation. 5. The law of sacrifice for the sake of others is a Chris- tian rule. 6. Our curiosity to know the ** wherefore " of God's providences is not always satisfied. 7. The self-confident often fall into great snares. 8. The believer does not always know his own weakness. 9. The most confident are sometimes the least safe in their spiritual steadfastness. Mansions in the Father's House. 14:1-14. Jerusalem. Thuksdat Eve, April 6, a. d. 30. Nowhere in Gospel history are there words so tender, revelations so holy, and feelings so sacred as here. Luther calls them " a treasure and jewel, the best and most consoling sermons that the Lord Christ delivered on earth." They reveal the depth of holy sympathy that Christ has for his suflfering dis- ciples. He tells them of the home for them in the Father's house, of the coming of the Comforter, the Holy Spirit, of the need of abiding in Christ, of his great love for them, of their exaltation to be his friends, of trials but comforts in them, of how they are to pray, and closes with the remarkable intercessory prayer for their salvation and preservation from the evils of this world, their unity, and his desire that they behold his glory. 1. Let not your heart be troubled] Your heart (the singular), as if all disciples were of one heart and soul, as indeed they are in Christ. The Common Version renders the first and last clause of this verse as imperative, but the middle clause as indicative, which the English revisers retain. The American revisers with greater consistency render the three clauses uniformly in the imperative, which is preferable. The three clauses appear in direct, hortatory address, and not declarative. In the Greek the three forms are alike and should be rendered alike, either all indicative or all imperative. It may be read in three ways: 1, as declarative in all the clauses ; 2, as imper- ative in all; or, 3, as partly declarative and partly imperative. This is an instance in which the Greek has less precision than the English tongue. If taken in the imperative, then it means that the disciples are to have a deeper, profounder faith in God. They had" faith already, hence it could not be an exhortation to a first belief in CJod, except in a more spiritual and unusual manner not yet experienced by them. This step of profound belief in God being taken, they would be able to take the next step of a similar profound belief in Jesus. Thus firm in faith, their heart need not be troubled by the disaffection of the Jews, or the treachery of Judas even, one of their own number, or by the weakness of Peter who would be overcome, and soon deny the Master. 2. many mansions] The Father's house may refer to heaven in Common Version. ("IHAP. XIV.— Let not your heart l.e J troubled : ye believe in God, believe also in me. 2 In my Father's house are many mansions : It it were not .^o, I would have told you. I go to prepare a place for you. Revised Version. 14 Let not your lieart be troubled : ' believe 2 in God, believe also in nio. In my Father's house are many - nmiisions ; if it were not so, I would have told you ; for I go to pre- 1 Or, ye believe in God - Or, abidiug-placea 234 COMMENTARY ON THE GOSPEL OF JOHN. [John 14 : 3. priests, Levites earthly temple, on Dent, says : in that world." It may include general, although it is better to take it as representing the temple as it were where the glory of God more particularly dwells. For the figure seems to be borrowed from the great temple at Jerusalem, the Father's earthly house. To the devout Jew the temple at Jerusalem was the place of holy delight ; there they would wait in the presence, and behold the unspeakable glory of "Jehovah." The " mansions" refer to courts, rooms or "abiding places" (see margin of Revised Version), fitted up for each one, as there were chambers fitted up in the courts and colonnades of the temple for the and others who were called to render service about the The thought is found in Jewish writings. One old writer " liow many, many mansions are there for the righteous Compare John 2 : 16, "my Father's house," and Luke 2 : 49. the idea also of a royal palace ; as with Jehovah the two would be identical. Thus Jesus would go away to prepare like abodes, chambers in the heavenly temple for his people. If this were not his purpose he would have told his followers. For we are not to read, "If it were not so I would have told you [that] I go to prepare a place for you," as some read. This is directly opposed to the tenor of v. 3. In 13:33, 36, Jesus had re- ferred to some mysterious departure from his disciples. Then the treachery of Judas, the dark shadow of the coming denial by Peter, and the arrest and crucifixion of Jesus himself troubled their hearts. They would be sad and lonely and homeless. Jesus comforts them by an assurance of faith in God and in him, and by telling of a "home" he will go to prepare in the glorious house, the temple of the New Jerusalem above. They will not be hoineless, nor friendless. How many millions of hearts, bleeding and sore, have found consolation in these beautiful, blessed words ! The " Father's house " is portrayed to us as a definite place, as well as a state or condition of being. Lange says : " There must be some place in the upper world where the beauties and wonders of God's works are illuminated to the highest transparency by his power and holy majesty, where the combination of lovely manifestations, as seen from radiant summits, the enraptured gaze into the quiet valleys of universal creation, and the streams of liglit which flow through them, must move the spirits of the blest in the mightiest manner, to cry out, Holy ! Holy ! Holy ! And there is the holiest place in the great temple. . . . The radiance of the city of God beams mightily upon our bodily vision if we do but step forth into the starry night. Its glory and higher nature have been made evident by science. But to the believers alone do the heavens disclose themselves as the Fatherland, and heritage of the blessed. Unto Christians it is said : " Ye are come unto the city of the living God," and " in my Father's house are many mansions." — Das Land der HerrlichkeiL 3. where I am, there ye may be also] Just before, he had spoken of going away where they could not come. 13 : 33. Now, however, he reassures Common Version. 3 And if I go and prepare a place for you, 1 will come again, and receive you unto myself; that where I am, there ye may be also. Revised Version. 3 pare a place fur yon. And if I go and pre- pare a place for yon. I come again, and will receive you unto myself; that where I am, John 14:4-6.] MANSIONS IN THE FATHER'S HOUSE. 235 them of 11 better home, imd an eternal companionship with liim in tlie Father's heavenly house. To what coming does this word tpxoiuu "coining" refer? This has been variously answered : 1. To the second advent. But this would be too remote to be of mucii comfort to the troubled disciples. 2. To Jesus' return after his resurrection. But he did not take his disciples to be perma- nently with him at that time. 3. To a coming through the Holy Spirit, v. 17. But that coming of the Spirit was to abide with the believer on the earth, and not to take him to be with Christ in the Father's house. 4. To his coming at the death of each believer. This is the simpler view, and Dwight relieves the objection to it, that " coming" is not used in this sense elsewhere, by sug- gesting that there is a figurative representation in the entire discourse. Thus at the end of the work of each disciple Jesus will come, as a friend comes, and receive him to the heavenly home. Notice the continuous action ex- pressed in "I come again," I am ever coming, through the resurrection, the Comforter, the providences of life, to receive you, all believers, to myself. When so received you will be where I am forevermore. Compare also Acts 7 : 59, and Paul's at home or present with the Lord, 2 Cor. 5:8; Phil. 1 : 23, and his comforting words to the Thessalonians in regard to their pious dead, 1 Thess. 4 : 15-18. 4. M'llither I go ye know] Notice the short reading of the Revised Version, following the Sinaitic and Vatican Manuscripts. The longer read- ing is found in the Alexandrian manuscript ; but in view of the weight of authority against it, and of the question of Thomas which amounts to a flat contradiction of the Lord's assertion, the shorter reading is probably the true one. The disciples ought to have known the way whither Jesus was going ; theway of sacrifice through death to life, the resurrection to the new spiritual, eternal life. If they understood him to be the Christ, they should know the mission of the Messiah, and his work of redemption for his people. 5. Thomas saith . , we know not] Thomas no doubt voices the general perplexity of the band. They understood that Jesus was in some way to be taken from them; but whither? "Was he going to redeem the nation from Roman bondage? Would he restore the kingdom, the rule to Israel? How can we know the why, when we are in sucli uncertainty about all your plans, and futiu-e movements? Surely there is an outspoken honesty in these words of Thomas, even though they are tinged with questionings or doubt. Jesus had put emphasis on the " way ; " Thomas puts it on the " whither." 6. I am the way] Jesus does not answer the question uppermost in the mind of Thomas respecting the "whither," but defines his own thought Common Version. 4 And whitlier I go ye know, and the way ye know. 5 TlKimaa saith unto him, Lord, we know not wliither thou guest; and how can we know the way ? 6 Jesus saith unto liiin, I am tlie way, the truth, and the life : no man conieth tinto t)ie Father, hni I v mr. Revised Version. 4 Uifre ye may he also. ' .\nd whitlier I go, 5 ye know tlie way. Thomas saith unto him, Loiil, we know not wliitlier thou goeft ; C liow know we the way? Jesus saitii unto liini, I am tlie way. and the trutii. and the life: uo one Cometh unto the Father, but ' .Many aricii-iit autiionties read And whither I go ye know, ami the way ye know, 16 236 COMMENTARY ON THE GOSPEL OE JOHN. [John 14 : 7-9. in regard to the way. The three terms do not explain three distinct things, nor are they strictly one and the same thought. The first is the figure of one going to heaven. As we reach a place by some higliway, so we must reach the Father's house through Jesus. The second is the idea of the truth and true man spiritually. But as sinners there is no possibility of becoming true, of dwelling in the truth, but by dwelling in Jesus the absolute truth. The third is the thought of life as contrasted witli spiritual death to which the human race is subject because of sin. There is no true life in this world ex- cept through Christ, the absolute author of all life. See John 1 : 3, 14, 17. Yet the three come to the same result : Christ alone is the author and means of our salvation. No man [one] cometh unto the Father, but by me] This was said before to Jews, John 6 : 45. Here it is brought out more definitely. It has pleased the Father to offer the Son as the only method of access, the only way of acceptance with God. Through Jesus Christ we may come to God, and no one can come by any other, and be received. 1, If ye had known me] If you had fully understood me and ray mission, you would know tlie Father. Hitherto they had not fairly under- stood who their Master was, that is, his true character. Even though they knew him as tlie Messiah, still in common with the Jewish world of their time, their ideas of the Messiah were very confused, vague and imperfect, con- fined to the temporal idea and reign, and scarcely taking any account of the great spiritual features of his work. But now the time had come for a more full and complete revelation of himself to his disciples. Hence Jesus imme- diately adds, " from henceforth ye know him." The arrest, trial, crucifixion and resurrection would make all this marvelously clear to them. Compare the discourse to the two during the walk to Emraaus, Luke 24 : 25-31, 45. 8. Philip saith . . shew us the Father] This request shows how imperfect was their understanding of what Jesus was .saying, and of his rela- tion to the Father. Philip appears to have been of the Greek materialistic type. He would literally see the Father. Perhaps he had some dim thought of the appearance of Jehovah to Moses, " shew me thy glory," Ex. 33 : 18 ; or in the temple, and wanted a realistic view of the presence. If they could only have that, it would be enough to sustain and satisfy them all. 9. hast thou not known me?] Or, "Dost thou not know me, Philip?" There is a sad, painful tone in this question. After all this long training, these years of companionship, these many explanations concerning Common Version. 7 If ye had known me, ye should have known my Father also: and from hencefortli ye know Revised Version. 7 iby me. If ye liad known me, ye would have known my Father also .- from hence- hini, and have seen him. forth ye know him, and have seen him. 8 Philip saith unto him, Lord, shew us the 8 Philip' saith unto him, Lord, shew us the Father, and it sufiBceth us. 9 Father, and it sufficeth us. Jesus saith 9 Jesus saith unto him, Have I heen so long unto him, Have I been so long time with time with you, and yet hast thou not known j-ou, and dost thou not know me, Philip? he me, Philip? he that hath seen me hath seen I that hath seen me hath seen the Father; the Father; and how sayest thon tffn, Shew u? the Father? 1 Or, through John 14: 10-12]. MANSIONS IN TllK fATMEll'S IIOUSE. 237 the oneness of the Father and me, do you not yet understand ? Have you not yet really become acquainted wilii my character? Then he explains how lie comes to reveal the Father. Rightly seeing Christ is to see the Father. As- suming that Philip is a true discijjle, then he has seen Jesus, and how could he say " shew us the Father?" There is no physical appearance of the Father, for he " is a spirit." John 4 : 24. 10. I am ill the Father, and the Father in nie?] The two live in one group essentially as one being. The mystery of the unity of the Son and the Father is put in an interrogative form, but is in fact the strongest implied declaration of the fact. In v. 11 the fact is repeated. The Son speaks no word of himself alone, for the Father dwells in him and the words and works are those of the Father. Seeing the Christ is seeing the Father; but this cannot be physical seeing; it must refer to the profounder spiritual being and seeing of God. We are at once reminded of the profound truth with which John begins his Gospel, the eternal unity of the "Word with God, and that the Word was God. If Philip could not understand this mystery of the spiritual existence of the Son and Father which was invisible, and his faith staggered over it, then he might believe the works, which were realistic and visible things, just the evidence he was in fact calling for, v. 8. 12. the works that I do shall he do also ; and greater] You cannot see the Father, but you can see the works of God. There are marvels of power, and miracles of grace filling the world with proofs of the presence of God in every age. See the great English ])eoples of to-day sprung from the rude Briton and Druid worshipper of yesterday ! Jesus says to his disciples, these works of God are not to cease with my leaving you. The believer on Jesus shall be given power to do works of the same kind as those Jesus him- self did. The "greater" (not works, for there is no word for it in Greek) were those of a spiritual nature, greater things, or results in intensity, degree and number following the gift of the Spirit. The ascended, exalted Lord would do more in this respect for and through his disciples than in his state of humiliation. The promise began to be fulfilled on the day of Pentecost. The glory of it is realized in part in every wave of spiritual revival that sweeps through a community, but more generally in the world-wide spread of Christianity, in the zeal and eflficiency and victories of modern Christian missions, in the uplifting of whole nations and races from degradation, idola- try, cruelty and vice, to Christian civilization, love, purity, and worship of \he true God. Christianity works wonders, miracles of healing, saving from Common Version. 10 Believest thou not that I am in the Fa- ther, and the Father in nie ? the words that I speak unto you I speak not of myself: hut tiie Fatlierthat dwelletli in me, he doeth the works. 11 Believe mc that I am in the 'Father, and the Father in me : or else believe me for the very works' sake. IJ Verily, verily, I say unto you, Ife that lielievetli on me, the works that I do shall he do also ; and greater ivorks than these shall he do; because I go unto my Father, Revised Version. 10 liow sayest thou, Shew us the Father? Be- lievest thou not that I am in the Fatlier, and the P^itlier in me ? the words that I say unto you 1 speak not from myself: hut the 11 Father ahidiiip in tne doeth his works. Re- lieve me that I am in the Father, and the Father in me : ()r else believe me for the 12 very woiks' sake. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater i<'0>A« than these shall be do; be- 238 COMMENTARY ON THE GOSPEL OF JOHN. [John 14 : 13, 14. extinction, death, and demoniacal power, whole nations and races. The re- sults of Christianity are longer in perfecting the cure, but are broader, greater, more glorious than any in the early ages of the Christian Church. 13. whatsoever ye shall ask . . will I do] Notice that this promise is twice made, first in v. 13, and is repeated in v. 14, In the first, Jesus gives a reason, or motive which impels him to answer the prayers of his people ; namely, the glory of the Father. The asking must be in the " name " of Jesus. This must have a profounder meaning than is usually attached to the words. To ask in one's name is usually understood to mean to ask in place of a person, or in view of his favor, virtue, or power with the one asked. But how will this apply to the phrase, "the Holy Spirit, whom the Father will send in my name " in v. 26 ? The explanation of Chrysostom and others " pleading ray name " or " my merits," comes to nearly the same. Is this all the force to be found " in my name ? " This much surely must be there, and vastly more. It implies asking in obedience to Christ's will also. Tlie asker is to be " in his name," be one with Christ in thought, feeling, desire and spirit. He is to be in fullest, deepest communion with the redemptive work of the Son of God; a reflection of his character and image in love, submission, self- sacrifice and God likeness. Here then is an unexpected limitation to the "whatsoever" and "anything" on the one hand, and an equally unexpected enlargement of the promise in the immense spiritual richness of this promise. The reading " me " after " ask " in v. 14 by the English revisers is rejected by the American revisers, and justly, for it is logically improbable, and is supported chiefly by the Vatican manuscript. Jesus pledged his holy char- acter, his love, his infinite power as Creator of the universe, and the Author of all life to answer every prayer of a believer breathed forth in this spirit, thus "in his name." The lean, meagre answers to prayer, are often an index to the poverty of the prayer. Suggestive Applications. — 1. Heart troubles are the deepest, saddest of all troubles. 2. Christ offers an eflTective remedy for them. 3. A look to the mansions above is a great comfort in earthly sorrow. 4. The promise of an eternal home in the Father's house above strengthens many weak, and soothes many sad souls. 5. Jesus has made an open way to the Father's house for every believer. 6. The mysterious unity of the Father and the Son gives strength to weak faith. 7. The works of God in the natural and spirit- ual world inspire belief in Jesus Christ. 8. The results of Christianity in- crease in number and power as the ages go on. 9. Prayer in spirit and communion with Christ bring answers. 10. " It is laudable for a man to per- ceive his ignorance in divine things." Luther. 11. " Spiritual vision is the reward of faith, vouchsafed to minds purified by faith." Augustine. Common Version. Revised Version 13 And whatsoever ye shall ask in my name, 13 cause I go unto th e Father. And whatso- that will I do, that the Father may be glorified ever ye shall ask n mv nan le, that will I in the Son do, tl at the Fathor may be g lorified in the 14 If ye shall ask any thing in my name, I 14 Son. If ye shall 1 ask any tbing m my will do it. 1 Many ancient authorities add me. John 14: 15, 16.] PROMISK OF THE H(»I,V SPIRIT. 239 Promise of the Hoi.y Spirit, and Further Comfort. 14:15-31. ^ Tlie di.«.conrse is not broken here, but it advances another step in the trnth It reveals. Tiiere are three -reat steps stated : 1, believe ; L>, h,ve; 8, obey. Hitherto the emphasis has been on believe. Now the emphasis is on love and obedience. Notice the frequent recurrence of the exhortation to love See vs. 15, 21, 23, 24, 31. There is a similar emphasis on keep and obey' running parallel with 'Move" in the same verses. The work and offices of the 1 araclde, the Holy Spirit, are al.so brieflv stated in this section ., , v! V' ^^^^ '"^' "^^^^ ^^^^ ^'"^ rendering of the last clause is unset- tled. Ihe Common Version renders it as imperative, and is supported by many ancient manuscripts, the Itala and Pe.shitto version.s. The Revised Version renders it as declarative and is supported bv the Vatican and L manuscripts. The weight of authorities is quite evenlv balanced The im^ perative seems to be in closer harmony with the context here U you love me, show your love ; keep my commandments; then I will pray the Father etc. Keadmg it as in the Revised Version, the two clauses are bound together as one, the last being a reflection or corollarv of the first 16. he shall give you another Comforter] This verse mentions the three in One of the Irinity. The Son prays; the Father gives ; the Spirit comes, ihe Holy Spirit is here called rrafM.roc "one called to another" T. v^''rT ^^^''^.''''^ t'^"%''^t here represented has been variously stated Ihe Lnghsh Versions since Wickliffe have read Comforter, except the DoiKiy (Kom.sh \ ersion), which transliterates (not translates) the word from the Greek and reads Paraclete. But ''comfort " in early Fnglish meant "to grow strong "or "to strengthen," rather than to make one easv, or to ^ive relief in sorrow. The early Eastern Versions, as the Syriac, Arabic, Ethiol^ic also transliterate the word and read Paraclete. Origen, Chrvsostom and Jerome took the word in an active sense, but it is now generally accepted as having a passive sense, he who is called to help. The word occurs four times in this Gospel, 14:16 26; 15:26; 16: 7, and once in the Epistles, 1 John 2:1 (rendered Advocate), but not elsewhere in the New Testament. \\ hile the English V ersions thus uniformly render the Greek word in this Gospel by Comforter, it is curious to note, as Dwight ob.serves, that this is the one Idea of the office of the Spirit which is not presented in the.se chapters He appears as a teacher, v. 26 ; as a witness, 15 : 26 ; as a reprover or con - V incer of sm 16:8; as a guide, 16 : 13 ; a revealer of Christ's things, 16 : 14. I Doubtless all the.se declarations serve to console the di.sciple.s, biU it is not heresaid that the direct office of the Spirit would be to comfort the disciples. Nor IS the Idea of "Advocate" prominent here, which the Revi.sed Version places hrst as an optional reading in the margin, though that is the common rendering in the Epistle, 1 John 2 : 1. That of " Helper " which the Revised Version Common Versiov. 1?^. /x ^^® '"®' '^'ut ye see me : because I live, ye shall live also. 20 At that day ye shall know tliat I am in my Father, and ye in me, Jind I in you. 21 He tliat hatli my (Mmniandments, and keepeth tlu-ni, ho it is that lovt-tli me : and he that Invctli nit' .■'hall he loved of my Fatlier, and 1 will love him, and will manifest myself to him. Revised Version. 19 come unto you. Yet a little while, and the world heholdeth me no more ; but ye be- hold me : because I live,' ye shall live also. 20 In that day ye shall know that I am in my 21 Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, ho it is that loveth me : and he tliat loveth me shall be loved of my Father, and I will love him, and will manifest myself 1 Or, and lie nJntll live 242 COMMENTARY ON THE GOSPEL OF JOHN. [John 14 : 22, 23. SO hidden or obscure to tliem in his mission and character, that they do not see itj or perceive it only dimly, will be laid open. But it means more than this ; his presence will be with them in an especial manner. In that new life portrayed in v. 18 he will reveal his spiritual presence and help. For he says, " Lo, I am with you alway, even unto the end of the woi-ld," Matt. 28 : 20. 22. Judas saith . . not Iscariot, Lord, how] Or, " Lord, what is come to pass that thou wilt manifest thyself unto us, and not unto the world ? " Revised Version. This Judas was also known as Lebbseus, Matt. 10 : 3, and Thaddfeus, Mark 3 : 18. The Common Version of Acts 1 : 13 makes him the brother of James the son of Alphaeus, but the Revised Version makes him the son of James. This is due to the different word supplied by the two compan- ies of translators, those of 1611 and of 1881. Those of 1611 supposed that this Judas was the author of the Epistle of Jude, and that Jude or Judas claims to be brother of James. But if Jude the author had been an apostle, we would have expected him to use the authority of an apostle, and not to win con- fidence with his readers by his relation to James. Then, too, the identity of the writer Jude with the apostle Judas will not be proven by the claim of Jude to be a brother of James, until it is determined to which of the several persons of that name he was brother. And this question is unsettled. Hence the Revised Version renders the Greek genitive of Acts 1 : 13 the same in respect to Judas as to James. Both versions agree in reading ''James the son of Alphaeus," and the Revised Version is consistent in reading also "Judas the son of James," since the forms of expression in the Greek are precisely the same in both cases. This Judas is carefully distinguished from the betrayer to assure the reader that Judas Iscariot, who had gone out, did not return. Thomas had said, we know not the " whither," v. 5. Philip had said " shew us the Father," v. 8 ; now Judas asks, " how is it ? " He is perplexed about the character of this manifestation or appearance. How could Jesus be man- ifested to his disciples and yet the world not see liim? What had happened, that this strange phenomenon or course must come ? Judas was doubtless thinking of the manifestation of Jesus unto Israel as king, the Messiah, in restoring their kingdom. See Acts 1:6. To do this, would be a marked manifestation of himself to the Roman world, as well as to Israel. 23. we will come unto him] Is this an answer to Judas? Godet says, "Jesus continues his discourse, as if he had not heard the question of Judas ; for the first part of v. 23 is only the reproduction of v. 21 developed and stated with greater precision. And yet he answers the question proposed, by more energetically reaflBrming the. promise." An answer to the question of Judas it certainly was, for the writer distinctly states that "Jesus answered Common Version. 22 .Tildas saith unto him, not Iscariot, Lord. Kevised Version. 22 unto him. .Judas (not Iscariot) saith unto how is it that tlion wilt manifest thyself unto i him, Lord, what is come to pass tliat thou us, and not unto the world? wilt manifest thyself unto us, anoken unto you, 20 wliije i/et abiding with you. But the i Com- forter, fveti the Holy Spirit, whom the Fa- ther will send in my name, he shall teach you all things, and bring to your remem- 244 COMMENTARY ON THE GOSPEL OF JOHN. [John 14 : 27-29. ness of all his perfections, not " at my intercession " or '' in ray stead " or as " my representative" simply. He came in his own stead, and to fill his own peculiar oflBce, tkat of another Helper, Guide and Revealer. By the Spirit the apostles would be completely equipped for their work. How much is embraced in "all things" ? Obviously it refers to all the things relating to the mission of Christ. There may be many truths in the natural world not needful to know in order to be saved. Scientific truths may be interesting, esthetic truths may be pleasing, psychologic truths may afibrd us knowledge of the working of the human mind, but none of these are absolutely necessary to the salvation of a soul. The spiritual truths respecting sin, repentance, the new life in Christ, and growth in divine grace, with some knowledge of the magnitude, meaning, and infinite reach of the work of Christ and of his love are needful for salvation. These themes, and how vast they are, and how immensely superior to all other human knowledge — the soul must apprehend to be saved. And these are the truths the Spirit will bring to the believer's soul. 27. Peace I leave with you] This is the legacy Jesus bequeaths to his disciples, peace. *' When Christ left this world," says Matthew Henry, " he made his will. His soul he bequeathed to his Father, his body to Joseph, his clothes fell to the soldiers, his mother he left to the care of John, — to his poor disciples, he left his peace." It was his farewell, put into the dearest words known to the Jewish heart Di^jy, Shalom, the pax vobiscum of the Latin Church. In the presence of death, the awful death of the cross, the in- finite peace of God is left to the disciples. It was not "peace" in general, not the cold, chilling content of this world, it was the warm, loving, saving, eternal peace of the Son of God. It was not a temporal, temporary, or hollow gift, such as the world would offer, nor was it given in the spirit of the world. But it was a gift, which as to its object and manner of giving was the opposite of that of the world; it was infinite. Godlike. Having this peace, "my peace," says Jesus again in the words of v. 1, " Let not your heart be troubled." Let it be filled with the peace of Christ and there will be no room for trouble, nor for any terror. See 2 Tim. 1 : 7, Matt. 8 : 26. The Greek word for " be afraid," or " be fearful " is not found elsewhere in the New Testament, but occurs in the Septuagint. It stands for that timidity which comes from looking for outward calamities. 28. ye would have rejoiced] Notice the revised reading in this verse. The going and the coming are in the present tense, as if just taking Common Version, Kevised Version. 27 Peace I leave with you, my peace I give 27 brance all that T said unto you. Peace I unto you : not as the world giveth, give I unto leave with you ; my peace I give unto you : you. Let not your heart be troubled, neither I not as the world giveth, give I imto you. let it be afraid. I Let not your heart be troubled, neither let 28 Ye have heard how I said unto you, I go 28 it be fearful. Ye heard how I said to you, away, and come aj^aiM unto you. If ye loved I go away, and I come unto you. If ye me, ye would rejoice, because I said, I go loved me, ye would have rejoiced, because unto the Father: for my Father is greater I go unto the Father: for the Father is than I 29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe. j 29 greater than I. And now I have told you before it come to pass, that, when it is come John 14: 30.] PROMISE OF THE HOLY SPIRIT. 245 place. The next clause is conditional, both as to loving and rejoicing. On the "going" and "coming," see note under v. 18. ** If ye love" implies that they had not that love which gave complete confidence, and that casts oui fear. Such love would give joy over anything the Master would do. the Father is greater than I] This text is a favorite one with Arian8 and modern Unitarians. Tlie various interpretations of it maybe suhstan- tially reduced to four: 1. That Jesus tiiough divine, was not of the essence and substance of God as the Father is. This is the view of Arians and modern Unitarians who deny the Trinity and tliat Jesus is of the Godhead. But for a human being to talk of God as greater than himself would be blas- phemous nonsense. 2. That Jesus refers to his himian nature only : in that state he declares that the Father is greater than himself. So Luther, Calvin, Bengel, Stier, Alford, and many others. The Arian and Athanasian creeds admit a certain subordination of the Son, as to dignity or office, but not as to essence or substance. The Athanasian creed reads, ^ 33, " equal to the Father as touching the Godhead, and inferior to the Father as touching his manhood." See Anthanasian Creed, and Schaff's Creeds of Ciiristendom. In fact it may be a nice philosophical question, whether the modal existence of the Trinity, or the relations of the persons of God in his manifestations to man are compre- hensible or even thinkable. But is it likely that Jesus would draw these fine philosophical distinctions as to his nature? Is not the "1 " (Greek "/zov") used of his whole being, and not of one-half his nature ? Jesus had been speaking of himself in his exalted state with the Father as well as of his earthly state, and hence of his whole divine personality. 3. To escape this, others have supposed that he referred to himself in his state of humiliation, as one obedient unto death, or, 4, That there is a subordination of rank or order in the Son, which is involved in the idea of " begotten," and which is compatible with equality of being and essence shared with the Father. This thought is supported by John 17 : 3-5, and by Paul: "But when he saith, AH things are put in subjection, it is evident he is excepted who did subject all things unto him. And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all," 1 Cor. 15:27, 28, Revised Version. Compare Phil. 2:9-11; 1 Cor. 3 : 23 ; 11 : 3, " the head of Christ is God." In avoiding the Arian and Unitarian view, the doctrine of Trinity, tri-unity, must not be so pres.sed as to become tri-theism, three Gods rather than one God. God in his essence and modes of existence must remain a mystery to finite minds, or be no longer infinite and hence no longer God to us. Some say John 14 : 28 does not refer to the essence or nature of Christ, but to the condition. This, however, is begging a part of the question really in dispute. 30. will not talk much with you] The teaching work of Jesus was near its close. It is not likely that .Jesus refers to the interruption in the Common Vkrsion. Reviskd Version. 30 Hereafter I will not talk much with you : 30 to pass, ye may believe. I will no more for the prince of this world cometh, and hath I speak much with )'on, for the prince of the nothing in me. I world cometh : and he hath nothing in me; 246 COMMENTARY ON THE GOSPEL OF JOHN. [John 14 : 31. discourse stated in v. 31. He more probably intended to impress upon the eleven that his earthly work of training and instructing them was about ended. His betrayal was at hand, to be speedily followed by his trial and condemnation. the prince of this world] Jesus does not speak of his betrayer or of the rulers, or of the Romans, but behind them all, of Satan. His controversy is with the prince of this world ; his conflict is in fact with the devil. Ail the others are only tools, and servants of the devil in their work against Jesus. But the devil found nothing to lay hold of, no ground of accusation ; there was no feature of Jesus' character in common with Satan, and the latter could make nothing out of him. Indeed, tlie power of the devil and of death were destroyed by the victory of Jesus over both. 31. the world may know] AH that the devil accomplished by his trial of the Son of God, was to exhibit to the world Christ's love for the Fa- ther, and his obedience in suffering the penalty of the law for the sinner. This he did voluntarily, dying on the cross, innocent, to save the guilty, Satan find- ing nothing whatever to lay to his charge. More than this, Satan sees too late, nothing in common between Jesus and himself, either in his person, mission, or work. It is impossible to dissuade Jesus from doing the Father's will ; Satan could triumph over man, even when fresh from the Creator's hand. But here is a second Adam, that baffles all the wiles of the devil. The result is now seen. Judgment must come ; the Fathers will is to be accomplished, though the highest evil spirit strives to have it otherwise. Arise, let us go hence] Was this a departure from the room ? The words, "When Jesus had spoken these words, he went forth" or out ''with his disciples," 18 : 1, imply that he did not leave the place, until after the discourse and prayer in Chaps. 15, 16, 17. The prayer might have been offered on the way ; but it seems very improbable that such a discourse as that which follows and the prayer were spoken in the streets of Jerusalem. For the words of 18: 1 certainly forbid the view that Jesus went out of the city before the prayer. The call "Arise, let us go hence" was a call to prepare to depart. Arising from the table, the following discourses and prayer took place while they were waiting ready to depart from that sacred upper room. Suggestive Applications. — 1. True obedience springs from love. 2. The Holy Spirit is another divine Helper like unto Jesus. 3. He will dwell in Christ's people. 4. Men often find it hard to obey Christ's will. 5. Some think they love, but do not obey; some think they obey, but do not love; some are conscious that they neither obey nor love Christ. 6. Notice the paradoxes : an absent, is an ever present Christ ; an unseen, is an ever seen Christ. 7. The peace of Christ is his rich bequest to his people. 8. Christ sends an added Helper, greater works, fuller wisdom, a permanent Teacher. 9. His promises fulfilled, confirm the faith of his disciples. Common Version. 31 But that the world may know that I love the Father ; and as the Father gave me com- mandment, even so I do. Arise, let us go hence. Revised Version. 31 but that the world may know that I love the Father, and as the Father gave me commandment, even so I do. Arise, let us go hence. John 15 : 1.] JESUS, TUE TRUE VINE. 247 Jesus, the True Vine. 15 : 1-16. Jervsalem. Thursday Eve, April 6, a. d. 30. Tlie allegory of the vine brings before u.s the deeper spiritual mysteries of the new kingdom. The early Churcii delighted in representing Christ as a youthful shepherd carrying a lamb, and as a thrifty vine bearing branches and abundant fruit. In the latter beautiful symbol, Jesus presents the in- timate union of his people with himself. Those that hold that the discourse and prayer in chaps. 15-17 were not spoken in the upper room, conjecture that they were uttered in moonlight under the shadow of the walls of Jeru- salem, or at some unknown but convenient place on the way to Gethsemane, or even in the temple courts. That they were spoken, however, in the house where the passover meal was taken seems probable from the following rea.sons : 1. The writer di.stinctly says after "these words" (chaps, 15-17) were spoken " lie went forth [went out] . . over the brook Kedron " 18 : 1. It might be said that he went out of the room before this: but the first part of the sentence implies that the journey was made after the s^peaking and prayer were com- pleted. 2. The "Arise, let us go hence " of 14: 31 marks a resolution to meet the " prince of this world" in the conflict, and a movement from the table rather than a necessary departure from the room. 3. This part of the discourse fiills in place at the close of the institution of the Lord's Supper. 4. The synoptics represent the journey from the upper room to Gethsemane as one without interruption, and give no hint of a discourse on the way. See Matt. 26 : 30-36 ; Mark 14 : 26-32 ; Luke 22 : 39, 40. 5. It is quite improbable that a discourse of this character and especially the prayer in John 17, would be made in the narrow streets of Jerusalem at night. It would have been difficult if not impossible for all the eleven to have kept near enough to Jesus in such a walk to hear what he said. The parable of the vine may have been suggested by the golden vine about the apartments of the temple court, so those say who think the words were spoken in the temple; or by the heaps of vine-prunings on the way to Olivet ; or, again, by vines upon the city walls, if the words were spoken outside the upper room. If s[)oken Avithin tliat room then the fruit of the vine used at the feast may have suggested the image. Yet none of these suggestions are necessary to account for the figure. Tiie vine is frequently used as the type of Israel in the Old Testament, Is. 5 : 1 ; Eze. 19:10; Ps. 80: 8-19. Israel was also called "a luxuriant vine" (not an "empty vine" as the Common Version reads) and " of his fruit he hath multiplied his altars," Hos. 10:1, Revised Version, indicating his growth in wickedness. Jewish literature is full of similar figures of the vine and branches to set forth religious truth. 1. the true Yilie] The parable presents a threefold group of symbols : the vine, the husbandman, and the branches, representing the Christ, the Father and the believers. Christ is the true vine, complete in all his perfec- tions. So Israel is called "a luxuriant vine," Hos. 10: 1, Revised Version, 1 Common Version. I Revised Version. CII.AP. XV.— I am tlie true vine, aud my i 15 I urn the true vine, ami my Father ia the Futher i:i the husbandman. 248 COMMENTARY ON THE GOSPEL OP JOHN. [John 15 : 2-5. and Eze. 19:10. Or, Christ is the true vine in the sense of being the source, tlie life principle of all the branches, and as distinct from figures and type, as he is the " true bread," John 6 : 32. The great Husbandman is the Father. Israel had proved " the degenerate plant of a strange vine." Jer. 2 : 21. At its best Israel was not the true vine: for the life of Israel was a divided life ; now Christ with life in himself had come ; he therefore was the true vine. 2. beareth not . . and every branch that beareth] Here are two kinds of branches, and two methods of treatment in the earthly and in the .spiritual vineyard. The fruitless wood is cut away. The fruit-bearing wood is also cut back or pruned, that the fruit may grow larger, sweeter, and of better flavor. This is the method in grape culture ; a similar method is pur- sued in spiritual culture by the Father. The barren branches, like Judas, are cut off from outward discipleship. The fruit-bearing, but imperfect ones, like Peter, are pruned, or cleansed as v. 3 states it, that they may be more fruitful. 4. Abide in me] The disciples had believed ; they must continue to believe in the face of the terrible events soon to come ; they must thus abide in Christ. Cut off the branch and it bears no fruit. Cut yourself oft" from Christ and you bear no fruit. The trimming, the cutting away of useless wood, will be done by the great Husbandman ; but so done as to save the dis- ciple, and to produce the best fruit to the glory of God. The spiritual Gar- dener delights in discipline not for its own sake, for he knows it is unpleasant, but to give the greatest fruitfulness. Notice what emphasis is placed upon •'Abide." The word occurs three times in vs. 4-10. See Revised Version, which reads in v. 9 "abide" for " continue." 5. without me ye can do nothing] The comparison, "I am the vine, ye are the branches," is repeated to impress the main lesson of the com- parison, and to emphasize its application to disciples. It is not a transition " from the principle to its application to men," for that has already been made in v. 4. The application is also repeated in its twofold form : abide in Christ, and the result is much fruit; but without Christ, or literally "apart from " or " severed from me [Christ] ye can do nothing." The branches severed from the vine are barren ; so are disciples who attempt to live apart from Christ ; they are barren ; they are dead. The thought may go deeper even than this, and mean tiiat disciples can do nothing except as Christ is with them and directly aiding them. As Trench suggests : " After ye are Common Version. 2 Every branch in me that beareth not fruit he taketh away : and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Revised Version. 2 husbandman. Every branch in me that beareth nut fruit, he taketh it away : and every branch that beareth fruit, he cleans- 3 eth it, that it may bear more fruit. Already 3 Now ye are clean through the word which • ye are clean because of the word which I I have spoken unto you. l 4 have spoken unto you. Abide in me, and 4 Abide in me, and I in you. As the branch I in you. As the branch cannot bear fruit cannot bear fruit of itself, except it abide in I of itself, except it abide in the vine; so the vine; no more can ye, except ye abide in 5 neither can ye, except ye abide in me. I me. am the vine, ye are the branches : He that 5 I am the vine, ye are the branches. He abideth in me, and I in him, the same bear- that abideth in me, and I in him, the same eth nuicli fruit : fir ajiart from me ye can bringeth forth much fruit ; fir without me ye can do nothing. 1 John 16 : 6-9.] JESUS, THE TRUE VINE. 249 in me, ye can even then accomplish nothing except as ye draw life and strength from me." Studies in (lit' Gof^pt'ls, p. 290. 6. he is cast forth . . withered] The symhol and the thing sym- bolized are mixed in this verse. Fully stated the compaiison would be: If branches on a vine are withered or barren, men cut them oflj and gather them, and cast them into the fire and they are burned. So if a man abide not in Christ, he is cast forth from Ciod's people as a withered brancii ; and the great Husbandman will order him gathered at last for final punishment. The same thought in other forms is found in Christ's teaching. Compare the parable of the wheat and tares, and of the drag net, Matt. 13 : 30, 42, 49, 50 ; 25 : 46, and of the rich man and Lazarus, Luke 16: 22-26. 4. If . . ye shall asit what ye W ill] Or, "Ask whatsoever ye will, and it shall be done unto you." Fulfill tlie conditions, abide in Christ ; then ask . . and it shall be done unto you. The worldly minded, calculating Christian, says this promise has many qualifications. Wiiat, and where are they? Only one cat) be found; namely this: "If ye abide in me, -nnd my words abide in you." This means much, it is true. Those who abide in Christ will have the mind of Christ ; they will ask only what will please Christ. Yet the believer has all the powers of the universe at his call, when he is doing the will of (lod. This petition and promise moves God, who commands the universe. Some would limit the promise to fruit-bearing, since that is the topic on which Jesus is speaking. But even so, it is far reaching, for whatever will contribute to one's usefulness in the world-wide and universe- wide ways of furthering God's kingdom must be included. 8. my Father glorified] This contains a reason why the promise of V. 7 is given, and why it will be certainly fulfilled. The Father is glorified by those believers wlio bear much fruit. If they abide in Christ they will bear fruit ; furtliermore they may ask great things, " whatsoever ye will," and these things will come to pass because the Father will be glorified, and besides they will be recognized as true disciples of Christ. Witness the marvellous power in prayer of Luther, Latimer, Knox, Baxter, Wesley, Romaine, Harlan Page, and many others, 9. SO have I loved you] The thought gained from the Common Ver- sion is that the Father's love for the Son is the measure of the Son's love for his disciples. But the Kadu^ scarcely lias the force here of degree or measure ; it rather implies manner or character of the emotion than the intensity of it. Worldly love is of low type: increase in intensity of it would never rise to a Common Version. Revised Version. 6 If a man aliide not in me, he is cast forth 6 do nothing. Tf a man abide not in me, he as a branch, and is withered ; and men gattier | is cast forth as a branch, and is witliered ; them, and cast theminto the fire, and they are i and they gather tliem, and cast them into burned. I 7 the fire, ami they are burned. If ye abide 7 If ye abide in me, and my words aliide in in me, and my words abide in you, ask you, ye shall ask what ye will, and it shall be i whatsoever ye will, and it shall be done done unto you. 8tintoyou. Herein ' is my Father glorified, 8 Herein is my Father glorified, tliat ye bear 2 that ye bear much fniit ; and an shall ye much fruit ; so shall ye bt- my discijjles. I 9 be my disciple.^. Kven as the Father hath 9 A.s the Father hath loved me, so have I loved me, I also have loved you : abide ye loved you : continue ye in my love. I 1 Or, nas - Many ancient authorities read (hat ye bear much fruit, and be my ditciptei. 250 COMMENTARY ON THE GOSPEL OF JOHN. [John 15 : 10-13. likeness of Christ-love. The verse continues the thought expressed in the figure of the vine and branches. As the Father-love flows through Christ, in the same manner does the Clirist-love flow through believers. Thus the thought in this verse is a slight change of expression for the thought al- ready stated in the previous verses. Then follows the repeated admonition: "Continue" or "abide" ye in my love. Cling to Christ. 10. If ye keep my eommaiulments] The hearers may ask : how is this to be done? So Jesus answers the thought of their hearts. You will continue, or " abide," in my love, if ye keep my commandments. For by keeping the Father's commandments the Son abides in his love. Therefore believers are to imitate Christ in this obedience and love. It is not the cold, liard, legal doctrine which some think is in the Old Testament ; it is obedience from love. Compare John's words : " Hereby we know that we know him, if we keep his commandments," 1 John 2 : 3. 11. my joy might remain in you] The true textual reading here probably is not fieivri " might remain," but y " may be " in you. Jesus was going away. He would leave his peace with them and not his peace only, but also his joy ; that kind of joy which he had in doing his Father's will. The disciples have joy of their own, "your joy" distinct from that of Christ. But their joy is not complete like his. It can only be completed by being supplemented, increased, filled to fulness by Christ's joy. The love of v. 9, peace, 14: 27, joy, v. 11, of Christ to be given to his disciples, do not mean that which disciples shall have for Christ, but that which Christ has for them. Thus their personal joy is made complete in them. 12. love one another] This is the new commandment, 13 : 34. Love one another with the same kind or character of love as mine to you. This ■was indeed " new." Sin brings hatred. The world knows, however, a low kind of love ; low because it has forgotten God. Selfishness reigns widely, which is opposite in character to the love Chri.st commands. The divisions among Christians, the unseemly strife, the eagerness for the best place.s, the strongest churches, the richest members, the largest Sabbath schools, the most popular rather than most Christ- like pastor, are exhibitions of the worldly spirit, not that of Christ-love. Even in the Christian home children contend for the best things, place, fruit ; the traveller does the same until every person becomes a boor, not a Christian. Christ-love consists in denying one's self, even to life, for the good of believers. Christ died for believers even before they were friends : " While we were yet sinners, Christ died for Common Version. 10 If ye keep my commamlments, ye shall abide in my love ; even as I have kept my father's commandments, and abide in liis love. 11 These things have I spoken unto yon, that my joy might remain in you, and that your jny might be full. 12 This is my commandment. That ye love one another, as I have loved you. 13 Greater love hath no man tlian this, that a man lay down his life for his friends. Revised Version. 10 in my love. If ye keep my commandments, ye shall abide in my love ; even as I have kept my Father's commandments, and abide 11 in his love. These things have I spoken unto you, that my joy may be in you, and 12 t/iat your joy may be made fnll. This is my commandment, that ye love one another, 13 even as I have loved yuu. Greater love hath no man than this, that a man lay John 15 : 14-lG.J JESUS, THE TRUE VINE. ^1 US," Ron. 5 : 8. Thus Christ proved his greater love, greater than that of a man who will lay down his lite for his friends. It is true that enemies are not mentioned here, but the thought of what Christ did to make these dis- ciples his friends forces that thought upon the mind. 14. Ye are my friends] Not absolutely " my friends," but only as ye do the things which 1 command you. This obedience will be a proof of your friendship, as it would be of their love. They are not only to love one an- other, but are to act worthy of those who may be called and claimed as friends by Christ liimself. 15. I have called you friends] Jesus lays emphasis on this thought of friendsliip. "No longer do I call yon servants [bondservants or slaves] ; for the servant knoweth not what his Lord doeth : but I luive called you friends ;" and hence have taken you into my counsels; you know all the plans of the Father, which lie has sent me to reveal unto believers. You share in the work of founding the new kingdom according to the Father's plans and are treated like intimate friends, lovingly ready to further all the purposes of the Father in respect to the new kingdom, and his way to redeem and save men. The thought is also suggested of a contrast between the ser- vant of sin and Satan, and the freeman in Christ Jesus. The believer is not in bondage ; he is bound it is true to Christ, but by the bands of love. He is transformed from a menial service and position to one of companionship, friendship in the household of faith. 16. I chose you] Notice the revised reading of this verse. Jesus had not merely taught them the things he had heard of the Father. He more- over chose them, and appointed (which more accurately represents the Greek) them, to "go away " in different regions, and bear fruit by proclaiming the new way to lost men. This great work might well depress them, and cause them to shrink from it. Now follows the encouragement, " I chose you," " that whatsoever ye shall ask of the Father in my name, he may give it you." They were chosen for an apostolic mission ; they were promised needful aid in that mission. So long as they fulfilled the spirit of their apostolic mission, their power in prayer would be without any other limitation than that they were to ask in the name of Christ. What that fully implies has already been explained. See notes under 14 : 13. Suggestive Applications. — 1. Men may be in the visible church and not in Ciirist. 2. If not in Christ, they are to be cast out like dead branches. Common Version. 14 Ye are my friends, if ye do svliatsoever I command you. lo Henceforth T call you not servants ; for tlie servant knowetli not what his lord doeth : liut I have called you friends; fur all things tiiat I have beard of my Father I have made known unto you. 16 Ye have not chosen me, Imt I have cho- sen you, and ordained you. that ye should >ro and briiiK forth fruit, and that your fruit should remain ; tliat what.soever ye shall ask of the Father in my name, he may give it you. 1 Gr. boiidservuiilH. 2Gr_ londservant. 17 Revised Version. 14 down hi.s life for his friemls. Ye are my friends, if ye do the things which I com- 15 mand you. No longer do I call you ^ ser- vants; for the 2 servant knoweth not what liis lord d(jeth : luit I have called ynu friends ; for all things that I heard from my Father I have made known unto you. 16 Ye did not choose me, but I chose you, and apjiolnted you, that ye should go and hear fruit, anf the Father 252 COMHrENTARY ON THE GOSPEL OF JOHN. [John 15:17, 18. 3. Trials may be a proof of God's love, and not of his displeasure. 4. Christ and believers have a vital union, like the vine and its branches. 5. There are false, dead Christians is well as true ones. 6. Fruit-bearing in spiritual life is evidence that one is abiding in Christ. 7. To have answers to prayer, believers must abide in Christ. 8. To those abiding in Christ, the promise of answers to prayer has no limit : they may ask whatsoever they will. 9. Clirist enjoins the grace of brotherly love. 10. Christ chose disciples for their apostolic mission. 11. Believers are Christ's friends. Christ's Friends and Foes. 15 : 17-27. Place and Time Same as in Previous Section. Christ had said that separation from him was to wither: but disciples were not separate. The separate were to be burned : but who was to gather, or fling them into the fire was left vague and mysterious, and the more awful for the uncertainty. Christ's friends would be united to him in love, obedience, and joy. They would have like trials and joys ; they would need to stand by one another. They would be in a position not of servants but of friends as he had already said. Yet these privileges would be accompanied by trials. The trials would follow not directly, but indirectly from their relation to Christ and his relation to the world. They would be hated and persecuted by the world^ because they were friends of Christ, for the world hated and persecuted Christ. Yet they would have a Helper, and become witnesses and in some instances martyrs for his sake. Hence Christian fellowship is enjoined. "Perhaps no part of Christian duty has been so vulgarized and pawed over by mere unctuous talk, as that of the fellowship that should subsist between all Christians. Does anybody believe that the present condition of Christen- dom ... is the sort of thing that Jesus Christ meant, or is anything like a fair and adequate representation of the deep, essential unity that knits us all together." * n. These things I command you] The " new commandment " is given now for the third time. See 13 : 34, and 15 : 12. The repetition of it here marks a transition from the theme of the disciples' relation to Christ, to their relation to the world. From the world they are to receive hatred ; the more reason therefore for the new commandment to love one another. 18. If the world hateth you] You may expect no friendship from the world. Indeed, you need not be surprised if it hate you, for "you know that it hath hated me before you." This is your consolation ; you suffer from the same feeling tliat the world has toward me. It will be one proof that you are my friends. And I have borne the same hatred and per.secution before you, and know how hard it is to bear. You will have my fullest sympathy. Common Version. 17 These things I command you, that ye love one another. 18 If the world hate you. ye know that it hated me before it hated you. Revised Version. 17 in my name, he may give it you. These things I command you, tliat ye may love 18 one another. If th'^ world hateth you, i ye know that it hath hated me before it Jiated Or, know ye * A. MacLaren, Holy of Holies, p. 201. John 15:19-24.) cnuisrs friknds and foes. 253 19. the world would love his own] It is only reasonable to expect this hatred, because you are not of the worldly type of character. If believers were like the world, the world would love thetn, but since Christ has chosen them to a Christian, not a worldly life, the world will hate them. They may be as innocent as lambs, yet their very virtues silently rebuke the worldly spirit, atid excite animosity. Alas, when the church, the body of Christians become so like the world, that they are loved by it ! 20. they will also persecute you] These are strong, sad truths. You will not escape because you are followers. The world persecuted me ; it will surely persecute you. You need not expect better treatment than your Mas- ter. Then with something of sad, bitter irony ; " if they kept my word, they will keep yours also." The disciples went "forth as sheep in the midst of wolves." They would share Christ's life, hjs joys, and liis persecutions. Yet some wolves may be converted into lambs. Even the twelve were of the world, and chosen out of the world to keep Christ's word. So some would hear their word, and keep it, atid be no longer wolves, John 17 : 20. Though the world has "got a dash of Christianity into it since Jesus Christ spoke . . let a man for Christ's sake avow unpopular beliefs, let him try honestly to act out the New Testament, let him boldly seek to apply Christian principles to the fashionable and popular sins of his class, or of his country, let him in any way be ahead of the conscience of the majority, and what a chorus will be yelping at his heels."* 22. they had not had sin] Those of which Christ spoke had not sinned ignorantly. The haters and persecutors of Christ and his followers were not without witnesses of their conduct. Yet they did not know, that is, did not rec- ognize Christ nor the Father, or did not have a saving knowledge of Christ and his truth. They had no personal acquaintance with Christ. Yet they had no ex- cu.se for their ignorance ; they refused light, and hence their ignorance was sin. 24. hated both me and my Father] The attitude of the world to Common Version. 19 If ye were of the world, the world would love his own ; but because ye are not of the worhl, but I have cliosen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also perse- cute you ; if they have kept my saying, they will keep yours also. 21 But all these things will they do unto you for my name's sake, because they know not him that sent me. 22 If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin. 2:J He that hateth me hateth my Father also. 24 If I had not done among them the works which none other man did, they had not had ein : but now have thej' both seen and hated both me and my Father. ' Gr. houcUervant. Revised Version. 19 you. If ye were of the world, the world would love its own : but because ye are not of the world, but I chose you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, A 1 servant is not greater than his lord. If they persecuted me, they will also perse- cute you ; if they kept my word, they will 21 keep yours also. But all these tilings will they do unto you for my name's sake, be- cause they know not him that sent me. 22 If I had not come and spoken unto them, they had not had sin : but now they have 23 no excuse for their sin. He that hateth 24 me hateth my Father also. If I had not done among thciii the works which none other did, they bad not had sin : but now have they both seen and liated both me * A. MacLaren, Holy of llolies, pp. 226, 227. 254 COMMENTARY OK THE GOSPEL OV JOHN. [John 15 : 25, 26. Christ and his disciples indicated a rooted spirit of bitterness and opposition to God. But most men will flatly deny that they hate God. They will readily assent to the charge that they are not very pious. Clirist, however, shows that the spirit of the world everywhere is at bottom hatred of God. If this is harsh, it is the harshness of the profoundest truth. The world has seen Christ and the Father through his works and word, his providential acts, and they antagonize botli. In this matter absence of love is presence of hate. 25. hated me without a cause] The passage here cited as from tlie " law," is found in Ps. 69 : 4-9 and 35 : 19 ; but does not appear in the Penta- teuch or portion known specifically as the "law." The Jews, and Jesus in common with their usage, refer to the Psalms as part of the " law." The habit was apparently to use the term " law " to designate the entire body of their sacred writings, or sometimes all those portions not specifically classed with the prophets. See John 10 : 34, where there is a similar citation from Ps. 82 : 6, said to be in the " law." The picture the Psalmist draws of him- self suflering from enemies is here applied to Christ. There was no cause for hating Christ. They hated him " witliout cause," or, "gratuitously,'' " freely," as the Greek term is often rendered ; they hated him because he was righteous and holy. That was not a just cause for hatred ; it should have been a ground for love. 26. the Comforter . . proceedeth IVom the Father] Jesus for the third time refers to the Holy Spirit, as a Helper, and a consolation to his dis» ciples. See 14 : 16, 26 ; compare also 16 : 7. Tliose two passages with this one, are the chief proof-texts used in the famous ancient controversy in re- gard to the substance and mission of the Spirit. This passage is literally, *' When the paraclete is come, whom I will send unto you from the Father (the Spirit of truth who goeth forth from the Father), he shall bear witness concerning me." Some have said that if our Lord did hot here intend to teach the substance or nature of the Holy Spirit, but only to speak of his mission, this passage has no bearing on the fundamental nature or relations of the Godhead. But the latter does not necessarily follow from the former. Without intending to teach anything directly on the nature of the Godhead, Jesus may have assumed certain facts in regard to that nature, and his lan- guage be intelligible only upon that basis. There is no dispute on the meaning of EKTropeverai as applied to the "procession of the Spirit" from the Father. The chief question is, does this language admit, and do other passages justify the teaching of the Latin Church that the Spirit " proceedeth," that is, "goeth forth " from the Son also ? To assume that he does because Christ asserts " I and my Father are one" tends to confound all distinction of relations in Common Version. 25 But this Cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. 26 But when the Cumforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of mc : ^ Or, Advocate Or, Helper Gt. Paradete - Ov , goelh forth from Revised Version. 25 and my Father. But this cometh to pass, that the word may be fulfilled that is writ- ten in their law, they hated me without a 26 cause. But when the i Comforter is come, whom I will send unto you from the Father^ even the Spirit of truth, which 2 proceedeth from the Father, he shall bear witness of John 15: 27.] CHRIST'S FIUENDS AND FOES. 255 the CTOtllicad, and that passage cannot be pressed as proof on this point. The Greek word fKnopevofiai for " proceedeth," " goeth forth" occurs 11 times in tlie writings of John and 33 times in the New Testament. It is uniformly used in the sense of a starting place, or source from whence a person or thing comes. It is not used in reference to tiie Spirit and Christ, but only here in regard to tiie going forth of tlie iSpirit from the Father. Here Christ dis- tinctly says, " whom I will send" (Tre/irj'u a diflferent Greek word), " from the Father." There is little exegetical force in the suggestion that the preposition here is Trapd "from" and not f/c "out of" since the t/c is compounded with the verb, and the language states that the " proceeding " is." from the Father " and does not say from tlie Son. So whatever may be the true doctrine respecting the " procession of the Spirit," whether it be" from the Father and the Son," as the Latin Church now maintains, or " proceedeth from the Fa- ther" and is sent by the Father and the Son, as the Greek Church holds, and apparently the ancient forms of Church creeds held ; the passage before us clearly asserts only " the procession " of the Spirit from the Father,* and that he will be sent by the Son. Compare also John 16 : 7. The difference be- tween the view of tiie eastern and that of the western Churches, may be at bottom only apparent, and arise from looking at diflferent sides of the truth, just as the two observers disputed about the appearance of the famous shield when looking at opposite sides of it. The Spirit was and is a witness-bearer for Christ. 27. Te also shall bear witness] The apostles were with Jesus from the beginning of his public ministry, and were competent witnesses, even eye- witnesses of his life, works and teachings. Thus Luke describes them, Luke 1 : 2. The " beginning " here means not from the absolute beginning as in John 1 : 1. There it is ev apxfj "in the beginning:" here it is ott' apxv^ "from the beginning." You are to tell the story of Jesus as you have seen it, and of his works and teachings and power as you have experienced them. Suggestive Applications. — 1. True Christians may expect to meet hatred and persecution in this world. 2. They are chosen friends of Christ and for mutual friendship. 3. Hostility to believers may be masked and modified by circumstances. 4. Believers may escape hostility by a conformity to the world. 5. But that must be to disown Christ. Meet this hostility by boldly, firmly and kindly maintaining Christ's standard and rule of conduct. 6. Use, not misuse the privileges the Gospel gives. 7. Believers are promised a strong Helper in the Holy Spirit. He witnesses for Christ. 8. "Will ye be forever the devil's, and be condemned with him, or comforted by the Holy Spirit? Common Version. 27 And ye also shall hear witness, hccatise ye have heeu with me from the beginning. Bevised Version. 27 me : ' and ye also hear witness, hecanse yo have been with me from the beginning. 1 Or, and bear ye also ivitness * The Old Catholic Conferences, 1874, 1875, on this subject agreed that the addition of the "Filioque," " and the Son," clause to the creed, "did not take place in an ecilesiastically regular manner" and "give our unanimous consent to the iiresentation of the doctrine of tlje Huly Spirit aa taught by the Fathers of the undivided Church," 256 COMMENTARY ON THE GOSPEL OF JOHN. [John 16 : 1-3. Departure of Jesus and Mission of the Spirit. 16 : 1-15. Place and Time Same as in Last Section. Jesus now points out the kind of persecutions to which disciple? will be sub- jected, and why he had not described them before. He then declares the specific mission of the Spirit, first in respect to the world, and next in respect to disciples. 1. These things have I spoken] Notice how often (seven times) Jesus reminds his disciples of the reason why he has told them certain things. See 14 : 25, 29 ; 15 : 11 ; 16 : 1, 4, 25, 33; and compare 14 : 2. " These things '' here refer not merely to what he had said of the hatred of the world, and of the mission of the Spirit, but also what he was then telling them. Passing by the loss of Judas and the coming fall of Peter, he made these particular declarations respecting the character of their trials so that they might not " be ofiended " or " made to stumble." The Greek word is one from which our " scandalize " and " to be scandalized " comes. Persecution, hatred, and even sneers are often a great stumbling block to young Christians. 2. put you out of the synagogues] To a Jew this was more than a great disgrace ; it was a great calamity. The Protestant can scarcely realize its seriousness to a Jew ; the devout Romanist has a similar feeling in regard to excommunication from his Church. Putting them out of the synagogue was bad enough ; yet it was only the beginning of their trials. '' The hour Cometh, that whosoever killeth you shall think that he offereth service unto God." Jew and Romanist, Pagan, Mohammedan, and Greek may join hands in persecuting the loving disciple who walks sim{)ly to please the Lord. The Jewish " synagogue " was the popular formal Church of that day. "A formal church is the true world always; and today as then. Such a body will do the crudest things and believe that it is offering . . sacrifices to God." * The persecutions by Saul and under Herod, Nero and the Caesars illustrate the prediction. The torturing, burning, and beheading of Reformers in Spain, Portugal, France, and England by the Romanists, are further illustrations of how earnest, sincere religionists will slay believers, and think that they are offering service unto God. 3. because they have not known the Father] The wondering dis- ciples would at once ask in tiieir minds: why will they do this? Jesus an- swers : '' because they have not known the Father," whom they profess to serve. They make great profes-^ions of religious knowledge : of profound reverence for God ; of great devotion to his worship, in paying the minutest Common Version. CHAP. XVI.— These things have I spoken unto you, that j'e should not be offended. 2 They shall put j-ou out of the synagogues : yea, the time conieth, that whosoever killeth you will think that he doeth God service. 3 And these things will they do unto you, because they have not known the Father, nor me. Revised Version. 16 These things have I spoken unto you, that ye should not be made to stumble. 2 They shall put you out of the synagogues : yea, the hour cometh, that whosoever kill- eth you shall think that he offereth service 3 unto God. And these things will they do, because they have not known the Father, * Alex. MacLaren, Holy of Holies, p. 257. John 16 . 1-7. J DEPARTIKK OF JESUS AND MISSION OF THE SIMKIT. 257 portion of tithes, as of mint and anise and cimitnin, but true religion they have not ; the Father tliey do not truly know ; iliey do not perctive the spirit of true worship, nor the nature of true spiritual service. 4. ye may remember . . . them] As in v, 1, he reminds them of the reason for stating these particuhirs in regard to coming persecutions. Yf)U need not be surprised, nor thrown off your guard when they come. There wouUl be comfort, and a certain strength to endure tiiem, by remembering that Jesus iiad told them of their coming and of their character. Tliese things lie did not tell them from the beginning, for then he was with them. Now the time had come for him to depart, and the time had come to tell them, not merely of the persecutions in general which thev would suffer, as he had stated earlier, see Matt. 10 : 17, 21, 28 ; Luke 6 : 22 ; 12:4, but now that they would spring from the hatred of tiie world, yet they would have comfort, strength, guidance, through the power and presence of the Holy Spirit, prom- ised to them. Nor had they understood at the previous general predictions of persecutions, that Jesus was to depart from them. These were the new things, not told to thera at the begiiming. 5. none of you asketll me, Whither] This seems at variance with Peter's question, " Lord, whither goest thou?" 13 : 36. But Peter's mind was upon going with his Master, and hence upon some going about this world, or into its dangers, as among the Jews, whither Peter was willing to go with Jesus even if it cost his life. So, too, Thomas har, and 11 Of judgment, because the prince of this 11 ye belndd ni<' no more; of Jud,:"nicnt. In-- world isjud^'ej. I cftusc the i)rinc.- Mf t'l" wc-rld liatli bevn 260 COMMENTARY ON THE GOSPEL OF JOHN. [John 16 : 12, 13. of this revelation, exposure and conviction of the world concerning judgment, is that the prince of the world hath been judged. As in the world, all sinners are his subjects, they will be led to see that they are each and all involved in the condemnation or judgment of God upon their prince. Dwight remarks: " The Spirit takes hold of the facts suggested in these on ' because ' clauses, and uses them as proofs of his view with regard to sin, righteousness and judgment. . . He shall convince the world with respect to sin — the truth of his view of it — by laying hold of and pressing the fact that they do not be- lieve on Christ. . . The word judgment here is to be taken as condemnatory judgment. . . The Spirit accomplishes his end here, ... by laying hold upon and pressing the fact that the ruler of the world is already condemned." Godet's Commentary on John, Am. Ed., p. 514. 12. I liave many things . . but ye cannot bear them now] Does this imply that he would say the "many things" at a later period? If so, when did he say them ? There is no record of any extended personal teach- ings of our Lord to the twelve after this time and before his crucifixion. There are allusions to interviews and conversations after his resurrection, some of which may have suggested " many things." See John 20.20-31; 21 : 4-23, But does the context require this verse to be interpreted to mean that Jesus would say these many things to them in person? The next sen- tence explains how they will be informed of the '' omitted teachings" or "de- ferred lessons," that our Lord saw they could not bear to hear or receive be- fore his resurrection and ascension. These" many things" may in large part consist in the deeper meanings which would be perceived in his words and teaching, as their hearts became more and more enlightened by the Spirit. 13. guide you into all truth] So we have here " all truth," not new truth merely, but new revelations of old truths. Pilate and the old philo.so- phers asked, what is truth ? but wailed not for the answer, or sought it in vain. The truth into which the Spirit will guide apostles and believers is real, all truth, that which relates to the spiritual world and to God. Secular truth, scientific truth, mathematical truths, may be truth, but all truth here mentioned, must be that which is germane to the theme discussed, that re- lating to sin, righteousness and judgment. How can a man be just with God ? is the great question. Christ says the Spirit will guide to a right answer. All truth concerning God, and man's duty to God, and his moral duties to his fellow, are surely covered by this broad declaration. But notice, the Spirit "guides;" he does not compel. Man may resist his divine Guide, miss his way, or be lost. A guide leads, not forces or compels ; and this implies that some are willing to follow. he shall not speak from himself] The truth he declares will not be Common Version. 12 I have j'et many things to say unto you, Revised Version. 12 judged. I have yet many things to say unto but ye cannot bear tiiem now. ' 13 you, but ye cannot bear them now. How- 1.3 Howbeit when he, the Spirit of truth, is beit wbeii he, the Spirit of truth, is come, come, he will guide you into all truth : fur he 1 he shall guide you into all the truth : for shall not speak of himself ; but whatsoever he he shall not speak from himself; but what shall hear, //ta< shall he speak: and he will | tliinjrs soever he shall hear, thene shall he gliew j'ou things to come, - speak : and he shall declare unto you the John 16:14, 15.] DKPARTURK OK .lESlS AND MISSION OK TIIK SPIRIT. 261 hi.«!, that is, he will not be the Creator or .^source of the truth ; hut he will he the Interpreter of it. Tiie facts^, teachings and life of Chri.st wiiich the Spirit hears, he will speak. This embraces every phase of Christian truth (the Greek is wide in meaning fie Trnnnp ri/v a/./'/Heiav " into all " or " every kind " of truth ; not universal knowledge, nor pap d infallibility, but all truth re- lating to the things of Christ. See Gal. 4: G. Yet more than this shall the Spirit do ; "he shall declare unto you the things that are to come." Tlie future hi.story of the kingdom of (iod on earth shall be revealed to the apostles. This was strikingly fulfilled in the revelation John had, and recorded for the comfort of Christians in the last book of the New Testament. 14. He sliall glorify me] There will be the utmo.st harmony between the Interpreter and the Christ. The central purpose of the Spirit's work will be to reveal and impress upon disciples the things of Christ. The tilings that seemed obscure and mysterious to the eleven, the Spirit would interpret and clear up. He will not make revelations of new things, but new revelations of the old truths concerning the life-work and teachings of the Messiah. 15. All things . . are mine] Lest the eleven should be perplexed about the work of the Spirit which Jesus had just mentioned, and what he had said a little before in regard to his own words being not his, but the Father's, 14 : 10, 24, he further explains the common ownership which he has in all the Father's things. He does not here say that the Father has tran.s- ferred all his pos.sessions and attributes to him ; nor that the Father has ab- dicated the til rone, or given up his things, but that all these things "are mine," implying a common ownership, and the unity of the P^ather and Christ. It was for this reason, or upon this ground that he said the mission of the Spirit would be to take of the things of Christ, and declare unto his disciples. The mysteries of Christ include the my.steries of the Father; the Holy Spirit will interpret these to the believer so far as they are needful for his salvation and growth in grace, and so far as it is possible for the human mind to grasp the infinite things of God. Suggestive Applications. — 1. Chri.st tells us some things to keep us from stumbling in our Christian walk. 2. He tells the difficulties and perils of Christian discipleship with great frankness. 3. He does not tell of some of these dangers, until the warning is needed. 4. The silences of Christ are often as wonderful and gracious as his teachings. 5. His absence is profit- able, for it brings the Holy Spirit's abiding presence. 6. The threefold mi^•- sion of the Spirit in the world : to convict of sin, righteousness and judgment. 7. A right knowledge of sin and righteousness is needful for .salvation. 8. A wrong use of that knowledge will bring us under judgment here and here- after. 9. The basis and the climax of all sin is unbelief in Christ. 10. The death, resurrection and a.scension of Christ are the central arguments in Common Vkrsion. I Revised Version. 14 Tie shall (jlorifv niP : fur he shall receive 14 things that are to come. He shall glorify of minf, atiil shall shew i7 unto you. me: for he shall tak<' nf mine, anil shall 15 .\11 things that the Father hath are mine: 1.') declaie il unto you. Ail things whatsoever therefore said I, th:tt he shall take of mine, the Father hath are mini- : thiTcfon^ sair.' the anguish, for joy that a man isboru into the world. Revised Version. 17 ye shall see me. Simie of his disciples there- fore said one to another. What is this that he saith unto us, .\ little while, and ye be- hohl me not ; and again a little whilt^, and ye shall see me : and. Because I gi to the 18 Father? They Siiid therefore. What is this that he saith, A little while? We know 19 not what he saith. Jesus perceived that they were desirous to a>k him, and he said unto them, Do ye inquire among j'ourselves concerning this, that 1 said, A little while, and ye behold me not, and again a little while, and ye shall see me? 20 Verily, verily, I say unto you, that ye shall weep and lament, but the world sliall re- joice : ye shall be sorrowful, but your sor- 21 row shall be turned into joy. A woman whi-n she is in travail hath sorrow, because her hour is come : but when she is delivered of the child, she remembereth no more the anguish, for tlie joy that a man is born iuto 264 COMMENTARY ON THE GOSPKL OP JOHN. [John 16 : 22-24. 22. therefore now . . sorrow] The order of nature and of grace, brings sorrow first, tlien joy ; death first, then the resurrection of Christ ; and rejoicing disciples. Christ's resurrection and ascension completes his Mes- sianic work on earth, and places the faith and hope, and therefore the joy of his disciples upon a sure foundation, which no one can take away. The in- dwelling presence of the Holy Spirit will give an abiding peace and joy of wiiicii neither man nor devil can rob them. 23. ye shall ask me nothing] This clause is a perplexing one. Some take it imperatively thus :" In that day, ask me nothing," Others more naturally as a declaration meaning, " In that day ye shall ask me no question." My ministry will be closed. Not that all things will be clear to them, for the Spirit will continue to interpret his life and teachings. In that view, it would not be necessary for them to question Jesus further, for he would send the Guide and Interpreter to be ever present with them. If ye shall ask . . of the Father] Yet they will have other needs. To whom shall they appeal ? To the Father, will lie answer ? Yes, but in the name of Jesus; for his sake. They must have an intercessor. His name will be efiicacious to bring a blessing. Is he the pope, bishop or priest ? No, he is Jesus; in the name of Christ the gift will be granted. Notice the Re- vised Reading which makes not the asking, but the giving, to be in the name of Christ, in v. 23. But in v. 24 the asking is also to be in the name of Jesus. The same thought had been twice stated to them before. John 14 : 13 and 15 : 16, which see. "The name of Jesus is not merely the motive, but also the medium." Every heavenly gift represents the working of the Spirit who comes in Christ's name. John 14: 26. While all this is obscure to the dis- ciples now, it will be made clear to them soon, as v. 25 declares. 24. ask . . that your joy may be] The disciples had not asked any- thing in Christ's name: they had asked him in person. The name of Christ is not used in the model prayer, commonly called the Lord's Prayer, which Jesus taught to his disciples. Up to this time, therefore, they had properly followed his earlier instructions in respect to prayer. Now he added other directions in regard to the way they were thereafter to pray. Henceforth lie declares, " Ye shall ask the Father in my name." After the resurrection and ascension, they shall ask no question of Jesus ; but they shall ask the Father in Jesus' name, for whatever they desire. Asking in this manner, the promise is, that they shall receive, in order that, or thus, their joy may be full or " fulfilled." For, he had before said, their sorrow should be turned into joy. Common Version. Revised Version. 22 And ye now therefore have sorrow : but I 22 the world. And ye therefore now have will see you again, and your heart shall re- i sorrow : but I will see you again, and your joice, and your joy no man taketh from you. • heart shall rejoice, and your joy no one tak- 2:i And in that day ye shall ask me n"thing. ' 23 eth away from you. And in that day ye Verily, verily, I say unto you, Wliatsoever ye 1 shalP ask me nothing. Verily, verily, I shall ask the Father in my name, he will give } say unto you, If ye shall ask anything of it you. ! the P'ather, he will give it ynu in my name. ■li Hitherto have ye asked nothing in my 24 Hitherto have ye asked nothing in my name : ask, and ye shall receive, that your joy | name: ask, and ye shall receive, that your may be full. joy may be made full. 5 Or, ask lue no qumtion John 1G:2:)-31.] THE DEPARTING AM) uLoRlFIi;D CIlRlST. 265 25. no more speak unto you in proverbs] "Tiiese tilings" refer to the subjects mentioiied in vs. 16-24. He hud spoken on these themes several times, but in figurative hmguage ; in "proverbs" or more strictly "parables." After his resurrection he will tell them plainly concerning the Father. There will be no reserve ; no putting the truth into concealed forms of speech. The time for his clear manifestation to the world, and more especially to believers, will then have come. 20. I say not . . I will pray tlie Fatiier] In vs. 26, 27, Jesus re peats his direction in respect to prayer, and gives a reason to encourage them in coming to the Father in his name. He explains that it will not be neces- sary for him to "make reipiest of the Father" in tiieir behalf (see Revised Version, marginal reading), for the Feather loves them, because they have loved Christ. Therefore they are accepted in Christ, one with hira, and their requests coming in Jesus' name will be answered. For, in Christ, they be- come the true spiritual children of the Father, and the Father hears thera at once. Elsewhere John explains that if believers fall into sin they "have an Advocate with the Father, Jesus Christ the rigliteous," 1 John 2 : 1. In vs. 26, 27, however, tlie normal state of obedience of the believer is assumed. 28. I leave tlie world] Jesus now tells thera plainly whence he came, whither he came, and whence he would now go. Notice the precision of language: literally "I came out of the Father," not " from" him, as a mes- senger, but "out of" his substance. For the best Greek text reads eK "out of," not rrafja " from." I " am come into the Koafiov world," a broad word in Greek, often meaning the entire physical imiverse ; hence I am come into the physical state. "Again, I leave the world, and go unto the Father," from whom I came out. This language is plain and clear. So the disciples thought, and joyfully expressed their gratification to him, that he had spoken so plainly. See v. 29. 30. by tills we believe] The disciples further express their conviction of the divine wisdom of Jesus. They acknowledge that he knows them and Common Version. 25 These things have I spoken unto yon in proverbs: but the time Cometh, when I shall no more speak unto you in proverbs, but I shall shew yuu phiinly uf the Father. 2fi At that day ye shall ask in my name : atid I say nut unto you, that I will pray the Father for you : 27 For the Father himself loveth you, be- cause ye have loved me, and have believed that I came out fr.mi God. "28 I came forth from the Father, and am come into the world : again, I leave the world, and goto the Father. 29 His disrijjles said unto him, Lo, now speakest thou plainly, and speakest no proverb. 30 Now are we sure tliat thou kiiowest all things, and needest not that any man should ask thee : by this we believe that thou ciimt-st forth from God. 31 .lesus answered them, Do ye now be- lieve? Revised Version. 25 These things have I sjioken unto you in 1 dark sayings : the hour cometh, when 1 shall no more speak unto you in i dark sayings, but shall tell you plainly of the 26 Father. In that day ye shall ask in my name : and I say not unto you, that I will 27 - pray the Father for you ; for the Father himself loveth you, because ye have loved me, and have believed that I came forth 28 from the Father. I came out fi oni the Fa- ther, and am come into the world : again, I leave the world, and go unto the Father. 29 His disciples say, Lo, now speakest thou plainly, and speakest no ^ dark saying. 30 Now know we that thouknowest all things, and needest not that any man sh()>ild ask thee : by this we believe that thou earnest 31 forth fronj God. Jesus answered them, Do ' Or, pnrabU$ •' iJr. make request of. ^Ur, parable 266 COMMENTARY ON THE GOSt»EL Of JOHN. [John 16 :32, 3S. their thoughts so thoroiiglily that he does not need to have any one ask him, in order to let liim know what they desire ; but he knows their liearts and perceives their thoughts and desires before they speak to reveal them as they would need to do to one another. This conviction also went further, and con- firmed them in thebelief that Jesus came out from God. That they yet fully grasped the idea of Christ's oneness with God, is not entirely clear. There are two views of this remarkable confession of the disciples, and Christ's response: 1, that they had suddenly come into a fulness of light and knowl- edge concerning Christ, and that he accepts it as such : or, 2, that the dis- ciples overestimated their own faith, which while sincere, was exceedingly imperfect and defective, and that therefore Jesus tenderly warns them that their faith is not yet of a nature to stand the trial to which it will be sub- jected. Their faith will need to be further strengthened, purified and per- fected." The latter view is in closer harmony with the tone of Christ's response in vs. 32, 33. Yet he accepts it as true, and upon a solid basis : it will need to grow. See the allusion to it in the great intercessory prayer that follows, John 17 : 8. 32. ye shall be scattered] The words in v. 30 are taken by some, not as a question, but as a declaration : " Kow ye believe." The real meaning is not materially diflferent in either case. This new-born faith will be sorely tested ; even now, " ye shall be scattered " by the arrest and trial of Jesus ; "every one to his own" home, or lodging, to escape arrest or persecution. You will forsake rae, in whom you have just now confessed your faith so posi- tively, and leave me alone. Yet 1 shall not be wholly forsaken, although to men I shall appear to be alone ; for "the Father is with rae." 33. Ye . have peace . . tribulation : but be of good cheer] Again Jesus refers to " these things " as he had in v. 25, which see. But here he adds the reason for saying these sorrowful things to them. His closing words, though tinged with the dark clouds of coming trial and tribulation, flash forth the glorious brightness of the sun of peace, and righteousness. In the awful conflict awaiting him and them, he sounds the triumphant note of victory. They might be scattered, discouraged, in despair; the tribulation might be crushing in the world ; in the terrible struggle they might temporarily go down, be imprisoned, beheaded, cast to the wild beasts, burned at the stake, until it would seem as if faith and believers were destroyed and the world was victorious. But this is a partial and wholly mistaken view ; Christ lias over- come the world. So the apostate Julian cried, "Galilsean, thou hast con- quered," truly interpreting the victory of Christians to be in consequence of Christ's victory over sin, Satan and a wicked world. For further illustration Common Version: 32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone : and yet I am not alone, because the Father is with me. 33 These things I have spoken unto yon. that in me ye might have peace. Tn the world ye shall have tribulation : but be of good cheer; I have overcome the world. Revised Version. 32 ye now believe ? Behold, the hour cometh, yea. is come, that ye shall be scattered, every man to his own, and shall leave me alone : and yt I am not alone, because the 33 Father is with nie. These things have I i-poken unto you, that iti me ye may have peace. In the woibl ye have tribulation : but be of good cheer ; 1 have overcome the world. John 17.J TIIK INTERCESSORY PRAYER OF JESUS 267 of this victory read the .sublime description of the songs of victory sinig before the throne of the Lamb by "a great multitiuie, wliich no man couUi number," in Kev. 7 : 9-17. Suggestive AprucATioNS. — 1. Believers are often bewildered by the providential acts of God. 2. The key to these providences is often within their reach, but they are too desponding or too ignorant to use it. 8. Yet the true believer will always maintain a teachable attitude of mind. 4. Sorrow and tribulation are often necessary incidents, presaging the highest jov. 5. Absence of Ciirist is sorrow, a sense of Christ's presence is joy to the be- liever. 6. Tiie world rejoices when the righteous are overcome. 7. Christ promises that the disciples' sorrow shall be transformed into joy'. 8. Their joy is placed beyond the possibility of loss from violence of man or devil ; "no one taketh away from you," v. 22. 9. Believers' desires shall be satis- fied in the name of Christ. 10. Christian life on earth is a period of teaching and training. 11. Tiie Father-love comes to believers, because they are Christ-lovers. 12. Chri.st loves to declare spiritual truths plainly when our hearts are prepared to receive them. 13. Those nearest to Christ may often have a faith mingled with partial insight and ignorance. 14. The boldest disciple may shrink and leave the Master under crushing trials. 15. Be- lievers will have tribulation in the world, yet in Christ they have peace, for Christ has conquered the world. The Intercessory Prayer of Jesus. 17 : 1-26. Jerusalem. Thvrsday Night, April 6, a. d. 30. This intercessory prayer of Jesus in its lofty sublimity, and profound revel- ation of the heart of the God-man, is the holiest of holies of the New Te.sta- ment. This is properly " The Lord's Prayer," one which he used himself, as distinguished from the earlier form of prayer which he taught his disciples, Matt. 6 : 9-13. There is no prayer like this; nothing in the literature of the world that approaches it in tenderness, pathos, calmness, sublimity and triumphant hope. Although the germ of every petition in the prayer can be found in the Hebrew Scriptures, the flower and fruit springing from these germs in Jesu.s' soul, surpass in beauty, richnei?.>^, and spiritual majesty every prayer found in any language in any age. To declare that this inimitable prayer is the fanciful conception of some second century writer, who souglit to palm it of}' on the world as historical, as some rationali.sts have urged, is a foolhardy attempt to disprove hi.story, by substituting what would be morally impo.ssible. The divine Mediator between (iod and man could alone have uttered such a prayer as this, and he only, at the crisis of his mediatorial work, as he stood face to face with tlie final agony, and divine .sacrifice he was to endure for the sins of the world. This prayer has called forth the strongest admiration alike of Greek, Romanist, Protestant, rationalist, and un- believer. Ewald calls it, "A prayer such as the world never heard nor could hear. . . For himself he [Jesus] has little to ask, but as soon as his word takes the character of an interce.s.sion for his own, it becomes an irresistible stream of the most fervent love. . . Sentence rushes upon sentence with won- derful power yet the repose is never disturbed." Tholuck declared : " If in 18 268 COMMENTARY ON THE GOSPEL Ot JOHN. [John 17 : 1. any human speech divinity is manifest, and sublimity is joined to condescend- ing humility, it is in this prayer." Even De Wette, in spite of all his skepti- cal tendency, was constrained to say : " It is beyond a doubt the subliraest part of the evangelical tradition, the pure expression of Christ's lofty con- sciousness and peace of God." Luthardt devoutly says: "Neither in the Scripture, nor in the literature of any nation can there be found a composition which in simplicity and depth, in grandeur and fervor may be compared to this prayer. It could not be invented but could proceed only from such a consciousness as the One which speaks here." John Knox had this prayer, the 53d chapter of Isaiah, and a chapter of the Epistle to the Ephesians read to him every day, by his wife or his secretary, during his last sickness. Mel- anchthon gave a lecture on this chapter just before his death in which he said : " There is no voice which has ever been heard, either in heaven or in earth, more exalted, more holy, more fruitful, more sublime, than this prayer ofiered up by the Son of God himself." The prayer has three parts: 1, Jesus prays for himself, vs. 1-5 ; 2, he prays for the disciples, vs. 6-19 ; 3, he prays for all believers, vs. 20-26. 1. Jesus . . lifting up his eyes to heaven, he said] The prayer followed immediately after the farewell discourses to his disciples recorded in the three previous chapters. "Lifting up . . to heaven" does not surely imply that tlie prayer was offered in the open air, as some infer. Compare Acts 4 : 24, 31 ; 6 : 15 with 7 : 55 ; 10 : 4. In human thought heaven is above us, and is the abode of the Father. Tliis attitude of lifting his eyes to heaven is in marked contrast to that of falling on the face in the garden. Matt. 26:39. His face must have been filled with holy devotion, and the con- sciousness of the majesty and unity of his nature with the Father. Father, the hour is come] The model prayer taught the disciples begins, "Our Father." Here Jesus does not begin his own prayer with "Our Father" nor with "My Father" but simply " Father," as indicating a special and peculiar relation to the Father, unlike that of men, or of believers. "The hour is come," not merely the hour of his sacrifice; it is that and more, the hour when he completes the fulfillment of the Father's will, and is to reveal the Father's glory. glorify thy Son] This is not a prayer for personal glory, for Jesus does not seek his own glory, but the glory of the Father. If the Father now draws aside the veil from the Son and allows the glory hitherto con- cealed to be manifested to the world, it will glorifv' the Father, for it will cause men to perceive the truth that Jesus is what he claimed to be, the world's Light and Redeemer. Jesus speaks of himself in the third person, and in the Revised text tlie reading is "glorify thy Son, that the [not "thy "] Son may glorify thee." The glory came through his humiliation, a wonder to angels and all celestial beings, and through his resurrection and ascension. Common Version. CHAP. XVII. — These words spake Jesus, and lifted up his eyes to heaven, and said, FMther, the hour is come; ^loiify thy Son, tliat thy Son also njay glorify thee : Revised Version. 17 These things spake Jesus ; and lifting up his eyes to heaven, he said. Father, the hour is come ; glorify thy Son, that the Son John 17: 2-6] THE INTKRCESSOftV t»ftAYER OF JE9U8. 269 2. given him , . over all flesh] Tliis miglit mean : 1. That the Father has conferred liis autliority over all the Iminaii race; an authority which Jesus did not have any rij^ht to claim except as a gift from the Father; or, it may mean, 2, that the Father relinfjuisiied that part of his authority to the Son ; the entire authority having inherently belonged in common to both the Father and the Son. The qualifying clause or reason assigned for grant- ing the sole authority to the Son is clearly stated, although the (ireek con- struction is unusual. Compare the Revised with the Common Version. The clause maybe rendered literally : "in order that all which thou hast given to him, to them he may give eternal life." The Son was given his sole author- ity over all mankind, in order that he might give eternal life to all of the race tliat the Father should give to him. This also appears as the ground upon which the Son now pleads with the Father to reveal the Son's glory to the universe, ar.d thus give to the Son the opportunity to glorify the P\ither. "Eternal life" signifies here more than tlie mere endlessness of being; it means a life in, with, and through the Son of God ; a new life of faith and eternal righteousness through a right knowledge of God and of Jesus Christ, as V. 3 states. 4. I [have] glorified thee on the earth] That night and the next day closed his earthly ministry. Jesus by his life of humiliation had glorified the Father on the earth. He had not merely come to the end of his work: he had completed it; every part of it was filled out, no part omitted, or imperfectly done ; it was fully " accomplished." See Revised Version. His great purpose was to do the Father's will. John 4 : 34. So it should be man's chief purpose to glorify God. 5. with the glory which I had] Jesus asks for a glory like that which he had with God before the world was created. Could a created being ask for this and not be open to the charge of folly, presumption or blasphemy ? Jesus is the Word with God from the beginning, was God, so we do not think it folly or presumption in him to say this. See 1 Cor. 15: 47, Heb. 1 : 3-10. So far the prayer relates to himself and his relations to the Father. He speaks as Mediator, as God's righteous chosen servant. Isa. 42 : 1, 6. Now he prays for the disciples. 6. manifested thy name] The intercessory prayer proper now begins. By manifesting the "name" of the Father, Jesus means that he has revealed Common Version. | Revised Version. 2 As thou hast piven him power over all i 2 may glorify thee : even as thou gavest him flesh, that he shotild give eternal life to as authority over all flesh, that whatsoever niaii.v as thou hast given him. I thou hast given him, to them he should 3 And this is life eternal, that they iniocht 3 give eternal life. And this is life eternal, know thee the only true God, and JesusChri.st, | that they should know thee the only true whom thou ha.st sent. Ood, and him whom thou didst send, even Je- 4 I have glorified thee on the earth : I have [ 4 sus Christ. I glorified thee on the earth, hav- finished the work which thon gavest me to do. i iiig accomplished the work which tlioii hast 5 And now, O Father, glorify thou me witli 5 given me to do. And now, Father, glorify thine own self with the glory which I had thou me with thine own self with the glory with thee before the world was. I which T had with thee before the world 6 I have manifested thy nann' tinto the i C> was. I manifested thy name unto the men men wliich tlioii guvest me out of tin- world : | whom thou gavest me out of the world: Uiiiu' they were, and thou gavest them me; j thine they were, and thou gavest th-.^m to and they have kept thy word. I 270 COMMENTARY ON THE GOSPEL OF JOIIN. [John 17 : 7-11. the character, attributes, and perfections of the Father, all the essential, re- vealable qualities of God that man can apprehend. This has not been done to all the world, but only to those " whom thou gavest me out of the world," Even these were the Father's possession. In what sense is it said of these men, that they belonged to God before they were drawn, or given to Christ? They were God's by right of creation. Compare also John 6 : 37, 44 ; 7 : 17 ; 8 :47 ; and 18 : 37, with Eph. 1 : 4, 5. They were God's in a special sense also by preservation, and they were an interest belonging in common to the Father and the Son. Christ had given them eternal life, and through him they had kept the Word of God. They had recognized liim as the true Mes- siah, the sent of God, and of common authority and power with the Father; and they recognized that the Son was not only in harmony, but in complete unity with the Father, as vs. 7 and 8 assert. The teaching of Jesus they had accepted as the word of God, and surely believed that Jesus came forth from God, and that God had given him authority to come. This confession tlie disciples had made. See John 16 : 30. 9. I pray not for the world] Here and now Jesus limits his prayer, simply setting aside the world, for the petitions which follow are not applicable to the worldly, and makes special requests for his followers only. The world is mentioned, perhaps to mark the wide difference between the believers and the world, and to indicate how the needs of believers and the desires of the world are opposed to each other. The plea first urged is that the disciples belong to God. The world is full of evil : believers must be kept from the evil. This does not mean that believers are to be kept from trials, toil, care and struggles against sin, or that they will be free from temptations. He prays that they may be kept from the evil ; from being overcome by tempta- tion, disheartened by cares and trials, from spiritual ruin by the world and the devil. Jesus appeals in v. 10 to the common interest which the Father and the Son has in " all things " (see Revised Version), and that the Son is glorified in these. So this becomes a repetition of the request in v. 1 to glorify the Son. 11. that they may be one] As he is about to leave the world, a Common Version. 7 Now they have known tliat all things whatsoever thou hast given nieare of thee. 8 For I have given unto them the words which thou gavest me ; and they have received them, and have known surely that I came out fiom thee, and they have believed that thou didst send me. 9 I pray for them : I pray not for the world, but for them which thou hast given me ; for they are thine. 10 And all mine are thine, and thine are mine ; and I am glorified in them. 11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. Revised Version. 7 me ; and they have kept thy word. Now they know that all things whatsoever thou 8 hast given me are from thee : for the words which thou gavest me I have given unto them ; and they received tlif-m, and knew of a truth that I came forth from thee, and 9 they believed tliat thou didst send me. I 1 pray for them : I i pray not for the world, but for those whom thou hast given me ; 10 for they are thine : and all things that are mine are thine, and thine are mine : and I 11 am glorified in them. And I am no more in the world, and these are in the world, and I come to thee. Huly Father, keep them in thy name which thou hast given me, that they m;iy lie one, even as we are. ' Gr. make request. John 17 : I2."| THE INTERCESSORY PRAYER (»F JESUS. 271 thought ever present to tlie mind of Jesus during the previous converHatiou with the disciples, 14:1, 28; 15:26; 16:5, 16, 28, he prays the Father to }>rotect them in his absence, and to iul the tlisciples were in the world ; how could he send them where they were already? They were sent on a spiritual mission, abroad into the worhl to found the Kingdom of (iod. Jesus had been sent from the P'ather on this mission ; now that iiis part of the work was complete, lie sends tliem to carry forward the mission, which was the part for his followers to do. They are to take up Christ's work and continue this revelation of God to a sinful race. 19. for their sakes I sanctify myself] There is a profound signif icance in these words. Jesus Christ offered himself a living sacrifice for the believers' sake, in order that they might be sanctified in truth ; that is, in- deed or tndy, and present themselves a living sacrifice, holy and acceptable to God, a "spiritual service." See Rom. 12: 1, Margin of Revised Version. 20. for tliem also tliat believe on nie tlirouj^h their word] This enters upon ihe third and wider j)ortion of the })rayer ; tiiat for all believers. The invisible, general body of Christians of every name, in every age to the end of time, comes into this wonderful petition of Jesus. Whenever the disciples witness for Christ and win .souls ; these are .souls specially included ; they were prayed for in this prayer. 21. that they may all be one . . that the world may believe] What is the oneness here prayed for ? Are we to take the clause, " that they may all be one," as an independent and general statement, and the next KaBur clause as relating to the words that follow? Or, are we to regard the Kn8o)r clause as qualifying the first clause ? Godet takes the first view, while Meyer strongly urges the .second. Either view is grammatically tenable. What is the great object of this unity of believers in the world ? Uncpiestionably "that the world may believe that thou didst send me; " a fact which the world then disbelieved and to a large extent still disbelieves. Now, the one- ness of the Father and of the Son is not a visible one to the world ; it is a spiritual fact [)erceived only by believers. Therefore, while the unity or oneness of believers in the world must be similar to that of the Father and of the Son, that is, a spiritual one, a common life animated by love; it must be also outward and visible to the world, so that the world can perceive and be convinced by it, and thus be led to believe. These conclusions are irresistible, from the explicit nature of the language. Returning now to the three middle clauses of the ver.«e, we are better prepared to understand them. The one- CoMMON Version. I Revised Version. 18 As t)ioii hast sent nio info tlie vorlil, even 18 word is tnith. As thou didst send nie into so have I alsosent tbeni iMtr> tlic world. | tlie world, even so sent I them into the 19 And for their sakes 1 saiirtifv nivself, I 19 world. And for their sakes I 1 sanctify niy- that they also might be sanctified through tiie ! self, that they themselves also may l>e sanc- trnth. I 20 tified in truth. Neither for these only ry, which thou hast ^ tliey also may be with me ; that they may given me : f>r thou lovedst me before the , behold my glory, which ttmu bast given foundation of the world. ' me : ftir thou lovedst me before thefounda- 25 righteous Father, the world hath not , 25 tion of the world. righteous Father, the known thee: but I have known thee, and world knew thee not, but I knew thee; these have known that thou hast sent me. i and these knew that thou didst send me; 1 Many ancient autlioritjes read those whom. 276 COMMENT ABY ON THE GOSPEL OF JOHN. [John 17:26. 26. unto them thy name] The "name" of God, that is, his holy character, and purpose to save men in Christ, Jesus had " made known " to the disciples. Jesus will further declare it unto them by his passion, suffering on the cross, and by his resurrection and ascension, and by sending the Holy Spirit to guide and help the disciples. The great object of Christ's mission was to make known the Father to believers. Tiirough the Gospel record.s Jesus continues to make known the name of God to his people and will do so until the end of time. that the loye . . may be in them, and I in them] From this in- dwelling love, and the indwelling Christ come all life, power, unity and grace in God's people. The farewell prayer closes with this farewell petition of love for and in believers. So the " love of God is [or ' hath been '] shed abroad in our hearts," Rom. 5 : 5. The Christians in apostolic times also un- derstood the need of both these requests, the power of an indwelling Christ and indwelling love : " That Christ may dwell in your hearts through faith ; to the end that ye, being rooted and grounded in love," Eph. 3 : 17. " I in them " gives them a parting word of hope and of strength. The thought is frequently suggested in the discourse of Jesus, but here it "flashes forth in all its grandeur." The last clause is usually interpreted to mean that Christ is in them by the Holy Spirit whom he promised to send from the Father. The abiding presence of the Spirit is a truth, but surely not the truth taught here ; hence 1 dissent from this common view. For, it is open to serious objections: Ij It confuses the presence and work of Christ with that of the Spirit ; 2, It is not consistent with Christ's own promise of "another " Comforter, that is, one in addition to himself, John 14 : 16, 26. See notes, showing that " another " does not mean a substitute ; 3, It is not consistent with the obvious meaning of other passages of Scripture ; " Christ in you, the hope of glory," Col. 1 : 27 ; " Christ is in you," Kom. 8 : 10 ; " Christ fiveth in me," Gal. 2 : 20 : "Christ be formed in Vou," Gal. 4 : 19 ; " Christ is all, and in all," Col. 3 : 11. The thought therefore is that the Father-love for the Son, and the Christ-presence may be in all believers to the end of time. This Christ-presence is their life. The Spirit is also present and guides them into all truth, and reveals to them the things of Christ. Thus all the combined powers of the Godhead are with his people: the Father-love, the Christ-life, and the Spirit-guide and helper. "With this profound and comforting thought the Son of God closes his great intercessory prayer. Suggestive Applications. — 1. Christ prayed for those whom he taught; we should do likewise. 2. Christ has power over the entire human race, v. 2. 3. The knowledge of God and of Christ gives eternal life, v. 31. 4. Christ completed every part of his mission of salvation for men. 5. He had glory with God before the creation. 6. He reveals God's love, name, and perfections to believers ; they keep God's word. 7. Christ offers prayer especially for Common Version. 26 And I have declared unto them thy name, and will declare it ; that the love where- vith thou hast loved me may be in them, and ' wlif-rewith thou lovcdst niemaybein thenij I in them. ' and I in them. Bevised Version. 26 and I made known unto them thy name, and will make it known ; that the love John IS.] JESUS BETRAYED. 277 hi.s disciples. 8. His prayer sustains his followers. 9. He is glorified by the faith and faithfulness of his disciples. 10. Though not free from toil and trial, believers are commended to the Father's care, and Christ asks that they be kqit from evil. 11. They are to be kept true in the name of the Father. 12. Tiiose who are thus guarded, must be plea.sed at the thought of finally coming into God's presence. 13. Jesus desires a consecrated band of follow- ers. H. He consecrated himself for their sakes; they are consecrated in the truth. 15. They are finally to be with him. 16. Christ specially desires that his people be one, to convince the world of his mission. 17. Co-opera- tion and unity among Christians will be in answer to Christ's prayer; di- visions and strifes among Christians are opposed to the spirit of his farewell prayer. 18. The unity is to be such that the world can perceive it. 19. Ig- norance of God fills the world with spiritual darknes.s. 20. Believers will behold the glory of the Son of God. 21. They may be filled with the love of God, and with the presence of Christ. Jesus Betrayed. 18 : 1-14. Jervsai-em: Garden of Gethsemane. Thursday Night, April 6, a. d. 30. The previous section, 13 : 1 to 17 : 26, gave an account of the expulsion of Judas from the apostolic company, and of the farewell discourse and prayer of Jesus with the eleven. This section, 18 : 1 to 19 : 42, describes the arrest of Je.sus, his arraignment before Annas; his trial before Caiaphas, and before Pilate, the crucifixion, partial embalming and placing the body of Jesus in the tomb. The events omitted by John, and those recorded by him alone are worthy of notice. Among the events noted by the other evangelists but omitted by John are: The agony in the garden ; the kiss of betrayal by Judas; the re- buke of Jesus to the officers for coming to take him as a thief; the desertion by all ; the night examination and confession ; the false witnesses against Jesus; Pilate's wife's message, and Pilate's hand washing; the remorse of Judas; Pilate sending Jesus to Herod; mocking of Jesus on the cross ; the penitence of the thief; the rending of the veil; the darkness and the earth- quake ; the confession of the centurion ; sealing the tomb and placing the guard. Among the events recorded by John alone are: the avowal of Jesus, and the falling to the ground of the officers ; Jesus before Annas ; smiting Jesus by an officer with his hand ; the rulers remaining oiit of the Judgment hall; the Ecce Homo; Pilate's claim of power to crucify; and the Jews' charge that he is not Ca?sar's friend ; the Jews' complaint of Pilate's title over the cro.ss ; Jesus commending his mother to the care of John ; breaking the legs of the two thieves and piercing the side of Jesus ; and the aid of Nicodemus in the burial. Jesus, in this section, is contending with his fiercest foes, and it narrates the culmination of the strife and contention which they began long before, and which the writer describes in Chaps. 5 to 12. Jesus yields to the officers, and declares to Pilate that the Roman could have no power against him except it were given from above. It will be ob- served that Jesus did not seek the conflict with the Jews: they sojight it, but he avoided it, so long as it could be done, and maintain his true character. 278 COMMENTARY ON THE GOSPEL OF JOHN. [John 18: 1,2. 1. When Jesus had spoken these words, he went forth] After the intercessory prayer Jesus " went forth [Greek e^f/We 'went out'] with his disciples over [Greek Tripnv 'beyond'] the brook Kidron." From what place did he go out ? Some say : 1, from the city. They hold that the proposal to "go hence " from the room in 14 : 31, was immediately carried out, and that the discourse and prayer in Chaps. 15, 16, 17, were given in the temple, or in some secluded spot in the streets of the city, or by the walls. They further suggest that "over the brook," supports tliis view. Others say: 2, from the upper room. They hold that the words of Jesus in 14 : 31 are only a pro- posal to go, which was now carried out as stated here in 18 : 1. In support of this view they urge that there is no mention of actually going to the tem- ple, or into any secluded spot until here in 18 : 1, and that it seems more likely that a discourse and prayer like those given in Chaps. 15 to 17 vv-ere spoken in the quiet and seclusion of the room, after the company had risen from the meal. See note under 14 : 31 and 15 : 1. It may also be added that "went forth" or "out," also naturally refers back to the room, as the place from whence they went, and not to the city, which had not been mentioned. Either interpretation is tenable, but the latter one seems the more natural one. If we read " Kedron " or " Cedron," as in the Common Version, then it means " brook of the cedars ; " if " Kidron," as in the Revised Version, from the Hebrew Kidron, 2 Sam. 15 : 23; 1 Kgs. 15 : 13 ; 2 Kgs. 23 : 4, 6 ; Neh. 2: 15 then it means the "black stream," either from the dark foliage in the ravine, or the dark color of the waters of the stream. It was a winter torrent, dry in summer, but Warren suggested that the stream flows below the present surface of the ground. The garden was on the lower slope of Olivet, and was named Gethsemane, meaning " press for oil," Matt. 26 : 36 ; Mark 14 : 32. The garden now pointed out has eight olive trees, large and some very old, with props to support them. The garden shown is on the public road from Bethany to Jerusalem, and as one comes down Olivet, or, even from Jerusalem, he can look over into the garden and see all that is going on there. Whether this traditional site is the true one is unknown. The place to which Jesus went with his disciples was a quiet and retired one, yet known to Judas, and easily accessible by night. It was a place that Jesus frequently visited with his disciples, as v. 2 states. See also Luke 21 : 37. This statement leads us to infer that Jesus did not go to Gethsemane to hide himself. The oppor- tunity to make the arrest there was eagerly taken, since it was less public, and there would be less danger of a riot or uprising of the populace in his favor. Common Version. Revised Version. CHAP. XVIIT.— When Jesus had spoken 18 When Jesus had spoken these words, he these words, he went forth with his dis- went forth with his disciples over the ciples over the brook Cedron, where was agar- \ 1 brook 2 Kidron, where was a grarden, into den, into the which he entered, and his dis- - the which he entered, himself and liis ciples. ' 2 disciples. Now Judas also, who betrayed 2 And Judas al.so, which betrayed him, knew ', liim, knew the place: for Jesus oft-times the place : for Jesus ofttimes resorted thither with bis disciples. i 1 Or, ravine Gr uinter-torrent, -Or, of the Cedars John 18: 3-7.] JESUS BETRAYED. 279 3. Judas . . COinetU thitlior] Judas appears to have led tlie band ot" ulHcers to the gartleu, not because be certainly knew that Jesus was tbere, but that he inferred it from the former habit of Jesus to resort thitlier. Some, as Farrar, suppose that he went first to the upper room, and not finding liim tliere, tlien went to the garden. If the band or coliort was full, it would be the tentii part of a legion, or from 300 to 1000 men. The officers had doubt- less informed the Roman captain of the popular feeling in favor of Jesus, and that numbers sided with him, how many they evidently did not know, as the unexpected incident related in John 7 : 50, 52, and tlie order in 11 : 57 show. How many might be with Jesus they knew not, and therefore took a force large enough to arrest not Jesus only, but his company. Tbough the time of tbe full moon, the fact that they took lanterns and torches witJi their weapons indicates tbat it was quite too dark to see under the trees in the garden, even by the light of a full moon. With Judas and the Roman cohort, were officers of the Jews, doubtless the temple guard. •4. Jesus . . went forth] Jesus had a full consciousness of all the things that were coming upon him, not merely the purpose to take him, but all the particulars of the trial, indignities, and final crucifixion ; he voluntarily " went forth," or " out " to meet them. He " went out " not from the garden, but either from the shelter and shade of the trees in the garden, or from the circle of his disciples in the garden, and walked into the light of the torches, and into the presence of the officers and soldiers and boldly asks: "Whom seek ye?" This act and the question seem intended to declare himself, and to protect or shield his disciples. 5. They answered him, Jesus of Xazareth] The answer shows in- directly how the Jews had represented Jesus to the Roman authorities. He was presented as one of those ever ready to rebel against Roman rule. Their reply also indicates the name by which the Jewish rulers identified him. The Galilseans were discontented and had a bad reputation with the Romans. But Jesus frankly avowed himself to be the one they sought. Judas had also gone over to the foes of Jesus, where he belonged; having proved a traitor, and a betrayer of the Master. This fact John mentions in a way that leads the reader to regard him as an eye-witness. 6. they went backward, and fell] The bold, majestic presence and Common Version. 3 Judas tlien, having receivefl a band of men ami officers from tlie chief priests and Pharisees, coineth thither witli lanterns and torches and weai)ous. 4 Jesns therefore, knowing all things that should come upon him, went fortii, and snid unto them, Wliom seek ye '! 5 They answered iiini, Jesus of Nazareth. Jesus saith unto them, I am he. And Jiidas also, which JK^trayed him. stood with them. 6 As soon then as he had said unto them, I am lie, they went backward, and fell to tlie ground. 7 Tlien asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Revised Version. 3 resorted thither with his disciples. Judas then, having received the l band ofsoldins^ and officers from the chief priests and the IMiaiisees, conieth thither with lanterns 4 and torches and weapons. Jesus therefore, knowing all the things that were coming u|ioii him, went forth, and saith unto them, 5 Wliom seek ye ? They answered him, .lesiis of N'azanth. Jesus saith unto them, I am /(*•. And Jiidiis also, who betrayed him, wiis standing with tln'm. When therefore he said unto them, I am fie^ they went 7 backward, and fell to the ground. Again therefore he asked them, N^'houi seek ye? 1 Oi, a/liort 280 COMMENTARY ON THE GOSPEL OP JOHN. [John 18 : 8-10. avowal of Jesus, startled the officers and band. They were awed by his words and manner. Whether this was from natural or supernatural causes, tlie narrative is silent. For similar effects of the appearance of Jehovah, or of the angel of Jehovah on men, refer to the case of Balaam, Manoah, Isaiah and Daniel in the Old Testament, and to that of John himself in Rev. 1 : 17. 8. if . ye seek me, let these go] As the officers and soldiers recover from their prostration, Jesus repeats his question and they repeat their an- swer, V. 7. They seem to have been yet in a half-dazed condition, and to arouse them to a clearer consciousness of the facts, Jesus says, " I told you that I am Ae." Moreover, to shield the disciples, he adds, "If therefore ye seek me, let these go their way." This was a plea for freedom from arrest to be granted to his disciples. This does not imply that they had been taken by the soldiers ; for, in fact, Jesus himself had not yet been taken, much less his followers. He was voluntarily giving himself up, and as the officers had said that they were seeking him, he uses their answer as an argument for allow- ing the disciples quietly and undisturbed to go their way. This would fulfill Christ's words in 17 : 12: " Of those whom thou [the Father] hast given me I lost not one," v. 9, Revised Version. This emphatic declaration supports the interpretation already given of that clause of Christ's prayer, that the " son of perdition" was not included among those given to Christ by the Father. It also follows, as Alford notes, that the words of the prayer are not the writer's description of what Jesus then said, but the very thoughts and expressions themselves of Jesus. It w^as the will of Jesus to spare his dis- ciples, from every possible trial, and temptation to deny him. Had they been seized they might all have fallen as Peter did. 10. Simon Peter . . smote the high priest's servant] Peter mis- understood the mission and position of himself and of his Master. He had not rightly understood the several plain declarations of Jesus about suffering, and the coming cross. His attack on the whole company of soldiers and officers was inconsiderate and rash, and the result of a misapprehension of Christ's meaning, when he said, "he that hath none, let him sell his cloke, and buy a sword." Luke 22 : 36, Revised Version. The "servant" does not refer to an officer of that band, but to a personal attendant of the high priest. John and Luke alone say it was the "right ear" that Peter cut off. John alone adds, that the servant's name was Malchus, but he does not record the healing of the ear, although he does report the rebuke Jesus gave to Peter for his rash act. John was acquainted with the high priest, v. 16, and therefore Common Version. 8 Jesus answered, T have told ynii that I am he : if therefore ye seek me, let these go their way : Revised Version. 8 And they said, Jesus of Nazareth. Jesus answered, I told you that I am he: if therefore ye seek me, let these go their 9 That the saying might he fulfilled, which 9 way : that the word might be fulfilled he spake, Of them which thou gavest me have I lost none. 1(1 Then Simon Peter having a sword drew it, an J smote the high priest's servant, and cut off his right ear. The servant's name was Malchus. which he spake, Of those whom thou hast 10 given me I lost not one-. Simon Peter therefore having a sword drew it, and struck the high priest's i servant, and cut off his right ear. Now the * servant's name 'Gr. loiidservant. John 18 : 11-13.] JESUS BETRAYED. 281 would know and recall the servant's name. Some have thought that thi.s ra.sli use t)f the sword by Peter was an unconscious foreshadowing of the conflict of the pojje of Kt)me with the civil power, and of the readiness with which the papacy has used the sword and the fngot in its spiritual work. Killing a heretic instead of converting him, is a poor way to spread the gospel. Crush- ing a soul by authority makes a cringing slave, not an intelligent believer. Ho the cup . . shall I not drink it?] Jesns healed the ear as Luke reports, and tliis probably j)revcnied the band from seizing Peter. Jesus rebuked Peter also, saying: ''Put up the sword," hide it in the slieath. Then in solemn and profound imagery adds: "the cup [of sorrow and suffer- ing for the sin of the world] which the Father hath given me, shall I not drink it?" That is, I am willing to yield ; I go of my own will to suffer; resistance is not in accord with the will of the Father nor with my will. The words to Peter reflect the thrice repeated petitions of the prayer in the garden, Matt. 26 : 39, 42, 44. 12. seized Jesiis and bound him] The rash act of Peter and the liealing and rebuke that followed it, appear to have aroused the foes of Jesus, and now they seize and bind him. It was primarily the act of the Roman cohoi't led by the chiliareh or military tribune, the Jewish officers aiding in the seizure. See Revised Version. The Romans " bound " Jesus. In case of a Roman citizen it was unlawful to put him in fetters, or to manacle hira on arrest. Before trial it was allowable to provide for his safe custody, either by confining him in a room in tiie magistrate's own house, or by holding hira by a chain on his right hand, fastening the other end of the chain to a soldier's left hand. Paul was thus secured, Acts 24 : 16, 20, and he was unlawfully secured in stocks. Acts 16 : 24, 37, 38. But Jesus was not a Roman citizen, and therefore the Roman military officer did not liesitate to bind him either with thongs. Acts 22 : 25, or with manacles upon his hands ; though they did not so fetter his feet but that they could lead him away to the palace of Annas witliin the city. Now, in the East prisoners often have hand-cuffs of iron or wood fastened upon the wrists, or the elbows tied together behind the back. 13. led him to Annas first] They went directly from Gethsemane to Annas. It is clear that John, by using the word " first," means to dis- tinguish between two or more hearings, and to have liis readers understand that Jesus was brought first of all before Annas. Whether what follows is to be understood as a description of a hearing before Annas, or one before Caiaphas, is still an unsettled question. John goes on to explain the relations between Annas and Caiaphas, and that Caiaphas was de facto high priest in Common Version. Revised Version. 11 Then said Jesus unto Peter, Put up thy i 11 was Miilclius. Jesus therefore said unto sword into tlie sheatli : tlie cuj) wliich my Fa- ther hath given me, shall I not drink it? 12 Then the l>iind and the captain and officers iif the Jews took Jesus, and bound liim, 13 And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. iQr, cohort ^()r, military tribune Gr. chiliarcU Titer, Put up the sword into the sheath : the cup wliich the Father hath given me, shall I not drink it? 12 So the ' band and the 2 chief captain, and the officers of the Jews, seized Jesus and 13 bound him, and led him to Annas firxt ; for he was father in lnw to Caiaphas, who 282 COMMKNTARY ON THE GOSPEL OF JOHN. [John 18: 14. tliat year, in order apparently to account for the conduct of the oflBcers in bringing Jesus before Annas. From the phrase "tliat same year" or, better, " that year" it cannot be inferred that tlie oflBce of the high priest was an annual one, but only that John knew of the frequent changes arbitrarily made by the Romans in the high priest's office, and reminds his readers that in the year or time when Jesus was seized, Caiaphas held the office under the Romans. This action also points to a knowledge of the great influence Annas liad at this period in Jewish affiurs, and to the further apparent fact tliat Annas was the moving spirit behind all the action taken against Jesus. "That year" may also point to its significance as that awful year when Christ was sacrificed by the malice, ignorance and pride of the Jewish rulers. Annas was father-in-law to Caiaphas ; that is, Annas was the power behind the nominal high priest, and to him the accused is first led. Cyril transferred V. 24 to follow V. 13, but without due authority. 14. it was expedient that one man should die] That is, neitherjustice nor mercy could be expected of Caiaphas in dealing with Jesus, for he had pre- judged the case, and decided that as a matter of policy, one man had better be put out of the way, whether he was innocent or guilty, simply because it would appease their foes, the Romans. John before called attention to this outrageous policy view of Caiaphas, as an unconscious prophecy, 11 : 50, 51. Caiaphas appears as a mere puppet completely under the influence of Annas. Suggestive Applications. — 1. A false professor often becomes the bit- terest foe to religion. 2. The wicked are usually afraid of some unseen force. 3. Christ voluntarily yielded himself up to his foes and to sufler for sinners. 4. The majesty and holiness of Christ will awe and confound the wicked. 6. Christ desires to shield his disciples from every unnecessary trial and temptation. 6. He rebuked the rash and impetuous appeal to the sword in his behalf. 7. He cared for the safety of his people, when his own life was in the greatest peril. 8. He cheerfully submits to the Father's will, which he came into the world to do. 9. Religious officials are sometimes blinded bv denominational zeal, and hinder the cause of Christ which they intend or profess to advance. 10. A wicked man may sometimes utter an unconscious prophecy. 11. Jesus suflered willingly to redeem us. Jesus Before the High Pkiest. 18:15-27. Jerusalem. Thursday Night and Friday Before Day, April 6 and 7, a. d. 30. John now gives an account of Peter's denials and a brief notice of Jesus before the high priest. There are some serious difficulties in this past^age. 1. Does this describe a preliminary examination before Annas, or a hearing before Caiaphas ? 2. Were the denials of Peter all made in the same palace V 3. Were they all during the trial, or were some before or after it? The first Common Version. 14 Now Caiaphas was he, which gave coun- sel to the Jews, that it was expedient that one man should die for the people. Kevised Version. 14 was high priest that year. Now Caiaphas was he who gave counsel to the Jews, that it was expedient that one man should die for the people. John 18] J£SUS BEFORE THE IHQH PRIEST. 283 is the most difficult question upon which Biblical scholars show little sign of agreement. Jt is generally agreed that Jesus was first brought before Annas, and that Annas held a preliminary examination, and sent Jesus bound to Caiaphas. Some hold that vs. 15-24 narrate what took place before Annas, and urge in its support thai: 1. John expressly says in v. 13 that Jesus was led "to Annas first." 2. He tells, v. 14, how Annas was related to Caiaphas as an implied reason for the action. 3, The narrative gives no hint of a trans- fer to Caiaphas until v. 24, but leads the ordinary reader to suppose it speaks of a hearing before Annas. 4. The questions, answers and tone of this examination are different from those in Matthew and Mark narrating the hearing before Caiaphas. 5. The Greek in v. 24 must be strained or construed in a less natural and common way to admit any other view. To this view it is objected that Jolin in v. 14 speaks of Caiaphas as the higii priest, and that lie must be meant in vs. 15, 19, and 22. This is a serious objection, yet Annas is called high priest, Luke 3:2; Acts 4:6, hav- ing been deposed by Roman authority, but the Jews regarded the office as one for life, according to the Mosaic law, a fact which John appears to recognize by his peculiar language in v. 13, and in v. 24. Others liold that vs. 15-24 describe a hearing before Caiaphas urging in addi- tion to the objections just stated : 1. That John calls him, v. 13, high priest that year, and means Caiaphas in v. 19, as elsewhere in this account. 2. That V. 24 supports this view, since it should read " now Annas had sent him bound to Caiaphas" as in the Common Version. To this it is objected that the Greek aorist has not the force of the English pluperfect, especially when connected with oiv, or very rarely so ; that this reading, " therefore," is too strongly supported to be rejected, and is inconsistent with the theory that this was a hearing before Caiaphas ; and further that on that view v. 24 is misplaced, since if that view were the true one, v. 24 should have followed v. 13.* Some take a middle view ; they suppose that Annas and Caiaphas occupied the same palace, and that while Jesus was led to Annas first, Caiaphas was also present at this preliminary examination. This would ac- count for Joiin's language in vs. 13, 14, and 19, but would require v. 24 to be taken in a technical sense, as meaning that Annas passed Jesus over bound to Caiaphas in the same palace. To conclude : the most reasonable and probable view is that John in vs. 15-24 describes a preliminary examination before Annas, and omits that before Caiaphas, conscious that Matthew and Mark had reported the latter. Luke describes Peter's denials, but omits the early ex- amination before Caiaphas, giving the formal hearing before the Sanhedrin only. He, however, states that Jesus was brought "into the high priest's house," Luke 22 : 54, meaning possibly that of Annas, and if so supports the view taken here of John's narrative. Fuller knowledge of details is needed to settle these questions. The three denials of Peter appear to have occurred as follows: the//-.s/, when Peter first entered the court and was accused by the maid-servant ; the second, when he was within the porch or forecourt as he stood by the coals of fire ; the third about an hour after, when as at the second * See Riddlf's Robinson's Greek Harmony, pp. 258, 260; Prof. Ganliner in Journal of BUilkal Literature and Exegesis, 1886, pt. 1, pp. 45-58 ; and Rice Commentary on Matthew, pp. 19 284 COMMENTARY ON THE GOSPEL OP JOHN. [John 18 : 15-17. denial, several set upon him together. Matthew and Mark relate them after the examination before Caiaphas, but they do not say the denials actually took place after it. Since the denials took place during those Jewish examinations, the evangelists relate first one fact, then the other, without noticing the rela- tive order of their occurrence. Thejii^st denial by Peter may therefore have occurred during the preliminary examination before Annas ; the second during this first examination or the first one before Caiaphas; the third may have taken place later and near the end of the examination before Caiaphas. Jesus was then where he could look upon Peter, Luke 22 : 61. John very briefly relates the trial but gives the denials of Peter more fully, yet narrates both so that his readers will be impressed with the fact that Jesus is the Christ. He writes like an eye-witness, and supplies details not in the earlier Gospels. 15. Simon Peter followed . . and so did another disciple] It is clear from a careful reading of all the Gospel narratives, that when Jesus was taken, the disciples at first all fled ; but later, finding the officers did not seek to take them, Peter and another disciple followed, the former " afar off"" as the first three evangelists state. Who was that other disciple? Some say it was James, brother of John. The "disciple" was known to the high priest, and readily admitted. It is generally assumed, though not with certainty, that he was John. He was early in Judaea with John the Baptist, and uses this expression in John 20 : 2, 3, 4, 8, where he certainly means himself. He entered "into the palace," so reads the Common Version. But the Greek av?ir/v means in classic works, as Homer " a yard " or " court yard " thence a " fold " for sheep, and so the " hall," " court" or " outer court " of an Oriental house. See Kevised Version. This disciple must have overtaken the military company after it left the garden, for he " entered in with Jesus into the court of the high priest." Peter was afar off. 16. Peter . . at the door without] How the other " disciple " within knew that Peter was standing without the door of the court is not stated. He may have recognized Peter as the door opened to admit officers of the guard, or .Jewish rulers. This detail is not mentioned by other evangelists. Peter had lagged behind, while the other disciple had been quick to join the Mas- ter and hear what was happening to him. As the latter was known to the high priest, he interceded with the maid at the door who allowed Peter also to come in. John fixes attention on Peter. He would have his readers im- pressed by this sad experience that they might be true to Christ in trial. 17. Art thou • . I am not] The maid who admitted Peter was the Common Version. 15 f And Simon Peter followed Jesus, and so did another disciple : that disciple was known nnto the high priest, and went in with Jesus into the palace of the high priest. 16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. 17 Then saifh the damsel that kept the door unto Peter, Art not thou also one of this man's disciples ? He saith, I am not. Revised Version. 15 And Simon Peter followed .Tesus, and so did another disciple. Now that disciple was known iinto the high priest, and en- tered in with Jesus into the court of the 10 higli priest; bufPeter was standing at the door without. So the otlier disciple, who was known unto the high priest, went out and spake unto her that kei)t tlie door, and 17 brought in Peter. The maid theiefore that kept the door saith unto Peter, Art thou also one. of this man's disciples? lie saitli, m Wmim i^t>i'WMu^ WmiM (W p* Tl ^ ■-« r" >• e* ••J ^, O 03 w CO 3 C •a o •rt "fl H n X M a- > wmmM fwmM HW HA imVi^^" n ? to 1 -U^:.r :,:IV'- - ■- f^^iMi !^gagsi^s!^:^?c^3^^igg9goy-T^3^ 286 CCMNIMENTARY ON THE GOSPEL OF JOHN. [John IS : 18, 19, first to ask him : " Art thou also one of this raan's disciples ? " She knew the other " disciple," and that he was of the disciples of Jesus. As he knew Peter slie inferred that Peter was also a disciple. So her question has a sig- nificance here, not apparent in the other accounts. It amounts to this : You are of this man's disciples (as my acquaintance is) are you not ? Peter promptly replies, " I am not." It was a cowardly lie which it is useless to attempt to excuse. 18. servants . . officers . . a fire . . and Peter] The graphic picture in this verse tells the whole story of a weak, cowardly disciple, who has al- ready denied his Master and become a companion of his enemies. The ser- vants or " bondservants " and ofiicers had been standing (it is the past perfect tense) implying that they had been doing so some time, having made a fire of charcoal, doubtless in a large brazier, after the Oriental custom, and placed it in the center of the court, for it was cold, as is still the case on some days at Jerusalem during the same season, Easter time. Peter was also among them: literally, "And there also was Peter among them, standing and being warmed." He was seeking his personal comfort and safety, around the fire and in company with the enemies of Jesus instead of being in the company of the other " disciple," giving his sympathy with Jesus. 19. The high priest . . asked Jesus] John now leaves Peter standing by the fire, exposed to temptation, to relate what is happening to Jesus. He says the high priest asked Jesus. Who is meant here hy the "high priest?" Is Caiaphas, who is named in v. 13, as " high priest that year," and who was appointed by the Romans? Or, is Annas who had been really high priest but displaced by Romans, but who was still regarded by the Jews as high priest? a fact known from Luke 3: 2, and Acts 4 : 6. There are difficulties in either view. The last view is preferable unless it is supposed that Caiaphas was also present at this examination in the house of Annas. The view that Annas and Caiaphas had a residence in the same palace is accepted by Heng- stenberg, Godet, Westcott, Ellicott, Milligan and Moulton, Ebrard, Lange, Plumptre, and Reynolds. That Annas is the person before whom this exam- ination was held, or that two distinct hearings were had, one in the house of Annas and the other in the house of Caiaphas, is accepted by Augustine, Chrysostom, Stier, Wieseler, Alford, Meyer Ryle, Renan, Riddle, Steinmeyer, Neander, Keil, Reuss, Luthardt, Olshausen, Weiss, and Dwight in Godet's Commentary. If this was Caiaphas, then after he had asked these questions, we must sup- pose that Annas made no examination, or none that is recorded, and yet after this examination made by Caiaphas, and because of it, Annas sent Jesus Common Version. 18 And the servants and officers stood there, who had made a fire of coals, for it was cold ; and they warmed themselves : and Peter stood with them, and wanned himself. 19 % The high priest then asked Jesus of his disciples, and of his doctrine. Revised Version. 18 I am not. Now the i servants and the oflBcers were standing there, having made 2 a fire of coal ; for it was cold ; and they were warming themselves : and Peter also was with them, standing and warming him- self ) 19 The high priest therefore asked Jesus of IGr. bondservants. - Gr. a fire of charcoals John 18:20-23.] JESUS BEFORE THE HIGH PIUEST. 287 bound to tliis same Caiaphas wlio had just closed the examination. See v. 24. For tlie Greek aorist cannot have the sense of the English pluperfect tense unless the context in some way indicates it. If this sense was intended, it would have heen easy for John to have used the Greek past perfect. More- over the particle ovv in v. 24 precludes the sense of the pluperfect. The high priest informally asks Jesus concerning his disciples and his teaching, as if he taught one class of truths publicly and a different truth secretly, or as if lie were totally ignorant of what Jesus had taught. 20. I have spoken openly] This implies that the questioner professed ignorance of the nature of the teaching of Jesus, and wanted to know about it, to decide whether it was objectionable or not. It also implies that his teaching was in secret and only to an initiated few. Jesus repels the charge in both of its implied senses. In public, in synagogues, even in the temple whither all Jews came, most of all the i)riests, Jesus had openly taught, and had taught nothing in secret, that is, nothing different from what he had taught openly. 21. ask them that . . heard me] This was the true and fair course, even if the ruler believed Jesus to be guilty. He ought not to be called upon to criminate himself. Moreover he must be proved guilty by two or three wit- nesses, for so the Mosaic law required, Deut. 17 : 6 ; 19 : 15. This expresses the willingness of Jesus to submit to a lawful and orderly examination and to have witnesses called to show the character of his teaching. There were mul- titudes that had heard him. Let them testify to his doctrine. 22. one . . struck Jesus] The officer appears to have regarded this answer of Jesus as disrespectful, perhaps as dictating the course for the ex- aminer to pursue, and gave Jesus a blow either with the hand or with a rod. The Greek word is ambiguous, meaning either ; but the Greek Sepeig " smitest" in v. 23 comes from a root meaning '•' to flog," and implies a severer stroke than a slap of the hand on the cheek or ear. This act also suggests an extra- judicial, or informal examination. 23. bear witness of the evil] Jesus temperately, but plainly rebukes the official attendant, by appealing to the common right of an accused person, to call for evidence, and not to be answered by violence, when he should be silenced by testimony setting forth his evil deeds, if he had been guilty of evil. If the accused had spoken Ka/.ug " good " or " well," why should he be smitten ? Common Version. Revised Version. 20 Jesus answered him, I spake openly to 20 his disciples, and of liis teaching. Jeans the world; lever taught in the synagogue, answered liim, I have spoken openly to the and ill the temple, whither the Jews always world; I ever taught in 'synagogues, and resort ; and in secret have I said nothing. in the temple, where all the Jews come to- 21 Why askest thou me? ask them which 21 gether; and in secret spake I nothing. Why heanl me, what I have said unto them : be- j askest thou me ? ask them that have heard hold, they knuw what I said. | niP, what I spake unto them : behold, these 22 .\n(l when he had thus spoken, one of : 22 know the thirign which I said. And when the oflRcers wliifh stood by struck Jesus with ' he had said this, one of the officers standing the palm of his h;ind, saying, Answerest tlu)u by struck .lesus - with his hand, saying, the liigh priest .so? 23 .\nswerest thou the high priest so? Jesus 23 .lesus answered hint, If I have spoken answered him, If I have spoken evil, bear evil, bear witness of the evil ; but if well, wliy witness of the evil : but if well, why smiteat emitest thou me ? IQr. $i/nugo(fue. - Or, with a rod 288 COMMENTARY ON THE GOSPEL OF JOHN. [John 18:24,25. 24. Annas . . sent him bound unto Caiaphas] This verse is the pivotal one in this account. Upon its interpretation chiefly depends the de- cision whether the preceding verses describe an examination before Annas or Palace of Annas 6vpa (door) TzpoavALov (Ante-room or porcli) fire TZV/UV (Inner door or gate) l| Caiaphas and Sanhedrin. THIS DIAGRAM SHOWS HOW THE PALACE OF ANNAS AND CAIAPHAS MAY HAVE BEEN IN THE SAME GROUP OF BUILDINGS, AND ILLCSTKATES THE JEWISH TRIALS AND PETER's DENIALS. before Caiaphas. If the pluperfect as in the Common Version is maintained, it favors the latter. If the past tense and " therefore " are lield to be the true rendering as in the Revised Version, that favors an examination before Annas. Notice: 1. The textual reading on which the Revised Version is based is now accepted by the great majority of critical scholars. 2. Jesus was led to Annas first ; and no record of his transfer to Caiaphas is made before v. 24, implying that it was not made until after this examination. 3. Comparing the accounts of the hearings given by the other evangelists with this, reveals marked differences easily explained on the supposition that this narrates one before Annas which is omitted by the others. 4. It is not very probable that John would narrate a comparatively unimportant part of a trial, where he was an eye-witness, and omit the most important portion, as we must conclude Jie has, if this is the same hearing before Caiaphas given by the synoptics. 5. The objection that if this is a hearing before Annas, John must apply the term high priest to Annas and Caiaphas, is less serious, since the title had been so used by Luke with whose writings .John must have been familiar. 25. Peter . . Art thou . . of his disciples] In contrast with this Common Version. 24 Now Annas had sent }iini bound unto Caiaphas the high priest. 25 Atid Simon Peter stood and warmed him- self. Tliey said therefore unto liim. Art not thou also one of his disciples ? He denied it, and said, I am not. Revised Version. 24 thou me ? Annas therefore sent him bound unto Caiaphas the high priest. 25 Now Simon Peter was standing and warm- ing himself. They said therefore unto him, Art thou also one of his disciples? He de- John 18:26,27.] JKSUS BEFORE THE UIGII PRIEST. 289 scene before Annas, John puta tlie terrible fall of Peter, In the fore-court warming himself by the brazier of coals, Peter was seen by the servants, officers, and maids, and again questioned. He was uneasy, moving about; as the comparison of the several accounts indicate. Po.ssibly he was asked the second time, soon after the high priest inquired of Jesus concerning his dis- ciples, v. 19. But again Peter set upon by these several parties together, denied, saying, " I am not" of his disciples. 26, (lid I not see thee] The servants, officers, and maids appear to have allowed Peter to be undisturbed for a time after his second flat denial. Luke says the third denial was " after the space of about one hour," Luke 22 : 59. Whether they were otherwise busy, or this was at the time Jesus was sent from Annas to Caiaphas, the history does not state. John relates that the third time Peter was accused by a relative of Malchus (whose ear Peter cut off). This relative implies by his question that he was with the band of officers in the garden, and that he saw Peter there. Luke says "another confidently affirmed." Matthew and Mark say "they that stood by" accused Peter. All these would naturally take place in a crowd about a fire under such circumstances. John knowing the high priest's family, takes notice of the charge as made by a friend of Malchus, and fixes attention upon the assurance of a man that he saw Peter in the garden. The other evangelists fix attention upon the more general charge that Peter's speech betrayed him as a Galilsean. 21. denied again . . the cock crew] John mentions the third denial but omits to mention the vehemence of it, and the cursing attending it. An omission is not an error. He does note the cock-crowing to show how the words of Jesus, 13:38, were exactly fulfilled. It is fair to infer from this cock-crowing and the other incidents that the time of the third denial was about three o'clock in morning of Friday. John says nothing of the look of our Lord, or of the repentance of Peter, though the latter is implied in 21 : 15-22. The inference from John's account of the three denials is, that at Peter's first denial he was just entering the court ; at the second and third he was near the fire surrounded by Christ's foes. Another inference from John's account of the trial of Jesus before the high priest when compared with the accounts of the other evangelists is, that the dwellings of Annas and of Caiaphas may have been different portions of the same group of buildings, a great palace or group of jialatial structures built upon opposite sides of one open court. See plan p. 288. Suggestive Applications. — 1. Gratifying curiosity often exposes to great temptation. 2. The follower of Jesus may claim his right, and call for proofs when he is accused. 3. The " disciple " meant to be kind to Peter by Common Vebsiov. Revised Version. 26 One of the servants of the higli priest, 26 met], and flaid, I am not. One of the ' ser- being fnx kinsman whoso ear Peter cut off, vantH of thf hi^h priest, heinp: a kinsman saith, Did not I see thee in the garden witli of him whose car Pett-r cut < flf, saith. Did him? not I see thee in tlie ganlen witli iiim ? 27 Peter then denied again; and immedi- iT Petci tJierefore denied again : and Btraight- ately the cock crew. way tlu- cock crew. 1 Gr. boxdseivantt, 290 COMMENTARY ON THE GOSPEL OF JOHN. [John 18 : 28. securing his admission to the high priest's house, but it proved to be a mis- fortune. 4. To answer a reasonable request with a blow indicates a bad mind. 5. OflBcials may be properly rebuked for hardness or injustice. 6. Slander and false accusation befell Jesus, and will happen to his followers. 7. It is dangerous to stand among the foes of Christ ; even to secure personal comfort. 8. The heart of man is deceitful ; Satan is ready to trap a good man ; beware lest we fall as did Peter, 9. Whoever has been thus betrayed into sin, should quickly repent as Peter did. Jesus Before Pilate. 18 . 28-40. Roman Palace, Jerusalem. Frhjay Moenixg, April 7, a. d. 30. John now relates the hearing before Pilate. He connects this with the Jewish trial by stating that Jesus was led from Caiaphas into the Eoman palace, either in the Castle Anionia at the northwest corner of the temple area, or Herod's palace. Only the first portion of the Eoman trial is in this chapter; the conclusion is in chap. 19:1-16. The question relating to the time of tlie passover will be treated in a note at the end of this section. 28. they led Jesus from Caiaphas] The writer carefully mentions the transfer of Jesus from Caiaphas to Pilate, as he had the transfer from Annas to Caiaphas in v. 24. The arraignment before Annas must have been very early, soon after midnight; this was followed by a hearing before Caiaphas which must have closed not far from 3 o'clock in the morning (notice the cock crowing of v. 27), and lastly there must have been an early meeting of the Sanhedrin over which Caiaphas presided, for this was concluded and Jesus led to Pilate early. The Sanhedrin may have been held in the high priest's palace, or in one of the halls or rooms adjoining the temple. In either case it would be quite near to the Castle of Antonia, where Pilate probably held his court. If Pilate held his court in Herod's palace* near the tower of Hippicus (which is less probable) it would still be only a few minutes' walk from the region of the temple to it. that they might not be defiled] The Jews were so anxious to complete their passover feast that they would not enter the palace, since that would make them unclean. Some object to this that if they waited until after sunrise they could not eat the passover, and they must have lost their oppor- tunity. There is no difficulty in this conjecture. Perhaps they did fail of their intention. The evangelists nowhere tell us that the rulers ate that Common Version. 28 % Then led they Jesus from Caiaphas unto the liall of judgment : and it was early ; and they themselves went nut into the judg- ment hall, lest they should be defiled; but that they might eat the passover. Revised Version. 28 They lead Jesus therefore from Caiaphas into the l Pr<"'••''; 'y». ."^"^ and judge him according to your law. The! judge him ■'"•7'.'-'>''f, .^;' >;'"^ 'f^^^ Jews therefore said unto him. It is not lawful Jews said unto him, It is not lawful tor us for us to put any man to death : 292 COMMENTARY ON THE GOSPEL OF JOHN. [John 18 : 32-35. their own high pretensions and degrade themselves before the Roman oflBcial by confessing that they dare not put any one to death. 32. that the word of Jesus might be fulfilled] What word of Jesus was thus fulfilled? Jesus had spoken of his death as "lifted up" in John 3 : 14 ; 8 : 28 ; and 12 : 32. This would apply to crucifixion, the Roman mode of capital punishment. In the other Gospels he had clearly spoken of his crucifixion by the Gentiles. Matt. 20 : 19. Compare also Luke 9 : 22, 23 ; Mark 8 : 31. Tiiat Jesus predicted his own death, and the precise and peculiar manner of it, the evangelist intends us to regard as one proof that Jesus was the Christ, and hence he calls attention to it. 33. Pilate entered] John does not state the charge made by the Jews. That is given in Luke 23 : 2 ; he was " perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a king." So Pilate re-entered the "judgment hall," " palace," or more exactly, " the Prsetorium ; " for this charge was one which a Roman was bound to recognize. He called Jesus before him, and asked : "Art thou the King of the Jews?" That is, do you really seek to set yourself up here as king in opposition to Csesar ? The question contained two unexpressed suggestions: you a poor Galilsean cannot be so foolhardy as to think of such a thing ! If you do, you must know that the whole power of the Roman empire will crush you instantly. 34. did others tell it thee concerning me?] Observe that the Revised rendering does not have the apparently brusque tone that appears in the Common Version. The question of Jesus was not lacking in respect to au- thority. It was intended to bring sharply to Pilate's mind the fact that this was a false charge, in the sense that he now attached to king of the Jews. In another but innoce'nt sense tiie charge was true. If Pilate had really meant "Art thou the Messiah ? " the inference is, that Jesus would have acknowl- edged it, and answered in the affirmative, as he did later. But to place him thus as a temporal king and rival in Judaea of Tiberius, would have been to put himself in a false position. So he exercised a common privilege, to call attention to the malice and deceit in those who were authors of the charge. 35. Am I a Jew ?] Pilate not seeing, or not caring to see the force of the question of Jesus, showed his irritable temper, by retorting with a petu- lant question, and explains oflScially to Jesus that the chief priests had de- livered him up. And now to get at the real issue at once Pilate asks, " What hast thou done ? " Common Version. 32 That the saying of Jesus might be ful- filled, which he spake, signifying what death he should die. 33 Then Pilate entered into the judgment liall again, and called Jesus, and said unto him, Alt thou the King of the Jews ? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered. Am I a Jew? Thine own nation and the chief priests have delivered thee unto me : what hast thou done? 1 Or. I Revised Version. 32 to put any man to death : that the word of Jesus might be fulfilled, which he spak^ signifying by what manner of death he should die. 33 Pilate therefore entered again in the ipraetorium, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered, Sayest thou this of thyself, or did others tell it thee concerning me ? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee . .7 ,(„ John 18:36-38.] JESUS BEFORE PILATE. 293 36. My kln^jdom is not] Jesus does not answer this petulant general question of Pilate, but proceeds to answer his first question by explaining what kind of a kingdom he is establishing, and that it cannot be a rival lo Caesar because not of ih.is world. If Pilate shouUl fail to understand this, he could not fail to perceive the force of the next remark. If Christ's kingdom were of this world and opposed to Caesar, then his servants, whether disciples or angels, would tight, as kings of this world did, and they would prevent his delivery to the Jews. This is a peculiar phrase. The Jews had said, " we should not liave delivered him up unto thee," v. 30. Now Jesus says, "If my kingdom were of this world, then would my servants fight, that I should not be de- livered to the Jews." That is, my servants would not let you deliver me to the Jews, as they wish you to do ; or, it may mean, they would not have allowed the Jews to take me. But the former sense is better. Then he add.s, Yet as this is not so, it follows as I said first, my kingdom is not from hence ; implying that it is from above. 31. Art thou :i kin.? tlien ?] Pilate is half-mystified and half-filled with contempt and scorn. So tlien on your own confession you are a king after all, are you ? He does not see any political rival in Jesus ; hence he now sneer- ingly asks in eflfect, What sort of a king are you? Jesus makes answer in a common Oriental form, that implied. Yes, I am a king; born one, to bear witness to the truth. Then he uttered what nuist have sounded strange to Roman ears : " Every one that is of the truth heareth my voice." The Greek jihilosophers had an old discussion about truth, but not in the sense tiiat Jesus used the word. 38. \riiat is triltll ?] This he asked in a jest, says Bacon, and did not wait for an answer. Some say he asked it in the bitterness of his mind, or in .sarcasm, and some that it was an earnest question. If he had been in earnest he would have waited for an answer to a question of such vast consequence. It is more natural to suppose that Pilate did not believe there was any such thing as absolute truth. It was only a refined speculation of the sophi.sts. Even so, what could it have to do with a claim to be a king? I find no crime in llini] as the Revised Version more accurately reads. Pilate again left the court-room, the Praetorium, and went out to the Jewish Common Version. Revised Version. .36 Je.Mis answered, My kingdom is not of 36 unto me: what hast tliou done? Jesus this world: if my kingdom were of this world, ; answered, My kinp:dum is iiutof tlds worUl : tlien would my servants fight, that I should if my kingdom were of this world, then not he delivered to the Jews: but now is my ' would my i servants fight, that I should kingdom not from hence. I ni>t be delivered to the Jews: but now is 37 Pilate therefore said unto him, .Art thou 37 my kingilom not from hence. Pilate a king then ? Jesus answered. Thou saycjtt theiefore said unto him. Art thou a king that I am a king. To this end was I born, then ? Jesus answered, 2 Thou sjiyest it, and for this cause came I into the world, ; for I am a king. To this end have I been that I should bear witness unto the truth. | born, and to this end am I come into the Every one that is of the truth heareth my ' world, that I .•ihould bear witness unto the voice. truth. Kver)' one that is of the tnuh hear- 38 Pilate saith unto him. What is truth? 3s <'tli my voice. Pilate saith unto him, What And when he had said this, he went out again is truth ? unto the Jews, and saith unto them, I find in ! And when he had said this, he went out him no fault at all. > again unto the Jews, and saith unto them, 1 Or, officers : as in ver. 3, 12, 18, 22. - Or, Tliou sayesl that lam a king. 294 COMMENTARY ON THE GOSPEL OF JOHN. [John 18 : 39, 40. rulers, to announce his decision ; the man is not guilty of crime as you charge him. 39. ye have a custom] To escape an awkward dilemma, and thinking the rulers were jealous and envious of Jesus, Pilate proposes to release Jesus, as he was wont to release some prisoner during this feast. "At the passover" here is not to be rigidly interpreted as referring only to the passover meal, but, as used by Pilate, is to be taken in the broader sense of the whole period of the feast which lasted for eight days. It is curious that some who urge with great persistency in favor of limiting the phrase ** eating tlie passover " in v. 28, plead as strongly for a wide signification of the phrase " in the pass- over" here, and also reason that this has little bearing on the other question. So Meyer and others. 40. Xot this man, but Barabbas] Notice the word "again," which indicates either that they liad cried this before, or what is more likely, tliat their entire course was the act of a mob repeatedly crying out without reason, rather than making any sober judicial accusation. Tlie evangelist adds " Barabbas was a robber" to show the hate of the rulers in preferring a com- mon robber to Jesus. From this scene, described in vs. 36-40, some good men urge that governments should have nothing to do witli religion, and others say Christians should have nothing to do with civil government. While it may be used as an argument against the support of any particular church by the state, it cannot be pressed to forbid the state from furthering virtue, and religion. For it is clear: 1. All government must be founded in righteousness, and is responsible to God. 2. The civil government should foster virtue, truth, purity, honesty, and love, and tliese have their root in true religion. 3. The law of self-preservation of the state requires it to pro- mote true religion. Suggestive Applications. — 1. Persons may be very careful about ob- serving the outward duties of religion, yet be far from being Christ- like in character. 2. A judge should carefully inquire into the cause of an accused party before condemning him. 3. Those who accuse others should have proofs to sustain their accusation. 4. If they lose their temper because called on to bring their evidence, it is an indication that their accusation is fnhe, or weak. 5. A frank, clear statement by an accused person may gain favor with the judge. 6. The Jews charged Jesus with blasphemy for calling himself the Son of God ; and witli treason for claiming to be a king. The first, if proved, would have made him an ecclesiastical criminal ; the second, a state criminal. 7. A despotic church and a despotic state joined in condemning the Son of God. 8. God's chosen people were guilty of treason against God. 9. The wicked rulers preferred a robber to Jesus. Common Version. Revised Version. 39 But ye have a custom, that I should re- 39 I find no crime in him. But j'e have a lease unto you one at the passover: will ye custom, that I should release unto you one therefore that I release unto you the King of at the passover : will ye therefore that I tlieJi'ws? release unto you the King of the Jews? 40 Then cried they all again, saying, Not 40 They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a this man, but Barabbas. Now Barabbas was robber. a robber. JESUS BEFORE PILATE. 295 Special Note on Time of the Passover. — Tlie varying views of the time of tlie passover or paschal meal, mentioned in 18:28, fall nnder three chief groups: 1. That the synoptics note one time, and John another; that is, that the former are irreconcilable with the latter. This is boldly as- sumed by Meyer and Weiss. 2. That the synoptics are to be brought into liarmony with the apparent time noted by John ; that is, that our Lord antici- pated the legal time in celebrating the passover meal. 3. That John is to be brought into harmony with the time noted by the synoptics; that is, that our Lord ate the meal at the proper legal time. Does the account in John read like an intentional correction of the earlier three Gospels? Some evangelical and literary critics have the hardihood to assert that it does. It may be admitted that his narrative reads like that of one who is conscious of what others have written, and presents the same life and work for a specific purpose, assuming that his readers already have much information on the subject. The "correction theories" have generally broken and fallen in pieces by their own weight, and especially by the contra- dictory positions of their advocates. In favor of the second view of reconcil- ing the statements upon the apparent time of John, making the legal pass- over meal follow the trial, it lias been said : 1. The proceedings of the trial are inconsistent with that of a feast day. 2. Friday evening being a prepara- tion day is held to be inconsistent with the view that the paschal meal had passed. 3. That it is fitting that Jesus should be crucified at the time of the eating of the paschal lamb. In favor of the third view it is held : 1. That our Lord could not have anticipated by 24 hours, the celebration of the passover as the former view requires; for slaying the lamb for that purpose before the time in the temple was not allowable. 2. The statements in the three Gospels are apparently too definite to be put aside. 3. The passages in John are all conceivably reconcilable with the synoptics' note of time. The passages bearing on it in John are: "before the feast of the pass- over," 13:1; "that thou doest, do quickly," 13:27; "Now no man at the table knew for what intent he spake this unto him [Judas]. . , Some thought Jesus said unto him. Buy that [what things] we have need of for the feast," John 13 : 28, 29. Compare 13 : 30, " it was early ; and they themselves entered not into tlie palace [pnetorium], that they might not be defiled, but might eat the passover," John 18:28. "The Jews therefore, because it was the preparation, that the bodies should not remain on the cross upon the Sab- bath (for the day of that Sabbath was a high day)," 19:31 ; " because of the Jews' preparation," 19 :42, Revised Version. In 13 : 1, 28, 29, the passover is joined with the entire festival, including that of unleavened bread, which followed immediately upon the passover. Nor is it any unreasonable strain to understand the language in 18 : 28 in a similar sense. For the Jews to refuse to enter the praetorium because it would defile them so as to unfit them for eating the paschal meal after sundown of that day, would be to assign a needless, if not an inaccurate reason, since the defilement would not last after sun.set of that Friday. Moreover, John uses " preparation " in 19:31,42, clearly in reference to the Jewish Sabbath and to designate the day previous 2d6 COMMENTARY ON TttE GOSPEL OF JOttN. [John 19: 1-4. to it. The third view, therefore, seems to be reasonable^ and encompassed with the fewest serious difficulties. Jesus Condemned. 19 : 1-16. The Prjjtorium ; Jerusalem, Friday Morning, April 7, a. d. 30. The Jewish rulers and people refused to accept the release of Jesus, al- though Pilate made several efforts to gain their consent to his release. One of his methods was the mockery of arraying Jesus in a royal robe, and lead- ing him forth to the people, apparently to excite tlieir compassion. After again conversing with Jesus about his power, Pilate once more sought to re- lease the mysterious prisoner. The Jews raised the cry that to release Jesus would prove that Pilate was not Caesar's friend. Upon this Pilate gave formal judgment against Jesus, and he was led away to be crucified. 1. scourged him] If Pilate supposed that the severe scourging of Jesus would satisfy the Jewish rulers, as Clirysostom and early writers say, he was mistaken. The scourging was done no doubt in a guard-room adjoining the Prsetorium, by the soldiers who were famil- iar with such scenes of cruelty and bloodshed. Compare Is. 53 : 5 ; Acts 22 : 24, 25. This punishment could not be inflicted upon a Roman citizen before he was condemned, but was common in the provinces like Judaea. 2. a crown of thorns] Thorns were abundant in Palestine then as now. The soldiers could easily find enough for their cruel purpose. There are many species. The one used was probably a species of nebk, the Zizyphus Spina- Christi, or Christ-thorn, still growing in the Jordan valley. It is flexible, pliant, with long branches covered with sharp thorns, that might easily be formed into the semblance of a crown. They arrayed him in a royal purple robe, doubtless some cast-ofi* garment of the Herods or of the procurators, and mockingly bowed to Jesus as King of the Jews. 3. smote him] Or, "struck him with their hands," Revised Version, or, "with rods" as in the margin. The Greek word is ambiguous, being used THE THORK. (From an original Thorn twig brought from Pales- tine.) Common Version. CHAP. XIX.— Then Pilate therefore took ' Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and j)ut it on his head, and they put on him a purple robe, 3 And said, Hail, King of the Jews ! and they smote him with their hands. 4 Pilate therefore went forth again, and saitb unto them. Beheld, I bring him forth to you, that ye may know that I find no fault in him. Revised Version. 19 Then Pilate therefore took Jesus, and 2 scourged him. And the soldiers plaited a crown of thorns, and put it on his head, and arrayed him in a purple garment ; and 3 they came unto him, and said. Hail, King of the Jews! and they struck him ^ with 4 their hands. And Pilate went out again, and saith unto them. Behold, I bring him out to you, that ye may know that I find no 1 Or, with rods JoHNld:6-«.] JESUS CONDEMNED. 297 to express a stroke with tlie hand and also with a rod. So also the verb for "came," Revised reading, is an imj)erfect tense, giving the idea that they kept coming and mocking him ; a continuous process, not merely a single act. 5. Behold, the man !] This is the famous "Ecce Homo " scene, so called from the two Latin words which express the exclamation of Pilate. Pilate allowed the mocking to go on ; then he went out of the Prjetorium again, to the place where he met tiie Jewish rulers, to tell them after all the unjust punishment that he had allowed, he yet found "no fault "or strictly " crime" in Jesus. Still he brought Jesus forth arrayed in the mocking purple robes, and in the crown of thorns. In the weakness usually characterizing a ruler that takes " policy " for principle, Pilate seems to have expected that the Jews would be satisfied, and in compassion would do what he had not done, — spare Jesus. The Jews saw this weakness of the Roman ruler, and their own opportunity, and did not hesitate to push the case. A true man would have withstood the temptation to a compromise, when convinced of the innocence of the accused. He would have refused to punish by scourging, mockery, or other indignities, any subject in whom he found no crime. They saw that Pilate was of " easy virtue," and knew how to gain their ends, as the Roman soon discovered. Pilate's remark, " Behold, the man ! " has indeed been taken as an exclamation of contempt. Looking at Pilate's charge that Jesus claimed to be a king, it might be so taken. But looking at the man, feeble from scourging, it may have been spoken to awaken their pity. As he sought to have Jesus released this feeling of compassion must have been for the moment uppermost in Pilate's mind. 6. Take him yourselves] When Pilate's effort to release Jesus only ex- cited the chief priests and officers to louder cries and yells of, " crucify, crucify," Pilate irritated and in scorn again hurled the case back at them : " Take him yourselves, and crucify him ; for I find no crime in him." Do your own bloody work. He did not intend by this to give them authority to crucify Jesus. On the contrary, he meant to have them see that he believed the man innocent, and that he would not consent to their unjust demands. If they had found him guilty, they might condemn him themselves, but accord- ing to their law. The Roman power would not be a party to it. So Pilate for the moment withstood the wild cries of the Jewish mob. He declares, for the third time, Jesus innocent. 7. by that law he ought to die] The Jews perceive the drift of Pi- CoMMOS Version. 5 Then came Jpsus firtti, wearing the crown of tliorns, anil the piirjjle rohe. And I'ilat". saitli unto theiii, FSeli'ild the man ! 6 When tlie chief priests tlierefore and of- ficers saw him, tliey cried out, saying, Crucify him, crucify him. I'ilate saith unto them, Take ye him, and crucify him : fur I find no fault ia him. 7 Tlu* Jews answered him. We have a law, Revised Version. 5 crime in him. Jesus therefore came out, wearing the crown of thorns and the purple garment. And IHlate saith unto them, Be- 6 hold, the man! When therefore the chief priests and the officers saw him, they cried out, saying. Crucify him, crucify him. Pilate saith unfo them. Take him your- selves, and crucify him : fur I find no crime 7 in him. The Jews answered him, We have and liy our law he (tught to die, because he | a law, and hy that law lie ought to die, be- made himself the ^!(>ll of God. cause he made himself the Son of (lod. 8 ^ When IMlate therefore heard that saying, I 8 When Pilate therefore heard this saying, be be was ttie mure afraid ; I 298" COMMENTARY ON THE GOSPEL OF JOHN, [John 19 : 9-11. late's answer. They are conscious of their inability to condenan any one to death. But they catch at Pilate's proposition, and turn it to further their own purpose. The law they refer to was, probably, Lev. 24 : 16. If Jesus was what he claimed to be, however, that law had no force against him. Thus Pilate discovers that he is foiled, and has a new danger to meet. He proposed in anger that they should judge Jesus ; now in return they more temperately tell him what their law would compel them to do. Perhaps Pilate felt that the spirit of the Koman Government required him to have some regard to the law of the subject nation, as we know that was sometimes held to be a necessity. 9. Whence art thou ?] The response of the Jews alarmed Pilate more from its hidden meaning to him, than from what he distinctly understood by it. The phrase " Son of God" would convey no very definite idea to a Ro- man, and certainly none that would make him able to see the depth of guilt in it, that the Jews seemed to attach to the claim. In fact it was an un- fathomed mystery to Pilate. As he had a strong element of superstition in his nature, proved by the effect of the message of his wife concerning her dream, he was filled with fear. Returning to the judgment hall, he sought to solve the mystery. If there is anything supernatural about Jesus, if he is a godlike being, a son of the gods, so the Roman would reason, I must be cautious. So he asks bluntly: " Whence art thou ?" The accused is silent. 10. I have power to crucify] Pilate is amazed more than ever at the silence of Jesus. Is it the silence of contempt or of indifference ? Usually, in Eastern courts an accused person will keep up such constant cries, and vociferations, that it is next to impossible to proceed with a case, until the man is silenced. Here is an opposite case. Jesus is reported as a wonder- worker. What can his silence mean ? Thus annoyed Pilate thinks to arouse the accused, and to alarm him by a declaration of the fearful crisis before him. It is death the most horrible, or life and liberty. This now depends upon the decision of Pilate before whom Jesus stands ; will he say nothing ? not even answer a question ? 11. no power . . except it were given thee from above] This answer was fninied to meet the intelligence and thought of a Roman in re- gard to the source of power. If he had said from God, the Roman might have questioned, which god? But "from above" took in all powers and beings higher than men in the Roman conception of the Universe. There could be no question about this statement. "He that delivered me" might Common Version. 9 And went again into tlie judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakestthou not unto me? knowest thou not that I liave power to crucify thee, and have power to re- lease thee ? 11 Jesus answered, Thou couldest have no power at all against me, except it were given tliat delivered in. 1 Or, palace 2 Or, authority Revised Version. 9 was the more afraid ; and he entered into the 1 Prsetorium again, and saith unto Jesus, Whence art thou ? But Jesus gave 10 him no answer. Pilate therefore saitli unto him, Speakest thou not unto me? knowest thou not that I have 2 power to re- lease thee, and have - power to crucify thee ? 11 Jesus answered him, Thou wouldest have no 2 power against me, except it were given thee from above: therefore he Uiat delivered j thee from above : therefore he that delivered me unto thee hath the greater sin John 19 : 12-14.] JESUS CONDEMNED. . 299 possibly refer to Judas, only it is nut likely that Pilate would know of Judas in the case. It must refer primarily therefore to the Jewish ruler Caiaphaa, who with his associates, comprising the Sanhedrin, formally delivered Jesus over to the Koman power. 12. Pilate sought to release him] It is not before stated in this Gospel tliat Pilate really sought to release Jesus. He no doubt wished to release him, seeing no crime in him. But now for this reason, for this peculiar declaration of Jesus, Pilate set to work in earnest to gain the consent of the Jews to his release. Weiss holds that it means Pilate at once did this. The Jews saw it, and knew that they must make a desperate move to over- come his purpose. thou art not Caesar's friend] Tiberius, the ruling Emperor at Rome, was known as a jealous, intolerant, cruel man. The Jews charge that by releasing Jesus, Pilate would prove that he was not " Caesar's friend." They do not mean that he would not be an intimate counsellor, or personal asso- ciate of tlie Emperor, but that he would show himself unfaithful and disloyal to Caesar. It would in fact subject Pilate to a charge of treason. As Pilate's superior or patron Sejanus had already lost his influence at Rome (he was executed the next year), this charge was more alarming to Pilate than per- haps the Jews knew at the time. Speaking *' against Caesar " meant to utter rebellious words, or to approve treasonable actions against the Emperor. They really threatened to report Pilate as a traitor for letting a man go who claimed to be a king, a rival to Caesar. 13. brought Jesus forth] This threat of the Jewish rulers decided Pilate. He would run no risk of an accusation at Rome; so he '' brought Jesus forth." The examination might be conducted in a hall, in a measure private, but the sentence must be public. It must be in the presence of his accusers. On an elevated seat, without the pra?torium, perhaps at the head of the steps leading from the temple to the Castle of Antonia (see Acts 21 : 34, 40), on the floor inlaid with stones (so Gabbatha means), some mosaic perhaps, Pilate proceeds to arrange for the formal sentence. 14. preparation of the passOVer] This passage is urged by those who would bring John into harmony with the synoptics as in favor of their theory, and claimed also by those who would bring the synoptics to harmon- ize with John. Both classes alike would harmonize the gospel accounts, but in difierent ways. The first hold that the phrase " preparation of the pass- COMMON VeHSION. 12 And from thenrefurtli Pilate scnght to release him : I'Ut the .Jews cried out. saving, If thou let this man go. thou art n«'t Cesar's friend : whosoever maketh himself a king speaketh against f'esar. ]:'> *' When FilatH therefore heard that say- ing, he brought .lesns forth, and sat down in the judgment seat in a place that is called the Pavement, hut in tht- Hebrew, Gabbatha. 14 .\nd it was the prepanUion of the pass- over, and about the sixth h<'ur: aud he saitb unto the Jews, Behold your King ! 1 Or, oppostth C«»ar 20 Revised Version. 12 me unto thee hath greater sin. Upon this Pilate sought to lelease him: but the Jevis cried out, saying, If thou release this man, thuu art not Ca'sar's friend : every one that maketh himself a king i speaketh against 13 Cwsar. When I'iiate tli-refure heard these Mords, he brought Jesus o\it, and sat down on the judgement-seat at a place called The 14 Pavement, but in Hebrew, Gabbatha. Nowit was the Preparation of the passover : it was about the sixth hour. And he saith unto 300 COMMENTARY ON THE GOSPEL OF JOHN. [John 19 : 15. over" refers to the Friday preparatory to the Jewish sabbath, and hence that passover is used in a general sense for the entire festival. The second hold that it refers to the passover meal only, and hence say the true passover meal was to follow upon that evening. This implies that Jesus did not eat the passover at the proper time, but anticipated it by twenty-four hours. From this view I must dissent, and therefore prefer the first explanation as the meaning of " preparation of the passover." See special note, page 295. the sixth hour] What hour is here meant is also a serious perplexity. Mark describes the events just before and up to the crucifixion, adding "and it was the third hour." There are in the main three proposed solutions of the difficulty: 1, a textual error here, mistaking a r'=3 for a ^''^6, the two letters in writing closely resembling each other. This was suggested by Eusebius, but has been found only in the tliird hand (corrector) of the Sinaitic MS., and in D (Beza). Bengel and Alford suggest it with hesitation. But the best old texts read "sixth." 2. That John uses a Roman method counting from midnight to midday, and thus " the sixth hour" would be 6 A. M. But there is no satisfactory historic proof that the Romans commonly reckoned time from midday or midnight as we do. Even Weiseler admits that the Romans commonly reckoned from sunrise, and thinks this is an exception. So, little is gained by this suggestion. Besides it does not har- monize with the synoptic accounts any better (if it were proved that the Romans counted from midnight or midday) than the other view, since Mark's "third hour" is 9 A. M., while John's "sixth hour" on this view would be 6 A. M. Then, too, Matthew and Luke in the mention of the darkness, agree with Mark. This view, therefore, -introduces many new difficulties in the synoptics and into other passages in John. It is quite irreconcilable with the account in John 4 : 6 of the Samaritan woman. (In former Commentaries on Matthew, p. 296, and Mark, p. 197, with some hesitation I expressed a preference for this view, but later studies have compelled me to abandon it as surrounded by too serious objections.) 3. The modified reading in the Revised Text favors another interpretation : " It was going on [r/v ug the imperfect) towards the sixth hour." Mark also does not fix the hour of the crucifixion absolutely ; he says, "it was [i^v again the imperfect and indefinite past] " the third " " and they crucified him." That is, he is noting in general the time up to and after the third hour. So the crucifixion taking place be- tween the third and the sixth hour would meet the requirements of all the accounts. 15. Away with hini] Pilate led Jesus forth, and further vexed by their arrogant and dark hinting at a charge of treason, he now in scorn says. Be- hold, your King ! v. 14. They, stung by the sarcasm, cried out more boister- ously than before, "Away with Am,'' " Crucify him." But Pilate meant to Common Veksion. Kevised Version. 15 But they criecl out, Awaj^ with ^im, away 15 the Jews, Behold, your King ! They there- with him, crucify him. Pilate saith unto ' fore cried out, Away with him, away them, Shall I crucify your king ? The chief | with 7/m, crucify him. Pilate said unto priests answered, We have no king but Cesar. ' them, Shall I crucify your King? The , chief priests answered, We have no king John 19: 16.] JESUS CRUCIFIED. 301 have his revenge on them, so he culls out in yet more stinging sarcasm: " Shall I crucify your King?" CiU to the quick by the Roinun's biting words, they retort with exceeding fierceness, "We have no king but C'lesar." Then tliey renounced Jesus, and Jehovah, and accejjted the hated Roman rule. Hatred of Christ drove them on to choose Ciesar and not Jesus or Jeiiovah, as king. So the world maddened by excitement and selfishness exclaims by its conduct, We have no king but Mammon, pleasure, honor, power, self- indulgence. 10. Then delivered be him . . to be crucified] This was the public formal sentence. The usual Latin form was : "/6ts ad crucum ; I, miles expedi crucum.^' Jesus was delivered up to the Jewish rulers, not for them to cru- cify him, but in order tliat he might be crucified. Peter charges the crime on the Jewish rulers. " Ye . . killed the prince of life," Acts 3 : 14, 15. Compare Acts 2 : 23. They clamored for his execution in this way. The several accounts agree in stating that Pilate found no crime in Jesus, and wished to release him. John explains the reason wliich led Pilate to sacrifice Christ to the cries of the Jewish mob, and as the tendency theorists admit, John gives "the true key to the problem" of what would otherwise be Pi- late's almost inexplicable as well as cowardly decision. The last clause of v. 16 belongs to a new paragraph. See Revised Version. Thus, after a triple trial before the Jewi.sh authorities (Annas, Caiaphas, and the Sanhedrin) and a double one before the Roman rulers (Pilate and Herod), Jesus the Christ, the Son of God, is rejected of men, and though declared innocent, is condemned to the cross ; the Jews trample upon the Messianic hope, and call down upon themselves and their children the awful guilt and shame that after 1800 years still clings to their race. Suggestive Applications. — 1. Observe the meekness and wisdom of Jesus under trial. 2. Notice the vacillating, time-serving Pilate guided by policy not principle, by superstition not religion. 3. Notice the rancor, malice, shrewdness, and fury of the orthodox Jews. 4. The time-serving Roman judge pronounces Jesus innocent. 5. The formalist, though orthodox, perverts the law, dishonors God, and rejects the Saviour. 6. The zealous formalist has little pity, compassion or sense of justice towards those who difier from him. 7. The power of all earthly rulers is subject to a higher power above. Jesus Crucified. 19 : 17-30. GoLoOTHA, Calvary, withovt Jerusalem. Friday, April 7, a. n. ."^O. In this Gospel the account of the crucifixion is brief. It omits many de- tails given by the other three Gospels, but adds some interesting facts not stated by them, as, 1. That the soldiers cast lots for the coat because it was a woven garment without a seam. 2, That Pilate wrote the title placed on the cross. 3. That the chief priests asked Pilate to change tiie title he had Common Version. Revised Version. 16 Then delivered he him therefore unto IG but Ca?sar. Then therefore lie delivered tliem to be crucified. And they took Jesun, and I him unto them to be crucified, led him away. I 302 COMMENTARY ON THE GOSPEL OP JOHN. [John 19:17. written, but that he refused. 4. That it was written in Hebrew, Greek and Latin. See R. V. 5. It gives the names of the women who were at the cross. 6. Jesus' tender commendation of his mother to the care of John. 7. The breaking of the legs of the thieves, and that the legs of Jesus were not broken, though his side was pierced, as foretold in vScriptures. 16, 17. took Jesus . . bearing his cross] Or, "They took Jesus . . and he went out, bearing the cross for himself, unto the place called, etc.," Revised Version. The last clause of v. 16 belongs with v. 17. After his sentence, the guard took Jesus, and he " went out," meaning not simply out of the Prse- torium or place of Judgment, but out of the city. He was required to bear his cross according to the usual Roman custom. The precise form of the cross is unknown. There are three forms suggested : 1, in the form of the letter X known as St. Andrew's cross ; 2, two pieces of wood of equal length crossing at right angles -\- called the Greek cross ; 3, two pieces of unequal lengths at right angles called the crux immissa. The latter has been usually accepted as the probable form. But it is by no means certain that the cross was not a forked tree, for the Latin word for " cross-bearer " means primarily a " forked tree bearer," and the English Versions render the designation of the cross by " a tree " or " the tree " four times. See Acts 5 : 30 ; 10 : 39 ; 13 : 29 ; 1 Peter 2 : 24. While it is quite possible that tradition is right in holding that the cross was made of two beams of unequal lengths placed transversely, it cannot be overlooked that forked trees were used in crucifying criminals, and that our idea of the form of the cross rests more largely upon the pictures in Christian art than upon the statements of Scripture, which seem to favor that of a forked tree. Golgotha] The Aramaic form is Gulgolath, meaning "skull." This place was "nigh to the city," v. 20, hence not within the city. The journey to the place, tradition says, was along the via dolorosa, " sorrowful way." The site of the crucifixion has not been identified. Among the places suggested are : 1, the Church of the Holy Sepulchre now in the heart of the present city. Tradition has placed the crucifixion there since about the fifth century, and declares that the site was identified by the Empress Helena by the dis- covery of three crosses, and that the true cross was found through the miracu- lous healing of a woman who touched it. But recent excavations make it nearly certain that this site was then within the city, and if so it cannot be the true site. 2. Some place Golgotha or Calvary, on some portion of Mount Moriah, but that also was within the city. 3. Others suggest a hill Goath east of the sheep gate. 4. Modern explorations point to a knoll near Jere- miah's Grotto, north of the Damascus gate, as the most probable site of Cal- vary. It is about half a mile from the fortress of Antonia, and near the high road leading toward Damascus. For a view of the knoll and tomb near by, see my Commentary on Matthew, p. 305. It was not a mountain or hill, but a knoll ; hence there is no Scripture authority for calling it " Mount Calvary." Common Version. 17 And he bearing liis cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha ; Revised Version, 17 They took Jesus therefore: and he went out, bearing the cross for himself, unto the place called The place of a skull, which is John 19:18-22.] JESUS CRUCIFIED. 3()3 18. where they cniclfled him] The awful tragedy is stated, but not described. The following by the crowd, Jesus' address to them on the way to Golgotha, tiie seizure of Simon to bear the cross part of the way, are omitted in this (Jospel ; but omissions are not errors. All that is stated here agrees with wiiat is related in the other Gospel.s. The two crucitied with Jesus were bandits or robbers. The Romans inflicted this cruel punishment often for petty offences, especially on slaves. Crucifixion was abolished by Constantine in the fourth century and since then has not been commonly practiced as a punishment among European nations. Here were three snflTerers : one the Saviour of mankind, one a sinner .saved by repentance and grace, and one a sinner lost. 19. Pilate wrote a title] It was according to Roman custom to state briefly the crime for which a person was executed. This writing was some- times hung from the neck of the condemned. In this ca.se the narrative im- plies that Pilate wrote it after the howling crowd had started to the place of execution, and that he sent it out by an official with orders to place it upon the cross. Thus Pilate is properly said to have done what was done by his authority. 20. written in Hebrew, in Latin, in Greek] These were the three representative languages of the world ; Hebrew, the language of religious thought; Latin, the language of power or empire; Greek, the language of philo.sophic thought. Incidentally two points of importance are stated : 1, many of the Jews could read one, or all three of these languages; 2, the place of crucifixion was nigh, but not within the city. 21. write . . that he said] The chief prie.sts were stung by the awful sarcasm in the title Pilate had written, as no doubt he intended they should be. They appeal to him to change it, considering it of so much importance as to lead them to return to the city and present the request in person. But he was now in no mood to li.sten to their requests. He answered them curtlv, " What I have written I have written." That i.s, I care nothing for vour quibbles ; what I wrote is true enough, and I will not change it. Moreover the words may imply that having been "oflficially" ordered, it could not now be undone. Some suppose that the legal formula or custom would settle such a matter. Common Version. Revised Version. 18 Where they crucified him, and two othei-s 18 called in Hebrew fiolg^tlia • where they with him, on either side one, and Jesus in the , crucified him, and witii liim two others, on ""iffV * 1 ni ► * .... J . ^'^^^^^ '^'•'•^ ""•"• '*"<^ •^'^'"^ '" '''f nii'dHt. 19 «[ And Pilate wrote a title, and pnt it on ' 19 And Pilate wrote a titio also, and put it on the cross. And the writing; was, .JK.SU.S OF the cross. Ami th(Mc was written jksds N.\Z.\RKTII THE KING OF THE JEWS. : of nazarfth, thf. Ki.v.i of the' jew' 20 fhis title then read many of the Jews; 20 This title therefore read many of the Jews • for the place where Jesus wa.s crucified was ' » for the place where Jesiis'was crucified iiiph to the city : and it was written in Hebrew, was nigh to the citv : and it was written in and Greek, and Latin. 21 Hebrew, and in T>atin, mid in (}reek The •n Then said the chief priests of the Jews to , ' chief priests of the .Fews theref.-re said to Pilate, M rite not, The King of the Jews; but 22 Pilate, Write not. The King of the Jews- 1^ If.,*^"^' ^ "'" '^'"^"•''*''*''^"'^"*- I but, that he said, I am King of the Jews' 22 Pilate answered, What f have written I I'ilate answered, Wliat I liave written I have written. Imve written. i Or, for (he pl(i<:e of the city wherowed said. It i.-* finished : and he bowed hia head, bis bead, and gave up the ghost, I ptnd gave up bia spirit. 306 COMMENTARY ON THE GOSPEL OF JOHN. [John 19 : 31-33. riven and ruptured by the mere amount of mental agony endured, it would surely be tliat of our Redeemer." John does not mention the miraculous signs that accompanied the death of Jesus. Suggestive Applications. — 1. Christ suffered for our sins. 2. He bore his cross, but upon him were our iniquities. 3. In the deepest agony Jesus was thoughtful to provide for his mother. 4. The disciple quickly and cheer- fully accepted the care placed upon him. 5. Jesus was tiie Lamb of God that taketh away the sin of the world. 6. His death fulfilled the types in the Mo- saic worship. 7. He finished the redemption of the human race. From the Cross to the Tomb. 19 : 31-42. Golgotha or Calvary, near Jerusalem. Friday, April 7, a. d. 30. The account of the breaking of the legs of the malefactors and piercing the side of Jesus given in vs. 31-37 is peculiar to John. These events took place immediately after the death of Jesus, and are related as introducing the ac- count of preparing the body with spices, and placing it in the new tomb pro- vided by Joseph of Arimatiisea. Moreover John alone states that Nicodemus bought the hundred pounds of spices and aided in preparing the body for the tomb. 31. because it was the preparation] This clearly means the prep- aration for the Sabbath, and not for the passover meal. The parenthetic clause calling the Sabbath a " high day "removes all doubt respecting tiie meaning attached to it here. Nor can these words be used in support of tiie view that the time for celebrating the legal passover was yet to come, for they tend to the opposite view. To the Greek Christians, for whom John wrote, he intended to convey the idea that the day on which Jesus was crucified was the day before the Jewisli Sabbath, that is, corresponding to our Friday. According to Jewish custom, executed persons were not to remain exposed or suffering over the Sabbath. But the Jews had no authority to have the con- demned killed in any other way, and therefore were compelled to appeal again to Pilate, although it must have been very mortifying to their pride after the recent curt refusal to grant their former request. Pilate seems to have recovered from his irritation, or at least to have granted their new re- quest, and gave authority for violently ending the lives of the condemned. 32. brake the legs, etc.] The two robbers were still alive and suffer- ing, while Jesus was dead. This breaking the legs would not of itself cause Common Version. Revised Version. 31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was a high day,) besought Pilate that their legs might be broken, and that they might be taken away. 32 Then came tlie soldiers, and brake the legs of the first, and of the otlier which was crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his 31 The Jews therefore, because it was the Preparation, that tlie bodies should not re- main on the cross upon the sabbath (for the day of that sabbath was a high day), asked of Pilate thit their legs might be broken, 32 and tJiat they might be taken away. Tlie soldiers therefore came, and brake the legs of the first, and of the other who was cruci- 33 fied with him: but when they came to Jesus, and saw that he was dead already. John 10 : 34-37.] FROM THE CROSS TO THE TOMB. 307 death, but it would naturally hasten it, and prevent any escape of the crim- inal. Findint); Jesus already dead they did not break his legs. The soldiers were the tour, the quaternion before named, who had remained on guard through the scene, as required to do. When they received the order to hasten the death of the victims, they doubtless believed that Jesus was al- ready dead, and upon examination found their impressions correct. 34. pierced his side . . there came out blood and water] This was a further proof of death. Whether this piercing was done from im- patience and anger, or in sheer carelessness and indiflference as if the soldiers delighted in such acts, or to make doubly sure that he was dead, it is impos- sible to decide. vSome eminent physicians have held that any large flow of blood and water from a dead body is out of ordinary experience. Others hold that the lance pierced the heart, which would contain a small quantity of watery lymph. The evangelist narrates this incident like an eyewitness. The early Christian Fathers saw in the blood and water types of various things, as for example, a warrant for the mixture of water and wine at the Lord's Supper ; or that they were symbols of the atonement and cleansing ; or, as Matthew Henry, signs of justification and sanctification. 35. he knoweth that he saith true] A strong effort has been made to show that this testimony Was not written by the evangelist but by some third person. This testimony is in accord, however, with other passages in the Gospel which are generally accepted as the words of John. Moreover had a third person among the Christians written them, he would scarcely have said " that ye might believe" but rather "that we might believe." John here speaks of his own assurance of the truth of what he had written, and why he had borne witness of these things. Compare similar forms of expressions in Rev. 1 : 2, 9 ; 22 : 18-20. 36. 37. the Scripture . . fulfilled] Two distinct Messianic prophecies were fulfilled by the act of the soldiers in piercing the side of Jesus. The first, "A bone of him shall not be broken," or "crushed," is in Ps. 34:20, though some prefer to regard it as from Ex. 12 : 46, and Numb. 9 : 12, which refer to the passover lamb. The latter might be suggested by PaJil's words in our Common Version, " Christ our passover is sacrificed for us," 1 Cor. 5 : 7, though the rendering of the Revised Version, " our passover also hath been sacrificed, even Christ," presents the text in a changed form. The other Scripture fulfilled is found in Zech. 12: 10. The only change in the citation is " me" of the prophecy to " him " in the Gospel. These proofs of his Mes- CoMMON Version. 34 Bnt one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. 35 And he that saw it bare record, and his record is true ; and he knoweth that he saith true, that ye might believe. .3fi For these tliinRs were done, that the Stripturc should be fulfilled, A bone of him shiill not be broken. :{7 And apain another Scripture saith, They shall look on him whom they pierced. Revised Version. 34 they brake not his legs : howbelt one of the soldiers with a spear pierced his side, and straifrbtway there came out blood and .35 water. And be that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also 36 may believe. For these things came to pass, that the scrii)tnre misrbt be fulfilled, 37 A bone of him shall not be i broken. And again another scripture saith, They shall ' look on him whom they pierced. 1 Or, a-Tished 308 COMMENTARY ON THE GOSPEL OF JOHN, [John 19 : 38-40, sianic character are given that those to whom John was writing might be as- sured that Jesus was the Christ. 38. Joseph of Arimathaea] Matthew says that this disciple of Jesus was " rich," 27 : 57 ; Mark calls him " an honourable councillor " or, " a coun- sellor of honorable estate," Revised Version, 15 : 43; and Luke calls him "a counsellor ; a good man and a just," or " righteous," 23 : 50, while John alone says that he was a disciple "secretly for fear of the Jews." Moreover Luke makes it clear that he was a member of the Sanhedrin but had not consented to their counsel and deed, 23:51, Revised Version. He was of Arimathaea, a town which some identify with the Ramathaim of 1 Sam. 1 : 1, the birth- place of Samuel, and place it at Neby Samwil, about six miles northwest of Jerusalem. Others place it about two or three miles east of Bethlehem. Joseph appears to have had a dwelling in Jerusalem, owned a garden there, and had a new tomb. Though hitherto a secret disciple, he now boldly goes to Pilate and requests the body of Jesus. Pilate granted the request, as soon as he was sure that Jesus was dead. So Joseph with suitable aid, and having the procurator's authority, giving power to have the guard of soldiers, if he desired it, took the body from the cross. The usual pictures of the crosses, ten to fifteen feet high, requiring ladders, ropes, and much climbing and lowering of the body as represented in famous paintings by Rubens and others, as " The descent from the cross," gives an artistic but not a true idea of the scene. The crosses were usually low so that the feet would not be elevated more than a foot or so from the groiuid, and the body could be readily loos- ened, and taken down by persons standing upon the ground. 39. Nicodemus . . a blindred pound] How these two came to meet together at the cross for the common purpose of taking down the body, em- balming it in spices and placing it in the tomb, the history does not state. John alone reports the fiict. This Xicodemus was a "ruler," a member of the Sanhedrin, and an honored teacher in Israel. He had visited Jesus by night, 3 : 1-20. He brought a mixture of myrrh and aloes, the myrrh being a fragrant gum, and the aloes a spice. Of this mixture he had a hundred pounds, a large quantity and costly. These two substances — the gum and the spice pounded together — were used to arrest decomposition, and aid in the preservation of the body. 40. wound it iu linen clothes . . as the manner of the Jews is] CoMMox Version. Revised Veesiojt. 38 r And after this Joseph of Ariniathea, 38 And after these thinsrs Joseph of Arima- being a disciple of Jesus, but secretly for fear thaea, being a disciple of Jesus, but secretly of the Jews, besought Pilate that he might for fear of the Jews, asked of Pilate that he take away the body (jf Jesus : and Pilate gave might take away the body of Jesus : and him leave. He came therefore, and took the Pilate gave him leave. He came therefore, body of Jesus. 39 and took away his body. And there came 39 And there came also Nicodemus, (wliich also Nicodemus, he who at the first came to at the first came to Jesus by night.) and brought I him by night, bringing a i mixture of a mixture of myn-h and aloes, about a hundred myrrh and aloes, about a hundred pound pound weight. 40 weight. So they took the body of Jesus, 40 Then took they the body of Jesus, and and bound it in linen cloths with the spices, wound it in linen clotlies with the spices, as the manner of the Jews is to burv. iSoQje ancieiit ai)thorities read roU. John 19:-ll»42.1 FROM TlIK CROSS TO THE TOMB. 309 Or, "bound it [tlie body] in linen cloths witli the spices, as tlie custom of the Jews is to bury," Revised Version. The evangelist carefully informs his readers that Joseph and Nicodemus followed the "custom of the Jews." This diflered from those of other Eastern nations, particularly the Egyptiaos, since the Jews did not remove the viscera nor cut open the body, but wrapped it in the cloths saturated with the mixture of spices. It is probable also that the writer intended to call attention to this method as contrasted with the Koman method of burning the body. When the rich and those in authority are needed, the Lord has them to serve him. There is no higher enjoyment for the wealthy than to use their wealth for the Master's good. 41. a garden . . a new tomb] Matthew alone says that the tomb be- longed to Joseph. Luke and John both tell us that no one liad ever been buried in the tomb. None of the evangelists tell us definitely to whom the gar- den belonged, but as Joseph owned the tomb, it may be inferred, as he was rich, that he owned the garden also, and had a gardener to care for it. John 20:15. This was not a natural cave as were many in Palestine, but it had been hewn out of a solid rock. See Matt. 27 : 60 ; Mark 15 : 46. This was an unused tomb, hence there could be no mistaking the body, no possibility of confusion with others if it were missing. These facts greatly simplify the process of distinguishing the proofs of the resurrection. If the tomb was empty, none but the body of Jesus could have gone from it. 42. because of the .lews' preparation . . for the tomb was nigh] For the third time, the writer speaks of the day as the preparation, the day before the Sabbath. The language implies a somewhat hasty burial on this account, for it must be done before sunset when their Sabbath commenced. Parenthetically also, John notes that "the tomb was nigh," that is, to the place of crucifixion. This greatly facilitated the entombment which it was necessary to complete by 6 or 7 o'clock that evening. It is generally agreed therefore that the crucifixion was on Friday, the day before the Jewish Sab- bath. The chief controversy is in regard to the time of the passover meal. With true pathos John closes his account of the burial with the simple words: "There . . they laid Jesus." See Revised reading. The prophet Isaiah says: "he made his grave with the wicked, and with the rich in his death." 'is. 53 : 9. Suggestive Applications. — 1. The formalist is scrupulous about outward religious duties, but heedless of its spirit. 2. The wicked often unwittingly fulfill Scripture. 3. The ministry of friends to Jesus. 4. Christians share in the benefits of Christ's death and burial. 5. The tomb has been robbed of its terrors, since Jesus has entered it. 6. Genuine disciples though timid are drawn out in times of trial. 7. There are no gifts too costiv for the crucified Common Version. 41 Now in the i)lace wliere he was crucified there was a garden ; and iti the paiden a new sepulchre, wlierein wa« never man j'et laid. 42 There laid they Jesiis therefore because of the .Tews' preparation day ; for the sepul- chre wa8 nigh at band. Revised Version. 41 as the custom of the Jews is to bury. Now in the place where he was crucified there was a garden ; and in the garden a new toinl) wherein wms never man yet laid. 42 There then lieniuse of the .Jews' Propaiation (for the tomb was uigh at hand) they laid Jesuci. 310 COMMENTARY ON THE GOSPEL OP JOHN. [John 20:1. Saviour. 8. The life of Jesus was one of definite purpose. 9. The rich and powerful can contribute much for Jesus. • The Kesdrrection. 20 : 1-18. Near Jerusalem. Sunday, April 9, a. d. 30. In the intercessory prayer Jesus prayed, " glorify thou me with thine own self with the glory which I had with thee before the world was," John 17 : 5. This prayer is now answered in the resurrection of Jesus. Jew and Roman had taken special care to make sure that Jesus was dead, and that his tomb should be secured against any removal of the body by stealth. A great stone closed the tomb, which was sealed with the procurator's seal, and a military guard set to watch it day and night. In this part of the history the four evangelists omit so many details, each selecting and giving only the few that seemed to be needful for his object in writing, that it is one of the most diffi- cult portions of the Gospel narrative to harmonize, and to fix the precise order of the events. Each writer gives a few incidents only connected with the death and resurrection of Jesus, and when the same incident is given by all, there are divergences in some minor details. However, they agree in the main facts. Thus they agree in not describing in detail the mode or act of resurrection ; in noting that all the manifestations of the risen Lord were to believers, to individuals and to companies ; the reports were not at first credited ; but that his repeated appearances finally convinced his disciples of his resurrection. They agree that women visiting the tomb early gave the first report of the resurrection ; that tlie stone removed threw the disciples into uncertainty; the angelic appearances preceded those of the risen Lord. If therefore we had a complete or more full record of the several circumstances of each occurrence, the history would prove to be as clear, orderly, and exact as any other portion of God's word. John relates how his own belief in the resurrection was first established ; then how the other ten including doubting Thomas were convinced of the fact, by the several appear- ances of Jesus himself. The divergences in the narratives, as Prof. Riddle justly observes, are fatal to all theories of an interdependence of the writers of the Gospels. 1. first day . . early] The first day of the week was the day following the Jewish Sabbath. The Greek word for " week " is the plural of the word " Sabbath." It was the morning of Sunday. Matthew and Mark mention Mary Magdalene and the other Mary of James, and Mark adds also Salome. John fixes attention upon Mary Magdalene. She had been a demoniac and was healed by our Lord, and became his disciple. Luke 8 : 2, 3. There is no historic ground for regarding her as an unchaste woman, or for identifS'ing her with the woman who was a sinner and anointed Jesus in the house of Common Version. Revised Veksion. CHAP. XX.— The first day of the week 20 Now on the first day of the week com- cometh Mary Magdalene early, when it l ttli Mary Magdalene early, while it was wa.s yet daik, unto the sepulchre, and seeth yet dark, unto the tomb, and aeeth the the stone taken away fronx the sepulchre. John 20 : 2.] THE RESURRECTION. 311 Simon the Pharisee, Luke 7:36-40. She came "early, wliile it was yet dark," The Greek for "early" is tt/jw), a term used to designate one of the divisions of the day. In Homeric times tlie day was divided into three parts: 1, from sunrise to midday; 2, midday (when the sun was supposed to stand still) ; 3, the after part of the day. The first and last divisions in later times were subdivided into two parts. The earlier part of the morning was called TTpul^ " early," and this is the sense in which John uses the term. These subdivisions of the early portion of the day were observed to the latest period of Grecian history. See Smith's Diet. Greek and Roman Antiquities, art. Dies. Mary and the women might have gone between the sunset and the dark of the Jewish Sabbath, as their day of rest closed at sunset. They bought spices and made the preparations for the visit that evening perhaps, see Luke 24: 1, so as to be able to start before dawn of the following morning to the tomb. When they reached the tomb, it was light. Mark im{)lies that they started very early and reached the tomb about sunrise. John says " Mary . . seeth the stone taken away from the tomb," Revised Version. Tiie other three evangelists say that the stone was rolled away, or back. The tombs were often closed by a large round stone that rolled in a groove cut in front of the entrance to the tomb. Jol:n's expression is strong: "taken away " as though tlie stone was not merely rolled back from before the opening of the tomb, but lifted out of its groove. This, however, cannot be pressed, for it may mean that it was " taken away " from the opening to the tomb. Matthew alone states that an angel rolled it a\yay. The difficulty that the women were worrying over, and wondering how it could be removed, they found already out of the way when they went on in their loving mission. 2. she runneth . . and cometh to Simon Peter] All Mary Magda- lene appears to have seen at first was the open tomb. She at once inferred tiiat the body of Jesus had been stolen by his enemies, or had been secretly removed by those wlio had placed it in the tomb; for her rapid utterance indi- cates an uncertainty and concern of mind. She runs with haste to the place where Peter and the "other disciple," meaning John himself, were lodging, and reported the tomb empty. " They liave taken away the Lord out of the tomb, and we know not where they have laid him." Observe she says, "we know not," which implies that others went with her to the tomb. Meyer attempts to limit John's language to mean that Mary Magdalene went alone, and hence finds irreconcilable contradiction between this and the other Gos- pels. It is quite rash to assume, because John omits to mention others, that therefore he contradicts accounts which speak of otiier women going to the tomb. An omission of a detail is not a contradiction of it. The language in which John gives Mary's report im{)lies that others were with her when Common Version. '2 Then she runneth, and cnmeth to Simon Peter, and to the other discijile, whom Je^ns loved, and s;iith unto them, They have taken away the Lord out of tlie sepulchre, and we know nut where they have laid him. Revisf.d Version. 2 stone taken away from tlie tomb. She r\inneth therefore, and cumeth to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto tliem, They have taken away the Lord out of the tmib, and we know not where they have laid gl^ COMMENTARY ON THE GOSPEL OF JOHN. [JoflN 20 : 8-8. she beheld the open tomb. They appear to have remained, while she rushed back to tell the leading disciples, Peter and John. 3, 4. Peter . . and the other . . ran both together] The excited manner of Mary Magdalene aroused the disciples more perhaps than her words. Something very unexpected and remarkable had taken place. In their excitement they two ran to the tomb, in true Oriental manner. John being the more active and perhaps, as tradition suggests, the younger of the two, "outran " or literally " ran before" Peter. But there is no intention to disparage Peter and exalt "the other disciple" in mentioning this. On the contrary, the writer puts Peter forward as the prominent person, John looked in, saw the linen cloths, assuring himself that the body was gone and the tomb empty. He, however, did not then enter the tomb. Contemplative and thoughtful he naturally stopped to consider what this might mean. 6, 1. Peter . . entered into the tomb] Peter impulsive, with less of awe pushed in, that he might solve the mystery by examination rather than by reflection. Peter "seeth" or "beholdeth" (a different Greek word from that in v. 5, and indicating an intense look) the linen cloths, and the napkin that was about the head of Jesus, " rolled up in a place by itself." This showed deliberation, not haste in leaving the tomb. Moreover the body could not have been taken away by friends for burial in another place, since they would not have removed these wrappings. Nor if it had been stolen would the thieves have been likely to have tarried to unwind the cloths and to take oflf the napkin, much less to roll it up so carefully and place it aside by itself. The cloths around the body, saturated with a hundred pounds of gum and spices, would stick very tightly together and to the body and would require time to remove. Robbers of graves would scarcely wait to do this. Nor would friends removing the body to a safer place be likely to do it. But Peter was a matter-of-fact, impulsive man. He saw the facts only. It re- quired a man of a different type to consider the facts and draw correct con- clusions from them. 8. he saw, and believed] The other disciple, John, followed Peter into the empty tomb, and he elSe " saw," a different word from that in v. 6, or in V. 5. It is a stronger word than either of the other words, and often means " to perceive " with the mind, and is from the same root that the word " to Common Version. 3 Peter therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together : and the other disciple did outrun Peter, and came first tu the sepulchre. 5 And he stooping down, and lonjcing in, saw the linen clothes lying ; yet went he notin. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 And the napkin, that was about his head, not lying with the linen clothes, but wrapped togettier in a place by itself. 8 Then went in also that other disciple, w hich came first to the sepulchre, and he saw, and believed. i Revised Version. 3 him. Peter therefore went forth, and the other disciple, and they went toward the 4 tomb. And thej' ran both together: and the other disciple outran Peter, and came 5 first to the tomb ; and stooping and looking in, he seeth the linen cloths lying ; yet en- 6 tered he not in. Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen 7 cloths lying, and the napkin, that was upon his head, not lying with the linen cloths, 8 biit rolled up in a place by itself. Then entered in therefore the other disciple also, who came first to the tomb, and he saw John 20: 9-12.1 THE RESURRECTION. 313 know" comes. It therefore means that he perceived the circumstances so as to understand what they really implied, and hence he " believed." Tiiis cannot mean that he merely believed Jesus, or " believed on him," for he liad done that long before. He "believed" something as the result of the facts he had now seen or perceived. AVhat was it that he " believed ?" Tiiat the tomb was empty? That was obvious enough, and called for no such meaningless remark. That the body had been stolen ? The care observed in removing the cloths and rolling up the napkin was against this. He be- lieved that Jesus had risen. While Peter was the first to enter the empty tomb, John was the first to believe the resurrection. 9. they knew not the Scripture] To whom does this apply? To Peter and John? Or, to the company of the disciples, except John ? Evi- dently the latter. The singular verbs in v. 8 and the plural here in v. 9 are clearly used to describe an experience peculiar to himself (so Godet). It is liis personal testimony to the fact that what he saw convinced him of the resurrection of Jesus. But the others still hesitated, since "they knew not the Scripture, that he must rise again from the dead." John does not mention any particular passages, but probably refers to the prophecies in Ps. 16 : 10; Is. 25 : 8 ; 26 : 19 ; Hos. 13 : 14. After the two had seen all these things they went away, for it would not be prudent to remain, lest the chief priests and guard should come upon them in anger and excitement. They returned to their "home" or lodging.s, literally "to themselves." The personal pronoun in Greek is plural, and may imply that each had a " home" or lodging of his own, though the two may po.ssibly have been living in the same house. John believed that Jesus had risen ; Peter was amazed and uncertain ; Mary Magda- lene full of sorrow and apprehension felt that the body of her Lord had been stolen away. The three were in varied states of belief. 11. Mary stood without . . weeping] Or, " Mary was standing without at the tomb weeping," Revised Version. After Mary Magdalene had told Peter and John, and they had started running to the tomb, Mary must have followed them. When they returned to their lodgings, she remained at the tomb weeping, probably with some undefined hope of finding out where the body had been taken. While weeping, she looked into the tomb, either to see where her Lord had lain, or further to assure herself that lie was not there in ^ome of the several niches of the tomb. 12. two angels in white sitting] Each of tlie other evangelists men- tions the angelic appearance : Matthew speaks of one angel ; Mark of a "young man " " clothed in a long white garment ; " Luke of " two men," in Common Version. Revised Version. 9 For as jft they knew not ttie Scripture, 9 and believed. For as yet they knew not that he must rise again from the dead. the scripture, tltat lie must rise agaiti from 10 Then the di-sciples went away again unto 10 the dead. So the disciplea went away again their own heme. I unto their own home. 11 •' But Mary stood without at the sepul- 11 But Mary was standing without at the chre weeping: and as she wept, she stooped '• tomb weejiing: so, as she wept, she stooped down, ami looked into the sepulchre, [ 12 and looked into the tomb ; and she behold- Vl And seetli tw(j angels in white sitting, ' eth two angels in white sitting, one at the the one at the head, and the other at the feet, head, and one at the feet, where the body where the body of Jesus had lain. 314 COMMENTARY ON THE GOSPEL OF JOHN. [John 20 : 13-15. shining garments." Matthew and Mark speak of the appearance to " women ; *' and the visit which Luke describes appears to refer back to the women who looked upon the entombment. The explanation of the various accounts of the angelic appearance doubtless is, that there were two or more appearances of angelic beings at the resurrection, and at different times during the morn- ing. This one to Mary was apparently after some of the appearances men- tioned in the other Gospels. Skeptics who deny a spiritual world, regard these angelic appearances as fancies. " This whole critical school might have rambled about the garden, with hammer and spectacles, and would never have seen an angel or the risen Christ ; but thank God, all eyes were not so dim. Some were there who saw and believed ; and they have revolutionized the world's thought." ^ Andrews remarks, " With us both angels would have been at the head, and never one at the feet. With us none would be at the feet by his good will : we must be head angels all." 13. Woman, why weepest thou ?] The angels ask her this first, and a moment later the Lord himself asked her the same question. The angels may have asked the question in wonder at her unbelief or dullness in not perceiving that the Lord was risen. She replies in her characteristic way, though not in precisely the same words she had used in reporting the empty tomb to Peter and John. Then it was " the Lord," now she says " my Lord ; " then "we know not," now she says "I know not." These little touches in the narrative indicate that at first, others were with her, but now she was alone. This view is supported by other parts of the several narratives. There is no record of a reply by the angels ; they left that to the Lord, who was now close behind her. 14. turned herself back . . Jesus standing] W^hen she had spoken to the angels, she turned back, or looked around, without turning her body, no doubt conscious of some one near her, as persons may be even when they hear no foot-fall. There stood a presence watching her. The writer ex- plains that it was Jesus, but she did not recognize him. She was not expect- ing to see him ; his garments were changed, for the soldiers had taken those he formerly wore; her eyes were filled with tears; his appearance, too, may have been changed, so that it is not remarkable that she now failed to recognize him. 15. whom seekest thou?] Jesus knew whom she sought, hut he asks CoMMO.v Version. | Eevised Version. 13 And they say unto her, Woman, why ' 13 of Jesus had lain. And they say unto her, weepest thou ? She saith unto them, Because Woman, why weepest thou? She saitli they have taken away my Lord, and I know unto them. Because they have taken away not wliere they have laid him. j my Lord, and I know not where they have 14 And when she had thus said, she turned I 14 laid liim. AVhen she had thus said, she herself back, and saw Jesus standing, and turned herself back, and behuldeth Jesus knew not th;tt it was Jesus. i standing, and knew not that it was lo Jesus saith unto her. Woman, wh}' weep- 15 Jesus. Jesus saith unto her, Woman, why est thou? whom seekest thou? She, suppos- weepest thou? whom seekest thou? She, ing him to be the gardener, saith unto him, supposing him to be the gardener, saith Sir, if thou have borne him hence, tell me I unto him, Sir, if thou hast borne him hence, where thou hast laid him, and I will take him tell me where thou hast laid him, and I away. i * Prof. Reynolds' Pulpit Commentary, II., p. 466. John 20 : 16, 17.] THE BESURRECTION. 315 to gain a clear confession from her, and to call her to a careful consideration of the facts. She was yet filled with the thought of the removal of the Lord's body and was far from believing or expecting his resurrection. He is the gardener employed by Joseph, is her supposition ; so she opens her heart, pleading for the information she has been seeking, and coupling with it an ofler to remove the Lord elsewhere, as if he were not wanted in this rich man's tomb. To her the body is still ever her Lord; "1 will take him away," 10. Mary. She . . in Hebrew, Rabboni] Notice the Revised Version: '' saith unto him in Hebrew, Rabboni," or more accurately, " Rab- bouni," the Galilsean form of the Aramaic address, Tiie words " in Hebrew " are in the Sinaitic, Vatican, Beza, and most of the important ancient manu- scripts except the Alexandrian, and are of special importance as showing what language our Lord spoke with his disciples. Her name is now pronounced in a tone and voice of tenderness, and in accents which Mary at once recalled. It doubtless startled her so that she now"turneth herself; " before this she "turned back," implying that she looked back. Her tone was loving, joyous, yet may not have implied more than love, reverence and devotion, but not a real apprehension of his character as the Son of God. John explains to his Greek readers the meaning of the Hebrew term Rabboni. 11. Toueh me not] This and the following clause is confessedly difficult to explain. The meaning of the words, " touch me not," depend partly upon the sense attached to the next clause: 1. Some say that he feared her touch would be painful, because of his recent wounds, or the delicate nature of his body ; 2, others, that the touching would seem contrary to the dignity of his resurrection body ; 3, that Mary wished to touch him in order to assure her- self that Jesus was a real presence and in the body, a fact which he declared to her ; or, 4, that Jesus would not have her convinced by physical touch, but would lead her to a sublime spiritual thought of him ; or, 5, that the word " touch " has the sense of " fasten to" or " cling to," a sense it frequently has in Homer; hence that she was not to "cling to" him, as he is not yet fully glorified, and he would have " his brethren " the disciples informed that he was still on earth, but about to ascend to the Father. The last view, though not free from objections, is on the whole preferable to either of the others. He calls his discii)les, not "servants," "disciples," "friends," nor " apostles," but " brethren," a term dearer than either of the others. The message to the brethren was not "I am risen ;" that was a thing of the past already as- sured ; it would not be as important to them now as what was to follow. They would wish to know whether he had risen to resume his old life with them, Common Version. Revised Version, 16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni ; which is to say. Master. 17 Jesus saith unto her, Touch me not; for 16 w ill take him away. Jesus saith unto her, Mary. She turneth herself, and naith unto him in Hebrew, Rabboni ; which is to sjiy, 17 J Master. Jesus saith to her, '- Touch me I am not yet ascended to my Father: but go not; fori am not yet ascended unto the to my bretliren, and say unto them, I ascend Father : but f;o unto my brethren, and say unto my Father, aud your Father ; and to my | to them, I ascend unto my Father and God, and your God. > your Father, and my God and your God, ' Or, Teacher 2 Or, Take not hold on me 21 316 COMMENTARY ON THE GOSPEL OF JOHN. [John 20 : 18. or, \/ere thev now to be in some new relation to him ; if new, then what relation ? So, the message is : "I am ascending to my Father, and to your Father." The time of his ascension is at hand ; the brethren need to be informed at once. He is no longer with them in the old relation, nor is he yet in the state of glory with the Father ; he is in a state of transition from one complete state to the other and more glorious one. 18. seen the Lord . . these things unto her] She recognized and obeyed the Lord. Again she seeks the disciples, with a message direct from him, which yet had much of mystery in it to them, as we see from the account of his appearance to them that evening. See Mark 16 : 14, Luke 24 : 37, 38. John believed, but faith in his resurrection came slowly to the other disciples of Jesus. They were not fanatics ; they were not a company of speculative idealists, but men of practical strong sense, not to be carried away by strong imagination ; they demanded indubitable proofs of an un- usual fact, before they accepted it as true. Suggestive Applications. — 1. Love to Christ will be strong. 2. Love to Christ will remove the terror of the tomb. 3. Christ reveals himself and comforts his people often by degrees, to quicken their hopes. 4. Looking back on days of spiritual darkness often fills us with amazement at our dull- ness and unbelief. 5. Those in earnest about Christ examine the evidences of his resurrection. 6. When one waits at the right place, knowledge of We may weep because Christ is absent from us, but we 8. The anguish of a deserted soul few know unless they 9. Christian affection clings to Christ, the duty is more Christ will come. 7. must seek him also. have experienced it. important than spiritual ease and comfort. The Eisen Lord and his Disciples. 20:19-31. Jerusalem. The "Week Following the Resueeection, April 9 to 16, a. n. 30. This section describes two appearances of Jesus to the apostolic band, the (second being one week later than the first. The details of the first appear- ance are peculiar to John, though the same appearance is mentioned in Mark 16 : 14 and in Luke 24 : 36-49, and by Paul in 1 Cor. 15 : 5. The apostles were partially prepared for this appearance by the previous ones to Mary Magdalene, v. 17 ; to the women. Matt. 28 : 9, 10 ; and to the two on the way to Emmaus, Luke 24: 31, 32. The Gospels give a fuller notice of Peter, John, Judas, and Thomas than of any other member of the apostolic band. Thomas had a character of his own, an inquiring, questioning mind, but one that was convinced by evidence. This narrative of two appearances of Jesus, in which is embedded the decided questioning and demand of Thomas for the strongest visible evidence of the resurrection, and his satisfaction, is recorded that we too might believe. The evidences of Christ's resurrection were cumulative : 1. The open, empty tomb .seen by Mary. 2. The order and care in which Common Version. 18 Mary Magdalene came and told the dis- ciples that she had seen the Lord, and that he had spoken these things unto her. Revised Version. 18 Mary Magdalene cotneth and telleth the disciples, I have seen the Lord; and how that lie had said these thinsrs unto her John 20: 19.] THE RISEN LORD AND HIS DISCIPLES. 317 everything was placed and left in the tomb, the napkin rolled up, the cloths laid aside, as seen by Peter and John, 3. The appearance of the angels, and of the Lord himself to Mary and to the women. 4. Tiie excitement of the military guard, and of the priests, and their bribed story to account for the empty tomb. 5. Tiie appearance to Peter. 6. The conversation with the Lord on tiie way to Kmmaus and his mysterious disappearance. 7. His appearance to the ten in the evening when the door of their room was closed, meaning no doubt barred, to guard against trouble from the Jews. 8. His appearance on the following Sabbath, upbraiding and convincing Thomas. 9. To seven by the Sea of Galilee. 10. To the apostles and five hundred in Galilee. 11. To the apostles at the ascension. See my Commentary on Mark, p. 207. These several appearances were under widely varying circumstances to persons dif- fering in temperament, judgment and observation. Often he appeared at a most unexpected time and manner, when they were not under high nervous or mental excitement, but cool, calm and in full command of their powers of re- flection and discrimination. Moreover they were from the first very reluctant rather than ready to believe the fact of his resurrection. Their doubts were removed, their a.ssurances of the fact were brought about by degrees, in .some instances only after long and stubborn resistance. Tiie evidences of the senses, sight, hearing, touch, and of their spiritual consciousness also combined to one end, the historical fact of the resurrection. Of this they testified ; ui)on this they rested their faith ; for this faith most of them laid down their lives as martyrs. They and the Holy Spirit continue to testify to this great fact in the hearts of Christians: "He arose again for our justification." 19. doors were shut . . Jesus camej Notice the Revised reading, "When therefore it was evening, on that day, the first." In the East, Sunday is still called, Yom-elahad, "the first day," the other days are called second, third, fourth days, while Friday is called el-Jem^a, "day of assembly," and Saturday es-Sabt, "of rest." The disciples were gathered together; the " doors were shut " " for fear of the Jews." The rulers would be alarmed and angry, and might endeavor to seize and destroy all the followers of Jesus. The disciples were together to hear all the reports and to consider what they might mean. Jesus came and stood in the midst] How he entered the room the evangelist does not say. Whether he opened the door, or suddeidy appeared (neither he nor they opening the door), his coming was supernatural, but not necessarily contra-natural. So far as John's record goes, he does not intimate that the doors were opened by magic or miracle, or that Christ pa.ssed through the closed doors, but simply that he suddenly stood among them. This im- plies surely that while his resurrection body had a certain likeness to his crucified body, it had a marked unlikeness. It had not become a spiritual body, CoxMON Yebsion. 19 *[ Then the Hame day at evening, being the first flay of the week, whi-n the injurs were ehiit wliere the disciples were aR<»enihle,^> ^.^'J^J thee. Thev went forth, and entered into a', hini, ^^ e also con.e with thee. IheJ ^^"f ^hi., immediately ; an.l that night they caught ^ f-.r^-, 'JIJ^Vl^ tVtV.int But V^n Ty "1 B"ft when the morning was now come, was "ow" hr.aking.I.sns stood on the .lesus stood on the shore; hut the disciples beach: howbeit the d.snples kne« not that Vnpw not that it was Jesus 5 it was Jesus. Jesus therefore saith unto ^ 5 Th^rSus Tith ul.to them. Children, them, Children, have ye aught to eat? have ye any meat? They answered him, No. 1 That is, Twin. 324 COMMENTARY ON THE GOSPEL OF JOHN. [John 21 : 6-U. address "children" like our "lads" or "young men," probably represents a familiar form such as Galilaean fishermen used to one another. The question may be rendered, "ye have nothing to eat? " that is, I see you probably have taken nothing. They answer him as disappointed, listless fishermen might do with a plain, blunt, "No." 6. Cast the net on the right side] He speaks like an experienced fisherman ; so they listen, and take the suggestion and were greatly surprised by the vast multitude of fish taken. Those who fish by nigljt on the lake use torches, and are usually most successful at that time. The unexpected " catch " led them to regard it as remarkable, and John, quick to see the connection, reasoned that the friend on shore must be their risen Lord. 7. Peter . , girt his coat] At that season of the year, probably early in May, the weather would be mild, and it would be characteristic of fishermen in that region to be quite naked. In classic usage this means un- dressed, but not nude. The fisher's coat is usually a goat's hair garment worn loose and flowing, but it can be girt about the waist in walking. Those who have seen the readiness of the surfmen at Jaffa to plunge into the sea, will understand 'his dashing movement of Peter. He left the others for the moment to bring the net, but he speedily returned to help them. They came in tiie boat, for they were scarcely 400 feet from the beach, and dragged the net full of fishes. Peter may have recalled the remark of Jesus; "from henceforth thou shalt catch men." Luke 5 : 10. 9. a fire of coals] Here a new wonder meets the disciples: the fire, the fish, and bread ; how they came there, the disciples knew not, nor did they ask. For Jesus gave a fresh command, to bring " of the fish " just caught, v. 10. It was a large catch : 153 large fish ; yet their net was not broken. This is noted because it was so unusual to make so large a "catch" without a break in the net. Common Versioh. 6 And he said unto them. Cast the net on Revised Version. 6 They answered him. No. And lie said unto the right side of the s^hip, and ye shall find. , them, Cast the net on the right side of the They cast therefore and now they were not boat, and ye shall find. They cast there- able ti draw it for the multitude of fishes. ', fore, and now they were not able to draw it 7 Therefore that disciple whom Jesus lined 7 for the multitude of fishes. That disciple saith unto Peter, It is the Lurd. Now when j therefTe whom Jesus loved saith unto Simon Peter heard that it was the Lord, he girt Peter, It is the Lord. So when Simon ^15 fisher's coat unto him, (for he was naked,) Peter heard that it was the Lord, he girt and did cast himself into the sea. his coat about him (for he l was naked). 8 And the other disciples came in a little 8 and c^st himself into the sea. But the ship, (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. 9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith \into them. Bring of the fish which ye have now caught. 11 Simon Peter went up, and drew the net to land full of great fishes, a hundred and fifty and three : and for all there were so many, yet was not the net broken. other disciples came in the little boat (for they were not far from the land, but about two hundred cubits off), dragging the net 9 full of fishi'S. So when they got out upon the land, they see ^^a fire of coals there, and 10 3 fish laid therein, and * bread. Jesus siiith unto them. Bring of the fish which ye have 11 now taken. Simon Peter therefore went * up. and drew the net to land, full of great fishes, a hundred and fifty and three : and for all there were so many, the net was not 1 Or, had on his under garment only ^ Gr. a fire of charcoal. s Or, afith * Or, a loaf ^ Or, aboard John 21 : 12-14] THE RISEN LORD BY THE SEA OF GALILEE. 325 12. none . . durst ask [inquire of] him, Who art thou?] Notice the Revised reading, " Come and break your fast." It was the lighter meal in the morning. None of them dared to ask now who he was, not even the doubting Thomas, who was tiiere. They " knowing " it was the Lord, means that they were already convinced that he was their risen Lord. Ciirysostom suggests'*' that his form was altered, and full of awfulness ; they were amazed, and desired to ask something, . . . but fear and their knowledge that he was not some other but the same checked the inquiry." 13. Jesus . . taketh bread] Or, " the loaf" and "giveth them " as in former times. Perhaps they were reminded of the miracle of feeding the 5,000 and the 4,000 on the shores of the lake, though no blessing or prayer is here mentioned. Was this because of his changed life? That could not be, for he *' blessed " or ofTered a benediction at Emmaus, Luke 24 : 30, U. third time that Jesus shewed himself] John here evidently in- tends to designate the manifestations of Jesus to the apostolic band, and not to Mary Magdalene, the two going to Emmaus, or to the women. He has described two other manifestations to the apostolic band, and this is the third- It follows plainly that the appearance to the apostolic company mentioned by the other evangelists must either be identical with some of these three, or must have taken place after these here narrated. But appearances to in- dividuals and not to a group of the apostles must not be counted to make up the three. For the other appearances see p. 315-318. There has been no little speculation respecting the spiritual truth it is supposed Christ intended to teach by this miracle, and symbols of the fish and the bread. The evangelist gives us no hint of what that was, or that there was any hidden meaning in the miracle and offering of the meal beyond that of confirming the faith of his disciples, and through their witness, strengthening the faith of all believers to the end of time. This is a suflacient reason. To regard this passage as " a great parable, or vision, or allegory" (Ryle and others) without being able to find a hint of the fact in the narrative itself, beyond a conjecture, seems to me to be like entering upon "enchanted ground" wherein may stand a Doubting Castle. Suggestive Applications.— 1. Jesus manifests himself to believers, even though their faith is not strong. 2. He multiplies proofs of his resurrection to convince his followers. 3. He teaches us to have confidence in the unseen. 4. He comes to disciples when at their proper and ordinary duties. 5, He orders events wisely and for our best success, 6. He provides richly for the needs of his people. 7. Joy at the presence of Christ causes us to forget our Common Version, I Revised Version. I 12 Jesus saith unto them, Come and dine. 12 rent. Jesus eaith unto them. Come and And nonp of the disciples durst ask him, Who , break your fast. .\iid none of tlie disciples art thou ? knowins Uiat it was X\\<- Lord. dni>t inquire of hini, ^^ ho art thou ? know- 1.3 Jesus then rometh, and tiketh bread, .ind LJ ing that it was tlie Lord. Je-^us Cometh, civ.-th thf-m, and fish lik.-wise. ani?,o) which Peter uses in each answer, and which the Lord finally takes up in the third question. The first word for "love "refers to that gracious and sanctified love that is noted of Christians, a love that springs from faith, and that Christ had for his beloved. The second desig- nates that love of personal affection which is grounded upon the ordinary friendships and relationships of life. The comparison "more than these" in the first question meant much to Simon. It was in effect saying, I recall your ardent professions "ready to die with me," yet you denied me, while these have not, but you are forgiven. Do you love more than they ? thou knowest that I lore thee] Three things are worthy of note in Peter's reply : 1, he confes.ses that the Lord knew his inmost heart ; 2, he does not claim to " love " more than his brethren ; 3, he changes the word for " love" to one signifying natural emotion and strong personal affection. His answer is an outburst of his impulsive, ardent nature, in view of the past ; and an earnest renewal of his attachment to his forgiving Master and Lord. Common Version. Revised Version. 15 % So when they had dined, Jesus saith to Simon Peter, Simon son of Jonas, lovest thou me more than these ? He saith unto him, Tea, Lord ; thou knowest that I love thee. He saith unto him. Feed my lambs. 15 So when they had broken their fast, Jesus saith to Simon Peter. Simon, son of i John, 2 lovest thou me more than these? He saith unto him. Tea, Lord; thou knowest that I - love thee. He saith unto him, iQr. Joanes. See ch. i. 42, margin. 2 Love in these places represents two different Greek words. John 21: 16, 17.] FAREWELL WORDS TO PETER AND THE DISCIPLES. 327 Feed my lambs] This is tlie response of the Lord. If then you love ine as you profess, "feed" the young disciples of mine, literally "my little lambs." Tenderly care for them. Perhaps there is a hint of tiieir weakness, and possible fall while inexperienced, and that Peter having himself fallen and denied his Lord, will more deeply sympathize with others when sud- denly overcome by temptation. Notice that the Lord puts first and foremost, not perhaps as the most important, but the earliest duty to feed the lambs. Care for the young converts. The Church has sometimes forgotten this charge. In later times, through Sabbath-schools, Christian Endeavor Societies, and various other methods, the Church has awakened afresh to this duty. 16. He saith to him again a second time] Again the Lord uses the same peculiar word as before for " love," but he graciously omits the com- parison " more than these." Have you truly love for me ? Peter responds in the same words as before. Then the Lord's command follows : " Feed my siieep," or " * Shepherd' or 'tend' my sheep." It is more than "feed," for the Greek word includes tliat care, watchfulness and protection which the shepherd is expected to bestow upon his flock. It now refers, not alone to the " lambs," young converts, but to the entire flock ; the sheep or flock standing for all Christians, all truly following Christ the "chief Shepherd" as Peter has it in 1 Pet. 5 : 4. 17. the third time . . lovest thou me ? ] The Lord now takes up Peter's word for "love"