% A\' 
 
 
 U > '. ' 
 
 
 
 if,,;-.,, ;'••;.-'-■ *; ' 
 L„^^ti^'%''" ■■'■ ' '.'"^f ■ 
 
 *% 
 
 
 
 , r* 
 
 
 
 
 
 
•-v>t'^^^i 
 
 PRINCETON, N. J. ^' • 
 
 Shelf. 
 
 Division 
 Section, , 
 Number 
 
 3S23.4 1. ■ 
 
 .,.c..md 
 
 4 " 
 


 THIS VOLUME 
 
 IS 
 
 AFFECTIONATELY INSCKIBED BY THE AUTHOR 
 
 TO THE MEMORY OF THE IjATK 
 
 HENRY C. FISH, D.D., 
 
 TO WHOSE PLANS AND EFFORTS IT OWES ITS EARLY ISSUE, 
 
 AS A TOKEN OF MUTUAL FRIENDSHIP AND LOVE, AND 
 
 AN EXPRESSION OF GRATEFUL REMEMBRANCE 
 
 OF HIS AID, ENCOURAGEMENT, AND 
 
 HELPFUL INTEREST DURING 
 
 YEARS OF TOIL UPON 
 
 THE FOUR GOSPELS 
 
THE FOUR GOSPELS. 
 
 "We have the gospel proclamation of Christ before us in a fourfold 
 form. The different books do not offer different doctrines. They teach 
 historically, and preach for instruction, one and the same Christ ; only 
 each has his own method. These various methods of preaching and 
 teaching Christ are founded not in different conceptions, in progressive 
 knowledge, and the like. They are determined by the form of the scope 
 and of the historical stage within which, and in relation to which, Christ 
 is made known. For the first church of Christ, within the bounds of 
 Israel, the method of the first Gospel was the right form for preaching 
 Christ. Hence Matthew used a definite material, exactly fitted for this 
 design. The next two Gospels show us what shape the same material 
 takes when it is made known to Gentile Christian churches. These 
 Gospels confine themselves to the same material, because they are neither 
 apostolical, nor yet original, but of a secondary origin. Then something 
 else came to be needed. The commonwealth of Israel fell to ruin, and 
 the distinction between the Gentile and Jewish Christians within the 
 Christian church lost its earlier meaning, so that it was no longer to be 
 considered in the evangelical teaching concerning Christ. At this time, 
 in opposition to the general enmity against belief in Christ, they needed 
 the general proof of the necessity, possibility, and nature of belief. 
 A.nd against the reviling of Christ they needed the most general dec- 
 yaration of him. The fourth Gospel supplies this want. It presents the 
 person and life of Christ in its most essential and most comprehensive 
 significance for a church which by this time was simply the church of 
 Christ united in one." — Christian E. Ltjthardt, Bibliotheca /Sacra^ 
 Jan., 1873, p. 13. 
 4 
 
PREFACE. 
 
 A TRADITION is related most fully by Theodore of Mopsuestia, who lived in 
 tlie latter part of the fourth century, that while the apostle John was residing 
 at Ephesus the Christians of Asia laid before him the Gospels of Matthew, 
 Mark, and Luke, and asked his opinion of them. He testified to their truth- 
 fulness, but added that they who discourse on the coming of Christ in the flesh 
 ought not to omit speaking of his divinity, lest in after time they who were 
 accustomed to such discourse might suppose that Christ was only what he 
 appeared to be. The brethren having exhorted him to write such things as 
 seemed to him the most important, he at length complied, and at the very 
 beginning discoursed upon the divinity of Christ, judging this to be the ne- 
 cessary commencement of the Gospel, and then went on to the incarnation. 
 That there may be substantial truth in this tradition is not at all improbable, 
 and accords well with the nature and later date of the fourth Gospel. Being 
 occupied with the deep things of God, and containing the sublimest discourses 
 of our Saviour, its exposition is more diflicult than that of the other Gospels. 
 This difficulty, however, is lessened by the clearness, simplicity, and beauty of 
 its language. In dealing with its lofty themes the expositor is tempted to a 
 diffuseness which is not best suited to either the common reader or to the ordi- 
 nary Sunday-school teacher. It has therefore been the aim in these Notes to 
 avoid such prolixity, yet to present such comments on every verse as will lead 
 to the apprehension of its true meaning. Such a course is also believed to 
 accord best with the simplicity of the Gospel itself. 
 
 In its plan this work is similar to those previously issued on the Gospels 
 of Matthew, Mark, and Luke. The Scripture text is given in paragraph form. 
 Carefully-selected Scripture references have been placed in the margin, besides 
 those given in the notes and remarks. To make everything as clear as possible 
 to the eye, different kinds of type are used. Approved readings of the original 
 are noted ; more exact translations are given whenever they will throw light 
 
 6 
 
6 PREFACE. 
 
 on any passage ; words, idioms, and phrases of the original are explained ; the 
 latest results of exegetical and textual criticism and of recent discovery are 
 presented ; and the drift and object of the discourse or narrative are exhibited. 
 At the end of each chapter nearly as many remarks or suggestions are added 
 as there are verses, the whole forming a brief practical and doctrinal com- 
 mentary on the Gospel. The aim has been to give a popular commentary on 
 a critical basis, suited to the wants of Sunday-schools and families, and helpful 
 also to many pastors and preachers. 
 
 The chronology and harmony of the Gospels are kept in view, and thus the 
 individuality of John is the more clearly seen while catching glimpses of the 
 other three sides of the sacred narrative. The work is so prepared as to be 
 used in connection with the author's Harmony^ and his Notes on the othei 
 Gospels, and at the same time is entirely independent of them. 
 
 This volume is now sent forth by the author with gratitude to God that he 
 has been enabled to complete the task which he originally undertook — to pre- 
 sent a series of Notes on the four Gospels. It is a cheering fact that the formei 
 volumes have met with such a favorable reception, and the author hopes that 
 this last of the series may meet as cordial a welcome. 
 
 SoMEBViLLE, N. J., March. 1879. 
 
 REVISED EDITION. 
 
 This volume has been revised, and such changes, corrections, and additions 
 have been made as seemed to be demanded under the present state of exeget- 
 ical learning and textual criticism. An Index is added, 
 
 HiGHTSTOWN, N. J., March, 1896. 
 
INTRODUCTORY REMARKS. 
 
 THE FOURTH GOSPEL. 
 For general observations on all the four Gospels the reader is referred to 
 the author's Introduction to his Commentary on the Gospel by Matthew, pp. 
 v.-viii., and his Harmony of the Gospels, pp. 224, 225. Compare quotation 
 from Luthardt on preceding page. 
 
 THE WRITER OP THIS GOSPEL. 
 
 By almost universal consent the fourth Gospel has been ascribed to the 
 apostle John. The evidence that it was written by him is — 
 
 1. The apostle's own testimony in chapter 21 : 24 : " This is the disciple 
 which testifieth of these things, and wrote these things : and we know that his 
 testimony is true." By comparing this statement with verse 20 and the 
 following, it appears that " this disciple " is " the disciple whom Jesus loved," 
 and there can be no reasonable doubt that the apostle uses these words modestly 
 to designate himself. Attempts have been made to disprove the genuineness 
 of this passage, and even of the whole chapter. But, aside from the fact that 
 the chapter is plainly Johannean in style, " it is contained," as Alford states, 
 "in all the principal MSS." 
 
 2. The testimony of early ecclesiastical writers. Recent investigations of 
 manuscripts in the Vatican Library have brought to light the fact that Papias, 
 a disciple of John, who lived in the first part of the second century, was 
 acquainted with this Gospel, and that he attributed it to the apostle John. (See 
 note by Dr. Schaff in Lange's Introduction to Gospel of John, p. 26.) Ignatius 
 refers to it, as seems plain from a correspondence between his words and certain 
 passages in the Gospel. The same remark may be made of Justin Martyr 
 (A. D. 150), who quotes John 1 : 13 ; 3 : 3, 5. Tatian (A. D. 170), who prepared 
 a harmony of the four Gospels, quotes from the fourth as that of John, and so 
 do Apollinaris and Athenagoras, A. D. 178. Theophilus (A. D. 181) expressly 
 ascribes this Gospel to John. Writers of the third century are equally decided 
 in their testimony that this Gospel is the production of John. 
 
 The nineteenth century has given rise to a class of critics, chiefly in 
 Germany, who have disputed the genuineness of this Gospel, and indeed of 
 every inspired writing. But as they agree not among themselves as to the 
 grounds of their objections, and as their arguments have been ably refuted by 
 both German and English writers, we may dismiss them with only this brief 
 
 7 
 
8 INTRODUCTORY REMARKS. 
 
 allusion ; and the more readily as it belongs not to the practical character of 
 this Commentary to enter minutely into an examination of the fanciful and 
 speculative theories of the modern school of doubt. 
 
 SKETCH OF THE WRITER. 
 
 John was the son of Zebedee and Salome. Zebedee was a fisherman, and 
 resided on the shore of the Sea of Galilee. From incidental allusions to him 
 in the Gospels, he appears to have been prosperous in his calling, having hired 
 servants and owning his house, Mark 1 : 20; John 19 : 27. John is supposed 
 to have become a disciple of John the Baptist, and to have been one of the two 
 disciples to whom the Baptist said, in Bethany beyond Jordan, " Behold the 
 Lamb of God !" John 1 : 35, 36. From this time John appears to have been 
 recognized as one of the disciples of our Lord. He was evidently an eye- 
 witness of the events recorded in the second, third, and fourth chapters of his 
 Gospel. But at the time of our Lord's meeting him at Bethany he did not 
 cease his occupation ; for, "some time subsequent to this, while Jesus was walk- 
 ing by the Sea of Galilee, " he saw James the son of Zebedee and John his 
 brother in a ship with Zebedee their father, mending their nets ; and he called 
 them. And they immediately left the ship and their father, and followed him," 
 Matt. 4 : 21, 22 ; Mark 1 : 19, 20. At this time must be dated the formal and 
 solemn call of both James and John to be the constant attendants of our Lord. 
 Zebedee appears to have consented to tlie withdrawal of his sons from his occu- 
 pation, and to their following the Lord that henceforth they might be " fishers 
 of men," Matt. 4 : 19. There is reason to believe that both he and his wife 
 Salome were among the devout ones who had waited for the " Consolation of 
 Israel." After the calling of his son his name drops from the historical records, 
 and we hear no more of him. It is probable that he soon died. Salome, 
 believing in the Messiahship of Jesus, with motherly pride and ambition seized 
 an opportunity for uniting with her sons in the request that they might have 
 the pre-eminent distinction of sitting, " the one on tliy right hand, the other on 
 thy left, in thy kingdom," Matt. 20 : 21 ; Mark 10 : 37. There is reason to 
 believe that at a much earlier period of liis ministry she connected herself with 
 those women who followed him and ministered to him of their substance^ 
 Luke 8:2; compare Luke 23 : 55 and Matt. 27 : 55. We find her present with 
 them at the crucifixion and at his burial — " they beheld the sepulchre and how 
 his body was laid" — and with them she united in preparing spices and ointments 
 for embalming his body, Luke 23 : 55, 56. She was, moreover, with the women 
 and Mary the mother of Jesus, and with his brethren, who after the ascension 
 accompanied the apostles to the upper room at Jerusalem, and there "continued 
 with one accord in prayer and supplication," " waiting for the promise of the 
 Father," Acts 1:14, compared with Luke 23 : 55. 
 
 John was probably younger than his brother James, the name of the latter 
 being generally placed before that of John. Both were selected among th« 
 
INTRODUCTORY REMARKS. 9 
 
 twelve apostles (Mark 3 : 17), and both were surnamed by the Lord Boan- 
 erges, or Sons of Thunder. The reason of their being so designated does 
 not plainly appear. It is scarcely conceivable that the appellation conveyed 
 the idea of censure or reproof. It was more probably descriptive of the power 
 and energy of their ministry and of the vehemency of their spirit, and also 
 of the profound nature of their utterances, especially after they were endued 
 with power from on high. While we associate with John all that was mild 
 and gentle in spirit, we must not fall into the error of supposing he was deficient 
 in positive elements of character, in courage and daring, in sternness, and even 
 severity. His Epistles, while they breathe forth gentleness and love, are yet 
 marked here and there by great severity of expression. (See 1 John 1:6; 2:4, 
 22; 3:8, 17, etc.) "The youthful, womanly form which art has assigned to 
 John has served to remove from our minds the stronger features of his nature. 
 Yet these may not be forgotten, for even in this aspect the eagle is his true 
 symbol. His love was no soft feeling,*but a living principle, an absolute devotion 
 to truth as he had seen and known it in the person of his Lord. He stands forth 
 as the ideal of a thoughtful Christian, relentless against evil, and yet patient 
 with the doubting." — Westcott, Introduction, p. 304. 
 
 This appellative name does not occur again in the New Testament, whicii 
 may be accounted for by the fact that it was a collective name of both brothers. 
 John speaks of himself — and the Christian world now almost instinctively so 
 speaks of him — as " the disciple whom Jesus loved," but we are not to infer 
 that his fellow-disciples, in their times, ever so designated him. Nor does 
 John use the expression till he relates the account of the last passover and the 
 betrayal by Judas. That he was greatly beloved and admitted to peculiar 
 intimacy with our Lord is unquestionable. He lay upon his bosom at the 
 Supper. Hence the Fathers spoke of him as the episteethios, the bosom-friend. 
 He and Peter and James were selected from the Twelve to witness the miracle 
 of the calling from death to life of the daughter of Jairus, Mark 5 : 37 ; Luke 
 8 : 51 ; to be "eye-witnesses of his majesty" when "transfigured before them," 
 and to hear " the voice which came to him from the excellent glory, This is 
 my beloved Son, in whom I am well pleased," Matt. 17 : 1 ; 2 Pet. 1 : 16, 17 ; 
 to accompany him to Gethsemane and behold his agony, and render the sympa- 
 thy of chosen friends. Matt. 26 : 37 ; Mark 14 : 33. To John alone Jesus from 
 the cross committed the care of his mother in those memorable words : " Behold 
 thy mother! Woman, behold thy son!" "And from that hour that disciple 
 took her to his own home," doubtless to be her guardian and to perform all 
 filial duties toward her while she lived, John 19 : 26, 27. If at that very hour 
 John bore the anguished mother to his home, he must have hastened back to 
 the scene of the crucifixion, for he calls special attention to the fact that he saw 
 one of the soldiers pierce the side of Jesus and blood and water issue there- 
 from, ch. 19 : 34, 35. We find him among the first at the sepulchre when told 
 of the resurrection, and again returning to his home, as if to await full confirm- 
 
 1* 
 
10 INTRODUCTORY REMARKS. 
 
 ation of what he already believed from circumstantial evidence rather than 
 from the teaching of Scripture — namely, that Jesus had risen from the dead, 
 John 20 : 1-10. The confirmation soon came, the Lord appearing to the eleven 
 before the close of the day, ch. 20 : 19, 20. After this, when on the shore of 
 the Sea of Galilee, there occurs another and last recorded instance of our Lord's 
 distinguished regard for the apostle, the language used seeming to indicate for 
 him a protracted life and service, ch. 21 : 20-23. 
 
 In the book of Acts John is not brought before us with marked prominence, 
 and, as Alford remarks, "always in connection with, and thrown into the back- 
 ground by, Peter." For some years he appears to have remained at Jerusalem. 
 He, with Peter, was sent to Samaria to visit and instruct those who had received 
 the word of God under the preaching of Philip, Acts 8 : 14. He returned to 
 Jerusalem, and was there at the time of the Council in regard to circumcision, 
 about A. D. 50, Acts 15 : 1, 2; compare Gal. 2 : 9. Henceforth, the historian 
 being silent as to John's subsequent life, we have to resort to tradition, which, 
 however, in his case is entitled to consideration, if not to our fullest credence. 
 
 Polycrates of the second century relates that John died in Ephesus ; and 
 Irenaeus, a disciple of Polycarp, who was himself a disciple of John, relates 
 that John lived there till the time of Trajan, or to A. D. 98. But neither of 
 them, nor any other writer, states at what time he came there. There is 
 plausibility in the conjecture of Liicke and Neander that he did not come to 
 Ephesus till after the death of Paul, about A. D. 68, and then in order to 
 strengthen the disciples in the faith and to guard them against certain errors 
 and corruptions which, through the efforts of false teachers, had found their 
 way into the Asiatic churches. That while at Ephesus he was banished to the 
 Isle of Patmos there is no reason to doubt, but the time cannot be determined. 
 From Patmos he returned to Ephesus, at what date is not known, and there, 
 after living to an advanced age — probably till he was nearly a hundred years 
 old — he died a natural death, about A. D. 98. The many legends respecting 
 his sufferings and his miraculous deliverance from them, such as his being cast 
 into a caldron of burning oil and coming out unhurt, etc., are wholly untrust- 
 worthy, and therefore not deserving of consideration. 
 
 TIME AND PLACE OP WRITING THE FOURTH GOSPEL. 
 
 ' According to the testimony of ancient writers, this Gospel was the last written 
 of the four. Irenaeus, Clement, and Origen are explicit on this point. But 
 there is no way of determining the precise date. Professor Plumptre {Smith's 
 Dictionary) thinks it was written midway between A. D. 62, date of the Epistle 
 to the Ephesians, and A. D. 95, at which time, according to Eusebius, the 
 apostle was banished to Patmos — that is, about A. D. 78. Alford also inclines 
 to a date somewhere between A. D. 70 and A. D. 85. 
 
 As to the place where it was written, the ancient testimony decidedly pre- 
 ponderates in favor of Ephesus. Irenaeus, as cited by Euseb., H. E., ver. 8, states 
 
INTEODUCTORY REMARKS. 11 
 
 that John published his Gospel while he dwelt in Ephesus of Asia. Jerome 
 makes the same statement. This is confirmed by John's explanations of Jew* 
 ish terms, customs, and localities, showing that he wrote at a distance from 
 Palestine, after the destruction of Jerusalem and the overthrow of Jewish 
 polity and worship, when Gentile believers had become numerous. Thus he 
 epeaks of " the feast of the Jews " (ch. 5:1; 6:4); explains that the Sea of 
 Galilee is the Sea of Tiberias (ch. 6:1); says that rabbi means teacher, and 
 Messiah, Christ, ch. 1 : 38, 41 ; and relates that " the Jews had no dealings with 
 the Samaritans," ch. 4 : 9. There is no contradictory testimony, save from one 
 or two anonymous writers, who assert that the apostle wrote his Gospel in Pat- 
 mos, but published it in Ephesus. But as they furnish no proof of this state- 
 ment, and as it is evidently inconsistent with the apostle's testimony in the 
 Apocalypse that he had before borne record of the word of God (Rev. 1 : 2), 
 we may regard their statements as wholly unreliable. 
 
 SOURCES OP THE FOURTH GOSPEL. 
 
 John had been, as has already been noticed, the bosom-friend and constant 
 companion of our Lord throughout his ministry. He was therefore familiar 
 with his discourses and deeds, and that these had been impressed upon his 
 mind with great power the Gospel gives clear evidence. It is not necessary to 
 infer that he must at once have committed them to writing in order to keep 
 them in memory, for, according to the Lord's promise to his disciples, when- 
 ever his words should be needed the Paraclete, the Holy Spirit, would bring 
 all things whatsoever he had said unto them to their remembrance, John 14 : 26. 
 The apostle was, therefore, by virtue of inspiration, endowed with ability to 
 write this Gospel. Knowing this, it would profit us nothing to inquire whether 
 he might not have drawn some of his materials from human sources. Lange 
 suggests that as Mary, to whom he sustained the relation of a son, lived with 
 him, "this little family, formed under the cross, could have had no more 
 engaging matter of conversation than the memory of the Lord, and that we 
 may doubtless ascribe to Mary a mental share in the gradual formation of this 
 siowly-maturing Gospel." It would indeed be unnatural to suppose that " this 
 little family" did not frequently converse together about the sayings and doings 
 of the Lord, but surely it is only a pleasing fancy that Mary contributed in 
 any way to the formation of this wonderful Gospel ; while to suppose that the 
 apostle was under the necessity of depending upon any uninspired sources for 
 the subject-matter thereof would be a reflection upon his inspiration. 
 
 DESIGN OP THE FOURTH GOSPEL. 
 
 The opinion is widely prevalent that John wrote his Gospel as a supplement 
 to the other three ; in other words, that his purpose was to record such dis- 
 courses of the Master, and present such aspects of his person, life, and teaching, 
 as the other evangelists had failed to present. The apostle has indeed done 
 
12 1NTR0DLX'T(JKY KEMARKS. 
 
 this — has given to the world a more spiritual delineation of the doctrine and 
 life of Christ than either one of the synoptic Gospels — a Gospel that is nnique 
 in substance, style, and scope. If Matthew presents him as King, Mark oa 
 Servant or Migiity Worker, and Luke as man, John presents him as the Son 
 of God. John was doubtless acquainted with the other Gospels. He writes 
 as one who supposes his readers to be informed of the chief events of our 
 Lord's life. Compare chs. 1 : 32; 3 : 24; 11 : 2, etc. Two-thirds of his Gospel 
 is new, and matter found elsewhere is given with important additions and in a 
 new light. That he really supplements in some respects is one thing — that this 
 was his object in writing is quite another. But tliat this Gospel is supple- 
 mentary in the sense of its supplying deficiencies or of meeting failures in the 
 other three, or that the apostle wrote at the instigation of others in order to 
 provide for these alleged deficiencies, — of this there is no evidence whatever. 
 Certain ancient writers, as Clement of Alexandria, Jerome, etc., are cited in 
 support of the opinion that John wrote with such intent; but they, as Alford 
 says, " appeal to no historical or traditional fact as the ground of their own 
 statements." The opinion ought, therefore, to be dismissed as a mere legend, 
 the whole scope of the Gospel showing that the writer was conti-olled by the pro- 
 founder purpose of setting forth, as has just been stated, the Godhead of our 
 Lord Jesus Christ, and thus grounding and confirming the faith of Christians. 
 In proof of this we have, first, the formal statement of the writer in eh. 
 20 : 31 : " These are written, that ye might believe that Jesus is the Christ, 
 the Son of God ; and that believing ye might have life through his name.'' 
 Thus was it intended for Christian readers, to establish them in the funda- 
 mental truths of the gospel, and to set forth Jesus as the Christ, the eternal 
 Son of God, in all his ofiices and relations to the believer. And, secondly, 
 the subject-matter of the Gospel, between which and this statement there ia 
 throughout entire agreement. To present Christ as the Son of God, his equality 
 with the Father, his divine, essential, inherent character, — this is the thought 
 ever before the writer. And this he does, not, as do the synoptic writers, by 
 narrating the acts and deeds of our Lord, but rather by recording his discourses 
 on different occasions, his profound utterances respecting his person, and his 
 itrue relation to the Father. Everywhere he is the Word of God, the Life and 
 Light of men, the Only-Begotten Son in the bosom of the Father, the Way 
 and the Truth and the Life, the Resurrection and the Life, the Bread of Life, the 
 Living Water, the Door, the Good Shepherd, etc. These terms and expressions 
 convey nothing less than the thought that creative and sustaining power resides 
 in him — that he is the Source of life, the Quickener of the dead, and the 
 Fountain of all comfort and refreshing to the soul. And thus they harmonize 
 with the declaration that "the Word," or Logos, "was God," that "all things 
 were made by him, and without him was not any thing made that was made," 
 while at the same time they indicate the distinctive character of this Gospel, its 
 marked individuality in contrast with the synoptic Gospels. 
 
INTKODUCTORY REMARKS. 13 
 
 To the objection that the Jesus of the fourth Gospel is entirely different from 
 the Jesus of the other Gospels, Dr. A. P. Peabody has well answered as follows: 
 
 " So far, however, is this from being the case that the most we can say is that 
 he is all of their Jesus, and more. The human traits are the same in the four. 
 The narrative, so far as it is parallel, is coincident, the only difference being 
 that the fourth Gospel bears the marks of a closer intimacy, a more realizing 
 sympathy, with its subject, as must have been the case if the author held that 
 peculiar relation of Christ's confidential friend in which he professes to stand. 
 But is Jesus even more or greater in the fourth Gospel than in the other three ? 
 Have we not in them intimations of all that is more fully developed in the 
 fourth? As regards outward incident, the raising of Lazarus seems to us 
 unique, from the intense vividness and lifelikeness of the narrative. But can 
 it have presented a grander spectacle, or implied a more godlike sympathy or 
 a more sovereign power in the Conqueror of death, than the scene at the gate 
 of Nain, when Jesus meets the funeral procession, sees the widow in her deso- 
 late agony following her only son to the grave, arrests the bier, raises the life- 
 less form, and gives the youth to his mother's embrace, while for the wild wail 
 of the mourners rises the glad shout, 'God hath visited and redeemed his 
 people ' ? Then as to the alleged peculiarities in John's representations of the 
 exalted personality of Jesus, are they peculiar to him ? Have we not as full 
 and emphatic, though generally less detailed, indications of them in the 
 synoptics? Nay, one of the loftiest of these representations is drawn out by 
 Matthew with an amplitude far transcending that of the fourth Gospel. In 
 the latter Jesus repeatedly speaks of himself as the Judge of the world. But 
 what are these dogmatic statements compared with the discourse recorded 
 by Matthew, in which the Son of man sits on the throne of his glory, and all 
 nations are gathered before him, and divided as a shepherd divides the sheep 
 from the goats, the sheep on his right hand, the goats on his left? What higher 
 claims does Jesus make for himself in the fourth Gospel than when he says, 
 ' All things are delivered unto me of my Father ;' ' All power is given unto me 
 in heaven and on earth ;' * Hereafter shall ye see the Son of man sitting on the 
 right hand of power, and coming in the clouds of heaven ;' ' Lo, I am with you 
 alway, unto the end of the world' ? Nor is the promise of the Holy "Spirit, 
 which fills so large a space in the fourth Gospel, wanting in the synoptics : 
 * Take no thought how or what ye shall speak ; for it shall be given you in the 
 same hour what ye shall speak; for it is not ye that speak, but the Spirit of 
 your Father that speaketh in you ;' and again, * Tarry ye in the city of Jeru- 
 salem until ye be endued with power from on high.' " — Christianity and Scierice, 
 pp. 85-87. 
 
 Evidence at any length of the distinctive character of the fourth Gospel 
 
 cannot here be given, except in so far as it bears upon the question of design. 
 
 Notice the manner in which the apostle introduces his Gospel to the world, the 
 
 first sentence reminding us of the first verse of Genesis announcing the creation 
 
 2 
 
14 INTRODUCTORY REMARKS. 
 
 of the heavens and the earth: "In the beginning," before the foundation of the 
 world, in the depths of eternity past, " was the Word (the Logos), and the Word 
 was with God, and the Word was God." How different this from the manner 
 in which the synoptists begin their Gospels! Then, looking at the whole 
 preface covering the first fourteen verses, what profound thought lies wrapped 
 up in it! This Divine Logos, who is eternal with God and of his essence, is 
 the Maker of all things, the Source of life and light, and therefore the Life and 
 Light in himself. This Light dwells in darkness, but the darkness compre- 
 hends it not. He is in the world made by him, but the world knows him not. 
 He is made flesh and dwells among men, yet is he in the bosom of the Father. 
 His humanity is perfect, yet his equally perfect Deity manifests itself to his 
 "chosen," who behold his glory, the glory as of the only-begotten of the Father 
 fiill of grace and truth, and who receive of the infinite fulness dwelling in 
 him, and grace for grace. '* The theme is the eternal Logos or personal Word 
 that was with God and of divine essence from the beginning of beginnings, and 
 at last became incarnate for the salvation of the world. The leading ideas are 
 life and light, grace and truth, as emanating from and centring in the Logos. 
 Starting with the divine genealogy, or eternal divinity, of Christ, the evan- 
 gelist presents, in a few bold outlines, the progress of revelation from the 
 creation to the incarnation, a sort of miniature photograph of the history of 
 preparation for Christ's coming in the flesh, and states the impression which 
 his workings and personal appearance made upon the unbelieving world and 
 the believing disciples." [Dr. Schaff, in Lange on John, p. 51.] If, now, the 
 whole structure of the Gospel that follows be examined, it will be seen that the 
 same underlying thought, the divinity of Christ, pervades it throughout. It is 
 truly the divine Gospel, the apt and expressive symbol of which is the eagle 
 soaring aloft and gazing heavenward. 
 
 It has been thought that the evangelist had also in view the errors of 
 Cerinthus, of the Gnostics, of the Ebionites, etc., and that his object in writing 
 this Gospel was to show their falsity. It would, perhaps, be rash to assert that 
 these errors were not in his mind. Certain it is that the subject-matter of this 
 Gospel bears against and utterly refutes them, and, as well, the heresies of oui 
 own time. What a deadly blow it gives to the theories and speculations of the 
 humanitarians of this and every age I If life is only in Christ, if we partake 
 of this life only by virtue of a personal belief in him, an eating of his flesh 
 and drinking of his blood, how vain are the hopes of all who look for salvation 
 by virtue of an inherent or acquired righteousness I " Thus we see the striking 
 agreement between the writings of John and Paul, to say nothing of other New 
 Testament writers. For instance, 'righteousness' is the form of expression 
 peculiar to the first Epistle. But where Paul says, ' The righteousness of God 
 without the law was manifested' (Rom. 3:21), John, still in character, says, 
 'The life was manifested.' (1 John 1:2; compare John 1 : 4.) Where Paul 
 comes to ' declare God's righteousness, that he might be just and yet a justifier ' 
 
INTRODUCTORY REMARKS. l5 
 
 (Bom. 3 : 26), John comes to 'bear witness, and show unto you that eternal life, 
 which was with the Father, and was manifested to us.' (1 John 1:2; compare 
 John 3 : 36, etc.)"— Jukes. 
 
 PECULIAKITIES OF THE FOURTH GOSPEL. 
 
 The limits assigned to this Introduction forbid more than a brief and im- 
 perfect consideration of this subject. 
 
 1. As to its style. It is characterized by great minuteness of description, 
 clearness of expression, and a charming simplicity. "It is artless and col- 
 loquial. The language is Hellenistic, but the thought Hebraistic." — Elmcott. 
 The Gospel is also noted for its small vocabulary, no book of equal size in the 
 New Testament making use of so few words. At times it exhibits a peculiar 
 use of tenses, but there is no evidence that John uses one tense for another. 
 In every instance the careful student will discover that the tense was selected 
 for a definite and fitting purpose. 
 
 2. Its matter is so profound that no human mind has ever sounded its depths. 
 Devout scholars in every age have dug into this mine of truth and brought 
 forth much precious ore, but they have confessed, as all who follow them must con- 
 fess, that there are riches lying deeper down than any mortal can reach. " John 
 excels," says Jerome, " in the depth of divine mysteries." " No writing com- 
 bines greater simplicity with more profound depths. At first all seems clear in 
 the childlike language which is so often the chosen vehicle of the tniasures 
 of Eastern meditation ; and then again the utmost subtlety of Western thought 
 is found to lie under abrupt and apparently fragmentary utterances. St. John 
 wrote the Gospel of the world, resolving reason into intuition and faith into 
 sight." — B. Foss Westcott. 
 
 3. This Gospel, as compared with the synoptic Gospels, is remarkable for its 
 omissions. We have no account of the earthly parentage and birth of Christ, 
 of his lying in a manger, of his circumcision, of the flight of his parents to 
 Egypt and their return, of his baptism and introduction into the ministry. 
 It contains but few allusions to John the Baptist, and these relate chiefly to the 
 fact of his baptizing in Enon, to the testimony he bore to Christ as the Lamb 
 of God, to himself as the friend of the Bridegroom, and to the "joy " felt b} 
 him in decreasing while Christ increases, chs. 1 and 3. It is silent as to our 
 Lord's transfiguration on the holy mount, his apprehensions of the cross, and 
 his sufierings of soul in Gethsemane, not even an allusion being made to the 
 agony and bloody sweat. When he is apprehended we see no manifestation 
 of bodily weakness or of inward sorrow, but only of power, before which his 
 adversaries fall prostrate and they are made willing to let his disciples go 
 unharmed. At his trial, on his way to Calvary, and when suspended on the 
 cross we mark the absence of any expression of human sympathy. There is 
 no warning of Pilate by his troubled wife. No daughters of Israel bewail his 
 gad fate. There is no confession from a dying malefactor, " This man hath 
 
16 INTEODUCTORY REMARKS. 
 
 done nothing amiss;" no admission from a Roman centurion, "Truly, this was 
 the Son of God." We read of no rending rocks, of no quaking earth, of no 
 darkness covering the land. No voice comes from the cross, " My God ! my 
 God ! why hast thou forsaken me ?" And, last of all, he omits the ascension. 
 We can account for these omissions only on the ground that the evangelist is 
 portraying neither the King, nor the Servant, nor the Son of man, but the 
 Divine Man, the Son of God, who, as such, needs no human sympathy, no 
 testimony from man, no ministry of angels, no help or sympathy from Nature. 
 "All this," as Jukes remarks, "could have no place in the laying dowri of his 
 life by the Eternal Son. Even in dying he need not 'commend' himself to 
 God (Luke 23:46). He said, 'It is finished,' and he bowed his head and 
 gave up his spirit, ch. 19 : 30. ' It is finished ' seals with a sufficient witness 
 the full accomplishment of his own perfect work." 
 
 4. This Gospel is remarkable for its additions as well as for its omissions, 
 While it records but eight miracles, only two of which are in the other Gospels, 
 and there is not a parable in it — the G-ood Shepherd being an allegory — it relates 
 lengthy conversational discourses by our Lord to the Jews which are not even 
 adverted to by the synoptists, yet contributing to the general design of setting 
 forth the divine nature of Christ. While only touching upon our Lord's Gali- 
 lean ministry, he brings to view his early Judsean ministry, and his later 
 teaching and contact with the Jews at Jerusalem, showing how he met their 
 unbelief and how their opposition was brought to its height. Moreover, we 
 have a valedictory discourse, addressed by our Lord to his disciples (chs. xiv.- 
 xvi.), which teaches, among other things, the oneness between himself and his 
 people, his unchangeable love for them, the office of the Paraclete or Comforter, 
 the expediency of his return to the Father, and the promise of his coming 
 again to receive them unto himself; and, most wonderful of all, the intercessory 
 prayer in the seventeenth chapter, which reads as if it might have been oflered 
 in heaven, and is too rich and profound in thought to admit of any adequate 
 exposition. Space will not admit further allusion to matter peculiar to this 
 Gospel. Enough has been said to show that it is emphatically the divine 
 Gospel, that it was written for Christians of all time, that in a peculiar sense 
 it is supplementary to all time, meeting the error and scepticism of every age 
 concerning the person and work of Christ and the relation he sustains to God 
 and his people. 
 
 The following glowing words from Rev. Dr. A. P. Peabody are appropriate 
 here: 
 
 " This Gospel is the most remarkable book in the world There is in 
 
 all hiiman literature no narrative which so blends majesty and tenderness, sub- 
 limity and pathos, as that of the raising of Lazarus. The discourses ascribed 
 to Jesus in controversy with his Jewish adversaries manifest as much dialectic 
 fkill as moral energy, and are on a level, both in their intellectual ^nd their 
 
INTEODUCTORY REMARKS. 17 
 
 gpiritual aspects, with the highest Messianic conceptions of the Christian 
 Church. The communings and intercessions at the paschal table are an unex- 
 hausted treasury of holy thought and heavenward aspiration, the loss of which 
 would bereave Christendom more sorely than the extinction of all that has 
 been written in a similar vein for the last seventeen centuries, and especially 
 would rob the dying, and those who survive them in sorrow, of peace, conso- 
 lation, and hope, which not even the glowing words of hallowed genius and 
 poetry to which they have given tone and spirit could begin to replace. Even 
 in the working up of materials common to the four there is, if you will pardon 
 the word for the thought, an interiomess, a vividness of realization, not mani- 
 fested by the synoptics ; in fine, that closest approach of biography to auto- 
 biography which occurs only when the biographer and his subject are associ- 
 ated by a spiritual twinship, in which the author of the fourth Gospel may be 
 contrasted rather than compared with the other evangelists. As a single 
 instance out of several which might be selected, I will refer you to the narra- 
 tives of our Saviour's resurrection The spirit of the risen Jesus so 
 
 throbs in every trait of the successive acts of that sublime drama as portrayed 
 in the fourth Gospel that the sacred volume contains no words more con- 
 genial than the very words of that narrative with the moment when kindred 
 are gathered for the last time around the lifeless body from which the soul has 
 passed on to its Redeemer." — {Christianity and Science, pp. 80-82. 
 
 ARRANGEMENT AND ANALYSIS. 
 
 In carrying out his great design John makes a selection from the materials 
 he possessed, ch. 20 : 30 ; 21 : 25, He evidently follows the order of time, but 
 the Gospel may also be arranged as follows : 
 
 i. The Introduction, displaying the glory of the Son of God, ch. 1 : 1-14. 
 ii. Some events connected with his public life manifesting this glory, ch. 1 : 15- 
 
 12 : 50. 
 iii. Events preparatory to and connected with his death, further showing fortli 
 
 his glory, ch. 13 : 1-19 : 42. 
 iv. His resurrection and several appearances to his disciples, manifesting the 
 power and glory of his risen life, and thereby confirming and completing 
 their faith, ch. 20 : 1 ; 21 : 25. 
 The Gospel may also be analyzed as follows : 
 i. The Prologue or Introduction, ch. 1 : 1-14. 
 
 1. The Word in his essential nature, as Maker of all things, and the 
 
 Source of life — the Light of men, vers, 1-9. 
 
 2. John's witness of the true Light, vers. 6-8. 
 
 3. The fact and purpose of the incarnation, vers. 10-14. 
 
 ii. The proofs of the divine mission and ministry of the Incarnate Word, ch. 
 1 : 15-ch. 11 : 46. 
 1. The testimony of John the Baptist — 
 
18 INTRODUCTORY REMARKS. 
 
 (1.) To the pre-eminence of Jesus, vers. 15-28. 
 (2.) To Jesus as the Lamb of God, vers. 29, 36. 
 (3.) To the descent of the Spirit upon Jesus, ver. 32. 
 
 2. The power of Jesus to detach the human heart from the world and 
 
 attach it to himself, as evinced in the call of his disciples, vers. 37-46. 
 
 3. His omniscience, ver. 48. 
 
 4. "The series of glories to be unfolded in his Person and Work" 
 
 (Alford), vers. 50, 51. 
 
 5. The miracle of turning water into wine, ch. 2 : 1-11. 
 
 6. His authority and power as Teacher : 
 
 (1.) He expels the traders from the temple, ch. 2 : 13-17. 
 
 (2.) Declares his power to raise up the temple of his body, vers. 18-22. 
 
 (3.) Expounds the new birth. Its connection with him as the Antitype 
 
 of the serpent lifted up in the wilderness. The cross the evidence 
 
 of God's infinite love, ch. 3 : 1-17. 
 (4.) Explains why man is under condemnation, vers. 18-21. 
 (5.) Before him the greatest of the prophets must wane, according to 
 
 the Baptist's last testimony, vers. 22-30. 
 (6.) He is above all, and all things are given into his hands by the 
 
 Father, vers. 31-37. 
 (7.) He is the source of living water, ch. 4 : 1-15. 
 (8.) He discerns the hidden life and gocial relations of the Samaritan 
 
 woman, and expounds the character of true worship, vers. 16-26. 
 
 (9.) His self-consuming zeal in doing the will of his Father, vers. 31-38. 
 
 (10.) At Cana he heals the nobleman's son at Capernaum, vers. 43-54. 
 
 7. His replies to the cavillings of the Jews, and his mighty works, chs. 
 
 5-11. Further proofs: 
 (1.) Heals the impotent man, ch. 5 : 1-16. 
 (2.) The Mighty Quickener, vers. 17-29. 
 (3.) Has authority to execute judgment, ver. 22. 
 
 (4.) Witness borne to him by John the Baptist, by his own works, and 
 I by the Scriptures, vers. 30-47. 
 
 (6.) He feeds the multitudes and declares himself to be the Bread of 
 
 Life, ch. 6 : 1-58. 
 (6.) He walks on the sea, vers. 15-21. 
 (7.) He reveals the true character of Judas, vers. 70, 71. 
 (8.) He vindicates his divine mission and again proclaims himself the 
 
 source of living water, ch. 7. 
 (9.) By his teaching he appals the officers who had been sent to take 
 him, ch. 7 : 43-53. 
 (10.) He is the Light of the world, the Guide to truth, ch. 8. 
 (11.) Heals the man born blind, ch. 9. 
 (12.) He is the Door of the sheep, the Good Shepherd, ch. 10 : 1-21, 
 
INTRODUCTORY REMARKS. 19 
 
 (13.) He teaches his oneness with the Father, vers. 22-42. 
 (14.) He raises Lazarus ; " the Resurrection and the Life," ch. 11 : 1-46 
 iii. Signs that his ministry draws to an end, chs. 12, 13. 
 
 1. The anointing, 12 : 1-9. 
 
 2. Increasing anger and plottings of the Jews, vers. 10, 11, 19. 
 
 3. The triumphal entry into Jerusalem, vers. 12-16. 
 
 4. The corn of wheat falling into the ground, vers. 20-26. 
 
 5. Jesus, troubled in soul, prays to the Father, vers. 27-30. 
 
 6. Announces the speedy casting out of the prince of this world ; his lift- 
 
 ing up and drawing all men unto him, vers. 31-33. 
 
 7. The light is with the people " yet a little while," vers. 34-36. 
 
 8. Judicial blindness of unbelievers, vers. 37-42. 
 
 9. Jesus washes his disciples' feet, ch. 13 : 1-17. 
 
 10. He announces by sign his betrayer, vers. 18-30. 
 
 11. He exhorts his disciples to love one another, and warns Peter, vers. 
 
 31-38. 
 iv. The valedictory address to his disciples, chs. 14-16. 
 V. The intercessory prayer, ch. 17. 
 vi. The closing scenes, chs. 18, 19. 
 
 1. The betrayal and the binding, 18 : 1-12. 
 
 2. Before Annas and Caiaphas, vers. 15-24. 
 
 3. Peter's denial, vers. 25-27. 
 
 4. Before Pilate, ver. 28. 
 
 (1.) The accusation, ver. 30. 
 (2.) The kingship and the kingdom, vers. 33-37. 
 (3.) What is truth ? ver. 38. 
 
 (4.) The scourging and the surrender of Jesus to be crucified, ch. 
 19 : 1-16. 
 
 5. The crucifixion, vers. 17-37. 
 
 (1.) The title on the cross, ver. 19. 
 
 (2.) The parting of the garments, vers. 23, 24. 
 
 (3.) The saying of Jesus to his mother and "the disciple whom he 
 
 loved," vers. 26, 27. 
 (4.) The thirst, vers. 28, 29. 
 (5.) " It is finished," ver. 30. 
 (6.) The death, ver. 30. 
 (7.) The burial, vers. 38-42. 
 rii. The Resurrection, or the New Life, ch. 20 : 1-29. 
 
 1. His appearances to Mary Magdalene and his disciples, vers. 11-20. 
 
 2. The impartation of the Holy Spirit, vers. 21, 22. 
 
 3. The blessing, vers. 24-29. 
 
 4. Conclusion : the design of this Gospel, vers. 30, 31. 
 
20 INTRODUCTORY REMARKS. 
 
 vl'n. The epilogue, ch. 21. 
 
 1. The draught of fishes, " the sign of the future" (Westcott), vers. 1-11 
 
 2. The thrice-repeated question put to Simon, vers. 15-17. 
 
 3. Simon Peter's manner of death foretold, vers. 18, 19. 
 
 4. Saying regarding the beloved disciple and the " report," vers. 21-23. 
 
 5. The conclusion, vers. 24, 25. 
 
 NOTE TO THE REVISED EDITION. 
 
 The discoveries and investigation of recent years have brought to light 
 much to confirm the general belief of centuries that the Apostle John wrote 
 the fourth Gospel, and nothing against it. The date of the martyrdom of 
 Polycarp has been pushed back ten years to A. D. 155. As he was eighty-six 
 years old at his death, he was born in A. D. 69. He had thus abundant time 
 and opportunity to be a hearer and disciple of the Apostle John, according 
 to Irenseus, of Lyons, who had been a disciple of Polycarp. John died about 
 A. D. 100, and it is now generally admitted that Polycarp made use of the 
 first Epistle of John, which cannot well be separated from his Gospel, whether 
 considered in respect to its style or its doctrine. 
 
 The " Diatessaron," a Harmony of the four Gospels, by Tatian, has re- 
 cently been discovered, in which we find the fourth Gospel with the three 
 others. Now Tatian was born A. D. 110-120, and died about 170. He was 
 the pupil of Justin Martyr. Now the Gospels of Tatian' s Harmony appear 
 to have been those of Justin. And so through Tatian and Justin we learn 
 that the four Gospels, as we now have them, were generally known among 
 Christians as early as A. D. 140-150. Papias, of Hierapolis, born about 
 A. D. 70, w'as, according to Irenseus, a " hearer of John and a companion of 
 Polycarp," and in common with the latter made use of the first Epistle of 
 John, which presupposes the fourth Gospel. Indeed it is evident that the 
 views of Papias were formed under the influence of John's Gospel. 
 
 To these must be added the recently discovered fragment of the "Gospel 
 of St. Peter," which bears testimony that the four Gospels, including that of 
 John, were generally accepted and circulated early in the second century. 
 Since time is required for such works to get into circulation and gain accept- 
 ance, we very naturally put back the date of this Gospel to the latter part of 
 the first century. 
 
SYNOPTICAL VIEW OF THE FOUR GOSPELS. 
 
 The chronology of the Gospels is in many respects nndetermined. The dura- 
 tion of Christ's ministry is much disputed. It continued at least two and one 
 half years ; for John in his Gospel mentions three Passovers, John 2 : 13 ; 6:4; 
 13 : 1. If the feast (or "a feast of the Jews") mentioned in John 5 : 1 be also re- 
 garded as a Passover, then his public ministry continued about three years and a 
 half. But if the feast was that of Purim (Esther 9 : 26), as many suppose, occur- 
 ring a month before the Passover of John 6 : 4, then must we assign the shorter 
 terra to his public ministry. Althougii certainty may not be attained, yet the 
 amount of labor that Jesus performed, and the time required for his throe preach- 
 ing tours throughout Galilee, before the Passover mentioned in John 6 : 4, incline 
 us to regard the feast of John 5 : 1 as also a Passover. In accordance with this 
 view the following table is arranged, and the probable chronological order and 
 harmony given ; but where either is quite doubtful, or beset witli special diffi- 
 culty, the Veferences are printed in heavy type. The reasons for the arrangement 
 are given by the author in his IIakmon y of the Gospels. 
 
 I. Events conkected with the Birth and Childhood of Jesus. 
 A period of about thirteen and a half years, from b.c. 6 to a.d. 8. 
 
 BECT. SUBJECT. 
 
 1. Luke's Preface 
 
 MATT. 
 
 MARK. 
 
 LUKE. 
 
 1:1-4 
 
 3 V 23-38 
 1:5-25 
 1 : 26-38 
 
 1 : 39-56 
 1 : 57-80 
 
 2" 1-7*' 
 2:8-20 
 2:21 
 2 : 22-38 
 2:39 
 
 2 V 46" 
 
 2 : 41-52 
 
 JOHN. 
 
 2. John's Introduction 
 
 
 1 : 1-14 
 
 3. The Genealogies 
 
 1 : 1-17 
 
 
 4. Annunciation of John's Birth 
 
 5. Annunciation of the Birth of Jesua ... 
 
 6. Mary visits Elizabeth 
 
 
 7. The Birth of Joiin the Baptist 
 
 8. An Angel appears to Joseph 
 
 iVi8-23 
 1 : 24, 25 
 
 
 9. Birth of Jesus. 
 
 
 10, The Visit of the Shepherds 
 
 
 11. The Circumcision 
 
 
 
 12. Presentation in the Temple 
 
 13. Temporary Return to Nazareth 
 
 14. Again at Bethlehem ; Visit of the Magi. 
 
 15. Flight into Egypt ;.. 
 
 2Vi-i2' 
 
 2 : 13-15 
 2 : 16-18 
 2: 19-23 
 
 
 16. Herod's Massacre of the Children 
 
 17. Return and Residence at Nazareth 
 
 18. Childhood of Jesus 
 
 
 IL Announcement and Inteoduction of Christ's Public Ministby. 
 About one year, from the spring of a.d. 26 to that of a.d. 27. 
 
 19. The Ministry of John the Baptist. 
 
 20. The Baptism of Jesus 
 
 21. The Temptation 
 
 22. Testimony of John to Jesus 
 
 3 : 1-12 
 3 : 13-17 
 4 : 1-11 
 
 1:1-8 
 1 :9-ll 
 1 : 12, 13 
 
 3 : 1-18 
 3 : 21-23 
 4 : 1-13 
 
 1: 15-34 
 
 21 
 
22 
 
 SYNOPTICAL VIEW OP THE GOSPEIA 
 
 BKCT. BtJBXBOT. 
 
 23. Jesus gains Disciplea ; returns to Gali- 
 
 lee 
 
 24. The Marriage at Cana. 
 
 25. Visits Capernaum 
 
 LUKB. 
 
 30WX. 
 
 1:35-51 
 2 : 1-11 
 2:12 
 
 m. From the First Passover op Christ's Public Ministry until thi 
 
 Second. 
 One year, from April, a.d. 27, to April, a.d. 28, 
 
 26. 
 
 27. 
 28. 
 29. 
 30. 
 31. 
 32. 
 33. 
 34. 
 35. 
 36. 
 37. 
 38. 
 39. 
 40. 
 
 41. 
 42. 
 43. 
 44. 
 45. 
 
 46. 
 
 47. 
 48. 
 49. 
 50. 
 51. 
 52. 
 53. 
 54. 
 55. 
 56. 
 57. 
 58. 
 59. 
 GO. 
 61. 
 62. 
 6:3. 
 
 64. 
 G.\ 
 66. 
 67. 
 68. 
 69. 
 70. 
 
 At the Passover ; the Traders expelled. 
 
 Visit of Nicodemus 
 
 Jesus remains in Judea 
 
 Further Testimony of John the Baptist. 
 
 John Imprisoned 
 
 Jesus departs for Galilee 
 
 Discourses with the Woman of Sychar. 
 
 Teaches publicly in Galilee 
 
 Heals a Nobleman's Son 
 
 Rejected at Nazareth 
 
 Makes Capernaum his Residence 
 
 Four called as Constant Attendants. . . 
 A Demoniac healed In the Synagogue. . 
 
 Heals Peter's Wife's Mother 
 
 First Preaching Tour throughout Gali- 
 lee 
 
 The Miraculous Draught of Fishes . . . 
 
 Sermon on the Mount 
 
 A Leper healed 
 
 Heals a Paralytia 
 
 The Call of Matthew 
 
 13 
 
 13-16 
 
 18-23 
 
 8 : 14-17 
 
 4:23-25 
 
 5Vi-7V29 
 8:1-4 
 9:2-8 
 9:9 
 
 1:14 
 iVi4,'i*5 
 
 1: 16-20 
 1 : 21-38 
 1:29-^ 
 
 1:35-39 
 
 1:40-45 
 
 2 : 1-12 
 
 2 : 13, 14 
 
 3 : 19, 20 
 4: 14 
 
 4Vi4,'l5 
 
 4*:' 16^ 
 4:31 
 
 31-37 
 38-41 
 
 42-44 
 1-11 
 
 17-26 
 
 5:27,28 
 
 rV. From the Second Passover until the Third. 
 From April, a.D. 28, to April, a.d. 20. 
 
 At the Passover ; Heals the Impotent 
 Man 
 
 Plucking the Ears of Grain 
 
 Healing the Withered Hand 
 
 Withdraws to the Sea of Galilee 
 
 The Twelve Apostles chosen 
 
 The Sermon in the Plain 
 
 Healing of the Centurion's Servant... 
 
 Raises a Widow's Son at Nain 
 
 John's Message to Jesus 
 
 Upbraiding the Cities of Galilee 
 
 Anointed by a Penitent Woman 
 
 Second Circuit of Galilee 
 
 A Blind and Dumb Demoniac healed. . 
 
 A Sign demanded of Jesus 
 
 Christ's Mother and Brethren 
 
 Parable of the Sower 
 
 Other Parables spoken to the Multitude 
 
 Wheat and Tares explained ; and 
 other Parables to the Disciples... . 
 
 The Tempest stilled 
 
 The Two Demoniacs of Gadara 
 
 Matthew's Fea.st 
 
 Di.seourse on Fasting 
 
 Jairus's Daughter ; the Bloody Issue 
 
 Healing of the Blind and Dumb.... 
 
 Second Rejection at Nazareth 
 
 12 : 1-8 
 12 : 9-14 
 12 : 15-21 
 
 8:&-13 
 
 11 : 2-19 
 11:20-30 
 
 12:23-37 
 12:38-45 
 12:46-50 
 13 : 1-23 
 13:24-35 
 
 13:36-53 
 i : 18, 23-27 
 
 8 : 38-9 : 1 
 
 9 : 10-13 
 9 : 14-17 
 9 : 18-26 
 9 : 27-34 
 13 : 54-58 
 
 33-28 
 1-6 
 7-13 
 13-19 
 
 3 : 19-30 
 
 31-35 
 
 1-25 
 
 26-34 
 
 35-41 
 
 1-31 
 
 1.5-17 
 
 : 18-22 
 
 : 22-43 
 
 6: l-G 
 
 6:1-5 
 6:6-11 
 
 13-16 
 
 17-49 
 
 1-10 
 
 11-17 
 
 18-35 
 
 36-50 
 1-3 
 
 19-31 
 4-18 
 
 32-35 
 26-40 
 : 29-32 
 : 33-39 
 : 41-56 
 
 2:13-25 
 3 : 1-21 
 3:22-24 
 3:25-36 
 
 4:'i^" 
 4:5^2 
 4:43^46 
 4:46-54 
 
 5:1-47 
 
SYNOPTICAL VIEW OF THE GOSPELS. 
 
 23 
 
 BBCT. SUBJECT. 
 
 75. Return of the Twelve 
 
 76. Feeding the Five Thousand. 
 
 77. Jesus walks on the Sea 
 
 78. Discourse at Capernaum — 
 
 MATT. 
 
 14 : 13-21 
 14:22-36 
 
 MARK. 
 
 6 : 30, 31 
 6: 32-44 
 6:45-56 
 
 LUKE. 
 
 9: 10 
 
 9 : 10-17 
 
 JOHN. 
 
 6: 1-14* 
 6 : 15-21 
 6 : 22-71 
 
 V. From the Third Passover until the ensuing Feast of Tabernaclb^ 
 
 Six months, from April to October, a.d. 29. 
 
 79. 
 80. 
 81. 
 82. 
 83. 
 84 
 85. 
 86. 
 87. 
 88. 
 89. 
 90. 
 91. 
 92. 
 93. 
 &4. 
 95. 
 96. 
 97. 
 98. 
 
 Jesns continues in Galilee 
 
 Traditions of the Elders 
 
 The Canaanitish Woman 
 
 Deaf and Dumb Man, etc., healed 
 
 Feeds the Four Thousand 
 
 A Sign again demanded 
 
 The Leaven of the Pharisees 
 
 Blind Man healed 
 
 V isit to the region of Ciesarea Philippi . 
 
 Jesus foretells his Death , 
 
 The Transfi^iration 
 
 Healing the Dumb Demoniac 
 
 Jesus again foretells his Death 
 
 The Sacred Tribute 
 
 Contention among the Disciples 
 
 Dealing with an Oflfended Brother, etc, 
 
 On Forgiveness , 
 
 Still continues in Galilee 
 
 Goes to the Feast of Tabernacles , 
 
 Concerning following Jeeus , 
 
 15 : 1-20 
 15 : 21-28 
 15:29-31 
 
 15 : 32-39 
 15 : 39-16 : 4 
 
 16 : 4-12 
 
 16 : 13-20 
 
 16 : 21-28 
 17 : 1-13 
 
 17 : 14-21 
 17 : 22, 23 
 
 17 : 24-27 
 
 18 : 1-14 
 18 : 15-20 
 18 : 21-35 
 
 8: 19-22 
 
 1-23 
 
 ^-30 
 
 31-37 
 
 1-9 
 
 10-12 
 
 13-21 
 
 22-26 
 
 27-30 
 
 31-9 : 1 
 
 2-13 
 
 14-29 
 
 30-32 
 
 33 
 
 33-50 
 
 18-21 
 22-27 
 28-36 
 37-43 
 43-45 
 
 9:46-50 
 
 9 : 51-56 
 9 : 57-62 
 
 7:1 
 
 7:2-9 
 7:10 
 
 VI. From the Feast of Tabernacles till Christ's Arrival at Bethant, 
 Six Days before the Fourth Passover. 
 
 Six months, less eIx days. 
 
 99. 
 
 100. 
 101. 
 102. 
 103. 
 104. 
 105. 
 106. 
 107. 
 108. 
 109. 
 110, 
 111. 
 112. 
 113. 
 114. 
 115. 
 116. 
 
 117. 
 118. 
 119. 
 120. 
 121. 
 122. 
 123. 
 124. 
 125. 
 126. 
 127. 
 128. 
 129. 
 130. 
 131. 
 
 Jesus at the Feast ; teaches publicly. . 
 
 The Woman taken in Adultery 
 
 Further Public Teaching 
 
 Seventy instructed and sent forth 
 
 Return of the Seventy 
 
 Reply to a Lawyer ; Good Samaritan. . . 
 Jesus at the House of Martha and Mary. 
 
 How to pray 
 
 Heals a Dumb Demoniac 
 
 Jesus Dines with a Pharisee ... 
 
 On Hypocrisy, Worldliness, etc 
 
 Slaught jr of Certain Galileans 
 
 A Blind Man healed on the Sabbath. . 
 
 The Good Shepherd 
 
 Jesus at the Feast of Dedication 
 
 Retires beyond Jordan. 
 
 Heals an Infirm Woman on the Sabbath 
 Journeying and Teaching; warned 
 
 against Herod 
 
 Jesus hears of Lazarus' Sickness 
 
 Dines with a Chief Pharisee. 
 
 Requirements of Discipleship 
 
 Lost Sheep, Lost Silver, Prodigal Son. . 
 
 Parable or the Unjust Judge 
 
 The Rich Man and Lazarus 
 
 Teaches Forbearance, Faith, etc 
 
 Goes to Bethany and Raises Lazarus. . . 
 
 Retires to Ephraim 
 
 Passes through Samaria and Galilee . . . 
 On the Coming of the Kingdom of God . 
 
 The Importunate Widow, etc 
 
 Finally leaves Galilee; on Divorce.... 
 
 Blesses Little Children 
 
 The Rich Young Ruler 
 
 19 : 1-12 
 19 : 13-15 
 19 : 16-30 
 
 10 : 1-12 
 10 : 13-16 
 10 : 17-31 
 
 10 : 1-16 
 10 : 17-24 
 10:25-37 
 38-42 
 1-13 
 14-36 
 37-54 
 1-59 
 1-9 
 
 13 : 10-21 
 13 : 22-35 
 
 14: 
 
 14 
 
 15 
 
 16 
 
 16; 
 
 17; 
 
 1-24 
 
 25-35 
 
 1-32 
 
 1-13 
 
 14-31 
 
 1-10 
 
 17 : 11-19 
 17:20-37 
 18 : 1-14 
 
 18 : 15-17 
 18 : 18-30 
 
 7:ll-». i 
 
 8:2-11 
 
 8:12-59 
 
 9: 1-41 
 10 : 1-21 
 10 : 22-39 
 10:40-42 
 
 11 : 1-6 
 
 11:7-46 
 11 : 47-^ 
 
24 
 
 SYNOPTICAL VIEW OF THE GOSPELS. 
 
 SECT. SUBJECT. 
 
 132. Laborers in the Vineyard 
 
 133. Third Time foretells his Death 
 
 134. The Ambitious Kequest of James and 
 
 John 
 
 135. Healing Two Blind Men near Jericho.. 
 
 136. Zacclieus ; the Ten Pounds 
 
 137. Jesus sought at Jerusalem 
 
 138. AiT» ves at Bethany Six Days before the 
 
 Passover 
 
 MATT. 
 
 MAKK. 
 
 LUKE. 
 
 JOHN. 
 
 20 : 1-16 
 20 : 17-19 
 
 ld:*32-34 
 
 18:3l'-iJ4 
 
 
 20 : 20-28 
 20 : 2y-34 
 
 10:35-45 
 10 : 4t>-52 
 
 l'8:"3i43 
 19 : 1-28 
 
 11 ': '5^57 
 
 
 
 19:28 
 
 12:1,9-11 
 
 VII. The Last Passover Week. 
 Seven days, April 2nd to April 8th, a.d. 30. 
 
 I^rst Day of the Week. Public Entry 
 
 into Jerusalem 
 
 Certain Greeks desire to see Jesus 
 
 Second Day of the Week. The Barren 
 Fig-tree 
 
 139l 
 
 140. 
 141. 
 
 142. 
 143. 
 
 144. 
 145. 
 146. 
 147. 
 148. 
 149. 
 150 
 151. 
 152. 
 153. 
 154. 
 155. 
 156. 
 157. 
 
 158. 
 159. 
 
 160. 
 
 161. 
 162. 
 
 163. 
 164. 
 
 165. 
 166. 
 167. 
 168. 
 169. 
 170. 
 171. 
 
 172. Jesus before Annas 
 
 The Temple Cleansed 
 
 Third Bay of tlie Week. Withered Fig- 
 tree 
 
 In the Temple ; the Two Sons 
 
 The Wicked Husbandmen 
 
 Marriage of the King's Son 
 
 Tribute to Ctesar 
 
 Concerning the Resurrection 
 
 The Great Commandment 
 
 Christ the Son of David . 
 
 Last Discourse to the Jews 
 
 The Widow's Mite 
 
 Reflections on the Unbelief of the Jews 
 
 Discourse on the Mount of Olives 
 
 The Ten Virgins ; the Talents 
 
 Graphic Scene of the Judgment. ...... 
 
 Fourth Day of the Week. The Rulers 
 conspire 
 
 The Supper and Anointing at Bethany 
 
 Fifth Day of the Week. Preparation 
 for the Passover 
 
 Sixth Day of the Week. The Passover; I 
 Contention of the Twelve ) 
 
 Washing the Disciples' Feet 
 
 The Traitor pointed out ; Judas with- 
 draws 
 
 Jesus foretells the Fall of Peter 
 
 Institutes the Lord's Supper (1 Cor. 
 11 : 2:3-26) 
 
 Valedictory Discourse 
 
 " " Continued 
 
 " " Concluded 
 
 Christ's Intercessory Prayer 
 
 Again foretells the Fall of Peter 
 
 The Agony in Gethsemane 
 
 Betrayal and Apprehension 
 
 173. Peter thrice denies Christ 
 
 174 Jesus before Caiaphas 
 
 175. The final Formal Examination 
 
 176. Jesus led to Pilate 
 
 177. Remorse and Suicide of Judas (Acts 
 
 1 : 18. 19) 
 
 178. Jesus before Pilate 
 
 179. Jesus before Herod 
 
 180. Again before Pilate ; Barabbas 
 
 21 
 21 : 
 
 21; 
 
 21 
 
 21 
 
 21 ; 
 
 21 
 
 22 
 
 22 
 
 22 
 
 22 
 
 22 
 
 23 
 
 1-11 
 17 
 
 18,19 
 12-16 
 
 20-22 
 
 23-32 
 
 33-46 
 
 1-14 
 
 15-22 
 
 23-33 
 
 34-10 
 
 41^6 
 
 1-39 
 
 24 
 25 
 25 
 
 26; 
 26; 
 
 26; 
 26: 
 
 1-51 
 1-30 
 31^6 
 
 1-5 
 6-16 
 
 17-19 
 20 
 
 26 
 26 
 
 21-25 
 26-29 
 
 26 
 26 
 26 
 
 30-35 
 36^6 
 47-56 
 
 11 : 1-11 
 11:11 
 
 19:29-44 
 
 11 : 12-14 
 11 : 15-19 -j 
 
 11 : 20-26 
 11 : 2T-3;i 
 12 : 1-12 
 
 12 : 1.3-17 
 12 : 18-27 
 12 : 28-34 
 12 : 35-37 
 12 : 38-40 
 12 : 41-44 
 
 13 : '1-^7 
 
 14:1,2 
 14 : 3-11 
 
 14 : 12-16 
 14: 17 
 
 14 : 18-21 
 14 : 22-25 
 
 19:45-46; 
 37,38 
 
 20 : 1-8 
 20 : 9-19 
 
 20 : 20-26 
 20 : 27-40 
 
 £0 : 41-44 
 20:45-47 
 21:1-4 
 
 21 : 5-36 
 
 22:1,2 
 22:8-6 
 
 22 : 7-13 
 (22:14-18. 
 1 24-30 
 
 22 : 21-23 
 22 : 31-38 
 
 22 : 19, 20 
 
 14 : 26-31 22 : 89 
 14 : 32^2 22 : 40^0 
 14 : 43-52 23 : 47-53 
 
 26 : 58,69-75 14 : 54,66-72 22 : 54-62 
 
 26 : 57,59-68 14 : 53,55-65 22 : 
 
 27:1 
 27:2 
 
 27 •. 3-10 
 27 : 11-14 
 
 27 \ 15-26 
 
 15:1 
 15:1 
 
 15:2-6 
 15 : "6^15 
 
 54,63-65 
 : 66-71 
 :1 
 
 23 
 23 
 23 
 
 2-5 
 
 6-12 
 
 13-26 
 
 12: 12-19 
 12 : 20-36 
 
 12 : 37-50 
 
 12 : i.-o 
 
 13 : 1-20 
 
 13 : 21-30 
 13 : 31-38 
 
 14 : 1-31 
 
 15 : 1-27 
 16 : 1-33 
 17 
 18 
 18 
 
 1-26 
 
 1 
 
 1 
 
 18 : 2-11 
 I 18 : 12-14, 
 I 19-23 
 [18:15-18, 
 I 25-27 
 18:24 
 
 18:28 
 
 is : 28-^38 
 i8:89V40 
 
SYNOPTICAL VIEW OF THE GOSPELS. 
 
 25 
 
 SECT. SUBJECT. 
 
 181 . Scourged and delivered to be crucified . 
 
 182. Led away to be crucified 
 
 183. Tlie Crucifixion 
 
 184. Phenomena attending his Death 
 
 185. The Burial 
 
 186. The Seventh Day of theWeek. Sepulchre 
 
 sealed and guarded 
 
 MATT. 
 
 27 : 26-30 
 27 : 31-34 
 27:35-44 
 27 : 45-56 
 27 : 57-61 
 
 27 : 6a-66 
 
 MARK. 
 
 15:16-19 
 15 : 20-23 
 15 : a4-32 
 15 : 33-41 
 15 : 42-47 
 
 LUKE. 
 
 23:25 
 23:26-33 
 23 : 33-43 
 23 : 44-49 
 23 : 50-56 
 
 JOHN. 
 19 : 1-16 
 19 : 16, 17 
 19 : 18-27 
 19:28-30 
 19 : 31-42 
 
 VIII. From Christ's Resurrection till his Ascension. 
 Forty days, April to May, a.d. 30. 
 
 187, The First Bay of the WeeTc. The Resur- 
 rection 
 
 28:2-4 
 
 28:1 
 
 28:5-8 
 
 28: "9,16 
 ^': 11-15 
 
 l'6:V-4* 
 16:5-8 
 
 I'ei'g"" 
 16:10,11 
 
 16 : 12, 13 
 
 16:14 
 
 16 : 15-18 
 16:V9,20 
 
 24:1,2 
 24:3-8 
 a4:12 
 
 24' : 9-11 
 
 24 : 13-35 
 
 24 : 36-49 
 
 a : 5(>5"3 
 
 
 188. Women visit the Sepulchre 
 
 189. Vision of Angels 
 
 20:1,2 
 
 190. Peter and John at the Sepulchre 
 
 191. Jesus appears to Mary Magdalene 
 
 192. Meets the Other Women 
 
 20 : 3-10 
 20 : 11-17 
 
 193. Report of the Women 
 
 20: 18 
 
 194. Report of the Watch 
 
 
 195. Appears to Two Disciples and to Peter 
 (1 Cor. 15 : 5) 
 
 
 196. Eveningat the Clme of the First Day of 
 the Week. Appears to Ten Apostles 
 (1 Cor. 15 : 5) 
 
 20 : 19-25 
 
 197. Emaing at the Close of the First Bay of 
 the Next Week. Appears to Eleven 
 Apostles 
 
 ^'•'I'e"* 
 28: 16-20 
 
 20.26-29 
 
 198. Appears to Seven Apostles 
 
 21 : 1-23 
 
 199. Appears to above Five Hundred (1 Cor. 
 15 : 6) 
 
 
 200. He is seen of James ; then of all the 
 
 Apostles, 1 Cor 15 : 7 ; Acts 1 : 3-8. . . 
 
 201 . The Ascension (Acts 1 : 9-12) 
 
 
 202. John's Conclusion of his Gospel 
 
 20:30,31: 
 21:»4,26 
 
 NOTE TO THE REVISED EDITION. 
 Every attentive reader of the Gospels must have noticed how diflferent are 
 the words of Jesus in John from those in the synoptics. How shall we explain 
 this? Shall we, willi Weiss, Sunday, and some others, suppose our Lord's 
 words to have been transformed under the receptive activity of the inspired 
 apostle's mind? Or shall we rather regard John himself as largely trans- 
 formed m thought and expression to .Tesus? I incline to the latter. John's 
 receptive and deeply spiritual mind had in a high degree taken in the hidden 
 human and Divine Christ, wliile with him on earth. For fifty years lie had 
 made him the sul^jcct of his contemplation, and had gone over and over the 
 word? of his higher teachings, until he was thoroughly imbued with them 
 in common with the aged he lived largely in the past, and so the words of 
 Jesus were vividly before him, affecting even his own thoughts and style 
 Ihe proniLsed Spirit too was with him (ch. 16 : 13) to guide him in narrating 
 I- -^/rV • "('^^^^ ^^'^"^ ^^^^^"^ ^''^'^y himself in writing, and at the same time 
 faithful to the rarest sayings of Jesus. We catch occa.sional glimpses of 
 John s peculiar style of Christ in the other Gospels. Matt. 11 : 27 • Luke 
 
A FEW WORKS REFERRED TO IN THESE NOTES, 
 
 AND ACCESSIBLE TO GENERAL READERS. 
 
 Alford^ Dr. Henrt. Critical Commentary. 
 
 Bengel, Dr. J. A. Gnomon of New Testament. A New Translation by Professor 
 C. T. Lewis and M. R. Vincent. 
 
 BowEN, Rev. G. Love Revealed. On John, chs. xiii.-xvii. 
 
 Campbell, Dr. George. The Four Gospels. 
 
 CoNANT, Dr. T. J. The Meaning and Use of Baptizein, Philologically and His- 
 torically Investigated. 
 
 Ellicott, Dr. C. J. Historical Lectures on the Life of Christ. 
 
 Farrar, Dr. F. W. Life of Christ. 
 
 Fish, Dr. H. C. Bible Lands. Illustrated. 
 
 GoDET, Dr. F. Commentary on John. Tranjlated from the French. 
 
 Hackett, Dr. H. B. Illustrations of Scripture. 
 
 Hanna, Dr. Wm. Life of Christ. 
 
 Hovey, Dr. a. Miracles. 
 
 KiTTO, Dr. J. Cyclopaedia of Biblical Literature. Third Edition. Edited Dy i)t 
 W. L. Alexander. 
 
 Lange, Dr. J. P. Commentary on the Gospel according to John. Translated from 
 the German. 
 
 Meyer, Dr. H. A. W. Critical and Exegetical Commentary. Translated from the 
 German. 
 
 Newman, Dr. J. P. From Dan to Beersheba. 
 
 Olshausen, Dr. H. Commentary. Dr. A. C. Kendrick's Revision. 
 
 Robinson, Dr. E. Biblical Researches in Palestine, etc. 
 
 Ryle, J. C. Expository Thoughts on John. 
 
 Smith, Dr. W. Dictionary of the Bible. American Edition ; revised and edited 
 by Professor H. B. Hackett, D.D. 
 
 Stanley, Dean A. P. Sinai and Palestine. 
 
 Stier, Dr. R. Words of the Lord Jesus. Revised American Edition. 
 
 Tholuck, Dr. A. Commentary on John. Translated from the German. 
 
 Thomson, Dr. W. M. The Land and the Book. 
 
 Trench, Prof. R. C. Notes on Parables; on Miracles. 
 
 Van Lennep, Dr. H. J. Bible Lands; their Modern Customs and Manners. 
 
 Westcott, B. F. Introduction to the Study of the Gospels. 
 
 Wilson, Capt. C. W. Recovery of Jerusalem. 
 
 Worhsworth, Dr. C. The New Testament, with Notes. 
 26 
 
THE GOSPEL ACCORDING TO JOHN. 
 
 CHAPTER I. 
 
 Introduction. — The eternal existence and divine attributes of the Word. 
 1 "IN the beginning was the Word, and the Word ' ^^°o V ' /*'?'; 
 
 John 1. 1 ; Rev. 19. 13. 
 
 The title is not claimed as a part 
 of the inspired text. In the two oldest 
 Greek manuscripts it is simply accord- 
 ing to or by John. But many ancient 
 manuscripts have The Gospel according 
 to John — that is, as written and deliver- 
 ed by him. The four Gospels present 
 only one divine record, but form four 
 points of view. That of John is about 
 to be given. The word saint, so often 
 applied to John and other writers in 
 the New Testament, is an addition of 
 late date, and inconsistent with the 
 style and simplicity of God's word. 
 Gospel means good news, and is applied 
 to the four inspired narratives of the 
 life and teachings of Christ. They con- 
 tain the good news of a Saviour and his 
 salvation. 
 
 The four Gospels furnish us with four 
 pictures of Christ's life and teachings, 
 all taken from different points of view. 
 Matthew sees in him chiefly the royal 
 Lawgiver ; Mark, the mighty Worker ; 
 Luke, the Friend of man ; but John, 
 the Son of God. In accordance with 
 their several aims, Matthew traces back 
 the Saviour's lineage to Abraham, the 
 father of the nation ; Luke, to Adam, 
 the father of the race ; John, to the 
 reaches of past eternity, when the eter- 
 nal Word dwelt with the Father, Matt. 
 1:1; Luke 3 : 38. 
 
 CHAPTER I. 
 
 John begins his Gospel by setting 
 forth the Word, in his pre-existent na- 
 ture, as partaking of the Godhead 
 (vers. 1, 2)_; in his acts as Creator (3); 
 in his earlier relations to men as the 
 Author of life and truth (4, 5) ; which, 
 
 however, men had not received (6^-13) • 
 and in his last manifestation to man, 
 as incarnate (14). John's testimony is 
 now brought forward (15-18) ; his an- 
 swer to the priests who were commis- 
 sioned to investigate his pretensions 
 (19-28) ; then, on the next day, he pre- 
 sents Jesus as the divinely-promised 
 Lamb of God (29-34) ; on the day fol- 
 lowing he repeats his testimony, and 
 two of his disciples followed Jesus as 
 their Master (35-39). The new disciples 
 in turn bring their friends to Jesus 
 •(40-51). 
 
 1-14. Christ the Word. — The 
 original condition and dignity of 
 Jesus Christ. Christ the true light ; 
 What he gives to believers ; his in- 
 carnation. 
 
 In the beginning, before time, 
 before creation ; for time, properly 
 speaking, began with creation. The 
 history of the new creation opens with 
 an allusion to the history of the old 
 creation. See Gen. 1 : 1. The phrase 
 signifies "before creation had begun" 
 (see ver. 3) ; " before the mountains 
 were brought forth " (Ps. 90 : 2) ; " iu 
 tlie depths of past eternity." See Prov. 
 8 : 22, 23. The Word, therefore, was 
 himself uncreated and eternal. Was 
 the Word, not wa? made, but was — 
 that is, the Word existed. Thus Christ 
 was before time, and uncreated. The 
 name " Word " is applied to Jesus 
 Christ only twice in the New Testa- 
 ment outside of this passage, and then- 
 onlv in the writings of John — viz., 1 
 John 1 : 1 and Rev. 19 : 12, 13. In the 
 last of these passages the name of the 
 incarnate and victorious " Word " is 
 referred to as a name which no man 
 
 27 
 
28 
 
 JOHN I. 
 
 A. D. 25 
 
 2 was *• with God, 'and the Word was God. The same '^ch. 16.28. 
 
 ' • en. 10. 30; Fb. 
 
 45. 6 ; Isa. 7. 14; Matt. 1. 23; Phil. 2. 6; 2 Pet. 1. 1 ; 1 John 5. 7. 
 
 knew — i. e., whose meaning no man 
 could fully comprehend. Whatever ex- 
 planation we give of it must be based 
 upon the office which words perform 
 among men. Now, words are the means 
 by which we express what is in us and 
 make ourselves known to others. A 
 single word — hoT perfectly it may re- 
 veal character ! (See Matt. 5 : 22 ; 12 : 
 36.) How completely it may put two 
 souls in communication with each oth- 
 er! (See John 20 : 16.) So it is most 
 probable that Jesus Christ is called the 
 Word of God because it is through him 
 that God expresses himself in creatibn, 
 in providence, and in redemption. In 
 
 ■^ fine, the Word is the Revealer of God 
 (see verse 18; Col. 1 : 15; Heb. 1 : 1-3). 
 And the Word was with God, not 
 identical, but in a sense distinct. It is 
 intimated that the Word and God were 
 from eternity distinct persons, John 16 : 
 
 \ 28 ; 17 : 5. It was the Word to whom 
 the Father said, " Let us make man in 
 our image," Gen. 1 : 26. The Word 
 was God, though distinct, yet in a 
 sense one. While there is a distinction 
 of i)ersonality between the Father and 
 the Word, they are yet one in essence. 
 The Word is not inferior to the Father, 
 but as the Father is God, so the Son is 
 God, and equally possessed of all divine 
 attributes and powers. 
 
 It is an interesting question to inquire 
 into the origin of the term LOGOS in 
 Greek (properly translated WORD in 
 English), as used by John at the begin- 
 ning of his Gospel. In a well-prepared 
 article on this subject ( Baptist Quar- 
 terly, April, 1876, p. 140), Dr. N. M. 
 Williams thus concludes: "Our con- 
 clusion, then, is this, that John was not 
 indebted to Philo, or to the Targumists, 
 or to the Apocrypha, or to Proverbs, or 
 to any other part of the Old Testament, 
 for the Logos doctrine, for in not one of 
 these quarters is the doctrine to be 
 found ; but that the term itself, which 
 clearly was not corned by the evan- 
 gelists, was already in existence, and 
 therefore was not drawn directly and 
 consciously from the Gnosticism of Alex- 
 andria. As logos had come to be well 
 known, partly through the Septuagint 
 and partly through Philo, John deemed 
 it a suitable word for the expression of 
 
 his views. But whence the doctrine? 
 This we believe to have been suggested 
 by the Old Testament, and to have been 
 drawn directly in part from the teach-- 
 ings of Christ, and in part from what 
 John saw of Christ himself. The illu- 
 minating influence of the Holy Spirit 
 must, of course, be presupposed. That 
 Jesus called himself the Logos is more 
 than can be shown, but the Logos idea 
 was clearly taught. The description 
 found in the prologue is to be found, 
 also, in a scattered form in the body of 
 the Gospel. In the prologue John 
 says : ' In the beginning was the Word ;' 
 and Jesus himself had said, * Before 
 Abraham became, I am.* John says, 
 * And the Word was with God ;' and 
 Jesus himself had said, ' With the glory 
 which I had with thee before the world 
 was.' John says : ' And the Word was 
 God ;' and Jesus had said : ' I and my 
 Father are one.' John says : ' All 
 things were made by him ;' and Jesua 
 had said : * My Father worketh hitherto, 
 and I work.' John says: ' In him was 
 life ; ' and Jesus himself had said : ' I 
 am the bread of life.' John says : ' And 
 the life was the light of men ; ' and 
 Jesus had already said : * I am the light 
 of the world.' . . . Thus it appears 
 that instead of weaving out of his own 
 intellect that sublime description of the 
 pre-existing Son of God which we find 
 in his prologue, John took the thoughts, 
 and almost the very words, from the 
 Saviour himself. He arranged the 
 thoughts ; he gave them a compact 
 form ; he threw over the whole a rich, 
 truthful coloring, drawn from what has 
 been called his experience of the Logos 
 doctrine ; and so we have the most 
 unique composition and the most pro- 
 found thought to be found in human 
 language." 
 
 2. In the beginning with God. 
 There never was a time when this dis- 
 tinction of personality in the nature of 
 the one God did not exist. With this 
 thought of eternal existence is connected 
 that of creation. Only by virtue of his 
 eternal existence could the Word create 
 the world, vers. 3, 10. Hence the im- 
 portance of this foundation-truth, as 
 stated in vers. 1, 2, preparatory to the 
 statement in the next verse. 
 
A.. D. 25. 
 
 JOHN I. 
 
 29 
 
 was in the beginning with God. ^ All things were 
 made by him, and without him was not anything 
 made that was made. ® In him was life, and ^ the life 
 was ^the light of men. And ^the light shineth in 
 darkness, and the darkness comprehended it not. 
 
 The manifestation and vmrh of the divine Word ; the testi- 
 mony of John the Baptist. 
 
 6 * There was a man, sent from God, whose name was 
 
 dGen.l.l,26;Eph 
 3.9;Heb.l.2,10- 
 12 ; 3. 3-6. 
 
 • ch. 11. 25. 
 
 ' Isa. 49. 6. 
 
 8 Isa. 9. 2. 
 
 »> ch. 3. 19, 20 ; 12. 
 36-40; lCor.2.14. 
 
 ' Matt. 3. 1, 3. 
 
 3. The Creation of the Universe. All 
 things were made ; sun, moon, and 
 stars, heaven and earth, all the forces of 
 nature, angels, and men ( see Col. 1:16; 
 Heb. 1 : 10). By him means " through 
 him." God creates ( see Gen. 1:1), but 
 he creates through the Son ( see Heb. 
 1:2; John 5:19), not as through a 
 blind instrument, but as through One in 
 living union with himself (John 10 : 30 ; 
 Kom. 11 : 36.) "This form of expres- 
 sion is used in speaking of a divine 
 agent in Rom. 11 : 36 ; 1 Cor. 1:9; Gal. 
 1:1. It seems to intimate that the Son 
 does not act apart from the Father (see 
 ch. 5 : 19-23). Nor does the Father act 
 apart from the Son ; * for without him 
 was not even one thing made which has 
 been made.' " — Annotated Paragraph 
 Bible. And without him, etc. Sin 
 came after the original creation — came 
 not from God, but from man (see Rom. 
 5 : 12), and indeed was not a creation. 
 That was made. More nearly, that 
 has been made ; all that ever has been 
 made. 
 
 4. Verses 4-13 treat not of the teach- 
 ings of Christ in the flesh, but of his 
 earlier revelations. In him was life ; 
 the source of all intellectual, moral, and 
 spiritual life, as he had been the source 
 of all physical life. Ver. 3. The life 
 was the light of men; the living 
 presence and working of Christ in the 
 world was the source from which men 
 derived all they had of spiritual light ; 
 that is, of spiritual knowledge, purity, 
 and blessedness (see Ps. 36 : 9). It was 
 Christ who talked with Adam in the 
 garden and appeared in human form to 
 the patriarchs. He gave the law amid 
 thunderings and lightnings on Mount 
 Sinai, and manifested himself in a cloud 
 of glory in the Tabernacle. He spoke 
 as the Angel of Jehovah, and as the 
 Captain of Israel. By dreams and vis- 
 ions, by secret whispers to men's con- 
 sciences, bv the manifold voices of 
 
 nature and of providence, Christ en- 
 lightened to some degree every human 
 soul, Ps. 85:8; Rom. 1 : 19; John 
 1:9. 
 
 5. The insufficiency of these earlier 
 manifestations to give men spiritual life 
 and to bring them to God is now de- 
 clared. The light shineth in 
 darkness, rather the darkness; the 
 light has been and is shining, through 
 the whole series of divine revelations, 
 in a world where every heart is dark- 
 ened by sin ( see Eph. 5 : 8). The 
 darkness comprehended it not ; 
 wilful blindness prevented men from 
 seeing the heavenly sunlight that shone 
 everywhere around, and so the world 
 remained ignorant, degraded, and un- 
 holy. Compare ch. 3 : 19 ; Matt. 23 : 37. 
 
 6. A man sent from ; commission- 
 ed from above. Matt. 3 : 1-3 ; Luke 1:11- 
 17. A prophet and more than a prophet, 
 Matt. 11 : 9, 10. Compare Nicodemus's 
 words to Jesus, ch. 3 : 2, 
 
 John. This name in Hebrew means 
 07ie whom God has graciously given — an 
 appropriate name for the child given in 
 answer to prayer, and who was to be the 
 forerunner of Christ. A gracious gift, 
 not only to his parents, but also to the 
 Jewish people and to the world, Luke 
 (ch. 1) as an historian gives an account 
 of his birth. His parents were both of 
 the priestly race. He was born in the 
 south of Judea, some suppose Hebron, 
 others Jutta, and lived a Nazarite (Luke 
 1:15; Num. 6 : 1-3) in that wild and 
 thinly-settled region till he began his 
 ministry, Luke 1 : 80. He commenced 
 his ministry in the fifteenth year of 
 Tiberius Csesar, which was the 779th 
 year of Rome, or A. D. 25, probably 
 in the spring or summer. In the au- 
 tumn commenced a sabbatical year, 
 the year of our Saviour's baptism and 
 the beginning of his ministry, as well 
 as of a good portion of John's min- 
 istry. The evangelist here, like Mark 
 
80 
 
 JOHN I. 
 
 A. D. 25. 
 
 7 John. * The same came for a witness, to bear witness ^ ch. 3. 26-36. 
 of the Light, that all men through him might believe. 
 
 8 ' He was not that Light, but was sent to bear witness 
 
 > ver. 20 ; ch. 3. 2& 
 
 9 
 
 10 
 
 of that Light. 
 
 " That was the true Light, which lighteth every 
 man that cometh into the world. He was in the 
 world, and "the world was made by him, and "the 
 
 11 world knew him not. pHc came unto his own, and 
 
 12 his own received him not. But *Jas many as received 
 him, to them gave he power to become the sons of 
 
 18 God, even to them that believe on his name; which 
 
 »» Isa. 49. 6 ; 1 John 
 
 2 8 
 » Heb. 1. 2 ; 11. 3. 
 • ch. 17. 25. 
 p Isa. 53. 1-3; Luke 
 
 19. 14; 20. 13-15; 
 
 Acts 13. 46. 
 <i Isa. 56. 5 ; Jer. 3. 
 
 19; Roiu. 8. U 
 
 15 ; Gal. 3. 26 ; 1 
 
 John 3. 1. 
 
 and Matthew, introduces John abrupt- 
 ly, as one demanding notice only in his 
 official work as the forerunner of Jesus. 
 Verses 6-13 may be considered a suhor- 
 dinate and parenthetical passage, more 
 fully detailing the thought of verse 5. 
 
 7. The same camr for a witness. 
 John the Baptist, " burning and shining 
 light" as he was, was only a reflector 
 and witness of Him who was the true, 
 original, real source of light for all the 
 world. That all men. Omit men. 
 Through him, through John, might 
 believe on Jesus as the Light. We have 
 here the aim of John's testimony. He 
 was the harbinger of Jesus and the lead- 
 er of the faith of Israel to Christ. The 
 apostles and others came from his disci- 
 ples, but not only by his testimony as 
 still left us in the Gospels, but also 
 through them, John still points and 
 leads to Christ, vers. 29-36. 
 
 8. He Avas not that Light, rather, 
 the Light, emphatic, the light of the 
 world, as some of the disciples of John 
 and some Jews might suppose, ver. 20 ; 
 3 : 28 ; 5 : 25. Some looked no further 
 than John, instead of looking through 
 him and his testimony to Christ. Was 
 sent. Not in the original. Some sup- 
 ply he was; better, however, to supply 
 he came. To bear witness, etc. His 
 whole mission, baptism, and preaching 
 were a testimony to that, rather, the 
 Light, Jesus Christ. 
 
 9. A difficult passage. The most nat- 
 ural rendering is the preferable one. 
 That was the true Light, etc. Some 
 translate', " The true light which lighteth 
 every man, was [now] coming into the 
 world." Others, " The true light was 
 that which, coming into the world, 
 lighteth every man." Either of these 
 ia grammatically allowable. The Bi- 
 ble Union rendering I think is better : 
 
 " There was the true light, which lights 
 every man that comes into the world." 
 A fact is stated. Jesus was the Christ, 
 and was already in the world (next 
 verse). Christ was the true light, the 
 Sun of righteousness and the source of 
 truth. True means real, original, in op- 
 position to representative, and hence per- 
 manent and universal. That cometh, 
 etc. It is more natural and more in ac- 
 cordance with the arrangement of the 
 sentence in the original to refer this 
 to " every man," rather than to " the 
 true light." Every one, directly or in- 
 directly, comes under the influence of 
 Christ. 
 
 10. He was in the world, etc. 
 The reference is to mankind in gen- 
 eral. Though coming with such pow- 
 erful witness to the world he had made, 
 and to the people he had chosen for his 
 inheritance, both the world at large and 
 the Jewish people rejected Christ's light 
 and remained in the darkness of their 
 sin. Knew him not ; did not recog' 
 nize him. 
 
 11. Unto his own ; possession or 
 inheritance. His own ; his chosen 
 people, Israel. If any distinction is 
 to be made between the two expres- 
 sions, it is that the former his oicn re 
 fers more to the land of Palestine, and 
 the latter to the Jewish people. Re- 
 ceived him not. Notice, this is strong- 
 er than what was said of the world in the 
 preceding verse. The Jews did not re- 
 ceive the Christ of their own Scriptures ; 
 they rejected him. 
 
 12. As many as received him. 
 A hearty act of faith. Gave he 
 power ; empowered them ; a glorious 
 fact and a happy realization. Sons of 
 God ; rather children of God. To 
 them that believe. Salvation 
 through faith is thus brought to view at 
 
k. D. 27 
 
 JOHN I. 
 
 31 
 
 were born, 'not of blood, * nor of the will of the flesh, 
 
 14 nor of the will of man, *but of God. And the Word 
 "was made flesh, and dwelt among us (and *we be- 
 held his glory, the glory as of ^ the only-begotten of 
 the Father), ^ full of grace and truth. 
 
 The testimony of John the Baptist to Jesus ; Jesus gains 
 
 disciples. 
 
 15 John bare witness of him, and cried, saying. This 
 was he of whom I spake, * He that cometh after me is 
 preferred before me, ** for he was before me. 
 
 ' ch. 8. 33-41 
 » Rom. 9. 10-16. 
 * ch 3. 3-8. 
 u Matt. 1. 16, 20- 
 
 23; ITiin. 3. 16; 
 
 Rom. 1. 3; Heb. 
 
 2. 14-17. 
 
 »ch. 2. 11; 11.40; 
 
 Matt, 17. 1-5. 
 7 Ps. 2. 7. 
 » 2 Cor. 12. 9 ; Col. 
 
 1. 19 ; 2. 3, 9. 
 
 »ch. 3. 31; Mitt. 
 
 3. 11. 
 »>ch.8.58; Mic.5.2. 
 
 the beginning of this Gospel. None 
 ever received Christ or believed in him 
 except as the result of a special divine 
 energy recreating their natures and 
 making them children of God — a change 
 which neither holy parentage and 
 bloody sacrifices, nor fleshly birth into 
 any chosen nation, nor even the strong- 
 est effort of the unassisted human will 
 could ever accomplish, vers. 12, 13. 
 Thus the evangelist, like Paul in Rom. 
 1-3, prepares the way for the glorious 
 announcement of the gospel by show- 
 ing how hopelessly dark and lost the 
 world was without it. 
 
 13. Born, not of blood ; literally, 
 of bloods. The plural here is the same 
 as the singular in its meaning: Not by 
 natural generation. They were pos- 
 sessed of the privileges and blessings of 
 being "children of God," not in conse- 
 quence of noble lineage, of being des- 
 cended from the loins of holy patriarchs 
 and prophets. Perhaps some reference 
 may also be made to bloody sacrifices 
 and rites. Nor of the will of the 
 flesh. Not by the desire and power of 
 the natural and physical in human na- 
 ture. The idea is lower than that of the 
 next phrase, " will of man." The con- 
 trast to born " of God " suggests the 
 additional idea of corrupt nature (ch. 
 3 : 6j ; not by any wisdom or power of 
 corrupt human nature. Nor of the 
 will of man ; pointing to the noblest 
 and wisest powers of man : not by or in 
 consequence of the advice, wisdom, or 
 highest power of man, or anything that 
 man by wisdom and intellect could do. 
 But of God ; the Author of regenera- 
 tion, ch. 3 : 5, 6 ; Eph. 1 : 5. This does 
 not exclude the instrumentality of the 
 word, James 1 : 18. 
 
 14. The last and highest manifestation 
 of Jdsi)s Christ in becoming man. The 
 
 Word was made, became, flesh; 
 took to himself human nature in both 
 its parts, bodv and soul, 1 Tim. 3:16; 
 Rom. 1:3; Heb. 2 : 14-17. He had a 
 real human body which could suffer 
 and die, John 19 : 28. He had a real 
 human soul also, John 12 : 27. But 
 though the Word united humanity to 
 himself, he did not cease to be God. 
 Dwelt among us ; tabernacled among 
 us, as tne divine glory of old shone in 
 and upon the tabernacle, John 2 : 19, 
 21 ; Col. 2 : 9. Beheld his glory ; 
 manifested in his miracles, his transfig- 
 uration, his teaching, and his whole 
 life, John 2:11; 11:4; 2 Pet. 1 : 16. 
 " One remarkable peculiarity of this 
 evangelist is the reference which he 
 constantly makes to what he and his 
 colleagues had ' seen and heard,' as af- 
 fording indisputable evidence of the 
 truth of his testimony." The glory 
 as of the only-begotten of the 
 Father, such as became One of his 
 dignity. Here the term " only-begot- 
 ten " intimates a relationship between 
 Christ and the Father such as no earth- 
 ly " children of God " can ever boast; 
 full of grace and truth ; of grace, 
 as revealing the pardoning mercy and 
 adopting love of God ; of truth, as being 
 in his own person the reality which the 
 ceremonies and prophecies of the Old 
 Testament foreshadowed. 
 
 15-34. The Testimony of John 
 THE Baptist to Jesus. — Recorded 
 only by John. 
 
 15. This verse may be regarded as a 
 parenthesis, confirming what has been 
 said of Christ's glory by John the Bap- 
 tist's testimony to the Saviour's pre-ex- 
 istent dignity and glory, and the three 
 verses that follow as a confirmatory 
 statement by the apostle John, the writer 
 of this Gospel. This is the view of many 
 
32 
 
 JOHN I. 
 
 A. D. 27. 
 
 16 And of his " fulness have all we received, ^ and grace '^^h. 3 3i ; Col. 1.19. 
 
 17 for grace. For *the law was given by Moses, but 4^7/ • ' > P • 
 
 » Ex. 20. 1, etc. 
 
 eminent expositors, among them 01s- 
 hausen and Tholuek. I prefer, how- 
 ever,with Origen, Chrysostom, Erasmus, 
 Lange, and others, to regard John the 
 Baptist as continuing his testimony in 
 the succeeding verses. In this and the 
 following verses he rises into a high pro- 
 phetic strain, taking the past and future 
 into one view. 
 
 This was he of Avhom I spake, 
 on some occasion, such as that referred 
 to in ver. 19 or in Luke 3 : 15. The ex- 
 pression is similar to that in ver. 30. 
 lie that cometh. The language is 
 vivid, and therefore the present is used. 
 After me ; in time. The birth of Jesus 
 was six months after John's, and so the 
 beginning of his ministry was about as 
 much later. Is preferred before me ; 
 in dignity and honor. For he was be- 
 fore me ; having existed from eternity 
 with the Father. Compare ch. 8 : 58. 
 
 16. And of his fulness. Accord- 
 ing to the highest critical authorities, 
 For out of his fulness ; of grace and 
 truth (ver. 14) of which he is the em- 
 bodiment; of moral beauty and excel- 
 lence. All we received. This is 
 generally referred to believers, and 
 hence upon this expression is built the 
 argument that the apostle John, and not 
 John the Baptist, speaks in this and the 
 two following verses. See on ver. 15. It 
 seems better to regard John the Baptist, 
 with one sweep of prophetic vision, tak- 
 ing in the Old Testament saints and 
 prophets, himself and his discipleship, 
 and those who should believe on Jesus, 
 as alike dependent on the Messiah and 
 recipients of his fulness. All were as 
 
 f»resent before him. And, here equiva- 
 entto namely. Grace for grace, grace 
 in the place of grace or tipon grace; 
 favor upon favor; continually new 
 and larger accessions of grace ; suc- 
 cessive communications of ever-increas- 
 ing blessings; grace unintenupted, un- 
 ceasingly renewed. The expression in 
 the original is unusual and difficult. It 
 may be literally translated, Grace over 
 against grace. Hence the view that it 
 means " grace or excellence of character 
 received by the Christian corresponding 
 to each grace or excellence in Christ," 
 is possible. Believers are like Christ, 
 
 and are growing into his likeness; and 
 all this from and through him. (See 
 this view discussed in Baptist Quarter- 
 ly, Jan., 1871, pp. 79-86.) 
 
 17. For the law, which utters con- 
 demnation and death rather than mercy 
 and divine favor, and which also in it- 
 self was unable to produce in sinful 
 man a single moral excellence, or a 
 single beauty of character, was given 
 by {through) Moses. The law was not 
 his ; it was given through him. Its office 
 was rather restraint and conviction of 
 sin, and by its tvpes and shadows point- 
 ed to Christ, llom. 3 : 20 ; Gal. 3 : 19. 
 Grace and truth. Grace stands forth 
 prominently in ver. 16, truth in ver. 17. 
 Both are in contrast to the law. The 
 gospel indeed embodies all the grace 
 and truth of the law, and reveals them 
 in full measure. Came by. Not "given 
 through," as with Moses; but came 
 through. Grace and truth were in 
 Christ and through Christ. They are 
 his, and manifested and brought to 
 man through his appearing in human- 
 ity. Jesus. The personal name of 
 our Lord, the Greek form of Joshua, 
 meaning Jehovah his help or Saviour, 
 and given him by command of the 
 angel of the Lord, because he should 
 '• save his people from their sins." Matt. 
 1 : 21. Christ. His official name, mean- 
 ing anointed, corresponding to the He- 
 brew Messiah. Ps. 2 : 2 ; Dan. 9 : 24, 25 ; 
 •John 1 : 41 ; 4 : 25. He was the anoint- 
 ed Prophet, Priest, and King of spiritual 
 Israel, of the kingdom of God. " The 
 antithesis which is made in this place 
 by John, as in Paul too, .between law 
 and grace, is worthy of remark. The 
 grace is the leading idea, but the truth 
 also forms an antithesis to law. By the 
 legal relation condemnation falls upon 
 men. The law indeed, in its sacrifices 
 and ceremonies, had grace also, but only 
 symbolically (Col. 2 : 17 ; Heb, 10 : 1), 
 as opposed to which, the unveiled, ab- 
 solute truth now ai)])ears. For came 
 John could not well have written was 
 given; it is the liistorical fact of the 
 appearing of Christ in humanity by 
 which grace and truth have become the 
 portion of mankind." — TiiOLUCK. Com* 
 pare 1 Cor. 1 : 30, 
 
A. D. 27. 
 
 JOHN 1. 
 
 33 
 
 ]^ 'grace and s truth came by Jesus Christ. ^No man 
 hath seen God at any time ; * the only-begotten Son, 
 which is in the bosom of the Father, ''he hath 
 declared him. 
 
 19 And this is Hhe record of John, when the Jews 
 sent priests and Levites from Jerusalem to ask him, 
 
 f Rom. 3. 24. 
 ech. 14; 6; Rom. 
 
 15. 8. 
 ""ch. 6. 46; Ex 
 
 :^3. 20. 
 « ch. 8. 16, 18. 
 k ch. 17. 6 ; Matt 
 
 11. 27. 
 J ch. 5. 33. 
 
 *'The inferior economy might be en- 
 trusted to the hands of a servant (Heb. 
 3 : 2-6) ; the realization of all its fore- 
 shadowed blessings, and especially the 
 exercise of the highest divine prerog- 
 ative of sovereign mercy, could be com- 
 mitted only to One whose intimacy with 
 the Father, such as no mere man could 
 pretend to, would enable him to make 
 the fullest revelation of God (ver. IS)." 
 — Annotated Parag. Bible. 
 
 18. No man hiath seen God at 
 any time, rather, No one has ever 
 teen God ; he is incorporeal, and hence 
 invisible to human sight. Moses had 
 a glimpse of him, saw his back part 
 (Ex. 33 : 20-23) ; but no one has seen 
 him in his essential essence and glory. 
 "A decided distinction is supposed (ch. 
 6 : 45, 46) between hearing God and see- 
 ing him, and the first is attributed to 
 men in general, the second to the Son 
 alone. Hearing causes us to have per- 
 ception of the object in motion, conse- 
 quently in communication with us; vis- 
 ion perceives the object in the condition 
 of rest, and is consequently better adapt- 
 ed to express that knowledge which 
 springs from perfect unity with God. 
 The sole absolute knowledge of God 
 Christ also claims for himself in Matt. 
 11 : 27."— Tholuck. 
 
 The only-begotten Son, the Logos 
 united with humanity, ver. 14. Many 
 ancient authorities read the only-begotten 
 God, clearly indicating that he is the 
 only-begotten, as he is God, It is ditli- 
 cult to decide betwet'u these two read- 
 ings. But the preponderance of ex- 
 ternal and internal evidence seems to 
 be on the side of God only begotten 
 (without the article). Both readings 
 present truth. Tiie former the Divine 
 Sonship; the latter, Christ as both God 
 (ver. 1) and begotten (ver. 14) from the 
 Father. He was indeed the God-man, 
 but back of this was the Divine rela- 
 tion in the Godhead. Yet in this 
 Gospel Sonship is uniformly applied 
 to Christ's incarnate state. (See Ab- 
 bott, Bibliothcca Sacra, 1861, p. 859, 
 
 and Ilort, "Two Dissertations," Cam- 
 bridge, 1877.) Who is in the 
 bosom of the Father. The high- 
 est unity and most intimate know- 
 ledge are denoted. According to Orien- 
 tal custom, the best beloved lies in the 
 bosom of his host and holds the most 
 intimate and confidential converse, ch. 
 13:23. He hath declared him. Lit- 
 erally, lie declared him, proclaimed and 
 revealed him by his words and appear- 
 ance. All Old Testa.ment revelation 
 came through the Son ; so also the 
 New Testament. 
 
 19-28. John declares to the 
 Priests that he is not the Mes- 
 siah, BUT HIS Forerunner.— After 
 the general mention of the Baptist's tes- 
 timony (ver. 15) the evangelist proceeds 
 to enumerate several particular occa- 
 sions on which this testimony was given. 
 It is probable that on the last day of 
 the temptation the deputation from the 
 priests and Levites came to John (ver. 
 19) ; and on the day following Jesus re- 
 turned from the wilderness, and was 
 saluted by John as the Lamb of God, 
 ver. 29. Some, however, suppose that 
 Jesus had already returned, and that his 
 personal presence is implied in ver. 26. 
 
 19. The record, rather the witness, 
 or testimony. AVhen the JeAVS. la 
 this Gospel the phrase "the Jews" 
 commonly signifies the Jewish authori- 
 ties as distinguished from the " people" 
 and as hostile to the Saviour. John the 
 Evangelist wrote after Jerusalem had 
 been destroyed and the Jews had ceased 
 to be a nation. He no longer considered 
 himself as belonging to a community 
 that had " killed the Lord Jesus" and 
 had " persecuted his apostles," 1 Thess. 
 2 : 15. " The Jews," here, were doubt- 
 less the members of the Sanhedrim, the 
 highest civil and ecclesiastical tribunal 
 of the nation. These sent to John the 
 Baptist a deputation of priests, with 
 Levites, who acted as servants of the 
 priests in the ministrations ot the temple, 
 Num. 1 : 47-54. Priests were of the 
 tribe of Levi and of the family of Aarou, 
 
 2 * 
 
84 
 
 JOHN I. 
 
 A. D. 27. 
 
 20 Who art thou? And ™he confessed, and denied not; 
 
 21 but confessed, I am not the Christ. And they asked 
 him, what then? Art thou ''Elias? And he saith, 
 I am not. Art thou "that prophet? And he an- 
 
 »ch. 3. 28; Matt. 
 
 3. 11; Luke 3, 15; 
 
 Acts 13. 25. 
 " Mai. 4. 5. 
 • Deut. 18. 15, 18. 
 
 Levites were the descendants of Ger- 
 shoin, Kohath, and Merari, the sons of 
 Levi, who assisted the priests in sacri- 
 fices and other services and guarded the 
 temple, Num. 3 : 17 ; 8 : 5-22. Jeru- 
 salem, tlie capital and most noted city 
 of Palestine; mentioned much more 
 frequently by Luke than by the other 
 evangelists. Jerusalem signifies dwell- 
 ing or foundation of peace. It was 
 once called Salem, and was the abode 
 of Melchizedek (Gen. 14 : 18 ; Ps. 76 : 
 2), but afterward Jebus, Judg. 19 : 10. 
 The latter name was probably applied 
 specially to the hill Zion, which when 
 reduced by David was also called the 
 city of David, 2 Sam. 5 : 6, 9. After it 
 came into the possession of the Israel- 
 ites the sacred writers apply Jerusalem 
 to the whole city as its common name. 
 It was built on four hills : Zion on the 
 south, which was the highest, and con- 
 tained the citadel and palace ; Moriah, 
 on the east, on which stood the temple ; 
 and Acra and Bezetha, north of Zion 
 and covered with the largest portion of 
 the city. Jerusalem is near the middle 
 of Palestine, about thirty-five miles 
 from the Mediterranean, and about 
 twenty-five miles from the Jordan and 
 the Dead Sea. Its elevation is 2610 feet 
 above the former sea, and 3927 feet 
 above the latter. It has been taken 
 and pillaged many times, so that ancient 
 Jerusalem is really a buried city, the 
 surface of the ground at present being 
 from fifty to a hundred feet above what 
 it was in the time of David or of Christ. 
 The valleys have been filled by the des- 
 truction of buildings and bridges, and 
 by other rubbish, mostly during the last 
 eighteen centuries, since the destruction 
 of the city by the Romans, A. D. 70, 
 though doubtless in part by the sieges 
 and sacks of the six centuries before the 
 Christian era. The modern city is 
 called by the Arabs EL Khuds, " the 
 holy." and contains about fifteen thou- 
 sand inhabitants, mostly poor and de- 
 graded. Who art thou ? It was 
 considered a duty of the Sanhedrim, as 
 supervisors of the religious affairs of the 
 nation, to prevent the preaching of false 
 prophets. The universal excitement 
 
 which the Baptist's work had caused, 
 together with the growing suspicion in 
 many minds that he might be the Mes- 
 siah, compelled the rulers of the Jews to 
 investigate his claims and inform them- 
 selves with regard to his movements 
 (see Matt. 21 : 23). John had never 
 consulted them, and his denunciations 
 of their Pharisaic pride and formalism 
 (Matt. 3:7) had not prepossessed them 
 in his favor. These priests and Levites 
 evidently came with an unbelieving and 
 inquisitorial spirit to put his pretensions 
 to a rigid test, and if possible to find 
 matter of accusation against him. 
 
 20. He confessed and denied 
 not, etc. John's temptation was al- 
 most simultaneous with that of Jesus. 
 Thousands would have followed him if 
 he had declared himself the Christ. 
 But, like his Master, he put away all 
 worldly ambition. In his humility he 
 shrank from the very thought of being 
 considered the Messiah. I am not the 
 Christ. The order of the words is em- 
 phatic in the original, / indeed, I fur 
 my part. The expression is suggestive 
 of the fact that he knew of One who 
 was the Christ. There was thus not only 
 a confession of his own true character, 
 but an implied confession of another as 
 the Christ. To have confessed himself 
 the Christ would have been to deny 
 Jesus as the Christ. 
 
 21. Art thou Elias? "John came 
 indeed ' in the spirit and power of Eli- 
 jah ' (Luke 1 : 17), and therefore was 
 called Elijah by Christ (Matt. 11 : 14; 
 17 : 11), as well as by the prophet Mal- 
 achi (Mai. 4 : 5), but in the sense iu 
 which the Jews used the word he was 
 not Elias. They expected Elijah to re- 
 turn in person (Matt. 17 : 10)." Many 
 of them believed in a sort of transmi- 
 gration of souls, so that they afterward 
 fancied Jesus to be John the Baptist 
 risen from the dead (Luke 9 : 7). The 
 Talmud tells of opening a door and 
 setting a chair for Elijah at feasts, if 
 perchance the old prophet at some un- 
 expected moment should come in. 1 
 am not. It was necessary for John to 
 negative all these superstitious expecta- 
 tions qf Elijah's bodily return to earth.. 
 
A. D. 27. 
 
 JOHN I. 
 
 35 
 
 22 swered, No. Then said they unto him, Who art thou? 
 that we may give an answer to the.ii that sent us. 
 
 23 What sayest thou of thyself? I'He said, I am the 
 voice of one crying in the wilderness, Make straight 
 the way of the Lord [Isa. xl. 3], as said the prophet 
 Esaias. 
 
 24 And they which were sent were of the Pharisees. 
 
 p ch, 3. 
 3.3. 
 
 28; Matt 
 
 Art thou that prophet? The ab- 
 sence of any name makes it clear that 
 they meant the prophet foretold by 
 Moses in Deut. 18 : 15. Although this 
 prediction really referred to Christ (see 
 Acts 8 : 22 ; 7 : 37), many of the Jews 
 believed that it referred to some prophet 
 who should rise to prepare the way of 
 the Messiah (see Matt. 16 : 14). With 
 strict truthfulness and humility, he 
 answered, No. He would only 
 appear as the harbinger of Christ, 
 ver. 23. 
 
 22. Then. Therefore they said. Since 
 they failed to designate the right one. 
 Who art thou ? John had answered, 
 thus far, by brief and sharp negations. 
 The formalists were bent only on ask- 
 ing " Who ?" John could not give them 
 a full account of himself, nor point out 
 Jesus to them, because they, looking 
 only to externals, and having no sense 
 of their own needs, were in no state to 
 receive his testimony. To them that 
 sent us. The Sanhedrim, ver. 19. 
 "They ever ask about his person; 
 he ever refers them to his office. He 
 is no one — a voice merely ; it is the 
 work of God, the testimony to Christ, 
 which is everything. So the formalist 
 ever in the church asks. Who is he ? 
 while the witness for Christ only ex- 
 alts, only cares for, Christ's work." 
 — A i.roRD. (See next verse.) 
 
 23. So he only repeated what he had 
 often said to others. I am the voice of 
 one crying. It is not himself, but his 
 preaching and mission that John makes 
 prominent. His whole public life was 
 as a sermon. His preaching was in- 
 deed a voice of one crying aloud, of 
 short duration, but by its great earn- 
 estnesa exciting attention, and the place 
 of his preaching was the wilderness. 
 Wilderness denotes an unenclosed, un- 
 tilled, and thinly-inhabited district. The 
 word was applied to mountainous re- 
 gions, to districts fitted only for pas- 
 ture, and to tracts of country remote 
 from towns and sparsely settled. The 
 
 wilderness in which John preached wa3 
 a striking emblem of the spiritual des- 
 olation of Israel at that time. Make 
 straight the way. Make a direct 
 roa<l and level it, referring to the cus- 
 tom of levelling and straightening the 
 roads before Oriental monarchs on their 
 journeys and marches. The custom still 
 prevails in the East. Of the Lord, of 
 the Messiah. As said the prophet 
 £saias, Isaiah. The prophecy is 
 briefly quoted according to its sense, 
 and points to the ministry of John as 
 preparatory, and to him as the precur- 
 sor of Christ. He went before, rebuking 
 the proud, exposing hypocrites, call- 
 ing men to repentance, directing their 
 minds to the Messiah, and making ready 
 a people prepared for the Lord, Luke 1 : 
 16, 17. The other evangelists quote the 
 prophecy. Matt. 3:3; Mark 1:3; 
 Luke 3 : 4, 5. 
 
 24. Were of the Pharisees. The 
 Pharisees were a religious party or sect 
 which originated about one hundred and 
 fifty years before Christ. Their name 
 means separatists ; they were those 
 who separated themselves from Levit- 
 ical and traditional impurity. To be- 
 come a member of the Pharisaic asso- 
 ciation one must agree to set apart all 
 the sacred tithes, and refrain from eat- 
 ing anything that had not been tithed 
 or about the tithing of which there was 
 any doiibt. As the tithes were regarded 
 as holy, so the eating and enjoying them 
 were regarded as a deadly sin. A Phar- 
 isee must ascertain whether the articles 
 which he purchased had been duly 
 tithed, and have the same certainty in 
 regard to the food he ate both in his 
 own house and in the houses of others. 
 As publicans and sinners were not care- 
 ful about this, Pharisees would, of course, 
 not eat with them, for in so doing it was 
 assumed that they partook of food which 
 had not been duly tithed, Luke 5 : 30. 
 Neither would they associate with them, 
 for, as excommunicated persons, they re- 
 garded them as very heathen, Mavt 16 < 
 
36 
 
 JOHN I. 
 
 A. D. 27 
 
 25 And they asked him and said unto him, why bap- 
 tizest thou then, if thou be not that Christ, nor Elias, 
 
 26 neither that prophet? John answered them, saying, 
 •J I baptize with water; 'but there standeth one among 
 
 <i Matt. 3. 11. 
 » Mai. 3. 1. 
 
 17. It was also binding on them to ob- 
 serve strictly the laws of purity, accord- 
 ing to the Mosaic ritual and the tradi- 
 tions of the elders, Mark 7 : 3. They 
 held strictly to their oral law or tra- 
 ditions, attaching more importance to 
 thera than even to their written law, 
 Matt. 15 : 1-6. They were the formal- 
 ists of their age and nation, and were 
 too often characterized fo** thai, osten- 
 tation, self-righteousness, and hypoc- 
 risy. They were the most numerous 
 sect among the Jews, and had great 
 influence with the people. 
 
 25. Since the Pharisees paid so great 
 regard to outwai'd observances, they 
 were particularly troubled about the 
 new rite of baptisnt which John had 
 instituted, and they ask him, Why 
 baptizest thou, then? The word 
 baptize is the Greek word baptizo 
 transferred into our language and the 
 termination altered, and means, literal- 
 ly, to immerse. This has been the 
 meaning of the verb in the original in 
 every stage of the Greek language, and 
 it is still its meaning in the modern 
 Greek. In this all lexicographers are 
 agreed. In accordance with this mean- 
 ing, the Greek Church in all of its 
 branches has uniformly practised im- 
 mersion from the earliest period to the 
 present. Its figurative meaning is based 
 on this ground-meaning, and always ex- 
 presses an idea of immersion. But it is 
 only with the literal meaning that we 
 have here to do. The baptism of John 
 w^as a new rite. It was not founded on 
 the immersions of the old dispensation, 
 under which persons performed the cere- 
 mony of bathing or immersing the whole 
 body — not on others, but on themselves, 
 Lev. 15 : 6; 16 : 4. The immersion of 
 one person by another, as a divinely- 
 appointed act, is peculiar to Christian- 
 ity, and was first introduced in con- 
 nection with it. It was practised neither 
 among Jews nor heathen. Some, indeed, 
 would found it on proselyte baptism 
 among the Jews, but this appears not 
 to have been known till long after 
 John. Indeed, the earliest mention of 
 
 Itroselyte baptism is found in the Baby- 
 ouish Talmud, a Jewish commentary 
 
 of the sixth century. John himself de« 
 clared that he received his commission 
 to baptize directly from God (ver. 33), 
 and Jesus intimated that the rite was 
 revealed to John from heaven, Luke 
 20 : 4. As a new rite it was a distin- 
 guishing feature of his ministry, and 
 he is called 2^he Baptist, Mark 6 : 25; 
 Luke 7 : 20. Compare the author's 
 Notes on Matthew, ch, 3 : 6. and his 
 Notes on 3Iark, ch. 1:4: also see Dr, 
 Conant's Baptizein, Carson On Baptism, 
 and kindred works. 
 
 26. I baptize with Avater, rather, 
 "in water," according to the original. 
 The Greek preposition en with baptizo, 
 in connection with the immersing sub- 
 stance, never means with, but always 
 in. See Conant's Baptizein, sec. 3, 
 2. Meyer says on this phrase in Matt. 
 3 : 11: " £n {in) is, in accordance with 
 the meaning of baptizo (immerse), not 
 to be understood instrumentally, but, 
 on the contrary, as in, in the element 
 wherein the immersion takes place." 
 So also the very learned Presbyterian 
 scholar. Dr. George Campbell, com- 
 ments on the same passage : " The 
 word baptizein (baptize) both in sacred 
 authors and in classical signifies to dip, 
 to plunge, to immerse, and was rendered 
 by Tertullian, the oldest of the Latin 
 Fathers, tingere, the term used for dye- 
 ing clotli, which was by immersion. It 
 is always construed suitably to this 
 meaning. Thus it is in water, in Jor- 
 dan.^' " When the Greek word baptizo 
 is adopted, I may say, rather than trans- 
 lated, into modern languages, the mode 
 of construction ought to be preserved, so 
 far as may conduce to suggest its orig- 
 inal import. It is to be regretted that 
 we have so much evidence that even 
 good and learned men allow their judg- 
 ments to be warped by the sentiments 
 and customs of the sect which they pre- 
 fer. The true partisan, of whatever de* 
 nomination, always inclines to correct 
 the diction of the Spirit by that of the 
 party." — The Four Gospels, Boston edi- 
 tion, vol. iv., pp. 23, 24. 
 
 John afterward (ver. 33) 'old his dis. 
 ciples that his authority for administer' 
 ing the ordinance was directly from God. 
 
A. D. 27. 
 
 JOHN I. 
 
 37 
 
 27 you, ' whom ye know not ; * he it is, who coming after ' ^^rs. lo, ii. 
 me is preferred before me, whose shoe's latchet I am ^g ' 4. ^' ' 
 
 28 not worthy to unloose. These things were done " in » ch. ib. 40 ; Judg 
 Bethabara, beyond Jordan, where John was baptizing. 
 
 7.24. 
 
 But when these Pharisees demanded his 
 authority he gave them no answer. It 
 was enough for them to know that his 
 baptism and work were insignificant in 
 importance, compared with those of the 
 Messiah who was already at the doors. 
 There standeth one among you 
 whom ye know not. Possibly, as 
 John looked upon the multitude, his 
 eyes rested upon Jesus, who had but 
 just now returned from his temptation 
 in the wilderness, and who stood there 
 in the crowd unnoticed and unknown. 
 Yet this supposition is not necessary. 
 He had been among them in his bap- 
 tism. His ministry began then, and 
 he was "now among the Jewish nation, 
 known by John as the Messiah, though 
 unrecognized by them. 
 
 27. Omit the words, Is preferred 
 before me, according to the correct 
 text. Whose shoe's latchet; the 
 strap of whose shoe or sandal. ' ' The shoe 
 itself, if Ave may so call it, consists of a 
 piece of a strong, untanned skin ; . . . 
 this is cut somewhat larger than the 
 sole of the foot, and is made fast by 
 means of strings or thongs of leather, 
 which gather the edges and are tied 
 around the foot very much like the an- 
 cient sandals. This kind of shoe is used 
 not only by shepherds, but by the in- 
 habitants of all the remote villages. . . . 
 It seems to have been used by the poorer 
 classes in ancient times." — Dr. H. J. 
 Van Lennep, Bible Lands, p. 186. 
 
 28. In Bethabara. According to 
 the best manuscripts, In Bethany be- 
 yond Jordan. The precise spot is un- 
 known, but it was doubtless in the 
 immediate vicinity of the river. Where 
 John, etc. John was baptizing in the 
 Jordan, Matt. 3 : 5, 13 ; Mark 1 : 5, 9. 
 This Bethany must have been upon 
 or near the eastern bank of the riv- 
 er. (See the latter part of the quota- 
 tion below.) The deputation from Jer- 
 usalem got 80 little satisfaction from 
 John that they did not care to inquire 
 about this greater One to whom he 
 pointed them. " So the day passed and 
 Jesus remained unknown ; assuming, 
 Bayingjdoing, nothing by which he could 
 
 be recognized." The people did not 
 know him, for only John and himself 
 had seen the dove and heard the voice 
 at his baptism. Jesus would not bear 
 witness of himself; he left this to 
 John, whose appointed office it was 
 to make him known. Where John 
 w^as baptizing. " An hour and 
 a half's gallop across the plain takes 
 one from Jericho to the Jc^dan. 
 The Latin bathing-place is seven miles 
 from the Dead Sea. That of the Greeks 
 is some two miles farther north. There 
 is a lower pilgrims' ford, two and a 
 half miles from the Dead Sea, used by 
 modern pilgrims and travellers between 
 Jerusalem and Moab. Tlie first-named 
 of these, which we visited, is generally 
 accepted as the place of our Lord's bap- 
 tism, as it was of Israel's crossing and 
 other great events. The ford we had 
 hoped to cross, but the water was too 
 swift and deep. Although the dry sea- 
 son was upon us (it was April 22d), we 
 found the river at least one hundred 
 feet wide and apparently from eight to 
 twelve feet deep in different places. No 
 Arab would venture to attempt to swim 
 across. In bathing we were obliged to 
 keep near the bank. The water was of 
 a milky color, and not uncomfortably 
 cold. . . . This would seem to be a fit- 
 ting place for Christ's baptism. Thi 
 river a little above darts from a ravine 
 thickly studded with green trees, and 
 being arrested by headlands, here sets 
 back, apparently clasping a wooded 
 islet in its shining arms, and forming 
 by the graceful curve of its refluent 
 waves quite a handsome little lakelet, 
 around which thousands of spectators 
 could be congregated, as when of old 
 there went out to John the Baptist 
 ' Jerusalem and all Judea, and all the 
 region round about Jordan, and were 
 baptized of him in Jordar jonfessing 
 their sins,' Matt. 3:5, 6. . . . The 
 Bethabara, beyond Jordan, near where 
 John baptized (John 1 : 28), was not far 
 ofi", but is yet unidentified. The word 
 means ' house of passage,* indicating a 
 ford. But all the best manuscripts read 
 Bethany (' place of date* ' ) beyond JoT' 
 
88 
 
 JOHN I. 
 
 A. D. 27 
 
 29 The next day John seeth Jesus coming unto him, 
 and saith, Behold * the Lamb of God, ^ which taketh 
 
 30 * away the sin of the world ! * This is he of whom I 
 said, After me cometh a man which is preferred be- 
 
 31 fore me ; for he was before me. And ^ I knew him 
 
 1. 3: 2. 17 : 1 John 2. 2 ; 3. 5 ; 4. 10 ; Rev. 1. 5. 
 
 • vers. 15. 27. »> Luke 1. 80. 
 
 « Lev. 16. 21, 22. 
 
 » Gee. 22. 8; Ex. 
 12. 3-10; 29. 38, 
 39; Isa. 53. 7; 
 Acts 8. 32. 
 
 y Isa. 53. 4-6. 11; 2 
 Cor. 5. lo; GaL 
 1.4; 3. 13; Heb. 
 
 dan. Lieut. Conder thinks he has iden- 
 tified the place, some twenty-five miles 
 from Nazareth, in a ford called by the 
 natives * Ford of Crossing.' But he is 
 piobably misled by the wrong reading 
 of the text. The idea of a foi'd is not 
 in it." — Dr. Fish, Bible Lands Illus- 
 trated, pp. 261, 264-266. 
 
 29-34. John points out Jesus to 
 HIS Disciples as the Lamb of Sac- 
 rifice WHO is to expiate Human 
 Guilt. In regard to the sacrificial 
 symbols of the Old Testament, there 
 can be no doubt that the idea conveyed 
 to the Hebrew mind by the sin-otferings 
 of the old dispensation was that of sat- 
 isfaction to a justly-offended Deity. 
 There was an instinct of justice that 
 approved ofthis demand for satisfaction. 
 This satisfaction, moreover, was ren- 
 dered by substitution. The sinner 
 substituted the life of another for his 
 own life, and himself went free. Satis- 
 faction by substitution was God's meth- 
 od of salvation. The work of Christ 
 for us must be interpreted in accordance 
 with these ideas of sacrifice into which 
 God educated the race. To call the 
 sacrificial language of the New Testa- 
 ment a mere accommodation to Jewish 
 notions is to deny the foresight and 
 design of God in the institution of the 
 Old Testament types, and to put the 
 Mosaic system on a level with the hea- 
 then religions. 
 
 29. The next day, after the depu- 
 tation had come and gone, John seeth 
 Jesus coming unto him, doubtless 
 for the very purpose of receiving John's 
 testimony. John could now point out 
 Jesus to his own disciples, who would 
 accept his witness as final and authori- 
 tative. Behold the Lamb of God. 
 Jesus is called a lamb, not simply be- 
 cause of the purity of his personal 
 character, or his meekness and patience 
 under suffering, but because he was the 
 Lamb of Sacrifice, destined by God and 
 accepted by God as a propitiation for 
 the sins of the world. VVhich taketh 
 
 away the sin of the world. No 
 
 Jew could hear of a " lamb that taketh 
 away sin " without being instantly re- 
 minded of the sacrifices of the temple, 
 in which the death of an animal victim 
 was accepted in place of the sinner's 
 death, and satisfaction was rendered to 
 the offended holiness of God. Isaiah, 
 in foretelling the sufferings of the Mes- 
 siah and his propitiatory work, had 
 made use of this same figure (see Isa. 53 : 
 7). When the Baptist called Jesus by 
 this name, he meant that Jesus was the 
 divinely-appointed victim, on whom the 
 Lord would " lay the iniquity of us 
 all," who should be " brought as a lamb 
 to the slaughter " and be " wounded for 
 our transgressions," that " by his stripes 
 we might be healed." Jesus was the 
 Lamb of God in whom all the sacrifi- 
 cial types of the old dispensation and 
 all the prophecies of a suffering Messiah 
 should be fulfilled. In taking human 
 nature he had taken upon him " the sin 
 of the world." In that nature he would 
 bear the suffering and death which were 
 the penalty of sin, and thereby bring to 
 men delivei'ance from its dominion and 
 power. This was a redemption not for 
 the Jews only, but for all mankind 
 (1 John 2 : 2). 
 
 30. This is he of whom I said. 
 John points to Jesus as the personage 
 to whom all his former announcements 
 referred. The expression is the same 
 as in verse 15. After me, in time. 
 Is preferred before me, in dignity 
 and honor ; for he was before me, 
 referring to Christ's eternal pre-exist- 
 ence with the Father. 
 
 31. And I knew him not. There 
 is a pathos in this regretful utterance of 
 the Baptist. It seemed strange to him 
 now that, with all his personal know- 
 ledge of Jesus' holy character, he should 
 not earlier have recognized him as the 
 Messiah. Yet that he should be 
 made manifest to Israel, there- 
 fore am I come, etc.; this making 
 known of Jesus was the great object 
 
A. D. 27. 
 
 JOHN I. 
 
 S9 
 
 not ; but that he should be made manifest to Israel, 
 
 •= therefore am I come baptizing with water. • ver. 7; Mai. 3. i; 
 
 32 "^Aad John bare record, saying, I saw the Spirit lAi^' h-79^z^3 
 
 descending from heaven like a dove, and it abode 4; Acts 19/4. 
 
 88 upon him. And I knew him not; but he that sent ^ ch- 5-g<^2 ; Matt. 3. 
 
 me to baptize with water, the same said unto me, ' 
 
 Upon whom thou shalt see the Spirit descending, .jviai. 3. 2; Matt. 
 
 and remaining on him, ®the same is he which bap- 3. ii; Acts 1.5; 
 
 84 tizeth with the Holy Ghost. And I saw, and bare f^ ^-4, 10, 44; 
 
 record, ^ that this is the Son of God. t Matt." 3. 17. 
 
 of John's mission. Baptizing with 
 
 water, rather, according to the origi- 
 nal, baptizing in water. See notes on 
 vers. 26, 33. 
 
 32, John bare record ; bore testi- 
 mony, witness. I saw, at his baptism, 
 the Spirit descending. This de- 
 sceudiug and abiding of the Spirit was 
 the appointed sign (ver. 33) by which 
 John was to recognize Jesus as hiiu 
 which baptizeth with the Holy 
 Ghost, as an all-encompassing puri- 
 fying element, just as John's baptism 
 is said to be a baptism not ''^ with," but 
 "m water." Like a dove, As a dove, 
 which may refer either to the shape or 
 manner in which the Spirit descended ; 
 probably the former, for Luke (3 : 22) 
 says "in a bodily shape like (as) a 
 dove." It was something also that could 
 be seen. John saw it. The dove was a 
 fit emblem of the pure, gentle, and peace- 
 ful character of Jesus and his work, Isa. 
 61:1-3; Matt. 10: 16; 11:29; 12:19- 
 21. John adds : And it abode upon 
 him. Thus John received the prom- 
 ised token of the Messiah, and Jesus 
 received the heavenly anointing ; and 
 here the active and official ministry of 
 Jesus begins. Ps. 45 : 7 ; Isa. 11 : 2; 
 42 : 1. 
 
 33. Baptize Avith water . . . bap- 
 tizeth with the Holy Ghost. That 
 the former of these phrases ought not to 
 be translated '' with water" is evident 
 from the words "in Jordan" (Matt. 
 3:6), where we cannot possibly say 
 " were baptized of him with Jordan." 
 The preposition in both these cases is 
 the same, as also in the phrase " bap- 
 tizeth with the Holy Ghost," which ought 
 to be rendered " baptizeth in the Holy 
 Ghost." Cyril, Bishop of Jerusalem 
 A. D. 350, who wrote while Greek was 
 a living language, gives us his under- 
 standing of this phrase as follows : " For 
 the Lord saith, ' Ye shall be immersed 
 
 in the Holy Spirit not many days after 
 this.' Not in part the grace, but all- 
 sufficing the power! For as he who 
 sinks down in the waters, and is im- 
 mersed, is surrounded on all sides by 
 the waters, so also they were complete- 
 ly immersed by the Spirit." Wherever 
 this baptism of the Holy Spirit is men- 
 tioned, it is always said to be "in the 
 Holy Spirit," as the element in which 
 the baptism is performed. Archbishop 
 Tillotson has seized upon the essential 
 idea of this baptism in his exposition of 
 Acts 2 : 1-4: " ' It filled all the house.' 
 This is that which our Saviour calls 
 baptizing the apostles with the Holy 
 Ghost, as they who sat in the house 
 were, as it were, innnersed in the Holy 
 Ghost ; as they who were baptized with 
 water were overwhelmed and covered 
 all over with water, which is the proper 
 notion of baptism." John, by contrast- 
 ing his baptism in water with that iu 
 the Holy Spirit and fire, showed the 
 very great su})eriority of Christ's office, 
 work, and power. As spirit and fire 
 are more powerful, penetrating, and 
 subtle than water, so Christ's work 
 would be higher, more spiritual and 
 profoundly searching than his, consum- 
 ing the dross and producing a higher 
 spiritual life, with all the attendant 
 fruits and blessings. 
 
 34. And I saw and bare record, 
 or witness. John had heard the voice 
 at the baptism proclaiming Jesus to be 
 Son of God, Matt. 3 : 17. What he says 
 in vers. 15 and IS of Christ's pre-exist- 
 ence and intimate association with (rod 
 shows that he understood by this title a 
 dignity such as no mere man could lay 
 claim to. Though John may not have 
 fully comprehended its meaning, the 
 Spirit, who spoke through him, meant 
 it as a testimony, not only to Jesus* 
 Messiahshii., but to his original divine 
 dignity and equality with the Father. 
 
40 
 
 JOHN I. 
 
 A. D. 27 
 
 85 Again, tLe next day after, John stood, and two of 
 
 36 his disciples ; and looking upon Jesus as he walked, 
 
 37 he saith, « Behold the Lamb of God! And the two « ^er- 29 ; Isa. 4& 
 disciples heard him speak, and they followed Jesus. ' ^ ' ' ' 
 
 of the titles to men and anjijels in the 
 Old Testament are often alluded to in 
 the New as justifying and foreshadow- 
 ing the api)ropriation of the name as 
 the proper prerogative of him who was 
 the King of kings and the Lord of men 
 and angels. The occasional use of the 
 titles ' Son of man ' and ' Son of God ' in 
 a subordinate sense in the Old Testa- 
 ment, therefore, so far from militating 
 against their appropriation in a peculiar 
 and far higher sense in the New, was, in 
 fact, only the preparation of suitable 
 language to express that high pecu- 
 liarity — only the type and prophecy 
 of the coming of him who ivas truly 
 and emphatically the Son of man and 
 THE Son of God, and so was a fit Me- 
 diator between God and man, even the 
 God-man Christ Jesus." — Dr. W. S. 
 Tyler, Amherst College, in Biblioth- 
 eca Sacra, Oct., 1865, p. 621. 
 
 35-42. The Baptist's Testimony 
 LEADS John, Andrew, and Petee 
 
 TO FOLLOW JeSUS. 
 
 35. The next day, after his first 
 testimony, related in verse 39, John 
 stood, or was staiiding, at his cus- 
 tomary place of preaching, and two 
 of his disciples. One was Andrew 
 (see on ver. 4U), and the other was 
 doubtless John, the author of this 
 Gospel, who from modesty always ab- 
 stained from mentioning his own name. 
 On John, see Introductory Re- 
 marks. 
 
 36. And lookin§r, with fixed and 
 reverent gaze, upon Jesus as he 
 walked, without followers and in dig- 
 nified silence. It would seem that Jesus 
 avoided all private intercourse with the 
 Baptist, in order that there might be nc 
 suspicion of collusion between them ; he 
 saith. Behold the Lamb of God! 
 John and Andrew could hardly have 
 understood this if they had not heard 
 the day before those other w^ords that 
 ex])lained it : " that taketh away the 
 sin of the world," ver. 29. That pub- 
 lic witness of the Baptist had produced 
 little immediate eticct ; this private tes- 
 timony to the two disciples fixed all their 
 Messianic hopes on .Jesus. 
 
 37. And the two ... heard . .and 
 
 The Jews did not expect the Messiah to 
 be a divine person, any more than they 
 expected him to be a Lamb of sacrifice. 
 It was surely nothing but the teaching 
 of the Si)irit that led John, in these two 
 testimonies, to utter nothing that might 
 flatter the common Jewish expectations 
 of a human conqueror or king, but to 
 introduce the Saviour to the world by 
 exj>ressions which imply the two great 
 essential truths of Christianity ; namely, 
 the divinity of Christ and his atoning 
 death for the sins of the world. That I 
 this is the Son of God. " Jesus Christ 
 is not the only person who is called the 
 Son of God in the Scriptures. Angels 
 (Job 1:6; 38 : 7), kings and rulers (2 
 Sam. 7 : 14; Ps. 82 : 6), the righteous 
 and their families (Gen. 6 : 2, 4), and 
 especially believers in Jesus (1 John 
 3 : 2), are all so called to express their 
 high rank or relation and resemblance 
 to the Most High. But Christ calls him- 
 self, and is called by the sacred writers, 
 not a son of God, but the ISon of God 
 (John 1 : 34; 11 : 4), and what is, if 
 jjossible, still more distinctive and com- 
 plete, THE Son. (The absence of the 
 article in some cases can be easily ex- 
 plained grammatically. G. w. C.) In 
 most of the passages in which the title 
 is applied to others it occurs in the })lu- 
 ral number, or, if in the singular num- 
 ber, without the article, as when God 
 says to Solomon, ' I will be his father, 
 and he shall be my son,' 2 Sam. 7 : 14. 
 The passages in which magistrates and 
 angels are called sons of God are not 
 only plural and indefinite, but they are 
 found only in such poetical books as Job 
 and the Psalms, and are manifestly the 
 'anguage of poetry. Moreover, these, 
 and also those in which the title is ap- 
 plied to Adam (Luke 3 : 38) and Sol- 
 omon, are solitary passages, not only pe- 
 culiar to certain writers, but occurring 
 only once or twice in those writers. 
 Christ, on the other hand, calls him- 
 self the Son of God, or the Son, habit- 
 ually in the Gospel of .John, and is fre- 
 quently called by this distinctive name 
 in all the writers, historical, doctrinal, 
 and poetical, in the New Testament. 
 Furthermore, these casual applications 
 
A. D. 27. 
 
 JOHN I. 
 
 41 
 
 38 Then Jesus turned and saw them following, and saith 
 unto them, What seek ye? They said unto him, 
 Rabbi (which is to say, being interpreted, Master), 
 
 39 ''where dwellest thou? He saith unto them, 'Come 
 and see. They came and saw where he dwelt, and 
 abode with him that day; for it was about the tenth 
 hour. 
 
 40 One of the two which heard John speak and fol- 
 lowed him, was ^ Andrew, Simon Peter's brother. 
 
 »>ch. 12. 21; 1 
 
 Kings 10. 8; Pa. 
 
 27.4;Prov.8.34; 
 
 Song Sol. 1. 7. 
 «ch. 6. 37; Pro v. 5, 
 
 17; Matt. 11. 28; 
 
 Rev. 3. 20. 
 k Matt. 4. 18. 
 
 foIloAved Jesus. They walked after 
 Jesus, as if to overtake and converse 
 with him. It was leaving their old 
 master to return no more. Yet they 
 went with John's full knowledge and 
 approbation. A great part of the Bap- 
 tist's work had been accomplished when 
 once he had prepared these first follow- 
 ers for Jesus. 
 
 38. Then Jesus turned. Rather, 
 A)id Jesus tamed. Saw them fol- 
 lowing. His heart was drawn out to- 
 ward these first representatives of his 
 future church. With a kind word he 
 relieved their timidity and embarrass- 
 ment, and opened the way for the ex- 
 pression of their heart's desire. What 
 seek ye ? He asks for their good. He 
 would draw out their secret faith and 
 the desire of their heart. Rabbi. The 
 Hebrew Mab means great, great one. 
 Applied sometimes to kings, judges, or 
 noblemen, it afterwai'd became a title 
 of honor in the Jewish schools, in the 
 sense of mazier, teacher , ^ooXov . Hatbi 
 means my master, being a highly hone r- 
 able term. See on ch. 20 : ItJ. Where 
 dwelleiEttf abidest, thou? Jesus' 
 question was one of encouragement, 
 and yet of admonition to self-examina- 
 tion. It was an intimation that he was 
 no temporal prince, but that, such as he 
 was, he might be found of those who 
 truly sought him. Their answer im- 
 plies that they did not desire a merely 
 casual conversation, but longed to abide 
 with him, and to receive continuous in- 
 struction from him. By calling him 
 " Habbi " they recognized him as their 
 proper " master," or teacher. 
 
 39. Come and see. According to 
 the highest critical authorities, Covie 
 and ye shall see. They accepted this 
 friendly invitation. Abode with him 
 that day, probably in some humble 
 inn or tent which Jesus had chosen for 
 a lodging-place. About the tenth 
 hour; ac^iurding to the Jewi&h method 
 
 of reckoning time, four o'clock in the 
 afternoon ; but more probably John fol- 
 lowed the Roman method, according to 
 which the day began at midnight, and 
 thus it was ten o'clock in the morning. 
 There seems to be internal evidence in 
 John's Gospel that he adopted the com- 
 mon Roman reckoning. Thus, here, 
 " the tenth hour " accords better with 
 ten o'clock a. M. than four P. M. The 
 introduction of the two disciples " on 
 the morrow" (ver. 35), and the state- 
 ment, " they abode with him that day," 
 accord better with the morning hour. 
 So also in chapter 4:6, "the sixth 
 hour," six P. M. (numbering the hours 
 from midday as well as from midnight, 
 and not exceeding the number twelve), 
 agrees remarkably with our Lord's 
 weariness from his journey, and the 
 time, instead of noon, when the woman 
 would naturally come forth to draw 
 water. So also in chapter 4 : 52, seven 
 P. M. may be said to agree better with 
 the circumstances and probable distance 
 betwten Cana and Capernaum. This 
 view also accords with the fact that 
 John wrote for the people (primarily 
 for the Christians) of Asia Minor, and 
 that they were largely unacquainted 
 with, and unaccustomed to, the Jewish 
 mode of reckoning. Compare Author's 
 Harmony, § 181. Matthew, Mark, and 
 Luke follow the Jewish method, by 
 which the day began at 6 A. M. This 
 long day of converse with the Saviour 
 established their fiiith that he was the 
 Messiah, and determined their future 
 course as his disciples. It was the first 
 teaching of Jesus, and the beginning of 
 his church. John considered it " the 
 birth-hour of his higher life," and this 
 minute mention of days and hours shows 
 how deeply every incident was im- 
 pressed upon his memory. 
 
 4Q. Andrew was a name of Greek or- 
 igin, and was in use among the Jews. It 
 is derived from a word that means mctn, 
 
42 
 
 JOHN I. 
 
 A. D. 27 
 
 41 He first findeth his own brother Simon, and saith J^ ^*"^ ^- ^5, 26, 
 unto him, We have found the Messias, which is, T ch." 6. 70 71. 
 
 And he brought • Matt, le! i7,"tfar- 
 
 " ■ jona. 
 
 p Matt. IB. 18; 1 
 Cor. 1. 12; Gal. 
 2.9. 
 <« ch. 21. 2 ; Matt. 
 10. 2. 
 
 42 being interpreted, the Christ.™ 
 
 him to Jesus ; and when Jesus beheld him, he said, 
 "Thou art Simon, 'the son of Jona; Pthou shalt 
 be called Cephas (which is by interpretation, 1 a 
 stone). 
 
 and may have been applied to him on 
 ae^;ount of his manly spirit. He be- 
 longed to Bethsaida (ver. 44), and was 
 a disciple of John the Baptist, and had 
 the honor ot leading his br-^ther Peter 
 to Christ, ver. 41. He resided after- 
 ward at Capernaum, Mark 1 : 29. He 
 appears in connection with feeding the 
 five thousand (ch, 6:8), afterward as 
 the introducer of certain Greeks to Jesus 
 (ch. 12 : 22), and also, with Peter, James, 
 and John, asking concerning the destruc- 
 tion of the temple, Mark 13 : 3. Of his 
 subsequent history and labors nothing 
 is certainly known. Tradition assigns 
 Scythia, Greece, and Thrace as the 
 scenes of his ministry. He is said to 
 have been crucified at Patrse, in Achaia, 
 on a cross in the shape of X, which is 
 therefore called St. Andrew's cross. 
 
 Simon Peter. Jesus surnamed him 
 Peter, ver. 42 ; Mark 3 : 16. Simon is 
 contracted from Simeon, and means 
 hearkening ; Peter signifies a piece of 
 rock, a stone, equivalent to the Aramaic 
 Cephas, first given him as a surname at 
 his introduction to Jesus, ver. 42. Peter 
 was the name by which he was general- 
 ly, though not always (Acts 15 : 14), 
 designated as an apostle. It was given 
 him in allusion to his hardy character, 
 noted for decision and boldness, and to 
 the conspicuous position he should hold 
 among the apostles, in subordination to 
 Christ, as one of the great foundations 
 of the church, Eph. 2 : 20 ; Rev. 21 : 14. 
 Not only is the name significant, but also 
 its position at the head of the four cat- 
 alogues of the apostles, Matt. 10 : 2 ; 
 Mark 3:16; Luke 6:14; Acts 1 : 13. 
 He was among the first who recognized 
 Jesus as the Messiah, and with Andrew, 
 his brother, the first called to be a con- 
 stant attendant of Jesus, Mark 1 : 16-18. 
 lie was spokesman of the apostles, as in 
 Matt. 16 : 16, and the chief speaker on 
 the day of Pentecost. He was also the 
 first to carry the gospel to the Gentiles, 
 Acts 10. Thus Peter may be said to 
 have opened the kingdom of heaven 
 
 to both Jews and Gentiles. But though 
 prominent and foremost among the apos- 
 tles, he was not over them nor above them. 
 That he had no superiority of rank i.o 
 evident from 1 Pet. 5:1, where he de- 
 scribes himself as a fellow-elder, and 
 from the fact that Paul in Gal. 2 : 7-9 
 speaks of him as one of the "pillars" 
 together with James and John, com- 
 pares him as an apostle to the circumcis- 
 ion to himself as an apostle to the uncir- 
 cumcision, and rebukes him as an equal. 
 That the apostles were all equal in rank 
 appears from Matt. 18 : 18 ; 19 : 27, 28 ; 
 20 : 25, 26, 28 ; 23 : 8 ; John 20 : 21-23 ; 
 Acts 1 : 8. The most we know of Peter is 
 derived from the Gospels and the Acts 
 of the Apostles. The latter book traces 
 him to the Council at Jerusalem. After 
 this he was with Paul at Antioch (Gal. 
 2 : 11), labored at Corinth (1 Cor. 1 : 
 12 ; 3 : 22), and at Babylon, where 
 he wrote his first Epistle, 1 Pet. 5 : 13. 
 According to a tradition which may be 
 considered in the main reliable, he vis- 
 ited Rome in the last year of his life, 
 and sutlered martyrdom by crucifixion, 
 under the reign of Nero. 
 
 41. He first findeth his own 
 brother Simon. See preceding verse. 
 Andrew was the first one who found his 
 brother. The evangelist implies that he 
 himself also sought and found his broth- 
 er James, although not so quickly as 
 Andrew. See Matt. 10 : 2. We have 
 found the Messiah. The Hebrew 
 31essiah is equivalent to Christ in 
 Greek, and both mean anointed. All 
 these disciples had been taught by the 
 Baptist that God's Anointed One was 
 near at hand, and had been longing 
 and looking for his appearance. 
 
 42. When Jesus beheld him, 
 rather, Jesxis beholding him, casting a 
 piercing glance into his inmost heart, 
 he said, Thou art Simon the son 
 of Jona, Jonnh. Very likely Jesus sa- 
 luted Simon thus, without having heard 
 his nauje, in order to convince him of 
 his Messiahship. It was also to be a 
 
A.. D. 27. 
 
 JOHN I. 
 
 43 
 
 43 
 
 The dr.y following, Jesus would go forth into Gali- 
 lee. ■■ And [hej findeth Philip, and saith unto him, ' i Jol^n 4. 19. 
 
 reminder that he was but a frail man, 
 notwithstanding the honor lie should 
 confer upon him. Instead ofJomi the 
 best manuscripts read John, here and 
 also in eh. 21 : 15, 16, 17. The differ- 
 ence, however, is not of great import- 
 ance, since either form would be equiv- 
 alent to the same name in Hebrew. 
 Jesus saw all Simon's natural gener- 
 osity, boldness, courage, but with these 
 his instability and self - confidence. 
 Thou Shalt be called Cephas. 
 Cephas was the Hebrew or Aramaic 
 word for Peter (rock) in Greek. (See on 
 ver. 40.) See note on Matt. 16 : 18. Grace 
 shou Id work a change by which he should 
 become firm as a rock. By being plant- 
 ed in faith upon the Rock Christ Jesus, 
 Peter should become himself a founda- 
 tion-stone of Christ's church. Jesus 
 here showed divine knowledge of Peter's 
 character and future service, and mark- 
 ed his entrance upon a new life by giv- 
 ing to him a new name. 
 
 43-51. — Jesus calls Philip, and 
 Philip brings Nathanael. 
 
 43. The day following Jesus 
 would go forth, he had not yet set 
 forth. Into Galilee. Galilee was a 
 Hebrew name, meaning a ring or circle, 
 and was probably first given to a small 
 " circuit" among the mountains of 
 Naphtali (Josh. 20 : 7), where were sit- 
 uated the twenty towns given by Solo- 
 mon to Hiram, king of Tyre, 1 Kings 
 9 : 11. The name may contain an 
 allusion to one or more of the circular 
 plains of those mountains. It came 
 afterward to be applied to the whole 
 northern pi'ovince of the land of Israel 
 between Phoenicia and Samaria, the 
 Jordan and the Mediterranean. It was 
 divided into two parts — upper or north- 
 ern, lower or southern. The northern 
 portion was designated "Galilee of the 
 Gentiles," because it bordered on ter- 
 ritories inhabited by Gentiles, and es- 
 pecially because it was itself inhabited 
 by a mixed population. According to 
 the testimony of Strabo and others, it 
 was inhabited by Egyptians, Arabians, 
 and Phoiuicians. It was near to Tyre 
 and Sidon. According to Josephus, who 
 knew the country well, Galilee contain- 
 ed two hundred and four cities and vil- 
 lages, the smallest of which numbered 
 
 above fifteen thous. ind inhabitants, 
 wliich would raise the population to 
 upward of three millions, or about fif- 
 teen iiundred to the square mile. " Af- 
 ter the careful review now closed, we 
 feel justified in saying that Galilee at 
 the time of Christ was one of the finest 
 and most fertile portions of the earth. 
 . . . Abounding in springs, rivers, and 
 lakes ; . . . possessing a rare and de- 
 lightful climate, and scenery of great 
 variety and beauty ; its surface never 
 dull or monotonous, but infinitely va- 
 ried by plains and valleys, gentle slopes 
 and terraced hills, deep ravines and bold 
 peaks, naturally-fortified eminences and 
 giant mountains ; its soil naturally fer- 
 tile, but forced by skilful husbandry to 
 the highest stale of productiveness, 
 until this province was noted for the 
 perfection and abundance of its fruits, — 
 Galilee thus possessed features of rich- 
 ness and beauty rarely if ever combined 
 in so small a country. ... Its agricul- 
 ture and fisheries, wine and oil trade, 
 and other industries were in the most 
 flourishing condition. . . . Its synagogues 
 and other public buildings were built 
 often in splendid style and at great ex- 
 pense. . . . We find the Galileans to 
 have been a moral, intelligent, indus- 
 trious, and enterprising people, pos- 
 sessed of vigorous minds and healthy 
 bodies, . . . familiar with their own law 
 and history, and not wanting in the 
 finest poetical spirit; with the disposi- 
 tion and ability to appreciate in the 
 main the teachings of Christ; a people 
 among whom were found the most de- 
 voted men, 'Israelites indeed;' both 
 country and people, one may say with 
 truth, fitly chosen of God as the train- 
 ing-place of those men — Master and dis- 
 ciples — who were to move the world ; 
 the proper soil in which first to plant 
 the seeds of that truth which was des- 
 tined, ere long, to be spoken by elo- 
 quent lips in the pulpits of C&esarea, 
 Antioch, Constantinople, and Rome." — 
 Bibliotheca Sacra, April, 1874, pp. 263, 
 264. South of Galilee lay Samaria, 
 and south of Samaria, Judaja. Find- 
 eth Philip. Andrew and Peter bad 
 probably told Philip of Jesus, but it was 
 Jesus' own call that determined his de- 
 cision. Philip is a name of Greek origin, 
 
44 
 
 JOHN I. 
 
 A. D. 27. 
 
 44 Follow me. Now ■ Philip was of Bethsaida, the city • ch. 12. 21. 
 of Andrew and Peter. 
 
 45 Philip findeth *Nathanael, and saith unto him, We n'oan^'s^is- Luke 
 have found him, of whom " Moses in the law, and the 24. 27, 44. ' 
 
 meuuiug lover of horses. He was a 
 native of Bethsaida, a disciple of John 
 the Baptist, and called by our Lord the 
 day after the naming of Peter. He is 
 mentioned in connection with feeding 
 the five thousand, as introducing, with 
 Andrew, certain Greeks to Jesus, and as 
 asking, after the Last Supper, "Lord, 
 show us the Father and it sufficeth us," 
 ch. 6 : 5-7 ; 12 : 21 ; 14 : 8-10. Of the 
 labors and death of Philip nothing is 
 certainly known. A tradition says that 
 he preached the gospel in Phrygia and 
 suffered martyrdom. He doubtless had 
 also a Hebrew name. Follow me. 
 This did not, until later, involve a giv- 
 ing up of all other occupations. The dis- 
 ciples were now private learners and fol- 
 lowers. Jesus afterward ordained them 
 as preachers and apostles, Luke 6 : 13. 
 
 44. Bethsaida, a little town on the 
 Sea of Galilee, about a mile north of 
 Capernaum. Bethsaida is supposed to 
 be the name of two towns, one on the 
 east and the other on the west of the 
 lake. The name, which means a house 
 of fishing or fishery, could easily be ap- 
 plied to more than one place, especially 
 where fishing was so common a busi- 
 ness. The Bethsaida on the north-east- 
 ern border of the lake is referred to in 
 Luke 9 : lU; Mark 6 : 32; 8 : 22. The 
 one mentioned here was on the west 
 side, near Capernaum, the birthplace 
 of Andrew, Peter, and Philip. Luke 
 10 : 13. Jerome and Eusebius mention 
 together Bethsaida and Capernaum as 
 lying on the shore of the lake ; and 
 Ej)iphanius speaks of them as being 
 lot far distant from each other. Wili- 
 bald (A. D. 722), who visited this region, 
 went from ^lagdala to Capernaum ; 
 thence to Bethsaida, where there was 
 " a church on the site of the house " of 
 Andrew and Peter ; and then to Chora- 
 zin. These historical references con- 
 firm the conclusion that Bethsaida of 
 Galilee, the birthplace of Andrew, Pe- 
 ter, and Philip (John 1 : 44), lay upon 
 the western shore of the lake. 
 
 " About half a mile north of Caper- 
 naum {Khan Minyeh) is a beautiful 
 little bay, with a broad margin of pearly 
 iiand. At its northern extremity are 
 
 fountains, aqueducts, and half-ruined 
 mills; and scattered round them are 
 the remains of an old town called Ta- 
 bighah. There is every reason to be- 
 lieve that this is the site of Bethsaida. 
 (Robinson, Bib. Res., iii. 358, ff.) No 
 site along the whole shore seems so ad- 
 mirably adapted for a fishing town. 
 Here is a bay sheltered by hills behind 
 and projecting bluffs on each side; and 
 here is a smooth, sandy beach, such as 
 fishermen delight to ground their boats 
 upon. The strand forms a pleasant 
 promenade, and so far answers the de- 
 scription in Mark 1 : 16-20." — Prof. 
 J. L. Porter, Alexander's Kitto'sCyclo., 
 vol. i. p. 357. Compare on Mark 6 : 45. 
 The city of Andrew and Peter. 
 This makes it probable that both were 
 friends of Philip, and had imparted to 
 him what they had seen and heard of 
 Jesus. 
 
 45. Philip findeth Xathanael, a 
 friend of Philip's, with whom he had 
 had earnest talk about the expected 
 Messiah. Nathanael (meaning gift 
 of God), supposed to be the same as 
 Bartholomew. He was a native of 
 Cana of Galilee (ch. 21 : 2), and noted 
 for his simple, truthful character, ver. 
 47. In the first three Gospels, Philip 
 and Bartholomew are constantly named 
 together, and Nathanael is nowhere men- 
 tioned ; while in the fourth Gospel, Phil- 
 ip and Nathanael are similarly combined, 
 but nothing is said of Bartholomew, ch. 
 1:45; 21:2. According to tradition, he 
 labored in India (Arabia Felix is some- 
 times called India by the ancients), and 
 wascrucified eitherin ArmeniaorCilicia. 
 We have found him, mark the warm 
 and frank relation of personal experi- 
 ence. Of whom Moses in the law, 
 the Pentateuch, the five books of Moses, 
 thus distinguished from the other books 
 of the Old Testament. See Gen. 49 : 10 ; 
 Num. 24 : 17-19 ; Deut. 18:15. And 
 the prophets did write, Isa. 7 : 14; 
 9 : 6 ; 52 : 13 ; Ez. 34 : 23-31. Jesus of 
 Nazareth, the son of Joseph, literal- 
 ly, JesHS the S07i of Joseph of Nazareth. 
 According to custom, he names his re- 
 j)uted father first, and then his residence. 
 Nazareth, according to some, means 
 
A. D. 27. 
 
 JOHN I. 
 
 45 
 
 " prophets did write, Jesus ^ of Nazareth, '^ the son of 
 4G Joseph. And Nathanael said unto him, ^ Can there 
 any good thing come out of Nazareth ? Philip saith 
 unto him, Come and see. 
 
 2, 4 ; John 18. 5. « Matt. 1. 16. 7 ch. 7. 41, 42, 52. 
 
 ▼Isa. 4. 2; 7. 14; 
 
 9. 6 ; 53. 2 ; Mic. 
 
 5. 2;Zech. 6. 12; 
 
 9.9. 
 » Malt. 2. 23 ; Luka 
 
 a branch — a fit name of the place where 
 ^he Branch (Isa. 11 : 1; Zech. 3:8; 6 : 
 12) should live and grow up. I have, 
 however, been led to think that it sig- 
 nifies the one guarding or giKO'ded, from 
 
 the hill on whose sides it was built (Luke 
 4 : 29), which, rising to the height of 
 four hundred or five hundred feet, over- 
 looked a vast region, land and sea, and 
 thus aruarded it. New Testament writers 
 
 NAZARETH. 
 
 always speak of it as a city, and never as 
 a village, and hence it was a place of 
 some size and importance. It was fine- 
 ly located in Lower Galilee, about sev- 
 enty miles north of Jerusalem, and near- 
 ly halfway from the Jordan to the Med- 
 iterranean. According to Josephus (re- 
 ferred to above on Galilee), its popula- 
 tion reached fifteen, perhaps twenty, 
 thousand. It is not named, however, 
 in the Old Testament, nor by Josephus. 
 But Josephus names very few of the cities 
 of Galilee. It seems not to have been 
 held in very good repute — more, per- 
 haps, on account of the rude and re- 
 fractory temper of its inhabitants than 
 for any gross immorality, Luke 4 : 16, 
 29 ; ver. 46. Modern Nazareth belongs 
 to the better class of Eastern villages, 
 and has a population of nearly three 
 
 thousand. Its location makes it very 
 secluded, being situated on the edge of 
 a beautiful little valley, which is itself 
 enclosed by an amphitheatre of hilla 
 that rise around it into fourteen dis- 
 tinct peaks. From one of these can be 
 obtained one of the finest views in Pal- 
 estine. It is altogether probable, as 
 Olshausen suggests, that Mary or Joseph 
 had property here; Nazareth is called 
 "their own city," Luke 2 : 39. 
 
 46. Can there any good thing, 
 any eminent personage, with special 
 reference to the Messiah, come out 
 of Nazareth? A question implying 
 surprise, modesty, and caution. Nathan- 
 ael was a Galilean (ch. 21 : 2), and this 
 speech of his shows that Nazareth was 
 in ill-repute even among Galileans. 
 The cause was probably not so much 
 
-IG 
 
 JOHN I. 
 
 A. D. 27. 
 
 i7 Jesus saw Nathanael coming to him, and saith of 
 him, Behold 'an Israelite, indeed, in whom is no 
 
 48 guile! Nathanael saith unto him. Whence knowest 
 thou me ? Jesus answered and said unto him, Before 
 that Philip called thee, * when thou wast under the 
 
 49 fig tree, I saw thee. Nathanael answered and saith 
 unto him, Rabbi, ^ thou art the Son of God ; thou art 
 
 60 " the King of Israel. Jesus answered and said unto 
 him, Because I said unto thee, I saw thee under the 
 fig tree, believest thou? thou shalt see greater things 
 
 51 than these. And he saith unto him, Verily, verily, I 
 say unto you, Hereafter ye shall see '^heaven open, 
 *and the angels of God 'ascending and descending 
 upon the Son of man. 
 
 Thess. 1, 7. f Luke 22, 43 ; 24. 51 ; Heb. 1. 14 
 
 » ch. 8. 39 ; Gen. 
 
 32. 28 ; Ps. 32. 2 ; 
 
 73. 1 ; Rom. 2. 
 
 28, 20 ; 9. 6-8 ; 1 
 
 Pet. 2. 1. 
 »Matt. 6. 6; Acts 
 
 10.4. 
 b Matt. 14. 33. 
 cch. 12. 13-15; 18. 
 
 37; 19. 3; Jer. 
 
 23. 5, 6; Ezek. 
 
 37. 21-25; Hos. 
 
 3. 5; Matt. 2. 2; 
 
 27. 11, 42. 
 d Ezek. 1. 1. 
 eGen.28. 12;Matt. 
 
 4. 11; Mark 1.13; 
 
 Luke2. 9, 13;24. 
 
 4 ; Acts 1. 10 ; 2 
 
 any gross immorality of the place, as 
 the rude and refractory character of 
 the people. See Luke 4 : 29. Philip 
 saith unto him, Come and see, 
 " the best remedy for preconceived 
 opinions." — Bengel. Personal ac- 
 quaintance with Jesus will do more to 
 convince the sceptical than any amount 
 of argument or theorizing. Nathanael, 
 fortunately, was docile enough to fall 
 in with Philip's suggestion. 
 
 47. Jesus . . . saith of him. To 
 those standing by, but so that Nathan- 
 ael heard it. Behold an Israelite 
 indeed. Not outwardly, but inwardly ; 
 one answering to the true idea of an Is- 
 raelite, as contrasted with the prevalent 
 formalism and hypocrisy of the time ; 
 a true, prayerful servant of God. See 
 Gen. 32 : 28; Ps. 15. In whom is no 
 guile. Not that Nathanael was free 
 from all sin, but that he was one who 
 sought the Lord in sinceritv. See Ps. 
 32 : 2. 
 
 48. Whence knowest thou me? 
 Nathanael gave a ]}roof of his guileless- 
 ness by acknowledging Jesus' descrip- 
 tion of his character to be correct. A 
 man of guile would have deprecated 
 such praise. When thou wast under 
 the fig tree, I saw thee. It was the 
 custom of the Jews to use the shelter 
 of the fig tree, with its shade and seclu- 
 sion, for reading the Scriptures and 
 prayer. Jesus referred to some recent 
 experience of Nathanael's, which he 
 had thought hidden from all the world. 
 He had, perhaps, been praying, like 
 Simeon (Luke 2 : 25, 26), that he might 
 »ee the Messiah. Jesus showed him 
 that he not only had diviue knowledge 
 
 of his past history, but that he had per- 
 fect insight into his heart. It was this 
 reading of his heart which surprised 
 Nathanael, and led him to the exclama- 
 tion that follows. 
 
 49. Rabbi. See on ver. 38. Thou 
 art the Son of God. See on ver. 34. 
 Nathanael adopted for his own the 
 words of John the Baptist (ver. 34) — 
 words which went beyond the common 
 belief of the Jews, and implied the di- 
 vine nature of the Saviour. See Ps. 2 : 
 7; ch. 11:27. Thou art the King of 
 Israel. So the Messiah is represented 
 in Ps. 2:6; compare Ps. 72 : 1. Both 
 of these confessions involved faith in 
 Jesus a^ the true Messiah. The confes- 
 sion of Nathanael implies his deep con- 
 viction that no human eye could have 
 witnessed his retirement. 
 
 50. Believest thou? Though to 
 Nathaniel so great a thing, it was 
 comparatively a small thing to Jesus. 
 Thou shalt see greater things 
 than these, greater proofs of my Mes- 
 siahship. Ashe is su})posed to be one of 
 the apostles (see on ver. 45), he did see 
 greater things in the miracles and dis- 
 courses of Jesus, in his resurrection, as- 
 cension, and in the descent of the Spirit 
 on the day of Pentecost. It was a joy 
 to Jesus that Nathanael so soon believed. 
 He would reward tiiis faith by strength- 
 ening and confirming it. " To him that 
 hath shall be given." 
 
 51. Verily, verily, truli/, truly. The 
 use of this word twice is peculiar to 
 John, and gives intensity to the expres- 
 sion, calling special attention to what 
 follows. I say unto you, answers 
 to " Thus saith the Lord," used by th« 
 
A. D. 27. 
 
 JOHN I. 
 
 47 
 
 prophets. Hereafter, henceforth, 
 from this time, ye shall see heavem 
 
 open; the heavens had been shut by 
 Adam's sin. The angels . . . as- 
 cending and descending, etc. This 
 is not a prediction of special angelic ap- 
 pearances, like those mentioned in Matt. 
 4:11; 26 : 53 ; Luke 22 : 43, but rather 
 a figurative description of Jesus' whole 
 mediatoi'ial work, and its results to men. 
 There is evidently an allusion to Jacob's 
 dream of the heavenly ladder, and the 
 angels ascending and descending upon 
 it. See Gen. 28 : 12. Jacob saw in this 
 heavenly ladder a symbol of unity re- 
 stored between heaven and earth ; the 
 angels carried up his prayers and 
 brought down messages of mercy and 
 forgiveness and providential blessing. 
 But what Jacob could not see, Jesus 
 here fully revealed — namely, that he 
 was himself the heavenly ladder, the 
 medium of recognition and intercourse 
 between heaven and earth. " And this, 
 the glory of Christ, they (his disciples) 
 should behold, and should understand 
 that they too, children of men, were by 
 him, the Son of man, made citizens of a 
 kingdom which, not excluding earth, 
 embraced also heaven, . , . Jesus of 
 Nazareth being the central point in 
 which these kingdoms met, the golden 
 clasp which bound them indissolubly 
 together." 
 
 The Son of man. A favorite name 
 with Jesus, yet, with the exception of 
 the expression of the martyr Stephen, 
 who beheld his glorified humanity at 
 the right hand of God (Acts 7 : oQ), the 
 name is never applied to him, but by 
 himself It is never applied to any one 
 but Christ in the New Testament. It 
 designates him, of course, in his human 
 nature, as the term " Son of God " does 
 in hi-s divine nature. Two things are 
 noticeable about the term : First, that 
 it seems to presuppose the divine na- 
 ture, for one who was merely man 
 would scarcely use this term in such 
 connections and with such frequency 
 as Christ does merely as a distinctive 
 appellation. But one who was con- 
 scious of a divine nature would natu- 
 rally use this as he does to denote the 
 state into which he has come, in places 
 where that new state has a special sig- 
 nificance. Second, that Christ calls 
 himself, not a sou of man, but the Son 
 of man; he is not merely one among 
 
 many, but the one among them all. He 
 was the Son of man in the highest sense 
 (Ps. 8 : 3-5 ; Heb. 2 : 6-9), possessed of 
 all the attributes and characteristics of 
 our common humanity, a perfect and 
 model man, the representative of the 
 race, the second Adam from heaven, 1 
 Cor. 15 : 45, 47, In the first three Gos- 
 pels, where the external life of Jesus is 
 narrated and his human nature brought 
 out prominently, he more frequently 
 calls himself " the Son of man ;" but 
 in the fourth Gospel, where his inner 
 life and divine being are specially 
 brought to view, he styles himself 
 more frequently "the Son of God," or 
 simply ''the Son." Daniel (7 : 13), in 
 foretelling Christ's coming with the 
 clouds of heaven, implies that, not- 
 withstanding his exaltation and glory, 
 he would come in the form and like- 
 ness of men, for he says that he saw 
 "one like the Son of man." See also 
 Rev. 1 : 13 ; 14 : 14. It was a title of 
 humiliation, though an honor to our 
 race. Jesus applied it pre-eminently 
 to himself as the Messiah, " as God 
 manifested in the flesh," indicating, 
 notwithstanding his divinity, his true 
 humanity and his oneness with the hu- 
 man race. The Jews rightly understood 
 it to mean the Messiah (John 12 : 34), 
 though they did not enter into the ful- 
 ness of its meaning. It has been asked, 
 What relation does the calling of the 
 disciples here narrated bear to the call- 
 ing of the same persons recorded by the 
 other evangelists ? This was in Jud.ea 
 several months earlier. We must dis- 
 tinguish between their call to disciple- 
 ship, as related in this chapter; their 
 call to be constant attendants, preach- 
 ers, or evangelists, recorded in Matt. 4 : 
 
 18 : 22 ; Mark 1 : 16-20; and their selec 
 tion as apostles, related in Mark 3 : 13- 
 
 19 ; Luke 6 : 12-16. After this they were 
 miraculously endowed, and sent out on 
 a mission to the Jews, Matt. 10 : 1-4; 
 Mark 6 : 7-11 ; Luke 9 : 1-5. Compare 
 Author's Harmony, ^g 23, 37, 54, 72. 
 
 Practical Remarks. 
 
 1. There is a foreshadowing of the 
 doctrine of the Trinity in the Old Tes- 
 tament, ver. 1 ; Gen. 1 : 26 ; 3 : 22 ; 11 : 7 , 
 Isa. 6:8; Dan. 4 : 17. 
 
 2. That God took upon himself qui 
 
48 
 
 JOHN I. 
 
 A. D. 2- 
 
 human nature lies at the foundation of 
 the gospel. " That One who, before 
 tlie creation of the world, dwelt in the 
 bosom (ver. 18) of God, himself also 
 God, who created all things, and is the 
 source of all life and all blessedness, 
 took upon himself human nature, be- 
 coming the divine man Jesus Christ, 
 -ind by his life and death procured sal- 
 vation for us, is asserted with all the 
 directness and force of which language 
 is capable. That it involves mystery is 
 no obstacle to our faith, but should 
 rather confirm it. Our own being, com- 
 prising in it two natures wholly unlike, 
 is a mystery. How much more that of 
 the eternal Son of God !" vers. 1-5 ; 14. 
 
 3. Jesus Christ has a distinct personal 
 existence, inseparable from, yet associ- 
 ated with the Godhead, vers. 1-5; ch. 
 6 : 38; 10 : 36; Col. 1 : 15, 16, 17; Phil. 
 2 :6. 
 
 4. Christ is the organ of external rev- 
 elation. The Holy Spirit gives us an 
 inward apprehension of the truth, vers. 
 4, 5; ch. 14 : 26; 15 : 26; 16 : 13; Rom. 
 8 : 16 ; 1 Cor. 2 : 10. 
 
 5. The Creator must be greater than 
 the created. With what believing and 
 obedient spirits should we receive his 
 Word! vers. 1-5; 1 Chron. 29 : 11; Ps. 
 145 :3 ; Isa. 1 : 19, 20; Mark 16 : 16; 
 Acts 5 : 29 ; Heb. 5 : 9. 
 
 6. How wonderful that the Maker of 
 worlds should become the life and light 
 of men ! vers. 6-8 ; Matt. 4:16; Luke 
 2 : 32; John 6 : 35; 8 : 12; 9 : 5; 1 
 John 5 : 12. 
 
 7. We should pray earnestly that 
 God by his Spirit would take away our 
 l)lindness, so that we may receive the 
 light which is in Jesus, ver. 9; Hos. 
 14 : 2; John 3 : 19; Acts 26 : 17, 18; 
 Eph. 4 : 18; James I : 5. 
 
 8. The sinner's course consists in re- 
 jecting the light which is given to illu- 
 mine his moral darkness, vers. 10, 11; 
 John 3:19, 20; 9:41; Heb. 10:26, 
 27 ; James 4 : 17. 
 
 9. John is sent to introduce a Sa- 
 viour in whom there are grace to pardon 
 all our sins, and power to keep us after 
 we are pardoned, vers. 12-14, 17 ; Matt. 
 1 : 21; John 17 : 15; Heb. 7 : 25; Jude 
 24. 
 
 iO. Only through believing in Jesus 
 do we find pardoning grace and real 
 salvation, ver. 12; Acts 4 : 12; Gal. 2 . 
 16; Eph. 2 : 8; 1 John 1:7; 5:1. 
 
 11. To accept the true light is to give 
 in our allegiance to God ; to reject it is 
 to turn our backs on God, vers. 10-12; 
 Luke 11:35, 36; John 3:17, 18-20, 
 21 ; 8:12; 2 Cor. 4 : 4. 
 
 12. How sublime is our privilege 1 
 We may become the sons of God, ver.. 
 12; Kom. 8 : 14 ; Gal. 3 : 26 ; 2 Pet. 
 1 :4; 1 John 3 : 1. 
 
 13. Every lover of Jesus ought to be 
 ready to witness for the Master, ver. 15; 
 Isa. 43 : 10 ; Matt, lu : 32 ; Mark 5 : 19, 
 20; 8 : 38; Rom. 10 : 9, 10. 
 
 14. He who has found the Saviour 
 longs to make others partakers of the 
 great salvation, vers. 15, 26, 27, 29; 1 
 Sam. 12 : 23 ; Acts 5 : 42 ; 6:4; 19 : 8 ; 
 1 Cor. 9 : 16. 
 
 15. Those who would prepare the 
 way for Christ in the hearts of others 
 must be content to hide themselves be- 
 hind their message, that the Redeemer 
 alone may be exalted, vers. 19-29; 
 Matt. 3:1-4; John 1 : 36; 1 Cor. 1 : 
 17 ; 2:2; Gal. 6 : 14. 
 
 16. In taking the place of the lowest 
 servant before Christ, we are only put- 
 ting ourselves where we properly be- 
 long, vers. 20, 26, 27 ; Job 22 : 29 ; Ps. 
 138 : 6 ; Matt. 5:3; Luke 18 : 14 ; James 
 4 : 6, 10. 
 
 17. The Lamb of God has taken our 
 sins upon him, and has borne them 
 away for ever, ver. 29 ; Isa. 53 : 4-11 ; 
 Matt. 26 : 28 ; Heb. 2 : 17 ; 9 : 28 ; 1 Pet. 
 
 3 : 18. 
 
 18. Personal effort on the part of 
 every Christian will speedily be fol- 
 lowed by the conversion of the world to 
 God, vers. 29, 35, 41 ; Eccles. 9:10; Matt. 
 
 9 : 38 ; 21 : 28 ; Luke 14 : 23 ; John 9 : 4. 
 
 19. We know Jesus better than John 
 did. We ought to improve every op- 
 portunity of saying to sinners, " Behold 
 the Lamb of God!" vers. 29-36; Matt. 
 
 10 : 27 ; 25 : 40 ; Mark 16 : 15 ; Luke 
 10 : 37 ; Rev. 22 : 17. 
 
 20. We need not only to be baptized 
 in water, but to be born of the Spirit, 
 vers. 31-33 ; ch. 3 : 5 ; 1 Cor. 6:11. 
 
 21. Jesus undertakes the humble 
 work of teaching us our real needs and 
 revealing to us his power to save, vers. 
 35-38 ; Matt. 4 : 23 ; 18 : 11 ; Acts 10 : 
 38 ; 2 Cor. 8:9; Rev. 3 : 17. 
 
 22. Jesus encourages our earliest ef- 
 forts to find him, vers. 37-39; Deut. 4 : 
 29 ; 1 Chron. 28 : 9 ; Matt. 7:7; Jamet 
 
 4 : 3-5. 
 
A. D. 27. 
 
 JOHN II. 
 
 49 
 
 The Marriage at Chna of Galilee ; miracle of turning 
 water into wine. 
 II. AND the third day there was a marriage in « Cana % josh, 19. 28. 
 
 23. Christ dwells not only in the 
 heavens, but in the believer's heart, 
 vers. 38^ 39 ; John 14 : 17 ; 1 Cor. 3 : 
 16; 1 John 2: 5; Kev. 3 : 20. 
 
 24. Let us also be followers of Jesus, 
 and receive the blessings he has prom- 
 ised, vers. 37, 43 ; Matt. 10 : 22 ; 21 : 22 ; 
 John 3 : 16 ; 20 : 7 ; 1 Pet. 1 ; 4 ; Rev. 2 : 
 10 ; 21 : 7. 
 
 25. All we need, in order to be deliv- 
 ered from the penalty and power of sin, 
 is to accept of Christ and his finished 
 work by faith, vers., 42-45; Matt. 21 : 
 21 ; John 8 ; 24; Acts 16 : 31 ; Heb. 11 : 
 6 ; 1 John 5 : 4. 
 
 26. Christ is only found of those by 
 whom he is sought, vers. 42, 45 ; 1 Chron. 
 28 : 9 ; Isa. f>b\%; Jer. 29 : 13 ; Matt. 
 16 :24; John 6 : 37. 
 
 27. We are prepared to bring others 
 to the cross when we have been there 
 ourselves, vers. 41, 45 ; Acts 4 : 13 ; 6 : 
 15; 2 Pet. 1 : 18. 
 
 28. It is our duty to respond instantly 
 to the divine command, " Follow me," 
 ver. 43 ; Job 22 : 21 ; Ps. 95 : 7-9 ; Pro v. 
 27 : 1 ; 2 Cor. 6 : 2. 
 
 29. There is no teacher like Jesus, 
 vers. 45-51 ; Matt. 22 : 46 ; Luke 21 : 
 15 ; John 3:2; 7 : 46. 
 
 30. As kindly as Christ welcomed his 
 disciples will he receive us if we ask, 
 vers. 39 : 47 ; Matt. 21 : 22 ; Luke 11 : 
 13 ; 2 Pet. 3:9; Rev. 22 : 17. 
 
 31. Men may talk to us of a Saviour, 
 but we can never know him unless we 
 come to him ourselves, ver. 49; Matt. 
 13 : 11 ; John 4 : 42 ; 7:17; 1 Cor. 2 : 
 14; Eph. 3 : 17-19. 
 
 32. Love rather than duty should 
 prompt us to serve God, vers. 47-50; 
 Deut ^\h', Prov. 8:17; Mark 10 : 29, 
 30 ; John 14 : 23 ; 1 John 4 : 19. 
 
 33. We should cautiously guard 
 against popular prejudices, ver. 46; 
 Lev. 25 : 35; Prov. 19 : 17; Matt. 5 : 
 7; James 2:1-4; John 3 : 17. 
 
 CHAPTER II. 
 
 This chapter begins with an account 
 of our Lord's first miracle, the turning 
 of water into wine at a marriage-feast, 
 vers. 1-11. After this Jesus visits Ca- 
 pernaum (12), then g ?s up to the Paas- 
 
 5 
 
 over at Jerusalem, where he cleanses 
 the temple of the traders, and incident- 
 ally predicts his own resurrection (13- 
 22) ; also works miracles, 23-25. 
 
 1-11. The Marriage at Cana op 
 Galilee. Christ's First Miracle ; 
 Water Changed into Wine. Jesus 
 declares himself independent of Mary's 
 control. After this he visits Capernaum. 
 Latter part of winter or spring of a. d. 
 27. 
 
 1. The third day, may refer back 
 to ch. 1 : 43 (after starting for Galilee 
 the journey could be made in two days), 
 or to the calling of Nathanael (ch. 1 : 
 46) ; or it may have been the third day 
 after the arrival in Galilee. It seems 
 best to regard it as the third day after 
 the incident related in ch. 1 : 44-51. 
 There was a marriage. The most 
 natural sense of the language is that 
 the. third day was the day of the mar- 
 riage. (See last paragraph on ver. 2.) 
 Cana of Galilee, a village eight 
 miles north of Nazareth, according to 
 some, but according to others, a vil- 
 lage about four miles north. " A Ken- 
 na, three and half miles north of Naz- 
 areth, on the road to Tiberias, is likely 
 the Cana referred to. The tradition con- 
 necting this spot with Cana of Galilee 
 is a very ancient one, and until recent- 
 ly it has generally been accepted as cor- 
 rect. It existed as far back as the lat- 
 ter half of the eighth century, when St. 
 Wilibald visited the place. Dr. Rob- 
 inson heard the name El-Falil applied 
 to the Kenna four miles farther north, 
 and accepted that as the true Cana of 
 Galilee. ' From his time, until lately, 
 it has generally been located there. 
 Recently, however, Kefr Kenna, the 
 first mentioned, is fast coming to be the 
 universally -accepted place. Osborne 
 found El- Fell (Galilee) applied to thi» 
 spot; but Dr. Thompson is doubtful 
 wliether any such designation distin- 
 guishes the one from the other, and I 
 could discover no trace of that name as 
 applied to either of the two situations. 
 I found Kefr Kenna to be a small, neat 
 village, delightfully situated on a hill- 
 side looking south-east, and embosomed 
 in vineyards and trees of olive, fig, pome- 
 granate, and other varieties. There 
 
50 
 
 JOHN II. 
 
 A. D. 27. 
 
 2 of Galilee ; and the mother of Jesus was there ; and 
 both Jesus was called and his disciples to the mar- 
 
 3 riage. And when they wanted wine, the mother of 
 
 are thirty or forty houses, besides a 
 plain little synagogue. The church 
 edifice is said to stand over the site of 
 the miracle, and on the floor (simply 
 smooth and level ground) I was shown 
 the reputed big earthen jars that held 
 the wine. Near by is a large fountain 
 enclosed by a wall, from which the 
 water for the miracle may have been 
 taken. I drank of it, and found it ex- 
 cellent."— Dii. Fish, Bible Lands Illus., 
 pp. 534, 535. 
 
 Coucernins: the nortliern Kenna, Dr. 
 Robinsonsays: "Itis situated on the left 
 side of the wady if coming down from 
 Jefat, just where the latter enters the 
 plain £1 Buttauf, on the southern de- 
 clivity of a projecting tell, and over- 
 looking the plain. The situation is fine. 
 It was once a considerable village of 
 well-built houses, now all deserted. 
 Many of the dwellings are in ruins. 
 There are also several arches belong- 
 ing to modern houses, but we could dis- 
 cover no traces of antiquity." Either 
 of these places satisfies the conditions 
 of the narrative. All we know from 
 Scripture is, that it was the scene of 
 this and a subsequent miracle (ch. 4 : 
 46, 54) ; that it was not far from Caper- 
 naum (ch. 2 : 12 ; 4 : 46), and on higher 
 ground (ch. 2 : 12) ; and that it was the 
 home of Nathanael, ch. 1. The moth- 
 er of Jesus was there. Tliere 
 seems to have been some relationship 
 between the family in Cana and that 
 of Mary. On Galilee, see note on 
 ch. 1 : 43. 
 
 2. And both Jesus was called, 
 invited, and his disciples, to the 
 marriage. He who had left Galilee 
 a few weeks before, the unnoted son 
 of Joseph, had now returned with five 
 disciples, ch. 1 : 40-51. Tliey probably 
 went first to Nazareth, but finding the 
 whole household absent in Cana, they 
 proceeded thither, arriving there on the 
 day of the marriage. This they did all 
 the more readily because Nathanael re- 
 sided there, 21 : 2. The families were 
 80 intimate that not only Jesus, but his 
 disciples, though most of these were 
 strangers in Cana, were invited to the 
 wedding. Their coming may have been 
 unexpected, and the invitation given 
 
 upon their arrival. Wedding - feasts 
 often lasted .several days (Gen. 29; 27; 
 Judg. 14 : 12), and Jesus and his disci- 
 ples may possibly have arrived on the 
 third day of the feast ; but ver. 10 would 
 seem to indicate that the feast had not 
 been prolonged beyond one day. So 
 Tholuck. 
 
 3. When they wanted wine,mn« 
 having failed. Wine was thought, in 
 those days, to be a necessary provision 
 for a joyous occasion like a wedding. 
 But the family of Cana was in humble 
 circumstances, and this unexpected ad- 
 dition to the number of guests made the 
 supply run short. " None but those who 
 know liow sacred in the East is the duty 
 of lavish hospitality, and how passion- 
 ately the obligation to exercise it to the 
 utmost is felt, can realize the gloom 
 which this incident would have thrown 
 over the occasion, or the misery and 
 mortification which it would have 
 caused to the wedded pair. They 
 would have felt it to be, as in the East 
 it would still be felt to be, a bitter and 
 indelible disgrace." — Dr. F. W. Fab- 
 RAR, Life of Christ, p. 162. 
 
 The mother of Jesus saith unto 
 him, They have no wine. Mary, a< 
 a relative of the family, busied herself 
 about the entertainment, and was dis- 
 tressed lest this lack of wine should be- 
 come apparent to the guests and cause 
 mortification to the host. She had been 
 long expecting Jesus to manifest his 
 power and fulfil the promise of his 
 birth. He had reached the age when 
 public teachers entered on their work. 
 He had come to Cana attended by dis- 
 ciples who recognized him as Messiah. 
 These disciples informed her that the 
 Baptist had pointed him out as the 
 long -promised Deliverer. Though he 
 had as yet done no miracles (ver. ] I), 
 it was the universal belief that the Mes- 
 siah's entrance upon his work would be 
 accompanied with such signs, ver, 18. 
 Since his coming to tlie marriage had 
 been the occasion of the lack of wine, 
 what better oi)})ortunity to show that 
 he had a ])owfr never yet suspected 
 by the world ? Mary tells him of the 
 need, but leaves him to supply it in bif 
 own way. 
 
A.. D. 27. 
 
 JOHN II. 
 
 51 
 
 Jesus saith unto him, Tliey liave no wine. Jesus 
 saith unto her, *• Woman, ^ what have I to do with 
 thee ? J mine hour is not yet come. His mother saith 
 unto the servants, Whatsoever he saith unto you, do 
 it. And there were set there six water-pots of stone, 
 ^ after the manner of the purifying of the Jews, con- 
 taining two or three firkins apiece. Jesus saith unto 
 
 h ch. 19, 26. 
 
 »so 2 Sam. 16. 10; 
 
 19. 22. 
 i ch. 7. 6. 
 
 kMark7.2-4;Luk9 
 11 3S. 
 
 4. Woman ; in itself a respectful and 
 even solemn address. (See 19: 26.) What 
 have I to do with thee ? What to me 
 and thee is common ? My relations and 
 business are wholly different from thine. 
 Why, then, interfere ? This form of ex- 
 pression occurs several times in the New 
 Testament, Matt. 8 : 29 ; Mark 1 : 24 ; 
 Luke 4 : 34. The phrase is common 
 to the Hebrew and the later Greek, 2 
 Sam. 16 : 10 ; 19 : 22 ; 1 Kings 17 : 18; 
 Ezra 4:3. It always implies disappro- 
 bation, though sometimes employed in 
 friendly reproof There is a tone of 
 rebuke in these words which shows that 
 Mary, with all her consideration for the 
 wedding-party, had something of impa- 
 tience and motherly vanity in her re- 
 quest. It was necessary at the very 
 outset of Jesus' ministry that she should 
 learn a great lesson — namely, that in his 
 new work he must be wholly independ- 
 ent of her control, and free in all things 
 to do the will of God. *' It was not for 
 her to dictate, or even to suggest, what 
 he should do." Mine hour is not 
 yet come. My time for manifesting 
 my power and glory, ver. 11. Else- 
 where, John uses this phrase in refer- 
 ence to the time of his death and glo- 
 rification, ch. 7 : 30 ; 12 : 23, 27 ; 13 : 1. 
 Mary had doubtless many erroneous 
 notions with regard to the nature of 
 Jesus' work. Perhaps she expected 
 some immediate setting up of his Mes- 
 sianic kingdom. Jesus answered not 
 only her words, but the thought that 
 prompted them. 
 
 5. His mother saith unto the 
 scrvaiiis, evidently as one entrusted 
 with the arrangements of the feast. 
 Whatsoever he saith, ... do it. 
 Mary's faith outlived the apparent re- 
 pulse. Either the manner of Jesus' 
 answer, or his known sympathy with 
 all human wants, led her to believe 
 that he would yet interpose and relieve 
 the bridal pair from tlieir embarrass- 
 ment and anxiety. 
 
 6. And) or now, there were set, 
 
 cr, according to some, simply, there 
 were, six water-pots, not wiuo-jars, 
 of stone — that is, stone jars or ves- 
 sels — after the manner oif the puri- 
 fying of the Jews. Used to hold the 
 large supplies of water needed in their 
 various ablutions. See Mark 7 : 1-?. 
 So many guests had come that thfe 
 water-pots were now empty. Contain- 
 ing two or three firkins, twenty or 
 more gallons, apiece. A firkin con- 
 tained 9 gallons ; each water-pot there- 
 fore contained from 18 to 27 gallons. 
 Together, they all held from 120 to 1^2 
 gallons. Each pot held over a half 
 barrel. 
 
 7. Jesus saith unto them. Fill 
 the water-pots with water. There 
 must be obedience. The pots being 
 full, excludes the possibility of add- 
 ing wine, or of a mixture. And they 
 filled them up to the brim. Such 
 a quantity made the miracle that fol- 
 lowed more indubitable and wonderful. 
 Somewhere just after this point the mir- 
 acle occurred. Some suppose that the 
 whole amount of water was turned into 
 wine, others that only so much as was 
 drawn by the servants. This is not ex- 
 actly stated ; so we must leave it where 
 we find it. The more natural supposi- 
 tion, however, seems to be that the 
 whole was turned into wine. Why fill 
 so many wr ter-pots if only a portion^ 
 perhaps a small portion — was made 
 wine? The large amount best accords 
 with the object of the miracle, the mani- 
 festation of Christ's power and glory, 
 and with the greatness and richness of 
 God's gifts displayed everywhere in 
 nature. 
 
 At marriage-feasts at the present day 
 in the East, " all of the guests are ex- 
 pected to drink at least to the health of 
 the bride aud the bridegroom. . . . This 
 large quantity of wine would provide 
 but little for each guest, considering 
 the habits of the people, who crowd 
 into the house to partake of the feast as 
 long as the provisioiis last, being pressed 
 
52 
 
 JOHN 11. 
 
 A. D. 27. 
 
 them, Fill the water-pots with water. And they 
 
 8 filled them up to the brim. And he saith unto them, 
 Draw out now and bear unto the governor of the 
 
 9 feast. And they bare it. When the ruler of the 
 
 feast had tasted Uhe water that was made wine, and 'ch. 4. 46. 
 knew not whence it was, (but the servants which 
 drew the water knew,) the governor of the feast 
 10 called the bridegroom, and saith unto him. Every 
 man at the beginning doth set forth good wine ; and 
 when men have well drunk, then that which is 
 worse ; btd thou hast kept the good wine until now. 
 
 to do so by their hospitable host or mas- 
 ter of the feast, who also urges, and 
 sometimes compels, even the passers-by 
 to come in and drink to the health of 
 the bridegroom and bride. The num- 
 ber of guests must have far exceeded 
 what had been anticipated, otherwise 
 the provision would have proved suffi- 
 cient." — Dr. H. J. Van Lennep, Bible 
 Lands, pp. 122, 603, 604. 
 
 8. The governor of the feast. 
 The word thus translated is of rare oc- 
 currence, and means literally the ruler 
 of the dining-room and tables with three 
 couches, or sets of cushions. Sophocles 
 defines it, the president of a banquet. 
 He was characterized by the Athenians 
 as " one who superintends the tables 
 and preserves order." He was himself 
 one of the guests, who by general con- 
 sent or the selection of the host was 
 Bet to preside over the banquet. It was 
 his place first to taste each new lot of 
 wine and test the food. There is no 
 evidence from the narrative that he was 
 one of the servants, but seems to have 
 been on intimate terms with the bride- 
 groom, and in his stead presided at the 
 table. Compare Apocrypha, Ecclesias- 
 ticus 35 : 1, 2. The Greeks and Romans 
 had a similar practice. 
 
 9. Had tasted the water that 
 was made wine ; that is, the wine 
 made from the water. The water was 
 changed into real wine, both in form 
 and substance. It looked and tasted 
 like wine, and in every respect was 
 wine. Hence the Romanists can draw 
 no argument from this miracle in favor 
 of transubstantiatiou. Their pretend- 
 ed change of bread and wine contra- 
 dicts the senses. The servants which 
 drew the water knew. From this 
 expression an argument may be drawn 
 for the view that what the servants 
 drew from the vessel was water, and 
 
 the change into wine was made while 
 bearing it to the ruler of the feast. 
 The language is parenthetical and 
 somewhat indefinite, and the drawing 
 may refer to that in filling the jars, 
 ver. 7. It seems, therefore, that the 
 argument, though possible, is not de- 
 cisive. As a matter of principle it 
 makes no difference whether Jesus 
 made a great quantity or little. Called 
 the bridegroom, perhaps across the 
 table or across the room. The wedding 
 took place in the house of the bride- 
 groom, and he gave the feast. Hence 
 the ruler thought the bridegroom had 
 provided the wine. 
 
 10. Every man at the beginning, 
 when the taste is most sensitive and 
 the guests would be the most critical, 
 and when there would be a desire to 
 make a good impression. This remark 
 was one of surprise, rather than of pleas- 
 antry. Doth set forth good wine, 
 that which was held in the highest 
 esteem. He states what was customary, 
 and intimates that what the bridegroom 
 had done was contrary to custom. Well 
 drunk. The word thus translated means 
 to become drunk in Luke 12 : 45 ; Eph 
 5:18; Rev. 17:2. If this be the mean 
 ing here, then it may be said that '' this 
 allusion to drunkenness, as perhaps not 
 uncommon at such feasts, does not im- 
 ply that it had been or was likely to be 
 seen at the marriage atCana." But this 
 verb also means to drink freely, and 
 does not necessarily imply intoxication. 
 Such is its meaning in Gen. 43 : 34 ; Hag. 
 1 : 6 (Septuagint), and this is its prob- 
 able meaning here. Compare also Cant. 
 5 : 1. In the East at the present day 
 "intoxication from too liberal a supply 
 of wine on such occasions cannot be said 
 to be frequent, the number of guests 
 that must share in the distribution of 
 the bev(M*age serving to obviate riotooa 
 
A. D. 27. 
 
 JOHN II. 
 
 6S 
 
 11 This beginning of miracles did Jesus in Cana of 
 Galilee, ™ and manifested forth his glory ; and his 
 disciples believed on him. 
 
 ch, 1. 14; 11. 
 40 ; Acts 2, 22. 
 
 consequences ; besides, all desire . . . 
 to take part in the interesting proces- 
 sions with which the ceremony closes." 
 Dr. H. J. Van Lennep, Bible Lands, 
 p. 603. 
 
 That which is worse. Poor, in- 
 ferior wine. It is not necessary to sup- 
 pose that the good was tlie stronger, 
 and that which was worse the weaker, 
 thougli the latter would include a sour 
 wine. Philo (On Drunkenness, sec. 
 53) speaks of the votaries of wine going 
 from one kind to another, till they have 
 finished with large drinks of the unmix- 
 ed and strongest sorts. But. Omit, ac- 
 cording to the best authorities. Thou 
 hast kept the good wine until 
 now, till this late hour or period of 
 the feast. The phrase until noio natu- 
 rally indicates that this want occurred 
 toward the end of the feast, and in con- 
 nection with ver. 1 seems to show, as 
 Tholuck remarks, " That the celebra- 
 tion could not have been prolonged, 
 as some suppose, beyond one day." The 
 good wine was doubtless pure and good 
 in the proper sense of the term ; not 
 necessarily strong, but rather mellow, 
 rich, and fragrant. Dr. H. C. Fish and 
 his son both informed me that the best 
 wine they found in Palestine was at 
 Hebron. This was in May, 1874. The 
 wine was about seven months old, very 
 rich and fragrant, and so mellow and 
 mild that a large quantity could be 
 drunk without intoxication. Compare 
 a brief reference in Bible Lands Lllus- 
 trated, p. 537. 
 
 In this wonderful miracle we cannot 
 for a moment suppose that Jesus would 
 minister to intemperance, either in that 
 age or in any other. In regard to the 
 present aspect of the temperance ques- 
 tion, the following from Dr. Arnott is 
 in place : " It is of the utmost import- 
 ance to observe and remember the dif- 
 ference between wine-growing countries 
 in ancient times and our own northern 
 land now. The main points of distinc- 
 tion are these two : 1. The chief agent 
 of intoxication among us is not wine at 
 all, but a much more potent draught, 
 which was entirely unknown to an- 
 tiquity. 2. Even the wines which we 
 use, partly imported from abroad and 
 
 partly manufactured at home, are, by 
 admixture of spirits and other mate- 
 rials, much more powerful as intox- 
 icants than the wines ordinarily used 
 of old on the soil which produced them. 
 I adjure all, as they fear God and re- 
 gard man, as the}^ would save them- 
 selves and their brethren, not to over- 
 look these distinctions. I enieriAin a 
 sorrowful and solemn conviction, which 
 I have often spoken before, and speak 
 now again weeping, that many among 
 us wrest to their own destruction those 
 Scriptures which commend the use of 
 wine. To quote these expressions, and 
 apply them without abatement to the 
 liquors now ordinarily used in thisiioun- 
 try, is logically incorrect and practical- 
 ly most dangerous. It is quite true that 
 wines capable of producing intoxication 
 were made and used in those days. It 
 is also quite true that there were both 
 drunkards and isolated acts of inebri- 
 ation in those days ; yet it is neither 
 just nor safe to assume that what is 
 said in the Scriptures of wine is appli- 
 cable, without restriction, to our intox- 
 icants. As to the measure of the dif- 
 ference, exact knowledge is probably 
 not attainable, and it does not become 
 anyone to dogmatize; but if al were 
 induced to acknowledge that there is a 
 ditterence, and stirred up to seek direc- 
 tion for themselves from him who gives 
 the word, as to how far a scriptural 
 commendation of the weaker may be 
 transferred also to the stronger stim- 
 ulant, our object would be obtained, 
 for they who seek shall find, the meek 
 he will guide." 
 
 11. This beginning of miracles, 
 of Ms signs, a wonderful series. As 
 I this is not only the first miracle of Je- 
 sus, but also the first recorded by John, 
 a few thoughts on the Miracles of 
 Christ will be in place. He performed 
 them in proof of his divine mission, ch. 
 2:22; 9:3-5; 10:25, 37. The Jews 
 expected the Messiah would work mir- 
 acles, ch. 7 : 31 ; Matt. 12 : 38; Luke 
 16, 17 ; so also did John the Baptist, 
 Matt. 11 : 3. The miracles of Christ 
 were variously designated. When they 
 were specially regarded as evidences 
 of his divine mission, they were called 
 
54 
 
 JOHN II. 
 
 A. D. 27. 
 
 aemeia, signs, Mark 8:11; when as the 
 manifestation of supernatural power, 
 they were called dunameis, mighty 
 works, corresponding more strictly to 
 the word miracle in common English 
 usage, Mark 6:2; 9 : 39 ; when as ex- 
 traordinary and portending phenomena 
 exciting astonishment or terror, they 
 were called terata, wonders, ch. 4 : 48 ; 
 Acts 2 : 22 ; compare Mark 13 : 22 ; and 
 when viewed still more generally and 
 comprehensively, as something com- 
 pleted and to be reflected on — the nat- 
 ural acts and products of his being — 
 they were called erga, works, ch. 7 : 3, 
 21. In our common version the first of 
 these is translated signs, miracles, ven- 
 ders ; the second, mighty works, mighty 
 deeds, wonderfiel works, miracles; the 
 third, wonders ; and the fourth, deeds. 
 
 To get a full and correct conception 
 of Christ's miracles, they should be 
 viewed in all these aspects. They 
 were not simply the manifestations of 
 a supernatural power, but also the pro- 
 duct of that power inherent in our 
 Lord, the natural fruits, the outwork- 
 ings, of his own divine nature ; they 
 were not merely adapted to impress the 
 mind deeply and excite astonishment 
 or terror, but they were also the signs, 
 the evidences, of himself and of the 
 truth of which he was the embodiment. 
 They were, in fine, the supernatural 
 phenomena produced by his own power 
 in proof of his divine nature and work. 
 They were not in violation of Nature nor 
 necessarily a suspension of its laws, but 
 rather above Nature, so fiir as we know, 
 or in accordance with laws and princi- 
 ples unknown to us. It is indeed in 
 accordance with Nature to expect mira- 
 cles in connection with a new dispensa- 
 tion. " All the great chapters of Na- 
 ture's history," says Prof. Hitchcock, 
 "begin with them; and if the Chris- 
 tian dispensation were destitute of them, 
 it would be out of harmony with the 
 course of things in the natural world." 
 —Bibl. Sac, July, 1863, p. 552. Did 
 Jesus, or Jesus wrought, in Cana of 
 Galilee. See on ch. 1 : 43. Mani- 
 fested forth, simply manifested, his 
 glory, his Messianic glory, implying 
 also his divinity. See ch. 1 : 14. His 
 disciples believed on him. Though 
 they had faith before, that faith was 
 greatly increased. Jesus' Messiahship 
 had been demonstrated before this by 
 
 his teaching and his insight into human 
 hearts, ch. 1 : 48-50. It was now dem- 
 onstrated by a work of divine and 
 creative power. 
 
 The details of this miracle are so 
 minute and vivid as to reveal the hand 
 of an eye-witness. John had already 
 become a disciple of Jesus, and was 
 doubtless present at the wedding, being 
 one of those whose faith was continued. 
 " Apart from all that is local and tem- 
 porary, this miracle may be taken as 
 the sign and symbol of all which Christ 
 is evermore doing in the world, enno- 
 bling all that he touches, making saints 
 out of sinners, angels out of men, and, 
 in the end, heaven out of earth — a new 
 paradise of God out of the old wilder- 
 ness of the world. For the prophecy 
 of the world's regeneration, of the day 
 in which his disciples shall drink of the 
 fruit of the vine new in his kingdom, is 
 eminently here. In this humble feast 
 the rudiments of the great festival 
 which shall be at the open setting-up 
 of his kingdom — that marriage festi- 
 val in which he shall be himself the 
 Bridegroom and his church the bride — • 
 that season when his hour shall have 
 indeed come." — Trench on Miracles. 
 
 In addition to this, two other points 
 may be noted : 
 
 1. The Evidence of this First 
 Miracle. Every care seems to have 
 been taken that there might be no 
 charge of deception or collusion. It 
 was necessary that the first miracle of 
 Jesus should be one which none could 
 with any fairness deny. Hence " the 
 quantity of wine produced was so great 
 tliat it could not by any possibility 
 have been introduced into the vesseli 
 unobserved. The vessels were water- 
 pots, not wine-jars, that no one might 
 think some sediment of wine remaini-y 
 in them had given a flavor to the watei 
 afterward poured in, and so had caused 
 it to be mistaken for a thin and di] nted 
 wine. The servants were witnesses thit 
 the water-pots were at first empty, had 
 then been filled with water, and in the 
 next moment were found full of wiue, 
 so that it is plain the wine came from 
 no other quarter. Last of all, there 
 was the testimony of the ruler of the 
 feast, who, knowing nothing of the his- 
 tory of this wine, pronounced it not 
 only real wine, but good wiue. In this 
 evidence the keenest eye can discover 
 
A. D. 27. 
 
 JOHN II. 
 
 55 
 
 12 After this he went down to Capernaum, he, and his 
 
 mother, and " his brethren, and his disciples ; and » Matt. 12. 46 ; 13. 
 they continued there not many days. ^^' ^^• 
 
 no flaw." — KiTTO, Life of Christ, p. 
 203. 
 
 2. The Credibility of the Mira- 
 cles IN General. A miracle is an 
 e't'ent palpable to the senses — an event 
 which, though not contravening any 
 law of Nature, the laws of Nature, if 
 fully known, would not be suflicient to 
 explain — an event produced in the realm 
 of second causes by a supernatural 
 agent outside that realm ; namely, by 
 the First Great Cause, It is not a sus- 
 pension or violation of natural laws, 
 but the result of the divine will acting 
 upon Nature in a manner analogous to 
 the action of the human will on Nature. 
 Hence, " if God be possible, miracles 
 are possible," and that possibility can 
 be denied only upon principles oi athe- 
 ism or pantheism. Nature is not an 
 end in itself, but exists for great moral 
 purposes. Let the free will of man in- 
 troduce discord in the moral universe, 
 and the Author of Nature is justified in 
 interposing a miraculous exercise of his 
 power to secure the accomplishment of 
 the normal end for which Nature was 
 created. Hence belief in miracles is 
 exactly proportioned to men's convic- 
 tion of sin and need. Once allow that 
 the race is ruined by transgression, and 
 the presumption against miracles is 
 changed to a presumption in their 
 favor. The Scripture miracles have 
 then only to present their overwhelm- 
 ing weight of evidence to the candid 
 mind, in order to be received as realities. 
 All our hope of heaven stands or falls 
 with our acceptance of the miracles ; 
 for if the greatest miracle of all be not 
 a reality, if the resurrection of Christ 
 be a delusion, then our faith i-s vain and 
 we are yet in our sins. But once grant 
 the resurrection of the Lord Jesus, and 
 all the other miracles, from first to last, 
 form only its natural accompaniments. 
 
 12. After this. An indefinite interval 
 of several days, or even two or three 
 weeks. Jesus probably spent a por- 
 tion of March, and possibly of Febru- 
 ary, at Capernaum. He went down 
 to' Capernaum, about 25 miles north- 
 east of Cana, on the north-west shore of 
 the Sea of Galilee. The expression went 
 dovm accords with the fact that Cana 
 
 was on elevated ground, and Caper- 
 naum was about 600 feet below the 
 Mediterranean. Peter was afterward, 
 and perhaps now, a householder in 
 Capernaum. As Jesus went to the 
 home of Nathanael to cement the 
 friendship of his disciple, so now he 
 may have gone to the home of Peter. 
 Capernaum was the name of a foun- 
 tain (Josephus, Jew. War, iii. 10, 8) 
 and a town situated on the borders of 
 the tribes of Zebulun and Naphtali. It 
 was a thriving commercial place on the 
 road from Damascus to the Mediterra- 
 nean, and a central position for travel- 
 ling and performing missionary-tours 
 into Lower and Upper Galilee, Perea, 
 and Judea. It was thus peculiarly fit- 
 ted as the })rincipal residence of Jesus 
 during the three years of his ministry. 
 It is called " his own city," Matt. 9 : 1. 
 Its name was appropriate for his dwell- 
 ing-place, meaning village of Nahum, or 
 consolation. It was also the residence 
 of Andrew, Peter, James, and John, 
 who were natives of Bethsaida (ch. 1 : 
 44), and probably of Matthew. Its 
 l^resent complete desolation foi'cibly 
 illustrates our Lord's denunciation in 
 Matt. 11 : 23. Its name is lost and its 
 exact site is still in doubt. The most 
 probable spots are: (1) Dr. Robinson 
 supposes it to have been at Khan 
 Minyeh, on the northern borders of the 
 fine plain of Gennesaret, about five 
 miles from the Jordan, where there is 
 the copious fountain of ^m et-Tin, and 
 ruins of some extent still remain. See 
 ^Q\yv\\'$,Q\\.,Bih.Researches, ii. 403, 404, iii. 
 344-358. (2) Mr. Tristram maintains 
 that its site is at the Round Fountain, 
 three miles farther south, near the south 
 end of the plain of Gennesaret, where is 
 found the catfish which Josephus states 
 the fountain of Capernaum produced. 
 A considerable stream also flows from 
 it to the lake, which also answers to 
 Josephus's description. Land of Israel, 
 p. 442. (3) But Dr. Thompson and the 
 majority of later travellers place the 
 site near the head of the lake at Tell 
 Hum, about three miles north oi Khan 
 Minyeh, and about the same distance 
 from the point where the Jordan enters 
 the Jake. It is argued that Hum is the 
 
36 
 
 JOHN II. 
 
 A. I). 27. 
 
 Jesus goes up to the Passover at Jerusalem, cleanses the tern- o ver. 23; ch. 5. i; 
 pie, and performs miracles. 6. 4 ; ii. 55 ; Luke 
 
 2 41 • Ex 12 14* 
 
 13 *And the Jews' passover was at hand; and Jesus Deut. i6.'i,"i6. * 
 
 closing syllable of Capernaum, and that 
 its first part, Caphar, which sii^nifies a 
 vilhige, has given place to Tdl, mean- 
 ing a site or ancient ruin. But no foun- 
 tain is found nearer than two miles. 
 
 " I incline to the view that the first of 
 these sites is Capernaum, and that Tell 
 Hum is Chorazin. I believe the three 
 cities of Capernaum, Bethsaida, and 
 Chorazin extended up the shore from 
 the plain of Gennesaret in the order 
 named. During our stay in this re- 
 gion we carefully examined each Scrip- 
 ture reference in the light of the con- 
 jectural localities, and at least my own 
 mind reached a tolerably satisfactory 
 view as to where these cities stood. 
 Capernaum, in this case, was on the 
 northern boundary of the plain of Gen- 
 nesaret, extending to the 'Round Foun- 
 tain.' The site is closer marked by 
 Ain et-Tin, the * Spring of the Fig tree.' 
 The spring rises under a larger fig tree, 
 and falls into the lake by a high pro- 
 jecting rock which overhangs the ruins 
 of a khan (hence Khan Minyeh), another 
 name for the site. The rocky promon- 
 tory is deeply cut in every direction, 
 probably for aqueducts. I rode over 
 the hiU'and down its sides, and scanned 
 every object. Bits of pottery, and frag- 
 ments of stone-work, and dim traces of 
 foundations may be detected, and one 
 sees from here that it is by far the highest 
 near elevation on the west of the lake, 
 and involuntarily feels that the biblical 
 intimations all harmonize with this spot. 
 ... It may be a small thing upon 
 which to construct a theory, but cer- 
 tainly it is a fact of interest, that if 
 these locations be accepted as the right 
 ones, there is a beautiful order in Christ's 
 enumeration of the three cities named. 
 And we can fancy him uttering, with 
 tlie finger pointing toward each in suc- 
 cession down along the lake, the denun- 
 ciation upon Chorazin, Bethsaida, Ca- 
 pernaum. And perhaps the elevation 
 of the last-named place above the oth- 
 ers gave point to tiie expressions ' ex- 
 alted to heaven ' and ' cast down to 
 hell.'"— Dr. Fish, Bible Lands Il- 
 lustrated, pp. 568, 571. 
 
 He, and his mother, and his 
 
 brethren, better, brothers, as brethren 
 is generally used in a spiritual sense. 
 These brothers were still unbelievers, 
 and continued to be such till after his 
 resurrection, ch. 7:5; Acts 1 r 14. They 
 were jjrobably younger sons of Mary the 
 mother of Jesus. Their knowledge of 
 the quiet and unostentatious life he had 
 led in Nazareth made it hard for them 
 to recognize his glory, even after he 
 began to work miracles. Still, they 
 saw that a turning-point in his history 
 had come, and they followed his steps 
 to observe, and possibly to restrain him. 
 And they continued there not 
 many days. Their stay was short, on 
 account of their shortly going up to the 
 passover, ver. 13. As yet Jesus had 
 taken no step that made known to the 
 people at large his entrance upon a pub- 
 lic career. This he must first proclaim 
 at Jerusalem, the head-quarters of the 
 nation, ver. 15. The miracle in Cana 
 appears to have been performed with 
 special reference to confirming the faith 
 of his new disciples. The private man- 
 ifestation of his Messiahship went be- 
 fore the public oS'ering of himself to 
 the nation at Jerusalem. 
 
 13-25. Jesus Casts out the Tra- 
 ders FROM THE Temple. This very 
 probably occurred early in the day, on 
 the fourteenth of Nisan, the sacrificial 
 victims being slain in the afternoon. 
 See on ver. 23. Recorded only bv John. 
 Matthew (21 : 12, 13), Mark (11 :'l5-19), 
 and Luke (19 : 45-48) describe a similar 
 cleansing of the temple which took place 
 during the week preceding Jesus' cruci- 
 fixion. John is the only evangelist who 
 gives the account of this first cleansing. 
 The circumstantial mention in the Gos- 
 pels of the place and occasion of each 
 of these cleansings forbids us to con- 
 found them, as some have done, or to 
 say that there was but one. The one 
 introduced, the other closed, his public 
 life. The first was Jesus' warning to a 
 nation that desecrated God's house and 
 perverted his best gifts. This seems to 
 have produced only a temporary effect: 
 the traders, expelled for a day, soon 
 came back again. The second cleans- 
 ing was a symbolic declaration of th« 
 
k. D. 27. 
 
 JOHN IT. 
 
 57 
 
 14 went up to Jerusalem, p And found in the tern- p Matt. 21. 12, 13. 
 pie those that sold oxen and sheep and doves, and 
 
 15 the changers of money sitting; and when he had 
 made a scourge of small cords, he drove them all out 
 of the temple, and the sheep, and the oxen ; and 
 poured out the changers' money, and overthrew the 
 
 Bentence of judgment against those who, 
 once mercifully warned, had refused to 
 put the oflfence away. The last cleans- 
 ing of the temple presents Jesus as the 
 same purifier and punisher that he had 
 been in the beginning, making the same 
 persistent claims, and acting with the 
 same authority in the presence of the 
 Jewish rulers and in prospect of death. 
 So the beginning and the end are bound 
 together as parts of one consistent plan. 
 
 13. The Jews' passover. This 
 first passover of Jesus' ministry com- 
 menced April 9th, A. D. 27. Further 
 on passover, see note on ver. 23. Was 
 at hand, ^vas near, within three or four 
 days. Jesus went up to Jerusa- 
 lem, from Capernaum, where he had 
 been sojourning (ver. 12), and probably 
 in company with some party of pilgrims 
 going up to the feast from that city. 
 His disciples, doubtless, accompanied 
 him, ver. 22. Hitherto, he had not 
 taught any but his disciples. He now 
 went to the head-quarters of the nation 
 to present himself before the rulers of 
 the Jews as their promised Messiah. 
 This he does, first of all, by a symbolic 
 act asserting his authority over his Fa- 
 ther's house, and his divine commission 
 to cleanse it. On Jerusalem, see note 
 on ch. 1 : 19. 
 
 14. And found in the temple. 
 The temple enclosure was 1000 feet 
 square, and along its sides ran the 
 magnificent porticos or colonnades of 
 Solomon and of Herod. Within this 
 open space, which was called the Court 
 of the Gentiles, was a second and small- 
 er court, which only Jews could enter, 
 and near the centre of this stood the 
 temple - edifice proper. It was in the 
 Court of the Gentiles, surrounding the 
 sacred edifice, that Jesus found those 
 that sold oxen and sheep and 
 doves. All these were off"ered in sac- 
 rifice upon the temple altar, Ex. 20 : 24; 
 Lev. 14 : 22. So many Jews came from 
 a distance to the feasts that there was a 
 large demand for sacrificial victims. It 
 is probable that the traffic in these ani- 
 
 mals, which was once carried on out- 
 side the temple enclosure, had been 
 gradually allowed to enter the Court 
 of the Gentiles, partly on the plea or 
 convenience, and partly from the cupid- 
 ity of the priests, who cared more for the 
 rents of the stalls than for the sanctity 
 of God's house. So the clamor of ava- 
 ricious traders rose on every side, dis- 
 turbing the service of the inner court 
 and distracting the minds of the wor- 
 shippers. The changers of money 
 sitting. Every adult male among the 
 Jews was required to pay a yearly tax 
 of half a shekel for the support of the 
 temple-worship. It was not lawful to 
 receive this tribute-money in Roman 
 coin, stamped as it was with heathen 
 symbols and inscriptions. " The money- 
 changers" were men who for a profit 
 took this current Roman coin, and gave 
 in return Hebrew shekels and half- 
 shekels, minted in the times of the 
 Maccabees. Jesus intimated, in Matt. 
 21 : 13, that these various kinds of 
 traffic had become an occasion of fraud 
 and extortion. " Sitting " was the com- 
 mon posture of tradesmen at their busi- 
 ness. 
 
 15. Made a scourge of small 
 cords, or rushes, probably strewn for 
 the cattle to lie on. This scourge was 
 not so much for actual use as for a 
 symbol of authority. Drove them 
 all out of the temple. As after- 
 ward in the garden (ch. 18 : 6), so now, 
 there was such majesty in his look and 
 such divine authority in his words that 
 none could resist him. The manifes- 
 tation of the Holy One, the Messiah, 
 as a rebuker and punisher roused the 
 slumbering consciences of the trans- 
 gressors. Like the scribes and priests 
 (Mark 11 : 18), they " feared him " and 
 fled. And the sheep, and the oxen, 
 these were what he drove out of the 
 temple. Poured out the changers' 
 money and overthrew the tables. 
 These changed, at a premium — often a 
 very exorbitant one — the current coin 
 of the day for the Jewish half-shekel, 
 
 3» 
 
58 
 
 JOHN II. 
 
 A. D. 27 
 
 16 tables; and said unto them that sold doves, Take 
 these things hence; "^make not ""my Father's house 
 an house of merchandise. And his disciples remem- 
 bered that it was written, The zeal of thine house 
 hath eaten me up. 
 
 Then answered the Jews and said unto him, ' What • c^^ 6^ 30; Matt, 
 sign showest thou unto us, seeing that thou doest 
 
 17 
 
 18 
 
 q Jer. 7. 11. 
 ' ch. 5. 17, 18; 10 
 29,30; Luke 2. 49 
 
 12. 38. 
 
 the yearly temple-tribute. See Matt. 
 17 ; 24. Some made donations to the 
 treasury Luke 21:1,2; and others who 
 came to tlie passover probably paid 
 their tribute, which became due in the 
 month Adar, answering to parts of 
 February and March. These money- 
 changers were a convenience and a 
 necessity, but they were dishonest in 
 their exactions, practised extortion, and 
 violated the law, Deut. 23 : 19, 20. 
 
 16. Sold doves. The poor were 
 allowed to otFer doves in sacrifice, in- 
 stead of a lamb, Lev. 5:7; 12:8; U : 22 ; 
 Luke 2 : 24. Make not my Father's 
 house, etc. Jesus says not our, but 
 my, Father, conscious of his own divin- 
 ity and Messiahship. " My Father's 
 house" is a phrase similar to that in 
 Luke 2 : 49, and implies that he was 
 Son of God and Lord of the temple. 
 It was a declaration that in him the 
 great prophecv of Malachi was begin- 
 ning to be fulfilled (Mai. 3 : 1-3), and 
 that the Lord (Messiah) whom the 
 nation were seeking had " suddenly 
 come to his temple." According to the 
 prophecy of John the Baptist (Matt. 3 : 
 12), his fan was in his hand, and he 
 wielded it in separating the precious 
 from the vile, and in reforming the 
 abuses of his house. Compaie Isa. 
 4 : 2-4. 
 
 17. The zeal of thine house; 
 zeal for its purity and honor. Hath 
 eaten me up; according to the best 
 manuscripts, will consume me. Tholuck 
 and some others contend that the future 
 here is used in the sense of the present: 
 Absorbs all my energies and powers, 
 and leads me utterly to disregard dan- 
 ger and death. The quotation is from 
 Ps. 69 : 9. It well describes the spirit 
 of Jesus' ministry. Human nature was 
 God's defiled and desecrated temple. 
 He would redeem and purify it, even at 
 the cost of suffering and death. 
 
 This is a fitting place to notice the 
 three divisions of Jesus' ministry. Jesus' 
 plan yidiS first " to present himself to the 
 
 Jews as their Messiah. ... Of his Mes- 
 siahship he must give proof, first and 
 chiefly, by his words, which should 
 show him to be the Truth of God ; and, 
 secondly, by his works, which should 
 show him to be the Power of God. . . . 
 Thus presenting himself to the people, 
 and especially to its ecclesiastical rulers, 
 ... he must await the action of the 
 nation." He meets in Jerusalem, how- 
 ever, little but incredulity and hostility. 
 About eight months of teaching and 
 of miracles in Juda?a under the eyes of 
 the Jewish authorities resulted only in 
 rousing them to plot against his life. 
 "Forced to flee from Jerusalem, the 
 Lord goes into Galilee. And now the 
 second stage of his ministry begins. His 
 work in Galilee had a twofold purpose ; 
 first, the gathering of disciples, that 
 through their testimony, if not through 
 his, the rulers of Jerusalem might be 
 led to hearken and the nation be saved. 
 But if this were vain, and nothing could 
 convince them, these disciples might 
 serve as the foundation of that new and 
 universal church which God would 
 build if the Jews rejected his Son." In 
 the third and last stage of his ministry, 
 when it became evident that nothing 
 could convince his enemies, and that 
 they were determined to destroy him, 
 j he once more made clear and prominent 
 his Messianic claims, and went back 
 intoJudffia, into Pertea, and to Jerusalem, 
 confessedly to meet his death, and in 
 that death and the resurrection follow- 
 ing to " open the kingdom of heaven to 
 all believers." 
 
 18. He Predicts the Resurrec- 
 tion OF THE Temple of his Body, 
 vers. 18-22. 18. Then answered the 
 Jews, rather. The Jews therefore a)i- 
 swered; the members of the Sanhedrim, 
 whose conduct in permitting the dese- 
 cration of the temple Jesus had thus 
 openly rebuked. What sign showest 
 thou? They demanded the evidence 
 of his authority, holding that the mes- 
 senger of Jehovah must substantiate his 
 
A. D. 27. 
 
 JOHN II. 
 
 59 
 
 19 these things? Jesus answered and said unto them, 
 
 * Destroy this temple, " and in three days ^ I will raise 
 
 20 it up. Then said the Jews, Forty and six years was 
 this temple in building, and wilt thou rear it up in 
 
 21 three days? But he .spake '^ of the temple of his 
 
 22 body. When therefore he was risen from the dead, 
 
 * his disciples remembered that he had said this unto 
 them ; and they believed the Scripture, and the word 
 which Jesus had said. 
 
 « Matt. 26. 61 ; 27 
 
 40; Mark 14.58; 
 
 15. 29. 
 "Matt, 12.40; 27.63. 
 ▼ch. 10. 17, 18; 
 
 Mark 8, 31; 1 
 
 Cor. 15. 3, 4. 
 "ch. 1. 14, Gr.', 
 
 Col. 2. 9; Heb. 
 
 8. 2; so i Cor. 
 
 8. 16; 6. 19; 2 
 
 Cor. 6. 16. 
 « Luke 24. 8. 
 
 claims by " a sign from heaven." See 
 Matt. 12 : 38 ; 16 : 1. " His life was 
 indeed remarkable for such signs, but 
 he would not sanction superstitious no- 
 tions or gratify a cavilling temper, and 
 he therefore refused the demand." In 
 the next verse, however, he intimates 
 an event which should be a sign to them 
 and to all people. 
 
 19. Destroy this temple, etc; a 
 purposely enigmatical saying, for the 
 reason that he could not yet speak 
 openly of his death. It may have been 
 accompanied with a gesture implying 
 that he was himself the temple of God 
 of which he spake. None, however, 
 understood it at the time, though it ob- 
 tained wide circulation, and was urge4 
 as an accusation against him at his trial 
 and crucifixion. Matt. 26 : 61 ; 27 : 40. 
 And in three days I will raise it 
 up. Notice that Jesus' part is not that 
 of destruction ; that belongs to the Jews. 
 He will only raise up in glory that 
 which has been previously destroyed. 
 Compare the sign of the prophet Jonah, 
 Matt. 12 : 39, 40. 
 
 20. Forty and six years was this 
 temple in building. Herod began 
 to rebuild the temple on a large and 
 more splendid scale in the eighteenth 
 year of his reign, in the 734th year of 
 Rvime. The temple proper was rebuilt 
 in eighteen months; the surrounding 
 galleries were completed in eight years ; 
 bift the exterior structures and out- 
 buildings were not entirely finished 
 till about A. D. 64, in the reign of Nero. 
 It was still going on in the time of our 
 Saviour. Hence the Jews meant that 
 the temple had already been in process 
 of building forty-six years. No wonder 
 they could not understand how he could 
 raise it up in three d^ys. See last 
 paragraph of ver. 22. 
 
 21. But he spake of the temple 
 of his body. The Godhead taber- 
 nacled in Jesus' flesh (ch. 1 : 14), and in 
 
 it manifested its glory. The temple 
 was only the symbol of him in and 
 through whom God meets and dwells 
 with men. As God dwelJs in him for 
 ever, so the believer becomes a temple 
 of God by being united to the Lord Je- 
 sus, 1 Cor. 3 : 16. 
 
 22. When therefore he was ris- 
 en, or had risen, from the dead, his 
 disciples remembered. Many of 
 Jesus' words were thrown out as seed- 
 thoughts, to be quickened into life only 
 when the enlightening Spirit was be- 
 stowed, after Pentecost. See John 14 : 
 26. Unto them, should be omitted, ac- 
 cording to the best authorities. And 
 they believed the Scripture ; thatis, 
 the Old Testament, which in several 
 passages foretells the resurrection of 
 Christ; e.g., Ps. 16 : 9, 10; 68 : 18. 
 
 The resurrection is included in all 
 those prophecies which speak of the 
 " sufferings of Christ and the glory that 
 should follow," 1 Pet. 1 : 11. Compare 
 ch. 20 : 9 ; Luke 24 : 26, 27. And the 
 word which Jesus had said, better 
 which Jesus spoke. The words of Jesus 
 and of Scripture are of equal authority. 
 The resurrection of Christ is a standing 
 miracle and the conclusive argument of 
 Christianity, confirming the faith of 
 Christians in all ages, 1 Cor. 15 : 13-19. 
 Perhaps the Jews remembered these 
 words, and saw in them a deeper mean- 
 ing. For after Jesus was buried they 
 came to Pilate, saying, " Sir, we remem- 
 ber that that deceiver said while he was 
 yet alive, After three days I will rise 
 again," Matt. 27 : 63. *' Now there is 
 no trace that Jesus had ever uttered any 
 such words distinctly to them ; and un- 
 less they had heard the saying from Ju- 
 das, or unless it had been repeated from 
 common rumor derived from the apos- 
 tles — i.e., unless the *we remember* 
 was a distinct falsehood — they could 
 have referred to no other occasion than 
 this. And that they should have heard 
 
60 
 
 JOHN II. 
 
 A. D. 2: 
 
 23 Now when he was in Jerusalem at the passover in 
 the feast-c?ay, ^ many believed in his name, when 
 
 24 they saw the miracles which he did. But Jesus • did 
 not commit himself unto them, because he knew all 
 
 2e'> men, and needed not that any should testify of man ; 
 for * he knew what was in man. 
 
 y ch. 7. 31 ; 8. 30 
 
 10, 42; 11. 45. 
 » ch. 6. 15. 
 •ch.4. 17-19; 6.64, 
 
 16.19,80; ISam. 
 
 16. 7 ; Mark 2. 8 ; 
 
 Acta 1, 24 ; Rev. 
 
 2.23. 
 
 it from any of the disciples was most 
 unlikely, for over the slow hearts of 
 the apostles these words of our Lord 
 seemed to have passed like the idle 
 wind."— Dr. F. W. Farrar, Life of 
 Christ, vol. i. p. 193. With this saying 
 the Jews also may have associated the 
 sign of the prophet Jonah, Matt. 12 : 
 39, 40. Compare Matt. 27 : 63. 
 
 23. At the passover. Th^ passover 
 was instituted in commemoration of 
 God's passing over (for this is the mean- 
 ing of the word) or sparing the He- 
 brews when he destroyed the first-born 
 of the Egyptians. The festival was cel- 
 ebrated eight days from the fifteenth of 
 Nisan, the latter part of March or the 
 first part of April (Ex. 12 : 1-11, 14-20), 
 and was one of the three great festivals 
 (Ex. 23 : 14-17) to be attended yearly 
 at Jerusalem by all the males of the 
 nation, except the sick, the aged, the 
 blind, the deaf, and. boys under twelve 
 years of age. On the tenth day of the 
 month A bib (Ex. 13 : 4) — or, as it was 
 afterward called, Nisan (Esth. 3 : 7) — a 
 male lamb or kid without blemish was 
 ■elected. On the fourteenth day of 
 Nisan it was slain in the temple, " be- 
 tween the two evenings " of three and six 
 o'clock. In the evening, the beginning 
 of the fifteenth day, the paschal supper 
 was eaten by not less than ten nor more 
 than twenty persons. Bitter herbs and 
 unleavened bread were to be eaten with 
 it, and all was done originally with 
 haste, standing with loins girt, their 
 feet shod, and their staff" in hand. The 
 standing posture and the apparent read- 
 iness for a journey were at length dis- 
 continued. The Jewish year was reck- 
 oned from this month, and John marks 
 the various stages of Christ's public 
 ministry by the passover, chs. 2 : 13, 23 ; 
 4 : 45 ; 5:1; 6:4; 11 : 55. The civil 
 commencement of their year began six 
 months later. In the feast-day ; 
 Bome would say, " during the feast," 
 lasting, as it did, for eight days, but it 
 is better to say, "on the festival" or 
 *^ feast-day." The word passover above 
 
 designates the whole feast, and this a 
 particular day of the feast. This was 
 not the time when he expelled the 
 money-changers, but afterward, per- 
 haps the next day. The fifteenth of 
 Nisan, reckoned from six o'clock of the 
 preceding evening, was the grand feast 
 of the passover. The first and seventh 
 days were peculiarly solemn. Lev. 23 : 
 5-8 ; Num. 28 : 18, 25 ; Matt. 26 : 17. 
 Many believed in his name ; on his 
 name; that is, trusted in Christ himself 
 as one sent of God. When they saw 
 the miracles, the signs, which he 
 did, or wrought. " These miracles are 
 not recorded, but they were evidently re- 
 markable." Seech. 3: 2. Comp. ch.4':45. 
 
 24. But Je8us did not commit 
 himself unto them. For illustration 
 compare ch. 6 : 15. " He did not en- 
 trust himself and the mysteries of his 
 person and kingdom to all those who 
 appeared disposed to regard him as a 
 teacher sent from God." Because he 
 knew all men. 
 
 25. And needed not that any one 
 should testify of, or concerning, 
 man, for he himself knew what 
 was in man. He knew not only the 
 secrets of each heart, but also the in- 
 stability and depravity of human na- 
 ture itself. Compare Rev. 2 : 23. John 
 gives special prominence to our Lord's 
 deep knowledge of men, ch. 5 : 42; 6 : 
 61, 64, etc. He saw that those who be- 
 lieved on him were influenced mainly 
 by the transient impression of his mira- 
 cles, and had most imperfect notions of 
 his person and work. The fact that 
 Jesus did not commit himself to them 
 was only a sign that the Jews in posi- 
 tions of influence and authority did not 
 commit themselves to him. He had offer- 
 ed himself as Messiah to the rulers of 
 the nation, but they had virtually re- 
 jected him. 
 
 Practical Remarks. 
 
 1. Jesus by his presence here, and by 
 his teachings, always honored the iusti- 
 
A. D. 27. 
 
 JOHN III. 
 
 m 
 
 HI. 
 
 2 
 
 Nicodemus visits Jesus by night. 
 THERE was a man of the Pharisees, named ^ Nico- * ch. 7. 45^2; 19. 
 demus, a ruler of the Jews : <= the same came to Jesus , ^^'. 7.^* 
 
 tution of marriage, vers. 1-11 ; 2*Iatt. 5 : 
 32 ; Heb. 13:4. 
 
 2. To know whether a party of pleas- 
 ure IS right, ask, " Can I consistently in- 
 voke the presence of Jesus there?" ver. 
 2; Ps. 139. 
 
 3. When perplexed, tell every want 
 to Jesus, ver. 3 ; Phil. 4 : 6, 7 ; Ps. 
 55 : 22 ; 1 Pet. 5:7. 
 
 4. Whoever assumes without special 
 warrant to invoke the supernatural, 
 plainly deserves reproof, ver. 4 ; Col. 
 2 : 18 ; Matt. 12 : 38, 39. 
 
 5. Jesus always heeds most the un- 
 derlving thought of a prayer, ver. 4 ; 
 Joel' 2 : 13 ; Isa. 29 : 13; Ezek. 33 : 31 ; 
 Ps. 78 : 35-37. 
 
 6. Steadfast faith persists, notwith- 
 standing the first rebuff, ver. 5 ; Luke 
 
 11 : 5-9 and 18 : 1 ff. 
 
 7. Jesus is a large and liberal giver, 
 ver. 6 ; Matt. 14 : 20. 
 
 8. Full obedience brings a full bless- 
 ing, ver. 7 ; 2 Kings 13 : 19. 
 
 9. The world gives the best first; 
 Jesus gives the best last, ver. 10 ; Matt. 
 1 : 19 ; 28 : 19 ; Luke Hi : 25 ; Luke 6 : 
 20-25. See Spurgeon\'i Sfniioiif<, fifth 
 series. Nos. 17, 18. 
 
 10. The religion of Jesus turns even 
 the water of purification into the wine 
 of gladness, vers. 9-11. 
 
 11. The divine mission of Jesus is 
 proved at the very outset of his min- 
 istry, ver. 11. 
 
 12. Jesus begins the miracles of re- 
 demption by ministering at a marriage. 
 He will end redemption by ministering 
 in the glorious festivities of the final 
 marriage, ver. 11 ; Rev. 19 : 7, 8 ; Luke 
 
 12 : 37. 
 
 13. Jesus was obedient to every re- 
 quirement of the Jewish religion, ver. 
 13 ; Ex. 23 : 17 ; Deut. 16 : 16. We should 
 imitate him in our implicit obedience 
 to every Christian ordinance. Matt. 3 : 
 13-15; Mark 16 : 15, 16. 
 
 14. Be sure all sin must be " found " 
 out, even though entrenched in pious 
 trafiie, ver. 14 ; Mai. 3 : 1-3. 
 
 15. Reformers, apt to be too severe, 
 should study Christ with his scourge 
 of small cords, ver. 15; Matt. 12 : 19 ; 2 
 Pet. 2:11; Jude 9. 
 
 6 
 
 16. Jesus cleanses not only the out- 
 ward temple, but the nature of man — 
 not only the outward life, but the in- 
 most heart, ver. 16; 1 Cor. 3 : 16, 17. 
 
 17. Jesus by his Spirit is now seeking 
 to purity our hearts, his church, and the 
 world, so that they may be fit abodes for 
 God. At the judgment he will come 
 to cast out all who do iniquity, and to 
 make all things new, vers. 14-17 ; ALatt. 
 13 : 41, 42; Rev. 21 : 0-8. 
 
 18. Jesus' zeal in purifying God'a 
 house ought to be in us, ver. 17 ; 2 Cor. 
 11 : 2; Gal. 4: 16-18. 
 
 19. W^e should be specially zealous 
 for personal purity, forbidding the 
 world to intrude into either our wor- 
 ship or God's throne in our hearts, 
 vers. 15-17 ; 1 John 3:3; Ex. 20 : 3, 
 
 20. Reformers must be prepared to 
 answer opposition, vers. 19-20. 
 
 21. And must expect even the morn- 
 ing of their career to be overcast with 
 the shade of sufiering, ver. 21. 
 
 22. Prophecy is a most conclusive 
 evidence, ver. 22; Luke 24 : 25; 16 : 31. 
 
 23. Then, as now, many are mention- 
 ed as believers, but few are trustworthy, 
 few faithful, in the final teSt to fellow- 
 ship, the cross, vers. 23, 24; Luke 23 : 
 1,25. 
 
 24. Jesus knows thoroughly our fidel- 
 ity or our fiiithlessness, ver. 25; Rev. 
 2 : 23. 
 
 CHAPTER III. 
 
 John begins this chapter with the ac- 
 count of the visit of Nicodemus tc Jesus 
 by night, vers. 1-21. After this, Jesus 
 leaves Jerusalem, but remains in Judaea 
 exercising his ministry, vers. J2-24. 
 During the same time John the Bap- 
 tist baptizes in ^non, and gives his 
 final testimony regarding Jesus, vers. 
 25-36. 
 
 1-21. Nicodemus visits Jesus by 
 Night. The Discourse that En- 
 sues. This incident probably occurred 
 during the passover festival, which last- 
 ed seven days. See on ch. 2 : 23. In 
 no other of Jesus' discourses have we 
 so full and complete a summary of the 
 whole scheme of human redemption as 
 in this, which inaugurated his Messiauio 
 
62 
 
 JOHN III. 
 
 A D. 27. 
 
 by night, and said unto him, Rabbi, * we know that * Matt. 22. 16. 
 
 thou art a teacher come from God ; for • no man * ^Q^\t-M^\v'A\i 
 can do these miracles that thou doest, except ^God 2! 22'. ' 
 
 be with him. ' Acts 10. 38. 
 
 teachings. Election, Atonement, Re- 
 generation, Faith, Judgment, are all 
 clearly presented. Those who suppose 
 that Jesus' teachings changed their 
 chaiacter with the increase of his ex- 
 
 f>erience, and those who believe that 
 »i% rejection by the Jews and his final 
 crucifixion were unforeseen and sur- 
 prising contingencies to him, may see 
 their views refuted here as well as in 
 his baptism. There were abundant rea- 
 sons why, at the beginning of his min- 
 istry, he should be silent in his public 
 discourses with regard to his sufferings 
 and death. But in this private inter- 
 view with a susceptible hearer — an in- 
 terview whose nature was not made 
 known by Nicodemus until after Jesus' 
 death — our Saviour might unfold the 
 whole substance of his teaching and the 
 whole nature of his Messianic work. 
 
 1. Man of the Pharisees. On 
 Pharisees, see note on ch. 1 : 24. 
 Nicodemus means conqueror of the 
 people ; mentioned only by John. " Nic- 
 odemus is called ' a ruler of the Jews ' 
 in John 3:1; and as that title is given 
 in some passages (ch. 7 : 26 ; Acts 3 : 17, 
 etc.) to members of the Sanhedrim, it 
 has been inferred that he was one of 
 that body. He was probably also a 
 scribe, or teacher of the Law {teacher 
 of Jsrael, John 3 : 10 = teacher of the 
 Law), and hence belonged to that branch 
 of the council which represented the 
 learned class of the nation. Of the 
 three occurrences — this and those in 
 ch. 7 : 50 and in ch. 19 : 39 — in which 
 Nicodemus appears in the Gospel his- 
 tory, the second occupies an inter- 
 mediate position between the first and 
 the third as to the phase of character 
 which they severally exhibit; and in 
 this respect, as Tholuck suggests, the 
 narrative is seen to be psychologically 
 true. We have no means of deciding 
 whether Nicodemus was present in the 
 Sanhedrim at the time of the Saviour's 
 arraignment and trial before that court. 
 If he was present, he may have been 
 too undecided to interpose any remon- 
 dtrance (none is recorded), or may have 
 deemed it unavailing amid so much vio- 
 i^uce aud passion. Stier would find in 
 
 'we know,'' as plural, a characteristic 
 shrinking from anything lilve a direct 
 personal avowal of his own belief; but 
 more probably he meant in this way to 
 recognize more strongly the ample evi- 
 dence furnished by Christ's miracles 
 that lie was a teacher sent from God. 
 In this confession perhaps he associates 
 with himself some of his own rank who 
 were already known to him as secret 
 believers. See ch. 12 : 42; 19 : 38."— 
 Prof. H. B. Hackett, D. D., in Dr. 
 Smith's Dictionary of the Bible, Amer. 
 ed. According to a very likely tra- 
 dition, he became an open disciple of 
 Christ after the resurrection, and was 
 baptized, and was cruelly persecuted 
 by the Jews. 
 
 Ruler of the Jews, a member of 
 the Sanhedrim (see quotation above), 
 the highest ecclesiastical tribunal of the 
 nation. Tradition reports him to have 
 been a man of great wealth and a rigid 
 observer of the Pharisaic forms. These, 
 however, did not give peace to his soul. 
 
 2. The same came to Jesus, ac- 
 cording to the oldest manuscrij)ts, to 
 him, by night, through fear, as might 
 be inferred from the manner in which 
 his coming is afterward spoken of in 
 contrast to his coming openly, ch. 19 : 
 39. Nicodemus felt assured that this 
 Galilean young man, whom his associ- 
 ates so despised, was able to answer his 
 questions and give him spiritual help. 
 False shame kept him from coming 
 openly to the Saviour. Such an inter- 
 view, if generally known, would com- 
 promise his position and bring down 
 upon him the hatred of the Jews. Yet, 
 though he was too timid to come pub- 
 licly, we must remember that he iraa 
 the only one of the rulers to come at 
 all. It was the first trembling step of 
 a truly candid soul, and Jesus rewarded 
 it by communicating to him truths 
 never before or after so fully and nobly 
 unfolded. Rabbi. See on ch. 1 : 38. 
 We know that thou art a teacher 
 come from God. More exactly. Thou 
 hast come a- teacher. Compare " sent 
 from God," cli. 1 : 6. Nicodemus did 
 not yet recognize Jesus as the Messiah, 
 but only as a prophet who spoke with 
 
A. D. 27. 
 
 JOHN III. 
 
 63 
 
 Jesus answered and said unto him, Verily, verily, 
 I say unto thee, « Except a^an be born again, he ' ^^^"james ?.*"l7' 
 
 18; 1 Pet. 1.3, 23! 
 
 cannot see the kino;dom of God. 
 
 divine authority. The word "w6" 
 seems to show that Nicodemus knew of 
 still others of the Sanhedrim (see 12 : 
 42) who wei*e disposed to favor Jesus. 
 for no man can do these miracles, 
 signs, that thou doest except God 
 be with him. " From what Jesus 
 did he inferred the truth of what he 
 taught." He alluded to the miracles 
 mentioned in 2 : 23. Nicodemus doubt- 
 less thought that he made large conces- 
 sions when he acknowledged Jesus to 
 be a prophet, and expected that this 
 confession would secure him any in- 
 struction he might need. He must learn 
 that he had spoken only the smallest 
 tragnient of the truth. Jesus is a thou- 
 sand-fold greater than he has ever im- 
 agined, and a knowledge of his truth is 
 to be reached in no such easy way. The 
 reply of Jesus in the next verse seems 
 abrupt. But as Nicodemus came seek- 
 ing instruction, Jesus at once gave him 
 that which he most needed and was the 
 most important for his spiritual good. 
 He teaches him what is necessary to 
 experience in order to become a mem- 
 ber of his kingdom. This was the first 
 truth N'v.'^demus needed to know. 
 
 3. Verily, truly, 1 say unto thee. 
 Jesus thus authoritatively and solemn- 
 ly introduces the necessity of the new 
 birth. Except a man, any one, 
 whether Jew or Gentile, be born 
 again. Some translate Born from 
 above ; that is, of God or of the Spirit. 
 In either translation it denotes the be- 
 ginning of a new spiritual life. The 
 reply of Nicodemus, however, in ver. 4, 
 shows that it means born again or anew. 
 Compare Tit. 3:5; Gal. 4 : 9. Prose- 
 lytes from the heathen were said to be 
 " born again " and to become " new 
 men " when they entered the fold of 
 Judaism. Nicodemus understood Jesus 
 partially, and saw that he referred to 
 the necessity of some radical change 
 before he could be a subject of God's 
 kingdom. " Paul calls the change a 
 new birth, or re-generation (Tit. 3: 5), 
 and here in John it is presented as 
 another than the natural birth ; and 
 hence the fitness of the term * new 
 birth,' or ' regeneration,' is implied. 
 The teacUiiiii here, and elsewhere is, 
 
 that a change is to take place in man 
 of which God is the Author, and 
 which does not simply bring out what 
 was already in man, but rather orig- 
 inates that which before had no exist- 
 ence. The doctrine that apart from 
 grace all men are sinners, wholly des- 
 titute of true love to God, is plainly 
 taught here, and as plainly, but far 
 more fully, in many another place. See 
 Rom. 3 ; 8 : 1-15. This is the doctrine 
 of ' total depravity,' which it is so 
 fashionable at present to ridicule. Let 
 a man choose between God's word and 
 human fancies, and either accept the 
 doctrine or reject the Bible, and not 
 try to ride two horses in opposite direc- 
 tions at one and the same time." 
 Kingdom of God. This phrase oc- 
 curs in this Gospel only here and in 
 ver. 5. In ch. 18 : 36, Jesus speaks of 
 his " kingdom," that it is not of this 
 world. Kingdom of God is also used 
 by Mark and Luke, but kingdom of 
 heaven by Matthew (3 : 2, etc.), the for- 
 mer expression having special reference 
 to its central locality, the latter to him 
 whose it is. The same thing is expressed 
 by " kingdom of Christ," or simplv 
 "'kingdom," Eph. 5:5; Heb. 12:28. 
 The prophets had represented the Mes- 
 siah as a divine King (Ps. 2:6; Isa. 
 11 : 1 ; Jer. 23 : 5; Zech. 14 : 9; Mic. 
 4 : 1-4; 5 : 2), and especially Daniel 
 (Dan. 2 : 44 ; 7 : 13, 14), who had spoken 
 of a kingdom which the God of heaven 
 would set up. • Hence, kingdom of hea- 
 ven, or of God, became common among 
 the Jews to denote the kingdom or reign 
 of the Messiah. Their own theocracy 
 was also typical of it. They, indeed, 
 perverted the meaning of prophecy, and 
 expected an earthly and temporal king- 
 dom, the restoration of the throne of 
 David at Jerusalem, and the actual sub- 
 jugation of all nations. John the Bap- 
 tist, Jesus, and the apostles, however, 
 rescued the phrase from error, and gave 
 it its full and true meaning. This king- 
 dom, reign, or admi7iistration of the 
 Messiah is spiritual in its nature (John 
 IS : 36 ; Rom. 14 : 17), and is exercised 
 over, and has its seat in, the hearts of 
 believers, Luke 17 : 21. It exists (»?• 
 earth, Matt. 13 : 18, 19, 41, 47 ; extends 
 
€4 
 
 JOHN III. 
 
 A. D. 27 
 
 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 ? 
 
 Jesus answered, Verily, verily, I say unto thee, 
 * Except a man be born of water ^ and of the Spirit, 
 
 h 1 Cor. 2. 14. 
 
 «Mat.t.28.19;Mark 
 16. 16;Eph.5.26, 
 27 ; 1 Pet. 3. 21. 
 
 kRoiii. 8. 9; ICor, 
 6. 11. 
 
 to another state of existence, Matt, 13 : 
 43, 26 : 29; Phil. 2 : 10, 11; and will 
 be fully consummated in a state of 
 glory, 1 Cor. 15 : 24 ; Matt. 8 : 11 ; 2 Pet. 
 1 : 11. It thus embraces the whole me- 
 diatorial reign or government of Christ 
 on earth and in heaven, and includes 
 in its subjects all the redeemed, or, as 
 Paul expresses it (Eph. 3 : 15), " the 
 whole family in heaven and earth." 
 Kingdom of God and church are not 
 identical, though inseparably and close- 
 ly connected. The churches of Christ 
 are the external manifestations of this 
 kingdom in the world. See, to enjoy 
 and have part in. Compare 1 Pet. 3 : 
 10. 
 
 4. How can a man be born when 
 he is old? Nicodemus would seem 
 to be advanced in life. This, and the 
 phrase the second time, show that 
 the translation, born again, or anew, in 
 vers. 3 and 7, is preferable to born from 
 above. Nicodemus's difficulty was in 
 seeing how a Jew of the straitest sect, 
 and scrupulous in his obedience for 
 years, should need to undergo any such 
 change as Jesus spoke of. His words 
 are to be taken figuratively. " He had 
 been once born a Jew and a child of 
 promise ; how could it be needful that 
 he be born again ?" He could see how a 
 Gentile must undergo a great change in 
 order to enjoy the blessings of Israel 
 and of the Messiah, but that the Jews 
 must also experience such a change 
 was more than he could understand. 
 It semed to him quite an impossibility, 
 quite as difficult as a second natural 
 birth. In his surprise, therefore he 
 gives vent to his thoughts by asking a 
 question which will draw from Jesus an 
 explanation. 
 
 The rabbinical idea of the new birth 
 was quite superficial, having principal 
 reference to the external change of a 
 proselyte to Judaism. Yet we must 
 not ascribe too low views to Nicodemus. 
 He was a man of thought, and some- 
 what advanced in years, and had l)eeu 
 deeply impressed with the miracles and 
 words of Jesus. He felt a need of some- 
 
 thing deeper and more spiritual than 
 he had yet found in his learned re- 
 searches. 
 
 5. Verily, verily, etc. A solemn a-s- 
 severation, as in ver. 3, giving weight to 
 the words following. In this verse we find 
 an advance upon ver. 3. Born in two 
 resijccts. Instead of" 5ee," we have here 
 " enter into." Except a man be born 
 of water and of the Spirit. Some 
 hold water here to be used merely as a 
 symbol of purification. Others refer it 
 to ba])tism, which seems more natural, 
 and makes the meaning of Tit. 3 : 5 
 fuller and more pertinent. Indeed, 1 
 John 5 : 6-8, in connection with the 
 latter passage, shows very conclusively 
 that the phrase " born of water" refers 
 to the ordinance of baptism. Nicodemus 
 had heard of John's baptism, for he was 
 one of the body which had sent the 
 deputation to John. His first thought 
 would naturally be, that Jesus was re- 
 ferring to some outward ordinance, like 
 John's baptism. Jesus, therefore, in 
 mentioning the terms of discipleship, 
 spoke of the baptism of water as neces- 
 sary indeed, but as useless unless con- 
 nected with, and symbolic of, another, 
 grander work, the renewal by the Holy 
 Spirit. It was hard for Nicodemus to 
 acknowledge the necessity of being born 
 of water. But Jesus told him that be- 
 sides this he must be born of the Spirit, 
 "born of water and the Spirit," made 
 partaker of a new life by the inward 
 work of the Spirit of God. "Born of 
 water" comes before "born of the 
 Spirit," only because the outward was 
 present to the mind of Nicodemus, and 
 so is laid hold of by .Tesus as a means 
 of illustrating the regeneration of the 
 Spirit. It is most unreasonable to find 
 in this order an argument for baptis- 
 mal regeneration. Faith in Christ is 
 required in order to baptism, and such 
 faith as is a fruit of the Spirit and an 
 evidence of regeneration. Acts 2 : 41. 
 Con)pare Rom. 10 : 9, 10, where both 
 orders are used successively. The king- 
 dom of God in its comj)leted form is ex- 
 ternal and visible, as well *s internal 
 
A. D. 27. 
 
 JOHN III. 
 
 65 
 
 ' he cannot enter into the kingdom of God. " That 
 which is born of the flesh is flesh, and that which is 
 born of the Spirit is spirit. Marvel not that I said 
 unto thee, Ye must be born again. ° 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. 
 
 » Matt. 18. 3. 
 ™ Gen. 5. 3 ; Rom. 
 7. 18 ; 8. 5-8. 
 
 "» Job 37. 10-13, 16, 
 17, 21, 22; 1 Cor. 
 2. 11. 
 
 •ch. 1. 13; Eccles. 
 11.5. 
 
 and spiritual. As it includes the out- 
 ward as well as the inward life, en- 
 trance into it is first by " being born 
 of the Spirit," and secondly by " being 
 born of water." Jesus does not say that 
 baptism is necessary to regeneration, 
 but that baptism and regeneration both 
 are necessary to enter the kingdom of 
 God ; that is, in its complete form, as 
 it reigns in the heart and is externally 
 manifested through the church in the 
 world. 
 
 The following, by Dr. D. D. Whedon, 
 is worth pondering : " Those who refuse 
 to perform and accept the sign do wil- 
 fully exclude themselves from the king- 
 dom of God. Yet, although the condi- 
 tional duty, it does not stand on the 
 same ground of an absolute condition, 
 without which salvation is itself impos- 
 sible, as is the case in being born of the 
 Spirit. . . . Baptism may in many cases 
 be impossible. There are many, how- 
 ever, who by gross negligence or for 
 other reasons stay out of the Christian 
 church, abandoning thereby the ordi- 
 nances of God, both of baptism and 
 communion, and yet suppose them- 
 selves to be justified Christians. For 
 aught they do, the ordinances of bap- 
 tism and the Lord's Supper would die 
 out. How they will answer this contempt 
 of the solemn requirements of Christ 
 at the judgment-day is for themselves 
 to answer." 
 
 6. That which is born of the 
 flesh is flesh. As often in Paul's' 
 writing, flesh is here used to designate 
 human nature as fallen and depraved. 
 Compare Rom. 8 : 1-15. Sinful human 
 nature can only bring forth fruit after 
 Its kind. That which is horn of 
 the Spirit, the Holy Spirit, is Sj>irit, 
 is Godlike, holy, and thus " a partaker 
 of the divine nature," 2 Pet. 1 : 4. The 
 contrast is between the natural and 
 spiritual birth. All true spiritual life 
 must come from him who create-i hu- 
 man nature at the first, and who alone 
 
 can renew fallen human nature in his 
 own image. See ver. 8. 
 
 7. Marvel not, etc., referring to the 
 surprise of Nicodemus expressed in ver. 
 4. So extraordinary a change had seem- 
 ed to him quite impossible. Ye, thou 
 and all others. Born a^^ain, see ver. 4. 
 
 8. The wind bloweth. The same 
 Greek word means both wi)id and spirit. 
 This seems to have led Jesus to compare 
 the operation of the Spirit with the 
 movement of the wind. Where it 
 listeth, pleaseth. In regeneration God 
 acts as a sovereign with almighty power, 
 and no one can control or bind him in 
 his acting. Nicodemus had asked how, 
 ver. 4. Jesus replies as to the manner 
 of the Spirit's operation. There are 
 three points of comparison : Freedom 
 and independence ; strength which none 
 can resist ; incomprehensil)ility as to its 
 mode, origin, and termination. Thou 
 hearest, though the eye sees it not, 
 the sound thereof; so the Spirit 
 works unseen, but produces changes 
 which show its activity. But canst 
 not tell ; literally, But knowest not, 
 etc. Though known, yet mysterious. 
 Whence it cometh and whither it 
 goeth. Though the wind may seem 
 capricious, yet it is governed by fixed 
 laws, which even now are but little un- 
 derstood. So the Spirit in his sovereign 
 and mysterious action moves by the 
 perfect law of divine wisdom. Physi- 
 cal changes are often produced by in- 
 visible agencies whose working we can« 
 not comprehend. Marvel not, then, 
 that God can secretly change the dis- 
 positions and aims of the soul. As the 
 wind's action is mysterious, so is every 
 one that is born of the Spirit. So 
 is it with every one. etc. Thus Jesus did 
 not say that the work of the Holy Spirit 
 is lawless or arbitrary, but simply that 
 we must not deny the possibility of the 
 Spirit's work of new creation because 
 we cannot observe its progress or com- 
 prehend its method. 
 
66 
 
 JOHN III. 
 
 A. D. 27 
 
 9 Nicodemus answered and said unto him, p How p cb. 6. 52, 60 
 can these things be? 
 
 10 Jesus answered and said unto him, i Art thou a ' ipa. j9. 16; Heb, 
 master of Israel, and knowest not these things? 
 
 11 'Verily, verily, I say unto thee. We speak that we 
 do know, and testify that we have seen ; and * ye 
 
 12 receive not our witness. If I have told you * earthly 
 things, and ye believe not, how shall ye believe, if 
 
 5. 12. 
 
 'ch. 1. 18; 14.24; 
 Matt. 11. 27; 2 
 Pet. 1. 16-21; 1 
 John 1. 1-3. 
 
 •ch.o. 38; 12.37. 
 
 * 1 Cor. 3. 1, 2. 
 
 9. Jesus teaches (vers. 9-21) that 
 there is no salvation unless we trust in 
 a crucified Saviour. How can these 
 things be ? An interrogatory excla- 
 mation. It seemed incredible that such 
 a change should be the indispensable 
 condition for entrance into the kingdom 
 of the Messiah, that God in his sove- 
 reignty would gather in his kingdom 
 whom he would, and that Jews, no 
 more than Gentiles, could expect to 
 have place in that kingdom unwashed 
 and unchanged. It thus made that 
 kingdom spiritual, in opposition to the 
 worldly views of the Jews. Nicode- 
 mus's former views were so completely 
 overthrown by this humbling doctrine 
 of Jesus that he broke out in incredu- 
 lity and astonishment. 
 
 10. Art thou a master, rather, the 
 teacher, of Israel, the teacher of the 
 Israelites, known and distinguished by 
 thy learning? He was eminent, per- 
 haps, for his researches regarding the 
 Messianic kingdom. And knowest 
 not these things ? Dost not compre- 
 hend them ? This is not a rebuke, but a 
 reminder that he should have known 
 the great doctrine which Jesus had an- 
 nounced regarding his kingdom. The 
 Old Testament should have given Nico- 
 demus a more thorough knowledge (see 
 Ps. 51 : 10 ; Ezek. 11 : 19, 20 ; 36 : 26), 
 for it had often spoken of " the new 
 heart " and " new spirit " which God 
 would bestow. Compare Jer. 31 : 33. 
 ** Though giving prominence to national 
 and ritual laws, yet everywhere and 
 abundantly it insists that nothing but 
 a right heart avails with God, and that 
 all external obedience, without inward 
 holiness, is abomination." The reason 
 why Nicodemus and the rest of the 
 Jews did not see and appreciate the 
 spirituality of the Old Testament was 
 their own lack of spirituality. 
 
 11. Nicoderaus must receive the testi- 
 mony of Jesus, apostles, and the proph- 
 ets as matters which they know. For 
 
 the third time Jesus uses the authori- 
 tative and solemn affirmation, Verily, 
 verily, etc., vers. 3, 5. He is about to 
 introduce the doctrine of his sufferings. 
 We speak, referring principally to 
 himself, but including with himself 
 prophete and others who proclaim the 
 same truth. Compare 1 Cor. 2 : 9, 10. 
 We do know, no uncertain know- 
 ledge, ch. 1 : 1-3. That we have 
 seen. See ch. 1 : 7, 8, 9, 14, 33, 34. 
 The Jews would receive the testimony 
 of men in respect to things which they 
 had known and seen ; how unreason- 
 able, therefore, their unbelief of the 
 testimony of Christ, the prophets, John 
 the Baptist, and those disciples who 
 were chosen witnesses! And ye, the 
 Jews, especially the leaders, to whom 
 Nicodemus belonged, receive not 
 our witness, testimony. The testi- 
 mony of Jesus was concerning things 
 within his personal knowledge ; and 
 his knowledge was drawn from his own 
 divine consciousness, and not merely 
 from Scripture by inference and argu- 
 ment. How great the sin of rejecting 
 such a witness ! ver. 13. 
 
 12. If I have told you earthly 
 things ; literally, the earthly things, 
 such as regeneration, by wliich one 
 enters into the kingdom of God on 
 earth, and which also is a change in 
 man's conscious being on earth, the 
 need of which can be felt and the effects 
 of which can be observed. Baptism 
 and those doctrines which are connected 
 with human consciousness and the pres- 
 ent world are also included in earthly 
 things. How shall ye believe? 
 " How can one read a language if he 
 has not learned the alj)habet?" Of 
 heavenly things, liter-dUy , the heaven- 
 ly things ; of my divine origin and pre- 
 existence ; of the eternal counsels of 
 God for human salvation ; of the great 
 work yet unexecuted ; of suffering for 
 the sins of the world ; and of all this a» 
 flowing from the infinite love of Gq(L 
 
A. D. 27. . 
 
 JOHN III. 
 
 67 
 
 1 3 I tell you of " heavenly things ? And * no man hath • i Cor. 2, 6, 7 ; i 
 
 ascended up to heaven, ^ but he that came down from ^ ^^"°j ^•^_- -^ 
 
 heaven, even the Son of man which is in heaven. 30'. 4.' 
 
 *And as Moses lifted up the serpent in the wilder- 'ch. 6. 33, 51, 62j 
 
 ness, even so * must the Son of man be lifted up; \ ^^'' ^^^ *' 
 
 ••that whosoever believeth in him should •'not per- » Num.' 21. 7-9. 
 
 ish, but have ^ eternal life. ; ^J- ^- ^^4?--^ {' 
 
 ®For God so loved the world, that ^he gave his 20,26; Mark le! 
 
 only-begotten Son, that whosoever believeth in him I6; Rom, 5. 1, 2; 
 
 10 9-1'-? 
 • ch. 10. 28; Matt. 18. 11. « ch. 17. 3; 1 John 5. 20. • 2 Cor. 5. 19-21 ; ^ ' ^ ^''• 
 1 John 4. 9-11, 19. ' Rom. 5. 10 ; 8. 32. 
 
 14 
 15 
 16 
 
 This would include the hidden wisdom 
 ■of God concerning human redemption, 
 1 Cor. 2 : 8-13. In contrast to these 
 wonderful revelations of the gospel and 
 the Spirit, the earthly things may in- 
 clude the revelations made in the Old 
 Testament. 
 
 13. Of all these things Jesus is the 
 only teacher, for he alone has come 
 from heaven, and is, by virtue of his 
 divine nature, even now in heaven. 
 No man, no one, hath ascended, 
 etc. Human teachers, born on earth 
 can be in heaven only as they ascend. 
 But Christ, who is the Logos (ch. 1 : 1- 
 3), was eternally there, and had his hu- 
 man life only as he came down from 
 heaven, and by virtue of his divine 
 nature is in heaven, and his proper 
 dwelling-place is there. On Son of 
 man, see note, ch. 1 : 51. 
 
 14. And as. Continuation of the 
 thought from the last verse. Jesus does 
 not seem to proceed here to the heaven- 
 ly things, but continues to speak of 
 those things which are to be enacted 
 on the earth. As Moses lifted up 
 the serpent in the wilderness ; the 
 image of a hated thing, yet bringing 
 healing to all who looked to it in faith. 
 See Num. 21 : 9. Even so must the 
 Son of man he lifted up, upon the 
 cross, in the likeness of sinful flesh, to 
 make an atonement for sin, and so be- 
 come a Saviour of the lost, 1 John 2 : 2. 
 
 15. That whosoever, any one, 
 whether Jew or Gentile, believeth 
 in him. Like the serpent, he was 
 lifted up to heal those who looked to 
 him in faith. Nicodemus is brought 
 to see that while he is utterly depend- 
 ent on God for regeneration, there is 
 something, nevertheless, for him to do; 
 namely, to believe on him who is 
 ** manifested to take away our sins." 
 Should not perish, but should be 
 
 omitted, according to the highest au- 
 thorities. The words are found in ver. 
 16. Eternal life, everlasting life, un- 
 ending blessed existence — the whole be- 
 ing in spiritual harmony and intimate 
 union with God for ever, with all of 
 the blessed and glorious results. This 
 life begins with regeneration, and goes 
 on widening and deepening for ever. 
 We have a glimpse hereof the heavenly 
 things. In these two verses (14, 15) we 
 have an illustration of our Lord's inter- 
 pretation of the Old Testament Scrip- 
 tures in regard to himself, Luke 24 : 27. 
 Justification by faith, and that in a 
 crucified One, is brought to view, as 
 typified in this incident in Jewish his- 
 tory. Many would trace out the type 
 still further. "That which healed was 
 (without poison, indeed) the same that 
 had slain. The crucified One, who de- 
 livers, is likewise, in appearance only, a 
 sinner and malefactor (Rom. 8:3); thus 
 Luther, Bengel, Olshauseu, Jacobi."— 
 Tholuck. However this may be, Jesua 
 did not here enter upon such minute 
 analogies. 
 
 16. Many commentators suppose that 
 our Lord's conversation with Nicode- 
 mus closed with the preceding verse, 
 and that with this commence the words 
 of the evangelist himself It is more 
 natural, however, to regard this and the 
 five verses following as the words of 
 Jesus. They fit in their place, and 
 verses 20, 21 appropriately close such 
 a conversational discourse. So Meyer, 
 Alford, Lange, and others. For. This 
 word looks forward as well as backward. 
 Jesus is not only summing up what he 
 had said in vers. 14, 15, but he continues 
 to unfold and apply the truth. God 
 so loved. Another glimpse of the 
 heavenly things, ver. 12. The Avorld, 
 of sinful men. Gave his only-be- 
 gotten Son. See on ch. 1 : 14. John 
 
68 
 
 JOHN III. 
 
 A. D. 27. 
 
 17 should not « perish, but have everlasting life. ''For 
 God sent not his Son into the world to condemn the 
 world ; * but that the world through him might be 
 
 18 saved. ^He that believeth on him is not con- 
 demned ; ^ but he that believeth not is condemned 
 already, because he hath not believed in the name 
 
 19 of the only-begotten Son of God. And this is the 
 condemnation, 'that light is come into the world, 
 ™ and men loved darkness rather than light, because 
 
 20 their deeds were evil. For ° every one that doeth 
 evil hateth the light, neither cometh to the light, 
 
 1 1 Cor. 1.18; 2 Cor. 
 
 4. 3 ; 2 Pet 3. 9. 
 h ch. 12. 47. 
 
 »Isa. 53. 4-6, 10-12; 
 
 lJohn2.2;4.14. 
 J ch. 5. 24; 6.40,47; 
 
 20. 31; Rom. 8. 
 
 1, 34-39 ; 1 John 
 
 5. 12. 
 
 kHeb. 2.3; 12.25. 
 » ch. 1.4,9-11; 8. 12. 
 nisa, 30. 9-13; 
 
 Prov. 1. 29-31; 
 
 Rom. 1. 28. 
 »ch. 7.7; Job 24. 
 
 13,17; Amos 5.10. 
 
 jiere learned the appellation, only-begot- 
 ten, from Christ himself. God loves the 
 worlvl, and the measure of his love is 
 the gift of his Son. That whosoever 
 believeth. Only those who believe 
 are saved. The object which his love 
 seeks is the salvation of each one of us. 
 Perish, in everlasting punishment, 
 Matt. 25 : 46. In opposition to this is 
 everlasting life. See on ver. 15. 
 Faith is an earthly thing, ver. 12. Thus 
 we find in the teaching of Jesus to Nic- 
 odemus a mingling of the heavenly and 
 earthly things. It has been asked, How 
 could Jesus speak to Nicodemus of " the 
 heavenly things " when he seems to re- 
 fuse to do so in ver. 12? In reply it 
 may be said : (1) That ver. 12 is not to 
 be taken as an absolute refusal, but 
 rather as introductory to a further un- 
 folding of truth, including something 
 of the mysterious and heavenly. (2) 
 Jesus could not well speak of salvation 
 without mingling both earthly and 
 heavenly things. (3) It would seem 
 from the after-history of Nicodemus 
 that his heart was now opening to the 
 truth (ch. 7 : 51; 19 : 39), and his pre- 
 vious education and knowledge proba- 
 bly prepared him, as a sincere inquirer, 
 to receive the mysteries of the kingdom. 
 17. God sent not his Son ... to 
 condemn, rsLther, to judge, thewor\d. 
 The Jews thought Messiah was coming 
 jO punish the Gentiles, while he saved 
 Israel. But that the world through 
 him might be saved, or may be saved, 
 on complying with the conditions of 
 salvation. God's provision of mercy in- 
 cludes not one nation only, but all na- 
 tions and all ages. While it was not the 
 purpose of God to send his Son to judge 
 the world, yet, as a result of their un- 
 belief, Christ is said to have come also 
 for judgment, ch. 9 : 39. 
 
 18. He that believeth on him is 
 not condemned, is not judged, being 
 justified by faith, Gen. 15:6; Ezek. 
 28:16; Hab. 2:4; Rom. 5:1. Is 
 condemned already, has been judged 
 already, because he hath not be- 
 lieved. See on ver. 19. The great sin 
 is rejection of the Saviour, ch. 16 : 9. 
 It leaves the soul unsheltered under 
 God's condemnation. The last day will 
 be a " revelation of the righteous judg- 
 ment of God " (Rom. 2 : 5), but the 
 judgment itself is made up already. 
 
 19. This is the condemnation, 
 rather, the judgment ; the cause or rea- 
 son of the judgment. "A highly-spir- 
 itual conception of the idea of the judg- 
 ment, which also lies at the basis of the 
 words in ch. 12 : 46-48. Compare Acts 
 13 : 46 ; Tit. 3 : 11 : John 9 : 41." — 
 Tholuck. He " proceeds to the im- 
 moral, damnable nature of unbelief, and 
 to the intimation that the rulers of the 
 Jews are already further gone in this un- 
 belief than Nicodemus suspects. Thus 
 they are already judged." — Lange. 
 
 That light is come, or, That the 
 light has come, into the world. Christ 
 is the Light (ch. 1 : 4, 5), and refusal to 
 come to him shows deep-rooted hos- 
 tility to God's holiness and love. Men 
 loved darkness, the darkness; igno- 
 rance, sin, and Satan. Rather than 
 light, truth, holiness, and Christ. The 
 reason, because their deeds were 
 evil. The bent of their lives and the 
 product of their character were evil; 
 they were bent on sin and wrought 
 wickedness. 
 
 20. Further reason why men love the 
 darkness rather than the light. For 
 every one that doeth evil hateth 
 the light; the heart, being depraved, 
 is opposed to the truth and hates holi- 
 ness. Rom. 8 : 7. Neither cometh to 
 
A. D. 27. 
 
 JOHN III. 
 
 69 
 
 21 lest his deeds should be reproved. " But he that • Ps. 139. 23, 24 
 doeth truth cometh to the light, that his deeds may 
 
 be made manifest that they are wrought in God. 
 
 Jesus^ leaving Jerusalem, teaches and baptizes in Judcea. 
 
 22 After these things came Jesus and his disciples into 
 the land of Judsea, and there he tarried with them, 
 
 the light ; in his disHke and hatred 
 keeps away from the light. Lest his 
 deeds should be reproved, discov- 
 ered as detestable and punishable. 
 'The more man abandons himself to 
 evil, the more does he regard it as his 
 proper self, and loves it as himself. As 
 that which is holy is in opposition to 
 him, and reproves his evil works, he 
 feels himself mortified in that charac- 
 ter which is proper to him, and begins 
 to hate what is holy. Christ presents 
 this as the reason (ch. 7:7) why he 
 was hated by the world." — Tholuck. 
 
 21. But he that doeth truth, the 
 truth, obeys it, acts uprightly, cometh 
 to the light. He who loves holiness and 
 loves God will infallibly be attracted to 
 Jesus. These were fitting and encourag- 
 ing words to Nicodemus. It would seem 
 that he was attracted thus, and that 
 these wonderful words, though not 
 bringing forth immediate fruit, did af- 
 terward lead him to an open avowal of 
 discipleship. See on ver. 1. That his 
 deeds may be made manifest. 
 God has designed that the works of 
 his children should be seen and known, 
 Matt. 5 : 14-16. Neither do they seek 
 concealment and dread detection, like 
 evil-doers, Prov. 28 : 1. The Christian 
 desires also to let his light shine, ch. 
 11 : 9, 10; Rom. 13 : 12 ; 1 Thess. 5 : 8. 
 That they are wrought in God, 
 under the renewing and sanctifying in- 
 fluence of the Holy Spirit, and that the 
 works have God as their source. Some 
 translate, For they are, etc., assign- 
 ing the reason for the intention ex- 
 pressed in the preceding clause; the 
 ground of the moral boldness of him 
 who comes to the light. 
 
 22-24. Jesus continues in Jud^a, 
 Teaching and Baptizing. John 
 Baptizing at ^Enon. 22. After 
 these things, the conversation with 
 Nicodemus (vers. 1-21), the preceding 
 miracles (ch. 2 : 23), and the cleansing 
 of the temple (ch. 2 : 15), all of which 
 occurred in connection with the feast at 
 
 Jerusalem. Jesus and his disci* 
 pies, such as Andrew, Peter, Philip, 
 Nathanael, John, mentioned in the first 
 chapter, and perhaps others. Land of 
 Judaea, the country as distinguished 
 from the capital, and probably near the 
 Jordan, north-east of Jerusalem. See 
 ch. 4 : 3, 4. Judcea was south of Sama- 
 ria, bounded by Jordan on the east, 
 the Mediterranean on the west, and 
 the territory of the Arabs on the south. 
 The boundary of the province seems to 
 have been often varied by the addition 
 or abstraction of towns. Tarried 
 with them, and baptized, admin- 
 istering the ordinance, i\pt in person, 
 but through his disciples, ch. 4 : 2. His 
 miracles and teaching had called forth 
 no response from the leaders of the peo- 
 ple, whom it was his first aim to influ- 
 ence. The authorities at Jerusalem 
 had virtually rejected him. But there 
 " was still hope that their hostility 
 might be removed by greater know- 
 ledge of his character and work. The 
 Lord, therefore, still remaining in the 
 province of Judsea, and thus directly 
 under the eyes of the priests, began the 
 work of baptizing." Here he appears 
 to have remained for nearly eight 
 months, or from April till the latter 
 part of November or the first of De- 
 cember (ch. 4 : 3, 35), waiting for the 
 recognition of the nation. His bap- 
 tism was, like John's, a baptism of 
 repentance, to prepare the people for 
 the setting up of God's spiritual king- 
 dom. See Matt. 4 : 17. 
 
 The Nature of Jesus' Baptism. 
 This was, like that of John, a baptism 
 of repentance. *' It was an indispensa- 
 ble condition to the reception of the 
 Christ, the holy One of God, that siu 
 should be repented of and put away. 
 John had already baptized many into 
 the hope of his coming, but others had 
 equal need to be baptized into the real- 
 ity of it. Thus Jesus began his work 
 as the Baptizer with water unto repent- 
 ance. It was this baptism that gave to 
 
70 
 
 JOHN III. 
 
 A. D. 27. 
 
 23 ''and baptized. And John also was baptizing in pch. 4. l, 2. 
 ^non near to Salim, because there was much water 
 
 24 til ere; "Jand they came and were baptized. For qMatts. 5, 6. 
 •■John was not yet cast into prison. »Matt. 14. 3. 
 
 The final testimony of John the Baptist to Jesus. 
 
 25 Then there arose a question between some of 
 
 nis Judsean ministry its distinctive cha- 
 racter. It was an attempt to bring the 
 nation, as headed by its ecclesiastical 
 rulers, to repentance. But as they had 
 frustrated the counsel of God within 
 themselves, being not baptized of John, 
 BO they continued to frustrate it by re- 
 jecting the baptism of Jesus." 
 
 23. yEnon signifies springs or foun- 
 tains. Near to Salim. The exact 
 location of these places is unknown, 
 but it is probable that they were situ- 
 ated in one of the lateral valleys run- 
 ning down to the valley of the Jordan 
 from the west. In regard to it Dr. 
 Hackett says: " The later observations 
 tend to narrow the limits of the ques- 
 tion ; they indicate at least the region, 
 if they do not fix the site, of ^non. 
 Jerome's testimony (Reland's Palces- 
 Una, p. 480), that it was eight miles 
 south of Scythopolis, agrees with the 
 ascertained condition of that neighbor- 
 hood. Dr. Thomson {Land and Book. 
 ii. 176), who visited Beisan (Scythop- 
 olis) and the neighborhood, represents 
 the valley there as abounding in foun- 
 tains and brooks, which make it one 
 of the most fertile places in Palestine. 
 Though finding no traces of the names 
 still current, he says that ^Enon and 
 Salim were no doubt in this Ghor Bei- 
 san." But Robinson and Conder, ^yith 
 more prol)ability, place it in the neigh- 
 borhood of Salim, east of Nablous, the 
 ancient Shechem. Prof. ^V^m. A. Ste- 
 vens, of Rochester, visited this region 
 in 1883, and found in the Wady Beiden, 
 three or four miles north of Salim, 
 a pro1>able site of .Enon, with al)un- 
 dance of water and space for the multi- 
 tude that gathered about John. Prof. 
 ^IcGarvey also visited tliis Wady, and 
 found a stream, and mills, and though 
 the season was very dry, pools al)undant, 
 well suited for l)a|)tiziiig. He also found 
 "a beautiful valley among the moun- 
 tains, about one mile wide and three 
 miles long." Ilereherdsof eaniels were 
 grazing and drinking, and swarms of 
 
 boys were bathing at different places in 
 the stream. The name .Enon, signify- 
 ing. s^^rm^s and " much water " or "deep 
 waters," are descriptive, and readily find 
 identification in this region. — (Dr. 
 Smith, Bible Dictionary, Amer. ed. ) 
 With the last view, Mr. Drake, who held 
 the first rank in the English Palestine 
 Expedition, suhstajitially agrees. Be- 
 cause there was much water, or 
 many ivaters, many springs or streams 
 suitable for purposes of baptism. '^3Iuch, 
 as the rite of immersion required." — 
 BexCtEL. The phrase m uch water has the 
 idea of an abundance of water. Compare 
 Rev. 1:15; 14:2; 17:1; 19 : 6, where 
 the same words are used in the original. 
 John continued his work for two reasons: 
 first, because Jesus had not yet been 
 openly received by the nation as the Mes- 
 siah ; and, secondly, because multitudes 
 were yet unconscious of their spiritual 
 needs, and unprepared to recognize him. 
 The Baptist felt that liis work of wit- 
 nessing to Jesus was not done until the 
 kingdom of Messiah was actually set up. 
 And they, the people, came and 
 were baptized. Mere still, as formerly 
 (Matt. 3:5, 6), coming to John and 
 submitting to his baptism. 
 
 24. For, introduces the reason of 
 John baptizing at J5non. He continued 
 his ministry, though on a decreasing 
 scale, till his imprisonment. Not yet 
 cast into prison, Matt. 4: 12; Mark 
 1 : 14. John's ministry probably lasted 
 a number of months after this, when 
 he was imprisoned by King Herod Anti- 
 pas (see Mark 6 : 17) in tlie fortress of 
 Machaerus, on the eastern shore of the 
 Dead Sea. (Josephus, ^«fi5.,xviii.5, 2.) 
 This occurred probably about Novem- 
 ber, A. D. 27, and about a year after our 
 Saviour's baptism. John's ministry 
 continued about eighteen months. He 
 was beheaded probably in March, A. D. 
 29. Compare on Luke 9:9; also Avr 
 thor\<i Harmony, '^^ 30, 31. 
 
 25. Then there arose, rather, Tltert 
 arose, therefore, in view of the fact just 
 
A. D. 27. 
 
 JOHN lit. 
 
 71 
 
 John's disciples and the Jews about purifying. 
 
 26 And they came unto John and said unto him, 
 Rabbi, he that was with thee beyond Jordan, 'to 
 whom thou barest witness, behold, the same bap- 
 tizeth, and all men come to him. 
 
 27 John answered and said, *A man can receive 
 
 28 nothing, except it be given him from heaven. Ye 
 yourselves bear me witness that I said, "I am not 
 
 9.^ the Christ, but "^ that I am sent before him. ^ He 
 that hath the bride is the bridegroom ; but ' the 
 friend of the bridegroom, which standeth and hear- 
 eth him, rejoiceth greatly because of the bride- 
 
 • ch. 1. 7, 15, 26-36 
 
 ' 1 Chron. 28. 4, 5 
 Amos 7. 15; 1 
 Cor. 4.7; 12. 11 
 15. 10; Gal. 1. 1 
 Heb. 5. 4 ; James 
 1. 17. 
 
 " ch. 1. 20, 27. 
 
 'ch. 1.23; Mai. 3.1. 
 
 J Ps. 45. 9-17; Song 
 Sol. 3. 11; 4. 10; 
 Matt. 22.2; 2 Cor. 
 11.2; Eph.5.25- 
 27 ; Rev. 21. 9. 
 
 »Song Sol. 5. 1; 
 Matt. 9. 15. 
 
 stated that Jesus and John were both 
 baptizing. A question, or a dispute, 
 between some of John's dis- 
 ciples ; better, on the part of John's 
 disciples. They seem to be the most 
 eager in the dispute. And the Jews. 
 According to the best manuscripts, w/^^ 
 a Jew. This " Jew " was probably an 
 emissary and representative of the Jew- 
 ish authorities, who sought in this way 
 to sow dissension between Jesus and the 
 Baptist, and thus bring both into con- 
 tempt. About purifying ; doubtless 
 with regard to the respective values of 
 Jesus' and John's baptisms. Baptism 
 is a rite emblematic, among other things, 
 of moral purification. It would seem 
 that the Jew gave preference to the 
 baptism of Jesus ; possibly, had been 
 baptized by one of Christ's disciples. 
 The envy and excitement of John's 
 disciples may be seen from their some- 
 what exaggerated statement in the next 
 verse : '* All men come to him." There 
 is nothing here to show that John's 
 baptism was in its nature distinct from 
 Christ's. We merely have an account 
 of a dispute between a Jew and certain 
 disciples of John, Compare note on 
 Matt. 28 : 19 regarding the institution 
 and development of gospel baptism. 
 
 26. Rabbi. See on ch. 1 : 38. He 
 that was with thee. They do not 
 name Jesus; their jealousy will not 
 permit them. Beyond Jordan, as 
 one of the subjects of thy baptism, Matt. 
 3 : 13. To whom thou barest wit- 
 ness ; more exactly, hasthorne witness, 
 who was dependent upon thee for his 
 introduction to the people. Behold, 
 the same baptizeth ; mark the tone 
 of disparagement. Allmencometo 
 him. Thus the party hostile to Jesus 
 sought to excite John's jealousy toward 
 
 him. Jesus must have been carrying 
 on his work for some time if such num- 
 bers had already flocked to him. It is 
 evident that John's fame had reached 
 its culmination, and w^as beginning to 
 decline. Jesus was not only drawing 
 John's disciples from him, but was gain- 
 ing a wider influence than John had 
 ever possessed. It is evident from this 
 that John's disciples were really trou- 
 bled with the fact that Jesus was now 
 exerting the greater influence and was 
 attracting the greater number of dis- 
 ciples. They failed to understand the 
 relation subsisting between John and 
 Jesus. John has an opportunity to in- 
 struct them, and he improves it in the 
 remaining verses of this chapter. 
 
 27. John answered them that he 
 could not go beyond the bound of his mis- 
 sion as appointed by God. A man can 
 receive nothing, except it be given 
 him from heaven. " All this happens 
 by God's appointment. No man can go 
 beyond the limits of his divine commis- 
 sion. I cannot arrogate to myself wha^ 
 God has not given me. The growing 
 influence of Jesus proclaims his calling 
 to be from God." 
 
 28. He reminds them that he had al- 
 ways said that he was not the Christy 
 but Christ's forerunner. Ye your- 
 selves bear me witness that I 
 said, etc. This testimony John had 
 already given, 1 : 23-27. I am sent 
 before him, before Jesus as his fore- 
 runner. 
 
 29. John unfolds the relation he sus- 
 tains to Jesus, being similar to that 
 which the bridegroom's friend holds to 
 the bridegroom. He that hath the 
 bride is the bridegroom. The re- 
 lation between Jehovah and his cove- 
 nant people is often illustrated by the 
 
r2 
 
 JOHN III. 
 
 A. D. 27 
 
 groom's voice; this my joy therefore is fulfilled. 
 
 30 *He must increase, but I must decrease. 
 
 31 He that cometh from above ^is above all; *he 
 that is of the earth is earthly, and speaketh of the 
 earth ; ^ he that cometh from heaven is above all. 
 
 32 And ® what he hath seen and heard, that he testi- 
 
 Heb. 1. 3-8 ; Rev. 19. 16. « 1 Cor. 15. 47, 48. ^ ch. 6, 33; Eph. 1. 21 ; 
 Phil. 2. 9-11. • ch. 8. 26 ; 15. 15. 
 
 • Ps. 72. 8-17 ; Isa. 
 9. 7 ; Dan. 2. 34 
 35, 44, 45; Coli 
 1.18; Rev. 11. 15. 
 
 bch. 1. 15, 27; 5. 
 22, 23 ; Matt. 28. 
 18; Rora. 9. 5; 
 
 marriage-bond. See Isa. 54:5; Hos. 
 2 : 19. All this is applied to Christ and 
 his church, Eph. 5:32; Rev. 21:9. 
 John the Baptist was the friend of 
 the bridegroom, whose duty was to 
 negotiate the preliminaries and arrange 
 the marriage-feast. The re^^entant and 
 believing among tlie people constituted 
 the bride whom John had been making 
 ready for the wedding — a wedding which 
 should be consummated when the king- 
 dom of Messiah was established. Jesus 
 was the bridegroom, and to him, not to 
 John, belonged the bride. Who stand- 
 eth and heareth him, the bride- 
 groom. Notice the lower position of 
 the friend of the bridegroom, who 
 stands at the service of the bridegroom 
 to do his bidding, and counts it his joy 
 to hear his voice. Rejoiceth great- 
 ly because of the bridegroom's 
 voice. John, with prophetic insight, 
 saw in the flocking of the multitude to 
 Jesus the pledge of the "gathering of 
 the nations " unto him, and the evidence 
 that his preparatory work had not been 
 in vain. All thought of jealousy, or 
 envy, or disappointment was absent 
 from his mind. Even though Jesus' 
 influence overshadowed and destroyed 
 his own, his joy was fulfilled, or made 
 complete, by the growing triumphs of 
 the Messiah's kingdom. 
 
 30. He must increase, but I must 
 decrease. Jolin's light, which, like 
 that of the morning star, had " shone 
 out so brilliantly, enlightening for a 
 season the whole Jewish heavens, must 
 fade away and sink out of sight in the 
 beams of the rising Sun of righteous- 
 ness. 
 
 31. Olshausen, Tholuck, and others 
 regard the rest of the chapter as the 
 meditation of the evangelist, but Al- 
 ford, Meyer, and Lange take it as a 
 continuation of John's discourse. The 
 latter view seems preferable, for the fol- 
 lowing reasons: (1) Tliere is no break 
 in the connection. (2) The present 
 tense continues to be used in vers. 31, 
 
 32, thus referring to the time when 
 John was speaking. (3) These clos- 
 ing verses expand the idea which John 
 had just uttered, " He must increase, but 
 I must decrease." (4) John is speaking 
 as a prophet, and these sentences form 
 a fitting close of his prophetic words. 
 John declares Jesus to be the divine 
 and only Saviour. He that cometh 
 from above, from heaven (see ver. 13), 
 is above all, in dignity and office 
 (Rom. 9:5; Eph. 1 : 21, 22), for Jesus 
 is God as well as man, and by his divine 
 nature is lifted far above every son of 
 Adam. He that is of ^ from, the earth, 
 a mere ordinary man — John is here 
 speaking of himself — is earthly, in 
 mind and thought, and speaketh of 
 the earth. All his teachings must be 
 limited and fettered by the earthliness 
 of his nature. Even his "prophetic il- 
 lumination was but darkness compared 
 with that of Christ, the Light of the 
 world." He that cometh from 
 heaven is above all, and therefore 
 he is no retailer at second-hand of 
 heavenly instructions. 
 
 32. And is omitted by the oldest and 
 best manuscripts. What he hath see d 
 and heard, directly and in his own 
 person (ver. 11), that he testifieth, 
 or bears witness to. " He is not like 
 human ministers, who only declare 
 what they have been taught by the 
 Holy Spirit and are inspired to com- 
 municate to others. As God, he de- 
 clares with authority truths which he 
 has seen and heard and known from all 
 eternity with the Father," John 5 : 19, 
 30 ; 8 : 38. And no man, no one, re- 
 ceiveth his testimony ; that is, com- 
 ])aratively. There is no contradiction 
 iietween this verse and verse 26. In 
 the one we have the excited and ex- 
 aggerated statement of John's jealous 
 disciples; in the other is John's "hy- 
 perbole of deep pain" at the blindnesa 
 of tlie people. A few disciples had been 
 led to follow Jesus, and many had re- 
 ceived his baptism, ver. 26. But John 
 
k. I>. 27. 
 
 JOHN III. 
 
 73 
 
 33 fieth; 'and no man receiveth his testimony. He 
 that hath received his testimony 8 hath set to his 
 
 34 seal that God is true. *» For he whom God hath 
 sent speaketh the words of God, for God giveth not 
 
 35 the Spirit ^ by measure unto him. J The Father lov- 
 eth the Son, ^ and hath given all things into his 
 
 36 hand. ' He that believeth on the Son hath ever- 
 lasting life ; and he that believeth not the Son shall 
 not see life, but "" the wrath of God abideth on him. 
 
 ' Rom. 10. 16-21. 
 sRom. 3. 3, 4; 1 
 
 John 5. 9, 10. 
 »>ch.7.16; 8.26-28. 
 >ch. 1.16; Col. 1.19. 
 J Isa. 42. 1 ; Matt. 
 
 3. 17. 
 k Matt. 11. 27. 
 » 1 John 5. 10-13. 
 
 ■» Gal. 3. 10 ; Eph. 
 5. 6 ; Heb. 10. 29. 
 
 sav/ how far even the disciples were 
 from appreciating the greatnes.s of 
 Christ, and how small the number of 
 followers was compared with the multi- 
 tu<le of unbelievers. " Do you say, * All 
 men come to him ' ? Where, then, are 
 the priests and rulers? Nay, the nation 
 still rejects him." 
 
 33. AH who receive Christ's testimony 
 attest God's truth. He that hath 
 received, referring specially to such 
 of John's discii)les as had gone to Jesus 
 and accepted his testimony, hath set 
 to his seal, rather, hath set his seal, 
 that God is true, that he is a God 
 of truth, and that Christ is worthy of 
 confidence. No document was held to 
 be authentic in the East unless a seal 
 was attached to it. Jesus was the am- 
 bassador and representative of God, and 
 all were called to believe and follow 
 him. This believing and following were 
 like putting one's seal to the record or 
 testimony of God, certifying that it was 
 true. 
 
 34. For he whom God hath sent 
 speaketh the words of God ; not 
 human words, like those of John and 
 the prophets, but divine words, so that 
 those who heard them heard the words 
 of God himself. See Dent. 18 : 18. For 
 God giveth not the Spirit by mea- 
 sure unto him. According to highest 
 critical authorities, Foi' he giveth not the 
 Spirit by measure, without limit, thus 
 making the expression general, having 
 reference, however, to Christ, since the 
 next verse is explanatory of this. It is 
 a rabbinical saying that prophets re- 
 ceived the Spirit by measure. Jesus 
 had not the Holy Spii'it as a partial, 
 scanty, transient possession, but it 
 " abode upon him " in inexhaustible 
 and immeasurable abundance. " The 
 Spirit dwelt in liim, not as in a vessel, 
 but as in a fountain, ay, as in a bot- 
 tomless ocean." 
 
 35. The Father loveth the Son, 
 
 7 
 
 and hath given, etc. The power of 
 Christ is unlimited ; nothing in heaven 
 or earth is excepted from his control. 
 Matt. 11 : 27 ; 28 : 18; John 13 : 3. This 
 results from the eternal love of the Fa- 
 ther for the Son, ch. 17 : 24. Both this 
 love and this communication are per- 
 fect, because the Father and the Son 
 are for ever one. 
 
 36. He that believeth on the Son 
 hath everlasting life. See on vers. 
 15, 16. Since the relation of Jesus to 
 the Father is so intimate and sublime, 
 the consequences are unspeakably im- 
 portant. To believe on the divine 
 Saviour, God manifest in the flesh, is 
 to have everlasting life as a present 
 possession, and heaven begun below. 
 And he that believeth not, or, 
 rather. He that disbelieveth, and hence 
 disobeyeth the Son, including the 
 idea not only of inward unbelief, but 
 of outward insubordination. Unbelief 
 implies disobedience, and disobedience 
 unbelief Shall not see life, the 
 true freedom, harmony, intense activ- 
 ity, and satisfied existence of a soul 
 that enjoys the favor of God, is filled 
 with his Spirit, and lives in constant 
 communion with him. Since it is only 
 by union with Christ that man can come 
 into this relation to God, it follows that 
 " he that hath not the Son hath not life " 
 (1 John 5 : 12), and if he remains in this 
 state can never " see life." But the 
 wrath of God abideth on him. 
 How much this expression is like John 
 the Baptist, who warned the people to 
 flee from the coming wrath ! Matt. 3 : 
 7-10; Mark 1:7-9; Luke 3 : 17. All 
 men, being born destitute of love to 
 God, are "by nature children of wrath," 
 Eph. 2 : 3. Their only way of escape 
 from this wrath of God is by believing 
 on Christ. If they refuse to believe, the 
 whole weight of God's righteous anger 
 remains upon them. As eternal life is 
 the present possession of all believers, 
 
74 
 
 JOHN III. 
 
 A. D. 27 
 
 and only waits to be unfolded in this 
 world and after death, so the wrath of 
 God is the present possession of all who 
 do not obey Christ — a wrath which only 
 waits the (lay of its final revelation in 
 their complete and awful destruction, 
 Rom. 2 : 5 ; 2 Thess. 1 : 7-9. This testi- 
 mony of John to the fearful consequences 
 of rejecting Christ is like the " final peal 
 of thunder from Mount Sinai." It shows 
 that there is wrath under the gospel as 
 well as under the law. 
 
 We are come to the close of our Lord's 
 early ministry in Judsea. Let us glance 
 a moment at his work there. " As he 
 did not himself baptize, i* is a question 
 how his time was spent. Probably he 
 taught the crowds that came to his bap- 
 tism, but there is no hint that he healed 
 the sick or wrought any miracles. We 
 can scarce doubt that he went up to 
 Jerusalem to attend the two great feasts 
 during this period, that of pentecost and 
 thatoftabernacles, and here he must have 
 come more or less into contact with priests 
 and Pharisees. It does not appear, how- 
 ever, that he went about from place 
 to place to teach, or that he taught in 
 any of the synagogues. Still, it is not 
 improbable that before he began to bap- 
 tize, or at intervals during his labors, he 
 may have visited many parts of Judaea, 
 and have noted and tested the spiritual 
 condition of the people. It may be, 
 also, that at this time he formed those 
 friendships of which we find later traces, 
 as that with Joseph of Arimathea and 
 that with Mary and Martha." 
 
 Practical Remarks. 
 
 1. Beware of coveting too eagerly to 
 live much in the public eye ; it greatly 
 restrains any open and radical expres- 
 sion of the religious nature, vers. 1, 2 ; 
 ch. 7:48; 1 Cor. 1: 26-31. 
 
 2. Many, when at first convicted of 
 iin and a need of a Saviour, would seek 
 him without having others know it, 
 ver. 2. 
 
 3. The true way to deal with inquirers 
 is with th<' most incisive directness, ver. 
 3 ; Matt. 19 : 20, 21 ; Luke 9 : 57-02. 
 
 4. True spiritual life and religious ex- 
 perience begins with the new birth, 
 fer. 3. 
 
 5. We are all by nature destitute of 
 love to God, and consequently our per- 
 ceptions of truth are blunted and our 
 
 aims perverted and selfish, vers. 5, 6; 
 John 6 : 63. 
 
 6. Mysteries in religion are to be ex- 
 pected, since we find them in all tho 
 works of God, vers. 4, 8 ; 1 Cor. 1 : 25. 
 
 7. No outward reformation or tran- 
 sient emotion can avail us without a 
 radical change in the affections and dis- 
 position of the heart, vers. 5, 6. 
 
 8. Only the Holy Spirit can reach 
 and turn back into their proper chan- 
 nels the deep currents that now flow 
 toward selfisiiness and sin, vers. 5-7 ; 
 ch. 1 : 13; Rom. 7 : 25. 
 
 9. Because God alone can regenerate 
 the soul, it does not follow that there is 
 nothing for us to do, vers. 5-7 ; ch. 6 : 
 29; 1 Johns : 23; Phil. 2 : 12. 
 
 10. The work of the Holy Spirit is 
 not arbitrary or lawless, any more than 
 the blowing of the winds. Some things 
 about the winds we know, so that we 
 may voyage across the ocean by attend- 
 ing to them. Some things with regard 
 to the work of the Spirit, God reveals to 
 us, so that we may avail ourselves of his 
 help. " Turn you at my reproof," says 
 God ; " behold, I will pour out my Spirit 
 upon you," Prov. 1 : 23. God will give 
 the Holy Spirit freely "to them that 
 ask him," Luke 11 : 13. If we believe 
 on Christ we shall be saved, vers. 15, 
 16. It is our immediate duty, therefore, 
 to turn to God, to ask for the Spirit, to 
 accept of Jesus as our Saviour, leaving 
 the matter of our regeneration trustfully 
 in the hands of God, ver. 8 ; Deut. 29 r 
 29. 
 
 11. A want of experimental know- 
 ledge of the things of the Spirit is an 
 aggravated sin in those that are mada 
 heads over Israel, vers. 9, 10 ; Rom. 2 : 
 17-23 ; 1 Cor. 9 : 20, 27. 
 
 12. Since Jesus knew the truth he 
 taught, all should believe it, vers. 11, 
 13. 
 
 13. A heavenly life here is the first 
 and best evidence we can present to 
 man of a heaven hereafter, vers. 12, 13. 
 
 14. There are two sides to truth, th? 
 earthly and the heavenly — one seen 
 from the luunan point of view, the othet 
 from the divine. Both should be in- 
 cluded, and neither one excluded, iu 
 our theology, ver. 12. 
 
 15. The cross the great central fact 
 and truth in the scheme of redemption, 
 ver. 14. 
 
 10. Pre-eminently here and every- 
 
A. D. 27. 
 
 JOHN IV. 
 
 75 
 
 Jesm, on his way to Galilee, discourses with a Samaritan 
 
 woman. 
 IV. WHEN, therefore, '^ the Lord knew how the Phari- 
 sees had heard that Jesus made and "* baptized more 
 
 ■Luke 1.76; 2.11; 
 
 19. 31 ; 1 Cor. 15. 
 
 47 ; 2 Cor. 4. 5. 
 • ch. 3. 22, 26. 
 
 where how vital to salvation is this one 
 thing — putting faith in Christ! vers. 15, 
 16, 18, y6. 
 
 17. If we reject the light and remain 
 in our sins, we incur not only the guilt 
 of reaffirming our past decision against 
 God, but of refusing the only possible 
 lalvation. It is not the greatness of 
 our sins that prevents our salvation — it 
 is not any unwillingness of God to be- 
 slow his Spirit upon us ; it is only our 
 resistance to God's mercy and our re- 
 fusal to accept of Christ, vers. 19-21. 
 
 18. The love of God is the great foun- 
 tain from which came forth the purpose 
 of salvation and all the blessings of the 
 atonement, ver. 16. 
 
 19. The reason why sinners do not 
 believe is that they love sin and do 
 evil, and the truth condemns them, 
 vers. 18-21. 
 
 20. The mission of Christ is not con- 
 demnation, but salvation, vers. 17, 18. 
 
 21. If we dislike the religion of Christ, 
 the diflBculty is in our own hearts ; we 
 are under tlie power of sin, vers. 19, 20. 
 
 22. A truly upright man does not 
 dread examination, but rather seeks to 
 compare his character with the tests of 
 God's word, ver. 21. 
 
 23. Beware of those who would re- 
 press conscientious inquiry by saying, 
 " The question of baptism is only a dis- 
 pute about a little water." Real bap- 
 tism has always required " much water," 
 vers. 22, 23. 
 
 24. In John the Baptist we see how 
 great the knowledge of Christ which 
 God's Spirit can give. The same Spirit 
 can enlighten our darkness and enable 
 us to see the glorv and power of Christ, 
 vers. 25-29; ch. 15 : 13-15. 
 
 25. Men are often more ready to dis- 
 pute about rites than to sit at the feet of 
 Jesus and learn of him and follow his 
 example, ver. 25. 
 
 26. Personal humiliation is a matter 
 of rejoicing if Jesus be exalted thereby. 
 A true knowledge of him will give us 
 that unselfish devotion which was pos- 
 sessed by John, vers. 27-30; Phil. 1 : 
 29. 
 
 27. Contentment with our lot and 
 
 faithful performance of duty will most 
 contribute to our usefulness and our 
 real honor, vc-s. 28-30. 
 
 28. We should rejoice when great 
 niimbers come to Jesus, though a less 
 number may follow us, ver. 29. 
 
 29. To resign cherished plans, to re- 
 nounce success, and to give place to 
 others, form one of the severest tests of 
 character, vers. 29, 30. 
 
 30. The truths of the gospel possess 
 divine authority, vers. 31-36. 
 
 31. God demands that we confirm his 
 testimony by accepting and following 
 the Saviour, vers. 31-33; 1 John 5 : 10. 
 
 32. The most practical evidence of 
 the truth of the gospel is found in the 
 experience of its doctrines, ver. 33 ; ch. 
 7:17. 
 
 33. Christ alone is an absolutely per- 
 fect Teacher. His instructions are the 
 instructions of God, vers. 33, 34. 
 
 34. Christ is the Lord and Lawgiver 
 of the new dispensation, ver. 35 ; Matt. 
 11 : 27 ; Eph. 1 : 22. 
 
 35. Each one of us has either life or 
 death as his present possession, vers. 18, 
 36 ; ch. 5 : 24. 
 
 CHAPTER IV. 
 
 It was a special design of John's Gos- 
 pel to present some of the most remark- 
 able discourses of our Lord, both pub- 
 lic and private. In the preceding chap- 
 ter we have his discourse to Nicodemus 
 concerning tlie entrance into his king- 
 dom. In this chapter we have that to 
 the Samaritan woman, in which he 
 presents liis infinite grace as the Saviour 
 of the world. Jesus leaves Judaea and 
 returns to Galilee through Samaria 
 (vers. 1-4), rests on his journey at Ja- 
 cob's well near Shechem (5, 6), con- 
 verses with a Samaritan woman (7-38), 
 abides at the city two days, and many 
 Samaritans believe on him (39-42). 
 Jesus arrives in Galilee and teaches 
 publicly (43-45), and heals, without 
 seeing him, the son of a nobleman at 
 Capernaum (46-54). 
 
 1-4. Jesus closes his Early Ju- 
 D^AN Ministry, and departs into 
 
76 
 
 JOHN IV. 
 
 A. D. 27 
 
 2 disciples than John (though Jesus himself baptized 
 
 3 not, but his disciples), he left Judaea, and departed 
 
 4 again into Galilee. And he must needs go through 
 
 5 Samaria. Then coraeth he to a city of Samaria, 
 which is called Sychar, near to the parcel of ground 
 
 GALILEE THROUGH SaMARIA. The 
 olject of the Judaean ministry was not 
 to gather crowds of disciples, but to 
 *)ring the nation, a^ represented by its 
 rulers, to repentance. Jesus' baptism 
 was therefore a baptism of rei:)entance, 
 like that of John. Jesus continued 
 this work of baptizing in Judsea until 
 it was perfectly evident that the author- 
 ities had determined to be influenced 
 as little by his success in winning dis- 
 ciples as they had been by his miracles 
 and his cleansing of the temple. When 
 ke found that his success only increased 
 their hostility, and threatened to draw 
 down on him greater enmity than had 
 been shown to John the Baptist, he re- 
 tired to Galilee. 
 
 1. When therefore the Lord 
 knew how, that, the Pharisees, 
 the party most opposed to John the 
 Baptist (Luke 7 : 30), had heard that 
 Jesus made and baptized more 
 disciples than John ; literally, makes 
 and baptizes, being the words of the 
 report which the Pharisees heard. How 
 Jesus knew we are not informed. His 
 disciples may have told him, yet Jesus 
 knew the hearts of men, and needed not 
 any to tell him, ch. 2 : 25. This increase 
 of disciples threatened to cause them 
 more trouble than John had ever given. 
 
 2. Though Jesus himself bap- 
 tized not, but his disciples. This 
 being parenthetical, Jesus is used in- 
 stead of he. Several reasons suggest 
 themselves why Jesus did not baptize : 
 (1) Baptism in water was a ministerial 
 act to be performed by his followers, 
 while baptism in the Holy Spirit he 
 reserved for himself. Matt. 3 : 11 ; Mark 
 1:8; Luke 3 : 16 ; (2) As Jesus would 
 have had to baptize unto himself, it 
 was more fitting that his disciples 
 phould do it. Baptism was a work of 
 the servants, not of the Master, and 
 Jesus would not allow the minds of 
 any to be diverted from his words by 
 priding themselves upon being bap- 
 tized by his hands, 1 Cor. 1 : 17. 
 
 3. lie left Judxa. See on ch. 3 : 
 22. Departed again into Galilee, 
 knowing that the enmity of the Jewish 
 
 authorities would otherwise be too sooc 
 turned against him. This departure 
 was all the more proper, as it was now 
 at the end of November or in Decem- 
 ber (see ch. 4 : 35), and open-air gather- 
 ings of the peo])le were rendered diffi- 
 cult on account of the season. Gal- 
 ilee. See on ch. 1 : 43. This verse 
 corresponds with Matt. 4:12; Mark 1 : 
 14 ; Luke 4 : 14. Between the Uth and 
 12tn verses of the 4th chapter of Mat- 
 thew occurred the events related in 
 John 1 : 15 to 4 : 1. Compare Author's 
 Harmony, ^^ 22-31. 
 
 4. Samaria took its name from its 
 capital city, Samaria. According to 
 Josephus (Jewish War, iii. 3, 4), it lay 
 between Judsea and Galilee, commen- 
 cing in the north at a village called 
 Ginea, on the southern border of the 
 plain of Esdraelon, and extending 
 southward to the toparchy of Acra- 
 batha, in the lower part of the terri- 
 tory of Ephraim. This Ginea, or En 
 Gannim (meaning " the fountain of 
 gardens"), has been properly conjec- 
 tured as the village which rejected 
 Jesus, Luke 9 : 53. He must needs 
 go through, etc. There were three 
 routes from Judsea to Galilee: first, a 
 westerly route, along the coast of the 
 Mediterranean ; secondly, an easterly 
 route, the other side of Jordan through 
 Persea ; and thirdly, a central route, 
 through Samaria. Scrupulous Jews, 
 in order to avoid Samaria, used to 
 take the second of these. Jesus, how- 
 ever, was above this prejudice, and took 
 the third, as the most direct from the 
 place of his last sojourn. 
 
 5-42. Jesus Converses with a 
 Samaritan Woman. Recorded only 
 by John. 
 
 5. Then cometh he to, the neigh- 
 borhood of, a city of Samaria, which 
 is called Sychar, believed by many 
 biblical scholars to be the ancient She- 
 chem. See CJen. 33 : IS ; l)ut see be- 
 low. It was beautifully situated at the 
 highest point of the narrow valley 
 (running east and west) that separates 
 Mount Gerizim and Mount Ebal. it 
 was about forty miles, or two duyss' 
 
A.. D. 27. 
 
 JOHN IV. 
 
 77 
 
 Pthat Jacob gave to his sen, Joseph. Now Jacob's 
 well was there. Jesus, therefore, being "^ wearied with 
 his journey, sat thus on the well ; and it was about the 
 sixth hour. 
 
 P Gen. 33. 19 ; 48. 
 
 22; Josh. 24. 32. 
 9 ch. 19. 28 ; Matt. 
 
 4. 2 ; Luke 9. 58 ; 
 
 2 Cor. 8. 9 ; Heb. 
 
 2. 17 ; 4. 15. 
 
 journey, from Jerusalem. See below. 
 Near to the parcel, etc. See Gea. 
 33 : 19 ; 48 : 22 ; Josh. 24 : 32. 
 
 " The position of Sychar is very clear- 
 ly indicated in the Gospel of John. It 
 iras ' near to the parcel of grouud that 
 Jacob gave to his son Joseph.' And 
 ' Jacob's well was there.' The well 
 was in the ' parcel of ground,' and it 
 exists to this day in the entrance of the 
 valley of Nabulus, at the foot of Mount 
 Gerizim. But the well is a mile and a 
 half from the site of Shechem, now Nab- 
 ulus, and the question arises. If Sychar 
 and Shechem were identical, could it be 
 described as near the well, while at such 
 a distance ? The word translated near 
 is indefinite. It is difficult to say what 
 distance would be called ' near.' It 
 would appear, however, that the city 
 must have been a good way off, for the 
 disciples had gone there to buy bread, 
 f" and they were absent some time. It 
 has been said that, as the women came 
 from the city to draw water at this well, 
 Sychar could not have occupied the site 
 of Nabulus, because in that town there 
 are numerous fountains. To one conver- 
 sant with Eastern life and habits, such 
 an argument has no weight. The mere 
 fact of the well having been Jacob's 
 would have given it virtue in the esti- 
 mation of the old Samaritans. And 
 even independent of its associations, 
 some little superiority in the quality 
 of the water would have attracted peo- 
 ple to it from a still greater distance. . . . 
 Various theories have been advanced as 
 to the origin and meaning of the name 
 Sychar. It has been suggested that the 
 Jews applied it as a by-name in scorn 
 to the Samaritan capital." — J. L. 
 Porter, Alexander's Kitto's Cyclo- 
 paedia. 
 
 But Thomson, and others, with good 
 reason identify Sychar with the little 
 village of Askar, on the south-eastern 
 declivity of ]\Iount Ebal, about a half 
 mile north-east from Jacob's well. Our 
 Lord was on his way to Cialilee. The 
 great road runs past the mouth of Wady 
 Nabulus. .Jacob's well is on the south- 
 ern side of the opening and Askar about 
 
 a half mile distant on the northern side. 
 The main road passes quite close to both. 
 Shechem w^as a mile and a half distant, 
 and it is not very proba])le that Ihe wo- 
 man would have walked that distance 
 from a city, where there was an al>un- 
 dance of water, to draw water from this 
 deep well. It is said that the etymology 
 is against Askar, but this objection is 
 not ol much weight, since in the Sa- 
 maritan dialect there was a confusion of 
 letters. But it rs asked, why did not 
 Jesus continue his journey a little farther 
 to Askar, instead of sending his discii^ies 
 to the citj' to buy? To this it may l;e 
 replied, Jesus was weary, and besides 
 he had a purpose, as the event showed, 
 in the coming of the woman, and his 
 conversation, which was more to him 
 than food, ver. 6, 32. 
 
 6. Now, rather, And, Jacob's well 
 
 was there, so called from the tradition 
 mentioned in ver. 12. This well, now 
 choked with stones and rubbish, is still 
 visible — the only spot in Palestine where 
 we can say with certainty, "Just here 
 the feet of Jesus trod." The well is 
 situated one and a half miles from the 
 present town, " on the end of a low spur 
 or swell running out from the north- 
 eastern base of Mount Gerizim, and is 
 still fifteen or twenty feet above the level 
 of the plain below." 
 
 " Jacob's well is six minutes' ride from 
 Joseph's tomb. It is almost under Ge- 
 rizim (but not in sight of Nabulus, 
 though but fifteen minutes' ride from 
 it). It is on a knoll — really a spur of 
 Gerizim, eighteen feet high — shaped 
 like a bowl bottom side up. A rickety 
 lodge, or booth, was near by, which I at 
 first took to mark the well, but there is 
 absolutely nothing to mark it on ap- 
 proaching, and I did not discover its 
 locality till quite upon it. The exact 
 position and external appearance are 
 often misrepresented. . . . Approach- 
 ing, we find an irregular open space, or 
 chamber, cut out some six feet in the 
 ground, and walled up on the sides. It 
 was originally nearly square — say 17 by 
 15 feet. An archway once spanned the 
 chamber. Over, it, too, once stood a 
 
78 
 
 JOHN IV. 
 
 A. D. 27 
 
 There cometh a woman of Samaria to draw water : 
 Jesus saith unto her, Give me to drink. (For his 
 disciples were gone away unto the city to buy meat.) 
 Then saith the woman of Samaria unto him, How is 
 it that thou, being a Jew, askest drink of me, which 
 
 little chapel. In the centre of this 
 chamber is the well. Heaps of rub- 
 bish and stones cover over and entire- 
 ly conceal its mouth. Seeing this, most 
 of our party rode on. I was not satisfied 
 with a glance, and so, alighting, I sprang 
 dawn into the chamber and began to 
 uncover the well, lifting away stone 
 after stone, until I was able to look 
 down in. It is 9 feet in diameter, and 
 for a distance of some 12 feet is carefully 
 walled up. Thence downward it is solid 
 rock. By dropping in pebbles I found 
 it to be dry (there is water only in the 
 wet months), and I judged by the time 
 of the descent of the stones that it can- 
 not be now over some 60 feet deep, per- 
 haps less. Maundrell, in 1697, found 
 it to be 105 feet deep. A dozen years 
 ago an Arab was let down into the well, 
 and by measuring the rope it was found 
 to be 75 feet deep, and quite dry at the 
 bottom. The same flutiugs which I had 
 observed in the curbing of the well of 
 Abraham at Beersheba are found here. 
 They furrow the sides of the well for 
 Bome feet, being, of course, more deep- 
 ly cut at the lip. They give force 
 to the saying of the woman, * Thou 
 hast nothing to draw with, and the weM 
 is deep,^ John 4:11. And why was a 
 woman from Sychar down here for water, 
 when there was plenty oH'it there f Be- 
 cause it was cooler than the spring- 
 water, and because (perhaps) a special 
 sacredness was sup^josed to attach to 
 this well of Jacob. Then, too, if she 
 actually lived in the city, it may have 
 been in that part extending farthest 
 down in this direction. At most, it 
 was near by — say a mile and a half 
 off." — Dr. Fish, Bible Lands Illus- 
 trated, pp. 454-457. 
 
 Jesus . . . wearied . . . sat thus ; 
 that is, just as he was, tired and hungry 
 with the long day's travel. On the 
 well; its curbstone, or projecting mar- 
 gin. About the sixth hour, i. e., 6 
 p. M. John uniformly uses the Roman 
 method of computation, according to 
 which the day began, as with us, at 
 midnight, and the hours were reckoned 
 from midnight and noon, while the 
 
 other evangelists adopt the Jewish 
 method of reckoning from sunrise. 
 See John 19 : 14 and Mark 15 : 25. 
 The common time for drawing water 
 was toward evening. See on ch. 1 : 39. 
 7. There cometh a woman of 
 Samaria, n(»t the city but the coun- 
 try of Samaria; her city was Sychar, 
 vers. 5, 28, to draw water, prob- 
 ably after the Eastern custom, with a 
 pitcher upon her head. Women were 
 the water-carriers. It was a strange 
 sight when the disciples saw a Tnan 
 bearing a pitcher of water, Mark 14 : 
 13; Luke 22 : 10. (See Hackett's Il- 
 lustrations, p. 97 ; Fish's Bible Lands 
 Illustrated, p. 112.) Jesus watched her 
 as she let down her vessel by a cord, 
 and waited till the full pitcher rested 
 upon the mouth of the well. Then he 
 saith unto her. Give me to drink. 
 Jesus knew that the asking of a favor 
 like this would open her heart to receive 
 his words. He was indeed thirsty, yet 
 was more desirous of giving than receiv- 
 ing. He asks for water, that he may 
 the better give the water of life, vers. 
 10-14. In regard to Oriental customs 
 it is not considered " improper for a man 
 though a stranger, to ask a woman to let 
 down herpitcher and give him to drink." 
 — Dr. Van Lennep, Bible Lands, j). 44. 
 
 8. For his disciples were gone 
 away unto the city to buy meat, 
 rather food. The city, Sychar, was more 
 than a mile away from the well, which 
 was on the route. Jesus did not go with 
 them to Sychar, because it lay to the 
 westward of his course. His purpose 
 was apparently to proceed directly 
 northward after the return of the dis- 
 ciples. This verse is thrown in to ex- 
 plain why the disciples were not with 
 Jesus. It is not necessary, however, to 
 put it in a parenthesis. 
 
 9. How is it that thou, being a 
 Jew, etc. She recognized him as a 
 Jew either by his speech or his dress. 
 There was a tone of surprise ami tri- 
 unij)}! in her reply, for the Jews held 
 the Sanu^ritans as heretics and enemies, 
 and abstained from all intercourse with 
 them. The Samaritaus, on thttir part, 
 
A. D. 27. 
 
 JOHN IV. 
 
 79 
 
 am a woman of Samaria? (For 'the Jews have no 
 dealings with the Samaritans. ) 
 10 Jesus answered and said unto her, * If thou knewest 
 * the gift of God, " and who it is that saith to thee, 
 Give me to drink ; ^ thou wouldest have asked of him, 
 
 35-37. » Ps. 10. 17 ; Luke 11. 9, 10; 23. 42, 43, 
 
 »2 Kings 17. 24, 
 etc.; Neh. 4. 1, 
 2; Luke 9. 52, 
 53; Acts 10. 28. 
 
 • Ps. 9. 10. 
 
 » ch. 3. 16. 
 vers. 25, 26 ;ch. 9. 
 
 returned this hatred, Luke 9 : 53. " Ne- 
 .jessity," she would say, "can compel 
 this Jew to ask drink even of me, a Sa- 
 maritan." Have no dealings with, 
 rather, do not associate with, have no 
 friendly intercourse witli, ^Samaritans. 
 " This ill-will, however, did nut extend 
 beyond familiar intercourse, for in such 
 matters as buying and selling intercourse 
 wa.* allowed. This is manifest both from 
 Jewish writers and from the conduct of 
 our Lord's disciples on the present occa- 
 sion." — C. C. TiTTMANN, Com. on John. 
 Samaritans. The Samaritans were 
 the descendants of heathen colonists 
 from Babylonia, Cuthah, Ava, Hamath, 
 and Sepharvaim, whom Shalmanezer, 
 king of Assyria, sent into the country 
 after he had taken Samaria and carried 
 away the better portion of the ten tribes, 
 and of the remnant of Israelites left be- 
 hind, with whom they intermarried. A 
 mixed people, as well as a mixed relig- 
 ion, was the result, 2 Kings 17 : 24-41. 
 On the return of the Jews from the 
 Babylonish captivity the Samaritans 
 requested permission to assist them in 
 rebuilding the temple. This they were 
 denied, after which they opposed the 
 Jews and greatlv retarded their work, 
 Ezra 4:1-5; Neh. 2 : 10, 19 ; 4 : 1-3. 
 Later still, Manasseh, son of the high 
 priest, married the daughter of San- 
 ballat, the governor of Samaria, and 
 Nehemiah would not allow him to 
 perform the functions of the priest's 
 office, but drove him from the city, 
 Neh. 13 : 28. Accordingly, the Samar- 
 itans, under Sanballat, reared a temple 
 on Mount Gerizim, and Manasseh act- 
 ed there as high priest. This served to 
 deepen the hatred between the Jews and 
 the Samaritans, and render it perj^etual, 
 John 4:9; 8 : 48. The temple on Mount 
 Gerizim was destroyed by Hyrcanus 
 about 129 B. C, but tlie Samaritans still 
 regarded the place as sacred and as the 
 proper place of national worship, John 
 4 : 20, 21. They rejected all the sacred 
 books of the Jews except the Penta- 
 teuch. The feeling of the Jews toward 
 them is illustrated by their answer to 
 
 the denunciation of Jesus against their 
 formalism : " Thou art a Samaritan, and 
 hast a devil," ch. 8 : 48. The Samar- 
 itans had given up the continuance of 
 God's revelations in the prophets, and 
 so God was no longer an object of true 
 knowledge or worship. A few families 
 of the Samaritans now remain at Nab- 
 lous, the ancient Shechem. They have 
 a very ancient manuscript of the Penta- 
 teuch, are strict observers of the Law, 
 keeping the Sabbath and the ancient 
 festivals, and are expecting the Mes- 
 siah. 
 
 10. If thou knewest the gift of 
 God, salvation, spiritual and eternal 
 life, which comes through me, the Mes- 
 siah (ver. 25), thou wouldest have 
 asked. Jesus doubtless saw in her a 
 certain readiness for the truth, which 
 led him thus to converse with her. He 
 drew her attention to the fact that he, 
 the maker of a request, could bestow a 
 far greater thing than he asked. And 
 he would have given thee living 
 AVater, life-giving water, signifying 
 the blessings of divine grace, Ps. 3t) : 8 ; 
 Isa. 41, 17, 18 ; Jer. 2 : 13, etc. 
 
 " The expression living water some- 
 times means water that is alive, or fresh 
 water, bubbling up from a fountain and 
 flowing, in contrast to water which 
 stands collected in cisterns. The cor- 
 responding Hebrew words are rendered 
 by the Greek translators of the Old 
 Testament sometimes living water and 
 sometimes springing water. In this 
 sense the woman understood the term. 
 But our Lord employed it differently, 
 as meaning life-giving water, and he 
 meant to convey a hint of something 
 that could invigorate the soul and make 
 it truly happy, as if he had said, ' Thou 
 wouldest have asked of me that which 
 would refresh and ble^s thy soul.' 
 Living water here signifies the whole 
 sum of blessings which Christ furnishes 
 for renewing tlie souls of men and mak- 
 ing them tranquil and happy. It also 
 signifies the happiness itself which is 
 bestowed. 
 
 " This explanation accords with the 
 
80 
 
 JOHN IV. 
 
 A. D 27. 
 
 11 and he would have given thee ^ living water, y The 
 woman saith unto him, Sir, thou hast nothing to 
 draw with, and the well is deep ; from whence then 
 
 12 hast thou that living water? * Art thou greater than 
 our father Jacob, which gave us the well, and drank 
 thereof himself, and his children, and his cattle ? 
 
 13 Jesus answered and said unto her, 'Whosoever 
 
 « Jer. 2. 13 ; Zech. 
 
 13. 1 ; 14. 8. 
 y 1 Cor. 2. 14. 
 « ch. 8. 53. 
 
 • ch. 6. 27, 49 ; Ps. 
 49. 16-20; Prov, 
 23. 5; laa. 65. 13, 
 14; Col. 3. 2; 1 
 Tim. 6. 17. 
 
 universal usage of the sacred writers, 
 Mid p^rticularIy of our Lord himself, 
 . . . for in another conversation, record- 
 ed iu John 7 : 38, . . . this figure ob- 
 viously expresses both the abundance 
 and perpetuity of the happiness which 
 a believer enjoys, very nearly as in the 
 fourteenth verse of this chapter he says 
 the believer's happiness is like * water 
 springing up into everlasting life.' In 
 Rev. 7 : 17 he is said to feed the blessed 
 in the future life, and to lead them to 
 living fountains of waters; that is, to 
 furnish means of happiness — happiness 
 most abundant and ever-enduring. In 
 Rev. 21 : 6 and 22 : 17 he promises that 
 he will give oithe fountain of the water 
 of life, and that the pious shall receive 
 the water of life ; that is, happiness, 
 and whatever can make them day by 
 day more and more happy. . . . God is 
 called the fountain of living waters in 
 contrast to idols, inasmuch as he is the 
 Author and Giver of all bliss. See 
 Jer. 2:13; 17 : 13. In the 36th Psalm 
 David is admiring the immensity of 
 God's kindness. ' They shall be abun- 
 dantly satisfied,' he says, * with the 
 fatness [the rich bounties] of thy house : 
 and thou shalt make them drink of the 
 river of thy pleasures.' He then adds: 
 * For with thee is the fountain of life ; 
 in thy light shall we see light;' that is, 
 thou art the Author and Giver of all 
 happiness. From thee, most blessed 
 One, there flows to us every kind of 
 bliss. Hence men are said to ' draw 
 water out of the wells [fountains] of 
 salvation ' (Isa. 12 : 3) ; that is, to seek 
 and to receive from God happiness of 
 all kinds. In Zech. 14 : 8 also is this 
 promise : ' In that day living waters 
 shall go out from Jerusalem ;' that is, 
 from Jerusalem there shall go forth over 
 the whole earth every variety of bless- 
 ings. Such being the usage in regard to 
 this term, we think that by living water 
 in the passage under consideration are 
 meant all the advantages furnished by 
 our LorJ for attaining true happiness, 
 
 and even that hapi^iness itself." — C. C. 
 
 TlTTMANN. 
 
 11. Sir, thou hast nothing to 
 draw with. Bucket and rope were 
 not kept there for common use. Who- 
 ever would draw must bring them. 
 The well is deep. See on ver. 6. 
 The well was over a hundred feefrdeep. 
 The woman knew that Jesus could not 
 draw water from this well. She took 
 his words literally, seeing in them only 
 an unseemly depreciation of the well 
 hallowed by ages, and concluded, per- 
 haps, that he would give her water from 
 some other source. From whence 
 then hast thou that, rather the, liv- 
 ing water, the springing water, burst- 
 ing from the veins of the earth. Whence, 
 if not here ? None can be cooler, purer, 
 or better than this. 
 
 12. Art thou greater than our 
 father Jacob, etc. The Samaritans 
 were in the habit of tracing back their 
 race to Jacob ; hence she speaks of him 
 as father. She first speaks of the well 
 as having been o])eued by Jacob. This 
 well was good enough for Jacob. Dost 
 thou make thyself greater than he i 
 Next she hints at the abundance and 
 excellence of the water, saying, Jacob 
 drank thereof himself, and his 
 children, and his cattle. To dis- 
 esteem such a well and seek another 
 would indeed seem impious to the mind 
 of a Samaritan. The question suggests 
 that the woman may have had in mine 
 the One greater than Jacob, without sus- 
 pecting that Jesus was he. This is in 
 harmony with the fact that Jesus pro 
 ceeds to expand the metaphor, that she 
 might comprehend its spiritual mean- 
 ing. 
 
 13. Jesus, perceiving that this woman 
 was teachable, replies, contrasting the 
 water of the well with that water which 
 refreshes the soul, Whosoever, or 
 every one that, drinketh of this wa- 
 ter shall thirst again. The water 
 of the well refreshes only for a time; 
 it is the symbol of all earthly gift*. 
 
A. D. 27. 
 
 JOHN IV. 
 
 81 
 
 14 drinketh of this water shall thirst again ; but ^ whoso- 
 ever drinketh of the water that I shall give him shall 
 never thirst ; but the water that I shall give him ° shall 
 be in him a well of water springing up into everlast- 
 
 15 ing life. ^ The woman saith unto him, Sir, give me 
 this water, that I thirst not, neither come hither to 
 draw. 
 
 16 Jesus saith unto her, Go, call thy husband, and 
 
 17 come hither. The woman answered and said, I have 
 no husband. 
 
 ^ ch. 6. 35, 58 ; 11. 
 26 ; Rev. 7. 16, 
 
 «ch. 7. 38; 14. 16- 
 19; Eom. 8. 16, 
 17; 2 Cor. 1.22; 
 Eph. 4. 30. 
 
 dch. 6.34;17. 2,3; 
 Ps. 4. 6 ; Rom. 6. 
 23; 8. 5; James 
 4. 3 ; 1 John 5. 20. 
 
 Al l temporal good gives but a tempo- 
 rary satisfaction. It should be noted 
 that Jesus does not answer the woman 
 directly whether he was greater than 
 Jacob. She was not yet prepared for 
 that. He did not undervalue that 
 water, for he had asked for it himself. 
 But he wished to show her that he had 
 that to give which was worthy of still 
 higher esteem. His words would soon 
 reveal to her his greatness. 
 
 14. The Contrast more clearly 
 Presented. Whosoever drinketh, 
 whosoever has tasted and got under the 
 influence of this water, shall never 
 ^hirst. Thirst often signifies a sense 
 of need, a strong desire, a longing for 
 real good and true happiness, Ps. 63 : 
 1 ; Matt. 5 : 6 ; ch. 6 : 35 ; 7 : 37. So, 
 not to thirst is often spoken of that set- 
 tled satisfaction which a person enjoys 
 who is truly blessed, Isa. 49 : 10. To 
 drink this water is to receive these bless- 
 sings by faith, ch. 6 : 35. This water 
 slakes the spirit's thirst, and slakes it 
 for ever. Not of course as though one 
 draught of it would do this ; it is he 
 who drinks, and who continues to drink, 
 ihat shall not thirst any more. Shall 
 be in him a well, or shall become in 
 him a fountain, of water, springing 
 up into everlasting life — a fountain 
 so plentiful that it bursts forth and 
 springs up on high, most abundant, 
 most enduring, and most complete, fill- 
 ing the soul with present and enduring 
 happiness. This life will be no mere 
 external possession, but an inward and 
 permanent one, making the soul itself 
 1 perpetual fountain. " Death not only 
 will not interrupt this life, but will 
 rather bring it to perfection." And this 
 unspeakable blessing it belongs to Jesus 
 only to bestow. " To take another 
 image : the spark which goes forth from 
 the fire of the Redeemer becomes in 
 every human breast a self-existent flame. 
 
 After Christ has brought into being to 
 individuals the communion with God, 
 it advances in all these individuals to a 
 consummation," ch. 8 : 12. — Tholuck. 
 
 15. Sir, give me this water, elc. 
 Shg still seems to take our Lord's words 
 literally, and misses their spiritual 
 sense. But she is no longer indignant 
 that Jacob's Avell, though so sacred to 
 her, was undervalued ; nor did she treat 
 lightly the professions of Jesus, though 
 a Jew. That I thirst not, neither 
 come hither, all this way hither, half 
 a mile, to draw. She Avould be free 
 from thirst and the drudgery of her 
 water-carrying. Compare the request 
 in ch. 6 : 34. Perhaps her words meant 
 more than they expressed. Yet the 
 words of Jesus to her will be vain un- 
 less she be roused to see that her spirit- 
 ual needs are far greater than her earth- 
 ly needs. So the Saviour applies him- 
 self to awaken in her a deep sense of 
 sin, and discourses to her as to one 
 ready to receive the truth. 
 
 16. Jesus turns the conversation to 
 another subject, thereby showing his 
 divine knowledge and his skill in reach- 
 ing and probing the heart. Go, call 
 thy husband, etc. Jesus knew that 
 she had not a husband, as appears from 
 ver. IS. Why, then, the command ? To 
 prove to her his divine authority and 
 arouse her conscience. The command 
 bi'ings up at once the shamefulness and 
 guilt of her life. " Chrysostom notices 
 with great propriety the modesty and 
 wisdom of our Lord, in that he did not 
 instantly expose to her view her whole 
 life, but previously sought an occasion 
 for doing so." — C. C. TiTTMANN. At 
 first he simply says, " Go, call thy hus- 
 band," and by degrees hi passes on, 
 till she can say, He " told me all things 
 that ever I did," ver. 29. 
 
 17. I have no husband, that is, no 
 lawful husband. A frank and sad con- 
 
 4 * 
 
82 
 
 JOHN IV. 
 
 A. D. 27. 
 
 18 Jesus said unto her, Thou hast well said, I have no 
 husband : ® for thou hast had five husbands ; and he 
 whom thou now hast is not thy husband : in that 
 
 19 saidst thou truly. The woman saith unto him. Sir, 
 
 20 ' I perceive that thou art a prophet. Our fathers 
 worshipped in « this mountain ; and ye say, that in 
 ''Jerusalem is the place where men ought to worship. 
 
 21 Jesus saith unto her, Woman, believe me, the hour 
 oometh, *when ye shall neither in this mountain, nor 
 
 i Mai. 1. 11 : 1 Tim. 2. 8. 
 
 •ch. 1. 42, 47, 48; 
 
 2. 24, 25. 
 'ch. 1. 49; 6. 14; 
 
 7.40; 2 Kings 6. 
 
 12; Luke 7. 16, 
 
 39; 24. 19. 
 8 Gen. 12. 6, 7 ; 33. 
 
 18-20;Judg.9.7. 
 »« Deut. 12. 5, 11; 
 
 1 Kings 9. 3; 2 
 
 Chroii.t;.6;7. 12, 
 
 16 ; Ps. 132. 13, 14. 
 
 fession of a troubled conscience, yet 
 mingled with a desire to conceal her 
 criminality. It showed her sincerity, 
 that she would not call the man with 
 whom she lived her husband. Jesus 
 replies. Thou hast well said, her 
 truthfulness and frankness were com- 
 mendable, I have no husband. In 
 quoting her reply the position of the 
 words is changed in the original, so 
 that the emphasis is on husband. He 
 gently rebukes her life, and at the same 
 time shows his omniscience. 
 
 18. Thou hast had five hus- 
 bands. This is generally regarded as 
 either an instance of the " degrading 
 facility of divorce among the Samari- 
 tans as well as the Jews," or indicative 
 of unfaithfulness and desertion on her 
 own part. The five husbands, however, 
 must be regarded as lawful husbands, 
 and are here plainly distinguished from 
 the sixth as unlawful. Some of these 
 five may have died or been divorced. 
 Still, it doubtless implied inordinate de- 
 sire and undue haste. Yet the sin here 
 emphasized is the fact that he whom 
 thou now hast is not thy husband. 
 She had not been lawfully married to 
 him. Perhaps, also, she had deserted 
 
 • her last husband, or he had not been 
 properly divorced from her. Dr. Van 
 Lennep {Bible Lands, p. 557), referring 
 to the terrible frequency of divorces 
 among Jews and Muslims at the pres- 
 ent day, says, " We have known a man 
 not forty years of age who had succes- 
 sively married and put away a dozen 
 wives. . . . Women, too, not far ad- 
 vanced in age, are sometimes met with 
 who have been married to a dozen men 
 in succession." Jesus showed her that 
 all the incidents of her wicked life were 
 perfectly known to him. 
 
 19. She is neither indignant nor irri- 
 tated with his reply. Her estimation 
 of his character is greatly rai.sed, and 
 
 she says, Sir, I perceive that thou 
 art a prophet. This was really an 
 admission of her guilt. She did not 
 yet seem to suspect his true character 
 as the Messiah, though the Samaritana 
 viewed the Messiah mainly as a prophet, 
 ver. 29. Feeling that such knowledge 
 could come only from God, and prob- 
 ably too desiring to turn the conver- 
 sation from so unpleasant a topic re- 
 specting herself, yet more especially 
 with a hope that this divinely-commis- 
 sioned prophet might teach her the truy 
 way back to God and to virtue, she re- 
 ferred to the great question at issue be- 
 tween the Jews and the Samaritans. 
 
 20. Our fathers, probably her Sa- 
 maritan ancestors who erected a rival 
 temple on Mount Gerizim in the time 
 of Nehemiah. See on ver. 9. Although 
 this had been destroyed b. c. 129 by 
 John Hyrcauus, an altar still remain- 
 ed, and upon it they sacrificed. Wor- 
 shipped, ofiered that homage which 
 consists in sacrifices and public cere- 
 monies. In, or on, this mountain. 
 Mount Gerizim, which rose belbre them 
 to a height of 800 feet. Ye say, that 
 in Jerusalem . . . men ought to 
 worship. God had chosen Jerusalem 
 as the place of his sanctuary (see 1 
 Kings 8 : 48 ; 9:3; 11 : 13 ; Ps. 76 : 2 .), 
 but the Samaritans, by falsely reading 
 " Gerizim " instead of " Ebal " in Deut. 
 27 : 4, maintained that this mountain 
 was the place appointed by Moses. 
 
 21. Our Lord so replies as to avoid 
 any discussion. He teaches her that 
 the place of worship need be no longer 
 discussed; that a great change as to 
 public worship was at hand ; that 
 while the Jews had the right in this 
 controversy, for to them had been 
 committed the " oracles of God," and 
 the worship of the Samaritans was a 
 mixture of error and superstition (ver. 
 22), yet this question, after all, was 
 
A. D. 27. 
 
 JOHN IV. 
 
 83 
 
 22 yet at Jerusalem, worship the Father. Ye worship "^ L^Vi^s J7. 27- 
 " ye know not what ; • we know what we worship ; for 2/3. ' "^'^* * 
 
 23 "" salvation is of the Jews. But the hour conieth, and > 2 Chron. i.s. 10- 
 now is, when the true worshippers shall worship the Rome's 2^^' ^^* 
 Father in ° spirit ° and in truth ; p for the Father seek- m Gen. 49." id; Isa. 
 
 2. 3 ; Zech. 8. 20-23 ; Luke 24. 47 ; Rom. 9. 4, 5. » Rom. 8. 15 ; Gal. 
 
 4. 6 ; Eph. 6. 18 ; Phil. 3. 3. » ch. 1. 17 ; Josh. 24. 14 ; 1 Sam. 12. 24 ; 
 
 Ps. 17. 1. P Ps. 147. 11 ; Prov. 15. 8. 
 
 one of rniaor importance. The time 
 bad come when worship should not be 
 confined to special places; when nei- 
 ther this mountain, Gerizim, nor yet 
 Jerusalem should possess superior 
 sanctity (ver. 20) ; when the truth 
 should be fully made known that God 
 is a Spirit, and that only such worship 
 is accepted as corresponds to the spirit- 
 ual nature of God, and is offered in the 
 deepest sincerity of the heart, and in 
 the way which he has appointed — 
 namely, through Jesus Christ, vers. 23, 
 24. In this reply it seems evident that 
 Jesus is addressing a sincere inquirer, 
 and not one merely seeking controversy 
 on an old subject of dispute between 
 the Jews and Samaritans. Woman, 
 believe me, as if introducing some- 
 thing which might seem improbable; 
 a solemn and emphatic expression, 
 used only in this place by our Lord. 
 It is more familiar, condescending, and 
 personally impressive than the usual 
 *' Verily, verily, I say unto you." The 
 hour Cometh, rather, an hour is com- 
 ing. Nor yet at Jerusalem, better, 
 nor in Jerusalem. Ye shall . . .wor- 
 ship the Father. Thus he familiarly 
 introduces her at once to the worship 
 of God as the Father of all, Samari- 
 tans as well as Jews. Compare Acts 
 17 : 26-28. 
 
 22. Ye worship ye know not what. 
 Ye are ignorantly incorrect as to your 
 worship. The word what cannot refer 
 to the object of worship, except so far 
 ae the Samaritans lost sight of the Mes- 
 siah as more fully revealed in the proph- 
 ecies which they rejected, for both Jews 
 and Samaritans worshipped God. It 
 rather refers to the matmer of worship, 
 and especially to the place, which was 
 the topic of conversation. The Samar- 
 itans knew not what kind of worship 
 they used, being in error regarding any 
 gommand to worship on Gerizim. The 
 Jews knew what their worship should 
 be, and they had an appointed place 
 |Lod temple by divine commau(f., .For 
 
 introduces the proof of what Jesus had 
 just said. Salvation, literally, fAcija^- 
 vation, the appointed salvation through 
 the Messiah. The word salvation ap- 
 plies specially to Christ, who alone 
 brings salvation. Thus the word is 
 used in Luke 2 : 30 ; 3:6. Compare 
 author's note on those passages. Is 
 of the Jews. The Messiah was to 
 come from tlie lineage of David, and 
 David belonged to the Jewish nation. 
 Salvation, therefore, was evidently of 
 the Jews. The argument is as follows . 
 The true worship would be in that na- 
 tion from which God had ordained that 
 the Messiah should come. 
 
 23. What Jesus had expressed nega- 
 tively in regard to worship (vers. 21. 
 22) he now expresses positively ana 
 more fully. The hour cometh — it 
 was future in its complete development 
 — and now is, inasmuch as Christ 
 had already come and was proclaiming 
 the glad tidings, Avhen the true wor- 
 shippers, they who offer true and 
 acceptable worship. Their worship is 
 in accord with the nature of both God 
 and man. In spirit and in truth. 
 Some of the older expositors suppose 
 that these words denote the Holy Spirit 
 and Christ, the latter being the absolute 
 Truth. But it is better to regard them 
 as referring to the inner worship of the 
 heart, since we are taught in the next 
 verse that our worship must be spirit- 
 ual, to correspond with the nature cf 
 God. The words in spirit and in truth 
 may mean spiritually and truly. But 
 more exactly they designate that wor- 
 ship which is offered in the mind and 
 heart, as opposed to form and ceremo- 
 nies, and which is conformed to the di- 
 vine nature and to God's revealed truth. 
 With the soul and sincerely, uprightly, 
 in conformity to truth. " Dost thou 
 wish to pray in a temple? Pray in 
 thyself; but first become a temple of 
 God." — Augustine. Compare Gal. 5 • 
 6 ; 6 : 15 ; Eph. 1 : 3, 17 ; 3 : 17. These 
 words assured the woman convicted of 
 
84 
 
 JOHN IV. 
 
 A. D. 27. 
 
 24 eth such to worship him. *»God is a Spirit; and they 
 that worship hira must worship him in sj^irit and in 
 truth. 
 
 The woman saith unto him, I know that Messias 
 cometh (which is called Christ) ; when he is come, 
 ' he will tell us all things. Jesus saith unto her, ' I 
 that speak unto thee am he. 
 
 25 
 
 <Jlsa. 40. 18; Acta 
 7. 48; 2 Cor. 3. 
 17; 1 Tim. 1.17. 
 
 » vers. 29,39 ; Deut. 
 
 18. 1.5-18. 
 •ch. 9. 37; Matt. 
 
 26. 63, 64 ; Mark 
 
 14. 61, 62. 
 
 her sins and longing for deliverance 
 that, however unable she might be to 
 settle in her own mind the controversy 
 between Samaritans and Jews, there 
 was a refuge for her in God, and that 
 if she only possessed the spirit of true 
 repentance and faith, she might be sure 
 of acceptance. For, rather, for also, 
 the Father seeketh such to wor- 
 ship him. 
 
 24. Jesus gives another reason for 
 spiritual worship, drawn from the na- 
 ture of God. God is a Spirit, rather 
 God is spirit; not corporeal, but pure 
 spirit, essentially and absolutely. This 
 is not spoken of the Holy Spirit alone, 
 but of the immaterial nature of God, 
 comprehending all the persons of the 
 Godhead. Compare God is light, 1 
 John 1:5; God is love, 1 John 4 : 8. 
 He must therefore be worshipped in 
 spirit and in truth — in our souls, 
 thoughts, feelings, and desires, with a 
 right knowledge of him, and in con- 
 formity to that knowledge. See pre- 
 ceding verse. This spiritual worship 
 was indeed offered, in connection with 
 rites and ceremonies, by the pious un- 
 der the Old Dispensation. But now, 
 under the gospel, this spiritual worship 
 would be more eminent, more complete, 
 and more comprehensive, not being re- 
 stricted to any one time, place, or na- 
 tion. Compare similar sentiments in 
 Acts 17 : 22-31. 
 
 This answer of Jesus (vers. 21-24) 
 suggested to the woman the glorious 
 hope of the Messiah, and perhaps the 
 half conviction that Jesus might be the 
 great personage for whom the Samar- 
 itans, as well as the Jews, were wait- 
 ing. Though they rejected the whole 
 of the Old Testament, with the excep- 
 tion of the five books of Moses, they 
 found prophecies of him even there. 
 See Gen. 49 : 10; Num. 24 : 17; Deut. 
 18 : 15-20. They seem to have ex- 
 pected, not a temporal prince, but a 
 teacher and prophet, and it was doubt- 
 less with eajjer desire that this woman, 
 
 now conscious of her sins, looked for 
 him who should reveal to her all that 
 she needed to know. 
 
 25. The woman therefore accepts the 
 words of Jesus as the truth, and special- 
 ly applicable to the times of the Mes- 
 siah. I know that Messias cometh. 
 This is not an appeal to the Messiah, nor 
 a continuation of a dispute, but the words 
 of a full heart under the influence of the 
 truth. See on ch. 1 : 17, 41 on Messiah 
 and Christ. The Samaritans did not so 
 call the Promised One ; they regarded 
 him as another Moses (Deut. 18 : 15), 
 a prophet and teacher, the Restorer 
 But she uses the Jewish appellation, 
 perhaps in deference to Jesus and ad- 
 miration of him. Which, who, is call- 
 ed Christ. This is probably an expla- 
 nation of the evangelist similar to ch. 
 1 : 41, and hence parenthetical. Some, 
 however, regard it as the words of the 
 woman. When he is come. If ev- 
 erything is not made plain, it will be 
 then. If she has to yield assent to 
 things now which she cannot fully 
 comprehend, she will understand it 
 then. He will tell us all things. 
 He will reveal to us the divine will 
 and lead us into all truth. Perhaps 
 she thought that he who now had told 
 her all things that ever she did (ver. 29) 
 could tell about that Promised One, 
 or even that he might be the One for 
 whom they looked. At least she seem- 
 ed so teachable, her desire to know the 
 truth was so strong, and her ideas of the 
 Messiah so near the truth, that Jesus 
 condescends to make himself known to 
 her, as he could not to the Jews with- 
 out encouraging them in error. 
 
 26. In answer, therefore, to her words. 
 When he is come, he will tell us 
 all things, Jesus said plainly, I that 
 speak unto thee am he, the first and 
 clearest declaration of his divine Mes- 
 siahship. Sinful as her life had been, 
 Jesus saw in her a hungering and thirst- 
 ing after righteousness, and the fact that 
 she was a luember of an outcast and d©- 
 
A. D. 27 
 
 JOHN IV. 
 
 86 
 
 27 And upon this came liis disciples, and marvelled 
 that he talked with the woman ; yet no man said, 
 What seekest thou ? or, Why talkest thou with her? 
 
 28 The woman then left her water-pot, and went her way 
 
 29 into the city, and saith to the men. Come, see a man, 
 
 * which told me all things that ever I did ; is not this » ver. 25, 
 80 the Christ? Then they went out of the city, and 
 
 came unto him. 
 31 In the mean while his disciples prayed him, saying, 
 
 spised people only drew his heart out in 
 deeper sympathy for her spiritual needs. 
 The woman of Samaria was the first of 
 those few outside the Jewish fold whom 
 the Saviour drew in and saved as a 
 pledge of his final gathering of all 
 the nations under his sceptre. 
 
 27. Jesus forgets his hunger in doing 
 the will of God. And upon this, as 
 these words were spoken, came his 
 disciples, from the city, where they 
 had obtained food, vers. 8, 31. And 
 marvelled, or, wondered, that he 
 talked with the woman, rather, a 
 woman. Oriental custom restricted in- 
 tercourse with the female sex, and the 
 rabbins thought women incapable of 
 rabbinical instruction. They echoed 
 Oriental contempt for women by such 
 sayings as these: "No man salutes a 
 woman ;" " He who instructs his daugh- 
 ter in the law is as one who plays the 
 fool," The disciples partook of this 
 prejudice, and thought it strange that 
 Jesus should take the trouble to talk 
 to a woman at all. Influenced, no 
 doubt, by reverence for their Master, 
 no man said, What seekest thou ? 
 asking the woman what was her busi- 
 ness, the object of the conversation, 
 or. Why talkest thou with her? 
 asking Jesus. Many, however, take it 
 that they did not dare to ask Jesus either 
 of these questions. Here, as at other 
 times, many questions arose in their 
 minds which they were too timid to 
 express. Even thus early the disci- 
 ples looked upon Jesus with a rever- 
 ential awe which prevented any undue 
 familiarity, ch, 21 : 12. 
 
 28, Thie woman then left her 
 water-pot, her water -pitcher, and 
 went her way into the city. She 
 could go with more expedition without 
 her pitcher. Besides, it might be of 
 use to Jesus and his disciples at their 
 meal. Yet these were but incidental 
 reasons. Her admiration and joy filled 
 
 8 
 
 her heart. Her water-pot and her work 
 were as nothing to the revelation which 
 Jesus had made to her soul, and to the 
 glad news she wished to convey to the 
 city. " The woman in her zeal forgot 
 her occupation, as Jesus in his had 
 forgotten his thirst." — Tholuck. 
 
 29. And saith to the men, or to 
 the people, Come, see a man, who, 
 told me all things that ever I did. 
 It is the testimony of an awakened con- 
 science as well as the exaggerated lan- 
 guage of enthusiastic feeling. She be- 
 lieved that he who had disclosed such 
 guilty secrets (vers. 17, 18) could, if he 
 would, reveal the whole course of her 
 past life. In her ardor she sought to 
 make the whole town partakers of the 
 blessing she had herself received. Is 
 not this the Christ ? or rather. Is this 
 the Christ? Though she believed this 
 most firmly, she did not herself as- 
 sert it. She thought it best to set them 
 to inquiring for themselves, " A ques- 
 tion often sets working a mind which 
 would be utterly unmoved by an affir- 
 mation." Chrysostom praises both her 
 zeal and her prudence. She does not 
 say, " The Messiah is come ; I have 
 seen him ;" but she invites them to 
 come and see and judge for themselves. 
 Nor does she say, " Come, see a prophet, 
 or the Messiah;" but "Come, see a 
 man," etc. 
 
 30. Then, omitted by some high 
 critical authorities, they went out of 
 the city. The woman's intense earn- 
 estness produced an effect on her towns- 
 men, notwithstanding her past character 
 and the smallness of her present know- 
 ledge of Christ. And came unto 
 him, rather. And were coming to him. 
 A crowd went with her, and while they 
 were coming the following conversation 
 took place. See on ver. 35. 
 
 31. In the mean while, while the 
 woman had gone into the city and tht 
 people were coming to see Jesus, his 
 
86 
 
 JOHN IV. 
 
 A. D. 27. 
 
 32 Master, eat. But he said unto them, " I have meat to » ver.34; Job 23.12 
 
 33 eat that ye know not of. Therefore said tlie disciples 
 one to another, Hath any man brought him aught to 
 eat? 
 
 34 Jesus saith unto them, * My meat is to do the will 'ch. 6. 38; 17. 4; 
 
 35 of him that sent me, and to finish his work. Say not ^^- ^^'•' ^^' ^' ** 
 ye, There are yet four months, and then cometh har- 
 vest ? Behold, I say unto you. Lift up your eyes, and 
 look on the fields; ^ for they are white already to har- 
 
 JMatt. 9. 37, 38; 
 Luke 10. 2. 
 
 disciples, who had brought food from 
 the city (vers. 8, 27), prayed him, 
 sayiu^:, Master, eat, more exactly. 
 Rabbi, cat. Many hours had passed 
 since they had partaken of food. He 
 had become wearied in his journey 
 (ver. 6), and was in need of food when 
 he arrived at the well. Perhaps, too, 
 they urged him because he seemed to 
 be engrossed in his thoughts, putting 
 off his meal and unwilling to partake 
 of food. 
 
 32. As on many other occasions, Je- 
 sus seizes upon this opportunity of 
 using natural objects in teaching spir- 
 itual truth. He makes known to his 
 disciples the feelings of his heart in 
 prosecuting his work, and thus by his 
 example he would stimulate them in 
 their spiritual labors. Jesus therefore 
 said to them, I have meat, /ooc?, that 
 ye know not of, ver. 32. While 
 their weak minds were occupied with 
 the idea of bodily sustenance, his heart 
 was filled with the great object of his 
 ministry — doing good to souls. The 
 blessing he had conferred upon this 
 poor woman, and the prospect of a 
 spiritual harvest among her despised 
 people, so refreshed and strengthened 
 him that it did away with his desire 
 for food, as it had previously taken 
 away his desire for water, ver. 9. 
 
 33. The disciples wonder at our Lord's 
 reply, yet through reverence they did 
 not ask nor urge him further, but said 
 to one another, Hath any man 
 brought him aught, anything, to 
 eat ? They thought that perhaps he 
 had obtained food in some way during 
 their absence, showing a greater in- 
 capacity for rising from the sensuous 
 to the spiritual than even the woman 
 had done. Jesus therefore explained 
 his meaning. 
 
 34. Knowing that his disciples per- 
 ceive not his meaning, he speaks more 
 plainly. My meat, food, is to do 
 
 the will of him that sent me. 
 
 Jesus found his nourishment and re- 
 freshment in doing God's will. So 
 great was his delight in performing his 
 divine labors that he could forget his 
 food and drink. It was his Father's 
 will that salvation by faith in a Saviour 
 should be proclaimed, and a door of 
 mercy set wide open to the chief of 
 sinners, ch. 6 : 39, 40. And to finish 
 his work. The work of God which 
 Jesus finished was the work of obedi- 
 ence, self-sacrifice, suffering, and death 
 for the redemption of mankind, ch. 
 17 : 21-24. All this he so longed to 
 have accomplished that every step 
 toward the consummation gave him a 
 joy immeasurably beyond the mere 
 sensuous delight of the hungry man 
 in food. 
 
 35. He would excite in his disciples the 
 same disposition to do their work. This 
 he does by a threefold encouragement : 
 Large opportunity for work, abundant 
 results of their toil, and great facility in 
 accomplishing their labor. Say not 
 ye, There are yet four months, and 
 then cometh harvest? Some take 
 this proverbially, referring to a similar 
 saying in the Talmud. Tholuck thinks 
 that our Lord pointed to the fields, and 
 that it was just then seed-time, there 
 being four months between seed-time 
 and harvest. It was indeed suitable for 
 Jesus to opeak thus at that season of 
 the year, and highly probable, .oo, 
 from his custom of drawing illustra- 
 tions from the objects of the natural 
 world around him. The harvest began 
 with the passover. On the second day 
 of the festival the first fruits of the 
 barley-harvest were presented. The 
 wheat-harvest was two or three weeks 
 later. The passover, a. d. 28, began on 
 March 29th, and the four months before 
 would be the latter part of November. 
 This journey was therefore probably 
 performed late in November or earlj 
 
A. D. 27. 
 
 JOHN IV. 
 
 87 
 
 36 vest. * And he that reapeth receiveth wages, and 
 gathereth fruit unto life eternal ; that both he that 
 soweth and he that reapeth may rejoice together. 
 
 37 And herein is that saying true, "One soweth, and an- 
 
 38 other reapeth. I sent you to reap that whereon ye 
 bestowed no labor : ^ other men labored, and ye are 
 entered into their labors. 
 
 39 And " many of the Samaritans of that city believed 
 on him ^ for the saying of the woman, which testified, 
 
 40 He told me all that ever I did. So when the Samar- 
 itans were come unto him, they besought him that he 
 
 » Prov.ll.30;Dan. 
 12. .3 ; Phil. 2. 15, 
 16 ; 1 Thess. 2. 19, 
 20; 2 Tim. 4. 7,8. 
 
 » Judg. 6. 3; Mic. 
 6. 15. 
 
 i> Jer. 44. 4 ; 1 Pet. 
 1. 12. 
 
 • Gen. 49. 10. 
 d ver 29. 
 
 in December. Perhaps at this time the 
 fields were green with springing wheat, 
 for the sowing took place in November. 
 Look on the fields, for they are 
 white already to harvest. Jesus 
 pointed to the eager throng of Samar- 
 itans that came pouring forth from the 
 city-gates. Perhaps they were coming 
 through green fields, and he saw them 
 ripe for gathering into the kingdom 
 of God, and compared them to wheat, 
 which grows white as it becomes ready 
 for the sickle. 
 
 36. And he that reapeth receiv- 
 eth wages . . . unto life eternal. 
 The reward of the reaper in spiritual 
 things consists in this, that his harvest 
 is one of immortal fruit — fruit that 
 nevers withers or decays : he gathers 
 men as g»'ain into the granary of eter- 
 nal life. That both he that soweth 
 and he that reapeth may rejoice 
 together. Another class has also a re- 
 ward and equal joy in the harvest with 
 the reapers — namely, the sowers — those 
 who sowed in tears, and never saw even 
 the springing of the seed they planted. 
 
 37. And herein, rather. For herein, 
 is that saying true. Only in spir- 
 itual sowing and harvesting does this 
 proverb prove true in the highest sense. 
 One soweth, and another reapeth. 
 It often happens that he who reaps the 
 field is not the one who sowed the seed. 
 
 38. I sent you to reap that where- 
 on ye bestowed no labor. This 
 Jesus utters in anticipation of their 
 mission as apostles. Their labors and 
 success were present before his mind. 
 And this visit of Jesus doubtless pre- 
 pared the way for the spread of the gos- 
 pel among the Samaritans, Acts 8 : 5- 
 17. These words, too, of Jesus must 
 have risen into special importance in 
 the minds of Peter and John when they 
 were sent from Jerusalem into Samaria 
 
 to assist in the work of the Lord, Acts 
 8 : 14. Other men labored, have 
 labored, and ye are entered, have 
 entered, into their labors. Jesus 
 beholds the future harvesting of souls 
 by the apostles, and speaks of it as 
 already being accomplished. Moses and 
 the patriarchs had prepared the way 
 for Christ, even among this people, 
 whom the Jews looked upon as heretics 
 and heathen. Had it not been for this 
 sowing long ago, there could have been 
 no reaping on the part of the apostles. 
 Jesus, too, gathered but a small harvest 
 in comparison to thatgatheredby them. 
 But Jesus here is more properly the 
 Lord of the harvest who sent them 
 forth. Compare Matt. 23 : 34. The 
 gathering in of the Samaritans at this 
 time into God's kingdom is to Jesus' 
 mind a type of all spiritual harvests. 
 While he cheers the reapers in their 
 toil by the thought of the grandeur of 
 their work and the glorious fruit they 
 gather in, he at the same time chastens 
 their exultation by the thought that all 
 their success is due to the labor of 
 other patient souls who have prepared 
 the way for them, and who now from 
 happier climes look down upon the har- 
 vest as sharers in the praise and joy. 
 
 39. And many of the Samaritans 
 . . . believed on him for, because 
 of, the saying of the woman. The 
 fact that Jesus had exhibited such su- 
 pernatural knowledge, and the magnetic 
 power of this woman's personal convic- 
 tion, moved many susceptible souls to 
 believe that Jesus was the Messiah, 
 even before they had seen him. Thus, 
 while Jesus was instructing his disci- 
 ples there was preparing an illustra- 
 tion of the whitening harvest of be- 
 lieving and inquiring souls. 
 
 40. So when the Samaritans 
 were come, better, when therefore 
 
88 
 
 JOHN IV. 
 
 A. D. 27. 
 
 41 would tarry with them ; and he abode there two 
 days. And many more believed because of his own 
 
 42 word ; and said unto the woman, Now we believe, 
 not because of thy saying; for ^ we have heard him 
 ourselves, and 'know that this is indeed the Christ, 
 the Saviour of the world. 
 
 • ch. 17. 8 • 1 John 
 
 4. 14. 
 f Rom. 10. 11-13. 
 
 the Samaritans came. They showed 
 the exalted opinion they had formed 
 of Jesus in hastily coming out to see 
 him, and their faith in that they be- 
 sought him that he would tarry 
 with them, both to receive their hos- 
 pitality, and to be more fully instruct- 
 ed. VVith all Jesus' desire to instruct 
 them, he waited for them to express 
 their desire for instruction. This im- 
 pulse to receive and trust the Saviour 
 appeared in their subsequent treatment 
 of the apostles, as well as in their pres- 
 ent treatment of Christ, Acts 8 : 14. And 
 he abode there two days, interrupt- 
 ing his northward journey and turning 
 westward to Sheehem, or rather north- 
 ward to Askar, that he might teach them. 
 
 41. And many more than those who 
 had believed because of her word be- 
 lieved because of his own word, 
 or teaching; not on account of miracles, 
 for there is no record of any miracles 
 performed in Sychar. 
 
 42. Now we believe, rather, we no 
 longer believe because of thy saying, or 
 story. The word here translated say- 
 ing, though often used contemptuously, 
 is not so used by these Samaritans. Her 
 report now seemed insignificant in com- 
 parison to our Lord's instructions. For 
 we have heard him ourselves. 
 They now have personal knowledge 
 and experience, and needed not the 
 report of another. " They seem to 
 glory that their faith has now a firmer 
 basis than a woman's tongue." — Cal- 
 vin. Yet our Lord's instructions had 
 confirmed her report. And know, 
 a high order of faith, that this is 
 indeed the Christ. The Christ 
 ihould be omitted, according to the 
 most approved critical reading. The 
 Saviour of the world, of the human 
 race. Found only here and in 1 John 
 4 : 14. Why is it first heard from the 
 lips of these Samaritan converts? Such 
 language, with the mighty truth bound 
 up in it, was still a long way off" from 
 Jewish thought^ — did not, indeed, arise 
 In the minds of the apostles till after the 
 
 resurrection. The Jew clung to his ex- 
 clusive prerogatives, and passionately 
 refused to forego them. These Samar- 
 itans were under no such temptation. 
 Such exclusive prerogatives were not, 
 and never had been, theij*s. Having 
 accepted the "salvation" which was 
 primarily " of the Jews," they could 
 rejoice that, although "of the Jews," 
 it was not /or the Jews alone. Having 
 themselves received the Messiah, it was 
 most natural for them to regard his 
 work as without limitations of nation 
 or race, and to call him, not "King 
 of Israel," but "Saviour of the world." 
 The Samaritans, with all their errors 
 and superstitions, had in some re- 
 spects a larger and freer notion of sal- 
 vation than the Jews. While Jewish 
 bigotry and exclusiveness would not 
 recognize the Messiah, it is significant 
 that this despised and outcast race re- 
 ceived him. This was due, not to any 
 special teaching granted them by Jesus, 
 but to the sovereign grace of God, which 
 so often chooses the weak and ignorant 
 as heirs of salvation, while the strong 
 and wise of this world reject the gospel 
 and are lost. Notice that we have here 
 THE First Contact of Jesus with 
 THOSE Outside the Bounds of Is- 
 rael. There were four of these occa- 
 sions. The persons were — first, these 
 Samaritans ; secondly, the Roman cen- 
 turion ; thirdly, the Syro-Phoeniciau 
 woman ; and fourthly, the Greeks at 
 the feast. Though Jesus took a singu- 
 lar interest in all these, they were, not- 
 withstanding, marked exceptions to the 
 general course of his ministry. He un- 
 dertook no mission to the Samaritans. 
 " The law which he imposed on his dis- 
 ciples, ' and into any city of the Samar- 
 itans enter ye not' (Matt. 10 : 5), this, 
 during the days of his flesh, he imposed 
 on himself. He was ' notsent but unto the 
 lost sheep of the house of Israel' (Matt. 
 15 : 24; Acts 13 : 46), and if any grace 
 reached Samaritan or heathen, it was, 
 so to speak, but by accident, a crumb 
 falling from the children's table." Hia 
 
k. D 27. 
 
 JOHN IV. 
 
 89 
 
 »Matt.l3.57;Mark 
 6.4; Luke 4. 24. 
 
 Jems arrives in Galilee ; heals a nobleman's son at 
 Capernaum. 
 
 43 Now after two days he departed thence, and went 
 M into Galilee. For k Jesus himself testified, that a 
 i5 prophet hath no honor in his own country. Then 
 when he was come into Galilee, the Galileans re- 
 ceived him, •* having seen all the things that he did "* g^'o^" ^^~^^' ^^' 
 at Jerusalem at the feast; *for they also went unto iDeut.i8.i6. 
 46 the feast. So Jesus came again into Cana of Gali- 
 lee, ^ where he made the water wine. k cb. 2. i, ii. 
 
 gospel was ultimately to be preached 
 throughout the earth; and these four 
 preludes of the coming mercy show 
 that Jesus' })lan comprehended the 
 whole race of man. But for the very 
 sake of the ultimate diffusion of the 
 gospel it was important that his 
 personal ministry should be confined 
 to a people educated and prepared by 
 past revelations, and should thus sum 
 up and complete God's historic deal- 
 ings with Israel, 
 
 43-46. Jesus Departs for Gal- 
 ilee, AND THERE TEACHES PUBLIC- 
 LY, Matt. 4:17; Mark 1 : 14, 15 ; Luke 
 4 : i4, 15. According to Luke, he teaches 
 in the synagogues of Galilee. John re- 
 cords his coming to Cana. His visit to 
 the latter place was probably during the 
 month of December, A. D. 27. Compare 
 Author's Harmony, ^§ 33, 34. 
 
 43. Now after two days, rather, 
 the two days mentioned in ver. 40. He 
 departed thence, and went into 
 Galilee. According to the majority 
 of critical authorities, He departed 
 thence into Galilee. On Galilee, see 
 note on ch. 1 : 43. Perhaps, as Dr. 
 Lange suggests, Galilee here may be 
 used in the narrower and provincial 
 sense of Upper Galilee, in distinction 
 from Lower Galilee, including the re- 
 gion of Nazareth. 
 
 44. For Jesus himself testified. 
 What is the force of the word for? 
 How is the connection explained? 
 Some would render For, although. 
 Others think that our Lord's " own 
 country" here means Judaea, though 
 elsewhere it means Nazareth. Some, 
 again, connect this verse with the fol- 
 lowing one. The Galileans did indeed 
 receive him, but it was only on account 
 of his miracles and fame at Jerusalem ; 
 for, as he had declared, a prophet has 
 no honor, etc. It seems to me best to 
 
 regard this as the reason for avoiding 
 Nazareth, and perhaps the region of 
 Lower Galilee. See on last verse. 
 
 A prophet hath no honor in his 
 own country. That the word "coun- 
 try " refers specially to Nazareth and its 
 vicinity is rendered probable from its use 
 in this sense by the other evangelists. 
 See Matt. . 13 : 54, 57 ; Mark 6:1-4; 
 Luke 4 : 23, 24. Familiarity with the 
 early life of Jesus had rendered his 
 townsmen incredulous of his claims, 
 ch. 7:5; Mark 6:3. He would not 
 otfer himself to them for their final ac- 
 ceptance or rejection until they had had 
 greater opportunity to hear from other 
 places of the mighty works he had done. 
 Even when he came to Nazareth, a lit- 
 tle later, his townsmen rose up to take 
 his life, Luke 4 : 28, 29. Great priv- 
 ileges had hardened the hearts of the 
 inhabitants of Nazareth, as well as the 
 hearts of the rulers at Jerusalem. But 
 it was otherwise with other parts of 
 Galilee. 
 
 45. Then when he was come, 
 rather, when therefore he came, into 
 Galilee. The Galileans received 
 him, with respect and reverence, but not 
 necessarily with true faith in him as 
 the Saviour. Having seen all the 
 things, the things should be omitted, 
 that he did at Jerusalem at the 
 feast, ch. 2 : 23 ; 3 : 2. Notice, the Sa- 
 maritans believed on him, not because of 
 his miracles, but his teaching (ver. 42) ; 
 the Galileans received him, not so much 
 because of his teaching, but on account 
 of his miracles. For they also went 
 unto the feast. " Even those who 
 lived farthest off from Jerusalem, in 
 Galilee, made a point of going to the 
 passover. This remark serves to show 
 the publicity of our Lord's ministry 
 both in life and death." 
 
 46-54. Jesus heals the Noblb- 
 
90 
 
 JOHN IV. 
 
 A. D. 27 
 
 And there was a certain nobleman, whose son 
 
 47 was sick at Capernaum. When he heard tliat Jesus 
 was come out of Judtea 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. 
 
 48 Then said Jesus unto him, 'Except ye see signs ich. 2. 18; Num. 
 
 49 and wonders, ye will not believe. The nobleman i^- ^^ '> ^^^^^- ^^■ 
 saith unto him, Sir, come down ere my child die. 
 
 1; ICor. 1. 22. 
 
 man's Son lying III at Capernaum. 
 At Cana. Recorded only by John. 
 
 46. The first part of this verse is 
 closely connected with the preceding 
 verse. The last part naturally begins a 
 new paragraph. So Jesus, according 
 to the most approved reading, So he, 
 came a§:aiii, in the month of Decem- 
 ber, A. D. 27, into Cana of Galilee, 
 a few miles north of Nazareth (see on 
 ch. 2:1), where, about nine months 
 before, he made the water wine, 
 ch. 2 : 1-11. The word so points back- 
 ward to verses 44, 45, and indicates that 
 his repairing to Cana was due to the 
 fact that the inhabitants of Cana acd 
 the Galileans generally were more fa- 
 vorably inclined toward him than his 
 townsmen at Nazareth. 
 
 And there was a certain noble- 
 man, a civil or military officer in the 
 service of Herod Antipas, tetrarch of 
 Galilee and Persea. He was probably 
 a Jew; possibly the "Chuza, Herod's 
 steward," whose wife Joanna afterward 
 ministered to Jesus, Luke 8 : 3. Whose 
 son was sick at Capernaum, his 
 residence, situated on the north-west 
 shore of the Lake of Galilee and about 
 fifteen miles from Cana. " Earthly 
 greatness is no defence against afflic- 
 tions." But afflictions do not always 
 bring the powerful and rich, as they 
 did this nobleman, to Jesus' feet. 
 
 47. When he heard, he having 
 heard. Judaea (see on ch. 3 : 22) into 
 Galilee. See on ch. 1 : 43. No long 
 time could have passed since Jesus ar- 
 rived iu Cana, for the news of his move- 
 ments spread rapidly. He went . . . 
 besought . . . come down. Caper- 
 naum was much lower than Cana. 
 '• 1 passed over the ground between the 
 two places, and found it to be, as would 
 be expected from the well-known de- 
 
 t)ression of the lake below the general 
 evel of the country, descending at al- 
 most every step."— Dr. Hackett,///i^- 
 irations of Scripture, p. 217. See on ch. 
 
 2:12. Heal his son ... at the point 
 of death. It was the pressure of an out- 
 ward necessity, rather than the impulse 
 of a converted and submissive heart, 
 that drove him to Jesus. Yet his faith 
 in Jesus' power to work miracles was so 
 strong that when every other resource 
 had failed he made a day's journey to 
 secure the Saviour's aid. 
 
 48. Then Jesus, hetitr, Jesus there- 
 fore, in view of his imperfect faith, 
 said unto him. Except ye see 
 signs and Avonders (see on ch. 2 : 
 11), ye will not believe. He had 
 done no miracles in Sychar, yet the 
 Samaritans had at once believed on 
 him. He found in Galilee a sad con- 
 trast to all this. The nobleman and 
 his countrymen would not believe in 
 him as a Saviour unless they first wit- 
 nessed surprising miracles. Even when 
 he performed "signs and wonders" to 
 win their faith, he deplored the lack of 
 spiritual perception which made these 
 necessary. So " he who spoke of his 
 son's sickness heard of his own." He 
 received a rebuke instead of the favor- 
 able answer he had expected. Instead 
 of instantly going with him, Jesus 
 pointed him to the state of his own 
 heart. It would seem as if the noble- 
 man, conscious that he could never 
 pass the test, filled with anxiety lest 
 further delay might be fatal, and more 
 convinced than ever that his only hope 
 lay in Jesus, now tiung himself in earn- 
 est entreaty upon the undeserved mer- 
 cy of the Saviour. 
 
 49. Sir, come down ere my child 
 die. Notice the tender expression, viy 
 child. Here was an intend earnestness 
 that showed the depth of a father's af- 
 fliction. It showed that he had made 
 the request, not because he wished to 
 see a sign, but because he believed that 
 Jesus could heal his son. He now left 
 no room for debate or delay. He put 
 the whole heart into one request. Yet 
 how imperfect was the faith 1 It waa 
 
A.. D. 27. 
 
 JOHN IV. 
 
 91 
 
 60 Jesus saith unto him, Go tliy way, thy son liveth. 
 
 *" And the man believed the word that Jesus had «Rom. 4. 20, 21; 
 
 61 spoken unto him, and he went his way. And as lie ^®^- ^^- ^^• 
 was now going down his servants met him, and told 
 
 62 him, saying, Thy son liveth. Then inquired he of 
 them the hour when he began to amend. And they 
 said unto him, Yesterday at the seventh hour the 
 
 the faith of a man who never yet had 
 become Jesus' disciple. " He said, 
 * Come down,' as if Jesus could not cure 
 his son wliile absent, ' ere my cliild die,' 
 as if Jesus could not raise him from the 
 dead !" 
 
 50. Jesus answers his prayer by heal- 
 ing the son in a very unexpected way. 
 Jesus saith uuto him, Go thy 
 way, thy son liveth. " Oh, the 
 meekness and mercy of this Lamb of 
 God ! When we would have looked that 
 he should have punished this suitor for 
 not believing, he condescends to him 
 that he may believe." Imperfect as 
 his faith was, his prayer was answered, 
 but answered in a way that would most 
 humble him and most glorify Christ. 
 Jesus answered this man of rank with 
 the calmness of a superior dignity and 
 authority. There was no obsequiousness 
 and no flattery. He would not go with 
 the nobleman, nor be moved from his 
 appointed sphere of duty by any sud- 
 den influence from without. He would 
 do God's work in God's own way. He 
 would heal the sick boy without even 
 seeing his face. Herod's officer received 
 in answer to his prayer a great^er bless- 
 ing than he sought — an exercise of 
 Christ's power which not only deliv- 
 ered his son from his malady of fever, 
 but delivered his own heart also from 
 its malady of unbelief. The man 
 believed, . . . went his way, ap- 
 parently so fully persuaded of Jesus' 
 truth and power that he did not stop to 
 ask how the cure should be wrought or 
 whether it should be instantaneous or 
 not. 
 
 Here it may be fitting to add a few 
 words on miracles and faith. Jesus 
 mourned that men were so little alive 
 to tlie self-evidencing power of his cha- 
 racter and words as to need the outward 
 props and buttresses which miracles 
 supplied. " There are two different 
 kinds of faith — that which you put in 
 what another is or in \^ hat another has 
 said, because of your own personal know- 
 
 ledge of him, and your perception of the 
 intrinsic truthfulness of his sayings ; and 
 that which you cherish because of cer- 
 tain external voucliers for his truthful- 
 ness that he presents. Jesus invites us 
 to put both these kinds of faith in him, 
 but the latter and the lower, in order to 
 lead on to the former and the higher, 
 the real, abiding, life-giving faith in 
 him as the Saviour of souls." " Mira- 
 cles are a species of proof inferior to 
 moral evidence, and are due to the con- 
 descension of God, who affords an extra- 
 ordinary prop, and one we have no right 
 to demand, to that hesitating, incom- 
 plete fiiith which has been excited by 
 the superior appeals " of the truth 
 itself. 
 
 51. And as he was now going 
 down. Cana among the hills waa 
 upon a much higher level than Caper- 
 naum on the seashore. See on ver. 49. 
 His servants met him, and told 
 him, saying, Thy sou, rather, cMc?, 
 liveth. According to some of the best 
 critical authority, That his son liveth. 
 He had been given up for dead, ver. 
 47. The servants came to give their 
 master the earliest news of the child's 
 cure, and to tell him that there was 
 no need of further seeking to bring 
 Jesus. 
 
 52. Then inquired he of them 
 the hour, etc. He wanted to confirm 
 his own faith in Jesus' word by ascer- 
 taining the exact facts of the child's 
 recovery. It is evident that he expect- 
 ed to hear only that the disease had turn- 
 ed, and that his son was out of danger. 
 Yesterday at the seventh hour, 
 probably at 7 P. M., the reckoning be- 
 ing according to the Roman method. 
 See note on ver. 6, and Author's Har- 
 mony, § 181, note. The fever left 
 him, completely forsook him. The 
 father received far more than his high- 
 est hopes had seemed to warrant. The 
 child had grown worse until the hour 
 named, but then had suddenly and 
 completely recovered. 
 
92 
 
 JOHN IV. 
 
 A. D. 27. 
 
 53 fever left him. 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 house. "Acts 16. 15, 34; 
 
 54 This is again ° the second miracle that Jesus did, when , J^- 2^'i_ii 
 he was come out of Judsea into Galilee. 
 
 church as facing martyrdom, vera. 1-3 ; 
 Matt. 10 : 23. 
 
 2. It is often wise to go from one 
 place to another, in order to do the 
 more good. Impatient reformers often 
 defeat their own ends, vers. 1-3. 
 
 3. The rejection of the gospel by 
 some often proves the occasion of its 
 reception by others, vers. 1-3. 
 
 4. The path of duty is often the path 
 of necessity. Duty itself makes a way 
 necessary, ver. 4. 
 
 5. Weary as Jesus was, he forgot the 
 wants of the body in ministering to a 
 needy soul, vers. 5, 6. 
 
 6. The laboring and heavy-laden 
 should remember that Jesus was often 
 wearied in providing salvation. He 
 can sympathize and give relief, ver. 6. 
 
 7. Like Jesus, we may be wearied in 
 the work, but not of the work, ver. 6. 
 
 8. Jesus taught not only patiently, 
 but revealed to the woman with won- 
 derful fulness the sublimest truths of 
 his kingdom, vers. 6-26. 
 
 9. Imitate the tact of Jesus. Get a 
 sinner to do you a kindness, and you 
 will make him kindly disposed to hear 
 you, ver. 7 ; 1 Cor. 9 : 22. 
 
 10. The soul is of infinite worth. To 
 teach even the lowest was the occupa- 
 tion of the Lord of angels, vers. 9-26. 
 
 11. Do not despair of the conversion 
 even of one the most prejudiced, ver. 
 9 ; Isa. 32 : 20. 
 
 12. Let us magnify with our lives 
 and lips the worth and sweetness of 
 God's grace, and then will sinners cry 
 aloud. Give me to drink, ver. 10 ; Ps. 
 51 : 12, 13. 
 
 13. The first need of a sinner is to 
 feel his sinfulness, vers. 10-15; Matt. 
 9 : 13 ; Luke 15 : 17, 18. 
 
 14. The second need is to see and 
 feel the freeness of God's love and 
 grace, ver. 14. 
 
 15. The wants of the soul find their 
 full supply only in Jesus, vers. 13-15. 
 
 16. All earthy joys are unable to 
 satisfy the desire of an immortal nature, 
 ver. 14. 
 
 17. " The Christian's happiness is 
 unknown to the world, because it is 
 
 53. So the father knew that it 
 was at the same hour in the 
 which. Tlie nobleman had reached 
 Cana late on the same day that he start- 
 ed from Capernaum. Immediately seek- 
 ing Jesus, he liad found him at seven 
 o'clock in the evening. In his eager- 
 ness to reach his home and see with his 
 own eyes the answer to his prayer, he 
 probably started back again at once, 
 but was obliged to spend the night at 
 some place on the way. Next day, 
 when more than half his journey was 
 completed, he met tlie servants, who 
 had started the same morning to bring 
 him the glad news that "yesterday at 
 the seventh hour the fever had left" 
 the child. And himself believed, 
 and his whole house. He had be- 
 lieved before in Jesus' power to work 
 miracles, but from this time he was 
 attached to Christ as one of his true 
 disciples. Hitherto he had regarded 
 him as a prophet, now he accepted 
 him as the Messiah. But he could not 
 keep his faith and gratitude to himself. 
 He told his son and his family of him 
 who had wrought the marvellous cure. 
 And thus Christ's dealing with him re- 
 sulted in a treble blessing — first, the 
 healing of his son; secondly, his own 
 progress from an historical to a saving 
 faith ; and thirdly, the including of his 
 whole household in the bond of a com- 
 mon discipleship and salvation. 
 
 54. This is again the second 
 miracle, equivalent to, This second 
 miracle, etc., John 21 : 16. It was the 
 second miracle wrought in Galilee. 
 During his first return to Galilee after 
 his baptism Jesus appears to have 
 wrought no miracle except that at 
 Cana, ch, 2 : 11. It was also the sec- 
 ond at Cana; that is, while Jesus was 
 there, the miracle itself being wrought 
 in Capernaum, vers. 46, 52. It also 
 marked his second return from Judsea 
 into Galilee. Judnea, see on ch. 3 : 22. 
 Galilee, see on ch. 1 : 43. 
 
 Practical Remarks. 
 1. Withdrawal from danger is some- 
 times as much due to Christ and the 
 
A. D. 28. 
 
 JOHN V. 
 
 93 
 
 Jesus goes to Jerusalem to the passover ; healing of the 
 impotent man at the pool of Bethesda ; the Jews seek to 
 kill him. 
 
 V. AFTER p this there was a feast of the Jews, and 
 
 p ch. 2. 13; LeT, 
 23. 2 ; Deut. 16. L 
 
 from within ; it is to all but its posses- 
 sor a spring shut up, a fountain sealed," 
 ver. 14 ; Song Sol. 4 : 12. 
 
 18. Christ always answers true prayer, 
 but often in a way the least expected, 
 vers. 15, 16; 2 Cor. 12 : 9. 
 
 19. Christ is the great Touchstone 
 and Revealer of human hearts, vers. 
 16-19 ; Luke 2 : 35. 
 
 20. Everywhere we may find God and 
 worship him, vers. 20-23 ; Acts 7 : 48, 
 49. 
 
 21. Since God. is a Spirit, he marks 
 every insincere word and every evil 
 thought; yet, however imperfect the 
 form may be, he loves the worship of 
 those who come to him in spirit and in 
 truth, ver. 24; Isa, 57 : 15, 16. 
 
 22. Jesus reveals himself to the sin- 
 ner just at the right moment, vers. 25, 
 26. 
 
 23. The zeal of Jesus is reproduced 
 in the converted soul, vers. 28, 29 ; 1 
 Pet. 4 : 10. 
 
 24. The professed followers often 
 wonder at the ways and means of 
 Christ's working, ver. 27. 
 
 25. The new-born soul feels the im- 
 pulse to make the glad tidings known 
 to others, vers. 28, 29; ch. 1 : 41. 
 
 26. Supreme joy consists in doing the 
 will of God and finishing his work, vers. 
 31-34; Ps. 40:8; Col. 1 : 9-11. 
 
 27. It is always harvest-time while 
 there is a single unsaved soul within 
 sound of the gospel, ver. 35. 
 
 28. Reaping for the Saviour is better 
 than earthly harvesting, for the fruits 
 are immortal and the wages eternal 
 joy, ver. 36. 
 
 29. Even if we are permitted only to 
 scatter seed, often in tears, we may be 
 assured that no seed shall be lost, vers. 
 36-38. 
 
 30. The testimony of new-born souls 
 is often most effective, vers. 39, 40. 
 
 31. The conversion of one soul is 
 generally followed by the conversion of 
 others, vers. 41, 42. 
 
 32. Christ is no respecter of persons, 
 having no sympathy with the prejudices 
 of race and nation, ver, 40 ; eh. 8 : 48- 
 58, 
 
 33. " The great days of grace in which 
 the Lord visits us are numbered, and 
 swiftly pass away," ver. 43. 
 
 34. The preacher is not to gauge duty 
 or work by either honor or reproach, 
 vers. 43-45. 
 
 35. Sickness teaches us our weakness 
 and dependence, ver. 47. 
 
 36. Afflictions should lead us to 
 Christ, vers. 46, 47. 
 
 37. Jesus loves to hear the prayers ol 
 a parent for a child, vers. 46, 47 ; Luke 
 18 : 15-17. 
 
 38. Jesus often tests the faith of those 
 who seek him for their good, ver. 48. 
 
 39. Jesus answers petitions that are 
 verv defective, vers. 49, 50 ; 2 Cor. 12 : 
 7-lb. 
 
 40. Sickness and death come to the 
 young as well as to the old, vers. 47-49. 
 
 41. Jesus can save us by his word as 
 easily as by his presence, ver. 50. 
 
 42. Jesus often so answers our prayers 
 as to increase our faith. "The little 
 spark of faith in the breast of the 
 nobleman is lit by Jesus into a clear 
 and enduring flame for the light and 
 comfort of himself and his house," 
 ver. 50. 
 
 43. Jesus will not " break the bruised 
 reed, nor quench the smoking flax," but 
 when he has performed his wonders of 
 providence and grace he looks for their 
 results in confirmed love to him and 
 active labor in his service, vers. 50-53. 
 
 44. When Jesus answers our prayers, 
 it is well to examine how and when he 
 did it, vers. 51-53. 
 
 45. All of Christ's words and works, 
 all his grace and providence, will bear 
 the most careful scrutiny, vers. 51-53. 
 
 46. A careful examination of Christ's 
 dealings with us will result in our in- 
 creased faith and love, ver. 53. 
 
 47. Jesus gives exhibitions of his 
 power, grace, and mercy just at the 
 right time and place, ver. 54. 
 
 CHAPTER V. 
 
 This chapter is composed of the rec- 
 ord of an incident and the discourse 
 which it occasioned. John opens the 
 
94 
 
 JOHN V. 
 
 A. D. 28. 
 
 2 Jesus went up to Jerusalem. Now there is at Jeru- 
 salem, *»by the sheep market, a pool, which is called <iNcli.3. i; 12.39. 
 in the Hebrew tongue Bethesda, having live porches. 
 
 chapter by narrating that Jesus went 
 up to a feast at Jerusalem, ver. 1. Here 
 occurrttd the third miracle that John 
 records, the healing of" the impotent 
 man at the pool on the Sabbath, vers. 
 2-9. Atthis violation of their traditional 
 punctiliousness in observing the Sab- 
 bath the Jews remonstrate with the 
 man healed (10-12), but afterward turn 
 their indignation against Jesus, 13-16. 
 Jesus responds by claiming to be a co- 
 worker* with the Father (17-19), by 
 appealing also to works still greater 
 (20-29), and to the witness of the Father, 
 of John the Baptist, and of the Scrip- 
 tures, 30-39. Yet he affirms that the 
 Jews will still refuse him, and shows 
 why (40-44) ; and he concludes by warn- 
 ing them that they will be unanswer- 
 ably accused even by their own stand- 
 ard, the writings of Moses. 
 
 1-15. Jesus at the Passover. 
 Heals the Impotent Man on the 
 Sabbath. Related only by John. 
 
 1. After this, these things, the oc- 
 currences in Galilee related in ch. 4 : 
 43-54. A period of about four months 
 had elapsed, during which many events 
 had occurred. Compare Author's Har- 
 mony, ^^ 34-50. There was a feast 
 of the Jews. There has been much 
 controversy as to the feast meant here, 
 for on it depends to a considerable de- 
 gree the question of the length of our 
 Lord's ministry. If this is the passover, 
 then there are four passovers mentioned 
 by John during Christ's ministry, and 
 it must have lasted three years ; other- 
 wise there may have been only two 
 years. The chief objection to the the- 
 ory that a passover is meant here has 
 been the omission of the article in the 
 Greek text. The principal feast of the 
 Jews would scarcely be called a feast, 
 though perhaps under certain circum- 
 istances it might possibly be so styled. 
 But almost equally decisive objection to 
 the alternative adopted generally by re- 
 cent scholars, that it is the feast of 
 Purim, is, that that feast was not cele- 
 brated at Jerusalem, but by the Jews 
 in their own homes. The Sinaitic manu- 
 script, and many other ancient author- 
 ities, read the feaM of the Jews, which 
 ineant almost certainly the passover. 
 
 If this is not the original reading here, 
 it tends to show what was an early 
 traditional view. The plucking of the 
 ears of grain alK)ut this time (Luke 6 : 
 1) rather marks this feast as a passover. 
 Jesus goes up, according to his custom, 
 both Ibr the observance of a national 
 custom and to avail himself of the great 
 concourse of people gathered to the 
 feast for the preaching of the kingdom. 
 This was the passover of A. D. 28, and 
 commenced March 29th. See Author's 
 Harmonu, \ 46, note. 
 
 2. NoAV there is, or, And there is, 
 from which some would infer that Jeru- 
 salem was standing when John wrote 
 this Gospel. But not necessarily, for 
 this pool remained after the destruction 
 of the city, and was pointed out in the 
 time of Tertullian and of Eusebius. Be- 
 sides, John may use the present tense, 
 as tlie scene was then vividly before his 
 mind. Instead of market here it should 
 probably read gate. This gate was near 
 the temple, on the north-east side of 
 the city (Neh. 3 : 1 fF.), and derived 
 its name from the sale of sheep there 
 for purposes of sacrifice. Bethesda. 
 This pool or reservoir of watt^r had a 
 house built over it, probably for the 
 accommodation of the sick who wished 
 to avail themselves of the supposed 
 healing properties of the water. About 
 the name of the pool there is some 
 doubt. Some read Bethsaida, which 
 means house of fishing, instead of Beth- 
 esda, house of mercy. The latter is to be 
 preferred ; so called from the supposed 
 curative properties of the water. The 
 explanatory clause, in the Hebrew 
 tongue, and in ver. 1 the designation 
 of the feast as the feast of the Jews, are 
 among the indications that this Gospel 
 was written for Gentile readers. By 
 Hebrew is meant the Aramaic, the lan- 
 guage spoken by the Jews at the time 
 of our Lord. Having five porches, 
 porticos where the sick could be shel- 
 tered from the wind and rain. The 
 pool to which the name of Bethesda is 
 usually given is just within the walls, 
 on the eastern side, near St. Stephen's 
 Gate. It is 360 feet long, 130 feet 
 wide, and 75 feet deep. Compare Dr. 
 HacketTj Illustrations of Scripture^ 
 
A. D. 28. 
 
 JOHN V. 
 
 95 
 
 « Prov. 8. 34 ; Lam. 
 3.26. 
 
 In these lay a great multitude of ' impotent folk, of ' isa. i. 6; ct. 6, 
 
 blind, halt, withered, ^ waiting for the moving of the 
 
 water. For an angel went down at a certain season 
 
 into the pool, and troubled the water ; whosoever then 
 
 'first after the troubling of the water stepped in "was 
 
 made whole of whatsoever disease he had. 
 
 » Eccles. 9. 10. 
 "Zech. 13. 1; 
 John 1. 7. 
 
 p. 291. But in 1S8S there was discovered I twin pool by its side, and the remains 
 under the French church of St. Anne, of the five porches still visible (Quar- 
 on the right of St. Stephen's gate, a terly Statement of the Palestine Ex- 
 tank in the rock, and more recently a | ploration). 
 
 POOL OF BETHESDA. 
 
 3, 4. A great multitude. Great 
 should be omitted from this statement, 
 according to the best text. Impotent 
 folk, infirm people. Halt, the lame 
 or crippled. The withered were those 
 whose muscles had dwindled and who 
 were more or less paralyzed. The last 
 part of this verse, beginning with the 
 word Avaiting, and all of ver. 4, are 
 llso rejectfd by the best authorities. 
 
 They are not on.ly wanting in the best 
 manuscripts, but there are strong inter- 
 nal evidences of the spuriousness of the 
 passage. In the first place, there is a 
 number of words in it which are rare in 
 New Testament Greek. And, more im- 
 portant still, the statement seems apoc- 
 ryphal. It was probably a marginal 
 addition to some very ancient man- 
 uscript, giving a popula* or traditional] 
 
96 
 
 JOHN V. 
 
 A. D. 28 
 
 5 And a certain man was there, which had an infirm- 
 
 6 ity thirty and eight years. When Jesus saw him lie, 
 * and knew that he had been now a long time in that 
 case, he saith unto him, ^ Wilt thou be made whole? 
 
 7 The impotent man answered him, Sir, I have no man. 
 
 « Heb. 4. 13, 15. 
 J Isa. 65. 1 ; Luke 
 18. 41. 
 
 explanation of the assemblage of the sick \ 
 mentioned in ver. 3, and of the troubling 
 of the waters in ver. 7. It is also prob- 
 able, from ver. 7, that this pool derived 
 its healing virtne from a gaseous spring 
 that discharged its waters at intervals 
 within it. At Kissingen, iu Germany, 
 a spring of this sort about the same 
 time every day, after a rushing sound, 
 commences to bubble, and is most effi- 
 cacious at the very time when the gas 
 is making its escape. Eusebius says 
 that a pool named Bethesdawas point- 
 ed out in his day whose waters would 
 become red at times, which would in- 
 dicate mineral properties. " Mineral 
 springs are abundant in Western Asia, 
 and most of them formerly haa protect- 
 ing structures built over them, some of 
 whose remains are yet standing. . . . 
 Ebbing a-nd flowing are not at all un- 
 common. . . . Near Beirut is a foun- 
 tain of this kind, gushing forth from 
 the foot of Lebanon in so copious a flow 
 that its waters are utilized as a mill- 
 stream to supply flour for the city, yet 
 it is periodically dry for hours at a 
 time."— Dr. H. J. Van Lennep, Bible 
 Lands, p. 46. See further on ver. 7. 
 
 5. A certain man was there, etc. 
 The statement of the time that this man 
 had been subject to disease is character- 
 istic of John's method in the selection 
 and recital of Christ's miracles. He 
 gives only a few, but they are striking 
 and exceptionally wonderful. And John 
 recounts them in such a way as to bring 
 out their exceptional traits. He tells 
 us the great quantity of water that the 
 Lord changed into wine. This man 
 whom Christ cured had been sick 
 or in his infirmity thirty-eight years; 
 and Lazarus was raised from the 
 dead, not, as in the cases recorded in 
 the other Gospels, before burial, but 
 after he had bem in the ground three 
 days. His disci^^e was probably the 
 result of the sins of his youth, ver. 14. 
 He wa.s now an old man, just able to 
 crawl from one place to another. He 
 had come to this pool as the last hope 
 of bettering his case, but, pool and 
 
 friendless, his waiting only seemed to 
 aggravate his misery, for while others 
 were benefited, he had no strength to 
 seize the blessing at the moment when 
 it was within his reach. 
 
 6. The knowledge which Jesus pos- 
 sessed of the man's long sickness may 
 have been supernatural, and the lan- 
 guage, the words. When Jesus saw 
 him lie, and knew, with his percep- 
 tion of the whole case, that he had 
 been « . . a long time in that 
 case, quite naturally suggests it. John 
 also loves to present Jesus in his higher 
 powers, manifesting his divine nature, 
 ch. 1 : 47, 48; 2 : 11, 25. Yet there is 
 no positive evidence from the language 
 that he did not obtain it in the v.>rdinary 
 way, by inquiry. The peculiar chai'ac- 
 ter of the man's case excited Christ's 
 sympathy. We may well suppose that 
 Jesus saw not only the whole past his- 
 tory of the man, but the fact also that 
 there was in his mind some sense of the 
 connection between the outward malady 
 and the sin which had caused it. This 
 feeling, that he was justly deserted by 
 God as well as by man, may have 
 shown itself in the hopeless dejection of 
 his countenance. It was this that at- 
 tracted the compassion of Jesus. He 
 singled out this man from the multi- 
 tude of sick beneath the porches, be- 
 cause he saw that in this one case a 
 i true conviction of sin would enable him 
 1 to link a spiritual blessing upon the act 
 j of physical cure. Wilt thou, dost thou 
 desire to, be made whole ? The ques- 
 I tion was designed to draw his attention 
 , and prepare the way for his cure. It 
 I was the magic of a kind word to a heart 
 all unused to such. It was an assurance 
 that some one pitied him and cared for 
 him. It awakened the hope of healing 
 that was wellnigh extinguished. "Jesus 
 pre])ared him to believe in his might by 
 leading him to believe in his love." 
 
 7. The man's complaint, that another 
 gets precedence of him whenever the 
 water is troubled, is not explained if 
 we leave out the explanation of vers. 
 3 and 4. It was this which probably 
 
A. D. 28. 
 
 JOHN V. 
 
 97 
 
 when the water is troubled, to put me into the pool ; 
 but while I am coming, another steppeth down before 
 
 8 me. * Jesus saith unto him, ^Rise, take up thy bed, 
 
 9 and walk. And immediately the man was made 
 whole, and took up his bed and walked. 
 
 » Ps. 72. 12 ; Mark 
 
 1.41. 
 » Matt. 9. 6 ; Mark 
 
 2. 11. 
 
 caused an explanation in the margin, 
 which afterward found its way into the 
 text. See on vers. 3, 4. Sir, I'^have no 
 man, etc. Alone, friendless, helpless, 
 yet not beneath Christ's notice. When 
 the Avater is troubled. Intermittent 
 springs of medicinal character are not 
 uncommon, though such a one as this 
 seems to have been is quite unknown. 
 Dr. Brown regards the troubling of the 
 water, and the efficacy thus imparted to 
 it, as miraculous, and says : " Who ever 
 heard of any water curing all, even the 
 most diverse, diseases — blind, halt, with- 
 ered — alike ? Above ail, who ever heard 
 of such a thing being done ' only at a 
 certain season,' and, most singularly of 
 all, doing it only to the * first person 
 that stepped in after the moving of the 
 waters' ?" To put me into, etc. The 
 virtue of the water disappeared so fast, 
 or was so soon exhausted by the first 
 comer; literally, that he uriay cast me 
 in, thus picturing the extreme haste 
 and rajjidity with which the favorable 
 opportunity was seized. There was a 
 rush and scramble for the one chance, 
 such as we have seen for choice seats in 
 a car or a hall, or for the first deal at a 
 strawberry festival. At the pool were 
 many seekers for a single chance. In 
 the gospel are places and healing for 
 all. No jostling, no thrusting aside 
 and down. This poor man was able to 
 move, but only slowly, and so, however 
 often he started, he failed. Hope flick- 
 ered up again and again, only to flicker 
 down. Yet against hope he hoped on, 
 watching, waiting. His case was pit- 
 iable indeed— a strong appeal to the 
 Lord's mercy. 
 
 8. Jesus saith unto him. His 
 first word was a question ; his second 
 a command. The man had hoped 
 that one would come and put him in 
 the pool, but something better is in 
 store for him. And now the tender 
 sympathy of Jesus, his serene con- 
 sciousness of power, the inspiring and 
 cheering look he bent upon the suf- 
 ferer, seem to have drawn forth abso- 
 lute confidence, and to have prepared 
 the impotent man for instant obedi- 
 
 9 
 
 ence. Rise, take up thy bed, and 
 walk. "I observed in a house at 
 Kamoth-Gilead the recesses on the 
 elevation or platform for spreading 
 the ' bed ' (a thin quilting) so often 
 spoken of in Scripture, and saw just 
 how it could be * taken up ' and carried 
 away, Mark 2 : 9." — Db. Fisn, Bible 
 Lands Illustrated, p. 313. It is cus- 
 tomary in the East to roll them up. 
 Mark the authority with which Jesus 
 speaks, not merely to a man, but to 
 disease, for the disease must flee the 
 man before the man can rise and walk. 
 This authority often struck men with 
 astonishment. There was child-like 
 simplicity, utter freedom from parade 
 and ostentation, yet the sublime con- 
 sciousness of divine power expressed 
 in word, in tone, in bearing. These 
 words have been called "three thun- 
 der-strokes of healing might," yet 
 there was little of the thunder. There 
 was the sudden outgo of restoring 
 might, but quiet as the word of love 
 spoken from friend to friend. The 
 word translated bed here means orig- 
 inally a poor man's bed, then any 
 small bed or couch, a light mattress or 
 blanket. Here it seems to be used for 
 the simple litter or stretcher such as a 
 sick man would be carried round the 
 streets in. 
 
 9. Andimmediatelytheman was 
 made w^hole. The imraediateness of 
 the cure is almost always stated in the 
 Gospels as the sign of its miraculousness. 
 A gradual cure leaves room for the oper- 
 ation of natural laws. In this case, how- . 
 ever, the disease was probably incurable, 
 so that the instantaneousness of the heal- 
 ing process only adds to the miracle, but 
 does not make it. The three classes of dis- 
 ease afflicting those gathered at the pool 
 were blindness, lameness, and withered 
 limbs; and, though it is not expressly 
 mentioned, this ease probably belonged 
 to the second class. Took up his bed 
 and walked. The man did not object 
 that he could not rise and walk. He obey- 
 ed, and in so doing found his strength. 
 In this he is our pattern and our encour- 
 agement. If we heartily set ourselves 
 
98 
 
 JOHN V. 
 
 A. D. 2a 
 
 10 And •'on the same day was the sabbath. The 
 Jews therefore said unto him that was cured, It is the 
 sabbath day ; " it is not lawful for thee to carry thy 
 
 11 bed. 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 
 
 4 Mark 2. 9-11. • Matt. 21. 23 ; Rom. 10. 2. 
 
 »>ch. 7. 23; 9. 14 
 Matt. 12. 10-13. 
 
 e Ex. 20. 10 ; Neh. 
 13. 19; Jer. 17. 
 21, etc.; Matt 
 12. 2; Mark 2. 
 24; 3. 4; Luke 
 6,2; 13. 14. 
 
 to do the Lord's bidding, there will be 
 neither time nor need to parley about 
 our power to do what is bidden. On 
 the same day was the sabbath, 
 the seventh day of the week, the Jew- 
 i.'-h Sabbath. This introduces a new 
 paragraph, and on this fact turns the 
 controversy that follows. There is 
 littl*^ doubt that Jesus deliberately 
 ca^ae the Sabbath day for the per- 
 formance of this miracle, in order to 
 furnish occasion to clear away false 
 views bf that day, and show what was 
 its true design and the proper princi- 
 ple of its observance. Christ is often 
 represented (or mw-represented) as 
 though he fell in with all the views 
 and practices of the times, right or 
 wrong, true or false. So far is this 
 from true that we see him deliber- 
 ately planning to force an issue be- 
 tween himself and the false teachers 
 in this and many another matter. In 
 fact, how else did it come to pass that 
 he was in hatred hunted to the death ? 
 The allegation is a slander. He came 
 to " bear witness to the truth " and 
 against the false. 
 
 10. John uses the word Jews gener- 
 ally to describe, not the whole people, 
 but the ruling class, which was spe- 
 cially hostile to Christ. The act which 
 they condemned was in their view a 
 violation, not only of the general law 
 in regard to the Sabbath, but also of 
 the special law against carrying bur- 
 dens through the streets on that day. 
 Compare Jer. 17 : 21, 22; Neh. 13 : 
 15-19. But evidently, as Christ shows 
 in other places, such acts as this were 
 no violation of the spirit of the law. 
 Therefore, since it was the Sabbath, 
 said unto him that was cured. 
 Probably they knew that Jesus had 
 cured him, for they ever were on the 
 watch to catch him ; but they speak to 
 the man, as he is the actual transgres- 
 sor, and hope through him to strike the 
 Lord. It is the sabbath, etc. "Al- 
 H'ady the Pharisaical Jews, starting from 
 
 passages such as Ex. 23 : 12 ; 31 : 13-17 ; 
 35 : 2, 3 ; Num. 15 : 32-36; Neh. 13 : 15- 
 22, had laid down such a multitude of 
 prohibitions, and drawn so infinite a 
 number of hair-splitting distinctions, 
 that a plain and unlearned man could 
 hardly come to know what was forbid- 
 den and what was permitted." Jesus 
 taught that the Sabbath was made for 
 man, and not man for the Sabbath ; 
 that on this principle was to be inter- 
 preted the law of the Sabbath, as of 
 every other institution; and that to 
 stand for the mere letter of the law, 
 regardless of the design of that letter, 
 and especially to proceed to add re- 
 strictions not involved in the original 
 law and not added in the spirit of the 
 law, was heresy and abomination. Un- 
 questionably, this is the principle on 
 which we are to interpret the law in 
 respect to every divine institution for 
 man ; but one must take care not to sub- 
 vert an institution on the plea of such 
 interpretation. This has been done by 
 some in respect to the ordinances of 
 the gospel. 
 
 11. He that made me whole, ete. 
 The man's answer shows the impression 
 that his cure had made on him, foi 
 Christ's command was so contrary to 
 the prevalent ideas of the Sabbath that 
 in ordinary circumstances it would prob- 
 ably not have been obeyed. Almost 
 any one would have feared to expose 
 himself to the wrath of the rulers by 
 a violati(m of their known construction 
 of a law so strict as that of the Sabbath, 
 the violation of which was punishable 
 with death. But, as the healed maa 
 viewed it, one who could perform such 
 a miracle was a prophet, and would not 
 command anything wrong. This was 
 correct reasoning, for God's word can- 
 not be against itself. Perhaps also he 
 may have thought that he who could 
 control the laws of Nature could sus- 
 pend the letter of an outward religious 
 ordinance. 
 
 12. The form of their question, >Vha( 
 
v. D. 28. 
 
 JOHN V. 
 
 99 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 unto thee, Take up thy bed and walk ? And he that 
 was healed wist not who it was ; for Jesus had con- 
 veyed himself away, a multitude being in that place. 
 
 Afterward Jesus findeth him ' in the temple, and 
 said unto him, Behold, thou art made whole; «sin no 
 more, lest a worse thing come unto thee. The man 
 departed, ^ and told the Jews that it was Jesus which 
 had made him whole. And therefore did the Jews 
 persecute Jesus, and sought to slay him, because he 
 had done these things on the sabbath day. 
 
 But Jesus answered them, 'My Father worketk •ch,9. 14; 14. lo. 
 
 f Ps. 66. 13-15 ; 116. 
 
 12-19. 
 I cb. 8. 11 ; Ezra 
 
 9. 14 ; 1 Pet. 4. 3. 
 k Matt. 10. 32, 33. 
 
 man is that, is contemptuous. The 
 miracle is nothing to them. The petty 
 violation of the letter of a command 
 was everything. 
 
 13. wist not, knew not. Jesus 
 had conveyed himself away, rath- 
 er, Jesus avoided him, there being a 
 crowd in the place. There were several 
 reasons why Jesus avoided notoriety 
 in connection with his miracles. First, 
 he was exposed to constant danger from 
 the prevalent misconception of the Mes- 
 sianic office, which led the people, 
 whenever his miracles had created an 
 unusual impression, to try to force on 
 him the kingly office. Second, this in- 
 terfered with his spiritual work. And 
 third, it exposed him to the jealousy of 
 the rulers. Fourth, in this case he 
 purposely avoided him, that the right 
 time might come for the disclosure. 
 Jesus appears to have withdrawn at the 
 moment the impotent man had stooped 
 to take up his bed and the crowd had 
 rushed to see the wonder which had 
 been wrought. It was at a time, the 
 passover, when every resort within and 
 without the city was crowded. The 
 same crowd that gave publicity to the 
 miracle would permit Jesus easily to 
 glide away unnoticed. 
 
 14. In the temple, where Jesus was 
 wont to resort, and where the healed 
 man probably went with pious spirit, 
 according to the law, gratefully to make 
 the appointed offering. Sin no more, 
 etc. It is implied in what Jesus says to 
 the man that his disease was the result 
 of his sin ; not only in the general way 
 in which all human affliction is to be 
 traced to sin, but as the direct result of 
 ii particular sin. Lest a worse thing 
 come unto thee, befall thee. The 
 worse thing against which Jesus warns 
 Uim is probably final retribution. He 
 
 would add to the cure of the body the 
 permanent cure of the soul. 
 
 15. Told the Jews that it was 
 Jesus. He thus justifies himself and 
 makes known his benefactor. There 
 has been much questioning about the 
 motive which led the man to tell the 
 Jews that it was Jesus who had made 
 him whole. It is certainly unneces- 
 sary, and seems unnatural, to suppose 
 that he was wicked enough to do it 
 from ingratitude and malice to his bene- 
 factor. Neither does the charge of 
 stupidity seem well grouuded ; but it 
 simply completes his answer to their 
 question in regard to his supposed vio- 
 lation of the law. And if we suppose 
 that the man recognized Jesus as one 
 who had performed many miracles, 
 that would strengthen his reply giveu 
 in ver. 11. In his grateful and honest 
 simplicity he also probably hoped to in- 
 fluence the Jews in Jesus' favor by this 
 demonstration of his power and goodness. 
 
 16-30. Jesus vindicates Himself, 
 
 IN REGAR D TO THE CURE ON THE SaB- 
 BATH. 
 
 16. The verbs used in this verse are 
 in the imperfect tense, denoting con- 
 tinued and customary action. They 
 not only persecuted him in this par- 
 ticular instance^ but they were persecut- 
 ing him. This was their continued at- 
 titude toward Jesus, and their reason 
 for it was that he was in the habit of 
 doing such things on the Sabbath. The 
 plural, these things — not merely this 
 one cure, but others like it — shows the 
 same thing. The words, and sought 
 to slay him, do not belong here, ac- 
 cording to the most approved text. 
 They have been interpolated, probably 
 from ver. 18. 
 
 17. My Father worketh, etc., or 
 My Father is working until now, aitd I 
 
100 
 
 JOHN V. 
 
 A. D. 2a 
 
 18 hitherto, and I work. Therefore the Jews * sought 
 the more to kill him, 'because he not only had 
 ™ broken the sabbath, but said also that God was his 
 Father, " making himself equal with God. 
 
 19 Then answered Jesus and said unto them. Verily, 
 verily, I say unto you, * The Son can do nothing of 
 himself, but what he seeth the Father do ; p for what 
 things soever he doeth, these also doeth the Son like- 
 
 comp. ch. 10. 18 with Acts 2. 24; Gen. 1. 1, 26 with ch. 1. 1-3; Ps. 50. 6 
 with 2 Cor. 5. 10; Prov. 2. 6 with Luke 21, 15; Isa. 44. 24 with Col. 1. 16; 
 Jer. 17. 10 with Rev. 2. 23. 
 
 kch. 7. 19, 20, 25; 
 
 10. .39. 
 > Ps. 35. 11. 
 "ch. 7. 22, 23; 
 
 Matt. 12. 5. 
 ■ ch. 8. 54 : 10. 30, 
 
 33; 14. 9; Phil. 
 
 2. 6. 
 • ver. 30 ; ch. 8. 28 ; 
 
 9.4; 12. 49; 14. 10. 
 P vers. 21, 25, 26; 
 
 am working. Compare Matt. 12 : 3-8. 
 In this reply to the Jews, Jesus takes 
 the highest ground contained in any of 
 his answers to the charge of Sabbath- 
 breaking. He generally defends him- 
 self on the ground that such acts are no 
 violation of the spirit of the law. But 
 in this he asserts his superiority to the 
 law, which he shares with the Father. 
 The argument is as follows : Whatsoever 
 the Father does, I do. God the Father 
 is ceaselessly at work on Sabbaths as 
 well as week-days, and has been from 
 the first day until now. Though he 
 rested on the seventh day from his work 
 of creation, he never rests from his 
 work of upholding, governing, and 
 ble.'jsing the universe he has made. 
 Jesus put himself side by side with 
 God, and justified his healing on the 
 Sabbath on the ground that his own 
 activity, like that of the Father, was 
 holy and unceasing. 
 
 18. Therefore, etc., For this, there- 
 fore, the Jews sought the more to 
 kill him ; not only desired and formed 
 the purpose to kill him, but began to form 
 plans for legally apprehending and exe- 
 cuting him. This became the settled 
 habit of his enemies. The verse indi- 
 cates an interval of time, longer or 
 shorter, between Jesus' brief reply in 
 ver, 17 and the longer defence in ver. 
 19. Not only had broken the sab- 
 bath, in their opinion, and according 
 to tlieir traditions. The charge that 
 the Jews now brought against him was 
 that he claimed equality with God in 
 calling him his Father. The word 
 translated his means his own. Com- 
 pare Kom. 8 : 32. There is a sense, 
 which the Jews themselves recognized, 
 in which men may be the sons of God. 
 Comi)are ch. 1:12, 13. But Ciirist here 
 claims it in a sense peculiar to himself. 
 And not only in a peculiar sense, but 
 
 in a real sense, as denoting that iden- 
 tity of nature which is involved in son- 
 ship, so that he as the Son of God is 
 himself God, just as the son of a man is 
 a man. This necessarily implied equal- 
 ity with God — i. e., equality of nature. 
 The rulers understood him to claim this, 
 which, to their minds, was adding to 
 the crime of Sabbath-breaking the 
 crime of blasphemy. If they had 
 mistaken his meaning, Jesus would 
 surely have corrected their misappre- 
 hensions. Instead of this, he publicly 
 defends himself before the Sanhedrim 
 or its representatives in the long ad- 
 dress that fills the rest of this chapter, 
 and in this plainly asserted his divine 
 "authority, commission, dignity, and 
 equality with God the Father." 
 
 19. The Son can do nothing of 
 himself. Jesus declares in this verse 
 the principle on which the statement of 
 verse 17 is founded. The language is 
 figurative. He represents himself as 
 seeing what the Father does, and imitat- 
 ing it. What he wishes to convey in this 
 figurative language is the community 
 of action between them, based on their 
 essential unity. Neither of them works 
 independently, but the Father works 
 through the Son, and the Sou from the 
 Father. The further thought express- 
 ed, besides that of community of action, 
 is that the act originates with the Fa- 
 ther. What he seeth the Father 
 do, literally, except he sees the Father 
 doing something. For what things 
 soever he doeth, etc. The reason 
 for what he had just asserted. " The 
 words * what things soever ' are without 
 limit ; all that the Father does the Son 
 does likewise. This is as high an a.sser- 
 tion as possible of his being equal with 
 God. If one does all that another does 
 or can do, then there is proof of equal- 
 ity. If the Son does all that the Fathet 
 
A. D. 28. 
 
 JOHN V. 
 
 101 
 
 20 wise. For the Father loveth the Son, <> and showeth 
 him all things that himself doeth; and he will show 
 him "■ greater works than these, that ye may marvel. 
 
 21 • For as the Father raiseth up the dead, and quicken- 
 eth them ; * even so the Son quickeneth whom he will. 
 
 22 For the Father judgeth no man, but "hath committed 
 
 23 all judgment unto the Son; *that all men should n 
 honor the Son, even as they honor the Father. 
 yHe that honoreth not the Son honoreth not the 
 Father which hath sent him. 
 
 Titn. 4. 1 ; 1 Pet. 4. 5. » ch. 10. 30 : 14. 1 ; Heb. 1. 6. 1 ch. 15. 23, 
 
 2i ; 16. 14, 15 ; 17. 10 ; 1 John 2. 23 ; 2 John 9. 
 
 1 ch. 10. 32 ; 15. 15 ; 
 
 Prov. 8. 22-31; 
 
 Luke 10. 22. 
 vers. 25, 28, 29. 
 Deut. 32. 39; 1 
 
 Kings 17. 21, 22. 
 ch. 11.25,48,44; 
 
 17. 2; Luke 7. 
 
 14, 15 ; 8. 54, 55. 
 ' ver.27;ch. 3,35; 
 
 17. 2; Matt. 11. 
 
 27 ; 16. 27 ; 25. 31- 
 
 46 ; 28. 18 ; Acts 
 
 10.42; 17.31; 2 
 
 uoes, then like him he must be almighty, 
 omniscient, all-present, and infinite in 
 every perfection ; or, in other words, he 
 must be God." 
 
 20. For the Father loveth the 
 Son. We have here the basis or rea- 
 son for this coramuuity of action in the 
 love which the Father bears the Son. 
 Love is the principle which regulates 
 the relations between them. And it 
 contains further the reason for the 
 second part of the preceding verse. It 
 is not only true that the Son does noth- 
 ing except what he sees the Father do, 
 but also that he does whatever the Fa- 
 ther does. His work not only corre- 
 sponds to the Father's as far as it goes ; 
 it goes as far and embraces as much as 
 the Father's. And this, the statement 
 of the second partof ver. 19, is confirm- 
 ed by the statement that the Father 
 shows him all things that he himself 
 does. And finally the verse asserts tliat 
 the Father will cause him to perform 
 greater works than these miracles of 
 healing which have caused such ex- 
 citement. Ue will show him greater 
 works than these. Greater is em- 
 phatic : Greater works than these will 
 he show him. What these greater works 
 are, see next verse. That ye, probably 
 the unbelieving hearers. The divine in- 
 tention is expressed. May marvel. 
 Though they might persevere in un- 
 belief, it would be in face of such evi- 
 dence as would excite their astonish- 
 ment. " Faith they might withhold ; as- 
 tonishment he will compel." — Lange. 
 
 21. For as the Father raiseth up 
 the dead, and quickeneth them, 
 etc. We have here a statement of one 
 of the greater works to be done by the 
 Son. The raising of the dead and 
 
 auickening them is the spiritual, not 
 le physical, act — the giving of life to 
 
 those dead in trespasses and sins. This 
 is proved, first, by the fact that it is an 
 act based on the will and judgment of 
 Christ, and involves, therefore, discrim- 
 ination among men, while the resurrec- 
 tion is general and undiscriminating. 
 See vers. 22 and 29. Second, by the 
 grounding of the judgment, and the 
 selection based upon it, on belief in 
 the Father and the Son, which is the 
 condition of eternal life. See ver. 24. 
 And third, by the fact that the time of this 
 resurrection is already present. See ver. 
 25 ; compare ver. 28. These points will 
 be developed in the verses referred to. 
 There are two divine prerogatives here 
 ascribed to the Son — first, the giving 
 of eternal life ; and second, the selection 
 of the persons to whom it is to be given. 
 
 22. This verse contains the confirma- 
 tion of the second divine prerogative 
 contained in the words whom he will 
 of ver. 21. This, of course, involves 
 the act of judgment, and this authority 
 to execute judgment is here ascribed to 
 the Son. For the Father judgeth 
 no man, etc. This statement is har- 
 monized with those passages which de- 
 scribe the Father as judging, by the 
 general scriptural doctrine that what- 
 ever the Father does, he does through 
 the Son, so that the direct agent in this, 
 as in other spheres of divine action, is 
 the Son. Compare Phil. 2 : 10, 11 ; 
 Rom. 14 : 9, 12. This fact, that the 
 quickening spoken of in the preced- 
 ing verse is of those whom the Son 
 wills, implying the selection of certain 
 among men to receive it, and that it is, 
 as this verse shows, an act of judgment, 
 constitutes the first proof mentioned 
 above that it is the spiritual quicken- 
 ing of dead souls, and not the resur- 
 rection of the body, for that is general. 
 
 23. That all men should honor 
 
102 
 
 JOHN V. 
 
 A. D. 28 
 
 24 Verily, verily, I say unto you, ' He that heareth 
 my word, and believeth on him that sent me, hath 
 everlasting life, and shall not come into condemna- 
 
 25 tion ; * but is passed from death unto life. Verily, 
 verily, I say unto you, The hour is coming, and now 
 is, wiien *» tlie dead shall hear the voice of the Son of. 
 
 26 God ; and they that hear shall live. For as the 
 Father " hath life in himself, so hath he given to the 
 
 27 Son to have life in himself; and hath given him au- 
 thority to execute judgment also, ^ because he is the 
 
 «ch. 3. 
 8. 51; 
 
 16, 18, 35: 
 Gal. 3. 13. 
 
 »CoI.l 
 3. 14. 
 
 13;lJohn 
 
 *> Rora. 
 2.1,5 
 2. 13. 
 
 • Ex. 3. 
 
 6.4; Eph. 
 ; 5. 14 ; Col. 
 
 14. 
 
 «Dan. 
 Phil. 
 
 7. 13, 14; 
 2. 7-11. 
 
 the Son, even as they honor the 
 Father. The object of this giving over 
 of judgment to the Son is here stated, 
 that men, seeing him invested with di- 
 vine prerogatives, may give him divine 
 honor as they do the Father. He that 
 honoreth not the Son, etc. The 
 result of withholding from the Son this 
 honor, is to dishonor the Father who 
 sent him, on the principle that a king 
 is involved in the dishonor of his mes- 
 senger or representative. " Our Lord 
 is showing his equality with the Fa- 
 ther. As the life-giving power which 
 he had ch.imed proved his divine om- 
 nipoterxe, so does his ability to judge 
 mankind prove his divine omniscience. 
 And these are to be fully displayed, that 
 he may be honored even as the Father, 
 who, indeed, is not truly honored un- 
 less the Son is honored too." — Anno- 
 tated Parag. Bible. 
 
 24. The Verily, verily, I say onto 
 you, with which this statement opens, 
 is intended to give solemn em}\hasis to 
 it. Christ gives here the ground on 
 which the judgment of vers. 21 and 22 
 is based — the test by which men are to 
 be judged in selecting the recipients of 
 the everlasting life — viz., listening 
 to the Son and believing on him who 
 sent him — that spiritual life which 
 continues and increases for ever. Com- 
 pare ch. 12 : 44; 17 : 3 ; 1 John 6 : 9- 
 12. This constitutes the second proof 
 mentioned above that it is the eternal 
 life of which Christ is speaking in ver. 
 21 — for it is this life which is conditioned 
 by faith — and, furthermore, that is spe- 
 cified in this verse as the life meant. 
 The eternal life is contrasted with con- 
 demnation, and is therefore to be 
 connected with justification or pardon. 
 Until the man believes he is condemned 
 'and dead ; but with the act of faith he 
 passes over from the state of condem- 
 nation and death, is pardoned, and re- 
 
 ceives eternal life. Is passed, has 
 passed already, from death, of sin, 
 unbelief, and guilt, unto life — a life 
 of faith, righteousness, and bliss. Com- 
 pare Rom. 8 : 1-6. 
 
 25. Thehour is coming, and now 
 is, etc. This verse reiterates with em- 
 phasis the statement of ver. 21, with the 
 added particular that the Son is already 
 exercising the power there ascribed to 
 him. And in this element of time con- 
 sists the third proof that it is not the 
 physical resurrection there alluded to, 
 since that is future. The spiritually 
 dead shall hear his voice and live- 
 have spiritual life, ch, 17 : 2, 3. 
 
 26, 27. These verses recapitulate sum- 
 marily the arguments by which Christ 
 sustains his claim of imparting eternal 
 life. He has both the power and the 
 authority necessary. The power, irt 
 that the Father has endowed him with 
 the same life-giving power that he has 
 himself — life in himself. Compare 
 ch. 6 : 57 ; 11 : 25 ; 14 : 6, 19. The au- 
 thority, in that the Father has author 
 ized him to perform the act of judgment 
 necessary in selecting men for the lift 
 eternal. So hath he given to the 
 Son ; . • • hath given him author- 
 ity. In his divinity he needed not that 
 this power and authority should be 
 given him, but as man he needed that 
 it should be conferred. Jesus speaks 
 of it as an historical fact. He gave — that 
 is, at his incarnation. The reason for in- 
 vesting the Son with this authority of 
 judge is, that he is the Son of man, 
 Christ is distinguished from the Fatiier 
 and the Spirit by his connection with 
 man; and by virtue of this connection 
 he is made the King and Judge of man- 
 kind. Because he is the Son of 
 man, ratlier, a son of man, particular 
 izing and tlius emphasizing the fact 
 Judicial authority has been given him 
 as the man Christ Jesus (1 Tim. 2 : 5), 
 
A.. D. 28. 
 
 JOHN V. 
 
 108 
 
 28 Son of man. Marvel not at this: for the hour is 
 coming, ® in the which all that are in the graves shall 
 
 29 hear his voice, ^and shall come forth; sthey that 
 have done good, unto the resurrection of life, and 
 they that have done evil, unto the resurrection of 
 damnation. 
 
 30 I can of mine own self do nothing : as I hear, '^ I 
 judge, and my judgment is just; because 'I seek not 'ch, 4. 34; 6. 38, 
 mine own will, but the will of the Father which hath *^*"- ^^- ^^• 
 
 • 1 Cor. 15. 42-54 
 
 Rev. 20. 11-13. 
 f Isa. 26. 19 ; 1 Cor 
 
 15. 52; 1 Thesi 
 
 4. 16. 
 KDau. 12. 2; Matt 
 
 25. 31-46; Rom 
 
 2. 6-10. 
 
 fc ch. 8. 15, 16. 
 
 the Mediator. Compare Dan. 7 : 13, 14; 
 Acts 17 : 31. See note on ch. 1 : 51. 
 
 28. Marvel not at this, for the 
 hour is coming, etc., rather an hour, 
 etc. Men are not to wonder at this 
 claim of Christ to impart eternal life 
 to men. For he has the power also to 
 mise the physically dead, and the time 
 is coming when he will exercise this 
 power on all the dead. But this does 
 not require the preliminary act of 
 judgment, for this resurrection is 
 general, and includes those who have 
 done good and evil alike. 
 
 29. They that have done good, 
 unto the resurrection of life, etc. 
 Life in its highest form; a state of un- 
 ending bliss. There is, however, a 
 judgment connected witli this resur- 
 rection. But it comes after it. And 
 the terms and tests of this judgment 
 are ditferent from those which deter- 
 mine the gift of eternal life. In that 
 case it was faith that was demanded; 
 in the final judgment, of which this 
 verse speaks, it is good works. But 
 while the terms of judgment are dif- 
 ferent, the awards are the same. Life 
 is connected with good works in this 
 case, as it is with faith in the other, and 
 evil works meet the same condemna- 
 tion at the end as unbelief at the be- 
 ginning. This is explained as follows: 
 The faith of the Christian religion is a 
 " faith that works by love," and "faith 
 without works is dead." The uniform 
 representation of the final judgment, 
 therefore, is of a judgment based on 
 the " works done in the body, whether 
 they be good or evil." For this is the 
 final test of Christian character, that 
 the faith with which it starts has been 
 fruitful of good works. But why have 
 the two judgments to determine the 
 same thing (see on vers. 21, 22, 26), the 
 result of both being the gift of eternal 
 life ? The answer to this is also given 
 
 us in the New Testament. The be- 
 liever in this life receives only the 
 assurance of eternal life in its highest 
 and final form, and the Spirit as the 
 first-fruits and pledge of his future 
 inheritance. He is in the position of 
 an heir to a large estate before he 
 comes of age. The property is his, 
 and he may have a certain income 
 from it, but he is not yet in actual 
 possession of it. He indeed has a 
 spiritual life, but before he comes into 
 the actual possession of his final in- 
 heritance tests are applied to deter- 
 mine the genuineness of his life, and 
 of the faith by which the original gift 
 was obtained. And so "he that be- 
 lieveth shall be saved," and "he that 
 endures to the end shall be saved." 
 The resurrection of damnation, 
 rather, of judgment — a resurrection to 
 death eternal — an unending state of 
 misery. . 
 
 30. I can of mine own self, of 
 myself, do nothing : as I hear, I 
 judge, etc. This verse corrects any 
 misap])rehensiou that may have arisen 
 from the preceding statement, by de- 
 claring that, though Christ is Judge, 
 he does not act independently in this 
 any more than in any other part of 
 his works, but in connection with the 
 Father and as his representative. The 
 terms of judgment are those which he 
 has received from the Father. He does 
 not mean that his will is different from 
 the Father's, but that he does not seek 
 for that which shall determine his ac- 
 tion in himself, but in the Father, or 
 rather in himself, as his nature and will 
 are determined by his connection with 
 the Father. If we could conceive Christ 
 acting independently of this, his judg- 
 ment would not be just. Because 1 
 seek not mine own will, etc.; the 
 reason why his judgment is just and 
 right. Here, for of the Father, the 
 
101 
 
 JOHN V. 
 
 A.D. 28. 
 
 31 sent me. ^If 1 bear witness of myself, my witness is 
 
 32 not true. ' There is ancther that beareth witness of 
 me, and I know that the witness which he witnesseth 
 of me is true. 
 
 33 "" Ye sent unto John, and he bare witness unto the 
 
 34 truth. But I receive not testimony from man ; but 
 
 35 these things I say, that ye might be saved. He was 
 a burning and ° a shining light: and '•ye were willing 
 for a season to rejoice in his light. 
 
 36 But P 1 have greater witness than that of John ; for 
 the works which the Father hath given me to finish, 
 the same works that I do bear witness of me, that the 
 
 k Deut. 19. 16 
 
 Prov. 27. 2 ; Rev. 
 
 3. 14. 
 I vers. 36,37; Matt. 
 
 3. 17; 17. 5; 1 
 
 John 5. G, 7, 9. 
 "> ch. 1. 19-34. 
 n Matt. 11. 11 ;Luke 
 
 1. 15-17; 2 Pet. 
 
 1. 19. 
 •Matt. 3. 5-7; 11. 
 
 7-9; 13. 20, 21; 
 
 21.26; Mark 6.20. 
 P 1 John 5. 9. 
 
 most approved text reads of him 
 which sent me. Acting according 
 to the oneness of nature and will with 
 the Father, he therefore acts in perfect 
 rectitude. 
 
 31-47. Jesus shows that it is the 
 Father who bears Witness to him 
 IN HIS Works and in the Scrip- 
 tures, AND ALSO POINTS TO THE UN- 
 BELIEF OF THE Jews. 
 
 31. Christ comes in this verse to a 
 consideration of the testimony by which 
 these ^^onderful claims are confirmed. 
 The emphatic word in the first clause 
 is thf subject, If I, myself, which is 
 contr<*sted with the other witness spoken 
 of in the following verse. The prin- 
 ciple stated is, that if such claims were 
 supj^orted only by his word, without 
 any accompanying testimony from God, 
 thej would not be true, or valid. 
 They must have other confirmation 
 than his witness. 
 
 32. This first clause. There is an- 
 other, etc., is better translated. It is 
 another, etc. Who this other is he pro- 
 ceeds to show, vers. 33-36. He is such, 
 and his testimony is of such a sort, that 
 he is assured of its truth. God had al- 
 ready testified of him by the descent of 
 the Holy Spirit, by miracles, and by a 
 voice from heaven. 
 
 33. Christ considers the testimony of 
 J jhn first : Ye sent unto John. They 
 had shown their sense of the value of 
 John's testimony by sending to him to 
 make inquiries; and John had wit- 
 nessed to the truth by pointing to 
 One who was to follow him as the Mes- 
 siah, and eventually by designating 
 Jesus personally as the Christ, ch. 1 : 
 19-3G. 
 
 34. But I receive not testimony 
 from man; i. e., the testimony — that 
 of which he is speaking — is not human. 
 
 Christ does not deny in general that he 
 receives such testimony, for that would 
 not be true. John the Baptist was such 
 a witness, and so were the apostles and 
 Christians generally. He refers to this 
 testimony of John for their benefit, that 
 they might be saved. This jiurpose 
 is not to be accomplished wholly nor 
 principally by the citation of John, but 
 it is one of the means used for it. Christ 
 sets here the example followed by Paul, 
 who " would by all means save some." 
 
 35. This verse, He was a burning 
 and a shining light: and ye were 
 willing for a season to rejoice in 
 his light, is also improved by trans- 
 lation : Jle was the burning and shill- 
 ing lamp ; and you were ivilling to re- 
 joice for a time in its light. It is in- 
 tended to correct any impression that 
 he was depreciating John, by showing 
 what John's real oflice was. He was 
 the lamp ; not an original and powerful 
 source of light like the sun. See ch. 1 : 
 8, 9. But notwithstanding this, the 
 Jews were willing to exult temporarily 
 in his light. " He was only as the light 
 of the candle [lamp], for whose rays, 
 indeed, men are grateful ; but which is 
 pale, flickering, transitory, compared 
 with the glories of the Eternal Flame 
 from which itself is kindled." — LiGHT- 
 FOOT, On Revision, p. 118. If they 
 would, however, Jesus would have them 
 believe on him through John's testi- 
 mony. 
 
 36. Greater witness. This greater 
 testimony is his works. Inastnuch, how- 
 ever, as these w'orks are those which 
 the Father has given him to do, the)' 
 are really the witness of God himself. 
 He is therefore the other witness of 
 whom the Lord speaks. The thing to 
 which they bear witness is that God 
 sent him. They are God's endorsement 
 
A. D. 28. 
 
 JOHN V. 
 
 106 
 
 87 
 
 38 
 39 
 
 40 
 41, 
 
 Father hath sent me. And the Father himself, which 
 hath sent me, *» hath borne witness of me. Ye have 
 neither heard his voice at any time, ""nor seen his 
 shape. And *ye liave not his word * abiding in you ; 
 " for whom he hath sent. ^ him ye believe not. ^ Search 
 the Scriptures ; ' for in them ye think ye have eternal 
 life ; and 'they are they which testify of me. 
 
 ^ And ye will not come to me, " that ye might have 
 42 life. <*I receive not honor from men. But I know 
 
 » ch. 1. 45 ; 20. 31 ; Deut. 18. 15, 18 ; Luke 24. 27, 44 ; 1 Pet. 1. 11 ; Rev. 19. 
 10. b ch. 1. 1. 3. 19; 12. 37, 40; Matt. 22. 3; 23. 37; Rom. 10. 16-21; 
 
 Rev. 22. 17. « :h. 14. 6. ^ ver. 31 ; ch. 6. 15 ; 1 Thess. 2. 6. 
 
 sch. 6. 27; S. 18; 
 
 Matt, 3. 17 ; 17. 5. 
 'ch. 1. 18. 
 •ch.8. 37, 47. 
 tFs. 119. 11; Col. 
 
 3. 16; 1 John 2. 
 » Mark 12. 24. 
 « Isa. 53. 1-3. 
 y Deut. 6. 6 ; Prov. 
 
 8. 33, 34 ; Isa. 8. 
 
 20; 34. 16. 
 » See Luke 10, 
 
 25-29. 
 
 of him as a divine messenger. Instead 
 of the same works, it should be ren- 
 dered the works themselves. Christ often 
 appealed to his miracles, eh. 10 : 25, 37 ; 
 14 : 10, 11; 15 : 24. The works may 
 perhaps include the whole course of 
 his teachings as well as his miracles. 
 His teachings bore evidence of divine 
 origin. 
 
 37. And the Father himself 
 which hath sent me, etc. This 
 should rather be translated, And the 
 Father who sent me, he has, etc. The 
 subject is repeated in the pronoun for 
 emphasis, He has borne witness of me. 
 There is not only this indirect testi- 
 mony of the Father in the works of 
 Christ ; there is also direct personal 
 testimony from him. This testimony 
 has not been given, however, in per- 
 sonal intercourse with them, for they 
 have never seen nor lieard him. 
 
 38. Ye have not his word abid- 
 ing in you. God has never spoken 
 his word of truth within them. For 
 they do not believe in his Son, whom he 
 sent, which any inwardly enlightened 
 man would do. They showed they did 
 not receive the testimony of God by 
 rejecting that of his Son. 
 
 39. 40. Search the Scriptures, 
 
 Rather, ye search the Scriptures, the 
 Old Testament Scriptures, to find out 
 rites and observances in order to insure 
 .salvation. But they are a testimony of 
 the Father to me, the Messiah and Sav- 
 iour of men. He bases this appeal on 
 their own recognition of the value and 
 authority of these writings. In them 
 ye think, he says, ye have eternal 
 life. The ye is emphatic. And these 
 very Scriptures in wiiich you trust are 
 the witness of which I have been speak- 
 ing. They contain this personal testi- 
 mony of the Father to me. And they 
 
 are they which testify of me. 
 
 Moreover, the course of thought shows 
 that they bear this special testimony to 
 Christ as the source of the eternal life 
 which the Jews believed that the Scrip- 
 tures revealed. For the connectiou is, 
 And ye will not come to me, that 
 ye might, may, have life. " Al- 
 though you look to the Scriptures for 
 eternal life, and although they testify 
 concerning me as the Soui'ce of that 
 life, yet you will not come to me for it." 
 And this claim, that he is the Author of 
 eternal life, is the very one which Christ 
 has made in the preceding part of the 
 discourse (vers. 21-30), and which he 
 has sought to substantiate by the testi- 
 mony of these witnesses. 
 
 41. The connection of this verse is a 
 little difficult. But it is probably a 
 disclaimer of personal, self-glorifying 
 ends in this discourse of self-defence. 
 Although they rejected him, he was 
 not dependent upon their esteem ; 
 neither did he seek or take to him- 
 self human applause. I receive 
 not, / appropriate not to myself, 
 honor from men. All of this has 
 gathered about himself, and of course 
 it seems to have his glory for its ob- 
 ject. But this glory, if it was sought 
 in this discourse, would be a glory 
 coming from men, and that, Christ 
 says, he does not receive. 
 
 42. But I know you, that ye 
 have not the love of God in you, 
 the reason why they rejected him. The 
 real object that Christ is seeking is not 
 that they should glorify him, but that 
 they should love God. And the dis- 
 course has been to show them that 
 they have not this really important 
 love to God. For he is in such rela- 
 tion to the Father that their refusal 
 to receive him reveals want of love to 
 
 5* 
 
166 
 
 JOHN V. 
 
 A. D. 28, 
 
 43 you, that *ye have not the love of God in you. I am 
 come in my Father's name, and ye receive me not ; 
 ' if another shall come in his own name, him ye will 
 
 44 receive. How can ye believe, * which receive honor 
 one of another, and seek not ^ the honor that cometh 
 
 45 from God only? Do not think that I will accuse you 
 to the Father ; * there is one that accuseth you, even 
 
 46 Moses, ''in whom ye trust. For had ye believed 
 Moses, ye would have believed me; 'for he wrote 
 
 47 of me. ™ But if ye believe not his writings, how 
 shall ye believe my words? 
 
 •ch. 8. 42,47; Rom. 
 
 8.7; lJohn2. 15. 
 t Acts 5. 36, 37. 
 e ch. 12. 43 ; Matt 
 
 23. 5-7; Phil. 2. 3. 
 k Kom.2.29;2Cor 
 
 10. 18. 
 I ch. 7. 19 ; Bom. 2. 
 
 12, 17-24. 
 kch.9. 28, 29; Gal. 
 
 3. 10. 
 «ch. 1. 45; Luke 
 
 24.27; Acts 26.22. 
 m Luke 16. 29-31. 
 
 God. The following verse shows that by 
 their conduct they did not love God. 
 
 43. I am, or have, come ... ye 
 receive me not. This verse com- 
 bines the statement of the one which 
 precedes, that the Jews do not really 
 love God, for they reject him who 
 comes in the name of God. Compare 
 ch. 8 : 42. The argument is, that real 
 love to God will show itself in the 
 acceptance of One who comes in his 
 name and is in perfect sympathy 
 with him. But one coming in his 
 own name they will receive. 
 The sinful principle shown in this is 
 twofold : First, there is the endorse- 
 ment of one who sets aside God — 
 comes in his own name instead of 
 God's. And second, of one who seeks 
 to exalt and glorify himself. They 
 show thereby their sympathy with 
 godlessness and selfishness. Their 
 willingness to follow impostors would 
 show their want of love to God. Thus 
 false Christs afterward appeared, whom 
 they followed to their own destruction. 
 
 44. HoAV can ye believe, which, 
 who, receive honor one of another, 
 etc. ? This seeking of human applause 
 was, indeed, self-idolatry. This sel- 
 fishness and desire for the praise of 
 men is what stands in the way of their 
 believing. Christ says that they can- 
 not believe as long as they remain ac- 
 tuated by this principle. For faith 
 Beeks honor, not from men, but from 
 God. The very essence of faith is 
 humility and self-renunciation, while 
 its supreme desire is the approval of 
 God. In the last clause, instead of 
 from God only, read, from the only 
 God, pointing to tlie unity so clearly 
 taught in the writings of Moses, of 
 whom he proceeds to speak. God is 
 the only source of true nonor. 
 
 45. Do not think that I will ac- 
 cuse you, etc. That was not a part 
 of his work, ch. 3 : 17. Nor was it 
 needful, for Moses was their accuser. 
 The emphatic word in the first clause 
 is the I, which is contrasted with 
 Moses in the following clause. They 
 are to be accused, but not by him. 
 They might have inferred easily from 
 the tone of his discourse that he was 
 to be their accuser. But they are to be 
 accused notwithstanding, and that, too, 
 by the very Closes in whom their hopes 
 as a nation have been placed. Of course, 
 this confidence in Moses had not been 
 based on anything that he could do for 
 them, but on his writings, and specially 
 on the law which he had given them. 
 In whom ye trust, or better, have 
 hoped. 
 
 46. For had ye believed Moses, 
 ye would have believed me. This 
 verse confirms the statement that Moses 
 would be their accuser. For their dis- 
 belief in Christ involves necessarily dis- 
 belief of Moses, who wrote concerning 
 Christ. For he wrote of me, Deut. 
 18 : 15. An important testimony of Jesus 
 to the writings of Moses, and the appli- 
 cation of this and other passages to him 
 as the Messiah. 
 
 47. But if ye believe not his writ- 
 ings, etc. We have here the reverse 
 of the preceding. If they had believed 
 Moses, they would have believed Christ. 
 But if they do not believe what Moses 
 wrote concerning Christ, how can they 
 be expected to believe wluit Christ says 
 concerning himself? The contrast is 
 between Moses, whom they had been 
 taught all their lives and by imme- 
 morial tradition to believe, and Christ, 
 whose claims were new, and, moreover, 
 utterly repugnant to their pervertea 
 views of the Messianic oflice. 
 
A. D. 28. 
 
 JOHN V. 
 
 107 
 
 Practical Remarks. 
 
 1. The miracles of Christ are typical 
 of his spiritual works of power. And 
 this typical character is not only a 
 general quality, but each miracle pre- 
 sents some special phase of the Lord's 
 work and powers in the realm of spirit, 
 vers. 1-9. 
 
 2. In this miracle the fact is empha- 
 sized that the disability removed was 
 one of long standing, and the miracle 
 represents, therefore, Christ's power to 
 heal spiritual diseases and disabilities 
 aggravated in the same way, vers. 1-5. 
 
 3. The immediateness of the cure is 
 noticeable in the same connection, ver. 9. 
 
 4. The implicit faith of the man in his 
 healer, accepting his word as that of 
 one who had shown in the miracle his 
 possession of divine authority, even in 
 a matter about which current opinion 
 was quite difterent, is also noticeable 
 and commendable, vers. 6-9. 
 
 5. The acceptance of well-attested 
 authority in matters of this kind is 
 frequently quite reasonable, vers. 8, 9. 
 
 6. The connection between sin and 
 suffering suggested here (ver. 14), and 
 full}'' stated elsewhere, is that sin causes 
 suffering, and that present sufferings are 
 God's warnings against the greater evils 
 with which sin is to be punished here- 
 after, vers. 5-14; 1 Cor. 11 : 30. 
 
 7. Jesus selects this worst case from 
 the great multitude ; so election fre- 
 quently saves the most desperate, ver. 
 3 ; 1 Tim. 1 : 15, 16. 
 
 8. "Jesus would have our earnest 
 will," ver. 6 ; Luke 13 : 24; Jer. 29 : 13. 
 
 9. Jesus will help when all human 
 helpers fail us, ver. 7 ; Ps. 27 : 10. 
 
 10. "The word of Jesus has power; 
 what he commands, he gives," vers. 
 8, 9. 
 
 11. To sin after special grace is to 
 provoke the visitations of the worst 
 judgments, ver. 14; Matt. 18 : 23-34. 
 
 12. There is a time to speak and a 
 ♦ime to be silent. It is not best always 
 to be babbling even of what grace Jesus 
 has given us specially, ver. 15 ; Matt. 
 7 :6. 
 
 13. Christ's answer to the charge of 
 breaking the Sabbath contains some of 
 his most instructive teachings in regard 
 to his relations to the Father, vers. 10-18. 
 
 14. In the first place, he claimed the 
 right to do what the Father did, ver. 17. 
 
 15. This claim rested on his Sonship, 
 and the Sonship was of a peculiar na- 
 ture that involved natural essential 
 equality, ver. 18. 
 
 16. This relation was such that he 
 could do nothing but what the Father 
 did, and, on the other hand, did every- 
 thing that the Father did, vers. 19, 20. 
 
 17. The relation was such, however, 
 that the acts originate with the Father, 
 rather than with the Son, vers. 19, 20. 
 
 18. Further, the authority for Christ's 
 acts (vers. 22, 27), and the power, pro- 
 ceed from the Father, vers. 26-30. 
 
 19. To establish this claim he appeala 
 to the witness of the Father — first, in his 
 own works (ver. 36); second, in the in- 
 ward witness given to the believer (ver. 
 38) ; and third, specially in the Scrip- 
 tures, vers. 39, 40. 
 
 20. On the strength of this relation 
 to the Father, Christ claims to impart 
 eternal life (vers. 21 ff.) ; to select the per- 
 sons to receive it (ver. 21) ; to perform 
 the act of judgment necessary in such 
 selection (vers. 22 ff.) ; to raise the dead 
 at the last day (vers. 28, 29) ; and to 
 judge them after they are raised, vers. 
 22, 29. 
 
 21. The significance of the terms of 
 judgment — faith, in the act of justifi- 
 cation, and works, in the last judg- 
 ment — has been noticed in the critical 
 notes. See on ver. 29. 
 
 22. To be the means of saving souls is 
 a more glorious work than the mirac- 
 ulous healing of bodies, vers. 20, 21 ; 
 John 14 : 12. 
 
 23. How simple the terms of salva- 
 tion ! Only implicit trust and loving 
 obedience. Hear and live, vers. 24, 25. 
 Just as we have, look and live, Isa. 45 : 
 22 ; John 3 : 14, compared with Num. 
 21 : 8, 9. 
 
 24. The personal experience of re- 
 demption taking effect in the spirit 
 sufficiently encourages faith in the final 
 redemption of the body, ver. 28; Rom. 
 8; 23. 
 
 25. Aim to save an objector, even if 
 you must press him with arguments 
 from his own lower standpoint, vers. 
 33, 34 ; 1 Cor. 9 : 22. 
 
 26. " As a burning light wLile light- 
 ing others consumes itself, so Christian 
 teachers should sacrifice themselves in 
 the service of God and their fellow- 
 men," ver. 35. 
 
 27. The testimony of Christ to th« 
 
108 
 
 JOHN VI. 
 
 A. D. 29. 
 
 Je.'ius miraculously feeds a multitude. 
 
 VI. 
 
 •Matt. 14. 13-21 
 . .-,',^T^,-» 1 .1 • T ^ ^^ f Mark 6. 32-44 
 
 Al' TER "these thintirs Jesus went over the sea of Luke 9. io-i7. 
 
 divine authority of the Scriptures is 
 wry strong anc positive. They eon- 
 'nia tlie Father's personal witness to 
 the Sou — a witness more direct than 
 Christ's own works, vers. 39, 45, 46, 47. 
 
 28. Scripture testimony is that hy 
 which men are to be judged, vers. 39- 
 47. 
 
 29. The works of Jesus, perpetuating 
 and multiplying themselves to this day 
 in the progressive regeneration of the 
 race, are more powerful as testimony 
 than anvthing seen in his own lifetime 
 on earth, ver. 36; John 12 : 24, 32. 
 
 30. The most powerful testimony to 
 Jesus, the foundation and bulwark of 
 his church, is the direct revelation to 
 the spirit from the Eternal Father, ver. 
 37; Matt. 16 : 17. 
 
 31. The Scriptures, sufficiently search- 
 ed, evince in themselves that they testi- 
 fy truly to the eternal life, and to Je- 
 sus Christ as the Prince of that life, 
 ver. 39. 
 
 32. While the praise of every step of 
 salvation must be ascribed to Christ, the 
 guilt of refusal must always be referred 
 to the sinner, ver. 40. 
 
 33. A devotion to the praise of men is 
 one of the strongest snares to the soul, 
 ver. 44 ; Pro v. 29 : 25 ; John 12 : 43. 
 
 34. The wicked will be condemned 
 even by their own standards, vers. 45- 
 47 ; Luke 19 : 22. 
 
 CHAPTER VI. 
 
 We have in this chapter another of 
 the principles on which John selects 
 the few miracles recorded by him. The 
 miracle of feeding precedes and pre- 
 . pares the way for the discourse on the 
 oread of life. The discourses are the 
 principal thing in this Gospel, and the 
 miracles and other events serve mainly 
 as the setting of these wonderful words. 
 The symbolic character of the miracles 
 is evident here too. Christ's power to 
 pupply the spiritual need of man is 
 illustrated, and also his ability to multi- 
 ply the few things of human instrumen- 
 tality into the many of divine grace, 
 vers. 1-14. During the night between 
 the feeding of the multitude and the 
 discourse on the bread of life occurs his 
 walking upon the water, vers. 15-21 ; 
 
 and the next morning the multitude 
 tind Jesus at Capernaum, 22-27. 
 
 The discourse that follows may be 
 analyzed as follows: Men are to work 
 for spiritual rathei than bodily food, 
 ver. 27. The work necessary to secure 
 the latter is faith in Christ, vers. 29, 35, 
 40, 47, 51, 53, 54, 57, 58'. If men seek 
 a sign by which they may believe, 
 Christ himself is that sign by virtue of 
 his being the bread of life, vers. 30-35. 
 Christ forever satisfies the need of the 
 soul that comes to him, so that it never 
 hungers more — i. e., for life. Other 
 wants may be continually arising, and 
 need constant replenishing, but this is 
 satisfied once for all, vers. 35, 37, 39, 
 40, 47, 50, 51, 54, 58. Men exercise this 
 faith in Christ, by which they secure 
 eternal life, only as the Father draws 
 them, vers. 36,^37, 39, 44, 45, 65. In 
 accordance with what he has said about 
 the permanent satisfaction of the be- 
 lieving soul, Christ keeps, and finally 
 saves, those who have exercised faith, 
 vers. 39, 40, 44. In the mutual rela- 
 tions between them, the Father draws 
 men to the Son, and the Son reveals to 
 men the Father, vers. 45, 46. The rea- 
 son that Christ becomes thus the source 
 of life to men is that he has life in him- 
 self, vers. 51, 57. That by which Christ 
 becomes the bread of life is his sacri- 
 ficial death, vers. 51, 53-56. Christ is 
 not represented as the sustenance, but 
 as the source, of life, vers. 33, 35, 53. 
 Christ becomes the source of an eternal 
 life to the soul, because there is an 
 abiding of the soul in him and of him 
 in the soul. The soul that once par- 
 takes of him has taken into itself an 
 imperishable, life-giving substance; 
 that is, the result de]iends not on the 
 continual partaking, hut on the quality 
 of that which the soul takes into itself 
 once for all, ver. od. 
 
 In the effect produced on his disciples 
 by this discourse we see the beginning 
 of a sad history. The cross becomes 
 what it has always remained — the stum- 
 bling-block of the Christian religion. 
 But Christ sees in this only the natural 
 and, to the wise man, the expected re- 
 sult; the heart of man being what it is, 
 such that only the grace of God cau 
 subdue it, vers 60-71. 
 
k. D. 29. 
 
 JOHN VI. 
 
 109 
 
 2 Galilee, wliich is the sea of Tiberias. And a great 
 
 1-14. Jesus passes to the Eastern 
 SIDE OF the Lake, where he mi- 
 raculously Feeds the Five Thou- 
 sand, Matt. 14 : 13-21 ; Mark 6 : 31- 
 44 ; Luke 9 : 10-17. The great import- 
 ance of this account and miracle may 
 be inferred from the fact that all the 
 evangelists relate it. Mark and John 
 are the fullest and enter most into de- 
 tails, Matthew and Luke are about 
 equally concise. This is the third time 
 in the life of Jesus that all four evan- 
 
 gelists harmonize upon the same event. 
 The two preceding are the departure of 
 Jesus into Galilee, after his early Ju- 
 dsean ministry (John 4 : 1-4), and his 
 arrival and teaching in Galilee, John 
 4 : 43-46. As this feeding the multi- 
 tude was near the passover, A. D. 29, 
 nearly a year had intervened between 
 the last chapter and this. During that 
 time Jesus labored actively in Galilee. 
 John passes over this, as it was his 
 purpose to record Christ's ministry in 
 
 SEA OF GALILEE. 
 
 Judsea rather than in Galilee. His 
 Gospel also appears to be somewhat 
 supplemental to those of the others. 
 Compare Author's Harmony, ^^31, 33, 
 76. 
 
 1. After these things. The events 
 recorded in the preceding chapter were 
 at the time of a passover. According 
 to ver. 4, a passover was now near, and 
 there is therefore an interval of a year 
 between the two times. By reference 
 to the parallel account in Matt. 14 : 13 
 we find that Jesus crossed the lake be- 
 cause he had just heard of the death of 
 John the Baptist ; and from Mark 6 : 
 31 we learn the additional reason, that 
 the disciples had just returned from 
 their missionary-tour in Galilee, and 
 wished to be alone with the Lord for a 
 time to talk over what had happened, 
 but could not on account of the crowd. 
 
 10 
 
 Being the passover season, there were 
 crowds passing through Capernaum on 
 their way to Jerusalem, who stopped on 
 the way to see Jesus. Jesus Avent 
 over, rather, away, beyond the sea 
 of Calilee, Avhich is the sea of 
 Tiberias, an explanation for foreign 
 and Gentile readers. The sea is twelve 
 and a half miles long, and about six 
 and a half broad. 
 
 "John is the only evangelist who 
 mentions Tiberias; but he not only 
 speaks of the city, but calls the lake by 
 tliis name more than once. May we 
 not find in this an incidental corrobora- 
 tion of the opinion that his Gospel was 
 written last of all, and toward the close 
 of the first century, and for those who 
 by that time had come to know the lake 
 most familiarly by the name of Tibe- 
 rias ? This supposition becomes th« 
 
110 
 
 JOHN VI. 
 
 A. D. 29 
 
 multitude followed him, because they saw his mir- 
 acles which he did on them that were diseased. 
 
 3 And Jesus went up into a mountain, and there he 
 
 4 sat with his disciples. ("And the passover, a feast 
 
 5 of the Jews, was nigh.) p When Jesus then lifted 
 up his eyes, and saw a great company come unto ** ^r^^k i tk .^l k ' 
 him, he saith unto Philip, Whence shall ye buy ■" • > 
 
 •ch. 2. 13; 5. 1; 
 Lev. 23. 5, 7; 
 Deut. 1(1. 1. 
 
 9.12. 
 
 more probable when we remember that 
 it was quite a modern town when our 
 Lord frequented this region, having 
 been built and named by Herod about 
 the tin)e of his advent. Seventy years 
 afterward Joseplius found it an import- 
 ant city, and no other in Galilee is so 
 often mentioned by him. Almost every 
 other city was destroyed by Vespasian 
 and Titus, but this was spared, and re- 
 warded for its adherence to the Romans 
 by being made the capital of the prov- 
 ince. John, writing many years after 
 these events, would naturally mention 
 both the city and the lake, and call the 
 latter by its most familiar name, Tibe- 
 rias. But the other apostles wrote be- 
 fore these events had taken place, and 
 therefore do not speak of Tiberias at 
 all." — Thomson, Land and Book, voJ. 
 ii. p. 72. See on ver. 23. 
 
 2. A great multitude followed 
 him. Doubtless made up in part of 
 those going to the passover, ver. 4. 
 Jesus crossed the lake for the very pur- 
 pose of escaping this crowd. See Mark 
 6 ; 31. But according to the same ac- 
 count (Mark 6 : 34), he gave up this 
 purpose from compassion for them, and 
 came out of his retirement to teach 
 them. Because they saw his mir- 
 acles, etc. This seems to refer to some 
 recent miracles he had wrought. Ac- 
 cording to Luke, Jesus retired to an 
 uninhabited region near the eastern 
 Bethsaida, which stood on the north- 
 eastern side of the lake. 
 
 3. The first clause of this verse should 
 read. And Jesus went 2ip into themoiui- 
 tain — that is, the mountain in that 
 place, the mountainous highlands near 
 the lake. It seems, according to this 
 account, that Jesus did get some little 
 time with his disciples, and this there- 
 fore supplements the other accounts, 
 which would otherwise leave the im- 
 pression that his retreat was immedi- 
 a*ely entirely cut off by the crowd, 
 which ran round the head of tlie lake 
 to intercept him. There he sat with 
 
 his disciples, being the posture of 
 teaching, Matt. 5 : 1. Though they 
 came hither for retirement and rest 
 (Mark 6 : 31), yet the time was not idly 
 spent. The disciples had time for re- 
 porting more fullv their missionary- 
 journey (Mark 6 :' 12, 13, 30, 31), for 
 conversation and instruction. 
 
 4. And the passover. See on ch. 
 2 : 13. This verse is explanatory, but 
 not parenthetical, as in our common 
 version. A feast, rather, the feast, the 
 great or principal feast, of the Jews. 
 The explanatory clause about the pass- 
 over is another proof that the Gospel 
 was written for Gentile readers. This 
 statement about the passover is intended 
 to explain tlie presence of the great 
 multitude. See on vers. 1, 2. This 
 passover, a. d. 29, began April 17th. 
 
 5. When Jesus then lifted up 
 his eyes, etc. It is better to retain the 
 participial form of the original in the 
 first part of this verse : Jesus therefore 
 having lifted up his ^yes, and having 
 seen, says. In this part of the narrative 
 the other accounts are fuller. We learn 
 from them that previous to the feeding 
 of the multitude Jesus went out and 
 taught them many things (Mark 6 : 34), 
 and healed their sick (Matt. 14 : 14), 
 and also that the disciples brought the 
 destitute condition of the people to his 
 attention, probably before this question 
 addressed to Philip. The course of the 
 conversation is probably this : In an 
 swer to the suggestion of his disciples 
 that they send the multitude away to 
 purchase food for themselves (Luke 9 : 
 12), he tells his disciples to feed them. 
 The disciples ask, Shall we buy two 
 hundred denarii' (about thirty dollar*-', 
 worth of bread (Mark 6 : 37)? knowing 
 that that is a large sum for them to ex- 
 pend, but small for such a purpose, and 
 suggesting, therefore, the imj)ossibility 
 of his requirement. Christ then turns 
 to Philip, and the rest of the conversa- 
 tion is as given here. Philip, See on 
 ch. 1 : 43. While Judas was treasurer 
 
A. D. 29. 
 
 JOHN VI. 
 
 Ill 
 
 6 bread, that these may eat? (And this he said ^to qGen. 22. l. 
 prove him: for he himself knew what he would do.) 
 
 7 Philip answered him, •" Two hundred pennyworth of » Num. 11. 21-28. 
 bread is not sufficient for them, that every one of 
 
 8 them may take a little. One of his disciples, Andrew, 
 
 9 Simon Peter's brother, saith unto him, There is a 
 lad here, which hath five barley loaves, and two 
 small fishes : ^ but what are they among so many ? 
 
 10 And Jesus said. Make the men sit down. Now 
 there was much grass in the place. So the men sat 
 
 11 down, in number about five thousand. And Jesus 
 
 took the loaves ; and ' when he had given thanks, he • 1 Thess. 5. 18, 
 distributed to the disciples, and the disciples to them 
 that were set down ; and likewise of the fishes as 
 
 • 2 Kings 4. 12-44 ; 
 Ps. 78. 19, 20, 41. 
 
 Philip may have had charge of pro- 
 visions. Perhaps, too, his faith needed 
 Btrengthening. Compare eh. 14 : 8. 
 
 6. We are told here that Christ wished 
 to prove Philip; that is, to test his 
 faith. He had probably never per- 
 formed such a miracle, and he wishes 
 to see if Philip's faith is strong enough 
 to go beyond the bounds of his actual 
 experience of Christ's power and sug- 
 gest a new miracle. For he knew 
 himself what he would, do, was 
 about to do. Jesus did not ask for coun- 
 sel. By this question it is shown that a 
 miracle was not expected by Philip and 
 the disciples. 
 
 7. Two hundred pennyworth, 
 two hundred denarii' worth. The de- 
 narius was a Roman silver coin worth 
 about fifteen cents. The whole amount 
 mentioned is therefore thirty dollars. 
 That every one of them may take 
 a little. Even this would be a scant 
 supply, just enough to stay hunger. 
 
 8. One of his disciples, etc. The 
 particularity with which Andrew is de- 
 scribed is an indication that this Gos- 
 pel was not written for the Jewish 
 church, which would be familiar witli 
 these facts. On Andrew, see ch. 1 : 40. 
 
 9. The bread was in the shape of 
 what we call cakes rather than loaves — 
 i. e., flat and round. Philip shows the 
 impracticability of purchasing what 
 was necessary for such a multitude, 
 and Andrew the entire insufficiency of 
 anything that they had on hand. Bar- 
 ley loaves were an inferior kind of 
 food, and the fishes were small. 
 
 10. The first time that the word men 
 occurs here it is the general word de- 
 noting persons, incladiug women and 
 
 children. The second time it is the 
 specific word for men alone. Matthew 
 (14 : 21) says that the number, exclu- 
 sive of women and children, was about 
 five thousand. We cannot infer cer- 
 tainly from this how many there were 
 in all, but probably at least seven thou- 
 sand. The posture taken was not a sit- 
 ting, but a reclining, posture. This is 
 what the words used mean, 3Iake the 
 men recline, or lie down, and it was the 
 ordinary posture at meals. Now there 
 was much grass in the place, 
 which then in the spring covered the 
 ground. " The scene of this extraor- 
 dinary miracle is the noble plain (Bu- 
 taiha) at the mouth of the Jordan, 
 which during most of the year is now, 
 as then, covered with green grass." — 
 Dr. J. P. Newman, From Dan to Beer- 
 sheha, p. 395. " This Butaiha belonged 
 to Bethsaida. At this extreme south- 
 east corner of it the mountain shuts 
 down upon the lake bleak and barren. 
 ... In this little cove the ships (boats) 
 were anchored. On this beautiful sward 
 at the base of the rocky hill the people 
 were seated to receive from the hands 
 of the Son of God the miraculous bread, 
 emblematic of his body, which is the 
 true bread from heaven," — Dr. Thom- 
 son, The Land and the Book, vol. ii. p. 
 29, This plain east of the Jordan forms 
 a triangle, the shore of the lake making 
 one side, the Jordan the second, and the 
 eastern mountains the third. 
 
 11, The words. To the disciples, 
 and the disciples, should be omit- 
 ted, according to the best manuscripts. 
 When he had given thanks, hav- 
 ing praised God for it, Mark and Luke 
 say he blessed, implored God's blessing 
 
112 
 
 JOHN VI. 
 
 A. D. 2. 
 
 12 much as they would. When they were filled, he said 
 unto his disciples, Gather up the fragments that re- 
 main, that nothing be lost. Therefore tliey gathered 
 them together, and filled twelve baskets with tlie frag- 
 ments of the five barley loaves, which remained over 
 and above unto them that had eaten. 
 
 Tlien 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. 
 
 13 
 
 14 
 
 "ch 
 49 
 
 1. 21; 4. 19, 
 ; 7. 40; Gen. 
 
 10; Dent. 18 
 15-18; Mai. 3. 1; 
 Matt. 11. 3. 
 
 on the bread, and praised God for it. I 
 The latter includes the former. The ' 
 word translated bless is used iu praising 
 God for favors, Luke 1 : 64 ; also in in- 
 voking God's blessing, Luke 2 : 34 ; 
 also iu God's conferring fiwors, Heb. 
 6 : 14; Acts 3 : 26. These three senses 
 really met in Jesus. For as a man he 
 praised God and implored his blessing, 
 while as God he granted it. So Mat- 
 thew (15 : 36) has gave thanks, while 
 Mark (8 : 7) has blessed. The same di- 
 versity is seen in the account of the 
 Lord's Supper. Matthew (26 : 26) and 
 Mark (14 : 22) have blessed. Luke (22 : 
 19) and Paul (1 Cor. 11 : 24) have gave 
 thayiks. As much as they would, 
 or desired. They were satisfied. 
 
 12. Gather iip the fragments, 
 etc. John alone informs us that Jesus 
 gave this command. This frugality in 
 the presence of such power is one of 
 the most striking things about this mir- 
 acle. But Christ was not in the habit 
 of supplying ordinary wants in this 
 way. His own and his disciples' wants 
 were provided for in the usual ways, 
 and frugality was one of these. 
 
 13. Twelve baskets, the usual 
 Jewish travelling-baskets. We do not 
 know the size of these baskets, and 
 cannot tell, therefore, how much re- 
 mained. But the intention of the wri- 
 ter evidently is to give the impression 
 of a great quantity, comparatively, of 
 fragments even from the original five 
 loaves. The Jews were proverbial for 
 carrying a basket, probably to keep 
 their food from l)eing polluted by acci- 
 dental contact with Gentiles. The num- 
 ber of baskets here was twelve ; thus 
 each apostle filled his basket. Thus 
 there remained much more than the 
 original provisions, showing an actual 
 increase of food, and not a supernatural 
 restraining and satisfying of the appe- 
 tite. Some suppose that the provisions 
 taken up were those broken by Jesus, 
 
 but undistributed. The most natural 
 supposition, however, is that they had 
 been distributed, or mostly so, and that 
 they were gathered up from the ground 
 where the companies had eaten. And 
 this is implied by the words, which 
 remained over and above unto 
 them that had eaten. 
 
 14. Then here is not temporal, but 
 inferential, therefore, and instead of 
 those it should be the men, the people. 
 The word Jesus, too, is not found in 
 the best text, and instead of that 
 prophet, it should be the prophet. 
 The whole verse reads as follows : The 
 men, therefore, having seen the miracle 
 which Jesus did, said, This is truly the 
 prophet that is coming into the world. 
 This nameless prophet, whom the Jews 
 were expecting, is the one mentioned in 
 Deut. IS : 15 and 18, who was to be 
 like Moses. Some of them explained 
 this of the Messiah ; others of a proph- 
 et attending his coming. In this case 
 they evidently referred it to the Messiah, 
 for they contemplated making him 
 king, ver. 15. The multitude were blind 
 to this deep spiritual import and design, 
 but they felt the force of the miracle as 
 an evidence of the Messialiship of Je- 
 sus. Possibly a tradition that the Mes- 
 siah would rain manna from heaven 
 may also have had its influence in lead- 
 ing them to this conclusion. 
 
 Various attempts have been made by 
 neologists to explain away this miracle 
 by endeavoring to trace it to natural 
 causes, and even by sui)posing it origin- 
 ally a parable, related by mistake as 
 an actual occurrence. But all such at- 
 tempts are manifestly absurd and 
 ' ridiculous. All of the four narratives 
 . clearly convey the idea of su])erhuman 
 ' power. They do not tell how that 
 power was exerted or how the food 
 was increa-sed, but they do clearly tell 
 us that a few loaves and fishes, which 
 a lad could carry iu his basket, were 
 
A. D. 29. 
 
 JOHN VI. 
 
 113 
 
 The disciples retwn across the sea of Galilee : Jesus walks 
 on the vjater. 
 
 15 When Jesus therefore ^perceived that they would «ch.2.24,25;Heb. 
 come and take him by force, '^to make him a king, ^^^^^^2 12 13 
 'he departed again into a mountain himself alone. - • ^ • > 
 
 16 * And when even was now come, his disciples went 
 
 17 down unto the sea and entered into a ship, and went 
 over the sea toward Capernaum. And it was now 
 
 18 dark, and Jesus was not come to them. And the sea 
 
 19 arose by reason of a great wind that blew. So when 
 they had rowed about five and twenty or thirty fur- 
 longs, they see Jesus walking on the sea, and drawing 
 
 • ch. 5. 41. 
 
 •Matt. 14. 22-36; 
 Mark 6. 4>-ol. 
 
 increased so that thousands satisfied 
 their hunger, and there remained at 
 least twelve times more of fragments 
 tlian of the original provisions. It is 
 not necessary to suppose creative power; 
 for the laws and the elements of the 
 natural world being under the direction 
 of Jesus, he could bring together at his 
 will all the elements constituting the 
 bread and the fishes. The power in 
 one case was as truly omnipotent as in 
 the other. Similar exhibitions of di- 
 vine power are recorded in the Old 
 Testament, in giving the manna (Ex. 
 16 : 4) and in multiplying the widow's 
 oil, 2 Kings 4 : 2-7. Compare the turn- 
 ing of water into wine, ch. 2 : 9. 
 
 15-21. Jesus walks upon the Sea, 
 Mark 14 : 22-36 ; Mark 6 : 45-56. Mark 
 as usual enters most into detail, but 
 omits all reference to Peter's walking 
 on the water, which is alone recorded 
 by Matthew, who ever delights in giv- 
 ing the words and sayings of Jesus. 
 John gives a brief but independent ac- 
 count, as of an eye-witness, with several 
 additional particulars. Luke, who passes 
 over very briefly the period of six months 
 from the passover a. d. 29 to the feast of 
 tabernacles (Luke 9 : 17-51), omits all 
 reference to this voyage and miracle. 
 
 15, When Jesus therefore per- 
 ceived that they Avould come and 
 take him by force, to make him 
 a kin^, he departed again into a 
 mountain himself alone. This state- 
 ment of the intentions of the multitude 
 explains what we are told in the other 
 Gospels of the urgency of Christ in send- 
 ing away his disciples and dismissing 
 the multitude. As to the former, he 
 was probably afraid that they would 
 second the endeavors of the multitude, 
 and make it more difficult for him to 
 
 restrain them. Himself alone, watch- 
 ing and praying. The other accounts 
 tell us that he went into the mountain 
 to pray. The mountain is that of 
 ver. 3. They would take him with 
 them to Jerusalem to the passover, 
 and there make him king. 
 
 16. And when even was now 
 come, beginning with sunset — from 
 about six to nine o'clock — his dis- 
 ciples went down unto the sea, 
 . . . toward Capernaum. Mark 
 tells us (6 : 45) that Christ sent the dis- 
 ciples to Bethsaida. Probably one was 
 the place for which they started, and 
 the other the place to which they were 
 driven by the stress of the storm. The 
 other accounts leave no doubt that he 
 sent the disciples away first. The order 
 of events in these narratives is not ne- 
 cessarily the order of their actual occur- 
 rence, either as regards separate events 
 or the difierent parts of the same event, 
 unless temporal particles are introduced 
 fixing the order. 
 
 17. And it was now dark, and 
 Jesus was not come to them. 
 This statement does not imply, of 
 course, that they were expecting Jesus 
 to come to them, but it anticipates the 
 following statement that he did come to 
 them, walking on the water. 
 
 18. And the sea arose by reason 
 of a great wind that blew. These 
 storms are frequent on this lake, which 
 is subject to sudden gusts of wind that 
 sweep down through the gorges of the 
 mountains, and in a few moments pro- 
 duce a violent tempest. See Hack- 
 ETT, Illustrations of Scripture, p. 329. 
 
 19. So when, when therefore. About 
 five and twenty or thirty furlongs. 
 A furlong was a little less than an eighth 
 of a mile. As the lake is at this point 
 
114 
 
 JOHN VI. 
 
 A. D. 29 
 
 20 nigh unto the ship, and they were afraid. But he 
 
 21 saith unto tliem, *> It is I, be not afraid. Then they b pg, 93. 4 
 willingly received him into the ship, and immediately 
 
 the ship was at the land whither they went. 
 
 Christ's discourse in the synagogue at Capernaum. 
 
 22 The day following, when the people which stood 
 on the other side of the sea saw that there was none 
 other boat there, save that one whereinto his disciples 
 
 ' were entered, and that Jesus went not with his dis- 
 ciples into the boat, " but thai his disciples were gone « vers. 16, 17. 
 
 23 away alone; (howbeit there came other boats from 
 
 somewhere between four and five miles 
 in width, they were at this time about 
 two-thirds of the way across. It was 
 about the fourth watch of the night, or 
 between three and four o'clock in the 
 morning, Mark 6 : 48. The reason 
 of their fear when they saw Jesus was 
 that they did not recognize him. The 
 other accounts say that they thought 
 it was a spirit. 
 
 20. Jesus no longer acts as if he would 
 pass by them (Mark 6 : 48), nor does he 
 any longer continue silent. They are 
 sufficiently tried, and immediately upon 
 their manifesting their terror by crying 
 aloud, Jesus talked with them. The 
 familiar and tender tones of his voice 
 indicate who he is, and tend at once to 
 allay their fears. His words, too, are 
 adapted to dispel their superstitious 
 alarm. It is I, be not afraid. Fear 
 not any danger, since I, whom you know 
 as your Lord and Teacher, am here. At 
 this point Matthew relates the incident 
 of Peter's vain desire and attempt to 
 imitate his Master in walking on the 
 water. Much has been written upon 
 this miracle, and much to no purpose. 
 The silly evasion of those who, to ex- 
 plain away the miracle, would translate 
 ''walking on the shore of the sea," is 
 opposed alike to the strict and natural 
 meaning of the words, the evident de- 
 sign and form of the narrative in relat- 
 ing a miracle, and the surprise and ter- 
 ror of the disciples at the sight. How 
 Jesus could have walked on the water 
 we are not informed — whether he sus- 
 pended the law of gravity in his own 
 case, or counteracted the force of gravity 
 by divine power, or made the waters 
 solid beneath his feet. The second sup- 
 position seems tome the most plausible. 
 But he was divine, and the laws of Na- 
 ture were subject to him, of which he 
 
 could easily make a use wholly nn- 
 known to us. 
 
 21. Then they willingly received, 
 
 etc. Their willingness is contrasted with 
 their previous fear. It would seem that 
 in the immediate coming of the ship to 
 the land there is another miracle. The 
 ship immediately came, apparently 
 with miraculous . speed, to the land 
 whither they were going; that is, to 
 Capernaum, ver. 17. Yet in popular 
 language we often use such expressions 
 as immediately, at once, meaning very 
 soon. Nor is it necessary to suppose 
 that they landed at once. As it was 
 very early in the morning, they may 
 have rested a while in the boat. 
 
 22-59. Jesus discoukses in re- 
 gard TO THE Bread of Life in the 
 Synagogue at Capernaum. Re- 
 corded only by John. 
 
 22. This paragraph, to verse 25, ac- 
 cording to the most approved text, reads 
 as follows : " On the morrow, the mul- 
 titude that stood on the other side of 
 the sea saw that there was not another 
 boat there except one, and that Jesus 
 did not go with his disciples into the 
 boat, but his disciples went away alone. 
 But other boats came out from Tiberias, 
 near the place where they ate the bread, 
 the Lord having given thanks. When 
 therefore the multitude saw that Jesus 
 was not there, nor his disciples, they 
 embarked themselves in the boats, and 
 came to Capernaum, seeking Jesus." 
 The statement of ver. 22 is intended to 
 explain the surprise of the multitude in 
 finding Jesus on the other — that is, the 
 western — side, expressed in ver. 25. 
 There was only one boat there, and 
 Jesus did not go in that. How, then, 
 did he get there ? 
 
 23. This verse explains how they 
 came over themselves. Howbeit, hxU, 
 
A. D. 29. 
 
 JOHN VI. 
 
 115 
 
 Tiberias nigh unto the place where they did eat 
 
 24 bread, after that the Lord had given thanks : ) when 
 the people therefore saw that Jesus was not there, 
 neither his disciples, they also took shipping, and 
 
 25 came to Capernaum, seeking for Jesus. And when 
 they had found him on the other side of the sea, they 
 said unto him, ^ Rabbi, when earnest thou hither? 
 
 26 Jesus answered them and said. Verily, verily, I say 
 unto you, ^ Ye seek me, not because ye saw the mira- 
 cles, but because ye did eat of the loaves, and were 
 
 <« ch. 1. 38. 
 
 • Ezek. 33.31 ; Thil 
 2. 21 ; .3. 19. 
 
 From Tiberias. See on ver. 1. This 
 is the only mention of this city in the 
 Bible. " Tiberias is situated on the 
 lake, and is held by the Jews to be the 
 place where the true Messiah (yet to 
 comej will land as he rises from this 
 sea and is about to establish his throne 
 on Mount Safed. The great Jewish 
 university was tor three hundred years 
 here, making the place the intellectual 
 metropolis of the Jews. Here the Jlish- 
 na, or oral law, was reduced to a writ- 
 ten form, and the Gemara, or com- 
 mentary on the 3Ii.<shna, was compiled, 
 forming what is now known as the 
 Jerusalem Talmud, There are about 
 2000 inhabitants in Tiberias, half of 
 whom are Jews — a poor, squalid, sickly- 
 looking remnant of this ancient peo- 
 ple."— Dr. Fish, Bible Lands Illus- 
 trated, pp. 552, 553. 
 
 " Is it not somewhat strange that our 
 Saviour never entered Tiberias ? This 
 is not quite certain, for he undoubtedly 
 visited many places which are not men- 
 tioned by any of the evangelists. And 
 if the tradition respecting the site of 
 the present old church has any founda- 
 tion in fact, he did actually enter it, 
 and even after his resurrection. It is 
 my opinion, however, that he never 
 came to Tiberias ; and for several rea- 
 sons, which, by the aid of Josephus, we 
 are able to discover. He tells us that 
 Herod, in order to people his new city, 
 brought many strangers and people 
 called Galileans, and many not even 
 freemen, but slaves. In short, Herod 
 gathered up all classes and compelled 
 them to settle in Tiberias. This was 
 not a population with which our Lord 
 and his disciples would choose to asso- 
 ciate. Josephus further states that to 
 make this place habitable was to trans- 
 gress the ancient laws of the Jews, be- 
 cause ' many sepulchres were here to be 
 (•ken away in oi'der to make room for 
 
 the city of Tiberias, whereas our law 
 pronounces that such persons are un- 
 clean for seven days.' Jesus therefore 
 could not enter this city without becom- 
 ing ceremonially unclean, and we know 
 that both he and his disciples scrupu- 
 lously avoided any such violation of 
 the law of Moses. He never visited Ti- 
 berias, and thus the silence of the evan- 
 gelists in regard to it is explained." — 
 Dr. Thomson, Land and Book, pp. 72. 
 75. 
 
 After that the Lord, etc., rather, 
 The Lord having given thanks. A most 
 noticeable and instructive reference to 
 the exhibition of divine power in con- 
 nection with giving thanks. 
 
 24. They also took shipping. 
 The boats are those mentioned in the 
 preceding verse as coming out from Ti- 
 berias. The multitude was convinced 
 that Jesus had in some way gone to the 
 other side, and so they came over to find 
 him. 
 
 25. The multitude is curious to know 
 not only how, but when, .Jesus could 
 have come over the lake; for they have 
 been watching the coast all the time, 
 and did not see him. Rabbi. See ou 
 ch. 1 : .38. 
 
 26. The Verily, verily, I say unto 
 you, with which Christ begins, is his 
 most impressive way of introducing a 
 statement. He attributes to this multi- 
 tude the lowest motives short of posi- 
 tive hostility for seeking him — be- 
 cause ye did eat of the loaves, and 
 were tilled. Next above these, and 
 the most common class that Christ en- 
 countered, were those who were attract- 
 ed by the miracles that he performed, 
 and accorded to him a certain authority 
 corresponding to these. Then there 
 were those who admired his teachings, 
 his character, and so on. But here 
 were those who were influenced mainly 
 by sttlfish interests of a low order. The 
 
U6 
 
 JOHN VI. 
 
 A. D. 29. 
 
 27 filled. Labor not for 'the meat which perislieth, but ' 
 « for that meat which endureth unto everlasting life, 
 which the Sou of man ''shall give unto you: 'for him 
 hath God the Father sealed. « 
 
 28 Then said they unto him, What shall we do, that » 
 
 29 we might work the works of God? Jesus answered 
 and said unto them, '' This is the work of God, that 
 ye believe on him whom he hath sent. 
 
 30 They said therefore unto him, ^ What sign showest 
 thou then, that we may see, and believe thee? What 
 
 31 dost thou work? ™Our fathers did eat manna in the ' 
 desert ; as it is written, ° He gave them bread from 
 heaven to eat. 
 
 Cor. 1.22. m Ex. 16. 4-15; Num. 11.7; Neh. 9. 15; 1 Cor. 10.3. nNeh.9, 15. 
 
 ch. 4. 13,14; Isa. 
 
 55. 2, 3 ; Matt. 6. 
 
 19, 20 ; Luke 10. 
 
 41, 42. 
 vers. 40,51,54,68. 
 
 ch. 10.28; 17.2. 
 ch. 1.33, 34; 2. 2 
 
 0. 37; 8. 18; Ps 
 
 2, 7 ; Isa. 42. 1 ; 
 Matt. 3. 13, 16. 
 17; 17. 5; Mark 
 
 1. 11 ; 9. 7; Luke 
 
 3. 22; 9. 35; Acts 
 
 2. 22; 2 Pet. 1.17. 
 1 John 3. 22, 23. 
 ch. 2. 18; Matt, 
 
 12. 38; 16. 1-4; 
 Mark 8. 11 ; 1 
 
 word translated miracles is significant. 
 It means signs, and the idea is tlierefore 
 not because you saw signs of divine au- 
 thority. This is the word commonly 
 used by John. On the words used in 
 designating miracles see on ch. 2:11. 
 
 27. The connection between this verse 
 and verse 28 is shown better by substi- 
 tuting work for labor. Work not for 
 the food, make it not your chief busi- 
 ness, as you are now doing by follow- 
 ing me from place to place. They were 
 following Christ for material food which 
 perishes, and he warns them to seek in- 
 stead that meat, the spiritual, eternal 
 food, which he bestows. Son of man, 
 see on ch. 1 : 51. The term is specially 
 appropriate here, as it is only by vir- 
 tue of his incarnation and Messianic 
 ofiice that Christ gives this enduring 
 food. That he can give them this food 
 is shown by the fact that he is sealed 
 by the Father. To seal a thing is to 
 attest it as a genuine product or pos- 
 session of the person whose seal is 
 attached to it. He had been attested 
 by the Father in the wonders that at- 
 tended his birth and his baptism, and 
 in the works he had wrought, ch. 5 : 
 36-39. Compare ch. 3 : 33. 
 
 28. Their question is in answer to 
 Christ's command in the preceding 
 verse, " Work . . . for the food which 
 endures." What shall we do, that 
 we might work the works of God? 
 They understood from Christ's words 
 that he was to give them tliis food in 
 the character of a messenger sent and 
 sealed by God, and that the works ne- 
 cessary for obtaining it, therefore, were 
 works appointed by God. 
 
 jy. Clia-istin his answur points out the 
 
 one work, in opposition to their many 
 works (ver. 28), necessary to obtain this 
 food — viz. to believe on him whom the 
 Father sent. Here the human and the 
 divine meet: God working in the heart, 
 and man exercising a hearty freedom in 
 saving faith. This work of God must 
 be more than an intellectual belief; it 
 is believing with tlie whole heart. 
 
 30. The Jews in reply ask the ques- 
 tion by which they are accustomed to 
 test any claims to divine commission 
 and authority, What sign showest 
 thou then ? The question in general 
 was pertinent, but it seems very strange 
 that these men should have asked it just 
 at this time, with the taste of the mirac- 
 ulous food scarcely out of their mouths. 
 See, and believe thee, as one sent 
 from God, not merely as a teacher, but 
 one divinely commissioned as an object 
 of faith. 
 
 31. Our fathers did eat manna. 
 This verse gives an example justifying 
 their demand. Moses claimed to be 
 sent by God, and he gave our fathers 
 proof of his claim in the manna which 
 the Scriptures dechtre to be bread from 
 heaven, Ps. 78 : 24. Can you show like 
 proof of your claims ? This adds to the 
 strangeness of their demand. That they 
 should have asked for any further sign 
 is unaccountable. But that they should 
 cite this precise counterpart of the mir- 
 acle just performed before their eyes is 
 only another and one of the strongest 
 proofs of the power of the sinful nature 
 to stultify the mind. Perhaps we may 
 explain thus: They were ready to ac- 
 knowledge him as a teacher whom the 
 Father had sanctioned (vers. 27, 28), but 
 to trust in him as one superior to Mosea 
 
A. D. 29. 
 
 JOHN VI. 
 
 117 
 
 32 Then Jesus said unto them, Verily, verily, I say 
 unto you, *> Moses gave you not that bread from 
 heaven ; but my Father giveth you p the true bread 
 
 ■ 83 from heaven. For i the bread of God is he "^ which 
 Cometh down from heaven, and giveth life unto the 
 
 34 world. Then said they unto him, Lord, evermore 
 give us this bread. 
 
 35 And Jesus said unto them, ' I am the bread of life ; 
 *he that Cometh to me shall never hunger; and he 
 
 36 that belie veth on me "shall never thirst. ^But I 
 said unto you. That ye also have seen me, and believe 
 
 37 not. y All that the Father giveth me ^ shall come to 
 me ; and him that cometh to me ^ I will in no wise 
 
 » Luke 23. 40-43 ; Heb. 7. 25 ; Rev. 22. 17. 
 
 « Ex. 16. 4, 8, 15. 
 P vers. 33, 35, 41, 50, 
 
 55, 58. 
 q vers. 38, 48, 51. 
 'ch. 3. 13; 1 John 
 
 1. 1, 2. 
 • vers. 48, 58. 
 *Matt. 5. 6; Rev, 
 
 7. 16. 
 «ch.4. 13, 14;7.37. 
 « vers. 26, 64 ; ch. 
 
 5. 38. 
 y vers. 39, 45 ; ch. 
 
 17. 2, 6, 9, 11, 24. 
 « ch. 10. 28, 29 ; 2 
 
 Thess. 2. 13, 14 ; 
 
 2 Tim. 2. 19; 1 
 
 John 2. 19. 
 
 they desired a sign greater than his re- 
 cent miracle, one which should surpass 
 the manna in the wilderness. 
 
 32. This verse should begin Jesus 
 therefore said. That, more correctly 
 the, iaread from heaven. Jesus says 
 that the bread which Moses gave them 
 was not the bread from heaven, the true, 
 the genuine heavenly bread. Moses in- 
 deed gave them manna, but not the 
 heavenly bread. That the Father gives 
 them. 
 
 33. This verse confirms the preceding 
 statement by showing what the true 
 bread of God is. He which cometh, 
 etc., rather that which comes down out 
 of heaven and gives life to the ^vorld. 
 The pronoun in the predicate is not 
 personal he, but that, referring to the 
 bread. The personal reference to him- 
 self is not introduced till ver. 35. 
 
 34. Evermore give us this bread. 
 These men were in the state common to 
 men. As long as God's gifts were of- 
 fered to them in a general way, they 
 desired them, but as soon as they found 
 out just what these gifts were, and the 
 way to obtain them, their ardor died 
 out. The word translated Lord, has a 
 wide range of meaning from merely 
 Sir to Master, and then Lord as a divine 
 title. Vn the mouths of these men it 
 meant probably the second. 
 
 35. I am the bread of life ; that 
 is, the lit i-giving bread. To this expla- 
 nation of the nature of the bread of life 
 Christ adds in this verse a statement of 
 its essential quality, that it for ever sat- 
 isfies the cravings aud needs of the per- 
 son who partakes of it. In the first 
 part of this he drops the figure. In- 
 stead of eating the bread, he substitutes 
 
 the spiritual fact for which that stands — 
 viz. the coming to him or believing on 
 him. See on ver. 47. The coming and 
 believing are simply difierent ways of 
 expressing the same thing, the same 
 as the hungering and thirsting are only 
 different figurative expressions of the 
 soul's need. A great deal of difiiculty 
 in connection with this statement may 
 be avoided by keeping in mind that 
 Christ is here speaking, not of the gen- 
 eral wants of the soul, but of its one 
 great want of eternal life. Other de- 
 sires may be constantly recurring and 
 constantly satisfied anew, but this want 
 is satisfied once for all. 
 
 36. The connection has to be care- 
 fully studied in order to see the bearing 
 of this verse. They have demanded of 
 Christ a sign, that they may see and 
 believe, and have mentioned among 
 such signs that which Moses gave them 
 of the manna. And here Christ tells 
 them that he himself is the true heav- 
 enly bread, of which the manna was 
 only a type. Here, then, was the sign 
 that they demanded, only greater. He 
 himself was that sign. Yet he says, 
 You have also seen me, and do not be- 
 lieve. 
 
 37. Christ, however, is not astonished 
 in one sense at this unbelief. He sev- 
 eral times tells the Jews that no man 
 comes to him except the Father draws 
 him. And so he says here. All that the 
 Father gives me will come to me. I do 
 not expect any others ; and if you do 
 not come, it is because you do not be- 
 long to that class. Compare Ps. 22 : 
 30; Isa. 53 : 10-12; Rom. 8 : 29. Him 
 that cometh to me, etc. In the 
 second clause he reiterates in another 
 
118 
 
 John vi. 
 
 A. b. 29 
 
 38 cast out. For I came down from heaven, **not to do 
 mine own will, but the will of him that sent me. 
 And " this is the Father's will which hath sent me, 
 *that of all which he hath given me I should lose 
 nothing, *but should raise it up again at the last day. 
 And this is the will of him that sent me, 'that every- 
 one which seeth the Son, « and believeth on him, may- 
 have everlasting life ; and I will raise him up at the 
 last day. 
 
 The Jews then murmured at him, because he said, 
 I am the bread which came down from heaven. And 
 they said, •» Is not this Jesus, the son of Joseph, whose 
 father and mother we know? How is it then that he 
 saith, ' I came down from heaven ? 
 
 39 
 
 40 
 
 41 
 42 
 
 b ch. 4. 34 ; 5. 30 
 
 Matt. 10. 28 ; 26 
 
 39; Rom. 15. 3 
 
 Heb. 5. 8. 
 Lukel2.32 ; Rom. 
 
 8. 28-31. 
 d ch. 10. 28 ; 17. 12 ; 
 
 18. 9; Col. 3. 3, 
 
 4; 1 Pet. 1, 5; 
 
 Jude 1. 
 •ch. 11. 24-26; 
 
 Rom. 8.11; Plfil. 
 
 3. 20, 21. 
 'ch.3. 15, 16; 4. 14. 
 t vers. 35, 54 ; ch, 
 
 5. 24. 
 •"Ch. 7. 27; Matt. 
 
 13. 55, 56 ; Mark 
 
 « 1 Cor. 15. 47. 
 
 form the statement that this coming to 
 him is what decides the matter, and 
 secures to the comer eternal life. Such 
 a person, he says, he cannot reject, he 
 will not cast out. If such casting out 
 were possible, the person coming to him 
 miglit not secure life for himself, or 
 after securing it might lose it. But 
 him who comes to him he will in no 
 wise cast out. His salvation is fully 
 assured. 
 
 38. For I came down. This last 
 Btatement Christ confirms by the as- 
 surance that he came down from 
 heaven to do the Father's will, which 
 of course involves the keeping of what 
 the Father has given him, instead of 
 casting it out. Here is one of the com- 
 forts of the doctrine of free grace, that 
 a work which has originated with the 
 Father, as in this case the coming to 
 Christ is represented as doing, Christ is 
 under obligation to render permanent, 
 and secure to it an eternal blessing. 
 The doctrines of " election " and " per- 
 severance or preservation " stand to- 
 gether. On the will of Christ and its 
 relation to the Father's will, see on ch. 
 5 : 30. 
 
 39. And this is the Father's will. 
 According to the best critical author- 
 ities, the word Father does not belong 
 here, but in ver. 40. They make this 
 verse read, him which hath sent me, and 
 ver. 40, the Father which hath sent 
 me. In either case the meaning is the 
 Bame. Christ states here what the 
 Fatlier's will is, which, in connection 
 with his purpose to do that will, makes 
 it sure that he will not cast out any one 
 who comes to him — viz. that he should 
 
 lose nothing of all that the Father 
 gives him. The last day is of course 
 the day of Christ's second coming and 
 of the judgment. Christ does not mean 
 here the bodily resurrection only, for 
 that is common to all, but both the 
 spiritual resurrection referred to in ch. 
 5 : 21-27 and the resurrection to a glo- 
 rified body, which is the culminating 
 work of redemption. Compare note on 
 ch. 5 : 29. 
 
 40. The verse should begin with For 
 It confirms, therefore, the preceding 
 statement about the Father's will. It 
 is his will that Christ should lose noth- 
 ing of all that he has given him, for it 
 is his will that all such have eternal 
 life. Which seeth the Son, gets or 
 receives knowledge of him. Those 
 whom the Father has given the Son 
 and those who believe on the Son are 
 the same. See ver. 37. The I in the 
 last clause is emphatic, equivalent to 
 /, for my part. Notice how this, 1 will 
 raise him up at the last day, comes in as 
 a refrain all through this passage (vers. 
 40, 44, 54), giving it a treble assurance. 
 
 41, 42. The Jews, the leaders, and 
 perhaps their views spreading among 
 the multitude, then, rather, therefore, 
 murmured at him. According to 
 Greek usage, the word translated m,ur- 
 mur means "a murmuring of disdain." 
 — Tholuck. It was a fault-finding 
 among themselves (ver. 43), with a con- 
 temptuous spirit. It was at him, de- 
 noting opposition, antagonism. They 
 complained because Christ claimed a 
 h-eavenly origin, whereas they knew, or 
 supposed they knew, his earthly origin, 
 lu like manner, they disputed his Mes- 
 
V. D. 21). 
 
 TOHN VI. 
 
 119 
 
 13 Jesus therefore answered and said unto them, Mur- 
 
 44 niur not among yourselves. '' No man can come to 
 
 me, ' except the Father which hath sent me "" draw 
 
 15 him ; and I will raise him up at the last day. ° It is 
 
 written in the prophets. And they shall be all taught 
 
 of God. Every man therefore that hath heard, and 
 
 46 hath learned of the Father, cometh unto me. 'Not 
 that any man hath seen the Father, Psave he which 
 is of God, he hath seen the Father. 
 
 47 Verily, verily, I say unto you, i He that believeth 
 
 ' ver. 65 ; ch. 3. 27 
 
 12. 37-40. 
 iWatt. 11. 25-27 
 
 16. 17. 
 »ch. 12. 32; Sol. 
 
 Song 1. 4; Jer. 
 
 31. 3. 
 ■ Mic. 4. 2 ; Heb. 
 
 8. 10; 10. 16. 
 och. 1. 18; 5.37. 
 P ch. 7. 29 ; 8. 19 ; 
 
 Matt. 11. 27; 
 
 Luke 10. 22. 
 1 ch. 3. IG, 18, 36. 
 
 sianic claim by the statement that he 
 caine from Nazareth, instead of the 
 Bethlehem of the Messianic prophecy ; 
 whereas a little inquiry would have 
 shown that Christ had no earthly father, 
 and that he came from Bethlehem. 
 
 43, 44. On Murmur, see ver. 41. 
 Why ver. 44 should be given as a rea- 
 son for the Murmur not among your- 
 sdves is difficult to see. It may be 
 this : The claim which Christ set up to 
 be the bread from heaven is the reason 
 which he has given why men should 
 come to him, ver. 35. They complained, 
 on the other hand, that there was direct 
 proof of his earthly origin. But he 
 tells them not to complain about that, 
 because it is not by weighing such argu- 
 ments pro and con. that men are brought 
 to him, but by the Father's drawing. It 
 seems evident that the drawing here is 
 something more than the use of motives 
 and appeals which the man may yield 
 to or resist ; for the drawing, whatever 
 it is, is that which decides the matter ; 
 and these Jews, whom Christ evidently 
 does not regard as having this drawing, 
 had all of mere external influences that 
 man can have. In the last clause Christ 
 states what he does in the matter : The 
 Father draws men to him, and he on 
 his part raises them up at the last day. 
 They are graciously allured by divine 
 love, ch. 12 : 32. Ou this resurrection 
 see on ver. 39. 
 
 45. Prophets. So one division of 
 the Old Testament Scriptures was called. 
 This quc>tation is from the same passage 
 (Isa. 54 : 13, quoted freely from the Sep- 
 tuagint version) which the apostle Paul 
 quotes in Gal. 4 : 26, 27, where he refers it 
 to the Jerusalem above. The children of 
 this heavenly Jerusalem, " which is the 
 mother of us all," are all to be taught 
 of God. Compare Jer. 31 : 33 ; Joel 
 3 : 16 ; Mic. 4 : 2. This divine instruc- 
 
 tion is to characterize them rather 
 than any human teaching, and there- 
 fore the Lord declares that it is such at 
 have received this who come to him. 
 Every mau therefore that hath 
 heard. The Father's instruction is 
 effectual, but there must be not only 
 the hearing, but also the learning. 
 Compare Matt. 11 : 28-30. 
 
 46. The Lord guards his hearers, how- 
 ever, against the possible inference that 
 any one has seen the Father; for 
 this instruction is not outward and vis- 
 ible, the result of personal intercourse, 
 but is imparted inwardly and secretly 
 to the soul. Save he which is oi, 
 or from, God, etc. Only he himself, 
 who comes from the immediate pres- 
 ence of God, has seen the Father. 
 Christ does not speak here of his divine 
 origin, as our version seems to imply, 
 but of his coming froin the presence of 
 God. In that presence, from which he 
 has come to earth, he has seen the 
 Father. As far, therefore, as outward 
 instruction by the ordinary processes is 
 concerned, he reveals the Father and 
 teaches men his nature and character, 
 while the Father, on his part, by secret 
 processes within the soul itself, draws 
 men to Christ. 
 
 47. In this verse, after showing the 
 way in which men are brought to him, 
 Christ resumes again the main subject 
 of his discourse by showing the result 
 of coming to him or believing on him. 
 The believer receives the gift of eternal 
 life, for in believing he partakes of 
 Christ, who is the bread of life. He 
 that believeth on me. Here, as 
 throughout the Scriptures, and espe- 
 cially the New Testament, faith is made 
 the root of Christian life, the funda- 
 mental distinguishing characteristic of 
 the Lord's disciples. Christians are 
 " believers." This faith is not the mer^ 
 
120 
 
 JOHN VI. 
 
 A. D. 29. 
 
 48 on me hath everlasting life. "" I am that bread of life. 
 
 49 'Your fathers did eat raanua in the wilderness, and 
 
 50 are dead. * This is the bread which cometh down 
 from heaven, that a man may eat thereof, and not 
 
 51 die. I am the living bread " which came down from 
 heaven ; if any man eat of this bread, he shall live for 
 ever. And * the bread that I will give is my flesh, 
 which I will give ^ for the life of the world. 
 
 » vers. 33-35. 
 
 » ver. 31. 
 
 * vers. 51,58; ch.6. 
 
 24; 11. 26, 
 »ch. 3. 13. 
 » vers.o2-57;Mat*. 
 
 20. 28 ; Luke 22. 
 
 19; Epli.5. 2,25; 
 
 lleb. 10. 5, 10. 
 Jch. 1. 29; 2 Cor. 
 
 9. 15 ; 1 John 2. 
 
 2 ; 4. 14. 
 
 conviction of judgment that Christ is 
 what he claimed to be. It is also the 
 taking of Christ to be for us what he offers 
 to be ; and thus it is the attachment of 
 ourselves to him, to be for him what he 
 requires. It is the acceptance of Christ 
 as our Lord and Saviour, and the sur- 
 render to Christ in loyal, worshipful 
 devotement. Thus it is the bond of 
 union between Christ and Christ's, and 
 the condition of all that fulness of mani- 
 fold gracious life coming from the 
 union. While at the first exercise of 
 faith the believer is justified and ever- 
 lasting life is secured, yet it is not to be 
 regarded as something separate, merely 
 done at the start and not continued — 
 once for all wrought, and then left be- 
 hind as history merely. It is perpetual, 
 continuous, not to be interrupted ; the 
 constant present condition of a present 
 life. Hence the words, " He that be- 
 lieveth," or, more exactly, " is believ- 
 ing " — i. e., all the time — not " he that 
 did believe." Sometimes God, and 
 sometimes God's word, is spoken of as 
 the object of faith ; but it all comes to 
 the same thing, because God's word ex- 
 hibits God in his relation to us lost men, 
 and to believe in it is to believe in him. 
 But God meets us lost men in the per- 
 son of Jesus Christ; and hence to be- 
 lieve in God as our God is to believe in 
 Christ. See this taught in vers. 35- 
 40. 
 
 48. It should read the instead of that 
 bread of life. So also it is the life just 
 referred to. Christ is the life as well 
 as bread. It is the former which is at 
 the root and makes him the living 
 bread, ver. 51. 
 
 49. He states here again the contrast 
 between himself and the manna eaten 
 by their fathers. They ate that, and 
 died. Your fathers, referring to 
 their own words in ver. 31. And are 
 dead, better, and died. Jesus shows 
 what worthless desires and ambitions 
 
 move them. They need more than a 
 mere temporal Saviour. 
 
 50. This bread, on the contrary, 
 comes down out of heaven in a sense of 
 which the heavenly origin of the manna 
 is only the type, and comes for this pur- 
 pose — that he who eats of it may not 
 die. That could only defer death, this 
 prevents it. God had fi'om the begin- 
 ning been pointing men, and especially 
 the Jews, to this infinite good, of which 
 his self-righteous critics and foes seemed 
 not to have the faintest suspicion. Hav- 
 ing thus told them of what kind of 
 bread man has need, he goes on again 
 to tell them where only thev can find 
 it. 
 
 51. In the first part of this verse he 
 merely reiterates the statement that he 
 is this living, heavenly, bread, which 
 imparts eternal life. If any man eat 
 of this bread. If he would be saved, 
 he must be active — receive, accept, and 
 obey Christ. But in the last part he 
 adds to this the further limiting state- 
 ment that the bread is his flesh, which 
 he will give for the life of the 
 world. This in the original is intro- 
 duced as something of special import- 
 ance : And indeed, or Vea, and thi* 
 bread. Several manuscripts omit the 
 second which I will give, in irhich 
 case it may be rendered, Yea, and this 
 bread, which I will give for the life of 
 the world, is my flesh. It was by his 
 death he was to become bread, a Sa- 
 viour. The cross is in his view. His 
 flesh, given for th'= life of the world, is 
 his sacrificial, his atoning death. Jus- 
 tification and salvation are secured on 
 the part of the believer by faith in 
 Christ's atoning work. Bom, 5 : 1, 12- 
 21. This is the eternal life. Insep- 
 arably connected with justitication is 
 spiritual life in the soul, the union be- 
 tween Christ and the believer, i)resented 
 in the fifteenth chapter, and the con- 
 sequent fruit. Roman Catholics and 
 
A. D. 29. 
 
 JOHN VI. 
 
 121 
 
 62 The Jews therefore "^ strove among themselves, say- ich. 7. 43; 9. 16; 
 
 ing, * How can this man give us his flesh to eat ? ^ ^^- ^^• 
 
 f»8 Then Jesus said unto them, Verily, verily, I say 2. 14.' ' 
 
 unto you, Except ^ ye eat the flesh of the Son of man, *» ch. ^3. ^36 ;^ Matt. 
 
 54 and drink his blood, ye have no life in you. " Whoso "" "" "°" ' ^"' ~ 
 eateth my flesh, and drinketh my blood, hath eternal 
 
 55 life ; and I will raise him up at the last day. For my 
 flesh is meat indeed, and my blood is drink indeed. 
 
 oQ He that eateth my flesh, and drinketh my blood, 
 
 26.26-28; IJohn 
 5.12. 
 • vers. 27, 40, 63 ; 
 ch. 4. 14. 
 
 others who believe in the saving power 
 of the sacraments interpret the expres- 
 sions used here literally, and find in 
 them transubstantiation, or the chang- 
 ing of the bread and wine of the Lord's 
 Sapper into Christ's body and blood, 
 and teach that tliere is salvation in the 
 partaking of these. But Christ furnishes 
 the corrective to such literalism by 
 translating the eating and drinking into 
 their spiritual equivalent — coming or 
 believing. See vers. 35, 37, 40, 44. 
 Eating here is only another name for 
 faith. But, on the other hand, there 
 can be little doubt that Christ is here 
 speaking of the same spiritual facts as 
 are represented in the Lord's Supper. 
 The fact that the figure used is the 
 same, and the explanation of the figure 
 as referring to his atoning death in both 
 cases, leave no room to doubt about 
 that. 
 
 52. This idea of eating Christ's flesh 
 seemed so strange and unaccountable to 
 the Jews that they strove, fell to dis- 
 puting, among themselves, what he 
 3ould mean, how it could be possible 
 for him to do such a thing. 
 
 53. The Lord, however, does not an- 
 swer their question, but simply reiter- 
 ates in the most impressive manner the 
 statement that only by this eating can 
 they secure eternal life. Except ye 
 eat the flesh, . . . and drink, etc. 
 Literal drinking of blood would be 
 most abhorrent to a Jew, Gen. 9:4; 
 Lev. 3 : 17 ; 7 : 26 ; 17 : 14 ; Deut. 12 : 
 23. The strangeness of the language 
 would naturally suggest that his words 
 should be taken in a deeper sense. In- 
 deed, he makes the reference to his death 
 still plainer by adding the drinking of 
 his blood to the eating of his flesh. One 
 naturally thinks of the Lord's Supper, 
 but it is only as the Supper visibly ex- 
 hibits the relation of Christians to 
 Christ, and so speaks the same language 
 which Jesus here uses. He is not speak- 
 
 11 
 
 ing of the Supper, but both he and the 
 Supper speak of our salvation through 
 his death. Indeed, the phraseology in 
 the original is definite and unmistaka- 
 ble. The eating and drinking are not, 
 as we might expect, in oi-der to sustain 
 life, but to give it — to produce life where 
 there is now death. You have no life, 
 Christ says, unless you partake of these 
 life-giving elements; and the tenses 
 employed are such as to denote a single 
 act. Indeed, this is the point of the ar- 
 gument, that the one act secures eter- 
 nal life. And this corresponds with 
 what we know of the spiritual facts 
 represented. The one act of faith se- 
 cures justification and eternal life. The 
 same view is presented wherever Christ 
 employs this figure. 
 
 54, This verse presents the positive 
 side. It is not only true that without this 
 act of faith one has no life, but also that 
 whoever performs it has eternal life. It 
 is indispensable and sure. Hath eter- 
 nal life. The present is again used — 
 has it 710?^, as those Jews did not have 
 it. I will raise him up, etc. The 
 third time asserted within a few verses. 
 See vers. 40, 44. Eternal life comes to 
 its completeness at the resurrection. 
 
 55. Formy flesh is meat indeed, 
 and my blood is drink indeed. 
 Christ means that they fulfil the expec- 
 tations based on them. They do not 
 deceive, as other articles of food and 
 drink do, by leaving the person who 
 partakes of them to die at last. 
 
 5Q. In this verse Christ explains how 
 it is that the one eating, or the one act 
 of faith, produces such permanent re- 
 sults. Dwelleth in me, and I in 
 him. This is more than imitation : he 
 who thus partakes of Christ abides in 
 Christ, and Christ in him. There is a 
 permanent union established between 
 the soul and Christ, who thus becomes 
 the source of eternal life. Compare ch, 
 16 : 5 ; 1 Cor. 6 : 17. 
 
122 
 
 JOHN VI. 
 
 A. D. 29 
 
 57 *dwelleth in me, and I in him. As *the living 
 Father hath sent me, 'and I live by the Father; so 
 
 58 he that eateth me, even he ^^ shall live by me. ''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. 
 
 59 These things said he in the synagogue, as he taught 
 in Capernaum. 
 
 GO Many therefore of his disciples, when they had ' ver.66;Matt.ii.6 
 heard this, said. This is an hard saying; who can 
 
 <»ch. 15.4,5; Eph 
 3. 17; 1 John 8. 
 21 ; 4. 12, lo, 16. 
 
 • Ps. 18. 46 ; 84. 2 ; 
 Jer. 10. 10; 1 
 Thess. 1. 9. 
 
 'ch. 5. 26; 17. 21. 
 
 fch. 11.2.5,26; (Jul. 
 2. 20 ; Col, 3. 3, 4. 
 
 k vers. 49-51. 
 
 57. Here the Lord carries the source 
 back further still, to the Father. The 
 principle on which the statements of 
 the verse are based is that life is the 
 source of life. Compare ch. 17 : 21. 
 Hence the three steps, the living 
 Father, the Son living by the Father, 
 and the man who partakes of the liv- 
 ing Son living by him. The compari- 
 son is as follows : " Just as it was a 
 living Father that sent me, and I live 
 by him, even so he who eats of the liv- 
 ing me shall live by me." The union 
 of Christ and Christ's is here put in 
 the strongest light, and the results of it 
 again put in sublime contrast with mere 
 earthly good. If we turn to the fif- 
 teenth chapter of John, we find the 
 Saviour teaching this same doctrine of 
 union with him by the similitude of the 
 vine and its branches. There, as here, 
 he shows that the union is to be both 
 vital and voluntary. Because vital, its 
 absence implies spiritual death; its 
 presence life, and the same life that 
 was in Jesus — a pure, lovely, and lov- 
 ing, right and righteous life — a life all 
 the fuller and stronger the closer and 
 more perfect the union, as the life of 
 the branch is at its best only in case its 
 union with the trunk be complete, only 
 as the strength of a man be full when 
 lie partakes to the full of proper food. 
 It is a voluntary union, and therefore 
 we have something to do — living not 
 merely for Christ, but in him — first in 
 liim, and then for him. 
 
 58. This is that, or the, bread, 
 etc. This verse sums up the entire 
 statement. After giving the nature and 
 various qualities of the heavenly bread, 
 Christ recapitulates, saying, This which 
 I have described is the bread from 
 heaven, unlike that which your fathers 
 ate in the wilderness in one important 
 particular, since it gives eternal life, 
 while those who ate of that died not- 
 
 withstanding. It is well known that 
 they did eat manna, and are 
 dead. 
 
 59. Synagogue means assembly, con- 
 gregation, and is applied both to a relig- 
 ious gathering having certain judicial 
 powers (Luke 8 : 41; 12 : 11; 21 : 12; 
 Acts 9 : 2) and to the place where the 
 Jews met for their public worship on 
 ordinary occasions, Luke 7 : 5. The 
 synagogue appears to have been first 
 introduced during the Babylonish caji- 
 tivity, when the people, deprived of 
 their usual rites of worship, assembled 
 on the Sabbath to hear the law read 
 and expounded. Compare Neh. 8 : 1-8. 
 The times of meeting were on the Sab- 
 bath and feast-days, and afterward on 
 the second and fifth days of the week. 
 Each synagogue had its president or 
 ruler (Luke 8 : 49; 13 : 14; Acts 18 : 8, 
 17) and elders (Luke 7 : 3-5), who might 
 chastise (Matt. 10 : 17; Acts 22 : 19 ; 
 26 : 11) or expel (ch. 9 : 34) an ofiender. 
 In Mark 5 : 22 and Acts 13 : 15 the 
 ruler and elders appear to be spoken 
 of indiscriminately as rulers. It i:?. 
 however, uncertain how perfect was 
 the organization of the synagogue in 
 the time of Christ. It was probablv 
 changed and developed after the de- 
 struction of Jerusalem by the Romans. 
 Taught. For his manner of teach- 
 ing in the synagogue see Luke 4 : 16- 
 21. The heads of the synagogue were 
 accustomed, after the reading of Scrip- 
 ture, to ask such grave and learned 
 persons as might be present to address 
 the people. Christ and the apostles 
 constantly availed themselves of this 
 privilege. Capernaum. John has 
 not given before the place in which thia 
 discourse was delivered, except an in- 
 timation in ver. 24 that it was in Ca- 
 pernaum. See on ch. 2 : 12. 
 
 60-71. Effect of ouk Lord's Dis- 
 course ON HIS Disciples. Many dia 
 
AD. 29. 
 
 JOHN VI. 
 
 123 
 
 61 hear it ? When Jesus J knew in himself that his dis- ch. 2. 24, 25. 
 ciples murmured at it, he said unto them, Doth this '^^•\^^' 16.28; 
 
 62 oflfend you? ^What and if ye shall see the Son of ^g^Eph^l'^ia 
 
 63 man ascend up where he was before? ^It is the 
 Spirit that quickeneth ; the flesh profiteth nothing ; 
 the words that I speak unto you, they are spirit, and 
 
 64 ihey are life. But ™ there are some of you that be- 
 
 » Ps. 119. 50 ; 2 Cor. 
 3. 6. 
 
 ver. 36 ; ch. 5. 42 ; 
 10. 26. 
 
 ciples offended ; Peter in behalf of the 
 twelve confesses him. Kelated only by 
 John. 
 
 60. This discourse not only caused 
 murmuring among the Jews, but also 
 disaffection among Christ's disciples. 
 The word disciples appears to be 
 used here in a general sense, meaning 
 those who attended his teaching and 
 adhered to him. The twelve seem not 
 to be included (ver. 67), but perhaps 
 Judas was among them, ver. 64. They 
 said. This is an hard saying; that 
 is, not difficult, hard to understand, but 
 harsh, offensive, hard to listen to; who 
 can hear it? or listen to itf Some 
 perhaps stopped their ears, Acts 7 : 57. 
 The thing which offended them was the 
 evident allusion to his death, and salva- 
 tion only through such a sacrifice. 
 
 61. Jesus knew in himself, by 
 his divine knowledge, ch. 2 : 25. The 
 word translated offend here means 
 literally to make one stumble or fall, 
 and is hence used of tempters or temp- 
 tations, as things over which one falls. 
 Does this prove a stumbling-block to 
 you ? or, Does this make you stumble ? 
 Compare Matt. 11:6. And as the noun 
 from which the verb comes means a trap- 
 stick, there is in it the idea of ensnaring, 
 making one fall into a snare. 
 
 62. In this verse the emphasis comes 
 on the word see. Now you have only 
 heard of my returning to the Father; 
 what, if you see it, will be the effect on 
 you ? Christ evidently refers here to his 
 death, the mere mention of which had so 
 affected his disciples. Others suppose 
 that the disciples were offended at the 
 eating of his flesh. Then the passage 
 would be best explained as follows : 
 These teachings of mine seem harsh 
 and offensive. But if I ascend bodily 
 to heaven, will not that prove to you 
 that my teaching is true, and show that 
 this eating of my flesh is not to be taken 
 literally, but spiritually, and that my 
 words and Spirit received into the heart 
 give life ? vers. 62, 63. 
 
 63. Out of the various interpretations 
 of this difficult verse the following 
 seems on the whole best : By the 
 Spirit, Christ means the Holy Spirit; 
 by the flesh, his bodily manifestation, 
 his life on the earth. N(»w, the offence 
 which his disciples had taken was be- 
 cause he had spoken of his death, of 
 the removal of his bodily presence from 
 them. And he removes this objection 
 by declaring that the bodily presence 
 would be no advantage to them, but 
 that the Spirit, who would come after 
 his death, is the quickener, the im- 
 parter of life. His meaning is substan- 
 tially the same as in ch. 16 : 7 ff. Of 
 course, Christ is speaking comparative- 
 ly, and with reference strictly to the 
 matter in hand — namely, the question 
 of his remaining or departing. His 
 flesh, his incarnate presence, had been 
 of inestimable advantage, and it was to 
 be through it that the work of redemp- 
 tion was to be wrought out on the cross. 
 But it was not his permanent presence 
 which his disciples desired, but the 
 Spirit — that was to do the work and 
 confer the blessing needed. There is 
 also the question to be asked, in what 
 sense the Spirit was to do this partic- 
 ular work of imparting life, which has 
 just been ascribed to Christ, and him 
 crucified. The answer seems to be that 
 this life, dependent on union with Christ, 
 is secured on the part of man by faith, 
 and that the Spirit prepares the way 
 for the exercise of this faith ; that the 
 Spirit, therefore, is the initiative and 
 effective agent in the bestowal of this 
 gift. In this sense, even while Christ 
 had been on earth, the Spirit had been 
 the quickener, and not he. The 
 words that I speak ; according to 
 the most approved text, The words that 
 I have spoken. They contain spiritual 
 food and life, and by receiving them ye 
 receive me. Thus they are spirit, and 
 are life. See next verse. 
 
 64. The last clause of the last verse 
 and the first clause of this are to be 
 
124 
 
 JOHN VI. 
 
 A. D. 29. 
 
 lieve not. For " Jesus knew from the beginning who 
 they were that believed not, and who should betray 
 
 65 him. And he said, Therefore ° said I unto you, that 
 no man can come unto me, p except it were given 
 unto him of my Father. 
 
 66 *> From that time many of his disciples w^ent back, 
 
 67 and w^alked no more with him. Then said Jesus 
 
 68 unto the tw^elve, 'Will ye also go away? Then 
 Simon Peter answered him, Lord, * to whom shall we 
 
 69 go ? thou hast * the words of eternal life. '^ And we 
 believe and are sure that thou art that ^ Christ, the 
 
 70 Son of the living God. Jesus answered them, yHave 
 not I chosen you twelve, 'and one of you is a devil? 
 
 7 ver. 64 ; ch. 15. 18 ; 17. 12 ; Luke 6. 13-16. » ch. 13. 2, 21, 27 ; 1 
 
 ■ ch. 2. 24, 25 ; 13 
 
 11; Acts 15. 18. 
 • vere. 44, 45. 
 P 2 Tim. 2. 25, 26. 
 q ver. 60 ; Luke 9. 
 
 62 ; Heb. 10. 38, 
 
 39; 1 John 2. 19. 
 'Luke 14. 25-33. 
 »Ps. 73. 25; Acts 
 
 4. 12 ;1 Cor. 3. 11. 
 » vers. 40, 63 ; Acts 
 
 5. 20 ; 1 John 5. 
 
 11-13. 
 nch. 1. 49; 11. 27; 
 
 20. 31; Matt. 16. 
 
 16 ; Mark 8. 29 ; 
 
 Luke 9. 20, 
 ' Ps. 2. 2-7. 
 
 John 3. 8. 
 
 read together, with only a comma be- 
 tween. Christ does not mean to say 
 that his words are this life-giving Spirit, 
 in which case his remaining would be 
 necessary, but that they contain these 
 things as their message. His words 
 were truth, and it is by the truth that 
 the Holy Spirit works in the heart, 
 James 1:18; John 17:17.^ Yet in 
 spite of this character of his words, 
 some do not believe. This statement of 
 the unbelief of some John verifies by 
 Christ's knowledge of them from the 
 beginning. He did not have to wait 
 for these signs of unbelief, but from the 
 beginning, even when they were appar- 
 ently genuine believers, he knew them 
 in their real character. And this gives 
 us the probable meaning of the phrase, 
 from the beginning. Most naturally it 
 refers to the beginning of their connec- 
 tion with him. Who should betray 
 him. This first reference to Judas as 
 the betrayer is significant. Very proba- 
 bly at this point began his first aversion 
 to Christ and the doctrine he preached. 
 See on ver. 71. 
 
 65. Therefore, because some do not 
 believe, in spite of the fact that niy 
 words bring the message of the Spirit 
 ^nd of life, showing that not even the 
 oest words avail, but need to be rein- 
 forced by the gift of the Father. Com- 
 pare vers. 39, 44. 
 
 66. From that. It is doubtful 
 whether the words at the beginning 
 of this verse mean from, that time or 
 on that account. In the latter case it 
 would refer to the discourse just de- 
 livered and the offence that it had 
 given. Its more natural reference is, 
 however, to time. Both convey sub- 
 
 stantially the same idea, and Alford 
 and Godet attempt to combine the 
 two. 
 
 67. Then, or therefore. Will here 
 is not the auxiliary, but means Do you 
 wish f The form of the question is such 
 as to expect a negative answer : You do 
 not wish to go away, do youf 
 
 68. The twelve, the apostles. See 
 at the end of ver. 70. To whom shall 
 we go? implying that the time would 
 never come when they would forsake 
 him. In the second part of the verse 
 it is not the subject thou which is to 
 be emphasized, as might be supposed 
 from our version, but the object — 
 words of eternal life. These 
 things which Christ has are the rea- 
 son why they should not go to any 
 one else; not because he, and no one 
 else, has these words, but because no 
 one else has anything better, nor as 
 good : Words of eternal life thou hast. 
 
 69. And we believe and are sure 
 that thou art Christ. The subject 
 we is emphatic, contrasted with the 
 unbelief of others. The correct text 
 reads, we have believed, and knmv, that 
 thou art the Holy One of God. They 
 had believed, and now believe, all his 
 claims, vers. 27, 39, 40, 47, 'ol, 58. 
 They know him to be Christ the Mes- 
 siah. 
 
 70. Christ emphasizes in this verse 
 the fact that he has chosen them ; 
 which, of course, makes the defection 
 of one of them the more strange and 
 tragical. The article belongs before 
 twelve — you the twelve — which adds 
 to the impressiveness of the statemeat*. 
 He himself has chosen them as his 
 twelve most intimate friends and per- 
 
A. D. 29. 
 
 JOHN VI. 
 
 .25 
 
 71 He spake of Judas Iscariot the son of Simon ; * for he 
 it was that should betray him, ^ being one of the 
 twelve. 
 
 » Ps. 109. 6-8 ; Act* 
 1. 16-20 ; 2. 23. 
 
 >» Ps. 41. 9 ; Matt. 
 26. 14-16. 
 
 Bonal followers, yet one of them is a 
 devil. The word devil means a tra- 
 ducer, a false accuser, and was prob- 
 ably here applied to Judas as a tra- 
 ducer and traitor, whose treason was 
 inspired by the evil one, ch. 13 : 27. 
 "As Christ in Matt. 16 : 23 gives the 
 name Satan itself to Peter as the organ 
 of Satan, he can surely the more read- 
 ily here give to Judas, who has aban- 
 doned himself to satanic influence, the 
 name of a devil — that is, a man resting 
 under diabolic influences." — Tholuck. 
 Some high authorities })ut the interro- 
 gation-point after the twelve, making 
 what follows an exclamation of holy 
 sadness, "And one of you a devil !" It 
 is also worthy of notice that here and 
 in ver. 68 is the first reference to the 
 twelve as a body in this Gospel, showing 
 that their appointment was well known, 
 Luke 6 : 13. This is in sad contrast 
 with the confession by Peter of the faith 
 of the twelve as a body. 
 
 71. Judas Iscariot. Some manu- 
 scripts make the word Iscariot here be- 
 long to Simon ; others refer it to Judas. 
 The question is not an important one. 
 The name means man or inhabitant 
 of Kerioth, a town south of Jerusalem, 
 Josh. 15 : 25. Judas Iscariot was prob- 
 ably the only one of the apostles who 
 was not by birth a Galilean. • He car- 
 ried the bag, and appropriated part of 
 the common stock to his own use, ch. 
 12 : 6. The climax of his sins was the 
 oetrayal of Jesus, which was speedily 
 followed by suicide. His infamous cha- 
 racter doubtless accounts for the posi- 
 tion of his name as last in each of the 
 catalogues in the Gospels. That 
 should, or was about to, betray 
 bim, being one of the twelve. 
 xi.n apostle and traitor, a terrible 
 union, incurring fearful guilt. It was 
 part of infinite wisdom that Christ 
 should have chosen his betrayer 
 among the twelve. God works even 
 through wicked men, as in the case 
 of Balaam. The churches of Christ 
 have never yet found absolute purity 
 on earth ; some of the chaff" ordina- 
 rily remains among the wheat. The 
 defection of those who have been re- 
 
 garded great in the church has nevei 
 yet caused its ruin, and never will. 
 
 Practical Remarks. 
 
 1. Curiosity always draws together a 
 crowd, but the preaching of strong doc- 
 trine, however true, is apt to repel, vers. 
 
 2, m. 
 
 2. We should never under any cir- 
 cumstances withhold our pity from the 
 spiritually destitute and ignorant, vers. 
 1-3; Zech. 7:9; Rom. 15 : 3. 
 
 3. The broad benevolence of the 
 Christ-like spirit concerns itself with 
 all human needs, those of the body as 
 well as those of the soul, ver. 5. See 
 also nearly all of Christ's miracles. 
 
 4. Often God's providence seems most 
 perplexing just before proving most 
 bountiful, vers. 6, 7. 
 
 5. Jesus is far more compassionate 
 than it is possible for his people to be, 
 vers. 5-10; Luke 18 : 39-42; Ps. 103 : 
 11, 13. 
 
 6. Fear not to proffer to Christ even 
 a very little, if it be really all that cir- 
 cumstances permit, ver. 9 ; Luke 21 : 1- 
 4; 2 Cor. 8 : 2. 
 
 7. In straitened circumstances, and 
 even in poverty, we should practise 
 Christian benevolence, trusting in 
 Christ, who can make the desert teem 
 with plenty, ver. 7; 1 Cor. 16 : 1, 2; 
 Ps. 78 : 19-22 ; 107 : 33-37 ; Isa. 32 : 8. 
 
 8. Whatever Jesus directs we should 
 do, confiding in his wisdom and power, 
 ver. 10 ; Mark 3:5; Matt. 6 : 33. 
 
 9. Christ by example commends to 
 us a due regard to order and system, 
 ver. 10; 1 Cor. 14 : 33, 40; Tit. 1:5; 
 Acts 6 : 1-4. 
 
 10. If our faith and obedience were 
 more largely exercised in making ready 
 for a blessing, we should more often re- 
 ceive to the full, ver. 10; 2 Kings 3 : 
 16 flf. 
 
 11. We have the example of Jesus as 
 a sanction for the custom of giving 
 thanks at our meals, ver. 11 ; Mark 8 : 
 6; Eph. 5 : 20; 1 Tim. 4 : 4, 5. 
 
 12. Not even a bounty great enough 
 to be miraculous will excuse the waste 
 of a fragment, ver. 12; Matt.7:§' 
 Mark « : 8, 
 
126 
 
 JOHN VI. 
 
 A. D. 29. 
 
 13. The " bread-and-butter argument " 
 is sometimes irresistible to men who are 
 impervious to all other appeals, ver. 14. 
 
 14. Christ's way is the right and best 
 way, but often contrary to the inclina- 
 tions of his people, ver. 15; Mark 10 : 
 29 ; Matt. 16 : 24. 
 
 15. Men who would crucify the " King 
 of the truth " are eager to crown the 
 "king of the commissary," vers. 14, 15. 
 
 16. Solitary devotion (Luke 6 : 12) is 
 the best refuge from the urgings of 
 unholy ambition, ver. 15 ; Luke 6 : 12; 
 
 9 :2b; 22 : 40 ; Gal. 4:12; James 4 : 2. 
 
 17. Jesus never loses sight of his peo- 
 ple in this sea of strife ; in due time he 
 will come to their relief, ver. 19 ; 1 Cor. 
 
 10 : 13; Ps. 78 : 19-22; Heb. 13 : 5, 6. 
 
 18. Jesus tries our faith. That which 
 at first seems threatening with destruc- 
 tion often turns out to be full of mercy, 
 ver. 19; Rev. 1 : 17, 18; Isa. 43 : 1, 2 ; 
 Ps. 119 : 67. 
 
 19. " Man's extremity is God's op- 
 portunity" (Robert Hall), vers. 18, 
 19. 
 
 20. Nothing brings Jesus to us like 
 trouble, ver. 20 ; Ps. 46 : 1. 
 
 21. When Christ comes among his 
 people and takes possession of the soul, 
 human passions are stilled and oppo- 
 sition is banished, ver. 21 ; Eph. 2 : 4-6. 
 
 22. The presence of Jesus helps us 
 quickly to finish the hardest toil, ver. 
 21. 
 
 23. "Those that would find Christ 
 must diligently observe all his motions 
 and learn to understand the tokens of 
 his presence or absence, that they may 
 steer accordingly" (Matthew Henry), 
 vers. 22-25. 
 
 24. " These seekers are a type of all 
 false friends of religion, who seek not 
 the kingdom of heaven in earthly ad- 
 vantages, but only earthly advantages 
 in the kingdom of heaven " (Lange), 
 fer. 26. 
 
 25. The temporal benefits accruing 
 from Christianity are in some degree a 
 sign and a seal of its eternal blessings, 
 ver. 27. 
 
 26. A carnal mind has no other 
 thought than that everlasting life is the 
 wages of one's own good works, ver. 28; 
 Rom. 10:3. 
 
 27. The thing vital to salvation is not 
 At all what we shall do, but simply and 
 solely our trust in Christ, vers. 29, 40, 
 47; ch. 3 : 15, 36; ch. 11 : 26. 
 
 28. How stubborn is wilful skepticism. 
 One who wills not to believe would de- 
 mand signs even in Capernaum, where 
 the most miracles were wrouglit. He 
 would even appear with the miraculous 
 bread in his teeth, face to face with 
 Jesus himself, demanding a sign, ver. 
 30 ; Luke 16 : 30, 31. 
 
 29. Most men, like these Jews, are 
 secretly sighing for a millennium of in- 
 dolence and luxury, with its manna, aa 
 it were, rained from heaven, instead of 
 bread earned by the sweat of the brow, 
 ver. 31. 
 
 30. In drawing men's thoughts to- 
 ward heavenly things, let us imitate the 
 wonderful tact of the Great Teacher, 
 vers. 32-34. 
 
 31. Jesus Christ satisfies the deepest 
 yearnings of the human heart, ver. 35. 
 
 32. Faith springs not so much from 
 external evidence, however clear, aa 
 from an internal divine drawing, vers. 
 36, 37, 44. 
 
 33. What encouragement Jesus here 
 gives to take the great decisive step, 
 simply taking him at his word ! ver. 37. 
 Scores have been saved merely by seiz- 
 ing the promise in this one passage, 
 ver. 37. 
 
 34. God's elect are sure to come to 
 Christ, sure to be accepted, and sure to 
 be kept in the perseverance, or preser- 
 vation, of the saints unto final salvation, 
 vers. 37-39. 
 
 35. Look, trust, live! ver. 40; ch. 3 : 
 14, 15 ; Num. 21 : 8, 9 ; Isa. 45 : 22. 
 
 36. Murmuring spoils prayer and 
 plunges the mind into deeper darkness, 
 vers. 34, 41, 52, 6G. 
 
 37. Whoever will, may come ; yet that 
 very will is the inward drawing of God, 
 ver. 44. 
 
 38. Observe the fourfold assurance 
 given of the exaltation of the believer 
 at the last day, vers. 39, 40, 44, 54. 
 
 39. Everlasting life for the believer 
 is a present possession, ver. 47. 
 
 40. There is no true life without a 
 personal appropriation of the " flesh 
 and blood," or Christ in his atoning 
 sacrifice, ver. 51, 53-58. 
 
 41. In Christ is found the only satis- 
 fying good for the soul. Without him 
 is want and woe, vers. 51-53; Heb. 10 : 
 20-25, 35-39. 
 
 42. Murmuring against Jesus, if in- 
 dulged, becomes striving, and finally a 
 forsaking him altogether, vers. 41, 52, 6(x 
 
A. D. 29. 
 
 JOHN VII. 
 
 15JT 
 
 Jesus still continues in Galilee. 
 VII. AFTER these things Jesus walked in Galilee : for 
 
 he would not walk in Jewry, ° because the Jews sought » ch. 5. 16, 18. 
 to kill him. 
 
 43. A preacher may lose his hearers 
 through no fault of his own (Stakke, 
 quoted by Lange), ver. QQ. 
 
 44. In a time of general declension 
 the appeal of Jesus to the faithful comes 
 with peculiar tenderness and power, 
 ver. 67. 
 
 45. At such a time hearty testimony 
 for Christ is peculiarly fitting and ac- 
 ceptable, vers. QS, 69. 
 
 46. There is light enough in the pres- 
 ent age to show us that we must either 
 have the religion of Jesus or be left ut- 
 terly irreligious, ver. 68. 
 
 47. However thoroughly the followers 
 of Jesus are winnowed, all the chatt' 
 will not be excluded until the final 
 burning, vers. 70, 71 ; Matt. 13 : 29, 
 
 CHAPTER VII. 
 
 Having given an account of the feed- 
 ing of the five thousand and the events 
 immediately following, the evangelist 
 informs us in a single verse where Jesus 
 was during the next six months, from 
 April to October, A. D. 29, and why his 
 labors were at that time confined to 
 Galilee. The passover that year, the 
 third in our Lord's public ministry, be- 
 gan April 17th, and was evidently not 
 attended by him for the reason given in 
 ver. 1, because the Jews were seeking to 
 kill him. The feast of tabernacles, 
 which followed, began on the 19th of 
 October. A few days previous to this, 
 his brothers urged him to go up to Je- 
 rusalem. He replies, My time has not 
 yet come, vers. 2-9. Afterward he goes 
 up, unattended by a multitude, and in 
 the midst of the feast he appears in the 
 temple and teaches, ver. 10. The Jew- 
 ish rulers soon manifest a desire to 
 seize him, and send, forth officers for 
 that purpose, 11-32. The officers are 
 restrained from laying hands on him, 
 and bring back the report. Never man 
 spake like this man, 33-46. This occa- 
 sions a colloquy between the leading 
 Pharisees and chief priests and Nicode- 
 mus, 47-52. 
 
 1-9. Jesus continues n Galilee. 
 gis Brothers ask him tg Go up to 
 
 THE Feast of Tabernacles. This 
 account is not contained in the other 
 Gospels. Between the defection of 
 many of his disciples (eh. 6 : 66) and 
 the ensuing feast of tabernacles (7 : 2), 
 as we learn from the other Gospels, oc- 
 curred the discourse of Jesus to the 
 Pharisees and scribes concerning un- 
 washed hands and the tradition of the 
 elders, the healing of the Canaanitish 
 woman's daughter, the healing of a 
 deaf and dumb man and many others, 
 the feeding of the four thousand, his 
 cautioning the disciples against the 
 leaven of the Pharisees, healing a blind 
 man, visiting the vicinity of Caesarea 
 Philippi and declaring the necessity of 
 self-denial, his transfiguration, curing a 
 demoniac whom the disciples could not 
 cure, providing tribute-money, and dis- 
 coursing on humility, on dealing with 
 an ofiending brother, and on forgive- 
 ness. See Matt. 15 : 1-18 : 35 ; Mark 
 7 : 1-9 : 50 ; Luke 9 : 18-50. Compare 
 Author's Harmony, ^^ 80-96. 
 
 1. After these things, after his 
 feeding the five thousand, declaring 
 himself the Bread of Life, being for- 
 saken by many professed disciples, and 
 nobly acknowledged by Peter, ch. 6 : 1- 
 71, Jesus walked, went aioit^, attend- 
 ing to his public ministry of teaching 
 and healing the people. See Acts 10 : 
 38. It is worthy of notice that John 
 mentions no single act or word of Jesus 
 during all these months. They did not 
 bear on the design of his Gospel. In 
 Galilee, the northern division of Pal- 
 estine, where many Jews resided and 
 the field was still open for his labors. 
 In Jewry, Jadcea, as in ver. 3 ; 11 : 7 ; 
 and elsewhere in the New Testament, 
 e'xcept Luke 23 : 5 ; the southern division 
 of Palestine. He would not walk 
 in Jewry, Jadcea, because the time had 
 not conje for him to expose his life by 
 doing this, and he had also a work in 
 Galilee to accomplish. Compare vers. 
 6-S. Hence he did not that year attend 
 the feast of the passover. Because 
 the Jews, not the common people, but 
 the rulers and other leading men. See 
 Mark 12 ; 37 Though Galilee was also 
 
128 
 
 JOHN VII. 
 
 A. D. 29. 
 
 2 *• Now the Jews' feast of tabernacles was at hand. 
 
 3 'His brethren therefore said unto him, U>>ei)art hence, 
 and go into Judaea, that thy disciples also may see the 
 
 4 works that thou doest. For there is no man that doeth 
 any thing in secret, and he himself seeketh to be 
 known openly. If thou do these things, «show thy- 
 
 d Lev. 23. 34-43. 
 • Matt.l'2.46;M»rk 
 3. 31 ; Acts 1. 14. 
 f Jer. 12,6, 
 
 8 ch. 18, 20. 
 
 inhabited by Jews, the leading men of 
 the nation lived in Judsea, and the seat 
 of the Jewish ecclesiastical power was 
 at Jerusalem, Sought to kill him. 
 It was a settled purpose with them, 
 which they cherished in their hearts 
 (vers. 19, 25) and were ready to mani- 
 fest whenever an occasion was present- 
 ed. See vers. 30, 32. 
 
 2. The Jews' feast of taber- 
 nacles, more exactly, the feast of the 
 Jews; the feast of tabernacles. It is 
 styled /easf of the Jews, because it had 
 been enjoined on the Jews and was ob- 
 served by them. It was also soon to be 
 laid aside, along with the other merely 
 Jewish institutions. Was at hand, 
 probably within four or five days, as 
 the festival caravan would need three 
 or four days to go from the vicinity of 
 the Sea of Galilee, about seventy-five 
 miles, to Jerusalem. (See Hackett, 
 Illustrations of Scripture, p. 16,) Feast 
 of tabernacles, or booths, so called 
 because the Israelites were to dwell, 
 during its continuance, in booths or 
 tents made of branches of trees (Lev. 
 23 : 40-42; Neh, 8 : 14-16), to remind 
 them of their forefathers' dwelling in 
 tents or booths, instead of permanent 
 habitations, while God was leading them 
 through the wilderness. Lev, 23 : 43. It 
 was also called the feast of ingathering, 
 because it occurred after they had gath- 
 ered in the various fruits of the earth 
 for the year ; and they were to rejoice 
 before the Lord their God in grateful 
 acknowledgment of his ahxindant pro- 
 vision for their need, Ex, 23 : 16; Deut. 
 16 : 13-15, It was a season of so great 
 joy that the rabbins were w^out to say, 
 ' The man who has not seen these fes- 
 tivities does not know what jubilee is." 
 It commenced on the fifteenth day of 
 their seventh month, corresponding 
 nearly to our October, and was observed 
 eight days, on the first and eighth of 
 which was to be a holy convocation, or 
 solemn assembly, and no servile work 
 was to be done. Lev. 23 : 34-36, 39. 
 Thtty were also to make the prescribed 
 
 oflerings to the Lord on each of the 
 eight days, Lev. 23 : 36-38, This feast 
 is mentioned only here in the New 
 Testament, It was the third and last 
 of the great feasts which God com- 
 manded all the male Israelites to attend 
 every year, Deut, 16 : 16. The feast of 
 the dedication (ch. 10 : 22) was insti- 
 tuted by Judas Maccabeus, 165 years 
 before Christ, to commemorate the 
 cleansing of the temple after its de- 
 filement by Antiochus Epiphanes. 
 
 3. His brethren, his brothers, prob- 
 ably younger sons of Joseph and Mary, 
 and not his cousins, nor his step-broth- 
 ers, sons of Joseph by a former mar- 
 riage. See on ch. 2 : 12 and the Au- 
 thor's Notes on Matthew, 13 : bb, and 
 Notes on Mark, 6 : 3. From these pas- 
 sages we learn that the brothers' names 
 were Jaines, Joses, Simon, and Judas. 
 Go into Judaea, which contains the 
 national capital, and where the men of 
 power and infiuence reside, and secure 
 the reception of your claims there. As 
 Jesus had not been in Judsea since the 
 second passover in his ministry, eigh- 
 teen months previous (vers. 21, 23; 
 comp. 5 : 1-16), these brothers thought 
 it strange that he should waste his time 
 in the obscure region of Galilee and 
 the borders of Phcenicia and Persea, in- 
 stead of proclaiming himself to the chiet 
 men of the nation at the capital, and 
 especially during the great feasts. Thy 
 disciples, all thy adherents assembled 
 at the feast, but especially those living 
 in Judiea and Jerusalem. That thy 
 disciples also may see the works, 
 rather thy works, his miracles which he 
 wrought. With these the brothers were 
 favorably impressed, and they conclud- 
 ed others must be similarly influenced. 
 
 4. There is no man that doeth, 
 or, no one does anything, that is remark- 
 able, and adapted to secure the favor- 
 able attention of men, in secret, in 
 a hidden or obscure place, such as they 
 regarded Galilee in contrast with Ju- 
 daea for Messianic purposes. Seeketh 
 to be known openly, or«««;b t9 b» ti\ 
 
A. D. 29. 
 
 JOHN VII. 
 
 129 
 
 5 self to the world. For •'neither did 'his brethren 
 believe in him. 
 
 6 Then Jesus said unto them, J My time is not yet 
 
 7 come : but your time is always ready. ^ The world 
 cannot hate you ; ^ but me it hateth, ™ because I tes- 
 
 8 tify of it, thai the works thereof are evil. Go ye up 
 unto this feast : I go not up yet unto this feast ; ° for 
 my time is not yet full come. 
 
 n ver. 6; ch. 8. 20. 
 
 »>ch. 1. 11; MarK 
 
 3. 21. 
 
 « Acts i. 14. 
 
 J vers. 8, 30; ch. 2. 
 
 4 ; 8. 20 ; 13. 1. 
 k Luke6.26; James 
 
 4. 4; 1 John 4. 5. 
 ich. 15.18,19; 17. 
 
 14; Rom. 8. 7; 
 1 John 3. 13. 
 °> ch. 3. 19. 
 
 public, so as to gain the general attention, 
 acquaintance, and good-will of the peo- 
 ple. If thou do, not indicating doubt, 
 but expressing an acknowledged fact, 
 6.nd putting it in this form to give their 
 argument the greater force. Show, 
 or manifest, thyself to the world, 
 as thou wouldst do in Jerusalem at the 
 feast, in contrast with thy labors in this 
 obscure region. 
 
 5. For neither, not even, did his 
 brethren believe in him. While 
 many of his disciples had withdrawn 
 and walked with him no more (ch. 6 : 
 66), and the rulers and chief men were 
 seeking to take his life (ver. 1), not 
 even his brothers were exercising a set- 
 tled faith in him as the promised Mes- 
 siah, nor did they have any just con- 
 ception of his Messianic mission and 
 work. From this point of view we per- 
 ceive that their remarks to him may 
 have exhibited something of impatience 
 and of a taunting tone. We have also 
 here an insight into the domestic trials 
 of our Saviour, in accordance with the 
 saying, " A prophet hath no honor in 
 his own country," ch. 4 : 44 ; or "A 
 prophet is not without honor, but in his 
 own country and among his own kin, 
 and in his own house," Mark 6 : 4. 
 
 6. Jesus said, or says, in the pres- 
 ent tense, bringing the scene vividly 
 before the reader. Then Jesus ; bet- 
 ter, Jesus therefore says, in order to re- 
 ply to his brothers' request, and show 
 them why he cannot go up to the feast. 
 My time, in contrast with your time 
 in the succeeding member of the sen- 
 tence, is not yet come. He evident- 
 ly does not mean the time for going up 
 to this feast, but the time had not fully 
 come for him to go up to Jerusalem and 
 make a public manifestation of himself 
 there, such as his brothers desired, and 
 such as he would make at the next 
 great feast, the passover, by going up 
 ^o Bethany six days before the feast 
 
 (ch. 12 : 1), and into Jerusalem the 
 next day and on days following. Such 
 a manifestation would provoke the ac- 
 tive hostility of the world (ver. 7), and 
 bring on the time of his sufferings. 
 But your time is always ready. 
 Any convenient time is suitable for 
 you, because you have no public work 
 to perform adapted to call forth the en- 
 mity of the world. You may always, 
 and in any manner, show yourselves to 
 the world without its taking hostile no- 
 tice of you. 
 
 7. The world, the people who have 
 a worldly spirit and an unrenewed state 
 of heart, cannot hate you, because 
 you are not so different from them as to 
 be exposed to their ill-will, nor do you 
 sustain a public relation to them requir- 
 ing you to reprove their sins. But me 
 it hateth, for the reason that, as long 
 as men are unwilling to part with any 
 sin, they hate and are angry with the 
 one who faithfully reproves them for it, 
 see Mark 6 : 18, 19, Because I tes- 
 tify ; the I is emphatic, and should be 
 prominent, keeping up the contrast 
 with the preceding you : Because I am 
 testifying of it; his work also being 
 continuous. The period had now ar- 
 rived in his public ministry when he 
 must bear a decided and continued tes- 
 timony respecting the evil works of 
 men, ver. 19 ; 8 : 21, 24, 37-45. He 
 must cry aloud and spare not; he must 
 lift up his voice like a trumpet, and 
 show his people their transgressions 
 and the house of Jacob their sins (^Isa. 
 58 : 1), that thus the way might be pre- 
 pared for them to repent, believe, and 
 be saved, 
 
 8, Go ye up ; do you go up, th« you 
 being emphatic, in contrast with the I 
 in the clause following. Unto this 
 feast, rather, with the critical editors, 
 to the feast, serving to give significance 
 to this feast in the next clause. I go 
 not up yet unto, making the 1 prom- 
 
 6* 
 
130 
 
 JOHN VII. 
 
 A. D. 29. 
 
 9 When he had said these words unto them, he abode 
 still in Galilee. 
 
 Jesus goes up to the feast of tabernacles privately ; teaches 
 in the temple; the rulers attempt to seize him. 
 
 10 But when his brethren were gone up, then went he 
 
 also up unto the feast, not openlv, •» but as it were in " isa. 42. 2. 
 secret. 
 
 11 Then Pthe Jews sought him at the feast, and said, 
 
 12 Where is he? And <i there was much murmuring 
 among the people concerning him: for 'some said, 
 He is a good man : others said. Nay ; ■ but he deceiv- 
 
 p ch. 11. 56. 
 <lch. 9. 16; 10. 1». 
 » ver. 40 ; Luko 7. 
 
 16. 
 • ver. 47; Matt, 27. 
 
 63. 
 
 inent because emphatic; this feast, 
 the word this being emphatic and sig- 
 nificant, because he would not go up 
 now, with the festal train, to this feast, 
 although to the next great feast he 
 would go up early. See on ver. 6. 
 Some of the oldest and best manuscripts 
 t)mit yet. In this case his answer is 
 eniuniatical ; he could not explain him- 
 self to them. Sonu'thing is implied, as 
 if he had said, "I y.o not up lunr to this 
 feast," For my time is not fully 
 come, so as to render it i)roper for me to 
 go. While others would consult only 
 their own pleasure, convenience, and 
 interest, Jesus woidd consult in all 
 things the Father's tvill. 
 
 9. When he had said these 
 words unto them. Instead of um,to 
 them, the most able critical authorities, 
 by a slight change in a Greek word, 
 read he himself. Abode still in 
 Galilee. While his brothers went 
 up, most likely with the festal cara- 
 van, as they had urged him k do, he 
 himself did not go with them, but re- 
 mained in Galilee, awaiting the proper 
 time for him to go more privately with 
 his disciples. 
 
 10-53. Jesus goes up to the 
 Feast, and Teaches in the Tem- 
 ple. The People express Vari- 
 ous Opinions concerning him. 
 The Rulers attempt to Seize 
 him, but are Thwarted. Found 
 only in John. 
 
 10. When his brethren, see on 
 ver. 3, were gone up, then went 
 he also up unto the feast, or, with 
 the oldest manuscripts and the best 
 critics, had gone up to the feast, then 
 he also went up, not openly, in a 
 large festal caravan and as a festal 
 pilgrim, but having only his disciples 
 
 with him, and going probably, not on 
 the most public roads, but as it were 
 in secret, in a private manner, aa 
 he would ordinarily travel. Compare 
 Luke 9 : 51-62, which is believed to 
 give some particulars of this journey, 
 and harmonizes well with this verse 
 and its context. Compare Author's 
 Harmony, § 97, and Notes on Luke, 9 : 
 51-56. On this occasion he did not 
 wish to appear as an ordinary pilgrim 
 attending the feast, but as the Prophet, 
 the Messenger of Jehovah, coming forth 
 from his concealment suddenly into his 
 temple (Mai. 3:1) in the midst of the 
 feast (ver. 14), and teaching the people 
 the insufficiency of the festal symbols, 
 in contrast with their fulfilment in his 
 person and work. 
 
 11. Then the Jews, better, the Jews 
 therefore, because he had not come (ver. 
 9), but they were looking for him, and 
 could not see him there. The Jews, 
 especially the people of Judsea, but pri- 
 marily those hostile to Christ (see ver. 
 13), who had evidently been expecting 
 him, and expecting with all the more 
 anxiety from the fact that he had not 
 attended the last passover. Sought 
 him ; the original implies that they 
 sought him from day to day, at the 
 feast, more exactly, in the feast^ 
 during its first three days, when he 
 had not yet arrived there (see ver, 14)^ 
 and said, Where is he? more ex- 
 actly, Where is that man ? The hostile 
 Jews (ver. 13) in making this inquiry 
 showed that they wished to continue 
 even to death the persecution which 
 they had commenced against Jesus at 
 the feast of the passover eighteen 
 months previous. See ver. 25 ; ch. 5 : 
 16, 18. 
 
 12. \n this and the next verse 'w:^ 
 
A. D. 29. 
 
 JOHN VII. 
 
 lai 
 
 13 eth the people. Howbeit no man spake openly of 
 
 him, *for fear of the Jews. tch. 9. 22; 12.42: 
 
 14 Now about the midst of the feast ° Jesus went up ^ ^^^ ^-^^^ ^^ 
 
 15 into the temple, and taught. ''And the Jews mar- 21. 12. 
 veiled, saying, How knoweth this man letters, having ' Luke 4. 22 ; Acts 
 never learned ? 
 
 2.7. 
 
 have various opinions concerning 
 Jesus. There was much mur- 
 muring, suppressed talk, not com- 
 plaining, but conversing or disputing, 
 with a low voice and in a private 
 manner, so that what they said would 
 not be easily understood by the rulers 
 (see ver. 13), among the people, 
 rather, the inultitudes, attending the 
 feast, for some said. The word 
 for should be omitted, as there is 
 nothing representing it in the Greek 
 text, and the sense is clear without it. 
 He is a good man — i. e. he is hon- 
 est and kind, a righteous man. Com- 
 pare the reply which follows. Others 
 said, Nay, No, a simple denial that 
 he was good. But, introduces a pos- 
 itive charge of evil, he deceiveth the 
 people ; he leads the multitude astray, 
 giving them erroneous views, and rais- 
 ing in them false hopes. How utterly 
 unjust, and how completely opposed to 
 the truth, was this hostile assertion ! 
 David might well pray, " Let me fall 
 now into the hand of the Lord, but let 
 me not fall into the hand of man," 1 
 Chron. 21 : 13. 
 
 13. Howbeit no man spake open- 
 ly of him, spoke freely and publicly 
 concerning him, especially as to what 
 they thought in regard to his being the 
 Messiah, for fear, because of his "fear, 
 distinctly assigning the reason why no 
 one of the people spoke freely and 
 openly, of the Jews, the rulers, the 
 chief men of the Jews. Those of the 
 multitude who favored Jesus' claims to 
 the Messiahship did not dare to let it 
 be known, and those who rejected his 
 claims were careful not to utter all 
 that they felt. " The bondage of con- 
 science was such that no one ventured 
 to utter fully the thoughts of his heart 
 before the hierarchy had spoken." — 
 Lange. 
 
 14. Jesus comes into the temple and 
 teaches publicly; the Jews in wonder 
 question his capability, vers. 14, 15. 
 Now about the midst of the feast, 
 the first three days of the feast having 
 
 passed, Jesus went up, the temple 
 being situated on the top of the hill 
 Mount Moriah (2 Chron. 3:1; Ezra 3 : 
 10-12; 5 : 11), into the temple. He 
 emerged from his obscurity, came sud- 
 denly and unexpectedly into the tem- 
 ple (see on ver. 10), and appeared open- 
 ly among the multitude there assembled. 
 The presence of this vast multitude, 
 many of whom cherished the belief that 
 he was the Christ, served as a shield for 
 him, because the hostile rulers did not 
 dare provoke the displeasure of the 
 people by proceeding abruptly and 
 publicly against him. Thus, while the 
 people had a timid fear of the rulers, 
 on the other hand the rulers had a salu- 
 tary fear of the people. And taught, 
 especially of matters pertaining to the 
 feast of tabernacles, applying to those 
 matters passages from the Old Testa- 
 ment Scriptures, and explaining them. 
 See on ver. 15. 
 
 15. And the Jews, rather, with the 
 best critical authorities. The Jews there' 
 fore, because of the nature and extent 
 of knowledge which he exhibited in 
 his teaching, and the unusual character 
 of his explanations of Scripture. The 
 Jeivs, some of the leading and learned 
 men, most likely chief priests or scribes. 
 Marvelled, or wondered, saying. 
 How knoweth this man, how can he 
 possess reliable knowledge on such ele- 
 vated and difficult subjects? Their sur- 
 prise would seem to indicate that Jesus 
 had not before this taught publicly at 
 Jerusalem, or perhaps that these Jews 
 had never before heard him. Letters, 
 i. e., writings, scriptures, learning; 
 here doubtless referring *^o the Jewish 
 Scriptures of the Old Testament, the 
 kind of learning which tl.ey cultivated 
 almost exclusively, and some portion 
 of which, especially as applying to the 
 feast of tabernacles, he had just very 
 clearly and forcibly presented. See ver. 
 14, and compare Luke 4 : 16-22. Hav- 
 ing never learned, more exactly, no* 
 having been taught by their doctors of 
 law, nor gone .hrough their usual courso 
 
132 
 
 JOHN VII. 
 
 A. D. 29, 
 
 16 J :-sus answered them, and said, * My doctrine is not ' ^h. 3. ii ; 8. 28; 
 
 17 mine, but his that sent me. ^ If any man will do his , ^b' %.'ii,'32,\d', 
 will, he shall know of the doctrine, whether it be of Ps. 25. 12 ; '119.' 
 
 18 God, or whether I speak of myself. ' He that speak- e^'g^^fe/f ?: 
 eth of himself seeketh his own glory ; but he that iviai.' 4. 2.' " ' 
 seekcth his glory that sent him, the same is true, and • ^pL-fo^^i' ^' 
 
 19 no unrighteousness is in him. * Did not Moses give . ch. i. 17. 
 
 of training ; not having " been schooled 
 as a rabbi."— Dr. P. Schaff. They 
 seem to have asked the question, not to 
 express admiration of his teaching, but 
 to excite doubt in the minds of the 
 common people and hinder them from 
 receiving his instructions. See his an- 
 swer in vers. 16-19, and the people's 
 response in ver. 20 to his question. 
 
 16, In reply, Jesus asserts the divine 
 authority of his teaching and its self- 
 commending power, vers. 16-18. Jesus 
 answered. The best critical author- 
 ities add therefore, or then, in a similar 
 sense : Jesus then amweredt them, and 
 said, letting them know that he had un- 
 derstood both their question and the mo- 
 tives which prompted it. My doctrine, 
 the instruction which I give, is not 
 mine. It is not to be considered mine 
 so much as his who sent me, and by 
 whose authority I act; and it is not a 
 mere system of doctrine or teaching, 
 but is pre-eminently his message of life 
 to you. It was also not devised by me 
 as a man, or by me irrespective of the 
 Father ; and it is what he himself sanc- 
 tions and has enjoined on me to com- 
 municate to the peoi)le. 
 
 17. If any man will do, rather, 
 desire to do, implying that kind of de- 
 sire which is carried out in correspond- 
 ing earnest action, his will, the will 
 of God as made known in Nature and 
 by inward conviction, by the Old Tes- 
 tament, and by the explanations and 
 teachings of the Lord Jesus, he shall 
 know of the doctrine, know con- 
 cerning the teaching ; he shall feel in his 
 own soul the glow and divine power of 
 that teaching, which, to his conscious- 
 ness, will prove it to be from God, and 
 not from any mere man. Whether it 
 be of God, not spoken hypothetically, 
 but positively, or whether I speak, 
 giving prominence to the emphatic I, 
 and expressing Christ's continuous 
 work of publicly teaching the people; 
 of myself, better, from myself, self- 
 prompted, self-directed, instead of being 
 
 commissioned and sent by God. Th« 
 phrase of myself might mean concern' 
 ing myself, a sense not a])i)ropriate in 
 this passage. 
 
 18. lie that speaketh of himself, 
 from himself (see on ver. 17), seeketh 
 his own glory, is ambitious to pro- 
 mote his own interests and his own 
 honor, instead of the interests and 
 honor of him who sent him ; he is an 
 unfaithful, untrusty messenger; but he 
 that seeketh his glory that, or, the 
 glory of him who, sent him, by faith- 
 fully delivering his message, and seek- 
 ing only his honor, the same is true ; 
 he is upright, faithful, and worthy of 
 confidence ; he is no impostor, and 
 no unrighteousness is in him, no 
 abuse of his trust, and no transgression 
 of the law ; see ver. 21. His message 
 should therefore be received in full 
 confidence. 
 
 In vers. 17, 18 Jesus presents two 
 facts in confirmation of his teaching 
 only what is agreeable to God's will: 
 
 1. His teaching is such as commends 
 itself to a heart piously inclined, and 
 every such heart will feel that the 
 teaching is true. See Matt. 7 : 28, 29. 
 
 2. He seeks not honor for himself, but 
 for the Father who sent him, and thus 
 proves his own sincerity and fidelity in 
 the work assigned him. 
 
 19. In this and the next verse Jesus 
 reproves the Jews for their hostility, 
 and in vers. 21-24 he shows that heal- 
 ing a man is not so great a violation 
 of the Sabbath as the practice of cir- 
 cumcising a man on that day. Did 
 not Moses give you the law? 
 Moses, their highest legal authority, 
 making prominent the fact of their 
 having received the law, and under 
 such circumstances as rendered them 
 inexcusable for not keeping it. Most 
 of the critical editors close the ques- 
 tion with the law, making what fol- 
 lows a direct assertion or charge : Yet 
 none of you keepeth tlie law! This 
 harmonizes with the succeeding con- 
 
A. D. 29. 
 
 JOHN VII. 
 
 133 
 
 you the law, ''and yet none of you keepeth the law? •» Rom. 2. 17-29. 
 
 « Why go ye about to kill me ? ' See ch. 5^6, 1^8 ; 
 
 20 The people answered and said, ^ Thou hast a devil : 53'; Matt. 12. 14; 
 who goeth about to kill thee ? ^ ^fark 3. 6. 
 
 21 Jesus answered and said unto them, ^ I have done 20.' ^' ^^' ^^ ' ^^* 
 
 22 one work, and ye all marvel. 'Moses therefore gave ech. 5. 9-11 
 unto you circumcision; (not because it is of Moses ^^.^v. 1^ .-^ 
 6 but of the fathers;) and ye on the sabbath day cir 
 
 Acts 7. 8. 
 
 text and with ver. 7. The law savs, 
 "Thou shall not kill," "Thou shalt 
 love thy neighbor as thyself," "Thou 
 shalt love the Lord thy God with all 
 thine heart" (Lev. 19 : 18; Deut. 5 : 
 17 ; 6 : 5), yet the rulers were seeking 
 to kill Jesus, and the thoughtless peo- 
 ple were as evidently failing to per- 
 form the law. And with such a state 
 of heart they were utterly disquali- 
 fied to judge of him and his teach- 
 ing, as he proceeds to show in vers. 
 21-24. None of you keepeth the 
 laAV, or, no one of you performs the 
 law. Why go ye about, why are 
 you watching for an opportunity, to 
 kill me? This specific charge of 
 murderous intent was adapted to lead 
 the people as well as the rulers to re- 
 flection and self-examination, from the 
 fact that while the rulers were seeking 
 to kill Jesus, they were encouraged in 
 their high-handed course by the men- 
 tal indolence and timidity of the peo- 
 ple, especially of those in Judsea, who 
 must have known that the rulers were 
 hating and persecuting him " without 
 a cause," ch. 15 : 25. Having spoken 
 of his teaching in vers. 16-18, Jesus by 
 this question prepares the way to de- 
 fend his works in vers. 21-24. 
 
 20. The people answered; not 
 those of Jerusalem and its vicinity 
 (ver. 25), but the festal pilgrims who 
 had come in from a distance and were 
 unacquainted with the designs of the 
 rulers. And said; some spoke, and 
 others acquiesced. The rulers remain 
 silent under Christ's charge of mur- 
 derous intent, because, though they 
 may safely plot against him and watch 
 their opportunity in private, they con- 
 sider it dangerous to have their design 
 BO soon canvassed in public before the 
 vast festal throng. See Matt. 26 : 4, 5. 
 Thou hast a devil, rather a demon. 
 The original Scriptures recognize only 
 one devil, but many demons, an inte- 
 rior order of evil spirits subject to the 
 
 12 
 
 devil, or Satan their prince, Matt. 12 
 24; 25 : 41 ; Rev. 12 : 9. See the Au- 
 thor's Notes on Afatthew, 4 : 24 ; Notes 
 on Mark, 1 : 23. As those possessed by 
 demons were in most cases deranged 
 persons or melancholy, the prominent 
 idea intended to be conveyed here may 
 have been that Jesus was melancholy 
 and beside himself to suppose they were 
 seeking to take his life. See ch. 10 :. 
 20. Still the expression was disrespect- 
 ful, and adapted to try the patience of 
 Jesus. Who goeth about to kill 
 thee? See on ver. 19. 
 
 21. Jesus answered, spoke in his 
 turn, and said unto them ; those 
 whom he was especially addressing in 
 vers. 16-19, the Jewish rulers and lead- 
 ers — not the multitude, who interposed 
 their disrespectful, even if well-meant, 
 language. I have done one work, 
 referring to a work which had been es- 
 pecially displeasing to them — his cur- 
 ing the infirm man at the pool of Be- 
 thesda when he was last in Jerusalem 
 at the feast of the passover, eighteen 
 months previous, ch. 5 : 8, 9. And ye 
 all marvel, or wonder at it, but in 
 such a way as to complain of it as a 
 violation of the Sabbath, ch. 5 : 16, 18. 
 Notice that out of the hundreds of be- 
 neficent acts which Jesus had done 
 they selected this one to complain of 
 and use against him. They wonder, 
 not at the grandeur of the miracle per- 
 formed, but that he should presume to 
 do a tvork on the Sabbath. To their 
 charge that he had violated the Sabbath 
 by doing this one work he proceeds to 
 reply. 
 
 22. Moses therefore, or for this 
 reason 3Ioses, has given you circumcis- 
 ion, not because it originated with him, 
 or first appears in the enactments under 
 him, but because it came from the fa- 
 thers of the nation, and primarily from 
 Abraham, on whom, together with his 
 posterity, it was specially and positively 
 enjoined by God. Gave unto you ; he 
 
134 
 
 JOHN VII. 
 
 A. D. 29. 
 
 23 cumcise a man. If a man on the sabbath day receive 
 circumcision, that the law of Moses should not be 
 broken ; are ye angry at me, because ^ I have made a 
 
 24 man every whit whole on the sabbath day? 'Judge 
 not according to the appearance, but judge righteous 
 judgment. 
 
 kch, 5. 8, 9, 16; 
 
 Luke 13. 15, 16; 
 
 14. 1-6. 
 « ch. 8. 15 ; Deut. 1. 
 
 16, 17; Ps. 58. 1; 
 
 Prov. 24. 23; 2 
 
 Cor. 10, 7; James 
 
 2. 1-4. 
 
 has recorded the hijunction, and it stands 
 in his writings as obligatory on the de- 
 Bcendants of Abraham, Gen. 17 : 10-14. 
 Circumcisiou (not because it is 
 of Moses, but of the fathers); 
 and ye on the sabbath day, or 
 on the Sabbath you, in obedience to 
 the requirement of Moses, perform this 
 ritual service, you circumcise a man, 
 a human being, a male child. See ch. 
 16 : 21. 
 
 23. If a man on the sabbath 
 day receive circumcision. This 
 was a well-known and constantly- 
 recurring fact. That the law of 
 Moses, the law particularly respecting 
 circumcision, which requires every male 
 child to be circumcised when eight 
 days old, Gen. 17 : 12. To this superior 
 and positive unconditional law the in- 
 ferior law respecting the doing of work 
 on the iSabbath must yield if they ap- 
 pear to conflict. But do they really 
 conflict? I think not when rightly 
 understood ; for the kind of " work " in 
 the prohibition — "In it thou shalt not 
 do a7iy work " — must be ascertained and 
 defined by the context. In Deut. 5 : 12- 
 15 we find the command concerning 
 the Sabbath clearly stated and enforced : 
 " Keep the sabbath day to sanctify it," 
 to consecrate it, to set it apart from 
 ordinary or common uses to the service 
 of God, " as the Lord thy God hath 
 commanded thee." This implies that 
 his covenant people were individually 
 to be wholly subject to the commands 
 and ai)pointments of their God. " Six 
 days thou shalt labor, and do all thy 
 work." The Hebrew word here for 
 "work" is properly service or work 
 which one person is sent to do for an- 
 other. Notice the command, " Thou 
 shalt labor, and do all thy work," per- 
 sonally, and by the help of others, and 
 do it "all" within the "six days." 
 " But the seventh day is the sabbath of 
 the Lord ;" literally, " is a rest to Je- 
 hovah thy God " — a rest from " all thy 
 work," to be devoted "fo Jehovah thy 
 God," to perform his will. Conse- 
 
 quently, the repetition of the command 
 in a negative form, " In it thou shalt 
 not do any work," must necessarily be 
 explained and limited by vvhatprecedee. 
 and must mean, " Thou shalt not do 
 any of thy work " on that day — i. e. 
 "any work" to accomplish thine own 
 ends or promote thy worldly interests. 
 This view is confirmed by the clauses 
 which follow : " thou, nor thy son," 
 etc., " that thy man-servant and thy 
 maid-servant may rest as well as thou " 
 — rest from thy service and " thy work " 
 which thou sentest them to do. But 
 circumcision is commanded by God, and 
 therefore it cannot be classed under the 
 Sabbath law as " thy work." Hence 
 there is no inconsistency between the 
 two laws. Also, Jesus does not inti- 
 mate any such inconsistency, but seems 
 to imply the contrary. In Matt. 12 : 5, 
 where he introduces the matter in an- 
 other aspect, the explanation is : " The 
 priests in the temple profane [or ren- 
 der common'] the Sabbath " by doing 
 what seems like the common week-day 
 work which men do for their own pur- 
 poses. They slay and cut up sheep 
 and goats and bullocks, and then burn 
 them on the altar (Lev. 16 : 3, 5, 31 ; 
 Num. 28 : 9, 10, 18-25), "and are blame- 
 less," because they do it not to serve 
 their own ends, but to obey the com- 
 mands of God. Should not, may not, 
 be broken, the may not corresponding 
 with the preceding receive, because I 
 have made a man every whit 
 whole, or altogether well; literally, 
 made an entire man, sound, or well, in- 
 timating that the infirm man's whole 
 body had been diseased, but was entire- 
 ly restored to health. And whereas cir- 
 cumcision affected only a small part of 
 the body, which must subsequently be 
 cared for and healed, Jesus had by a 
 word healed the whole body of a man, 
 and restored him at once from an eight- 
 and-thirty years' sickness to perfect 
 health. Surely this was an act unselfish 
 and divine ! 
 24. Judge not according to th« 
 
k. D. 29. 
 
 JOHN VIT. 
 
 185 
 
 25 Then said some of them of Jerusalem, Is not this 
 
 26 he, whom they seek to kill ? But, lo, J he speaketh j Matt. 22. 16. 
 boldly, and they say nothing unto him. ^ Do the * '^^^- ^8. 
 rulers know indeed that this is the very Christ? 
 
 27 'Howbeit we know this man whence he is: but 'ch. 6. 42; Matt, 
 when Christ cometh, ""no man knoweth whence he 
 is. 
 
 28 Then cried Jesus in the temple as he taught, saying, 
 
 13. 55: Mark 6. 
 3 ; Luke. 4. 22. 
 " vers. 41, 42. 
 
 appearance. Judge not superficially, 
 not as the matter first appears to be ; but 
 judge righteous judgment — judg- 
 ment which is in accordance with the 
 weight of evidence and the nature of 
 things, with the principles of truth and 
 right '..nd with the word of God. The 
 la^ commands, " Thou shalt not kill," 
 Implying our duty to use every proper 
 means for preserving life, and " Thou 
 ^halt love thy neighbor as thyself," 
 Ex. 20 : 13 ; Lev. 19 : 18. It is there- 
 fore our duty to seek to preserve the 
 lives of ourselves and others, on the 
 Sabbath and on all other days. And 
 while it was right for Jesus to heal on 
 the Jewish Sabbath, it is also right for 
 us on the Lord's Day to administer ap- 
 propriate remedies and care to the sick, 
 to partake of food and drink, and do 
 whatever else is necessary to preserve 
 life and health, and cannot be done be- 
 fore that day nor neglected till after. 
 Such a course is unselfish and in har- 
 mony with the revealed will of God. 
 
 25. Further opinions and doubts con- 
 cerning his Messiahship, vers. 25-27. 
 Some of them of, or from, Jeru- 
 salem, showing that the murderous 
 designs of the rulers were known to 
 more or less of the inhabitants of Jeru- 
 Balem; whom they, "the rulers" (see 
 ver. 26), seek to kill. See on ver. 19. 
 
 26. But, lo, he speaketh boldly, 
 uttering all that he wishes to say, and 
 they, those in authority, "the rulers" 
 (see below), say nothing unto him, 
 nothing to restrain or intimidate him. 
 The rulers, the members of the San- 
 hedrim especially, which was the high- 
 est civil and ecclesiastical court of the 
 Jews, and consisted of seventy-one per- 
 sons, from the three classes of chief 
 priests, elders, and scribes. Do the 
 rulers know indeed? Have they 
 come to this knowledge lately, forsooth, 
 so that they have given up the idea of 
 seizing and putting him to death ? 
 These Jerusalemites presume to call in 
 
 question the zeal and watchfulness of 
 their rulers, and treat them with irony. 
 That this is the very Christ? rather, 
 with the oldest manuscripts and the 
 critical editox-s, the Christ? 
 
 27. Hovvbeit, or hut, we know 
 this man, the word this is emphatic, 
 whence he is. From the mean and 
 despised town of Nazareth in Galilee, 
 and from tlie low family of Joseph the 
 carpenter. But when Christ com- 
 eth, the when indicating an indefinite 
 time somewhere in the unknown future. 
 The Christ, with the article as in verse 
 26, referring to him in his official cha- 
 racter as the promised Messiah of the 
 Old Testament. No man knoweth 
 "Whence he is. This opinion seems to 
 have been at that time common among 
 the Jews, and mav have originated in 
 their ideas of Maf. 3:1: " The Lord, 
 whom ye seek, shall suddenly come to 
 his temple, even the messenger of the 
 covenant, in whom ye delight," com- 
 pared with such passages as Isa. 53 : 8 ; 
 Dan. 7 : 13, 14. It seems to have raised 
 in some minds the expectation that the 
 Christ would suddenly appear, and no 
 one be able to give an account of his 
 parentage ; and in other minds the ex- 
 pectation that he would retire for a 
 time from the notice of men, and then 
 make a sudden appearance, without any 
 one knowing whence he came. See 
 Matt. 24 : 23, 26. But when these arro- 
 gant complainers declared no man know- 
 eth whence he is, how entirely they ig- 
 nored such plain passages as Deut. 18 : 
 15 ; Ps. 132 : 11, which point out from 
 whom the Christ as Prophet and King 
 was to come : " From the mid&t of thee, 
 of thy brethren," of the offspring of 
 David, and Mic. 5 : 2, pointing out the 
 place from which — Bethlehem Ephra- 
 tah, in Judah, see ver. 42 ; Acts 2 : 30; 
 Matt. 2:4-6! 
 
 28. In this and the next verse Jesus 
 asserts again and more distinctly his 
 divine origin. Then cried JesuSy 
 
136 
 
 JOHN VII. 
 
 A. D. 29. 
 
 ■Ye both know me, and ye know whence I am. And 
 *• I am not come of myself, but he tliat sent me ^ is 
 
 29 true, *• whom ye know not : but ' I know him : * for 
 I am from him, and *he hath sent me. 
 
 30 Then " they 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 
 
 32 these which this onan hath done? The Pharisees 
 heard that the people murmured such things con- 
 cerning him ; and the Pharisees and the chief priests 
 ^sent officers to take him. 
 
 " ch. 8. 14. 
 <>cli.o.4:3; 8.16,42. 
 Pch. 5. 32; 8. 26' 
 
 Rom. 3. 4. 
 qch. 1. 18; 8. 54, 
 
 55 ; 16. 3. 
 »ch. 10. 15; 17.25; 
 
 Matt. 11. 27. 
 •ch. 3. 16, 17. 
 » 1 John 4. 14. 
 " ver. 19 ; ch. 
 
 37: Mark 11. 
 
 Luke 19. 47 ; 20; 
 
 19. 
 » vers. 6, 8, 44; eh. 
 
 8. 20 ; Ps. 31. 15. 
 
 18; 
 
 ch. 13 1 ' ch. 3. 2 ; 8. 30 ; Matt. 12. 23. J vers. 45, 46. 
 
 speakiLg boldly and loudly, with direct 
 reference to what those from Jerusa- 
 lem had said, in the temple as he 
 taught, more exactly, teaching in the 
 temple, and saying, Ye both know 
 me, and ye know whence I am. 
 You know my person, my parentage 
 (ch. 6 : 42), and the place of my early 
 residence, vers. 41, 52. And I am not, 
 or / have not, come of myself. 
 Though you may know my human 
 origin and residence, yet I have come 
 forth by divine authority, and not from 
 my own will or purpose. But he that 
 sent me is true. He has a real ex- 
 istence, and has truly sent me; there- 
 fore his sanction of my claims should 
 be acknowledged. Compare ch. 5 : 32- 
 39. Whom ye know not, the ye be- 
 ing emphatic and requiring prominence ; 
 with whose true character and his design 
 in sending me you are not acquainted. 
 
 29. But I know him. I is em- 
 phatic, in contrast with ye of the pre- 
 ceding clause. / know him, have an 
 intimate. acquaintance with him and 
 with his purposes and plans; for I 
 am from him, and he hath sent 
 me. He has sent me forth, from him- 
 self and by his own authority, to do 
 his work in his appointed way. 
 
 30. Some seek to seize Jesus; others 
 believe on him. Therefore the rulers 
 send officers to take him, vers. 30-32. 
 Then they, "the rulers," ver. 26, 
 sought to take him, being urged 
 on to it by their anger at what he had 
 just said. But no man laid hands 
 on him, to seize him as a prisoner. 
 Though the desire to do it was in the 
 heart, they were not suffered to lay on 
 him the hand. Because his hour 
 %vas not yet come, the time when 
 
 he should actually be delivered into 
 the hands of his enemies. 
 
 31. And many of the people, ox 
 mxdtitude, believed on him. While 
 the rulers rejected him, and were 
 watching their opportunity to seize 
 and kill him, the great mass of the 
 people had a very different feeling. 
 Many of them believed he might be 
 the Messiah, and cautiously expressed 
 that belief. Their conviction, however, 
 needed confirming, and was doubtless 
 in many cases destitute of the love to 
 him which would admit his claim to 
 their personal obedicnre. When 
 Christ cometh, see (»ii ver. 27, 
 will he do more miracles, or work 
 more signs, which were of a miraculous 
 character, and adapted to excite won- 
 der, than these which this man 
 hath done? or, according to some, 
 than those tvhich this man is working? 
 This was an important proof of his 
 Messianic character; see ch. 3:2; Isa. 
 35:5,6; 42 : 6, 7. 
 
 32. Heard that the people mur- 
 mured, or heard the multitude mur- 
 muring. They not only heard that 
 the thing was done, but themselves 
 heard the murmuring, and readily 
 learned what it was which the rjiul- 
 titude said Compare ch. 1 : 37. Micr- 
 muring, see on ver. 12. Such things, 
 rather these things, concerning him; 
 and the Pharisees and the chief 
 priests; the best critical authorities 
 reverse the order and read, the chief 
 priests and the Phariseeti. Thus the 
 Pharisees watch the multitude, hear 
 their sup})ressed talk in implied ac- 
 knowledgment of Jesus as "the 
 Christ," and report these facts to the 
 chief priests. The latter are then 
 
A. D. 29. 
 
 JOHN VII. 
 
 187 
 
 33 Then said Jesus unto them, 'Yet a little while am 
 
 34 I with you, and then I go unto him that sent me. Ye 
 ' shall seek me, and shall not find me : and where I 
 am, thither ye cannot come. 
 
 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 Gentiles, and teach 
 
 36 the Gentiles? What manner of saying is this that 
 he said. Ye shall seek me, and shall not find me : 
 and where I am, thither ye cannot come? 
 
 37 " In the last day, that great day of the feast, Jesus 
 stood and cried, saying, ^ If any man thirst, * let him 
 
 «ch. 12.35,36; 13. 
 
 1, 3H ; 16. 16-22. 
 »ch. 8. 21-24; 13. 
 
 33 ; Prov, 1. 24- 
 
 31; Hos. 5. 6r 
 
 Luke 13. 24, 2.1, 
 
 34, 3.5. 
 b Isa. 11. 12;Zeph. 
 
 3. 10; Acts 21. 
 
 21 ; James 1. 1 ; 
 
 1 Pet. 1. 1. 
 « Lev. 23. 36. 
 d ch. 6. 35 ; Isa. 41. 
 
 17, 18; 55. 1; 
 
 Rev. 21. 6; 22. 17. 
 • Matt. 11. 28. 
 
 reedy to take the lead in the actual 
 persecution of Jesus. See also ver. 45. 
 Sent officers to take him, that they 
 might watch for the opportunity when 
 they could seize him without exciting 
 the multitude. 
 
 33. In language which the people do 
 not understand Jesus intimates his 
 speedy removal, vers. 33-36. Then 
 said Jesus unto them, rather Jesus 
 therefore said, omitting unto them, and 
 making his remarks which follow as 
 general as those in vers. 28 and 29, 
 Yet a little while, it being now six 
 months before his actual departure, 
 am I with you, implying to the offi- 
 cers. You must let me freely speak a 
 little longer here ; and to the multitude. 
 My work among you is drawing tovvard 
 its close ; imp'rove, therefore, while you 
 can, the opportunity now afforded you. 
 And then I go uiito him that sent 
 me. This expression is made some- 
 what enigmatical by that which follows, 
 and therefore these Jews either ignore 
 it or pretend not to understand it. 
 
 34. Ye shall seek me, and shall 
 not. The time is coming when you 
 will long for the Messiah, but in vain. 
 Rejecting me, you will find in no other 
 the Messiah whom you desire. And 
 where I am, thither ye cannot 
 come. I am, "the present of vivid 
 representation " (Tholuck) ; or spoken 
 by anticipation, and meaning, where in 
 a few months he would be, in the 
 heavens at the right hand of God, Acts 
 7 : 56. Ye cannot come, the you 
 being emphatic. See ch. 8 : 21, 24. 
 
 35. Then said the Jews, their in- 
 quiry being occasioned by the statement 
 .Jesus had just made, will he go unto 
 the dispersed among the Gen- 
 tiles ? or among the Greeks, meaning 
 
 those Jews who were scattered among 
 surrounding nations, where the Greek 
 language was more or less spoken and 
 understood. Such were regarded by 
 the Palestine Jews as less orthodox and 
 less respectable and intelligent than 
 themselves. And teach the Gen- 
 tiles, rather the Greeks ; will he even 
 go so far as to teach the Greeks, toward 
 whom, by his treatment of the law 
 (ch. 5 : 8-16) and his liberal utterances 
 (ch. 5:24-28; 7:17), he seems in- 
 clined? Those Jews who did not live 
 in Palestine were called the dispersion 
 or the dispersed ones, because they were 
 scattered abroad outside the Promised 
 Land. See James 1 : 1 ; 1 Pet. 1:1. 
 Of such Jews there were many in 
 Asia Minor, Syria, Egypt, Greece, and 
 Rome, where the Greek language was 
 in general use ; and the nations living 
 in those countries were classed by Pal- 
 estine Jews under the general term, 
 " the Greeks.',' See Acts 14 : 1 ; 18 : 4 ; 
 21 : 28 ; Rom. 1 : 16 ; 10 : 12. 
 
 36. What manner of saying is 
 this that he said? What are we to 
 understand by it? They cannot but 
 give some attention to the saying, and 
 seem to feel the dark, fearful mystery 
 it contains. But, like Pilate on another 
 occasion, having asked the question, 
 they let the matter drop. 
 
 37. Jesus invites the People to 
 THE Fountain of Life, vers. 37-39. 
 In the last day, that great day, 
 or Noio in the last, the great day of the 
 feast, which brought this great festival to 
 a solemn close. This was the eighth day 
 of the festival, on which there was to be a 
 holy convocation, a solemn assembly, 
 and no servile work was to be done 
 (Lev. 23 : 36), and the day on which, 
 at least in every seventh year, the year 
 
138 
 
 JOHN VII. 
 
 A. 1). 29 
 
 38 come unto me, 'and drink. «He that believeth on 'ch. 6. 55; i Cor 
 me, as the Scripture hath said, ^ out of his belly shall -^' *' >^- ^5. 
 
 « Deut. 18. 15. 
 
 k ch. 4. 14 ; Job 32. 18, 19 ; Prov. 18. 4 ; Isa. 12. 3 ; 44. 3 : 58. 11 : Zech. 14. 8: 
 Gal. 5. 21, 22. 
 
 of release, they finished the reading of 
 the law, which they commenced at the 
 beginning of the feast, Deut. 31 : 10-13. 
 According to the Jewish rabbinical wri- 
 tings, during the first seven days of this 
 feast — and Rabl)i Juda says on this day 
 also — with ,'^jll greater expressions of 
 joy, occurred the ceremony of drawing 
 water from the pool of Siloam and car- 
 rying it in solemn procession to the 
 altar. A priest filled a golden pitcher, 
 cf about two and a half pints, with 
 water from the fount of Siloam (ch. 9 : 
 7), which was borne with great solem- 
 nity, attended with the clangor of trum- 
 pets, through the gate of the temple ; 
 and, being mixed with wine, it was 
 poured upon the altar of burnt-oflfer- 
 ing, while meantime the Hallel, of 
 Ps. 113 : 1-118 : 29, was sung. As the 
 booths commemorated the tent-life of 
 the Israelites in the wilderness, so this 
 pouring of water might serve to com- 
 memorate the miraculous springs which 
 God opened to supply the thirst of his 
 people. Others connect this ceremony 
 with their prayer for rain on the seeci 
 sown during the coming year, and oth- 
 ers connect it with Isa. 12 : 3 : " With 
 joy shall ye draw water out of the wells 
 of salvation," and with the effusion of 
 the Holy Spirit in the days of the Mes- 
 siah. This ceremony, so indefinite in 
 its teaching, seems to have been a mere 
 human invention, yet the opportunity 
 which it afforded Jesus improved in 
 calling the attention of the people to 
 the water of life, which he will bestow, 
 and which alone can satisfy the crav- 
 ings of the soul. Compare ch. 4 : 10- 
 14. But others hold that the ceremony 
 of bringing water was omitted on the 
 last day of the feast. If so, then Jesus 
 could very naturally, in the absence of 
 this ceremony, call attention to himself 
 as the source and fountain of living 
 water. Jesus stood (he usually sat 
 when teaching, Matt. 5:1; 13 : 1 ; 
 24 : 3), in the temple, amidst the thou- 
 sands of the people then present, and 
 cried out in a loud voice, so that the 
 vast multitude might hear. Like a 
 herald he cries out aloud, announcing 
 an important truth. If any man 
 
 thirst, if any one feel that he ia 
 destitute of true happiness, yet earn- 
 estly desires it, as one who has the 
 natural bodily thirst, and longs for 
 water to satisfy it; yea, if any one 
 feel that he is a guilty, perishing sin- 
 ner, and longs to be saved from his 
 sins and restored to the favor and en- 
 joyment of God (see ch. 4 : 14; Matt. 
 5:6; Rev. 22 : 17), let him come; 
 the invitation is full and free to all the 
 thirsting; if any one thirst, no matter 
 who or of what age he is, or to what 
 class he belongs, the invitation is to 
 him ; if any one thirst, let him come 
 unto me, and drink. Tischendorf 
 omits unto me, but most critical au- 
 thorities retain the words. The sense, 
 however, is sufficiently clear in either 
 case, because the next clause distinct- 
 ly points out, in plain language, what 
 is to be done. 
 
 38. He that believeth on me, he 
 that acknowledges me as the Christ (ver. 
 31), and with a penitent and obedient 
 heart trusts in me for salvation from 
 sin, as the Scripture hath said, 
 in a general way, in such passages as 
 Prov. 18 : 4 : " The words of a man's 
 mouth are deep waters ; the well-spring 
 of wisdom as a gushing stream." — Co- 
 nant's Proverbs. Isa. 58 : 11: "Thou 
 shalt be like a watered garden, and 
 like a spring of water, whose waters 
 fail not." Or, considering the believ- 
 er's body as a living temple of the Holy 
 Spirit, such passages as Ezek. 47 : 1-12, 
 Joel 3 : IS; Zech 14 : 8. Out of his 
 belly; better, his heart. The Greek 
 word thus translated properly signifies 
 a hollow place, a cavity, and hence is ap- 
 propriately used to represent the s^ow7cA 
 and the bowels, as in Matt. 12 : 40; 15 : 
 17 ; the inward parts, the inner man, the 
 heart, as here. Compare Jer. 31 : 33 ; 
 Heb. 8 : 10. Shall flow. He shall 
 have within him, not only a well-spring 
 of happiness, but a fountain, from which 
 shall flow forth perennial streams for the 
 refreshment of others. Rivers, imply- 
 ing abundance — a full supply. Com- 
 pare ch. 4 : 14. Of living' water, 
 pure, running water, ever - flowing 
 streams ; tht opposite of stagnant, 
 
A. D. 29. 
 
 JOHN VII. 
 
 139 
 
 39 flow rivers of living water. * But this spake he of the 
 Spirit, which they that believe on him should receive : 
 J for the Holy Ghost was not yet given : because that 
 Jesus was not yet ^ glorified. 
 
 40 Many of the people therefore, when they heard this 
 
 41 saying, said, Of a truth this is ^ the Prophet. Others 
 said, °» This is the Christ. But some said, Shall Christ ' ^^^.^^i. 21 -,^6. H; 
 
 42 come "* out of Galilee ? • Hath not the Scripture said, m ch. 4.' 42"; e.'eg." 
 That Christ cometh of the seed of David, and out of " ver. 52 ; ch. 1. 46. 
 
 43 the town of Bethlehem, p where David was ? So 1 there ' ^^"^^ ^^ ' ^^- ^^^• 
 
 11 ; Isa. 11.1; Jer. 23. 5 ; Mic. 5. 2 ; Matt. 2. 5 ; Luke 2. 4. p 1 Sam. 16. 
 
 1, 4. q ver. 12 ; ch. 9. 16 ; 10. 19 ; Acts 14. 4. 
 
 ch. 14. 16, 17, 26: 
 Isa. 44. 3; Joel 
 
 2. 28 : Acts 2. 17, 
 33, 38; Eph. 1. 
 13, 14. 
 
 J ch. 16. 7. 
 
 kch. 12. 16; Acta 
 
 3. 13. 
 
 malarious, poisonous water; also life- 
 giving water. See on ch. 4 . 10. Tlie 
 gospel of Christ, which is the truth of 
 God received into the heart by the 
 Sjiirit^ brings life, health, and joy; 
 the errors of sin and Satan bring dis- 
 ease, misery, and death. 
 
 39. But this spake he of the 
 Spirit, the Holy Spirit, in his more 
 copious and abundant influences on the 
 hearts of men, in connection with the 
 preaching of Christ as the atoning 
 Saviour, which they that believe 
 on him should receive, after his 
 resurrection from the dead, both on 
 the day of Pentecost and subsequently. 
 The "Holy Ghost, or, according to 
 the best text, the Spirit. Compare 
 note on ch. 1 : 33. Was not yet 
 given, in this copious measure, so as 
 to become, by his enlightening, renew- 
 ing, sanctifying, and comforting influ- 
 ences, as "rivers of living water" in 
 the disciples of Jesus. Because that, 
 is not now used. In such a connection 
 that has become superfluous. Jesus 
 was not yet glorified. He had not 
 yet risen from the dead and ascended 
 to heaven to the glory there awaiting 
 him, where he would act as the High 
 Priest and Intercessor for his people, 
 and whence, as Head over all things to 
 his church, he would send forth upon 
 them the abundant influences of his 
 Spirit, procured by his sufterings and 
 death as their atoning Lord and Re- 
 deemer. See Ps. 110; John 14 : 16, 17 ; 
 16 : 7-15 ; Acts 1 : 5 ; 2 : 4 ; Rom. 5 : 5- 
 10; Eph. 1 : 19-23; 4 : 7, 8. 
 
 40. A new dispute arises concerning 
 Jesus, but no one molests him, vers. 40- 
 44. Many, or, according to the best 
 reading, some, of the people there- 
 fore, when they heard 'this say- 
 ing. There were those of the common 
 
 people who heard these words of Jesus, 
 received an impression from them, and 
 proceeded to state that impression. Of 
 a truth this is the Prophet. With 
 some, the Prophet foretold by Moses in 
 Deut. IS : 15-19 — i. e. the Christ ; but 
 with others, the one whom they ex- 
 pected to precede the coming of the 
 Messiah, and to prepare the way for 
 and assist him ; especially Elijah or 
 Jeremiah. See ch. 1 : 21 ; Matt. 16 : 
 14; Mai. 4 : 5, 6. 
 
 41. But some said. Tischendorf, 
 Alford, and Schaff, on good manuscript 
 authority, read, Others said. Shall 
 Christ come out of Galilee? not 
 distinguishing between his birthplace, 
 Bethlehem in Judaea, and the place 
 where he was brought up, Nazareth in 
 Galilee. Had they been anxious to 
 learn the real character of Jesus, this 
 erroneous impression could easily have 
 been corrected. 
 
 42. That Christ cometh of the 
 seed, or offspring, of David. See 
 Ps. 89 : 19-29; 132 : 11 ; Isa. 9:6, 7 , 
 11 : 1-5; Jer. 23 : 5, 6. And out of 
 the tOAvn of Bethlehem, where 
 David was ? Where he was born and 
 lived for about sixteen years, till he 
 was called into the service of King 
 Saul. See Mic. 5:2; Luke 2 : 4 ; 1 
 Sam. 16 : 1, 5, 18 ; 17 : 12-15, 58. 
 
 43. So there was a division 
 among the people, in consequence 
 of their having different opinions about 
 him. There was (1) a division into 
 friends and enemies of Christ, as we see 
 from ver. 44; (2) a division of those 
 who were friendly, because of the dif- 
 fering views they entertained concern- 
 ing him. These all might allow that 
 he was "the Prophet" (ver. 40), but 
 when they proceeded to define what 
 they understood by this expression, 
 
140 
 
 JOHN VII. 
 
 A. D. 29 
 
 4A 
 
 And 
 
 man 
 
 was a division among tlie people because of him. 
 'some of them would have taken him; but no 
 laid hands on him. 
 
 Then came "the officers to the chief priests and 
 Pharisees; and they said unto them, Why have ye 
 not brought him? The officers answered, 'Never 
 17 man spake like this man. Then answered them the 
 
 48 Pharisees, " Are ye also deceived ? ^ Have any of the 
 
 49 rulers or of the Pharisees believed on him ? But ^ this 
 people who knoweth not the law are cursed. 
 
 45 
 46 
 
 ' ver. 30. 
 
 » ver. 32. 
 
 » Matt. 7. 29 ; Luke 
 4. 22. 
 
 " ver. 12. 
 
 » ver. 26 ; ch. 12. 
 42 ; Acts 6. 7 ; 1 
 Cor. 1.20,22-28; 
 2. 8. 
 
 » ch. 9. 34 ; Isa. 5. 
 21 ; 65. 5 ; 1 Cor. 
 1. 20, 21 ; 3. 18- 
 20; James 3. IS- 
 IS. 
 
 they differed. For while some readily 
 assented to his being the prophet fore- 
 told by Moses — i. e. " the Christ" (ver. 
 41) — others were perplexed by their 
 erroneous views of his pedigree and 
 birthplace, and thought he laight be 
 the prophet spoken of by Malachi, who 
 should precede the Christ. ISee on ver. 
 40. 
 
 44. And some of them would 
 have taken him, desired to seize him 
 and deliver him up to his enemies. 
 These hostile persons, mingled among 
 the multitude, were either urged on by 
 the chief priests and Pharisees, or were 
 ready to act the part of zealots and 
 proceed on their own responsibility 
 against Jesus. Yet they were fettered 
 on the one hand by fear of the adhe- 
 rents of Jesus, and on the other by the 
 secret power of God, impressing them 
 with an involuntary awe, so that they 
 dared not proceed. But no man laid 
 hands on him, not even those who 
 had been commanded to do it. See 
 vers. 32, 45. 
 
 45. Deeply impressed, the officers did 
 not seize Jesus. They are reproved 
 by the Pharisees, vers. 45-49. Then 
 came the officers, those who had 
 been sent to watch for the opportunity 
 and seize Jesus, ver, 32. These men 
 
 , were so impressed and awed by the ap- 
 pearance and surroundings of Jesus, 
 and by the words which he uttered, 
 that they dared not take him. They 
 consequently came back and made 
 their report to those who had sent them. 
 And they said unto them, the chief 
 priests and Pharisees said to the officers, 
 Why have ye not brought him? 
 having expected that they would find 
 occasion to seize him. 
 
 46. The officers answered. Never 
 man spake like this man. Tisch- 
 endorf, with two of the ancient manu- 
 •eriptA, and with ancient Latin and 
 
 Syriac versions, gives the officers' lan- 
 guage a little more fully, and in a style 
 which seems in harmony with the oc- 
 casion and the character of the men : 
 Never did a man so speak as this man 
 speaks; words expressing wonder and 
 astonishment. Some of the oldest docu- 
 ments read, Never man spoke tints ! 
 This testimony came, too, from men 
 who had ])een watching every Moid and 
 every look. With what convii:cing 
 power had his teaching c(,me home to 
 their consciences and hearts ! Compare 
 Matt. 7 : 28, 29. Augustine remarks : 
 " Of him whose life is lightning, his 
 his words are thunders." 
 
 47. Then answered them the 
 Pharisees, being quite ready to take 
 the lead in speaking on this subject, 
 prompted by their own feelings. Are 
 ye also deceived? With their views 
 of the character and work of the Mes- 
 siah, they take it as a matter of course 
 that Jesus is an impostor, and they 
 speak and act accordingly, without 
 searching into his claims, and bring- 
 ing them to the test of Scripture and 
 evidence, to learn whether they are 
 well founded. 
 
 48. Have any of the rulers or 
 of the Pharisees believed on 
 him? For them the authority and 
 example of the rulers must be every- 
 thing. And we should notice that the 
 testimony of the officers makes not the 
 leastwholesome impression on the rulers, 
 but rather disturbs and excites them. Ot 
 of the Pharisees; this great, learn- 
 ed, aristocratic, and influential body — 
 has any of tiiem believed on iiiin ? How 
 mistaken these questioners were in re- 
 gard to both tlie classes they referred 
 to is shown directly afterward by the 
 example of Nicodemus, vers. 50, 51. 
 
 49. But this people, this m«/<i7jt<i«, 
 or rabble, as distinguished from men of 
 lettws, of iutelligeucft, and iuflueucQ, 
 
A. D. 29. 
 
 JOHN VII. 
 
 141 
 
 60 Nicodemus saith unto them (* he that came to Jesus 
 
 51 by night, being one of them), y Doth our law judge any 
 man, before it hear him, and know what he doeth ? 
 
 52 They answered and said unto him. Art thou also of 
 Galilee? Search, and look: for 'out of Galilee 
 
 *ch. 3 1,2. 
 iDeut. 1. 17;17.8 
 etc. ; 19. 15-19. 
 
 ■ ver. 41 ; ch. 1. 46 
 Isa. 9. 1, 2 ; Matt. 
 4. 15, 16. 
 
 who knoweth not the law, have 
 not been instructed in the schools of 
 the Pharisees, and taught how to read 
 and interpret the Old Testament. 
 Hence, they are not qualified to judge 
 for themselves in these matters, and 
 must not presume to set up their opin- 
 ion in opposition to that of their rab- 
 bins and leaders. Hence, too, they are 
 easily led astray (ver. 47), and induced 
 to credit and receive an impostor who 
 'iretends to be the Christ. Are cursed, 
 or, accursed are they ! execral.le, doom- 
 ed to error and deception, and worthy 
 of contempt and perdition. This was 
 evidently an outburst of Pharisaic mad- 
 ness, indicating their disappointment, 
 and designed to intimidate and control 
 the oflScers. It is also in harmony with 
 the rabbinical writings, which show 
 great contempt for the common people. 
 50-53. Nicodemus has the Cour- 
 age TO SUGGEST THAT JESUS SHOULD 
 
 NOT BE Condemned Unheard, but 
 IS Taunted too; when Each goes 
 TO his Home. 
 
 50. Nicodemus, see 3 : 1, saith 
 unto them, to those Pharisees who 
 had been raging against the officers 
 and Jesus, and against the people for 
 believing in him. Tischendorf omits 
 he that came to Jesus by night, 
 but Alford and Meyer retain the clause 
 "with the exception of by night; better 
 still, he who formerly came to him, 
 ch. 3 : 1, 2. See ch. 19 : 39, where this 
 clause certainly belongs, as it is found 
 there in all the manuscripts. Being 
 one of them, one of the rulers and 
 of the Pharisees (ver. 48 ; 3 : 1), a mem- 
 ber of the Sanhedrim, or great nation- 
 al council. Thus God placed this good 
 man in the national council to vindicate 
 his honor and law, and to keep the wick- 
 ed and unprincipled in check. 
 
 51. Doth our Jaw judge, pass sen- 
 tence upon, condemn. The law is 
 here put for the authority which is to 
 hear and decide the case according to 
 law. Any man, rather the man, the 
 one who is accused of some crime. The 
 Pharisees, by their manner of speaking, 
 
 had already denounced Jesus as a de- 
 ceiver who was leading the people 
 astray, vers. 47-49. See ver. 12; Matt. 
 27 : 63. Before it hear him, and 
 know what he doeth? give him 
 opportunity to defend himself against 
 unjust accusation, and make known 
 what he has really done. See Deut. 1 : 
 16, 17; 19 : 15-19. To the legality and 
 justness of this principle the accusers 
 must assent. But the officers had spoken 
 in favor of Jesus ; now Nicodemus does 
 so, though in an indirect way, by an 
 admonition from a judicial point of 
 view. Yet under the circumstances 
 this admonition has an edge which the 
 accusers cannot but feel, so as inwardly 
 to acknowledge themselves foiled in 
 their attempts against Jesus. " Pleas- 
 ingly, and at the same time in a mode 
 psychologically correct, are presented 
 the tokens of the growing faith of Nico- 
 demus. Still fettered in part by that 
 same fear of man which had allowed 
 him only with caution and by night to 
 come to Jesus, he confines himself to 
 requesting a procedure in accordance 
 with the principle of legal rectitude. 
 . . . To their blinded passion this love 
 of rectitude on the part of Nicodemus 
 is at once a suspicious matter ; they ex- 
 press in their scornful question the idta 
 that none but a man from the despised 
 province would be among the followers 
 of Jesus." — Tholuck. 
 
 52. Art thou also of Galilee? 
 thou being emphatic, an i rallying Nico- 
 demus, or implying their readiness to 
 class him too among the adherents of 
 the despised Galilean. As they hate 
 Jesus, they use to his injury the fact of 
 his having resided so much in Galilee 
 and chosen his disciples from that re- 
 gion. Also, being destitute of evidence 
 and scriptural argument in the ease, 
 they resort to ridicule to accomplish 
 their purpose. Search and look: 
 for, rather, and see that. Here they 
 direct impliedly to the right source for 
 information, but at the same time show 
 they have not themselves thoroughly 
 searched. Out of Galilee arisetb 
 
142 
 
 JOHN VII. 
 
 A. D. 29 
 
 53 ariseth no prophet, 
 own bouse. 
 
 ■And every man went unto his • job 5. 12, 13. 
 
 no prophet. But it was definitely 
 
 f)redicted in Isa. 9 : 1, 2 that "a great 
 ight" should shine in the region north 
 and west of the Sea of Galilee on the 
 people walking in darkness and dwell- 
 ing in the land of the shadow of death ; 
 and this clearly indicated not only a 
 prophet, but the great provhet — the Mes- 
 siah himself. See Matt. 4 : 15, 16. And 
 they entirely ignore the fact that while 
 Jesus performed the very works pre- 
 dicted of the Messiah (Isa. 35 : 4-6), he 
 was also torn in Bethlehem of Judaa 
 and of the offspring of David. See on 
 ver. 42. Besides, several prophets had 
 risen out of Galilee, instead of Judtea, 
 such as Elijah (1 Kings 17 : 1), Elisha 
 (1 Kings 19 : 16), Jonah (2 Kings 14 : 
 25), Nahura (Nah, 1 : 2), and Hosea, 
 Hos. 7 : 1 ; 8 : 5, 6. These petulant Phari- 
 sees assumed that Nicodemus viewed 
 Jesus as a prophet, though he had said 
 no such thing. He had simply stated 
 in the interrogative form what was 
 the aictate of their law and of plain 
 justice, and the princi})le thus advanced 
 would apply to all persons accused of 
 crime, to the worst of criminals as well 
 as to the innocent Saviour, See Acts 
 25 : 16. 
 
 53. And every man went unto 
 his own house, spoken of the mem- 
 bers of the Sanhedrim, and intimating 
 that, instead of coming to a unanimous 
 decision against Jesus, they were dis- 
 cordant in their views, and were so 
 confused and frustrated in their coun- 
 sels that they willingly adjourned and 
 withdrew each to his home, leaving the 
 victim cf their hatred unmolested for 
 eome months longer. Thus God over- 
 ruled the plans and controlled the pas- 
 sions of these selfish, wicked men for 
 the accomplishment of his own pur- 
 poses. See Ps. 76 : 10 ; Job 5 : 12-15.— 
 Conant's Eetnsion. 
 \ The verses from ch. 7 : 53 to 8 : 11 in- 
 clusive are omitted by all the ancient 
 manuscripts except one, the Cambridge, 
 and by the most ancient versions, such 
 as the Syriac, Sahidic or Upper Egypt, 
 Coptic or Lower Egypt, Gothic and Ar- 
 menian, and five copies of the Itala or 
 old Latin, In four of the cursive manu- 
 scripts written after the tenth century 
 they are placed at the end of Luke 21, 
 
 where they fit well and harmonize with 
 the narrative. They should be bracketed 
 or placed in the margin, as is done by 
 the critical editors Lachmann, Tischen- 
 dorf, Tregelles, and Alford. Tischen- 
 dorf says : " It is very certain the pas- 
 sage concerning the adulteress was not 
 written by John. But from the third 
 century onward it began to be read in 
 Greek and Latin manuscripts, ... It 
 seems to have been received by use 
 among the Latins sooner and more than 
 among the Greeks." " Grotius conjec- 
 tures that some who heard the story 
 from the apostle's mouth recorded it, 
 with the approbation of Papias and 
 other eminent persons in the church," — 
 Doddridge, Augustine defended it as 
 genuine, and suggests that it was thrown 
 out of the text by enemies or weak be- 
 lievers from fear it might encourage 
 their wives to infidelity. — I'ract xxxiii. 
 De Conj. Adult. II., 7. That it was so 
 early received into the text to be read in 
 the churches proves it was believed to 
 be a truthful account. It appears also 
 in harmony Avith other wise and com- 
 passionate teachings and acts fif Jesus. 
 Hort thinks it was brought into the 
 text from "an extraneous independent 
 source." 
 
 Practical Remarks. 
 
 1. " Gospel light is justly taken away 
 from those who endeavor to blow it 
 out" (M, Henry), ver, 1 ; Matt. 21 :43. 
 
 2, " When we cannot do what and 
 where we would, we must do what and 
 where we can " (Henry), Mark 6: 5,6. 
 
 3, "Hasten not after suffering; it 
 will come soon enough," — Starke. 
 " Then, and not till then, we are called 
 to expose our lives, when we canno* 
 save them without sinning " (Henry), 
 Matt, 10 : 23, 28, 32, 39, 
 
 4, ** Christians still celebrate their 
 feast of tabernacles when they heartily 
 praise God for his shelter and defence " 
 (Cramer), ver. 2. 
 
 5. " Follow not the voice which urgea 
 thee to seek a great name and become 
 renowned in the world " (Canj^triin), 
 ver. 3 ; Jer. 45 : 5. 
 
 6. The true Christian heart desires 
 not to disj)lay itself; the more secret, 
 the happier, ver. 4 ; Matt. 6 : 1-4. 
 
A. D. 29. 
 
 JOHN VII. 
 
 143 
 
 7. " Grace runs in no blood in the 
 world if not in that of Christ's family " 
 (Henry), ver. 5; Ps. 51 : 5; Rom, 3 : 
 9; Eph. 2: 1,3. 
 
 8. " God does everything exactly at 
 the right time, but men do much out of 
 season" (Ebrard), ver. 6; Matt. 25: 
 10-12 ; Luke 14 : 18-20, 24. 
 
 9. " One hawk does not pick out an- 
 other's eyes. He who accommodates 
 himself to the world will be loved by it " 
 (Ebrard), ver. 7 ; John 15 : 19. 
 
 10. "It is better to incur the world's 
 hatred by testifying against its wicked- 
 ness than gain its good-will by going 
 down the stream with it" (Henry), 
 ver. 7 ; James 4 : 4. 
 
 11. "He who loves God lets all his 
 moments depend on the will and in- 
 dication of God" (Gossner), ver. 8; 
 Acts 16 : 6-10. 
 
 12. " It bespeaks humility and pru- 
 dence for a man to wait God's time, 
 keeping himself quiet till it come " 
 (Canstein), ver. 9 ; Luke 24 : 49, 53. 
 
 13. " God knows the true and better 
 time to appear and help " (Starke), 
 ver. 10; Acts 7 : 25, 30, 34. 
 
 14. If we would see Christ at the 
 feast, we must seek him there, ver. 11; 
 1 Chron. 28 : 9 ; 2 Chron. 15 : 2. 
 
 15. '' Christ and his religion have 
 been, and will be, the subject of much 
 controversy, Luke 12 : 51, 52. When 
 some receive light and others resolve 
 against it, there will be murmuring " 
 (Henry), ver. 12. 
 
 16. Because nothing can justly be 
 said against Christ, some will have 
 nothing said of him, ver. 13 ; Acts 5 : 
 28, 40. 
 
 17. Since the Jewish priests did not 
 teach the people as they ought, Jesus 
 went into the temple and taught them. 
 " When the shepherds of Israel made a 
 prey of the flock, it was time for the 
 chief Shepherd to appear (Ezek. 34 : 
 22, 23; Mai. 3 : 1)," (Henry), ver. 14. 
 
 18. " That neither Christ nor his 
 apostles were instructed by men shows 
 the heavenly origin of his doctrine " 
 (Starke), ver. 15. 
 
 19. If we follow Christ's teaching, we 
 enjoy the comfort that it is divine — 
 of God and not of men, ver. 16 ; Hos. 
 6 :3. 
 
 20. " He who uses not the word of 
 God with the true purpose of learning 
 and doing it, will not be sure of its 
 
 divinity." — Majtjs. Many are ever 
 learning, yet come not to the knowledge 
 of the truth, because they hear much, 
 but do it not, ver. 17 ; Ezek. 33 : 31, 32 ; 
 2 Tim. 3:7, 8. 
 
 21. Those who do God's will, and are 
 thus brought to resemble him, are most 
 likely to understand him, ver. 17 ; 1 
 Cor. 2 : 9-13 ; 2 Cor, 3 : 18-4 : 2. 
 
 22. " A preacher must seek not his 
 own glory, but only God's." — QUESNEL. 
 " They who speak from God will speak 
 for God" (Henry), ver. 18; 2 Cor. 
 4 :5. 
 
 23. *' Those that support themselves 
 and their interest by persecution and 
 violence, whatever they pretend, are 
 not keepers of the law of God " 
 (Henry), ver. 19; John 16:2, 3; 1 
 Cor. 15 : 9. 
 
 24. " Those who would be like Christ 
 must put up with afiront and pass by 
 indignities done them. When he was 
 reviled, he reviled not again " (Henry), 
 ver. 20 ; 1 Pet. 2 : 23. 
 
 25. We should be quite as ready to 
 praise what is commendable as we are 
 to censure what seems questionable, ver. 
 21 ; 5 : 16 ; Luke 13 : 14 ; 6 : 7-12. 
 
 26. We should receive the ordinances 
 of God as his gifts, and use them ac- 
 cording to his will, ver. 22 ; Mark 14 : 
 22-24 ; 1 Cor. 11 : 23-26. 
 
 27. The Sabbath was violated, not by 
 obeying a command of God, but by 
 doing one's own work and finding one'* 
 own pleasure, ver. 23; Isa. 58 : 13. 
 
 28. We cannot consistently censure in 
 others, and condemn them for, what wc 
 practise ourselves, ver. 23 ; Kom. 2 : 1- 
 3, 21-23. 
 
 29. " Those that have the means of 
 knowledge and grace, if not made bet- 
 ter by them, are commonlv made worse " 
 (Henry), ver. 25 ; Matt.'l2 : 20, 45, 
 
 30. " The worst persecutions have 
 been carried on under color of the sup- 
 port of authority and government" 
 (Henry), ver, 26; 18:30; 19:7; 
 Acts 8:1-3; 9 : 1, 2. 
 
 31. We should be anxious, above all 
 things, to know Christ as oars, and 
 should at once acknowledge and obey 
 him, ver. 27; Phil. 3:8-10. 
 
 32. " God has wicked men in a chain,, 
 and whatever mischief they would do, 
 they can do no more than he suffer?. 
 . . . When Satan fills their hearts, Go*\ 
 ties their hands " (Henry), ver. 30 ; 
 
144 
 
 JOHN VIII. 
 
 A. D. 29 
 
 VIII. JESUS went unto the mount of Olives. 
 
 Acts 4 : 1-3, 21 ; 5 : 17, 18, 33, 40 ; 12 : 
 4,19. 
 
 33. We must not measure the pros- 
 perity of the gospel by its success among 
 the great, nor say we labor in vain even 
 if none but the poor receive it, ver. 31 ; 
 1 Cor. 1 : 26-29 ; Mark 12 : 37 ; Luke 
 4 : 18 ; 7 : 22. 
 
 34. " Even weak faith may be true 
 faith, and so accepted by the Lord Jesus, 
 wh > despises not the day of small things " 
 (.Henky), Mark 9 : 24; Zech. 4 : 9, 10. 
 
 35. Persecutors act on the principle, 
 '' The most effectual way to disperse the 
 flock is to smite the shepherd " (Henry), 
 ver. 32 : Matt. 26 : 4, 31. 
 
 36. We should " seek the Lord while 
 he may be found, and call upon him 
 while he is near" (Isa. 55:6), for 
 " the time is short," 1 Cor. 7 : 29 ; ver. 
 33. 
 
 37. If we now seek Christ, we shall 
 find him ; but the day is coming when 
 those who now refuse him will seek and 
 not find him, ver. 34 ; Prov. 1 : 28. 
 
 38. We should thirst after the waters 
 of life, and co'oe to Christ and drink. 
 " The wells of ^salvation are open to all 
 men who are like dry ground" (Majds), 
 7er. 37 ; Isa. 55 : 1 ; 44 : 3. 
 
 39. " Where there are springs of 
 grace and comfort in the soul, they will 
 send forth streams." — Henry. " True 
 faith is like a copious fountain : it can- 
 not restrain itself from gushing forth in 
 holv love " (Majus), ver. 38 ; Cant. 4 : 
 12-15. 
 
 40. We should expect and pray for 
 the measure of the Spirit which God 
 has promised to give, ver. 39 ; 16 : 7-14. 
 
 41. "He who loves and seeks the 
 truth, finds it; but he who contemptu- 
 ously asks, What is truth? falls into 
 error " (CRAMER), ver. 41 ; Prov. 2 : 3- 
 6 ; 23 : 9 ; John 18 . 38. 
 
 42. " The preaching of the gospel 
 sometimes restrains the violence of the 
 hand when it works no change in the 
 heart" (BURKITT), ver. 44; Acts 24: 
 25; 26:28-32. 
 
 43. " Mischievous men fret that they 
 cannot do the mischief they would (Ps. 
 112 : 10; Neh. 6 : 16)," (Henry), ver. 
 45; Matt. 2 : 16; Acts 12 : 19. 
 
 44. " Those who are sent to take Jesus 
 are themselves taken." — Heubner. 
 *' Unlettered, honest simplicity is much 
 
 better fitted to know the truth of God 
 than the swelling, conceited wisdom of 
 the schools" (Zeisius), ver. 46; Matt. 
 11 : 25. 
 
 45. " Christianity has from its rise 
 been represented as a great cheat, and 
 they that embrace it as men deceived 
 when they began to be undeceived " 
 (Henry), vers. 47, 12; 2 Chron. 6 : 8. 
 
 46. " The cause of Ciirist has seldom 
 had rulers and Pharisees on its side. 
 . . . Self-denial and the cross are hard 
 lessons to" them (Henry), ver. 48; 
 18 : 36 ; 1 Cor. 2 : 8. 
 
 47. The Pharisees' saying that the 
 people who inclined to believe in Jesus 
 were accursed, did not make them so, 
 for "the curse causeless shall not come," 
 Prov. 26 : 2 ; ver. 49. 
 
 48. " Many believers, who at first were 
 ready to flee at the shaking of a leaf, 
 have at length, by divine grace, grown 
 courageous and able to laugh at the shak- 
 ing of a spear" (Henry), ver. 50; 
 Lev. 26 : 36; Prov. 28 : 1. 
 
 49. " God still always has his own, 
 even among apostate masses " (Zeisius), 
 who, when he calls for it, bear witness 
 to the truth, ver. 50; Eom. 11 : 1-5; 1 
 Pet. 2 : 9-10 ; 2 Pet. 2 : 5-8. 
 
 50. Persons are to be judged, not by 
 what is said of them, but by what they 
 themselves do, ver. 51 ; Matt. 5 : 11, 16. 
 
 51. " It is a sign of a bad cause when 
 men cannot bear to hear reason, and 
 take it as an affront to be reminded of 
 its maxims " (Henry), ver. 52 ; 9 : 34. 
 
 52. " One man with God on his side 
 is stronger than any majority" (P. 
 SCHAFF), ver. 53; Deut. 32 : 30 '; Eom, 
 8 : 31. 
 
 CHAPTER VIIL 
 
 Jesus retdrns, goes unto the Mount of 
 Olives, in the morning into the temple; 
 and a large number of the people com- 
 ing to him, he sits down and teaches 
 them, vers. 1, 2. While he is thus em- 
 ployed the scribes and Pharisees bring 
 before him an adulteress, and seek to 
 induce him to pronounce a judgment 
 on her case. This artful attempt to en- 
 snare him he foils by writing on the 
 ground with his finger, and replying to 
 their persistent questions, " He tliat is 
 without sin among you, let him first 
 cast the stone at her." The accusers, 
 
A. D. 29. 
 
 JOHN VIII. 
 
 141^ 
 
 hearing this, go out one by one till 
 they have all left. Jesus, raising him- 
 BeJl" up, and hearing from the woman 
 that no one has condemned her, says, 
 " Neither do I condemn thee ; go, and 
 sin no more," vers. 3-11. 
 
 He then resumes his teaching of the 
 people, but is soon interrupted by the 
 Pharisees, who question the sufficiency 
 of his testimony respecting himself, ver. 
 
 12. He replies that his testimony is true, 
 because he knows of what he testifies; 
 and his testimony is also confirmed by 
 that of the Father, vers. 13-19. He con- 
 tinues teaching with great frankness and 
 answering inquiries, until the Jews be- 
 come angry and call him a Samaritan, 
 possessed by a demon, vers. 20-48. He 
 meekly and most nobly replies, and then 
 continues a discussion with them, unt'' 
 
 MOUNT OF OLIVES. 
 
 he is led to declare, " Before Abraham 
 was, I am," vers. 49-58. They then take 
 up stones to cast at him, but he hides 
 himself from them, and passes out of 
 the temple, ver. 59. 
 
 1-11. Jesus' Opinion is Asked con- 
 cerning AN Adulteress. Found 
 only here. On the genuineness of 
 these verses see the last paragraph of 
 ch. 7. The ancient documents contain- 
 ing this passage vary much from one 
 another. The scribes and Pharisees 
 try to ensnare Jesus and bring him 
 into trouble. Should he judge the 
 case and condemn the woman to death, 
 they could accuse him of usurping 
 power which belonged only to the 
 civil authorities existing in the nation. 
 He might thus come in collision with 
 the Roman government. On the other 
 hand, should he speak differently from 
 the l£^w of Mos€s, or from their vieio 
 
 13 
 
 of that law, they might raise a popuiar 
 tumult against him as an opposer of 
 Moses and a violator of their sacred 
 law, and thus be able to procure his 
 death. Compare Matt. 22 : 15-23. 
 
 1. Jesus went, a contrast to what 
 the members of the Sandhedrim did; 
 for while they went each to his home, 
 Jesus had no earthly home of his own 
 to go to. Besides, when the people 
 withdrew for the night from the tem- 
 ple, Jesus also withdrew even from 
 Jerusalem, on account of the hostility 
 of his enemies. This verse should not 
 have been sundered from the preceding 
 chapter. Mount of Olives, lying east 
 of Jerusalem, beyond the brook Kidron. 
 To this mount Jesus now began to retire 
 for the night; and when attending his 
 last passover in Jerusalem he retired 
 thus everv evening. See Mark 11 : 1, 
 11 ; Luke' 21 : 37 ; 22 : 39. The garden 
 
L46 
 
 JOHN VIII. 
 
 A. D. 2a 
 
 The opinion of Jesus asked concerning an adulteress. 
 
 2 And early in the morning '*he came again into the b ch. 4. 34; 7. 14. 
 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 
 
 4 woman taken in adultery. And when they had set 
 her in the midst, they say unto him, Master, this 
 
 5 woman was taken in adultery, in the very act. " Now 
 Moses in the law commanded us, that such should 
 
 6 be stoned ; but what sayest thou ? This they said, 
 * tempting him, that they might have to accuse him. 
 But Jesus stooped down, and with his finger wrote on 
 
 • Lev. 20. 10 ; Deut 
 22. 21-24. 
 
 d Matt. 19.3; Luke 
 20. 20-23. 
 
 of Gethsemane, to which he frequently 
 resorted with his disciples (John 18 : 2), 
 was on the western side of the mount ; 
 and Bethany, the abode of Martha and 
 Mary and their brother Lazarus, on its 
 eastern side, ch. 11 : 1. 
 
 2. And early in the morning he 
 came again into the temple. As 
 soon as the people had assembled there 
 in considerable numbers the next morn- 
 ing, Jesus also returned and resumed his 
 work among them. The people of the 
 East are accustomed to early risi ng. And 
 all the people came, those who had 
 come up to Jerusalem to attend the feast 
 and remained the day after the feast had 
 closed. Having resorted to the temple 
 early in the morning, they spontaneously 
 Carrie to the place where Jesus was. While 
 the chief priests and scribes and Phari- 
 sees were plotting against his life and 
 were deaf to his instructions, the com- 
 mon people, the great multitude, heard 
 him gladly (Mark 12 : 37) and with an 
 attentive ear. And he sat down, as 
 the Jewish teachers did when giving in- 
 struction to their pupils. See Matt. 5 : 
 1,2; Luke 4 : 20. Having sat down, he 
 was teaching the people when the adul- 
 teress was brought in. 
 
 3. The scribes, a class of learned 
 men, who preserved, copied, and ex- 
 pounded the Old Testament Scriptures 
 and the Jewish traditions. They were 
 interested and supposed to be skilled 
 in all questions relating to the Mosaic 
 law, and could readily unite with the 
 Pharisees in the attempt to entrap 
 Jesus on a question of law, A woman 
 taken in adultery, having been be- 
 trayed into it, perhaps, as Doddridge 
 luggests, among tliose intemperances 
 which too often attended public feasts. 
 Had set her in the midst, placed 
 
 her in the midst of .th« people, before 
 Jesus. 
 
 4. Master, or, <eacAer, this woman 
 was taken. This, with the attending 
 circumstances, seems to imply that the 
 crime had been committed quite recent- 
 ly. The man who had participated in 
 the crime, and was also liable to the 
 penalty of death (Lev. 20 : 10; Deut, 
 22 : 22, 24), appears either to have es- 
 caped or to have been overlooked. In 
 adultery, in the very act; a case, 
 according to their showing, not at all 
 doubtful, but perfectly clear and con- 
 clusive. 
 
 5. Now Moses in the law com- 
 manded us. With all their pretence, 
 it is evident they were not anxious foi 
 the honor of the law nor for the virtue 
 of the people, but wished to bring Jesus 
 into difficulty; that such should be 
 stoned. The unfaithful betrothed 
 virgin, certainly, was to be stoned to 
 death (Deut. 22 : 23, 24), but this pas- 
 sage may be only a more particular de- 
 scription of the death-penalty uniformly 
 appointed for the adulterer and the adul- 
 teress. See Lev. 20 : 10 ; Deut. 22 : 22-24. 
 But what sayest thou? the thou be- 
 ing emphatic, in contrast with Moses 
 in the first part of the verse. This ques- 
 tion was artfully contrived and put to 
 induce Jesus to say something, either 
 positive or negative, which they might 
 construe against him. Compare Luke 
 20 : 20-26. 
 
 6. This they said, tempting him, 
 or, trying him, putting him to the test, 
 to see if they could not take him sud- 
 denly, when off his guard, and lead 
 him to say something hasty and im- 
 prudent. That they might have to 
 accuse him, or have something to ac- 
 cuse him 0/, so that they could get hii^ 
 
A. D. 29. 
 
 JOHN VIII. 
 
 147 
 
 7 the ground, *as though he heard them not. So when 
 they continued asking him, he lifted up himself, and 
 said unto them, ' He that is without sin among you, 
 
 8 let him first cast a stone at her. And again he 
 
 9 stooped down, and wrote on the ground. And they 
 which heard it, s being convicted by their own con- 
 science, ^ went out one by one, beginning at the eldest, 
 even unto the last ; and Jesus was left alone, and the 
 
 • Ps. 38. 12-14 ; 30, 
 1 ; Eccles. 8. 7. 
 
 'Deut. 17.7;Matt. 
 
 7. 1-5; Rom. 2. 
 
 1-3. 
 8Eccles.7.22;Rom. 
 
 2. 15, 22 ; 1 John 
 
 3. 20. 
 
 »> Jobs. 12, 13;P8. 
 9. 16. 
 
 condemned to death. See ch. 7 : 1, 19. 
 With his finger wrote, was writing, 
 a continuous act. On the ground ; 
 
 just as the ancient writer, with his 
 iron styhis, wrote or marked on the 
 wax of his tablet or writing-board, or 
 as some persons now write in the 
 smooth, compact sand of the ocean 
 beach. Since Jesus was at this time 
 in one of the courts of the temple, he 
 could easily write on the earth or in 
 the dust lying on the pavement. In 
 doing this he appeared not to heed his 
 questioners, and showed that he was 
 not to be drawn into useless disputes 
 or dangerous decisions. He also drew 
 the attention of the people from the 
 woman to himself, and prepared them 
 to notice the very appropriate and im- 
 portant directions which he was about 
 to give. The phrase as though he 
 heard them not, printed in italics 
 by the authority of King James's re- 
 visers, should be dropped, since the 
 Greek text authorizes no such addi- 
 tion. 
 
 7. So when they continued ask- 
 ing him ; they will not give it up, but, 
 thinking they have him at a disadvan- 
 tage, they persist in pressing the ques- 
 tion; and their persistence causes him 
 to raise himself up and give them, in 
 one brief sentence, a most searching 
 and pointed moral principle and prac- 
 tical test, to be applied first to them- 
 selves and then to the accused woman. 
 He that is without sin among 
 you, more exactly. He of you that is 
 without sin, this particular sin of adul- 
 tery (comp. ver. 11), at that time very 
 prevalent among the Jews (see Matt. 
 16:4; 19 : 9 ; Mark 8 : 38), the sin of 
 unchastity in general, and perhaps any 
 other sin heinous as adultery in the 
 sight of God. This test was adapted 
 to soften any harsh judgment against 
 the accused woman, and especially if 
 they let her male accomplice go un- 
 punished. Let him first cast a 
 
 stone at her. On the testimony of 
 two or three witnesses the accused per- 
 son could be put to death. And when 
 the criminal had been thus proved de- 
 serving death, the hands of the wit- 
 nesses were to be first upon him ia 
 casting the stone, and then the hands 
 of all the people till he should die, 
 Deut. 13 : 9, 10; 17 : 5-7. This im- 
 posed a fearful responsibility on the 
 witnesses, and in any ordinary case 
 they would not be likely to assume 
 such responsibility without just cause. 
 This responsibility Jesus threw upon 
 the accusers of the woman, and at 
 the same time charged them first to 
 inquire into their own character and 
 conduct, and when they could prove, 
 in the court of conscience their own 
 innocence, they might then execute 
 sentence upon her. This searching 
 appeal, and the consequent double 
 pressure on their individual con- 
 science and heart, was more than 
 they could endure; and being thua 
 completely baffled, they gave up the 
 unequal contest, and one by one quiet- 
 ly withdrew. 
 
 8. And again he stooped down, 
 and wrote on the ground, still in- 
 timating thereby that he was not to be 
 drawn into useless discussions or into 
 dangerous and illegal decisions; nor 
 would he assert any Messianic author- 
 ity, so as to change the law of civil 
 procedure. 
 
 9. And they which heard it, 
 being convicted by their own 
 conscience, or, with some critical 
 authorities. But they, having heard it, 
 went out one by one ; a simple 
 statement of the fact. The accusers, 
 having heard his response to their 
 demands, saw that they were baffled, 
 and, pressed with a sense of his maj- 
 esty and their own personal guilt, they 
 availed themselves of the opportunity 
 to withdraw before he should still fur- 
 ther reprove and expose them. " It is 
 
148 
 
 JOHN VIII. 
 
 A. D. 291 
 
 10 woman standing in the midst. When Jesus had 
 lifted up himself, and saw none but the woman, he 
 said unto her. Woman, where are those thine accusers? 
 
 11 Hath no man condemned thee? She said, No man, 
 Lord. And Jesus said unto her, ' Neither do I con- 
 demn thee; ''go, and sin no more. 
 
 Jesus continues to teach in the temple : the Jews in anger at- 
 tempt to stone him. 
 
 1 2 Then spake Jesus again unto them, saying, * I am the 
 
 > ver. 15; ch. 3. 17; 
 
 Luke 9. 66; 12. 
 
 13, 14. 
 kch. 5. 14; Prov. 
 
 28. 1? 
 ich. 1. 4, 5, 9; 3. 
 
 19; 9. 5; 12. 35, 
 
 36, 46. 
 
 historically attested that at that time 
 many prominent rabbins were living 
 in adultery." — Tholuck. "And some 
 of them must have feared that when he 
 should lift up himself again they miglit 
 hear something further, which wouM 
 be still less pleasant." — Musculus, in 
 Lange's Commentary. Beginning at 
 the eldest, rather, with the elders, 
 those of official dignity, as well as ma- 
 turity of age and of high standing in 
 society. See Matt. 15 : 2 ; 27 : 1, 3"; 12, 
 20. Even unto the last ; from the 
 most honorable in official station down 
 to those of inferior rank, the accusers 
 all retired. And the woman stand- 
 ing in the midst — i. e. in the midst 
 of the multitude, where she had been 
 placed by her accusers, ver. 3. 
 
 10. When Jesus had lifted up 
 himself, and saw none but the 
 woman, he said unto her, 
 Woman, where are those thine 
 accusers? Those crafty, insolent, 
 blood-thirsting tempters had disap- 
 peared from the scene, and left the 
 case for Jesus to dispose of. Hath 
 no man condemned thee?— in a 
 legal manner, according to the cus- 
 tomary judicial forms of proceed- 
 ing? 
 
 11. She said. No man. Lord. 
 And Jesus said unto her. Neither 
 do I condemn thee, in a legal and 
 judicial manner. To me belong not the 
 functions of the civil magistrate, whose 
 office requires him to try cases and de- 
 cide on them by the law of the land, 
 and condemn to the prescribed pun- 
 ishment. Compare Luke 12 : 13, 14. 
 Go, and sin no more, or, with high 
 critical authority, and henceforth sin no 
 more Yet Jesus recognizes the fact 
 that she is a sinner. What a grand 
 moral decision is this! How full of 
 encouragement and hope on the one 
 baud, and of solemn and fearful warn- 
 
 ing on the other, not only to the accused . 
 sinning woman, but also to the whole 
 listening multitude as transgressors of 
 the law of God ! How adapted to 
 arouse their conscience, induce reflec- 
 tion and searching of heart, and stimu- 
 late to the confession of "sin " to God, 
 and to earnest ])rayer for pardon and 
 for grace and strength to obey the com- 
 mand ! 
 
 12-59. Jesus continues Teaching 
 IN THE Temple. The Jews in An- 
 ger ATTEMPT TO Stone Him. Some 
 suppose that Jesus uttered this discourse 
 on the last day of the feast of taber- 
 nacles, being a continuation of the dis- 
 courses of the preceding chapter. But 
 if the incident just related (vers. 1-11) 
 has its true place at the beginning of this 
 chapter, then this discourse was more 
 probably delivered on the day after the 
 feast, ver. 1. He represents himself a« 
 the Light of the world, and declares, 
 " He that followeth me shall not walk 
 in darkness, but shall have the light of 
 life." The Pharisees question the val- 
 idity of his testimony, vers. 12, 13. He 
 insists that it is valid, because he knows 
 of what he affirms, and the Father also 
 sanctions it, 14-20. As he continues 
 speaking many Jews appear to believe 
 on him, 21-31. He assures such, "If 
 ye continue in my word, ye shall know 
 the truth, and the truth shall make you 
 free." They reply, " We be Abraham's 
 seed, and were never in bondage to any 
 man." He shows that in committing 
 sin they are in bondage to sin, but the 
 Son of God can set them free, 31-38. 
 He then proves from their works whose 
 children they are (39-47), and they re- 
 ply, " Say we not well that thou art a 
 Samaritan, and hast a devil ?" With 
 great dignity and composure he an- 
 swers, "1 have not a devil, but I honor 
 my Father, and ye do dishonor me." 
 Resuming his teaching, he declares, 
 
&.. D. 29. 
 
 JOHN VIII. 
 
 149 
 
 light of the world ; ™ he that followeth me ■» shall not 
 walk in darkness, " but shall have the light of life. 
 18 The Pharisees therefore said unto him, p Thou bear- 
 14 est record of thyself; thy record is not true. Jesus 
 answered and said unto them, Though I bear record 
 of myself, yet my record is true ; *i for I know whence 
 I came, and whither I go ; but ""ye cannot tell whence 
 
 Isa. 
 
 " Hos. 6. 4. 
 ■ch. 12. 46; 
 
 50. 10. 
 • ch. 7. 17 ; 14. 6 ; 
 
 Job 22. 21-23, 26- 
 
 28 ; Ps. 36. 9 ; 97. 
 
 11. 
 Pch. 5. 31. 
 1 ver. 42 ; ch. 7. 29. 
 ' ch. 7. 28 ; 9. 29. 
 
 " If a man keep my saying, he shall 
 never see death." They reply, " Now 
 we know that thou hast a devil. Abra- 
 ham is dead, and the prophets. . . . 
 Whom makest thou thyself?" 48-53. 
 He proceeds to show that they know 
 not God, but declares, " Your father 
 Abraham rejoiced to see ray day, and 
 he saw it, and was glad," 53-58. They 
 question his assertion, and he replies, 
 " Before Abraham was, I am." Then 
 they take up stones to throw at him, 
 but he withdraws from among them, 
 57-59. The whole narrative illustrates 
 how Jesus " endured such contradiction 
 of sinners against himself," Ileb. 
 12 : 3. 
 
 12. Then spake Jesus again, the 
 again referring back to ch. 7 : 37, and 
 then, in the sense of therefore, to 7 : 
 52, 53, and perhaps to 8 : 11. See the 
 beginning of the preceding paragraph. 
 Unto them, the people who were about 
 him in the temple, ver. 2. I am the 
 light of the world. As Jesus, in ch. 
 7 : 37, has alluded to the water poured 
 upon the altar on the successive days 
 of the feast, so here he may allude to 
 the lights used for the purpose of illu- 
 mination. " In the court of the women 
 stood great golden candelabras, which 
 were lit on the evening of the first day 
 of the feast, and spread their light over 
 all Jerusalem, while by the men a torch- 
 light dance with music and singing (ex- 
 pressing their joy, Deut. 16 : 14) was per- 
 formed before these candelabras (see 
 Winer). . . . According to Maimonides, 
 this illumination took place also on the 
 other evenings of the festival." — Lange. 
 This illumination seems to have been in- 
 tended to serve as an emblem of the pillar 
 of fire which accompanied the Israelites 
 in their pilgrimage through the wilder- 
 ness, and their sojourn there in tents, 
 Ex. 13 : 21, 22. Or perhaps the rising 
 sun, just coming up over the Mount of 
 Olives, gave occasion for this language. 
 See ver. 2, " early in the morning." Of 
 the world) not of the Jews alone, but 
 
 of the world of mankind that are in the 
 night of sin and death. Light is in all 
 languages used to represent knoivledge, 
 that which enables us to discern our 
 duty, and which saves us from the evils 
 of ignorance and error. *' Whatsoever 
 doth make manifest is light," Eph. 5 : 
 13. Light is also emblematical of hap- 
 piness and joy. " Light is sown for the 
 righteous, and gladness for the upright 
 in heart," Ps. 97 : 11. He that follow- 
 eth me, as the Israelites folloioed the 
 pillar of cloud and fire in the wilder- 
 ness ; he that submits to my guidance, 
 or becomes my disciple, obeys my in- 
 structions, and imitates my example ; 
 shall not walk in darkness ; he 
 shall no longer live in the ignorance 
 and misery of sin, but shall have 
 the light of life ; have the know- 
 ledge which relates and leads to eter- 
 nal life, and the happiness that flows 
 from the pardon of sin and the favor 
 of God, and endures for ever. 
 
 13. The Pharisees question His 
 Evidence. Thou bearest record, 
 or witness, of thyself; thou art a wit- 
 ness in thine own case. See ch. 5 : 31. 
 Since the law required two or three wit- 
 nesses in a criminal case (Deut. 17 : 6), 
 they allege, as the only evidence Jesus 
 furnishes is his own assertion, therefore 
 it cannot be entitled to belief Thy re- 
 cord, or testimony, is not true ; is not 
 to be received as true and sufficient to 
 establish the thing asserted. But in this 
 instance, where Jesus presents himself 
 as the sure Guide through the darkness 
 of this world to the true life, his creden- 
 tial must be the certainty of his own con- 
 viction — i. e. his positive knowledge of 
 his own origin, his character and work, 
 and the goal toward which he is moving, 
 as he himself proceeds to show. 
 
 14. In this and the four verses follow- 
 ing Jesus shows that his own testimony 
 is credible, and to it is added that of his 
 Father. Though I bear record of 
 myself, in a case of this kind, yet my 
 record, or testimony, is true, and can 
 
150 
 
 JOHN VIII. 
 
 A. D. 29 
 
 15 I come, and whither I go. 'Ye judge after the flesh ; ■ ch. 7. 24; i Sam. 
 
 16 * I judge no man. " And yet if I judge, my judgment t ver. ii • ch. 3. 17- 
 
 is true ; for '^ I am not alone, but I and the Father 
 
 17 that sent me. ^It is also written in your law, that 
 
 18 the testimony of two men is true. ■ I am one that 
 bear witness of myself, and *the Father that sent 
 me beareth witness of me. 
 
 • ch. 5. 31-34, 37. 
 
 12.47; 18.36. 
 » ch. 5. 22-30. 
 « ver.29;ch.l6.32. 
 y Dent. 17. 6; Matt. 
 
 18. 16 ; 2 Cor. 13. 
 
 1; Heb. 10.28. 
 « vers. 12, 25, 58. 
 
 be depended on. Jesus had a perfect 
 knowledge respecting himself and the 
 work assigned him, and no one else on 
 earth either had such knowledge or 
 was qualified to bear a different or con- 
 tradictory testimony. His perfect know- 
 ledge was also accompanied with perfect 
 integrity. Therefore his testimony that 
 he was the Light of the world, and a sure 
 Guide to those in darkness, should have 
 been accepted and heartily believed. 
 For I know whence I came, and 
 whither I go ; I know my heavenly 
 origin and my destination; know by 
 whom I am sent, what commands he 
 gave me, and what I am to accomplish ; 
 but you cannot know these except as I 
 myself declare them to you. But ye 
 cannot tell whence I come, and 
 whither I go ; therefore you are not 
 qualified to judge of these things. An 
 ambassador from a foreign court knows 
 the will and purposes of the sovereign 
 who sent him, and is competent to tes- 
 tify concerning them. The court to 
 which he is sent has no way to judge 
 of these except by his testimony, which 
 is received as sufficient. All that can 
 be demanded to prove his claim and his 
 right to be heard is that he present his 
 credentials of appointment duly signed 
 and sealed. Jesus had done this by his 
 miracles (ch. 3 : 2) and by the matter 
 and manner of his teaching. 
 
 15. Ye judge after the flesh — i, e. 
 by wrong standards, according to the out- 
 ward, finite appearance, or with earthly, 
 Kelfisii views and carnal and prejudiced 
 feelings. Hence you judge and condemn 
 the internal character of the Son of man 
 from his humble outward appearance, 
 and you are unfitted to judge of the 
 spiritual and heavenly nature of his 
 Messianic reign. I judge no man, 
 either as a civil ruler, or by such wrong 
 standards as yours. Jesus did not come 
 to judge and condemn the world (ch. 3 : 
 17 j, nor to judge in their hasty, preju- 
 liced, censorious, and harsh manner. 
 
 vers. 48, 52, 59. Judgment was not the 
 object of his mission on earth, ch. 3 : 
 17 ; 12 : 47. 
 
 16. And yet if I judge ; I emphat- 
 ic, along with judge, and still keeping 
 up the contrast contained in the preced- 
 ing verse — if even I express my judg- 
 ment of men or of things. He was not 
 limited, nor forbidden to judge, nor re- 
 strained by fear of judging erroneously. 
 Myjudgment, more emphatically, i^i« 
 judgment of mine, whenever I do express 
 it, is true, is in accordance with truth, 
 or with the character of men and the na- 
 ture of things as they really are. For 
 I am not alone, in forming this judg- 
 ment, but I and the Father that 
 sent me. All Christ's judging is the 
 estimation of men and things as they 
 truly are, the discrimination of sinner 
 and sin, and the separation of believer 
 and unbeliever. " The ground of this 
 judgment, of his being thus true, is 
 that the Father by the actual course 
 of things executes these same decisions, 
 separations, and judgments, which the 
 Spirit of Christ passes." — Lange. 
 
 17. It is also written in your 
 law, or, following the order of the 
 Greek, And in your own law also it i% 
 written, that the testimony of two 
 men is true, is sufficient to establish 
 a matter, provided the witnesses are both 
 intelligent and honest. See Deut. 17 : 
 6 ; 19 : 15 ; compare Matt. IS : 16. Your 
 own law, in which you boast, the very 
 letter of which also binds you. 
 
 18. I am one that bear witness 
 of, or concerning, myself, from my 
 own conviction and positive knowledge. 
 See on vers. 13 and 14. And the Fa- 
 ther that sent me beareth witness 
 of me, in the numerous prophecies of 
 the Old Testament which relate to the 
 Messiah, and by the direct exercise of 
 his power in the miracles which I work 
 in connection with my teaching. Hence 
 this testimony of the Father, thus com- 
 bined and harmonizing with the testi- 
 
A. D. 29. 
 
 JOHN VIII. 
 
 151 
 
 19 Then said they unto him, Where is thy Father? 
 Jesus answered, ^ Ye neither know me, nor my Fa- 
 ther ; "^ 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 hands on 
 him ; for 'his hour was not yet come. 
 
 21 Then said Jesus again unto them, I go my way, 
 and « ye shall seek me, and ^ shall die in your sins ; 
 * whither I go, ye cannot come. 
 
 » ch. 13. 33. 
 
 ^ vers. 54, 55 ; ch 
 
 7. 28; 16. 3. 
 ech. 10. 30; 14. 6- 
 
 1. 15; 
 3; 2 
 
 9. 26; 
 41. 
 
 9 ; Col. 
 
 Heb. 1. 
 
 John 9. 
 d 1 Chron. 
 
 Mark 12. 
 • ch. 7. 6, 30, 44; 
 
 Luke 13. 13-33, 
 'ch. 7. 8. 
 « ch. 7. 33, 84; 12. 
 
 35; 13.33. 
 •> ver. 24. 
 
 mony of him whom he has sent, ought 
 to be acknowledged and received as 
 Buflicient. See ch. 3 : 2 ; 5 : 36 ; 10 : 
 37, 38; 14: 10, 11. 
 
 19. Where is His Father? Then 
 said they unto him, in conse- 
 quence of what he had just stated, 
 Where is thy Father? They ask 
 this question in derision. They have 
 been repeatedly informed by Jesus 
 that when speaking of his Father he 
 means God (ch. 5 : 17-24, 26, 36, 37, 43, 
 45), yet now they ignore this, and affect 
 contempt at his mentioning his Father 
 as a witness in the case, as though they 
 understand him to mean an interested 
 earthly father. Jesus answered, 
 meekly and patiently. Ye neither 
 know me, nor my Father. Their 
 words and actions showed that they 
 had no just conceptions of the real 
 character, either of Jesus or his Fa- 
 ther. If ye had known me, ye 
 should have known my Father 
 also; if you received me as the 
 Christ, and became acquainted with 
 my true character as such, you would 
 at the same time become acquainted 
 with the Father, for in character and 
 purpose we are one, ch. 10 : 30 ; 14 : 9. 
 These Jews needed more knowledge, 
 higher views, and a spiritual frame of 
 mind to judge correctly either of Jesus 
 as the Christ or of the design of the 
 Father in sending him. 
 
 20. Where Jesus spoke these 
 Words. These words spake Je- 
 sus in the treasury, as he taught 
 in the temple. This was an apart- 
 ment of the temple, in what was called 
 the Court of the Women (i. e. the court 
 beyond which the women did not ven- 
 ture; the men, however, either stopped 
 there or passed on, Mark 12 : 41-43), 
 where thirteen chests were kept, in 
 which were deposited and treasured 
 
 up the offerings of the Jewish people, 
 both the annual and all the other offer- 
 ings, for the support of the temple-ser- 
 vice. The evangelist mentions this 
 locality, because it was a very public 
 place ; here every one deposited his 
 giffs. It was also in the immediate vi- 
 cinity of the chamber where the San- 
 hedrim met. And no man laid 
 hands on him ; for his hour was 
 not yet come. See ch. 7 : 30, 44. 
 This comes in here as the refrain of 
 the history, with an air of trust and 
 triumph in God. 
 
 21. In this and the three verses that 
 follow, Jesus warns the Jews. It was 
 apparently the last time he spoke in 
 the temple before the assembled crowds 
 scattered to their distant homes, many 
 never to see or hear him again. Hence 
 the solemnity of the address. Then 
 said Jesus again unto them (see 
 on ver. 12; 7 : 33-35), I go my way, 
 rather, / am going away, the I being 
 emphatic, and the expression intima- 
 ting, to those who wished to enjoy his 
 instructions, the importance of heeding 
 them now, because soon the opportunity 
 would be over. The ridicule prompted 
 by unbelief (ver. 19) is here to our Sa- 
 viour a new signal of his approaching 
 death, as persecution was at ch. 7 : 34. 
 In both instances he declares his free- 
 dom in his death. In the former he 
 also foretells their disappointment: Ye 
 shall not find me ; here, their condem- 
 nation : Ye shall die in your sins. And 
 ye shall seek me, being impelled to 
 it by your trials and your desires (see 
 on ch. 7 : 34), and shall die in your 
 sins ; more exactly, in your sin, under 
 the weight of its fearful guilt and con- 
 demnation. The Messiah that you will 
 seek and long for will not come, and as 
 you reject me, and there is no other 
 Saviour provided, you must die in your 
 
152 
 
 JOHN VIII. 
 
 A. D. 29 
 
 22 Then said tlie Jews, Will he kill himself? because ^c»i. 3. 3i; i Cor. 
 
 23 he saith, Whither I go, ye cannot come. And he 2?i5^t.' ^'^'''*° 
 said unto them, ^ Ye are from beneath, I am from " 
 above ; ' ye are of this world, I am not of this world. 
 
 24 ™ I said therefore unto you, that ye shall die in your 
 sins; "for if ye believe not "that I am he, ye shall "ch.3. i8,36;Prov. 
 die in your sins. «iS 'll'^ ^'-^^ = 
 
 •ch. 13. 19; Matt. 11. 3. 
 
 « ch. 15. 18, 19 ; 17. 
 
 14, 16; 1 John 
 
 4. 5. 
 " ver. 21. 
 
 sin. Whither I go, ye cannot 
 come — that is, to heaven — because you 
 continue under the guilt and power of 
 sin, and will not accept God's way of 
 deliverance from sin. Compare ch. 
 13 : 33. 
 
 22. Then said the Jews, in con- 
 sequence of Jesus' statement in verse 21, 
 Will he kill himself? A little par- 
 ticle in the Greek, equivalent to tlien, 
 adds to the meaning of this question : 
 
 Will he kill himself, then? Is that 
 what we are to expect of him? This 
 was a wicked and spiteful insinuation, 
 doubtless called forth by his declara- 
 tion, " Ye shall die in your sins," ver. 
 21. They evidently regarded Jesus as 
 a deceiver (Matt. 27 : <6'i), who had bro- 
 ken the law of Moses (John 5 : 18), and 
 might be suffered to go on and commit 
 the great crime of self-murder and be con- 
 signed to the pit of woe. They th us speak 
 withhatredandcontempt, asofa wicked 
 impostor going onward to his deserved 
 place, to which they have no expectation 
 or fear of going. See on ver. 21. In ch. 
 7 : 35 the Jews used the irony, " Whither 
 will he go that we shall not find him ? 
 Will he go unto the dispersed among 
 the Gentiles, and teach the Gentiles ?" 
 Here they rise to the impudent sarcasm, 
 
 Will he kill himself, tlienf because 
 he saith, Whither I go, ye cannot 
 come. " They think he has set himself 
 far above them in saying they cannot 
 reach him. They revenge themselves 
 by suggesting that he will sink far be- 
 low them. ' An orthodox Jew,' they 
 would say, ' utterly abhors suicide.' 
 According to Josephus [De Bello Jud., 
 iii. 8, 5j, the self-nmrderer goes to the 
 darker under-world. Thus, . . . the 
 suicide falls to the lowest hell [part] of 
 Hades, and is sej)a rated by a great gulf 
 from Abraham's bosom (Luke 16 : 26), 
 into which tliey hope to go." — Lange. 
 
 23. And he said unto them, giv- 
 ing instruction that naturally followed 
 their spiteful insinuation, as well a.s 
 
 what he had said in ver. 21, Ye are 
 from beneath — i. e. they were low 
 and earthly in their views, and even 
 hellish in their disposition and feel- 
 ings, as their foolish and wicked in- 
 sinuation against him clearly showed. 
 To h^ from beneath and to ha from above 
 are the direct opposites of each other. 
 Compare Col. 3:2, lam from above 
 — i. e. from heaven, having a disposition 
 and character, with views and aims, cor- 
 responding with my heavenly origin. 
 Therefore my words should be thus re- 
 ceived and interpreted. He then re- 
 peats the same thought in other words, 
 after the manner of a Hebrew parallel- 
 ism : Ye are of this world, I am 
 not of this world — not of this world 
 as it is now deranged, defaced, and cor- 
 rupted by the sin and depravity of 
 fallen men. This world, kosmos, "ac- 
 cording to the Jewish Christology, de- 
 noted pre-eminently the ancient heathen 
 world, which was to come into condem- 
 nation." — Laxge. Jesus does not stop 
 to speak of their contemptuous language 
 in virtually imputing to him the design 
 of self-murder, with all its horrid con- 
 sequences, but proceeds to warn them 
 of their sinful condition, and of the 
 doom which awaits them if they persist 
 in their impenitent course and their re- 
 jection of him. See next verse. 
 
 24. I said therefore unto you, 
 that ye shall die in your sins. 
 Their being " from beneath," and " of 
 this world " as their principle of life, is 
 the reason why tiiey will die in their 
 sins. For if ye believe not that I 
 am he, that I am what I profess to be, 
 the One sent by the Father, the Son of 
 God, the Life-giver (ch. 5 : 21, 23, 25), 
 the Light of the world, the One from 
 above, 8 : 12, 23. He could not say to 
 these Jews, / am the 3Iessiah, because 
 they had wrong views of the person and 
 work of the Messiah, and consequently 
 would misunderstand him. Hence he 
 suys to them, / am he, and leaves them 
 
A.. D. 29. 
 
 JOHN VIII. 
 
 153 
 
 25 Then said they unto him, Who art thou? And 
 
 Jesus saith unto them, p Even the same that I said p ver. 12 ; ch. 3. 14- 
 
 26 unto you from the beginning. I have many things i7;Heb. 13. 8. 
 to say and to judge of you ; but "^he that sent me is 1 ch. 7. 28. 
 true ; and "^ I speak to the world those things which I ' ch. 3. 32 ; 15. 15. 
 
 27 have heard of him. « They understood not that he • ver. 43. 
 spake to them of the Father. 
 
 to interpret the he by what he had said 
 of himself. Ye shall die in your 
 sins, and be in effect self-murderers of 
 your own souls, because, rejecting the 
 only way of deliverance, they wilfully 
 and necessarily remain as they are, 
 under the power and guilt of their sins, 
 and must receive the wages of sin, 
 which is death, Rom. 6 : 23. Thus 
 their indirect charge of self-murder he 
 throws back on them with a fearful sig- 
 nificance and weight. 
 
 25, In vers. 25-27 Jesus discourses 
 on his dignity, intimating who he is. 
 Then said they unto him, in conse- 
 quence of the declarations he had just 
 made, Who art thou ? This was 
 probably a sly question to decoy and 
 force Jesus to an explicit avowal (see 
 ch. 10 : 24), that they might get an ac- 
 cusation against him. But Luther, 
 Meyer, Doddridge, Henry, Trollope, 
 Bloomfield, Barnes, and others under- 
 stand it as asked in contempt, as if they 
 would say, Who art thou that art as- 
 suming such authority and making such 
 fearful threats ? When we bear in mind 
 that they regarded him as a mere pre- 
 tender from Galilee, that he was poor 
 and without friends among them, and 
 that he was persecuted by those in 
 power, we cannot but admire the meek- 
 ness and patience with which he en- 
 dured their insolent language, and the 
 cool and calm manner in which he re- 
 plied to them. See Matt. 11 : 29. And 
 Jesus saith unto them, Even the 
 same that I said unto you from 
 the beginning. I am of that kind of 
 character which I have been speaking 
 out to you and showing forth in my 
 varied instructions from their begin- 
 ning at the middle of the feast, ch. 7 : 
 14. He had declared to them that he 
 was sent by God, his teaching was from 
 God, and he was unselfish in his work ; 
 that he would abundantly satisfy the 
 thirst, the inward longing, of the be- 
 liever on him ; that he was the Light 
 of the world, and those who followed 
 
 him should have the light of life ; and 
 that he was attested in his character 
 and work by the Father, who had sent 
 him. He had also declared, in his visit 
 at Jerusalem eighteen months previous, 
 that he was the Son of God and the 
 Life-giver, to whom all judgment was 
 committed by the Father, ch. 5 : 21, 22. 
 The careful study of these points would 
 answer their question and acquaint 
 them with his true character. 
 
 26. I have many things to say 
 and to judge of, or concerning, you. 
 They had erroneous, worldly views of 
 the Messiah, and consequently were not 
 prepared to understand and appreciate 
 him in his true character. They needed 
 first to know themselves, to become ac- 
 quainted with their own condition and 
 wants as sinners, to feel the guilt of 
 their pride, selfishness, deception, and 
 unbelief, and then they could under- 
 stand the important points in his cha- 
 racter which adapted him as a Saviour 
 to their own souls' need. Hence he had 
 many things to speak and to judge con- 
 cerning them, by way of instruction and 
 of condemnation and reproof, before he 
 could plainly declare to them that he 
 was the Christ. See Matt. 16 : 20. This 
 duty he must faithfully peribrm, pain- 
 ful though it was in some of its aspects. 
 But he that sent me is true. He 
 judges and acts toward men in accord- 
 ance with what they are, and with the 
 principles of truth and right; and I, as 
 sent by him, judge and speak in the 
 same way. And I speak to the 
 Avorld those things which I have 
 heard of him. The order of the 
 Greek is, And what things I have heard 
 from him, these I speak to the world, as 
 his ambassador to men. 
 
 27. They understood not, because 
 of their wilful unbelief and their per- 
 sistently expecting and longing for a 
 temporal, worldly Messiah, that he 
 spake to them, or wa^ telling them 
 (a different verb from those in the two 
 verses preceding), of the Fatherj 
 
154 
 
 JOHN VIII. 
 
 A. D. 29 
 
 28 Then said Jesus unto them, When ye have * lifted » ch.3. 14 ; 12. 32-34 
 up the Son of man, "then shall ye know that I am °^'*"- V- ?^^! 
 he: and "" thai I do nothing of myself; but ^as my Rom. ^4^^'^** 
 
 29 Father hath taught me, I speak these things. And 
 ■he that sent me is with me; *the Fatlier hath not 
 left me alone; '*for I do always those things that 
 please him. 
 
 30 As he spake these words, "many believed on him. 
 
 » ch. 5. 19, 30. 
 
 y ch. 3. 11. 
 
 » ch. 14. 10, 11. 
 
 » ver. 16. 
 
 »> ch. 4. 34 ; 5. 30 ; 
 
 6.38; 14.31. 
 • ch. 2. 23. 
 
 when he used the words, "He that sent 
 me." 
 
 28. In this and the two following 
 verses Jesus refers to his crucifixion, 
 and intimates that the saving truths 
 connected with his death will ultimate- 
 ly convince his followers. Then said 
 Jesus unto them, because he knew 
 the vagueness of their ideas, and the 
 perverse cause of it, When ye have 
 lifted up, alluding to his anticipated 
 crucifixion (see ch. 12 : 32, 33, and 3 : 
 14), and showing, as he clearly foresaw, 
 that their murderous hatred would be 
 satisfied with nothing less than his 
 death. He purposely employs this am- 
 biguous Hebraistic expression, which 
 may mean either to lift up to honor and 
 official dignitv or to lift up to shame 
 and death. See Gen. 40 : 19, 20. These 
 Jews probably understand him as mean- 
 ing, Whenever you have acknowledged 
 the Son of man as the Messiah, and pro- 
 claimed him in political form. The 
 Son of man ; as such he could be lift- 
 ed up on the cross, and there pour out 
 his soul unto death, be made an offer- 
 ing for sin, and bear the iniquities of 
 his believing people, Isa. 53 : 10-12. 
 Then shall ye know that I am he; 
 they would know that he was what he 
 professed to be — was the Son of man, 
 and the Messiah foretold by the prophet 
 Daniel, Dan. 7 : 13, 14 ; 9 : 25, 26. Some 
 of them would know this after his cruci- 
 fixion and ascension by the outpouring 
 of the Holy Spirit and their own con- 
 version ; others by the severe judgments 
 which would come on them to their dis- 
 may and ruin ; and all might know by 
 the wonderful phenomena accompany- 
 ing his crucifixion — the suj)ernatural 
 darkness, the torn veil of the temple, 
 the quaking of the earth, the rending 
 of the rocks, the opening of the graves, 
 the descent of the angel and his rolling 
 away the heavy stone from the door of 
 the sepulchre, and especially by his res- 
 urrection from the dead (Matt. 27 : 45, 
 
 51, 52 ; 28 : 2, 7, 9) ; and subsequently by 
 his ascension to heaven, and the pouring 
 out of the Holy Spirit and his mighty 
 work on the consciences and hearts of 
 men, together with the miracles wrought 
 by the apostles in the name of Jesus, 
 Acts 1 : 9-11 ; 2:4, 17, 33, 37, 41, 47 ; 3 : 
 6-8 ; 5 : 12. And that I do nothing 
 of myself, nothing independently and 
 of my own will (see on ch. 7 : 16, 18, 
 and compare 5 : 19, 30); but as my 
 Father hath taught me, referring 
 to his having received instructions as 
 an ambassador before being sent by 
 the Father upon his embassy. See 
 next verse. It was his constant aim, 
 undeviatingly, to speak and act accord- 
 ing to his instructions. 
 
 29. And he that sent me is with 
 me, with him in working miracles and 
 in all that he performed as God's am- 
 bassador — with him to support and vin- 
 dicate him in declaring the truth as to 
 men's guilt and need and his own Mes- 
 siahship. The Father hath not left 
 me alone. How different from earthly 
 sovereigns, who cannot be present with 
 their ambassadors ! And this fact of the 
 abiding presence made each thoughtful 
 mind understand of whom Jesus was 
 speaking. See ver. 30. For I do al- 
 ways, the I being emphatic; though 
 others disobey him, I am always doing 
 his will. Also, because I obey him, he 
 does not leave me nor hide his face 
 from me. See Isa. 59 : 2. Those 
 things that please him, the kind 
 of things, both as to motive and act, 
 which he has declared are pleasing in 
 his sight. See 1 John 3 : 22. Christ's 
 undertaking the work of redemption 
 was pleasing to the Father, and his 
 whole progress in the execution of it 
 was equally pleasing. See Isa. 53 : 
 10; Luke 3 : 22; 2 Pet. 1 : 17, 18. 
 
 30. The Efp^ect of his Words 
 ON Many of his Hearers. As he 
 spake these words, the words con- 
 tained especially in the preceding para* 
 
A.. D. 29. 
 
 JOHN Vlll. 
 
 155 
 
 31 Then said Jesus to those Jews which believed on 
 him, ' If ye continue in my word, then are ye my dis- 
 
 32 ciples indeed ; ^ and ye shall know the truth, and 
 'the truth shall make you free. 
 
 33 They answered him, "^ We be Abraham's seed, and 
 were never in bondage to any man ; how sayest thou, 
 Ye shall be made free ? 
 
 • ch. 15. 4-9 ; Acta 
 
 14. 22 ; 2 Tim. 3. 
 
 14; Heb. 3. 14; 
 
 10.38,39; James 
 
 1. 2.5. 
 k ch. 7. 17. 
 »Ps. 119. 45; Rom. 
 
 6. 14-18, 22 ; 8. 2, 
 
 15 ; Gal. 5. 1, 13 ; 
 
 James 1. 25; 2. 
 
 12 ; 1 Pet. 2. 16. 
 
 » ver. 39; Lev. 25. 42 ; Matt. 3. 9. 
 
 graph, vers. 28-30 ; but they may extend 
 farther back, into paragraph vers. 21- 
 27 ; many believed on him ; believed 
 he was the Christ, and received his in- 
 structions so far as to become his disci- 
 ples in an historical sense — that is, they 
 had the belief of the head, but not the 
 established faith of the heart, Rom. 
 10 : 10. "A faith, however, which was 
 but superficial, for it did not find in 
 the words of Jesus words of life, ch. 
 6 : 63, 68. They stand upon the foot- 
 ing of the disciples mentioned in ch. 
 & iQ^) hence, to abide (ver. 31) is re- 
 quired of them." — Tholuck. There 
 was doubtless something in the man- 
 ner and expression of Jesus which 
 brought conviction in the minds of 
 many. But their faith needed to be 
 tested, and, if genuine, to be confirm- 
 ed. Hence he proceeds now to address 
 them. 
 31. In this and the next verse Jesus 
 
 f)romises true freedom to them that be- 
 ieve. Then said Jesus. The fact 
 that they believed on him and that he 
 knew the character of their belief 
 caxised him to address them in partic- 
 ular. To those Jews which be- 
 lieved on him, had believed his tes- 
 timony respecting himself, and in their 
 minds hastily accepted him as the 
 Christ. If ye continue in my word, 
 If you heartily receive and habitually 
 obey it, and thus rest in it as a person 
 dwells in his habitation from day to day 
 and from month to month. My word, 
 in contrast with the teaching of the 
 Jewish scribes and rabbis. Then are 
 ye my disciples indeed ; you will 
 thus prove yourselves such, and really 
 be such, chap. 14 : 21 ; 15 : 14. While 
 in this way instructing them, he also 
 warns them against trusting to their 
 ©resent feelings, giving them to under- 
 stand that their faith will be tested by 
 time, and if it does not lead to holy 
 living, in obedience to his word, it will 
 
 by this failure be proved spurious and 
 of no value. See James 2 : 17, 26. 
 
 32, And ye shall know the truth ; 
 
 you shall discern what is true in regard 
 to human nature and its wants and 
 God's provision for the soul's need, and 
 shall know more and more of the power 
 of this truth on your own hearts ; and 
 the truth shall make you free — free 
 from the bondage of ignorance, error, 
 and sin ; free from the slavery of evil 
 passions, grovelling views, and corrupt 
 propensities. God's word elsewhere 
 teaches that the sinner, obeying the 
 promptings of an evil heart and of a 
 corrupt nature, is a slave, or bond-ser- 
 vant, of sin, ver. 34. " Ye were the ser- 
 vants of sin. . . . Ye have yielded your 
 members servants to uncleanness and 
 to iniquity," Rom. 6 : 17, 19, 20. 
 " Thou art in the gall of bitterness, and 
 in the bond of iniquity," Acts 8 : 23. 
 The truth of Christ, received into the 
 understanding and heart and practised 
 in the life, sunders the chain, breaks 
 off the heavy yoke of bondage, and sets 
 the sinner free. And it is indeed a 
 blessed freedom, " the glorious liberty 
 of the children of God " (Rom 8 : 21) ! 
 a freedom from the galling yoke of sin 
 and Satan ; a liberty to approach God 
 as our Friend and reconciled Father, 
 and to enter even " into the holiest by 
 the blood of Jesus," Heb. 10 : 19. The 
 setting free which is here ascribed to 
 the truth is in verse 36 ascribed to 
 Christ, " the Son," showing it is the 
 truth in Jesus (Eph. 4:21), and not 
 some other department of truth, which 
 accomplishes this great work. 
 
 33. In vers. 33-38 Jesus shows that 
 the Jews, though Abraham's seed, need- 
 ed freedom from sin. They answer- 
 ed him. Some of the most forward 
 among them make this reply, and per- 
 haps the others assent. We be Abra- 
 ham's seed, his natural posterity or 
 descendants, and were never in 
 
156 
 
 JOHN VIII. 
 
 A. D. 29 
 
 34 Jesus answered them, Verily, verily, I say unto • Rom. 6. 16, 19, 20 
 you, ° Whosoever committeth sin is the servant of john%%-io' ' 
 
 35 sin. And **the servant abideth not in the house for oQal. 4. 36. 
 
 bonda§re to any man. Overlooking 
 or rejecting the fact of their bondage to 
 error and sin, and their need to be set 
 free from these by " the truth," they 
 become excited, and spurn the idea that 
 they, descendants of the freeman Abra- 
 ham, to whom sucli divine promises of 
 national suj)eriority and leadership 
 were made, should be represented as 
 needing to be "set free." The nation 
 had, because of its idolatries and 
 other sins, been in subjection to the 
 Chaldaeans, and temporarily to others, 
 and it was then under the authority of 
 the hated Romans. But they either 
 ignore this subjection or, in their lofty 
 and independent spirit, cannot bear to 
 have it called being in bondage, and be 
 charged on them as such. Also, as 
 Jesus was then speaking to a few in- 
 dividuals, and those near or associated 
 with them, they probably thought of 
 personal servitude, or being the slaves 
 of some man as a master; and in such 
 bondage they had never been. Nay, 
 like their father Abraham, they were 
 freemen ! The same independent spirit 
 has been felt by other descendants of 
 Abraham who have not walked in the 
 steps of his faith (Rom. 4 : 12), the Ish- 
 maelites, down to the wild Bedouin 
 Arabs of the present day. Gen. 16 : 12. 
 How sayest thou. The word thou is 
 emphatic. Respecting such as we. How 
 dost thou say, Ye shall be made 
 free? or, more exactly. Ye trill become 
 freemen ? How utterly inadequate are 
 their views, and how entirely they mis- 
 apprehend the words of Jesus ! 
 
 34. Jesus answered them, Ver- 
 ily, verily — i. e. Truly, truly — affirm- 
 ing the certainty and truth of what fol- 
 h)ws. and calling attention to it as some- 
 thing of importance. Whosoever 
 committeth sin, better, every one 
 who commits sin, no matter who he is, 
 whether high or low in society, whether 
 rich or poor, young or aged — every hu- 
 man being, of whatever age, sex, or con- 
 dition — is the servant, more exactly, 
 is a bond-servant, of sin, being under 
 its authority and subject to its control as 
 really as the slave is subject to the au- 
 '.hority and control of his master. See 
 on ver. 32. Therefore these Jews, with 
 
 all their pride and boasting, being bond 
 servants of sin, had no right to the 
 privileges which belong only to the free 
 children in God's family. Jesus here 
 " utterly expels the political question 
 from his scope. He states first the prin- 
 ciple, then the application. The com- 
 mitting of sin is to be taken with em- 
 phasis. He whose tendency and habit 
 is to commit sin, ... he is the ser- 
 vant, the slave, of sin ; fallen into the 
 worst conceivable bondage. . . . The 
 application was obvious. Jesus im- 
 plied that they, not only for being bom 
 of the flesh, but for being carnally- 
 minded and practically hostile to the 
 truth, committed sin. . . . They were 
 therefore in the hardest slavery, and in 
 the utmost need of liberation by the 
 truth."— Lange. 
 
 35. And the servant abideth not ; 
 he is not the heir, but merely a bond- 
 servant; he has no right or legal claim 
 to remain. If he is disobedient and 
 wicked, he is sold or turned away by 
 his master. In the house for ever — 
 i. e. permanently, during the whole of 
 his natural life. " The bond-servant ia 
 not an organic member of the house- 
 hold, has no inheritance, and can be 
 expelled or sold. Gen. 21 : 10 ; Gal. 4 : 
 30." — Lange. Consequently, these 
 Jews, while continuing the slaves, or 
 bond-servants, of sin, had not the rights 
 of children in the family of God, and 
 were liable to be cut off from both the 
 household and its general privileges at 
 any hour when the Master should please. 
 The words of Sarah, sanctioned by God, 
 were: " Cast out the bond-woman and 
 her son ; for the son of the bond-woman 
 shall not be heir with the son of the 
 free-woman," Gal. 4 : 30 ; Gen. 21 : 10. 
 Thus, Abraham had two kinds of seed. 
 That only by the free-woman was heir 
 of the promise. Gal. 4 : 22-31. But the 
 Son abideth ever. The last word is 
 the same as that translated for ever in 
 the former part of the verse. The son, 
 being heir, as long as he lives has a 
 legal right to abide in the house and to 
 inherit and dispose of the property. In 
 accordance with the father's will, he has 
 also legal authority to act In the man* 
 agement of the affairs of tke household. 
 
A, D. 29. 
 
 JOHN VIII. 
 
 157 
 
 36 ever : but p the Son abideth ever. 1 1f the Son there- 
 
 37 fore shall make you free, ye shall be free indeed. I 
 know that ye are Abraham's seed ; but "" ye seek to 
 
 38 kill me, because my word hath no place in you. •! 
 speak that which I have seen with my Father; and 
 ye do that which ye have seen with your father. 
 
 39 They answered and said unto him, * Abraham is 
 our father. 
 
 Jesus saith unto them, " If ye were Abraham's chil- 
 
 40 dren, ye would do the works of Abraham. But now 
 ye seek to kill me, a man that hath told you the 
 
 p Gal. 4. 4-7 ; Heb. 
 
 7. 24, 25. 
 
 1 vers. 31, 32; Rom. 
 
 8. 1, 2; Gal. 5. i. 
 ' ver. 40;ch.7. 1,19. 
 •ch. 3. 32; 5. 19, 30; 
 
 14. 10, 24. 
 
 » ver.33;Matt.3.9. 
 
 » Rom. 2. 28, 29; 9. 
 7; Gal. 3. 7, 29- 
 James 2. 22-24. 
 
 36. If the Son therefore. The 
 
 term Son is manifestly applied here to 
 the Son of God, who is the " heir of 
 all things" (Heb. 1 : 2), the Son in his 
 Father's house, who has a right and 
 possesses authority there. Shall make 
 you free. He employs his " truth " 
 in setting men free, and " the truth " 
 (ver. 32) presents the Son as the great 
 Liberator. Ye shall be free indeed. 
 Drawing his illustration from a usage 
 with which they were familiar, Jesus 
 applies it with great force to his own 
 work in saving his people from the 
 bondage of sin : If, etc., ye will he free- 
 v\€n hidted, you will possess a freedom 
 that is worthy of its name. 
 
 37. 1 know that ye are Abra- 
 ham's seed, or offspring. "The ac- 
 knowledgment of their claim to natural 
 descent from Abraham serves only to 
 strengthen the reproof that follows." — 
 Lange. What a contrast ! Abraham's 
 oflfspring, yet seeking to murder Christ ! 
 But ye seek, you persist in the wicked 
 design, to kill me, because my 
 word, the truth which I declare, hath 
 no place in you ; no room is found 
 for it there, because the space is pre- 
 occupied by your pride, selfishness, 
 prejudices, and false notions respecting 
 the Messiah ; or, makes no progress in 
 you. (Meyer, Lange, T. S, Green), 
 does not thrive there and bear its ap- 
 propriate fruit. 
 
 38. Jesus proceeds to correct their 
 mistake in claiming distinguished priv- 
 ileges on the simple ground of being 
 Abraham's natural descendants. He 
 shows that they are morally and in the 
 sight of God his children whose spirit 
 they possess and whose conduct they 
 imitate. I speak, habitually in my 
 discourses to the world. The great 
 work of his life was to bear testimony 
 
 14 
 
 to the truth of God. The I is emphatic 
 in contrast with the first you in the lat- 
 ter member of the verse. That, or 
 the things, which I have seen with 
 my Father — that is, with God — which 
 thmgs consequently I am well acquaint- 
 ed with, and communicate intelligently 
 and truthfully. Compare ch. 3 : 11-13. 
 But the perfect have seen also ex- 
 tends down beyond his assumption of 
 his human nature. Compare ch. 3 : 
 34; 16 : 13. And ye do, you practise 
 now and habitually, that which ye 
 have seen with, or, with some critical 
 editors, ^vhat things you heard from, 
 your father. He does not yet inform 
 them whom he means by their father, 
 whose lessons they are practising; but 
 he is gradually leading them to see that 
 he regards them as exceedingly sinful, 
 opposed to God, and in heart and works 
 like the evil one. 
 
 39. In this and the two verses that 
 follow Jesus shows that the Jews were 
 not in the highest sense children of 
 Abraham. Abraham is our father, 
 rather, Our father is Abraham, father 
 being the subject, and Abraham the 
 predicate, in the sentence. This order 
 of the words gives an emphasis to their 
 claim. However it may be with others, 
 our father is Abraham. If ye were 
 Abraham's children, if you had his 
 spirit and possessed a faith like his, ye 
 would do the works of Abraham, 
 would be faithful and obedient as he 
 was. 
 
 40. But now, as your spirit and 
 character really are, ye seek to kill 
 me. How this plain and direct state- 
 ment of Jesus, made in ver. 37, and 
 here reaffirmed, was adffpted to show 
 them that he could look into their 
 hearts and read the thoughts, feelings, 
 and motives which they were cherish 
 
158 
 
 JOHN VIII. 
 
 A. D. 29 
 
 truth, which I have heard of God ; this did not Abra- 
 
 41 ham. Ye do the deeds of your father. 
 
 Then said they to him, We be not born of forni- 
 cation ; * we have one Father, even God. 
 
 42 Jesus saith unto them, ^If God were your Father, ^„ ,, „ ^., 
 ye would love me; ' for I proceeded forth and came •ch.5.43;7.23,2«j; 
 from God ; • neither came I of myself, but he sent me. ^ ^/^i^",!?'}?'^'* 
 
 43 *• Why do ye not understand my speech ? even because 28. 5. 
 
 » Ex. 4. 22 ; Isa. 63 
 16; 64. 8; Mai 
 1. 6. 
 
 J 1 John 5. 1. 
 
 »ch. 1. 14; 16. 27. 
 28; 17.8,25. 
 
 ing, or that he wa.s taught these by the 
 immediate agency of God's Spirit, and 
 in either case, that in thus discrediting 
 and opposing him they were opposing 
 God himself! A mau. Jesus here 
 brings out distinctly the fact of his com- 
 plete humanity. He applies the term to 
 himself nowhere else, but he often uses 
 the expression, "the Son of man." He 
 does not yet charge them with seeking 
 to murder the Christ. But notice the 
 gradation of the charge: 1. You are 
 seeking to kill me, a man; 2. A man 
 that has spoken to you the truth; 3. 
 The truth which I heard from God. 
 This did not Abraham. Abraham 
 neither cherished a murderous purpose 
 against any one, nor rejected a truth 
 which God revealed to him. On the 
 contrary, he was distinguished for his 
 love to both God and men. He nobly 
 liberated captives (Gen. 14 : 14-16) and 
 welcomed and generously entertained 
 strangers, Gen. 18 : 1-8. He also re- 
 ceived without faltering the revelations 
 of God to him, however mysterious they 
 were or however trying the duties they 
 imposed, Gen. 12 : 1-4 ; 15 : 4-6 ; 22 : 
 1-]JP. On these accounts we find him 
 highly commended in the New Testa- 
 ment, Rom. 4:9, 13 ; 9:9; Heb. 11 : 
 8, 17 ; 13 : 2. 
 
 41. Ye do the deeds of your 
 father, the you being emphatic. What- 
 ever others may do, your course is de- 
 cisive; 2/OM exhibit the spirit and per- 
 form acts like those of your father. 
 See on ver. 38. These Jews now see to 
 what conclusion Jesus is leading them, 
 and resolutely maintain that they are 
 genuine children of Abraham and of 
 Abraham's God. Then said they to 
 him, We be not born of fornica- 
 tion ; that is. We are not bastards or of 
 a spurious stock, but are genuine de- 
 scendants of Abraham. Bastards were 
 excluded from the Jewish congregation, 
 Deut. 23 : 2, We have one Father, 
 Qne above all others, one and the same 
 
 that Abraham had, even God. The 
 
 terms adultery and fornication are often 
 used in the Bible to signify apostasy 
 from God and the adoption of idolatry, 
 Isa. 1:21; 57 : 3-5 ; Hos. 1:2; 2:4. 
 Tliese Jews therefore now go at one 
 bound from the literal to the spiritual, 
 and maintain that they have not apos- 
 tatized from God, and are neither idol- 
 aters nor descendants from idolaters, 
 but, like Abraham, they are genuine 
 worshippers and children of God. 
 
 42, The Jews having Claimed 
 God as their Father, Jesus shows 
 thh:m who is their father, vers. 
 42-45. If God were your Father. 
 Facts exhibited in their disposition and 
 conduct proved that they were not the 
 spiritual children of God. Their treat- 
 ment of Christ, though he came from God 
 and by his authority, and faithfully de- 
 livered his message and performed his 
 work, showed conclusively that their 
 spirit, choice, and bent of mind were 
 wholly at variance with God. There- 
 fore Jesus said to them^ If God were 
 your Father, ye would love me. 
 They would love him because he was 
 the brightness of the Father's glory and 
 the express image of his person (Heb. 
 1 : 3), "and every one that loveth him 
 that begat, loveth him also that is be- 
 gotten of him" (1 John 5:1) and 
 bears his image. For I proceeded 
 forth and came from God. Of 
 course, came hither, thus marking the 
 source and the termination of his act 
 of coming. Neither came I of my- 
 self, self-prompted, self-authorized, and 
 self-sent. But he sent me, he called 
 me, gave me my commission, and sent 
 me forth on his embassy to perform the 
 work he assigned me. See on ver. 14. 
 
 43. Why do ye not understand 
 my speech? or this speech of mi net 
 as to its form, tone, and manner of de- 
 livery, so as to recognize the loving 
 voice of the Good Shepherd. See ch 
 10 : 3, 4. Even because ye, or, sim 
 
A. D. 29. 
 
 JOHN VIII. 
 
 159 
 
 44 " ve cannot hear my word. ^ Ye are of your father the ' ^h. 6. 60; Jer. 6. 
 
 devil, and the lusts of your father ye will do. ® He 
 was a murderer from the beginning, and ^ abode not in 
 the truth, because there is no truth in him. ^ When 
 he speaketh a lie, he speaketh of his own ; ^ for he is 
 
 12 ; 1 Pet 5. 8 ; Rev. 12. 9. ' 2 Pet. 2. 4 ; Jude 6. s 2 Chron. 18 
 
 10 ; Rom. 8. 7, 8. 
 d vers.38,41;Matt. 
 
 13. 38; Acts 13. 
 
 10; 1 John 3. 
 
 8-10. 
 •Gen, 3. 3-6; Rom. 
 
 20-22; Job 1. 11 ; 2 Thess. 2. 9-11 ; Rev. 13. 14. 
 
 fc Acts 5. 3. 
 
 ply, because you, cannot hear my 
 
 word, as to its matter or substance. 
 This feature of the word they did not 
 approve and love, because it was op- 
 posed to their pride, vanity, prejudices, 
 and preconceived opinions, and tliere- 
 fore they gave little attention to the 
 word itself, did not wish to understand 
 it, and could not bear to hear it. 
 
 44. Having gradually prepared the 
 way, Jesus now comes out plainly, 
 and calls by name him whom he has 
 previously hinted at as their father. 
 Ye are of your father the devil ; 
 more exactly. You are of the father the 
 devil. The i/ou, being emphatic, im- 
 plies, Whatever others may be, your 
 character is decisive; your whole spirit 
 and conduct, especially toward me as 
 God's ambassador, proves you to be from 
 the fatherhood of the devil. Compare 
 Acts 13 : 10; 1 John 3 : 8-10. And 
 the lusts, or longings, of your fa- 
 ther ye will do, you choose and 
 wish to do, and take delight in doing. 
 Jesus proceeds to mention two traits of 
 the devil in which these Jews resemble 
 him and prove themselves his children 
 rather than children of God. These 
 are, the spirit of murder and a dislike 
 of the truth. Their desire to put Jesus 
 to death and their dislike of his truth- 
 ful teaching proclaim unmistakably 
 their moral resemblance to Satan. His 
 (emphatic) Avas a inurdere*-, or man- 
 killer, from the beginning, from the 
 beginning of the history of our race. 
 He tempted our first mother, Eve, and 
 thus caused death to come on Adam 
 and Eve and all their descendants. 
 Gen. 2 : 17; 3:4-6; Kom. 5 : 12. He 
 instigated Cain to kill his brother Abel, 
 and has instigated others to murder in 
 every age since; "Cain, who was of 
 U^V wicked one, and slew his broth- 
 er \ John 3 : 12. And abode not, 
 rather, he stands not, in the truth, 
 because there is no truth in him, 
 or, simply, because truth is not in him. 
 If he speaks the truth in part, it is with 
 the purpose of deceiving by the admix- 
 
 ture of error, and thus seeking to gain 
 his point. He does not stand in the truth 
 as in a position from which he is not to 
 be moved, or in a congenial element ont 
 of which he cannot be drawn. He is 
 false and deceitful, because it is his 
 habit and his delight to be so, and be- 
 cause truth is not in him as a. regulating 
 and controlling power, to guide his judg- 
 ment and his will. When he speak- 
 eth a lie, or the lie, which he purposes 
 to uttei in his persuasive way, he 
 speaketh of his own, out of his 
 oivn feelings, from the promptings of 
 his own deceitful heart. For he is a 
 liar, in his feelings, habits, and choice, 
 and the father of it; some interpret, 
 he is the father of lying, so far as our 
 race is concerned, for \\q. first introduced 
 it among mankind ; by speaking base 
 insinuations and falsehoods he deceived 
 Eve and drew her away from the truth, 
 and is ever instigating falsehood to her 
 descendants to lead them also astray. 
 Some eminent scholars, however, hold 
 it more consistent with the original to 
 interpret, father of the liar, the liar 
 being used in an indefinite sense, im- 
 plying that every liar is the devil's 
 son. 
 
 In this verse the existeiice of the devil 
 as a real, living being vvho deceives and 
 ruins our race is distinctly and positive- 
 ly taught. Because — 1. So to understand 
 the verse is to take it in its natural and 
 obvious sense, and make it easy of com- 
 prehension and practical application ; 
 whereas to understand it otherwise is 
 to deprive it of intelligible meaning 
 and turn it into nonsense. 2. The 
 devil is here called a father, and these 
 Jews are called his children. But they 
 were living beings; consequently, he 
 must be a living being, or the com- 
 parison is inajjpropriate. 3. Personal 
 acts and attributes are ascribed to him. 
 He is represented as having lusts or 
 longings; as being a murderer; as 
 wandering from the truth ; as speaking 
 falsehood; as being a liar, and the 
 father of lying or liars. 4. The power 
 
160 
 
 JOHN VIII. 
 
 A. D. 29. 
 
 45 a liar, and the father of it. And ' because I tell you 
 
 46 the truth, ye believe me not. ^ Which of you con- 
 vinceth me of sin? And if I say the truth, why do 
 
 47 ye not believe me ? ' He that is of God heareth God's 
 words ; ye therefore hear them not, because ™ye are not 
 of God. 
 
 48 Then answered the Jews, and said unto him, Say 
 we not well "that thou art a Samaritan, and ""hast a 
 devil ? 
 
 'ch. 3. 19; 7. 7 
 
 Gal. 4. 16. 
 k ver. 7 ; Isa. 53. 9. 
 ich. 1. 12, 13; 6. 
 
 45; 10. 26, 27; 1 
 
 John 4. 6, 
 °> 1 John 3. 10. 
 
 • ch. 4. 9. 
 
 • ver. 52; ch. 
 
 10. 20. 
 
 7.20; 
 
 of free choice is ascribed to him. He 
 is a murderer, and wanders from the 
 truth and speaks falsehood because he 
 chooses to do these things. But the 
 power and act of choice implies an in- 
 telligent chooser, capable of understand- 
 ing and of accepting or refusing. 5. 
 Design is ascribed to him. He is a 
 murderer, because he designs and plans 
 to be so ; and he wanders from the 
 truth and speaks falsehood, because he 
 designs to do this and accomplish his 
 object thereby. But design always im- 
 plies a personal, intelligent designer, 
 who lays his plans to bring about the 
 object he has in view. And this can 
 never be affirmed of dead matter or of 
 a mere attribute. 
 
 45. And because I, in contrast 
 with your desire to perform the long- 
 ing of your father and to act out 
 miirder and falsehood like him, tell 
 you the truth, especially in regard 
 to my own origin, character, and mis- 
 sion, ye believe me not, implying, 
 should I utter false religious teach- 
 ings, and profess to be the Messiah 
 in accordance with your mistaken no- 
 tions of his character and work, you 
 would believe me. Compare ch. 5 : 43. 
 
 46. The unbelief of the Jews a proof 
 that God is not their Father, vers. 46, 
 47. Which of you convinceth, 
 rather, convicts, me. To convince is to 
 satisfy a man's orvn mind of some par- 
 ticular truth ; to convict a man is to 
 prove him guilty of unfaithfulness, de- 
 ception, or some other crime against 
 men or against God. Convicts me of 
 sin ? of error, deception, imposture, 
 of any departure from what is true and 
 right and in accordance with the word 
 
 f God ? And the sinlessness of his life 
 was a pledge of the truthfuhiess of his 
 teaching. And if 1 say the truth, 
 truth free from error and imposture, 
 truth in harmony witli God's word, 
 why do yc not believe me? He 
 
 here implies : If you cannot convict me 
 of imposture and deception, nor prove 
 me guilty of teaching error and de- 
 parture from the Scriptures, then you 
 are morally bound to receive me as 
 God's ambassador and to accept my 
 words. 
 
 47. He that is of God — that is, a 
 child of God by the new birth and 
 moral resemblance to God — heareth 
 God's words, the words delivered by 
 the authority and with the approbation 
 of God ; hears them with the reverence 
 and aifection of a child, with a sincere 
 desire to understand what they teach 
 and to practise what they enjoin. These 
 Jews did not exhibit a childlike, teach- 
 able, affectionate, obedient spirit toward 
 God and toward his beloved Son, whom 
 the Father had sent forth to instruct 
 and save them. With good reason, then, 
 did Jesus add, Ye therefore hear 
 them not, because ye are not of 
 God. 
 
 48. The Jews further revile Jesus. 
 Then answered the Jews. The 
 most approved text omits Then, and 
 reads, The Jeivs answered, making the 
 narrative concise and forcible. Say 
 we not well that thou art a Sa- 
 maritan, an expression of reproach 
 and contempt. In Jewish estimation 
 it had the force of charging Jesus with 
 being a heretic or schismatic, because, 
 they so regarded the Samaritans, and 
 of affiliating with a spurious race that 
 descended from a mongrel people made 
 up of idolaters and Jews. See ch. 4 : 
 9, 20, 40 ; 2 Kings 17 : 24, 41. And 
 hast a devil? or, a demon f See on 
 ch. 7 : 20. As Jesus had shown that 
 they were not genuine children of 
 Abraham in a moral and spiritual sense 
 which they did not comprehend, per- 
 haps they intended to retort by calling 
 him a. Samaritan. And as he had proved 
 that in spirit and works they were not 
 the children of God, but were chil' 
 
A. D. 29. 
 
 JOHN viir. 
 
 16] 
 
 40 Jesus answered, p I have not a devil ; but I honor 
 
 50 my Father, and ye do dishonor me. And •> I seek not 
 mine own glory ; ■" there is one that seeketh and judg- 
 
 51 eth. Verily, verily, I say unto you, ^ If a man keep 
 my saying, he shall never see death. 
 
 P 1 Pet. 2. 23. 
 1 ch. 5. 41 ; 7. 18. 
 » ch. 5. 20-23. 
 • ch. 3. 15, 16 ; 5 
 24; 11.26. 
 
 dren of the devil, they may have sought 
 to match this by suggesting that he was 
 possessed by a demon. Their language 
 on both points was bitter and insulting, 
 and was used by them in a self-justify- 
 ing as well as a revengeful spirit : Do 
 we not well say thou art a Samaritan, 
 and hast a demon ? 
 
 49. In this and the two verges that 
 follow, Jesus reasserts his intimate re- 
 lation to the Father, and the life-giving 
 power of his doctrine. With what 
 meekness and magnanimity Jesus re- 
 sponds! As to the first part of the 
 charge, that he was a Samaritan, he 
 makes no reply, except incidentally. 
 To the second part he does reply by 
 the direct denial, I have not a devil, 
 or, a demon. He adds, but I honor 
 my Father, thereby showing infer- 
 entially that he neither was a Samari- 
 tan, in their sense cf the term or in any 
 sense, nor had a demon. He did honor 
 his Father by teaching the doctrines of 
 the Holy Scrii)tures (2 Tim. 3 : 15), 
 which tend to exalt God ; by teaching 
 explicitly that God is holy, just, and 
 true, yet compassionate and gracious ; 
 by himself doing the Father's will ; and 
 by seeking to bring men to love and 
 obey God. An evil spirit or demon, 
 from its very nature, neither would nor 
 could do this, so that here was con- 
 clusive proof that Jesus was controlled 
 by no such spirit. And ye do dis- 
 honor me. In their whole course, 
 from verse 33 onward, they had spoken 
 and acted toward him in a disrespectful 
 and insulting manner, as if he were an 
 impostor or a man beside himself; and 
 this, with the blindness of their corrupt 
 hearts, kept them from discovering his 
 real character and merits. 
 
 50. And, or yet, I seek not, the 
 yet expressing the contrast of his aim 
 to that of ambitious men, mine own 
 glory, as if Jesus would say : I am not 
 st.eking my glory apart from that of 
 the Father ; nor d ) I seek to exalt or 
 to vindicate myself. I am willing to 
 be reproached and despised, and I leave 
 to another the vindication of my honor. 
 
 There is one that seeketh and 
 judgeth — One who seeks my honor 
 and welfare, and who will vindicate my 
 character; One who always judges on 
 principles of justice and truth, so that 
 while he acquits and justifies the right- 
 eous, he condemns and overwhelms the 
 wicked, Rom. 2 : 6-9. To him I com- 
 mit my cause, and patiently await his 
 time. See 1 Pet. 2 : 21-23 ; Ps. 37 : 5, 6. 
 51. Verily, verily, indicating the 
 certainty and importance of what fol- 
 lows. See on ver. 34. If a man keep 
 my saying, or, my word, as in vers. 
 31, 37, 43, he shall never see death, 
 more accurately, shall by no means, 
 there being two negatives in the Greek, 
 which emphasize or give increased force 
 to the assertion, as in ver. 12, see death 
 for ever, or, in the order of the Greek, 
 Death he shall by no means see for ever. 
 Since, in judging (ver. 50) the wicked 
 and impenitent, God assigns them to 
 death, according to the nature and de- 
 sert of their sins (Rom. 6 : 21, 23 ; Ezek. 
 IS : 4, 31, 32), Jesus here points out how 
 men may with certainty avoid that 
 fearful result in its final issue, specific- 
 ally called in Rev. 2:11; 20 : 6, 14, the 
 second death. The penalty attached to 
 the original law was : " In the day that 
 thou eatest thereoi", thou shalt surely 
 die,'^ Gen. 2 : 17. In the very day 
 when Adam and Eve disobeyed God 
 and partook of the forbidden fruit they 
 became mortal — they were under sen- 
 tence of death, were tending toward 
 death, and were liable to be cut oflF at 
 any hour. They were also forthwith 
 spiritually dead — dead in sin (Eph. 2 : 
 1, 5), deprived of the image and life of 
 God in the soul; and having themselves 
 become morally corrupt and under sen- 
 tence of death, they could beget no 
 other than a corrupt and mortal pos- 
 terity. " Adam lived a hundred and 
 thirty years, and begat a son in his own 
 likeness, after his image, and called his 
 name Seth," Gen. 5:3. " By one man 
 sin entered into the world, and death 
 by sin ; and so death passed upon all 
 men, for that all have sinned," or on 
 
162 
 
 JOHN VIII. 
 
 A. D. 29. 
 
 « Zech. 1. 
 11. 13. 
 
 5; Heb 
 
 52 Then said the 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, 
 
 53 he shall never taste of death. Art thou greater than 
 our father Abraham, which is dead ? and the prophets 
 are dead; whom makest thou thyself? 
 
 54 Jesus answered, " If I honor myself, my honor is 
 
 n ver. 50; ch. 5. 31; 
 7. 18, 
 
 the ground that all sinned, Rom. 5 : 
 12. But the soul that lays hold of 
 and keeps Christ's word of salvation 
 will safely pass throunjh both stages of 
 God's judgment, iu the death of the 
 body and in the full and final execu- 
 tion of sentence at the judgment-day : 
 he shall by no means see death for ever. 
 52. In this and the next verse the 
 Jews still further revile .Tesus and 
 his teaching. We have here '* the 
 answer of blind enmity to his entic- 
 ing call of mercy."— Lange. Then 
 said the Jews, . . • Now we 
 know that thou hast a devil, or 
 a demon, and our former suggestion 
 (ver. 48) is proved true, because thou 
 affirmest what is contrary to all hu- 
 man experience, and is in the nature 
 of things impossible ; and surely no 
 sane man would venture such an as- 
 sertion. Abraham is dead, rather, 
 Abraham died, the historic past, simply 
 stating the matter of fact which their 
 argument also requires. Jesus has un- 
 qualifiedly declared how any man can 
 be preserved from death. Understand- 
 ing death in the physical sense, these 
 Jews join issue with him, and attempt 
 to rebut his assertion by presenting 
 what they suppose an unanswerable 
 argument, founded on universally con- 
 ceded facts in the history of their na- 
 tion. Now we know that thou hast a 
 demon, because Abraham, the father 
 and founder of our nation, died, good 
 and obedient to God as he was, and 
 the prophets, faithful as they were 
 in proclaiming his word and conform- 
 ing to his will. And thou sayest, 
 or, yet thou sayest, notwithstanding 
 these acknowledged and indisputable 
 facts. If a man keep my saying, 
 or word, be shall never taste of 
 death. See on ver. 51. Notice that 
 they change tlie expression see death 
 into taste of death. Among the Jew- 
 ish rabbins, according to Schoettgen 
 and Wetstein, to taste of death is the 
 figure of drinking the cup of death. 
 
 To see death and to taste of death are 
 therefore in one respect equivalent ex- 
 pressions, both of them signifying to 
 die. These Jews seem to have rnGii- 
 tally reasoned : lie who promises bod- 
 ily immortality to others ought him- 
 self to .possess it in a still higher de- 
 gree. But since even Abraham and 
 the prophets died, it is senseless and 
 demon-like for you to claim exemption 
 from death, either for yourself or your 
 followers. They thus, in their blind- 
 ness and hatred, entirely overlook the 
 real meaning and the preciousness of 
 Jesus' declaration, and deprive them- 
 selves of its practical benefits. 
 
 53. Art thou greater, art thou 
 more exalted in thy nature, or pos- 
 sessed of a higher and self-sustaining 
 power, than our father Abraham, 
 which is dead? one who died, the his- 
 toric past, as in ver, 52. The pronoun 
 in this passage is not the simple rela- 
 tive which, or who, but a compound 
 relative, meaning whoever, some ane 
 who, one who (see Liddell, and Ro- 
 binson's Lex.); thus taking one per- 
 son as a specimen in general to repre- 
 sent the whole class to which he be- 
 longs. They add, and the prophets 
 are dead, or died, as above, stating a 
 literal fact of history; whom makest 
 thou thyself? whom dost thou pretend 
 to be ? Although so great and good a 
 man as Abraham died, and the faithful 
 and devoted prophets could not escape 
 death, yet thou, a despised Nazarene, 
 a Samaritan, a demoniac, pretendest 
 that thou canst keep thy followers 
 from dying! Forsooth, whom makest 
 thou thyself? What contempt and 
 scorn are expressed in this question 
 as they put it! And what a grandeur 
 of patience Jesus exhibits in bearing 
 with them as he does under their re- 
 peated provocations and insults ! 
 
 54-56. Jesus asserts that his 
 Father Honors Him, and Dk- 
 CLARES Abraham's KNOwLEDoa 
 
 AND Joy CONCERNING HiM. 5\. 
 
A. D. 29. 
 
 JOHN VIII. 
 
 163 
 
 nothing; *It is my Father that honoreth me; of 
 
 55 whom y ye say, that he is your God : 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 ; 
 
 56 but I know him, " and keep his saying. Your father 
 Abraham * rejoiced to see my day; ^and he saw if, 
 and was glad. 
 
 »> 1 John 2. 4, 22 ; 5. 10. « ch. 15. 10 ; Heb. 5. 8, 9. « Luke 10. 24. 
 14, 18; Rom. 4. 18-22 ; Gal. 3. 7-9, 14-18 ; Heb. 11. 13. 
 
 «ch. 5. 22-29, 41; 
 
 16. 14 ; 17. 1 ; Pa. 
 
 2. 6-12; 110. 1-4; 
 
 Acts 3. 13. 
 y ver. 41. 
 » ver. 19; ch. 7. 28, 
 
 29; .Jer. 4. 22; 
 
 9. ?. 
 » ch. 1. 18 ; 6. 46 ; 
 
 Matt. 11. 27. 
 
 • Gen. 22. 13, 
 
 These Jews have just reproached him 
 as claiming unreasonable glory for him- 
 self in pretending to be greater than 
 even Abraham and the prophets. He 
 tacitly assents to the implied claim of 
 being greater than those ancient wor- 
 thies, but so speaks as to let them know 
 he is not anxious to vindicate himself 
 from their reproaches. If I honor 
 myself, shall proceed to praise and 
 exalt myself, impelled by a spirit of 
 self-glorying, my honor, ^or glory, is 
 nothing, is of no value. It is my 
 Father that honoreth me. The 
 glory which I have and the vindication 
 I seek come from him. See on ver. 50. 
 Of whom ye say, that he is your 
 God. Wlien they said, " We be Abra- 
 ham's seed," ''Abraham is our father" 
 (vers. 33, 39), they virtually claimed 
 also Abraham's God, as they did in a di- 
 rect manner when they affirmed, " We 
 have one Father, even God," ver. 41. 
 They therefore not only said once, but 
 persisted in saying or claiming, lie is 
 our God. 
 
 55. Yet ye have not known him, 
 you have not been even acquainted with 
 him as a person may be with his neigh- 
 bor or townsman, but I know him, I 
 have seen him, been intimate with him, 
 and have a direct and thorough know- 
 ledge of him. And if I should say, 
 rather, if I say, to harmonize with its 
 corresponding verb shall be that follows 
 in the sentence, I know him not, I 
 shall be a liar like unto you. 
 Such was his intimate knowledge of the 
 Father, and his consciousness of the 
 Father's presence with him (Matt. 11 : 
 27), that to deny it would be to utter a 
 falsehood and make himself a liar like 
 them, who pretended to know God and 
 be his children, yet at the same time 
 desired and eagerly practised the works 
 of the devil (ver. 44), and hence were 
 hypocrites and liars. But I know him, 
 
 and keep his saying, by laying up 
 his word in my heart (Ps. 119 : 11) and 
 constantly practising it in my life. 
 How striking is the contrast between 
 their ignorance of God and Christ's 
 knowledge of the Father ! 
 
 .56. Your father Abraham, thus 
 conceding their claim in its literal 
 sense, rejoiced, rather, exulted, as one 
 does who leaps on account of the ex- 
 uberance of his joy, to see my day, 
 that he was allowed the privilege of 
 seeing, by faith, this day of mine, this 
 time of peculiar favor — the day of 
 the Messiah. This day of Jesus as the 
 Christ, however, is not to be limited to 
 the time of his life on earth from his 
 birth to his crucifixion, but is to be 
 extended to his whole Messianic reign, 
 in the present world and the world to 
 come. Such a view, though dim and 
 imperfect, might well cause Abraham 
 to exult. And he saw it, in anticipa- 
 tion, by faith in the promises which he 
 received, Gen. 15 : 4-6 ; 22 : 1-18. Or, 
 as some think, he saw it as those re- 
 deemed ones who have passed away see 
 what is transpiring in this world which 
 they have left. And was glad, or re- 
 joiced, as the word is translated in John 
 3 : 29 ; 4 : 36 ; 14 : 28, and many other 
 passages. As seeing is twi^e mentioned 
 in this brief allusion to Abraham, so ia 
 also his accompanying joy. He exulted 
 to see, he saw and rejoiced. The im- 
 plied testimony of Abraham is here 
 brought forward by Jesus, because the 
 Jews considered it a great honor to be 
 his descendants, ver. 39. And as they 
 regarded the words and deeds of Abra- 
 ham as peculiarly illustrious and wor- 
 thy of their imitation, consistency would 
 require that they cheerfullv and pa- 
 tiently listen to what he, by his inward 
 faith and outward acts, had expressed 
 concerning the Messiah. Compare Gal. 
 3: 16. 
 
164 
 
 JOHN VIII. 
 
 A. D. 29. 
 
 57 
 
 58 
 
 59 
 
 Then said the Jews unto him, Thou art not yet fifty 
 years old, and hast thou seen Abraham ? 
 
 Jesus said unto them, Verily, verily, I say unto you, 
 ' Before Abraham was, « I am. 
 
 Then ''took they up stones to cast at him; but 
 Jesus hid himself, and went out of the temple, 'going 
 through the midst of them, and so passed by. 
 
 'ch. 1. 1,2; 17. 5, 
 
 24 ; Mic. 5. 2. 
 fEx.3. 14;Isa. 4a 
 
 13 ; Col. 1. 17. 
 fccli. 10. 30-33; IL 
 
 8 ; Lev. 24. 16. 
 « ver.20;ch.l0. 39, 
 
 40 ; Luke 4. 30, 
 
 57. The Insulting Eetort of the 
 Jews. Then said the Jews unto 
 him, in consequence of his remark 
 about Abraham, Thou art not yet 
 filty years old. Why should they 
 say f.fty years, when Jesus is supposed 
 to have been only thirty-three years 
 old ? They may have said not yet fifty, 
 to prevent the possibility of a denial 
 on that point. Had they said forty 
 years, they might have apprehended 
 such a denial, and the consequent de- 
 priving their argument of its intended 
 force. Hence they would be sure to 
 have the number sufficiently large. Or, 
 as " the fiftieth year was the full age of 
 a man, Num.4 : 3 " (Tholuck), possibly 
 they mentioned this age " as though 
 they magnanimously granted more 
 than could be demanded, in order to 
 give an appearance of absurdity to his 
 language." — Braune. And hast 
 thou seen Abraham? They here 
 pervert the language of Jesus, and 
 raise a false issue. He did not say 
 he had seen Abraham, but Abraham 
 saw his day, and rejoiced. By this 
 seeing and rejoicing, Abraham, great 
 as he was, acknowledged his own in- 
 feriority to the Messiah. This point 
 they either failed to perceive or Avil- 
 fully overlooked, and thus cut them- 
 selves off from the benefit they might 
 otherwise have received. 
 
 58. This leads Jesus to assert his pre- 
 existence. Verily, Verily, a strong 
 affirmation, denoting the truth and im- 
 portance of what is about to be said. 
 See on ver. 34. Before Abraham 
 was, more accurately, was born, as 
 also in Rom. 1:3; Gal. 4 : 4, twice. 
 This is a different verb from that at the 
 end of the sentence: this refers to the 
 origin of a creature or created being — 
 his coming into existence; that denotes 
 simply existence or being, without refer- 
 ence to origin, and is used to express 
 the perpetual existence or being of the 
 ever-living God. I am — both words 
 emphatic — as applied here to Christ 
 
 in his divine nature, implies his past 
 and his future eternal existence. Com- 
 pare Ex. 3 : 14 : " / am that / am," or 
 " He who I am ;" the Greek version of 
 the Old Testament, called the Septua- 
 gint, has it, " I am he who is." Also, 
 " J a7n hath sent me to you ; " the Sep- 
 tuagint and the Latin Vulgate render, 
 " He who is hath sent me." It is mani- 
 fest that by " I am" in these passages 
 is indicated the eternity of God, or his 
 perpetual existence independent of all 
 time. This idea is beautifully expressed 
 in Ps. 90 : 2 : " From everlasting to ev- 
 erlasting thou art God." Jesus, there- 
 fore, in these words to the Jews, claims 
 this attribute of the Godhead, and they 
 so understand him. See ver. 59. So 
 that while they, in ver. 57, disregard 
 the instruction and pervert the mean- 
 ing of his words just uttered, he, in 
 the verse before us, follows up their 
 words, and claims for himself a still 
 more exalted character than he then 
 claimed. Then he intimated that as 
 the Messiah he was more exalted than 
 Abraham ; here he claims to be divine. 
 59. In rage the Jews attempt to stone 
 Jesus, but he escapes. Then took 
 they up stones, in consequence of 
 what Jesus had just said, and because 
 they regarded it as blasphemy (see 
 ch. 10 : 33), to cast at him, as a 
 blasphemer. Because the law re- 
 quired that the blasphemer of the 
 name of Jehovah should be stoned to 
 death (Lev. 24 : 16), through the im- 
 ])ulse of religious frenzy and personal 
 hatred these Jews were about to exe- 
 cute the penalty on Jesus at once, with- 
 out waiting to go through any forms oi 
 law to prove wbether he was guilty of 
 the blasphemy which the law condemn- 
 ed. Cora])are John 10 : 3H. The lead- 
 ers in this movement probably belonged 
 to the class called Zealots, who consid- 
 ered themselves authorized to proceed 
 in this summary manner. See ch. 10 : 
 31-33. Small stones or fragments of 
 stoue might easily be lying about the 
 
A. D. 29. 
 
 JOHN VIII. 
 
 165 
 
 courts of the temple, which they could 
 readily obtain and use for the purpose. 
 " The stones were probably the build- 
 ing-stones in the vestibule (see Light- 
 foot, p. 1048)." — Meyeb, in Lange. 
 But Jesus hid himself, most likely 
 by mingling with the multitude, and 
 thus concealing himself from his op- 
 posers (comp. Luke 4 : 30), and went 
 out, more exactly, weyit forth out of 
 the temple. In this we see a special 
 providence, rather than a miracle. Of 
 the latter there is no intimation here. 
 The words, going through the 
 midst of them, and so passed 
 by, are omitted by the best critical 
 authorities. 
 
 Practical Remarks. 
 
 1. "It is prudent to go out of the 
 way of danger whenever we can with- 
 out going out of the way of duty " (M. 
 Henry), ver. 1 ; Matt. 10 : 23 ; Acts 
 8: 1. 
 
 2. "He went early io his work; the 
 people came early to hear him. Early 
 let our souls be given to him, for he 
 comes early into his temple, the heart" 
 (GOSSNER), ver. 2 ; Ps. 5 : 3 ; Prov. 8 : 
 17. 
 
 3. "Though no magistracy can be 
 without sin, it should nevertheless not 
 be chargeable with the sins which it 
 must visit with bodily punishments upon 
 others" (Hedinger), ver. 3; 2 Sam. 
 23 : 3, 4 ; Job 29 : 11-17. 
 
 4. " Men may be zealous for the di- 
 vine law with evil hearts " (Heubner), 
 Matt. 26 : Qd ; John 19 : 7. 
 
 5. " It is common for those that are 
 indulgent to their own sin to be very 
 severe against the sins of others." — ■ 
 Henry. " Thou hypocrite ! look into 
 thine own bosom" (Hedinger), ver. 
 4 ; 2 Sam. 12 : 5; Matt. 7:3-5; Rom. 
 2 : 1. 
 
 6. " Those that promise themselves 
 secrecy in sin, deceive themselves." 
 " Better our sin should shame than 
 damn us, and be set in order for our 
 conviction, than for our condemna- 
 tion " (Henry), Gen. 4 : 10 ; Num. 
 32 : 23; Josh. 7 : 18-21 ; 2 Sam. 12 : 12, 
 13. 
 
 7. " The heartless cruelty of modern 
 society turns the seduced adulteress 
 over to perpetual infamy, while it 
 winks at the greater crime of the 
 
 seducing adulterer" (P. Schaff), ver. 
 5 ; Lev. 20 : 1 ; Deut. 22 : 18-24. 
 
 8. "Worldlings and hypocrites have 
 a passion for bringing good people into 
 perplexity with entangling questions " 
 (Heubner), Luke 10 : 25; 11 : 53, 54; 
 20 : 22, 23. 
 
 9. " The pulpit should not meddle in 
 secular affairs, and much less should the 
 secular order meddle with spiritual mat- 
 ters" (Hedinger), ver. 6; Luke 12 : 13, 
 14; Acts 4 : 19; 5 : 29. 
 
 10. " The heart of the righteous studi- 
 eth to ansivei'." See Prov. 15 : 28. " It 
 is safe, in many cases, to be deaf to that 
 which it is not safe to answer, Ps. 38 : 
 13" (Henry), Prov. 18 : 7. 
 
 11. " When we cannot make our point 
 by steering a direct course, it is good to 
 fetch a compass" (Henry), ver. 7; 2 
 Sam. 12 : 1-7. 
 
 12. " The answer of Jesus puts their 
 cunning to shame, without infringing 
 the law, justice, or love" (Gerlach), 
 Isa. 11 : 2-5. 
 
 13. " Prudence and love require that 
 we should give persons an opportunity 
 to withdraw, without ado and disgrace, 
 from a bad cause into which their pas- 
 sion has seduced them" (Quesnel), ver. 
 8; Gen. 12 : 18-20; 1 Sam. 24 : 10, 18, 
 19. 
 
 14. " Happy they who have no reason 
 to be afraid of Christ's writing" (Hen- 
 ry), Jer. 17 : 13; Dan. 5 : 24-30; Rev. 
 20 : 12. 
 
 15. '^In the net which they hid is their 
 own foot taken. See Ps. 9 : 15. They came 
 with a design to accuse him, but were 
 forced to accuse themselves." — Henry. 
 " They themselves must come to shame 
 who seek to put others, especially faith- 
 ful teachers, to shame ; treachery comes 
 home to him that forges it" (Zeisius), 
 ver. 9; Esth. 7 : 10 ; Dan. 6 : 24. 
 
 16. " Wonderful is the power of con- 
 science, even in hypocrites." — HEUB- 
 NER. " To drive these hypociJtes away 
 needs only a word of the Lord, which 
 strikes the heart like a hammer that 
 grinds the rock " (Gerlach), Matt. 27 ! 
 3-5. 
 
 17. " Our care should be more to save 
 our souls than to save our credit. . . . 
 Those that are convicted by their con- 
 sciences will be condemned by their 
 Judge, if they are not justified by 
 their Redeemer" (Henry), Matt. 16: 
 24-26. 
 
166 
 
 JOHN VIII. 
 
 A. D. 29 
 
 18. " Preachers must be, no doubt, 
 earnest ami zealous with great sinners, 
 but not with gross harshness, for this 
 does not improve and edify" (Zeisius), 
 ver. 10; 2 Tim. 2 : 24-26. 
 
 19. ^'' No man, Lord : it sounds like a 
 sigh of anguish, shame, and faith." — 
 Heubner. "True penitents find it 
 enough to give account of themselves 
 to God, and will not undertake to give 
 account of other people " (Henky), 
 ver. 11 ; Luke 18 : 13, 14. 
 
 20. " Those whose cause is brought 
 before our Lord Jesus will never have 
 occasion to remove it into any other 
 court, for he is the refuge of penitents. 
 . . . Let his gospel rule us, and it will 
 infalliblv save us" (HENRY), Acts 4: 
 12; 13 :'38, 39. 
 
 21. " Christ's favor in the remission 
 of the sins that are past should prevail 
 with us to go and sin no more, Rom. 6 : 
 1, 2."— Henry. 
 
 22. "Despair not of improving those 
 who have fallen very low." — Heubner. 
 " Those who help to save the life of a 
 criminal should, as Christ here, help to 
 Bave the soul" (Henky), Luke 7 : 44- 
 48; 8:2, 35, 39. 
 
 23. Christ " reverses the judgment of 
 the world, which casts the stone of in- 
 famy at the ruined, and leaves the 
 author of the ruin unharmed" (MUHL- 
 ENBERG, in Schaff), Col. 3 : 25. 
 
 24. " One sun enlightens the whole 
 world ; so does one Christ." — HENRY. 
 Therefore no other can give us the 
 light we need, ver. 12; Mai. 4:2; 
 Luke 2 : 32; Acts 4 : 12. 
 
 25. " It is not enough to look at and 
 gaze upon this light; we must follow 
 it, believe in it, and walk in it; for it 
 is a liijht to our feet, not to our eyes 
 only"^(HENRY), Ps. 119:105; John 
 12 : 35, 36. 
 
 26. " He who follows Christ never 
 misses the right way, Isa. 11 : 3, 4." — 
 Hedinger. " The following of Jesus 
 casts out all uncertain, restless grop- 
 ing" (Heubner), vers. 12, 31, 32. 
 
 27. Christ " is the Light of the world, 
 and it is the property of light to be 
 Belf -evidencing." — Henry. " Does not 
 the sun bear witness even to its own 
 existence? Set it aside, if you can" 
 (Braune), ver. 13; Eph. 5 : 13. 
 
 28. " The believer always knows the 
 •ource and the goal of his life" (HEUB- 
 NER), ver. 14; John 1:4; 17 : 3. 
 
 29. " The first coming of Christ was 
 for the purpose of administering, not 
 justice, but medicine" (Henky), ver. 
 15 ; John 3:17; 12 : 47 ; 1 Tim. 1 : 15. 
 
 30. " If Christ had a commission from 
 the Father, and the Father's presence 
 with him in all his administrations, no 
 doubt his judgment was true and valid ; 
 no exception lay agaiiist it, no appeal 
 lay/rowi it" (Henry), ver. 16; Isa. 11 . 
 2-5. 
 
 31. "If the Father and the Son testify 
 the very same thing, how strong, how 
 invincible is the testimony" (Hedin- 
 ger) ! ver. 18 ; Matt. 17 : 5, John 5 : 
 37. 
 
 32. " These witnesses to the world 
 now, will be witnesses against those 
 that perish in unbelief; and their word 
 will judge men" (Henry), John 3: 
 32-34 ; 12 : 48, 49 ; Rom. 2 : 8, 9. 
 
 33. " None are so incurably bli^id as 
 those that will not see." — Henry. " Stifl"- 
 necked enemies of the truth deride what 
 they do not and will not understand ; and 
 when they can go no further they start 
 something ridiculous" (HEDINGER), 
 ver. 19 ; John 9 : 32-34. 
 
 34. " The knowing of the Father and 
 the knowing of the Son are inseparable." 
 — Heubner. " The reason why men are 
 ignorant of God is, they are unacquaint- 
 ed with Christ" (Henry), John 17 : 3. 
 
 35. " Those become vain in their im- 
 aginations concerning God that will not 
 learn of Christ" (Henry), John 3 : 19, 
 20; 5 : 40; Rom. 1: 21-25. 
 
 36. What a contradiction ! " The 
 treasury of God surrounded by a God- 
 forsaken people, whoi^e offerings were 
 as heartless as the coin clinking in the 
 chest" (Besser) ! ver. 20; Luke 21: 
 1-4. 
 
 37. " God wonderfully protects faith- 
 ful teachers and confessors of his word." 
 — Hedinger. He makes them impreg- 
 nable till their work is done, Acts 4:21; 
 5 : 40; 12 : 11 ; 23 : 15, 30. 
 
 38. " Those are for ever undone who 
 die in unbelief."— Henry. " Heaven 
 is inaccessible to the assaults of the 
 wicked" (Heubner), v. 21; John 3; 
 36; Rev. 21 : 27; 22 : 14, 15. 
 
 39. " Christ, and Christians with him, 
 go above to heaven, because they are 
 from above; but the servants of sin 
 and the devil go down, because they 
 are from beneath" (Besser), ver. 23; 
 Matt. 6 : 20, 21, 24 ; Col. 3 : 1-6. 
 
A. D. 29. 
 
 JOHN VIII. 
 
 167 
 
 40. " Unbelief is the damning sin ; it 
 is a sin against the remedy" (Henry), 
 ver. 24 ; John 3 : 18, 19 ; 5 : 40. 
 
 41. " Christ is one with himself ; what 
 ha has said from the beginning he 
 says still. He is an eveHasting gos- 
 pel" (Henry), ver. 25; John 18: 
 19-21; Rev. 14 : 6, 7. 
 
 42. " Whatever discoveries of sin are 
 made to us, he that searches the heart 
 has still more to judge of us, 1 John 
 3 : 20" (Henry), ver.' 26. 
 
 43. "Jesus says nothing but what the 
 Father bids him say ; therefore should 
 his ministers also preach nothing but 
 what they have learned of him, Rom. 
 15 : 18" (QUESNEL), Acts 20 : 24. 
 
 44. " The plainest things are riddles 
 to those who are resolved to hold fast 
 their prejudices; day and night are 
 alike to the blind" (HENRY), ver. 27; 
 Ezek. 20 : 49. 
 
 45. " The cross is the knot in which 
 humiliation and exaltation are en- 
 twined. In the cross the deepest hu- 
 miliation ended; in the cross exalta- 
 tion began" (Braune), ver. 28; Phil. 
 2 : 8-11. 
 
 46. " Who, except Jesus, ever did or 
 could truly say, ' I always do the things 
 that please him ' ? "— T. ScOTT. Every 
 day we need our atoning Saviour, ver. 
 29 ; 1 John 1:8; Gal. 2 : 20. 
 
 47. " I wish that when I speak many 
 may believe, not on me, but with me on 
 him" (Austin, in Henry), ver. 30; 1 
 Cor. 9 : 19-22. 
 
 48. " At their entrance into his school 
 he lays down this rule, that he will own 
 none for his disciples but those that 
 continue in his toord" (Henry), ver. 
 31 ; John 15 : 7-10 ; Col. 1 : 23. 
 
 49 " Did we not need to be taught, 
 we should not need to be disciples." 
 " Christ's scholars are sure to be well 
 taught" (Henry), John 14 : 26 ; 16 : 
 12-14. 
 
 50. " It is a very great privilege to 
 know the truth ; ... to know what is 
 truth, and what proves it to be so" 
 (Henry), ver. 32 ; John 16 : 13, 14. 
 
 51. " Gospel truth makes us free from 
 our spiritual enemies, free in the service 
 of God, free to the privileges of sons, 
 and the free of the Jerusalem above " 
 (Henry), Gal. 4 : 2-7, 26 ; 5:1. 
 
 52. " Of what avail is it to have pious 
 parents and ancestors, and not to be 
 pious ourselves? to be of noble blood, 
 
 but ignoble in soul " (Zeisius) ? ver. 
 33 ; Rom. 4 : 12. 
 
 53. " A state of sin is a state of bond- 
 age." — Henry. Yet hardened sinnera 
 prate of freedom while glorying in 
 their self-chosen tasks and their will- 
 ing bonds ! vers. 33, 34 ; Prov. 14 : 9. 
 
 54. " Jesus Christ in the gospel offers 
 us our freedom ; he has authority and 
 power to make free" (Henry), ver. 36 ; 
 Matt. 11 : 28 ; Rom. 8 : 2. 
 
 55. "As it is common for families 
 that are sinking to boast of their pedi- 
 gree, so churches that are corrupt and 
 depraved value themselves upon their 
 antiquity and the eminence of their 
 first planters " (Henry), ver. 39 ; Luke 
 3 : 8. 
 
 56. All who have God for their Father 
 have a true and abiding love to Christ. 
 " He who loves not Jesus is not born of 
 God, but of the devil" (inLANGE), vers. 
 41, 42; 1 John 3 : 8-10; 5 : 1. 
 
 57. Ve cannot hear: " A wicked, un- 
 ruly tvill lay at the bottom of this." 
 "As long as a man cannot endure 
 truth he is incapable of faith" 
 (Lange), ver. 43; Isa. 6 : 9, 10; John 
 12 : 37-40. 
 
 58. Abode not, or staiids not. " Hence 
 the earliest Fathers of the church called 
 the devil an apostate {apostates). Apos- 
 tasy from truth leads to the entire loss 
 of truth " (HEUBNER),ver. 44; 2Thess. 
 2 : 3, 4, 8-10. 
 
 59. " It is the old way of the world 
 to love and hearken to the devil's lies, 
 hypocrisv, and flattery rather than 
 truth" ('Zeisius), ver. 45; Matt. 24: 
 4, 5, 11; John 5 : 43. 
 
 60. " A Christian is bound to appeal 
 to his good conscience when his enemiea 
 revile and slander him without cause " 
 (Lange), ver. 46 ; Acts 23 : 1 ; 24 : 16. 
 
 61. " When wicked men are con- 
 vinced of their wickedness and have 
 nothing to answer, they resort to abuse, 
 invective, and calumny. Acts 6 : 10, 11 " 
 (Lange), ver. 48. 
 
 62. " Jesus is the sublimest pattern 
 of meekness."— Rambach. Though 
 Moses' example. Num. 12 : 3-13, was 
 excellent, that of Christ surpasses his, 
 ver. 49 ; Heb. 3 : 5, 6 ; 7 : 26. 
 
 63. "Those who can truly say they 
 make it their constant care to honor 
 God are sufficiently armed against tha 
 censures and reproaches of men " (Hen 
 RY), I Sam. 2 : 30 ; Ps. 91 : 14. 
 
168 
 
 JOHN IX. 
 
 A. D. 29 
 
 Jesus on the sabbath heals a blind man; questions by the 
 rulers res])ecting the miracle and its Author ; he is excom- 
 municated for his bold confession. 
 
 IX. AND as Jesus passed by, he saw a man which was 
 2 blind from his birth. And his disciples asked him, 
 
 64. " Perverse world ! It honors what 
 is despicable, and despises what is hon- 
 orable " (Lange), Mai. 3:15; Luke 
 16 : 15. 
 
 65. "The wicked trample the most 
 precious promises under foot, and draw 
 only poison from the fairest flowers of 
 the divine word" (Lange), ver. 52; 
 Prov. 9:7, 8; 23 : 9; Matt. 7 : 6. 
 
 66. " Self-honor is no honor, and the 
 affectation of glory is the forfeiture of 
 it" (Henry), ver. 54; Prov. 25:27; 
 27 : 2; John 5 : 30, 31, 41. 
 
 67. " Many claim kindred to God who 
 yet have no acquaintance with him." 
 " The best proof of our acquaintance 
 with God is our obedience to him" 
 ( Henry ), ver. 55 ; 1 John 2 : 3, 4. 
 
 68. " The longings of gracious souls 
 after Jesus Christ will be fully satisfied 
 when they come to heaven " (Henry), 
 ver. bQ\ Ps. 17 : 15; Matt. 13 : 17 ; 
 Phil. 3 : 20, 21. 
 
 69. " God never forsakes any till they 
 have first provoked hira to withdraw 
 and will have none of him" (Henry), 
 ver. 59 ; Prov. 1 : 23-31 ; Isa. 65 : 11, 
 12 ; Matt. 21 : 41, 43. 
 
 CHAPTER IX. 
 
 Whether the miracle recorded in this 
 chapter was wrought on the same Sab- 
 bath on which Jesus esca])ed from the 
 angry Jews, as related in the preceding 
 chapter, or took place on a subsequent 
 Sabbath, is a debated question. The 
 opening words, " And as Jesus passed 
 by," seem to connect closely with the 
 close of the preceding verse, "going 
 through the midst of them, and so pass- 
 ed by ;" but the genuineness of these 
 last-quoted words is seriously questioned. 
 The calm demeanor of the disciples, and 
 their interest in the problem concern- 
 ing the connection between sin and suf- 
 fering when they observe that Jesus is 
 looking at the blind man, do not ac- 
 cord with the excitement into which they 
 must have been thrown by the violence 
 with which their Master had been 
 threatened. Nor would the enraged 
 
 mob, whose persecuting fury had just 
 driven him into concealment, have suf- 
 fered him quietly and openly to perform 
 this act of healing in the vicinity of the 
 temple. It seems more probable that 
 this miracle was wrought on a Sabbath 
 near the time of the feast of dedication, 
 about two months later than the feast 
 of tabernacles, at which the Jews at- 
 tempted to stone Jesus. Compare 
 Author's Harmony, § 111. The place 
 where the miracle was wrought was 
 near Jerusalem. The incidents of this 
 chapter are related only by John. 
 
 1. And as Jesus passed by. The 
 language does not necessarily connect 
 with what precedes. It may mean. On 
 a certain occasion, as he was passing 
 along, etc. A man which was blind 
 from his birth. Blindness was then, 
 and is still, a malady of common occur- 
 rence in the East. But this was a pecu- 
 liar case, for the man was " blind from 
 birth ;" hence his case was beyond the 
 power of medical skill. Perhaps he was 
 accustomed to proclaim this fact to ex- 
 cite more sympathy and charity from 
 the passers-by. When the disciples 
 noticed that Jesus was regarding him 
 with attention, they thought it a favor- 
 able opportunity to ask a question. 
 
 2-5. Conversation between Je- 
 sus AND HIS Disciples concerning 
 THIS Blind Man. The disciples take 
 occasion to ask the opinion of their 
 Master upon the perplexing and oft- 
 discussed question concerning the con- 
 nection between sin and suflTering. 
 Christ first corrects their mistaken as- 
 sumption that all suffering is a pun- 
 ishment for some particular sin, and 
 then teaches them what his mission re- 
 quires him to do when such cases are 
 presented to him. 
 
 2. Master, who did sin? This 
 question assumes tkat special sin is the 
 cause of special suffering. Just as the 
 three friends of Job insisted that his 
 sore afflictions were a sure proof that he 
 had been a great sinner, so the disciples 
 take for granted tiiat this case of blind- 
 ness is the penalty for some particulai 
 
 X 
 
A. D. 2b. 
 
 JOHN IX. 
 
 169 
 
 k ver. 34; Lukeia. 
 
 1-4. 
 1 ch. 11. 4. 
 
 saying, Master, ^ who did sin, this man, or his parents, 
 
 that lie was born blind? Jesus answered, Neither 
 
 hath this man sinned, nor his parents; ^but that the in^c'h.^4. '34 ; 5. 19, 
 
 works of God should be made manifest in him. ™I 36; 11.9,10; 12. 
 
 must work the works of him that sent me, while it is 
 
 35 ; 17. 4 ; Eccles, 
 9. 10 ; Eph. 5. 16, 
 
 transgression. Had blindness come upon 
 him after he reached youth or man- 
 hood, there would have been no prob- 
 lem to solve, in their view. But he 
 was born blind. Firmly believing 
 that this blindness was the punishment 
 oi" some particular sin, they were in 
 doubt who was the sinner. They could 
 suggest only two parties — the man him- 
 self and his parents. Evidently, it was 
 not satisfactory to ascribe the sin to the 
 man himself, and they hesitated to as- 
 cribe it to his parents. Having dis- 
 agreed among themselves, they propose 
 the question to Christ. This view of 
 the origin of this question, and of the 
 reason why they proposed it to Christ 
 in this form, renders it unnecessary to 
 assume that the disciples were inclined 
 to the heathen doctrine of the trans- 
 migration of souls, as some have con- 
 jectured, or that they believed in ante- 
 natal sin, or that they were wavering 
 between the doctrine of the Greek phi- 
 losophers, who taught that souls may 
 sin in a pre-existent state, and the 
 teachings of the Jewish rabbis, that the 
 child may bear the punishment of a 
 parent's sin. These disciples can hardly 
 be supposed to have been familiar with 
 these speculations of the schools. Nor 
 does the view of Tholuck seem probable, 
 that they supposed the man to be pun- 
 ished by anticipation for predestined 
 sin. Nothing in the answer of Christ 
 in what follows seems to hint at any 
 such speculative tendencies on the part 
 of the disciples. 
 
 3. Neither hath this man sinned, 
 nor his parents. We must supply 
 the words, " that he was born blind," to 
 complete the thought. Manifestly, Jesus 
 does not intend to deny that the blind 
 man was a sinner, nor that his parents 
 had committed sin ; but he does deny 
 that this special form of suflfering was 
 visited upon him by reason of any spe- 
 cial sin on his part or on the part of 
 his parents. This answer of Christ 
 directly contradicts the assumption upon 
 which the question of the disciples was 
 based, that a particular sin is the cause 
 
 15 
 
 of a particular evil. When this waa 
 done, the perplexity was removed. It 
 was unnecessary to pursue the search 
 for a person who had specially sinned 
 in this instance. We are not, however, 
 to make our ini^rence from these words 
 too broad. Children mxy suffer in conse- 
 quence of the iniquities of their parents, 
 and thus the iniquities of the fathers 
 may be visited upon the children. But 
 this is quite difierent from saying that 
 one person is punished for the sin of 
 another. Compare Jer. 32 : 18 and Ezek 
 18 : 20. But while we may not say thp 
 a man is a great sinner because he is <i 
 great sufferer, the general doctrine is 
 true that suffering comes in consequence 
 of sin. That the works of God 
 should be made manifest. " The 
 works of God here meant are primarily 
 his saving, redeeming works." — Stier. 
 Christ turns the attention of his dis- 
 ciples to a new aspect of the case. In 
 stead of groping back into the hidden 
 mysteries of the divine purposes, and 
 striving to trace the connection between 
 sin and suffering, they were to look for- 
 ward and see what the mercy and grace 
 of God would accomplish. TMs man's 
 blindness was the divinely -ordained 
 means of bringing him in contact with 
 Christ. He was to receive eyesight, and 
 with it the blessing of salvation. His 
 bodily infirmity was one of the pre- 
 arranged conditions of obtaining spirit- 
 ual eyesight. More than this — it would 
 furnish an opportunity for Chri'', to 
 give a new proof that he is the Light 
 of the world. 
 
 4. I must Avork. The true text 
 reads. We must work. Thus Christ asso- 
 ciates his disciples with himself in the 
 obligation to perform duty whenever 
 opportunity offered. Since the enmity 
 of the Jews was daily becoming more 
 bitter, the healing of this man on the 
 Sabbath would furnish fresh occasion 
 for malignant accusations, and so the 
 disciples may have wished that Jesus 
 should hasten from the scene of peril. 
 He tells them that he must execute his 
 commission, and even in face of danger 
 
170 
 
 JOHN IX. 
 
 A. D. 29. 
 
 5 day ; the night cometh, when no man can work. 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 
 
 7 eyes of the blind man with the clay, and said unto 
 him, Go, wash ^in the pool of ^oam (which is by p Neh. 3. i5,6\7o«A. 
 interpretation, Sent). ''He went his way therefore, ^ 2 Kings 5. 10-14. 
 and washed, and came seeing. 
 
 »ch. 1.5, 9; 3. 19; 
 8. 12; 12. 35,46 
 Isa. 49. 6 ; 60. 1. 
 
 • Mark7 33;8.23; 
 Rev. 3. 18. 
 
 do what has been assigned to hira. 
 While it is day ; the night com- 
 eth. Day is the period of work, night 
 the time for cessation from labor. Every 
 man has his day of opportunity, but 
 when night comes these opportunities 
 cease. Christ was under the same law. 
 He had an allotted time for his per- 
 «^»nal ministry, and was under obli- 
 gation to work while it continued. 
 Already night was drawing near. Some 
 have found a difficulty in the applica- 
 tion of these words to Christ, because 
 his work of salvation did not cease with 
 his death. They attempt to give this 
 proverbial expression too broad an ap- 
 plication. It simply states that every 
 man has a day for labor. If he neglects 
 it, he cannot accomplish his task after 
 his night comes. Christ himself had 
 his work as a man, which he must do 
 before he laid down his life. For this 
 work his opportunity would cease when 
 death came. 
 
 5. I am the light of the world. 
 Truth is aptly compared to light. Be- 
 nevolence and mercy with equal pro- 
 priety may be called light. Christ, 
 while personally among men, was the 
 great source of this heavenly light, and 
 hence himself made it day for the world. 
 As he was about to open the eyes of a blind 
 man, it was fitting that he should make 
 this declaration. Since he was the Sun, 
 appointed to give light to those who sit 
 lin darkness, he would rescue this beg- 
 Igar from the gloom of the night in 
 
 which he had thus far lived. It was a 
 work of mercy, and it forms a fitting 
 illustration of giving sight to those 
 who are spiritually blind. Compare 
 Isa. 35 : 5. 
 
 6, 7. Sight given to the Blind 
 Man. Having spoken these words, Je- 
 sus now performs the miracle. The 
 blind man, despised on account of his 
 Infirmity, called a sinner by the Phari- 
 sees, who passed by him, must have lis- 
 
 tened with eager interest to the words, 
 " Neither hath this man sinned, nor his 
 parents." They had doubtless won his 
 heart and prepared him for prompt 
 obedience. 
 
 6. Spaton the ground, and made 
 clay. In ancient times a medicinal 
 value was attributed to the saliva. 
 Christ employed it in other instances, 
 Mark 8 : 23 and 7 : 33. But we are not 
 to imagine that our Lord used the saliva 
 or the clay as remedies. There was no 
 inherent virtue in them to give sight 
 to this man. The man had been at- 
 tracted to Jesus by his kind words, and 
 may have had awakened in his heart a 
 faint hope that God's purpose, of which 
 Jesus had spoken, was now to be ac- 
 complished in him. But he must in 
 some way be made sensible of a per- 
 sonal contact with Jesus, who came to 
 work the works of God — who is the 
 Light of the world. Jesus chose this 
 method to bring the man into a direct 
 contact with his power. He used the 
 anointing with clay as the channel 
 through which to communicate the 
 blessing. Thus he aided and strength- 
 ened the new-born faith and hope of the 
 man. 
 
 7. Go, wash in the pool of Si- 
 loam. This pool is mentioned under 
 the name Siloah in Neh. 3 : 15 and 
 Shiloah, Isa. S : 6. It was south-east 
 of Jerusalem, and its site is undis- 
 puted. Its length is fifty-three feet and 
 its breadth eighteen, according to Rob- 
 inson. Its full depth was nineteen feet, 
 but it usually contained only three or 
 four feet. Compare Dr. Fish's Bible 
 Lands Illustrated, pp. 227-229. To 
 this pool the blind man was told to go 
 and wash his eyes, not because there 
 was any medicinal virtue in the waters, 
 but as a test of his faith. No reason 
 was given; he was to do it simply be- 
 cause Jesus commanded it. Yet John 
 seems to suggest that there was a reason, 
 
A. D. 29. 
 
 JOHN IX. 
 
 171 
 
 8 The neighbors therefore, and they which before 
 had seen him that he was blind, said. Is not this he 
 
 9 that sat and begged? Some said, Tliis is he; others 
 
 10 said, He is like him ; but he said, I am he. Therefore 
 said they unto him, How were thine eyes opened? 
 
 11 He answered and said, "" A man that is called Jesus 'vers. 6, 7. 
 
 or at least a fitness in sending the man 
 to this pool, for he adds, which is by 
 interpretation, Sent. This is the 
 meaning of the name Siloam. Its He- 
 brew form, which appears in Isaiah 
 Shiloah, i? derived from shalach, " to 
 send." VMiy this name was given to it 
 we need not inquire. In Isaiah " the 
 waters of Shiloah that go softly " are 
 used to image forth the divine blessings 
 that came upon Israel like the gentle 
 flow of an unfailing stream. It was 
 peculiarly appropriate that the waters 
 thus em]>loyed in the prophet's dis- 
 course should bear the name Sent, a 
 designation of Christ — the One sent 
 to bless and save. Compare Heb. 3 : 1, 
 where the word apostle, another form 
 of tlie word here translated sent, is ap- 
 plied to Christ. It was fitting that this 
 man should receive sight by washing in 
 those waters so intimately associated in 
 the mind of the devout Jew with God's 
 gracious blessings. " The healing virtue 
 imparted to the water is to be denoted 
 as symbolical of him who was sent, and 
 whose mission it was to give the heal- 
 ing water of life." — Alfoed. The 
 prompt obedience of the man, as well 
 as his immediate cure, showed his faith. 
 He raised no objections and exhibited 
 no reluctance, and hence the happy re- 
 sult : He went his way therefore, 
 and washed, and came seeing. 
 
 8-12. Discussion of Neighbors 
 with each other and with the 
 Man HIMSELF. The account of the 
 conversations of this man's neighbors 
 and acquaintances concerning this event 
 ia so true to life, so minute and distinct, 
 tliatwe feel at liberty to conjecture that 
 the evangelist must have heard it from 
 the man who was healed ; his testimony 
 was direct, positive, and frank. 
 
 8. The neighbors. From this 
 verse it appears that the man did not 
 return to our Lord, but went from the 
 pool to his own home. So marvellous 
 a change in his appearance excited 
 much discussion among his acquaint- 
 ances. Instead of reading that he 
 
 was blind, the best critical authoritiei 
 read, that he was a beggar. He no^ 
 abandoned that occupation, and this 
 circumstance first attracted notice. The 
 reason of it was readily learned : he 
 had received sight. Hence their firs: 
 question. Is not this he that sat and 
 begged? implying what he was accus- 
 tomed to do. It is the change in his 
 conduct that is first observed. And 
 this is what the world usually notices 
 first in those to whom spiritual eyesight 
 is given. And such a change occasions 
 debate, as in this case, 
 
 9. Some said. This is he ; oth- 
 ers said. He is like him ; opinions 
 differed. These people were under the 
 influence of the Pharisees, and had 
 the fear of censure if they should too 
 enthusiastically confess that Jesus had 
 wrought a miracle on the Sabbath. 
 The more frank aad candid portion of 
 them asserted the identity of this man 
 with the beggar whom they had known. 
 The more timid and sceptical admitted 
 that he bore a strong resemblance to 
 the beggar, but doubted his identity. 
 How has human ingenuity taxed its 
 powers of invention to discover some 
 plausible explanation of what Christ 
 does, without admitting his divine 
 power! In this instance the man's 
 own explicit statement, I am he, 
 ended the debate among the common 
 people. 
 
 10, 11. How were thine eyes 
 opened? When the question of 
 identity , is settled, they begin to 
 inquire how the cure was effected. 
 He replies by narrating the facts. In 
 the clause, he answered and said, 
 the best authorities omit and said. 
 A man that is called Jesus. He 
 cautiously refrains from expressing any 
 opinion concerning the character and 
 mission of his benefactor at this time, 
 and contents himself with a simple and 
 artless statement of the facts. Whethei 
 this caution in reference to the Messiah- 
 ship of Jesus arose from a prudent de- 
 sire to avoid controversy, or from a 
 
172 
 
 lOHN IX 
 
 A. D. 2a 
 
 made clay, and anointed mine eyes, and said unto 
 me, Go to the pool of Siloam, and wash ; and I went 
 
 12 and washed, and I received sight. Then said they 
 unto him, Where is he? He said, I know not. 
 
 13 They hrought to the Pharisees him that aforetime 
 
 14 was blind. And * it was the sabbath day when Jesus • cb 5. 9. 
 
 want of settled conviction in his own 
 mind, is not clearly apparent. We are 
 not informed what his previous oppor- 
 tunities for a knowledge of Christ had 
 been. He does not appear desirous to 
 put himself forward. He was an intel- 
 ligent, thoughtful observer, not hasty 
 in forming opinions, but positive in 
 his convictions when once formed. We 
 should infer that he had not yet become 
 fully settled in the belief of the Mes- 
 siahship of Jesus, but was in a teach- 
 able and inquiring frame of mind. 
 
 12, Where is he ? This is the next 
 question on the part of the people. 
 They do not seem to have been ill-dis- 
 posed toward the man or toward Jesus. 
 They do not suggest any cavils concern- 
 ing the reality of the miracle, nor does 
 it appear that they had any hostile pur- 
 pose against Jesus in making this in- 
 quiry. But they were under the influ- 
 ence of the Pharisees ; they knew that 
 this miracle had been done on the Sab- 
 bath, and that the Pharisees regarded 
 such works as a violation of the Taw of 
 the Sabbath. Respect for their relig- 
 ious teachers, combined with interested 
 curiosity, moved them to refer this ex- 
 amination to the Pharisees. The man's 
 answer to the inquiry where Jesus is 
 was, I know not. From the pool of 
 Siloam he had gone directly to his home. 
 At the time when Jesus sent him to this 
 pool, Jesus himself was going to some 
 place with his disciples. He was " pass- 
 ^ ing by," and only stopped to perform 
 this act of mercy. Hence the, man had 
 no means of knowing where Jesus was 
 at this time, 
 
 13 17. The First Examination 
 before the jewish authorities, 
 We are not to assume that all which is 
 related in this chapter occurred in a 
 single day. This examination may not 
 have taken place on the same day on 
 which the man received sight. It'had 
 already been decided that any one who 
 acknowledged Christ should be excom- 
 municated (ver. 22). This fact made 
 the people timid in assuming any re- 
 
 sponsibility. Hence they deemed it 
 prudent to bring this case before the 
 rulers. It is generally supposed that 
 it was not the great council, composed 
 of seventy members, but a minor coun- 
 cil, said to have twenty-three members, 
 before whom this man was brought. 
 This lesser Sanhedrim is mentioned by 
 the Talmud, but not by Josephus, and 
 held its meetings on Mondays and 
 Thursdays. Hostility to Christ was pre- 
 dominant among all the leading men, 
 though there were a few individuals, 
 like Nicodemus and Joseph of Arima- 
 thea, who in heart were favorably dis- 
 posed toward him. An unprejudiced 
 investigation was not to be expected' 
 from the members of this council. 
 
 13. Brought to the Pharisees; 
 literally. They bring, etc. The word 
 Pharisees here means the leading men 
 of that sect, just as the term " Jews" in 
 verse IS and elsewhere in John means 
 the chief men of the nation, and not the 
 whole people. The Sanhedrim was not 
 composed entirely of Pharisees, but they 
 were the most numerous and influential 
 party in this body, and the bitterest 
 enemies of our Lord, Him that afore- 
 time was blind. These words show 
 that the people were convinced of the 
 reality of the miracle — that the question 
 presented to the rulers was not concern- 
 ing the identity of this man, though 
 something like that question was sub- 
 sequently raised by the council, but 
 concerning the time and manner of 
 performing the cure, 
 
 14. It was the sabbath day when 
 Jesus made the clay. Because this 
 miracle was wrought on the Sabbath, it 
 seemed questionable to the piiople. They 
 knew of the complaints of the Phari- 
 sees on former occasions because Jesus 
 had performed cures on the Sabbath. 
 Compare ch. 5 : 16 ; Mark 3:4; Luke 13 : 
 14, In this instance the Saviour made 
 clay, he did work, on the Sabbath, This 
 certainly was a small criticism, but these 
 Pharisees were noted for fine-spun dis- 
 tinctions and pretentious quibbles. II 
 
A.. D. 29. 
 
 JOHN IX. 
 
 173 
 
 15 made the clay, and opened his eyes. Then again the 
 Pharisees also asked him how he had received his 
 sight. He said unto them, He put clay upon mine 
 
 16 eyes, and I washed, and do see. Therefore said some 
 of the Pharisees, * This man is not of God, because he 
 keepeth not the sabbath day. Others said, " How can 
 a man that is a sinner do such miracles ? And ^ there 
 
 ] 7 was a division among them. They say unto the blind 
 man again, What sayest thou of him, that he hath 
 opened thine eyes ? He said, ^ He is a prophet. 
 
 cK 
 
 * ver. 24. 
 
 » vers. 30-33 ; 
 
 3 2 
 «ch.7.'42,43;10. 19. 
 
 y ch. 4. 19 ; 6. 14. 
 
 furnished the enemies of Christ with a 
 pretext for their accusation. The more 
 unreasonable it was, the more confi- 
 dently they asserted their charge. 
 
 15. Then again. The question that 
 had been asked by his neighbors is re- 
 peated by the Pharisees. Doubtless 
 those who brought the man hither re- 
 ported the conversation that had been 
 neld with him. But the rulers chose to 
 hear the story from the man's own lips, 
 hoping to detect something that would 
 give them an opportunity to accuse 
 Christ. In asking him how he had 
 received his sight, they by implica- 
 tion admit the miracle. He answers 
 them by a simple statement of the facts : 
 He put clay upon mine eyes, etc. 
 Meyer calls attention to the fact that the 
 man omits all mention of the saliva, 
 and testifies only to what he felt. At 
 the time he could not see what Jesus 
 did. He is careful not to state anything 
 except what he actually knew. 
 
 16. The answer leads to a discussion 
 among the Pharisees themselves. The 
 incontrovertible fact which the man 
 stated, I . . . do see, admitted of no 
 dispute. The party, bitterly hostile to 
 Christ, at once exclaim. This man is 
 not of, or from, God. It would seem 
 as if they wei*e replying to their own 
 inward convictions, for no one had then 
 suggested anything concerning the di- 
 vine mission of Jesus. They appear to 
 Intro luce the name of God with rever- 
 ence, but speak contemptuously of Je- 
 sus as this man. It was no satisfaction 
 to them that a sufierer had been re- 
 lieved, but it stirred their malignant 
 bate that Jesus had given another illus- 
 tration of his divine authority. On the 
 reason which they give see note on verse 
 14. There were some more conscien- 
 tious judges present, who asked, How 
 can a man that is a sinner do 
 
 such miracles? These men were in 
 the minority. They seem to speak with 
 timidity, simply suggesting that such 
 miracles as this show at least that the 
 man is not a sinner. If there were any 
 Sadducees present, they may have sided 
 with the more candid minority for the 
 purpose of making a division in the 
 ranks of their theological opponents, 
 the Pharisees. Evidently, the debate 
 waxed somewhat warm, as the di- 
 vision, or schism, among them 
 shows. This circumstance certainly 
 gave the man who had been healed 
 more courage to speak his honest con- 
 victions at a later stage of the investi- 
 gation, for he saw that his examiners 
 were not of one mind. Yet so small a 
 minority, composed of timid men, would 
 soon be silenced by the arrogant and 
 determined majority. Logic, however 
 forcible, never convinces prejudiced and 
 unscrupulous adversaries. Bitter par- 
 tisans never weigh evidence or argu- 
 ment honestly and candidly. 
 
 17. They say, etc. ; according to the 
 oldest manuscripts. They say, therefore. 
 The discussion of conflicting opinions 
 by members of the council was unseem- 
 ly and embarrassing. If it appeared 
 that Jesus had advocates and defenders 
 in that body, what would these specta- 
 tors think who had brought this maa 
 there ? Evidently, they had been in- 
 timidated by the Pharisaic teachers, so 
 that they feared to put faith in .Jesus ; 
 but the potent spell of this influence 
 would be dissolved if the Sanhedrim 
 was divided in opinion. Therefore they 
 turn to the blind man with the question. 
 What sayest thou of him, that he 
 hath opened thine eyes? Conant 
 translates the last clause, seeing that he 
 opened thine eyes f The word thou is 
 specially emphatic in the Greek. It ig 
 not two questions, but a single one, ad- 
 
174 
 
 JOHN IX. 
 
 A D. 29 
 
 18 But the Jews * did not believe concerning him, that • Isa. 26. ii. 
 he had been blind, and received his sight, until they 
 
 called the parents of him that had received his sight. 
 
 19 And they asked them, saying, Is this your son, who 
 ye say was born blind ? How then doth he now see ? 
 
 dressed to the man as if they thought 
 his opinion of importance. It was de- 
 signed to throw him off his guard, so 
 that he w^ould be betrayed into some 
 imprudent or rash expressi:)n. Thus 
 they would check the debate among 
 themselves by provoking a controver- 
 sy with him. lie was too clear-headed 
 and self-possessed to be caught in their 
 artifice. He was ready with an answer : 
 He is a prophet, one who is endued 
 with power and sent with a message 
 from God. He seems not yet to have 
 reached the full conviction that Jesus 
 is the Son of God, the Messiah, but 
 he is persuaded that he is one sent by 
 divine authority. He boldly and man- 
 fully stated his belief. His answer 
 brought upon him the hostility of those 
 who had just asserted " This man is not 
 of God ;" but they could not then con- 
 demn the man for believing Jesus to be 
 a prophet. 
 
 18-23. The Examination of the 
 Parents of the Blind Man. Baf- 
 fled in their efforts to weaken the evi- 
 dence of a miracle by questioning the 
 subject of the cure, the enemies of 
 Christ now turn to the parents of the 
 man, hoping to prove that he was not 
 really borq blind, and that a deception 
 had been practised upon the people. 
 The parents are too honest to deny that 
 their son was born blind, but too timid 
 to say anything in fsivor of his benefac- 
 tor. Thus this device avails nothing. 
 
 18. The Jews, rather. The Jews 
 therefore. See note on verse 13. The 
 same party which above is called the 
 Pharisees is here designated the Jews. 
 Perhaps more persons were at this time 
 taken into the consultation. The lead- 
 ing men of the nation are here referred 
 to, but by the term " Jews " John 
 seems to mean also that they were op- 
 posers of Christ. Incidentally, we may 
 notice that this peculiar use of the word 
 Jew shows that this Gospel was written 
 when the word had come to mean an 
 enemy of Christ as well as a descend- 
 ant of Jacob. At least in the latter part 
 of Ihe apostolic age this was the use 
 
 [ of the term among Christians. Did 
 I not believe concerning him, that 
 he had been blind. The attempt to 
 cast odium on Jesus by the accusation 
 of Sabbath-breaking had not been suc- 
 cessful. His enemies now endeavor to 
 discredit the miracle. Had they pro- 
 ceeded systematically, this would nat- 
 urally have been the first point investi 
 gated. Evidently, they did not think at 
 first of questioning the reality of the 
 miracle; but when they saw that if 
 the miracle was admitted the charge 
 of violating the Sabbath could not be 
 sustained, they must either show that 
 a fraud had been committed or give up 
 their accusation. Few i:)ersons could be 
 induced to believe that an open violator 
 of God's law would be empowered to 
 show such signs of divine authority. 
 Until they called the parents. 
 The inquiry has been made whether 
 these words imply that the Jews were 
 convinced of the miracle after they had 
 taken the testimony of the parents. It 
 is sufiicient to reply that they failed to 
 find any testimony to countenance their 
 theory of fraud. As a matter of fact 
 they had no reason to suspect any de- 
 ception, but having needlessly invented 
 such a theory, they signally failed to 
 establish it. Unintentionally they have 
 done Christianity a service. They have 
 shown that the most searching scrutiny 
 of bitter foes was unable to find any 
 flaw in the evidence which attested the 
 reality and truthfulness of the miracle. 
 19, Three questions are really ad- 
 dressed to the parents, though no op- 
 portunity was given to make answer 
 until all the inquiries had been pro- 
 pounded. Putting them in legal form, 
 the questions would be : 1. Is this your 
 son? 2. Was he born blind? 3. How 
 did he recover his sight? The careful 
 reader will notice that the first and sec- 
 ond inquiries are blended together, and 
 language is used which seems designed 
 to intimidate the parents. Is this 
 your son, who ye say was born 
 blind? The manner of putting the 
 question, the insertion of the words 
 
A. D. 29. 
 
 JOHN IX. 
 
 176 
 
 20 
 21 
 
 22 
 
 23 
 
 His parents answered tfiem and said, We know that 
 this is our son, and that he was born blind : but by 
 what means he now seeth, we know not; or who hath 
 opened his eyes, we know not. He is of age ; ask him ; 
 he shall speak for himself. 
 
 These words spake his parents, because * they feared 
 the Jews ; for the Jews had agreed already, that if 
 any man did confess that he was Christ, he ''should 
 be put out of the synagogue. Therefore said his 
 parents. He is of age; ask him. 
 
 • ch. 7. 
 
 Prov 
 
 Matt 
 
 Acts 5. 13. 
 i> ver. 34 ; ch 
 
 42; 16.2. 
 
 13; 19.38; 
 29. 25; 
 
 10. 26, 28 ; 
 
 12 
 
 who ye say, shows that the interroga- 
 tors would have been glad to awe them 
 into a denial of the blindness of their 
 sou at birth, or at least into an admis- 
 sion that his case was not as bad as had 
 been represented. The answer to the 
 last question would depend upon the 
 answer to this. It was intended to 
 make them feel that the last and main 
 question would be embarrassing to an- 
 swer if they continued to assert the 
 blindness of their son from the first, 
 
 20. The crafty plans of wicked men 
 do not always succeed. The parents 
 decline to be accomplices in fraud or 
 falsehood. They give explicit answers 
 to the two points involved in the first 
 inquiry. We know that this is our 
 son. This is a positive and indispu- 
 table evidence. They were just as ex- 
 plicit on the next point, that he was 
 born blind. These parents were honest. 
 It has been suggested that they were 
 beggars also, but there is no proof of 
 this. Doubtless they were in humble 
 circumstances, or their blind son would 
 not have been compelled to resort to 
 begging. 
 
 21. By what means he noAV 
 seeth, we know not. The shrewd 
 Pharisaic lawyers were matched by 
 shrewd witnesses. These persons were 
 not present when the eyes of their sou 
 were opened, but they had heard him tell 
 the story. In the common acceptation 
 of the term they did know by what 
 means his eyes were opened. But the 
 tribunal before which they were exam- 
 ined could not demand of them any 
 hearsay evidence, any statement be- 
 yond what they knew from direct per- 
 sonal observation. Evidently, these in- 
 quisitors perceived that these witnesses 
 understood their privileges, and there- 
 fore the questions were not pressed. 
 But why do they add the words, or 
 
 who hath opened his eyes, we 
 know not? If their reticence was. 
 only due to a scrupulous regard for 
 their duty as witnesses, why were they 
 so forward to disclaim all knowledge of 
 the benefactor of their son ? It is in 
 this statement especially that their ti- 
 midity appears. " They lack strength to 
 prove their gratitude for the healing of 
 their son by uniting their testimony to 
 his." — Lange. It is not for any want 
 of respect to the Jewish tribunal that 
 they are censured, but for their lack of 
 moral courage, their selfish caution , their 
 great anxiety to disavow all knowledge 
 of Jesus, who had blessed them in the 
 person of their child. He is of age ; 
 ask him. It is stated by some author- 
 ities that the Jews allowed a person to 
 testify at the age of thirteen. This 
 person had evidently reached full man- 
 hood. This is implied in the expres- 
 sion of age, and is apparent from what 
 he said and did. His parents admired 
 his courage, though they did not imi- 
 tate it. They had confidence in his 
 ability to state his own case, but they 
 do not wish to become involved with 
 him in the controversy. 
 
 22, 23. Because they feared the 
 Jews. The evangelist gives this ex- 
 planation of the conduct of these pa- 
 rents. What power of intimidation 
 these enemies of Christ had may be in- 
 ferred from ch. 12 : 42, from which it 
 appears that even men of rank and in- 
 fluence Avere awed into a suppression of 
 their honest convictions. Had agreed 
 already. This does not seem to mean 
 that a public formal decree had been 
 passed by the Sanhedrim, yet it was 
 more than an agreement among private 
 individuals. Lange suggests that it re- 
 fers to " a regulation made by the Jews 
 in Jerusalem concerning excommuni- 
 cation from thf synagogue." f "'^nfes* 
 
176 
 
 JOHN IX. 
 
 A. D. 20, 
 
 24 Then again called they the man that was blind, 
 and said unto him, ** Give God the praise ; ^ we know 
 
 25 that this man is a sinner. He answered and said, 
 Whether he be a sinner or no, I know not; ®one thing 
 I know, that, whereas I was blind, now I see. 
 
 « Josh.7. 19;lSara 
 
 6.5. 
 <» ver. 16. 
 •Bph. 2. 1-10; 5 
 
 8 ; 1 John 3. 14 
 
 5. 10. 
 
 that he was Christ — that is, openly 
 acknowledge him as the Messiah, the 
 Anointed One promised in ancient 
 prophecy. This was equivalent to be- 
 coming an avowed disciple of his. 
 Should be put out of the syna- 
 gogue. A majority of commentators 
 hold that there were three degrees of 
 excommunication: (1) Seclusion from 
 the congregation for thirty days, in 
 which the person was required to keep 
 at a distance of four cubits at least from 
 his friends and acquaintances. He 
 might approach the door of the tem- 
 ple or synagogue, but was not allowed 
 to participate in the worship. If at 
 the expiration of this period the per- 
 son continued obstinate, it could be ex- 
 tended. (2) The curse, to which severer 
 penalties were attached. The offender 
 was prohibited from teaching or being 
 taught in company with others. He 
 could not hire or be hired; he could 
 neither sell nor buy, except to purchase 
 Uie necessaries of life. In addition, a 
 solemn malediction was pronounced 
 upon him. (3) A final and total sepa- 
 ration from the congregation, in which 
 curses from earth and Heaven were in- 
 voked upon the offender. Some have 
 maintained that the second and third 
 degrees cannot well be distinguished 
 from each other. It will be seen that 
 one who had incurred the first form of 
 excommunication, if he continued ob- 
 stinate, would come under the second 
 form. Thus, those who were put out 
 of the synagogue became social out- 
 casts ; their friends were alienated from 
 them, and their lives made dreary and 
 bitter. The parents of the man who 
 had been blind shrank from the danger 
 of incurring any of these hardships, and 
 therefore they avoided any expression 
 that C(mld be construed as a confession 
 of Jesus as Christ. 
 
 24-27. The Second Examination 
 OF THE Man who had been Blind. 
 He was probably required to be ab- 
 sent while his parents were examined ; 
 but -'nee nothing had been gained by 
 queetiouing them, another attempt was 
 
 made with him. His inquisitors en- 
 deavor to influence his statements by a 
 decided expression of their own opinion, 
 but the result is to make him firmer and 
 bolder in declaring his own convictions. 
 
 24. Give God the praise, or glory. 
 Some make this phrase to mean Praise 
 God for thy cure, and refer to 1 Sam. 6 : 
 5 ; Jer. 13 : 16 ; Luke 17 : 18. Others 
 regard it as a solemn form of appeal to 
 a witness to tell the truth. Compare 
 the words addressed to Achan, Josh. 7 : 
 19. It was reminding him that he 
 stood in the presence of God, and that 
 reverence for his sacred Majesty should 
 move him to sjjeak the truth and at- 
 tempt no further concealment. Such 
 were these words in the mouth of 
 Joshua, but in the mouths of these Phar- 
 isees they would have been hypocritical 
 mockery, a blasphemous farce. We 
 know. As much as to say, " We have 
 probed this matter and ascertained the 
 real facts." It was a bold attempt to 
 browbeat the man and draw from him 
 something unfavorable to Christ. That 
 this man is a sinner. This is their 
 opinion, and by so confidently stating 
 it they hope to influence the man to 
 speak ill of his benefactor. The im- 
 pression they would convey is that 
 they had gained important evidence from 
 his parents. The man himself had not 
 been allowed to know what his parents 
 said. The dishonesty and malignity 
 of these Jewish rulers, and their per- 
 version of the forms of justice, cannot 
 be characterized in too strong terms. 
 
 25. Whether he be a sinner, . . . 
 I know not. Observe the caution and 
 discretion of the man. The rulers had 
 said, " IVe know that this man is a sin- 
 ner." He is too sagacious to contradict 
 them flatly. Hence he declines squarely 
 to join issue with them on the question 
 whether Jesus is a sinner, or to dispute 
 the opinion of these learned teachers. 
 We are not at 1 liberty to press his lan- 
 guage so far as to make him admit that 
 Jesus might be a sinner. He evidently 
 intended to make no such admission. 
 He only designed to avoid a debat« 
 
A. D. 29. 
 
 JOHN IX. 
 
 177 
 
 26 Then said they to him again, What did he to thee ? 
 
 27 how opened he thine eyes ? He answered them, ' I 
 have told you already, and ye did not hear ; where- 
 fore would ye hear it again ? Will ye also be his 
 disciples ? 
 
 28 Then « they reviled him, and said, Thou art his dis- 
 
 29 ciple ; but we are Moses' disciples. ^ We know that 
 
 ' vers. 10-15 ; Luke 
 22. 67. 
 
 f Matt. 5.11; 1 Pet. 
 
 4. 14. 
 kNura. 12. 2-8; 
 
 Deut. 34. 10. 
 
 upon the intricate and confusing subtle- 
 ties of the scribes, and to remain stead- 
 fastly upon the firm ground of common 
 stnse and known faots. Waiving all 
 debate on their opinion, he tells them, 
 one thing I know, that, whereas 
 I was blind, now I see. This was 
 a fact quite independent of their author- 
 ity. His bold, unequivocal statement 
 of it thwarted their plan of drawing 
 from him any declaration that would 
 make Christ appear to be a deceiver. 
 This utterance "is rightly taken as a 
 model for all who have been enlighten- 
 ed through Jesus."— Stier. " He will 
 speak the thing that he does know, and 
 let them draw their own conclusions." 
 — Trench. 
 
 26. Then said they to him. His 
 inquisitors, foiled in their effort to prove 
 any deception on the part of Jesus, now 
 require him to repeat the story of his 
 cure, hoping to detect some contradic- 
 tion to his former statement, or to find 
 something which they can use as an ac- 
 cusation against Christ; or they may 
 have done this with no definite purpose 
 except to gain time in which to devise 
 some new plan of procedure. 
 
 27. I have told you already, and 
 ye did not hear. Their evident 
 malignity and want of candor roused 
 the indignation of the man. He had 
 come before them simply to state the 
 truth, and they wished him to dishonor 
 hia manhood, violate his sense of justice, 
 and deny all sentiments of gratitude. 
 His soul revolted against their vile plot. 
 He could no longer patiently submit to 
 their inquisitorial scrutiny. His man- 
 hood asserts itself, and he gives them 
 to understand that further questioning 
 is useless. Ye were not willing to ac- 
 cept my statement before; Avhere- 
 fore would ye hear it again? The 
 man uses few words, but they are keen 
 and incisive. He pushes them with a 
 question that cut to the quick : Will 
 ye also be his disciples? In the 
 use of the word also Chrysostom de 
 
 8 
 
 tected a virtual admission that he him- 
 self was already a disciple at heart. 
 With mingled humor and irony he in- 
 quires of these men if they wish him to 
 repeat his story again because they are 
 inclined to become disciples with him. 
 Nothing could have stung them more 
 sorely than the suggestion of such a 
 suspicion. It ended their examination 
 and brought the matter to an immediate 
 issue. " God gave to this poor man 
 grace and strength to make a bold con- 
 fession of the truth and completely 
 to confound his subtle examiners." — 
 Barnes. 
 
 28, 29. The Angry Reproaches 
 OF the Rulers. These examiners 
 can no longer restrain their wrath. 
 They were mortified that this humble 
 man, by his sharp-witted replies, had 
 overmatched them in every instance. 
 They were specially embittered because 
 he had presumed to speak as if he sus- 
 pected them of a favorable disposition 
 toward Christ. They lost control of 
 their passions and burst forth in re- 
 proaches. 
 
 28. They reviled him ; a common 
 procedure on the part of men in a bad 
 cause when argument fails them. John 
 has not recorded the harsh epithets 
 which they used, nor would it be of 
 interest to us to know them. Thou 
 art his disciple; but we are 
 Moses' disciples. As on previous 
 occasions, they set Moses over against 
 Christ, as if the teaching of the one 
 were contrary to the other. Probably 
 they intend to intimate that being 
 healed on the Sabbath rendered this 
 man a participant in the Sabbath- 
 breaking of which they accused Christ, 
 while they were zealous observers of 
 the law of Moses concerning the Sab- 
 bath. They did not realize that they 
 were incurring the curse which Moses 
 denounced upon all who should refuse 
 to listen to Jesus, the Prophet whom 
 Moses foretold, Deut. 18 : 18, 19. 
 
 29. We know that God spake 
 
178 
 
 JOHN IX. 
 
 A. D. 29. 
 
 God spake unto Moses ; as for this fellow, ' we know « ch. 7. 27 ; 8. 14. 
 30 not from whence he is. The man answered and said 
 
 unto them, ^Why herein is a marvellous thing, that ''ch. 3. lO; 12.37. 
 
 ye know not from whence he is, and yet he hath ijob 27. 8, 9; 35. 
 51 opened mine eyes. Now we know that 'God heareth L^; Ps. '34. i5; 
 
 not sinners; but if any man be a "vyorshipper of God, 
 
 Prov. 15. 29; 
 Zech. 7. 13. 
 
 onto Moses. In this they were cor- 
 rect. God did speak to Moses; and 
 had they been honest and true disci- 
 ples of Moses, they would have ac- 
 Knowledged Christ. Compare ch. 5 : 
 43-47 ; 6 : 30-??, where they boast of 
 Moses and his miracles. They do not 
 venture to say, as the Pharisees had 
 before said, that Jesus was in league 
 with the prince of demons. Compare 
 Matt, 9 : 34. As for this fellow. 
 It is not certain that they intended 
 to express so much contempt as our 
 translation implies. There is no word 
 in the original corresponding to "fel- 
 low." It is more accurate to render 
 this man. The rulers evidently were 
 becoming a little cautious in their ex- 
 pressions. Their sharp encounters with 
 this man constrained them to be a little 
 guarded, Just before they confidently 
 knew this man to be a sinner; now they 
 know not whence he is. They feel just 
 as much contempt, but are more care- 
 ful in avowing it. They insinuate that 
 Jesus may have derived his extraordi- 
 nary powers of healing from demons, 
 but they only say that there is no evi- 
 dence that he came from above. We 
 shall see how much they gain in the de- 
 bate by this modification of their tactics. 
 
 30-34. The Final Reply of the 
 Man to the Jews, and his Excom- 
 munication. In giving way to anger 
 the rulers exposed themselves to the 
 crushing blow which their keen-sight- 
 ed and self possessed adversary aimed 
 at them. He was neither slow nor hes- 
 itating in using his advantage. Beaten 
 in debate, they resort to the weapon of 
 tyrants, and excommunicate him. 
 
 30. Hereinis a marvellous thing. 
 Some translate in respect to this man, in- 
 stead of "herein." The Greek admits 
 of either translation ; but on the whole 
 the common version seems the more 
 appropriate in the connection, as the 
 majority of critics think. It was won- 
 derful that these men, the teachers of 
 the people, sliould have so much ])er- 
 plexity in this case. And yet he 
 
 hath opened mine eyes. This was 
 the undoubted fact which all of their 
 investigations had failed to set aside. 
 From this uncontradicted evidence of 
 his divine mission these men could 
 come to no conclusion with all their 
 skill in reasoning and their knowledge 
 of divine truth. Here is certainly a 
 thrust at their pretensions which they 
 must have felt. 
 
 31. Now Ave know that God 
 heareth not sinners. Since the 
 rulers confessed themselves unable to 
 come to a decision, this man proposed 
 to give them his mode of reasoning iii 
 this instance. The term sinners is here 
 used in the same sense as in verse 24, 
 when these Pharisees said, " We know 
 that this man is a sinner^' — that is, 
 an open and known transgressor. It is 
 only in this specific and emphatic sense 
 of the term that this proposition would 
 be admitted. The word hear must be 
 understood in the sense of favorably 
 regard or answer. Jesus in some in- 
 stances prayed in connection with work- 
 ing miracles. Elijah prayed that the 
 rain might be withheld, James 5 : 17, 
 18. To the well-known truth that the 
 miracles of former times were evi- 
 dences of answered prayer, reference 
 is here made. God will not answer, 
 and thus honor open otfenders of his 
 law. Compare Ps. 66 : 18 ; Prov. 28 : 
 9; Isa, 1 : 15. With the express dec- 
 larations of Scripture before them that 
 God will not hear the prayers of the 
 openly wicked or those wicked in 
 heart, the rulers could not assert that 
 an impostor would be able to do such 
 a miracle as this. On the other hand, 
 if any man be a worshipper of 
 God, and doeth his will, him he 
 heareth. Such passages as " the 
 eyes of the Lord are upon the right- 
 eous, and his ears are open unto their 
 cry" (Ps. 34 : 15) clearly esUvblish 
 this proposition. These general prin- 
 ciples concerning the manner in which 
 God deals with the prayers of men cai^" 
 not be questioned. 
 
A. D. 29. 
 
 JOHN IX. 
 
 179 
 
 32 "and doeth his will, "him he heareth. Since the 
 world began was it not heard that any man opened 
 
 33 the eyes of one that was born blind. ** If this man 
 
 34 were not of God, he could do nothing. They answered 
 and said unto him, p Thou wast altogether born in sins, 
 and dost thou teach us ? "^ And they cast him out. 
 
 35 Jesus heard that they had cast him out ; ^ and when 
 he had found him, he said unto him, Dost thou be- 
 
 » ch. 7. 17. 
 
 » 1 Kings 17. 20- 
 
 22; 18. 36-38; 2 
 
 Chron. 30. 20,21; 
 
 Ps. 99. 6; Heb. 
 
 11. 6. 
 » ver. 16 ; ch. 3. 2. 
 P ver. 2; Isa. 65. 5. 
 1 ver. 22. 
 rch. 5. 14; Ps. 
 
 27. 10. 
 
 32. Since the world began was 
 it not heard — that is, it was never 
 heard — that any man opened the 
 eyes of one that was born blind. 
 
 If these rulers had been able to ciie 
 an instance, they would have done it. 
 Here, then, was the fact that Christ 
 had accomplished what had never be- 
 fore been done in the history of the 
 race. It was a miracle, and more^- 
 such a miracle as neither Moses nor 
 any of the prophets had wrought. 
 Did briugiug water from the rock 
 prove that Moses was a prophet? Did 
 the raising of the widow's son prove 
 Elijah to be a man of God? What, 
 then, is the conclusion to be drawn in 
 view of this wonderful work? Could 
 Jesus be an impostor ? Had these 
 rulers, who pretended to be able to 
 distinguish between a false and a true 
 prophet, any reason for saying that 
 they were unable to determine whence 
 Jesus was? 
 
 33. If this man were not of God, 
 he could do nothing ; that is, was 
 not a prophet, as he had before stated 
 in ver. 17. It needs an encounter with 
 opposition to bring some men out de- 
 cidedly. A lover of truth, of a cau- 
 tious, modest nature, will have his soul 
 stirred and roused by such injustice, 
 equivocation, and hypocrisy as these 
 Jews showed. He will be impelled 
 and constrained to speak out decid- 
 edly. 
 
 34. His adversaries have no argu- 
 ments to offer in reply. They were 
 indignant that the man whom they 
 had attempted to inveigle into giving 
 false testimony or to entrap in contra- 
 dictions should give them such a les- 
 son in honesty and truth. And so they 
 reproach him for his misfortunes. 
 Thou wast altogether born in 
 sins. His imperfection of body was, 
 in their view, a mark of a deformed 
 soul. Thus he was altogether, in body 
 and in soul, born in sins. For such a 
 
 man to teach them was the height of 
 presumption and arrogance. If these 
 men could not maintain themselves in 
 the debate, they certainly knew how to 
 abuse and revile one who opposed them. 
 Trench well remarks ; " It is character- 
 istic enough that they forget that the 
 two charges — one that he had never 
 been blind, and so was an impostor, 
 the other that he bore the mark of 
 God's anger in a blindness which 
 reached back to his birth — will not 
 agree together." And they cast him 
 out. See note on vers. 22, 23. It is 
 believed by some that they inflicted on 
 him the first degree of excommunica- 
 tion, since it appears from what follows 
 that he was not wholly cut off from so- 
 cial intercourse. Others think that he 
 was violently thrust out of the audi- 
 ence-hall at this time, and that after- 
 ward, at a regular meeting of the San- 
 hedrim, they proceeded to pass sentence 
 upon him. Thus by the arbitrary ex- 
 ercise of authority the rulers sought to 
 hinder men from confessing Christ. 
 Compare Pharisaic violence in ch. 11 : 
 43, 47. 
 
 35-38. The Persecuted Man's 
 Interview with Jesus. The re- 
 port that the rulers had cast out this 
 liealed man spread rapidly. Jesua 
 found him and drew from him a full 
 confession of faith, and accepted his 
 homage. 
 
 35. Jesus heard. Evidently the 
 action of the rulers caused no little 
 excitement in the community, and 
 through some of his disciples Jesua 
 heard of it. So when John the Bap- 
 tist was beheaded the report was car- 
 ried to Jesus (Matt. 14 : 12). Thus 
 the trials of all his disciples are 
 brouglit to the Master. When be 
 had found him. Now that the man 
 is persecuted, the Saviour finds him, 
 searches him out, just as he does all 
 his followers. Dost thou believe 
 on the Son of God? It was mor€ 
 
180 
 
 JOHN IX. 
 
 A. D. 29. 
 
 36 lieve on "the Son of God? He answered and said, 
 
 37 Who is he, Lord, that I might believe on him? And 
 Jesus said unto him, Thou hast both seen him, and 
 
 38 * it is he that talketh with thee. _ And he said, Lord, 
 I believe. And he worshipped him. 
 
 39 And Jesus said, ° For judgment I am come into this » ch. 3. 17 ; 5. 22, 
 
 27 ; 12. 47 ; Luke 2. 34 ; 2 Cor. 2. 16. 
 
 »cli. 10. 30; Matt. 
 
 14. 33; IG. 16; 
 
 Mark 1. 1; 1 
 
 John 5. 13. 
 » ch. 4. 26 ; Ps. 26 
 
 8, 9, 14. 
 
 common for Christ to style himself 
 " tlio Son of man," and such is the 
 ivadin^j; of some ancient documents ; 
 hut the most approved reading is, the 
 Soil of God, which he also claimed to 
 l>('. It needed only such a confession 
 from this manto show tliat lie had re- 
 ceived spiritual eyesight and was in 
 heart a disciple. Hence the question in 
 this form. The Messiah of ancient 
 prophecy is a divine being. Comp. 
 Ps. 45 : 6 and Heb. 1 : 8. But the 
 great body of the Jews did not look for 
 such a Messiah. See Smith's Diet, of 
 Bible, art. "Son of God;" see also on 
 ch. 1 : 34. The healed man recognized 
 in Jesus a prophet from God ; would 
 he also confess him to be the real Mes- 
 eiah of ancient prophecy, the Imman- 
 uel, the Son of God ? 
 
 36. Who is he, Lord, that I might 
 believe ? This was the first time that 
 this man had actually seeyi Jesus. He 
 had heard his voice and had heard of 
 him. He knew that he was sent from 
 God, and he was ready to listen to any 
 instruction from his lips. But the same 
 calm, self-possessed intelligence which 
 he exhibited in his examination before 
 the Pharisees is apparent here. He 
 must understand to whom this designa- 
 tion, "the Son of God," applies. He 
 may have felt in his heart that it be- 
 longs to Jesus, but he knows his own 
 ignorance, and he desires to be instruct- 
 ed, that he may have an intelligent 
 faith. Hence he asks this question 
 before he makes answer to the ques- 
 tion of Jesus. 
 
 37. It is he that talketh Avith 
 thee. As in the case of the Samar- 
 itan woman Jesus plainly declared 
 himself to be the Messiah (ch. 4 : 26), 
 60 to this man he declares himself to 
 be the Son of God. Thus the man 
 whom the Jews cast out of tlie syna- 
 gogue was permitted both to see and 
 listen to the Son of God — an honor tliat 
 vastly counterbalanced the reproach 
 v^hicn had been heaped upon him. 
 
 38. His reply is prompt. Lord, I 
 believe. The simple word of Jesua 
 was enough for him. He acted as well 
 as professed. He worshipped him. 
 
 It was not a simple expression of rev- 
 erence for a great man that he offered, 
 but adoring worship for Jesus as the 
 Son of God. So the connection plainly 
 shows. And Jesus accepted that wor- 
 ship; for, beyond a doubt, he taught 
 this man to believe in his divinity. 
 Here, then, is an instance where Jesus 
 accepted the homage that belongs to 
 God only. It cannot be said that this 
 man misconstrued the words of Christ, 
 for he evidently was an honest inquirer 
 for the truth, and Jesus woiild not have 
 allowed a mistake on such a vital point 
 to pass uncorrected. The last record 
 of the man born blind is his full con- 
 fession of faith and his act of wor- 
 ship. 
 
 39-41. Christ's Words of Rebukb 
 TO THE Pharisees. The discourse of 
 which these words form the introduc- 
 tion ends at verse 18 of the next chap- 
 ter. The interview of Christ with the 
 man who had been healed may have 
 been private, but the conversation of 
 Christ with him would attract atten- 
 tion and draw others around them. 
 Stier suggests that we must assume au 
 interval of time and a change of place 
 between verses 39 and 40 ; but the ques- 
 tion in the latter verse seems to spring 
 from the remark in the former, so that 
 we cannot disconnect them. 
 
 39. For judgment I am come 
 into this world. It is not for passing 
 the final sentence of condemnation, but 
 for drawing the line of separation be- 
 tween the righteous and the wicked, 
 that Christ came. This was the fore- 
 seen result, since some would disbelieve 
 and reject him. The opening of the 
 eyes of this blind man suggested the 
 terms by wliich believers and unbe- 
 lievers are here designated. More than 
 this: the man had received spiritual 
 eyesight, and was an illustration of 
 
A. D. 29. 
 
 JOHN IX. 
 
 181 
 
 world, * that they which see not might see ; ^ and that 
 they which see might be made blind. 
 
 40 And some of the Pharisees which were with him 
 heard these words, * and said unto him. Are we blind 
 
 41 also ? Jesus said unto them, * If ye were blind, ye 
 should have no sin : but now ye say, We see ; ^ there- 
 fore your sin remaineth. 
 
 » Matt. 13. 13. 
 7 Isa. 6. 9, 10. 
 
 « Lukell.45; Rom. 
 
 2. 19. 
 » ch. 15. 22-24-, 
 
 Luke 12. 47;. 
 
 Heb. 10. 26, 27. 
 «» 1 John 1. 8. 
 
 w^hat Christ by his grace will do for 
 those born in the blindness of sin, 
 while the Pharisees were a sad example 
 of those who remained in unbelief, 
 growing more blind under the light of 
 truth and grace. They which see 
 not are those who are conscious of 
 their blindness. These will come to 
 Christ to obtain sight. They which 
 see are those who claim to themselves 
 a knowledge of God's truth, and glory 
 in their own righteousness. Like those 
 night-birds whose eyes are dazzled and 
 blinded by the sunlight, these men 
 were made more blind by the light of 
 gospel truth. The one party was sep- 
 arated from the other. The unbeliev- 
 ing Pharisees will not have the believ- 
 ing man in their synagogue, for light 
 and darkness cannot affiliate. 
 
 40. Some of the Pharisees. Who 
 they were is not clearly determined. 
 Tholuck thinks they were spies from 
 the hostile party. Lange supposes them 
 to be a remnant of the pharisaically- 
 minded followers of Christ. It matters 
 little whether they were once his pro- 
 fessed followers or not : they were at 
 this time imbued with the pharisaical 
 spirit. They well understood the mean- 
 ing of Christ's words, and ask. Are 
 we blind also? There is a tone of 
 scorn in the question. They would in- 
 dignantly deny their blindness. 
 
 41. If ye were blind, ye should 
 have no sin. These words are brief 
 and pointed. To have sin is to incur 
 the guilt of sin, to acquire and hold 
 possession of the fruits of sin. If these 
 Pharisees had truly become conscious 
 of their blindness, they would not con- 
 tinue to cling to their sin of unbelief, 
 the great sin under the gospel. They 
 would not have been possessors of the 
 guilt that is involved in rejecting Christ. 
 Now ye say, We see. This word 
 say furnishes the key to the interpre- 
 tation of the passage. These men assert 
 that they are not blind, but really do 
 see, and hence persist in their self- 
 
 16 
 
 righteousness, in their hypocritical pre- 
 tensions to piety, and in their opposi- 
 tion to Christ. Therefore should be 
 omitted, according to the highest crit- 
 ical authorities. The expression is con- 
 cise. Thus, their sin and all the guilt 
 connected with it abide with them. 
 In their infatuation they called Christ 
 a sinner and themselves the disciples 
 of Moses — reviled a man for believing 
 Jesus to be a prophet, and claimed for 
 themselves the authority to declare the 
 will of God, Had they really known 
 their own blindness and ignorance, they 
 would have come to Christ, that the 
 eyes of their understanding might be 
 enlightened. Men's sins will always re- 
 main unpardoned while they continue 
 self-confident and trust in their own 
 wisdom. 
 
 Practical Kemarks. 
 
 1. Sufiering and sorrow attract the 
 attention and move the compassion of 
 Jesus, as in the case of this blind man, 
 ver. 1 ; Mark 1 : 41. 
 
 2. A curiosity to pry into the secret 
 history of the lives of others may lead 
 to uncharitable conjectures and false 
 surmises, as the question of the dis- 
 ciples concerning this man's blindness 
 illustrates, ver. 2; Job 4 : 7. 
 
 3. The greatest sufferers are not to be 
 regarded as the greatest sinners. While 
 there is a connection between sin and 
 suffering, while there are instances in 
 which it is impossible to mistake the 
 relations between sin and punishment 
 in the life of an individual, yet this by 
 no means explains all the allotments 
 of suflfering and sorrow to individuals. 
 Upon some large measures of affliction 
 fall, in order that God's grace and glory 
 may be maniiested to them, ver. 3; 
 Luke 13 : 1-4. 
 
 4. It is characteristic of a servant of 
 God to improve opportunities for doing 
 good when they present themselves, 
 ver. 4 ; ch. 4 : 34 ; 2 Pet. 3:9; Rev. 
 3:19. 
 
182 
 
 JOHN X. 
 
 A. D. 29. 
 
 The Good Shepherd. 
 
 • Jer. 14. 15 • 28 
 
 X. VERILY, verily, I say unto you, '^ He that entereth lo ; Eze'k. 13! 2-6; 
 not by the door into the sheepfold, but climbeth up J^J^JjJhn^^i' 
 
 5. Jesus opens the eyes of the spirit- 
 ually blind, so that they may behold 
 him, the true Light, ver. 5 ; eh! 1 : 9, 12. 
 
 6. Faith in Christ is shown by cheer- 
 ful and prompt obedience to his pre- 
 cepts ; and this secures the blessing, 
 ver. 7, 
 
 7. The inclination of many to ques- 
 tion the reality of Christ's beneficent 
 works finds an illustration in some of 
 the neighbors and acquaintances of tliis 
 healed man, vers. 8, 9. 
 
 8. There is convincing power in the 
 simple statement of personal experience 
 of what Christ has done, as is often 
 seen in our times by the testimony of 
 young converts, vers. 10-12. 
 
 9. The enemies of Christ are ready to 
 seize upon any circumstance which they 
 can use to disparage his works of be- 
 nevolence and grace, vers. 14, 16. 
 
 10. The more fully true miracles are 
 investigated, the more does their re- 
 ality appear; but in false miracles the 
 more does their deceit become man- 
 ifest, vers. 15, 30-32. 
 
 11. It is good to tell what the Lord 
 has done for us — a duty also to acknow- 
 ledge Christ before his enemies, vers. 
 17, 25, 30, 35-38 ; Ps. 103 : 1 ; Acts 4 : 
 9, 10. 
 
 12. There is no greater blindness than 
 moral, spiritual blindness, vers. 18, 34, 
 39, 40. 
 
 13. Avowed unbelief will not yield to 
 evidence in favor of Christ so long as 
 there is any hope of finding a pretext 
 for rejecting it, ver. 18. 
 
 14. Bigots and tyrants, who do not 
 believe in the self-protecting power of 
 truth, would by force compel the opin- 
 ions of others, vers. 22, 34. 
 
 15. A lack of moral courage often 
 indicates that the truth has not a deep 
 root in the heart, vers. 19-23. 
 
 16. If a believer cannot answer the 
 objections that the enemies of Christ 
 make, he may appeal to his own ex- 
 perience of what Clirist has done for 
 himself, and thus confound opposers, 
 ver. 25. 
 
 17. How many, through fear or shame, 
 keep silent, instead of testifying to the 
 truth for Christ's sake! vers. 20-23. 
 
 18. Men who bitterly reproach the 
 disciples of Christ may make loud pro- 
 fessions of piety and of regard for the 
 divine law; they may be tenacious of 
 forms and traditions, adhering to the 
 letter that killeth, and rejecting the 
 Spirit that giveth life, vers. 28, 29. 
 
 19. The worldly wise have often beer, 
 battled by the arguments of some hum- 
 ble seeker after truth, vers. 30-33. 
 
 20. The reasoning of plain common 
 sense often confounds the sophistries 
 and perversions of the enemies of truth, 
 vers. 30-33. 
 
 21. Jesus finds and comforts his dis- 
 ciples when trials overtake them. Then 
 he makes to them fuller revelations of 
 himself, vers. 35, 37. 
 
 22. Faith prompts to worship, ver. 38. 
 
 23. " Conscious humble igijorance 
 dwells nearer the porch of wisdom than 
 arrogant genius and science." — ScOTT. 
 Those who know and confess their 
 blindness can come to him who will 
 " anoint their eyes with eye-salve ;" 
 while those who claim for themselves 
 knowledge and righteousness will grope 
 on in spiritual blindness, and come to 
 final ruin, vers. 39-41. 
 
 24. All to whom a knowledge of 
 Christ comes are either subdued or 
 hardened — won to the faith or roused 
 into more decided hostility. Thus, the 
 line of separation is drawn between 
 those who fear God and those who fear 
 him not, that the thoughts of many 
 hearts are revealed, ver. 39 ; Luke 2 : 
 35. 
 
 25. None is so ignorant of his con- 
 dition as the hardened sinner. None 
 think they can see so well as the spirit- 
 ually blind, ver. 40. 
 
 26. The self-confidence of sinners if 
 their ruin, ver. 41. 
 
 CHAPTER X. 
 
 This chapter, to the 21st verse, is a 
 continuation of the preceding one. The 
 Pharisees had denied that Jesus was of 
 God (ch. 9 : 16;, because he had healed 
 the blind man on the Sabbath day, or 
 even that God spoke through him. 
 They finally ask him in derision if thej 
 
A. D. 29. 
 
 ;OHN X. 
 
 1^ 
 
 • vers. 7, 9. 
 f Isa. 40. 14. 
 8 1 Cor. 16. 9 ; CoL 
 
 4. 3 ; Rev. 3. 7, 8. 
 «»lThess.5. 12, 13; 
 
 Heb. 13. 7, 17. 
 « Tit. 2. 1-6. 
 
 some other way, the same is ^ a thief and a robber. ^ vers. 8, lo. 
 
 2 But he that entereth in ®by the door is 'the shepherd '75/^^7'?; 
 
 3 of the sheep. «To him the porter openeth; ^and the 
 sheep hear his voice : ' and he calleth his own sheep 
 
 4 by name, ''and leadeth them out. And when he 
 putteth forth his own sheep, he goeth before them, 
 
 k Ps. 23. 2, 3; Jer. 31. 9 ; Phil. 3. 17 ; 1 Tim. 4. 12 ; 1 Pet. 5. 2-4. 
 
 are the blind whose eyes he came to 
 open. In the ])arable of the Good 
 Shepherd, and the interpretation of it, 
 he replies to them — rebukes them as 
 robbers and hirelings over God's heri- 
 tage, and shows that he is the true 
 divine Saviour, Guide, and Protector 
 of God's people, vers. 1-21. At the 
 feast of the dedication, the Jews — prob- 
 ably some of the same that had heard 
 his parable of the Good Shepherd (ver. 
 2(5) — came and asked him to tell them 
 in unequivocal words if he really was the 
 Messiah, 21-24. He refuses to answer 
 tl <»ir request directly, because they 
 have not credited what he had already 
 said, nor believed the testimony of his 
 works, which was sufficient to convince 
 those who were willing to hear and 
 know the truth. When he does tell 
 them "plainly" of his oneness with 
 the Father, they accuse him of blas- 
 phemy and take up stones to stone 
 him, 25-31. Jesus escapes from them 
 when they attempt a second time to 
 take him, 31-39. Again, as before, 
 after the discourse on the Good Shep- 
 herd, there is a division of opinion in 
 regard to him, and many believed on 
 him. Jesus goes into Peraea, 40-42. 
 Compare AtUhor's Harmony, ^ 112- 
 114. 
 
 1-6. The Thief and the Shep- 
 HEED Described and Contrasted. 
 
 1. He that entereth not by the 
 door. The shepherd, or, if he had an 
 assistant, the porter, guarded the door 
 by night, and therefore enemies must 
 climb up some other way if they would 
 gain access to the sheep. Of all domes- 
 tic animals, our Lord could not have 
 chosen a better than the sheep to illus- 
 trate and enforce what he desired. De- 
 fenceless by nature, weak, and even 
 foolish in character, it is utterly depend- 
 ent on human protection ; but at the 
 same time it is noted for its docility, 
 learning the human voice and im- 
 plicitly following its human guide; and 
 in doing this is its safety against not 
 
 only the changes and severity of 
 weather and climate, but especially 
 against the depredations of thieves and 
 ferocious animals. Similar use of sheep 
 for illustrating the people of God is 
 found in the Old Testament, Ps. 79 : 
 13: Ezek. 34:6; Zech.l3:7. Sheep- 
 fold, enclosure for the sheep. See 
 quotations below. The sheepfold repre- 
 sents God's kingdom. We must not, 
 however, press the comparisons of a 
 parable too far. A thief and a rob- 
 ber ; a false teacher, who steals and 
 robs the sheep by drawing them away 
 after himself. The true teacher engages 
 in his work for Christ, whom he honors 
 and obeys, and to him the flock readily 
 responds. Thus he resembles the Good 
 Shepherd, 1 Pet. 5 : 1-4. 
 
 2. The shepherd of the sheep, 
 the guide, leader, and teacher of the 
 true children of God, wherever they 
 may be found, ver. 16. 
 
 3. To him the porter openeth, 
 etc. See on ver. 1. The porter repre- 
 sents the Father rather than the Holy 
 Spirit, as some suppose. Acts 14 : 27 ; 2 
 Cor. 2:12; Col. 4 : 3. (See Dr. Van 
 Lennep, quotation, ver. 4.) 
 
 4. And when he putteth forth 
 his own sheep, rather, according to 
 the most approved text, When he putteth 
 forth all his own, he goeth before 
 them, etc. "Those low flat buildings 
 out on the sheltered side of the valley 
 are sheepfolds. . . . When the nights 
 are cold the flocks are shut up in them, 
 but in ordinary weather they are merely 
 kept within the yard. This is defended 
 by a wide stone wall, crowned all around 
 with sharp thorns, which the prowling 
 wolf will rarely attempt to scale. . . . 
 The sheep are so tame and so trained 
 that they follow their keeper with the 
 utmost docility. He leads them forth 
 from the fold or from their houses in the 
 villages just where he pleases. . . . The 
 shepherd calls sharply from time to 
 time to remind them of his presence. 
 They know his voice, and follow on; 
 
184 
 
 JOHN X. 
 
 A. D. 29 
 
 and the sheep follow him : for they know his voice. 
 6 And 'a stranger will they not follow, but will flee 
 from him : for they know not the voice of strangers. 
 
 6 This parable spake Jesus unto them: but they 
 understood not what things they were which he spake 
 unto them. 
 
 7 Then said Jesus unto them again, Verily, verily, I 
 
 8 say unto you, "^ I am the door of " the sheep. ° All 
 that ever came before me are thieves and robbers: 
 
 9 P but the sheep did not hear them. '^ I am the door : 
 
 iProv.l9.27;Luka 
 8. 18; 2 Tim. 4 
 3, 4; 1 John 4. L 
 
 » ch. 14. 6 ; 15. 5 
 Epli. 2. 18 ; 3. 12 
 
 n Ps. 74. 1. 
 
 • Jer. 6. 13, 14; 23. 
 2, 11, 15. 
 
 P Matt. 7. 15. 
 
 1 vers. 1, 7. 
 
 but if a stranger calls they stop short, 
 lift up their heads in alarm, and, if it 
 is repeated, they turn and flee, because 
 they know not the voice of a stranger. 
 This is not the fancy costume of a par- 
 able ; it is a simple fact. I have made 
 the experiment repeatedly." — Thom- 
 son's Land and Hook, vol. i. pp. 299- 
 301. Also, in regard to several of these 
 points, Dr. H. J. Van Lennep says 
 {Bible Lands, p. 185): "The sheep- 
 fold, however, often consists of a mere 
 enclosure surrounded by a palisade of 
 thorn-bushes, or a wall of loose stones 
 with thorn-bushes upon the top, and is 
 usually an effectual barrier against the 
 wolves. The door consists of a few 
 sticks laid across the enti'ance, and 
 here the shepherd and his dog watch all 
 night. Thieves sometimes climb up the 
 wall and push aside the bushes, and 
 sheep-stealing is as much a profession 
 in Turkey as horse-thieving is in some 
 other countries. By the mention of a 
 porter in our Lord's parable we are 
 not to understand that there is a special 
 porter to the sheepfold, but simply that 
 a shepherd acts as porter, opening 
 or shutting the door. Our Lord's ob- 
 ject in mentioning it was to allude to 
 the great Porter in God's kingdom, who 
 is Jehovah himself, and who has opened 
 the door of the church to the great Shep- 
 herd to enter in and govern his people." 
 
 5. A stranger, a false and irreligious 
 teacher, will they not follow, etc. 
 The true believer may for a time be 
 imposed upon by plausible men, but in 
 due time he will discover their true 
 characters and turn from them. 
 
 6. This parable, or, more nearly, 
 allegory. The word is different from 
 that translated "parable" in Matt. 13, 
 etc. This familiar incident, illustrat- 
 ing a great moral truth, they under- 
 stood not. They understood what he 
 
 said, but not how the illustration was to 
 be applied — that the parable was aimed 
 at them. So, generally, the Jewish lead- 
 ers understood not our Lord's parables, 
 iMatt. 13 : 13-15. 
 7-9. Jesus the Door. 
 
 7. I am the door of the sheep ; 
 the Way by which the sheep enter the 
 fold (ch. 14 : C ; Eph. 2 : 18) ; the only 
 Entrance to the fold and family of God ; 
 the only Mediator between God and 
 man ; tlie only One by whom we must 
 attain to salvation. 
 
 8. All that ever came before me, 
 claiming the same high dignity for 
 themselves and the same authority for 
 their teachings as I have done, are 
 thieves and robbers, not having in 
 view the good of the sheep, but their 
 own selfish ends. Our Lord doubtless 
 has reference to the scribes and Phari- 
 sees, and others like them, who de- 
 manded of the people implicit submis- 
 sion to themselves, as being superior in 
 wisdom and alone competent to teach 
 the way to God. Compare ch. 9 : 24, 
 34. This has been regarded as a difii- 
 cult passage, but the above interpreta- 
 tion is simple and natural, and is doubt- 
 less the true one. All founders of false 
 religions, and many professed teachers 
 of the gospel, have claimed to be the 
 " door of the sheep," the way to hap- 
 piness and heaven. To such this verse 
 applies. This could not apply to Moses 
 and the prophets, who wrote of Christ 
 and by i'aith looked for him, nor to 
 John the Baptist, who pointed the peo- 
 ple to Jesus. But the sheep did not 
 hear them — that is, did not heed and 
 follow them. The sheep are true be- 
 lievers, who were never led astray by 
 false prophets and teachers, but were as 
 Simeon and Anna at our Lord's appear- 
 ing — like sheep without a shepherd, 
 
 9. I am the door; emphasized by 
 
A. D. 29. 
 
 JOHN X. 
 
 18fi 
 
 'by me if any man enter in, he shall be saved and 
 
 10 shall go in and out, ^ and find pasture. ' The thief 
 Cometh not, but for "to steal, and to kill, and to de- 
 stroy: *I am come that they might have life, and 
 
 11 that they might have it ^ more abundantly. ' I am 
 the good shepherd. The good shepherd *giveth his 
 
 12 life for the sheep. But ^ he that is an hireling, and 
 not the shepherd, whose own the sheep are not, seeth 
 * the wolf coming, and leaveth the sheep, and fleeth : 
 and the wolf catcheth them, and scattereth the sheep. 
 
 » ver. 15 ; ET)h. 5. 2 ; Tit. 2. 14 ; 1 Pet. 2. 24. ^ Ezek. 34. 5-8. 
 • Acts 20. 29, 
 
 » Rom. 5. 1,2; Heb. 
 
 10. 19-22. 
 • Ps. 23. 1, 2 ; 100. 
 
 3, 4 ; Isa. 40. 11. 
 » Ezek. 34. 2-4. 
 » Col. 2. 8. 
 «ch. 3. 17; 6. 33, 
 
 51 ; Matt. 18. 11 ; 
 
 20. 28; 1 Tina. 1. 
 
 15; 2 Tim. 1. 10. 
 y Rom. 5. 15-21 ; 
 
 Heb. 7. 25. 
 «Ps. 23. 1; Ezek. 
 
 37. 24. 
 
 its repetition. By me if any man en- 
 ter in, he shall be saved. Access 
 to God is to be gained immediately 
 through Christ; there is no other door, 
 either to shut out or to admit, between 
 the soul and salvation. Shall go in 
 and out, etc. He shall "go in," as to 
 a place of safety and repose ; and he 
 shall "go out," as to green pastures and 
 still waters (Ps. 23 : 2) for nourishment 
 and refreshing. Compare Num. 27 : 
 16, 17 ; 1 Tim. 4 : 16, " By these words, 
 therefore, our Lord meant to express 
 this idea : Every one who enters by the 
 door into the sheepfold shall find with 
 me all that is necessary for the illumi- 
 nation, the sanctification, the confirma- 
 tion, the joy, the tranquillity, and the 
 felicity of the soul."— Tittmann. 
 
 10-15. Jesus the Good Shep- 
 herd CONTRASTED WITH THE 
 
 Hireling. 
 
 10. Our Lord now drops the figure 
 of the door, and presents himself as 
 the " Shepherd." He contrasts the 
 objects of the false teachers with his 
 own. They are represented by the 
 thief. They come to kill ; he to 
 make alive. Their design is to lead 
 to destruction ; his purpose is to bring 
 his followers into the enjoyment of a 
 perfect and full salvation, I am come 
 that they might have life, life from 
 the dead, spiritual life, and that they 
 might have it more abundantly, 
 or simply abundantly. "Our Lord 
 promises those who shall seek salva- 
 tion through him not life merely, but 
 felicity, and that supreme and perfect — 
 a life in which we shall not only have 
 all things that are necessary to our fe- 
 licity, but shall have them in rich and 
 ; verflowing abundance,." — Tittmann, 
 
 11. I am the good fhepherd, not 
 
 simply " a," but " the Good Shepherd " 
 foretold in the Scriptures, See Ps, 23 ; 
 Isa. 40 : 11; Ezek, 34 : 11-23; 37 : 
 24 ; Zech, 13 : 7, Compare also Heb. 
 13 : 20 ; 1 Pet. 2 : 25 ; 5:4. The Greek 
 word translated " shepherd " and the 
 corresponding Hebrew term denote in 
 their figurative sense one who rules 
 over a body of people, defends them 
 from violence and injury, and gene- 
 rally watches over and provides for 
 their comfort and safety. See Jer. 23 : 
 1; Ezek. 34 : 1, 23, 24. Christ there- 
 fore claims to be the Guide, Guardian, 
 Defender, and Prince of his people. 
 Our Lord now gives the distinguishing 
 marks of a good shepherd : he is not 
 only watchful and loving, but self-sac- 
 rificing, Giveth his life, layeth down 
 his life, as the same words are translated 
 in vers, 15, 17, for the sheep. In 
 their behalf he perils his own, that they 
 may not suffer violence from robbers 
 and beasts of prey. See 1 Sam. 17 : 
 34-37. 
 
 12, 13. The marks of false shepherds, 
 or hirelings, those who set themselves 
 up as guides and defenders of the people, 
 having their own gain in view, are veiy 
 different. Our Lord, doubtless, has in 
 mind some of those whom he was ad- 
 dressing, and also the false prophets 
 of old, Th«y failed the people at the 
 critical moment, in the time of danger, 
 and left the flock scattered and shep- 
 herdless. Th'is was the condition of 
 the Jewish people in Christ's day. 
 The words, the sheep, the hireling 
 fleeth, at the end of ver, 12 and the 
 beginning of ver. 13 should be omitted, 
 according to the best text. It will 
 read : Leaveth the sheep and fleeth ; 
 and the ivolf catcheth and scattereth 
 them, because h* is an hii eling, etc. 
 
186 
 
 JOHN X. 
 
 A. D. 29 
 
 13 The hireling fleeth, because he is an hireling, ^ and 
 
 14 careth not for the sheep. I am the good shepherd, 
 
 15 and *know my sheep, and ^am known of mine; as the 
 Father knoweth me, even so know I the Father: 
 
 IG and I lay down my life for the sheep. And ^ other 
 sheep I have, which are not of this fold: ''them also 
 \ must bring, 'and they shall hear my voice; Jand 
 
 56. 8; Ezek. 34. 11, 12; Rom. 15. 9-12. »> Mark 16. 15; Luke 14. 22; 
 
 Acts 15. 14; JKoni. 10. 12-15. « ch. 6. 37; Rev. 3. 20. J Ezek. 37. 
 
 22 ; Eph. 2. 14 ; 1 Pet. 2. 25. 
 
 * Phil. 2. 20, 21. 
 
 • ver. 27; Ps. 1.6; 
 
 lCor.8.3;2TtiiL 
 
 2. 19 ; Rev. 2. 2. 
 ' ch. 17. 8; Eph. 1. 
 
 17; 2 Tim. 1. 12; 
 
 1 John 5. 20. 
 8 Gen. 49. 10 ; Ps. 
 
 72. 10,11, 17; Ida. 
 
 13. Because he is an hireling. 
 
 The hireling is one who serves merely 
 for gain ; he is a worldly pastor, ancl 
 has no personal interest in the sheep. 
 They are not safe in his hands, for he 
 will risk and suffer nothing for them. 
 " The life of a shepherd is arduous. 
 His duties are too severe to be faith- 
 fully performed by hirelings. It is 
 rare, therefore, to find any one engaged 
 in this calling simply for hire. Owners 
 of flocks engage shepherds generally by 
 bargaining for the delivery of a certain 
 amount of curdled milk and cheese, and 
 a fixed number of lambs and sheep, 
 yearly, besides maintaining the flock 
 undiminished, while the shepherds are 
 paid for their trouble by whatever they 
 can obtain beyond this." — Dr. H. J. 
 Van Lennep, Bible Lands, p. 184. 
 
 14, 15. I am the good shepherd. 
 This is made more emphatic by its repe- 
 tition and by the contra.st just made be- 
 tween the false and the .true shepherd. 
 And know my sheep, and am 
 known of mine, etc. Our common 
 version wrongly makes ver. 15 an in- 
 dependent sentence, and thus the true 
 and full sense is obscured. The two 
 verses should be connected and read as 
 follows: And know mine, and mine 
 know me, just as the Father knows 
 me and I know the Father. The term 
 ** to know " is used here in the peculiar 
 and endearing sense of 2 Tim. 2 : 19, 
 and is synonymous with '' to love." 
 The mutual knowledge of Christ and 
 his people is as deep, intimate, and 
 loving as the mutual knowledge of the 
 Father and the Son. Our Lord means 
 to show by these words that he has the 
 characteristic marks of a true shepherd 
 in that he has an intimate acquaintance 
 with his flock, and is about to lay down 
 his life for their salvation. And I lay 
 down my life for the sheep. Christ 
 plainly implies that it is his fixed pur- 
 
 pose to lay down his life ; that he does 
 it of his own free choice; and that there 
 is a necessity for his doing so in the con- 
 dition and danger of those who are called 
 his sheep. He gives his life for the 
 sheep— that is, in their behalf, for 
 their benefit. As the sheep are in 
 danger, and would die were not the 
 life of the shepherd interposed, the 
 doctrine of substitution, or the vica- 
 riousness of Christ's death, is implied, 
 though not directly stated, in this pas- 
 sage. It should be noted that the Good 
 Shepherd lays down his life for the 
 sheep, and not to confirm the truth of 
 his doctrines. The sense in which the 
 words are to be taken will be explained 
 by such passages as Matt. 20 : 28 and 
 Rom. 5 : 6. 
 
 16-18. The Extent of His Flock 
 FOR WHICH He willingly lays 
 DOWN His Life. 
 
 16. By this fold Jesus no doubt 
 means believers on him from among 
 the Jews. Other sheep are those 
 who should believe on him from 
 among the Gentiles. Though uncon- 
 verted, he has them; they are already 
 his in the purpose of his grace. Com- 
 pare Acts 18 : 10: "I have much peo- 
 ple in this city." " They were yet with- 
 out, among the Gentiles, predestinated, 
 not yet gathered in. These he knew 
 who had prede.stinated them : he knew 
 who had come to redeem them with the 
 shedding of his own blood. He saw 
 those who did not yet see him. He 
 knew them who yet believed not in 
 him." — Augustine, as quoted by Ryle. 
 Them also I must bring, in the ful- 
 filment of prophecy and to carry out the 
 great purpose of his coming. In carry- 
 ing out this purpose Christ uses his peo- 
 ple as instruments. Yet he is chief in 
 the matter, for the saints are "the 
 called of Jesus Christ," Rom. 1 : 6. 
 They shall hear my voice, so u 
 
A. D. 29. 
 
 JOHN X. 
 
 18? 
 
 17 there shall be one fold, ^ and one shepherd. There- 
 fore doth my Father love me, because I lay down my 
 
 18 life, that I might take it again. ' No man taketh it 
 from me, but I lay it down of myself. I have power 
 to lay it down, and I "* have power to take it again. 
 " This commandment have I received of my Father. 
 
 19 "There was a division therefore again among the 
 
 20 Jews for these sayings. And many of them said, 
 p He hath a devil, and is mad ; why hear ye him ? 
 
 21 Others said, These are not the words of him that hath 
 a devil. Can a devil open the eyes of the blind ? 
 
 Jesus at. Jerusalem at the Feast of Dedication : Jews charge 
 him with blasphemy, and again attempt to seize him. 
 
 22 And it was at Jerusalem the feast of the dedication. 
 
 k Ezek. 34. 
 Heb. 13. 20. 
 
 23' 
 
 »cli. 19. 11; 
 26. 5:3-56. 
 
 Matt 
 
 » ch. 2. 19-21. 
 
 n ch. 6. 38 ; 14, 31 
 15. 10; Acts 2 
 24, 32; Heb. 5. 
 6-9. 
 
 • ch. 7. 40-43 ; 9. 16. 
 
 Pch.7.20;8.48,52. 
 
 to believe and obey. There is implied 
 here a purpose to draw them to himself 
 by an inward efficacious call. There 
 was a cheering promise in these words 
 for the disciples, for the sheep among 
 the heathen to whom they were to 
 preach would listen and be converted. 
 There shall be one fold, or one 
 flock, as the same word is translated 
 in Matt. 26 : 31 ; Luke 2 : 8 ; 1 Cor. 9 : 
 7. This will be completely fulfilled 
 only when *' the fulness of the Gentiles 
 be come in," and " all Israel shall be 
 saved," Rom. 11 : 25, 26. " The dis- 
 ciples of Jesus, whether Jews or Gen- 
 tiles, shall be essentially 'one flock,' 
 united in their relations to the * one 
 Shepherd.' Our Lord does not say 
 'one fold,' for this unity is not that of 
 any mere external organization." — An. 
 Par. Bible. This is a most important 
 distinction, since there may be many 
 folds, but only one flock. All true fol- 
 lowers of Christ make up the one body. 
 Compare Eph. 2 : 13-18. One king- 
 dom, but many local churches. 
 
 17. Therefore (compare Isa. 53 : 12 
 and Phil. 2 : 6-11) doth my Father 
 love me, etc. As the Son showed his 
 love to the Father by his voluntary 
 humiliation and self-sacrifice in behalf 
 of the flock, so the Father's love to him 
 finds its justification in the same act. 
 That I might take it again ; his 
 rising from the dead was as necessary 
 as his dying, for by his resurrection he 
 secured the fruits of his death. Com- 
 pare Rom. 4 : 25. 
 
 18. No man taketh it from me, 
 etc. His sacrifice was purely volun- 
 tary. Neither in his death nor in his 
 
 resurrection was Christ passive; he rose 
 by his own divine power. Compare 
 Acts 2 : 24, 32 ; 1 Pet. 3:18; John 2 : 
 19. From which we infer that in every 
 part of Christ's mediatorial work the 
 three persons of the Trinity concurred 
 and co-operated. This command- 
 ment, etc. "My death is my own 
 voluntary act (see ch. 18 : 5-8), for I 
 have the right of my own life ; yet it 
 is also an act of obedience to the com- 
 mandment which * I have received from 
 my Father.' It is the combination of 
 this right or power with obedience that 
 gives value to the sacrifice of Christ." — 
 An. Par. Bible. 
 
 19-21. Fresh Discussion and Di- 
 vision arouSed by the Words of 
 Jesus. 
 
 19. There was a division, as twice 
 before, because of Christ's words. See 
 ch. 7 : 43 and 9 : 16. That he should 
 be the cause of division was foretold. 
 See Isa. 8:14; Luke 2 : 34. 
 
 20, 21. Different impressions are made 
 by the same words of Christ on differ- 
 ent hearers. In his claim to be the 
 Good Shepherd, and to have power to 
 lay down his life and to take it again, 
 the one saw only the senseless talk of 
 a madman, the other compared his 
 words with his work, and concluded 
 that These are not the words of 
 him that hath a devil, or demon. 
 The fact that Jesus had opened the 
 eyes of the blind (ch. 9) seemed too 
 great to have been wrought by the 
 agency of demons. Such could only 
 be produced by the power of God. 
 
 22-39. Jesus at the Feast op 
 Dedication. 
 
188 
 
 JOHN X. 
 
 A. D. 29 
 
 23 And it was winter , and Jesus walked in tlie temple 
 ^ in Solomon's porch. 
 
 24 Then came the Jews round about him, and said 
 unto him, How long dost thou make us to doubt? 
 •■ If thou be the Christ, tell us plainly. 
 
 25 Jesus answered them, * I told you, and ye believed 
 not. The works that I do in my Father's name, they 
 
 2t> bear witness of me. But *ye believe not because ye 
 
 1 Acta 3. 11 • 6. 12. 
 
 »ch. 8. 25, 53; Luke 
 22. 67-70. 
 
 » ch. 5. 17-43. 
 
 » vers. 14, 27 ; ch. 6. 
 37, 44, 45, 65 ; 8- 
 47 ; 1 John 4. 6. 
 
 22, 23. The feast of the dedica- 
 
 lioii, rather, Aiid the feast of the dedi- 
 cation came (or occurred) at Jerusalem.. 
 Some time probably intervened between 
 the last verse and this. This was insti- 
 tuted by Judas Maccabeus, B. c. 164, to 
 commemorate the purging of the tem- 
 ple and the rebuilding of the altar after 
 the profanation by Antiochus Epiph- 
 anes. It commenced on the 25th of Chis- 
 leu (that is, December 20th, a. D. 29), 
 and lasted eight days, but did not re- 
 quire attendance at Jerusalem, being 
 celebrated by the Jews at their homes 
 by festivity and the illumination of 
 their dwellings, 1 Mace. 4 : 52-59 ; Jos., 
 Antiq., xii. 7, 6, 7. From John's nar- 
 rative it appears that Jesus remained in 
 Judaea after the feast of tabernacles, 
 which I believe to be confirmed by a 
 proper view of Luke's narrative, and 
 nence was at Jerusalem at this festival. 
 The fact that the Jews did not go up to 
 Jerusalem to observe this feast is a con- 
 firmatory argument for our Lord's stay 
 at Jerusalem and its vicinity during the 
 seven weeks between the feast of taber- 
 nacles and that of dedication. It was 
 winter, suggests the weather of that 
 season, and the reason why he walked 
 in the covered porch of Solomon in- 
 stead of the open courts of the temple. 
 It was a protection, not only from the 
 cold, but perhaps from the wintry 
 Btorm. Solomon's porch, the east- 
 ern colonnade of the temple, probably 
 where that of Solomon formerly stood. 
 (For the connection of events and the 
 probable position of this section see 
 Author's Harmony, pp. 276, 277.) 
 
 24. Then came the Jews, the 
 rulers, not the common people, round 
 about him. The words seem to come 
 from an eye-witness. Quite likely John 
 was with him. How long dost thou 
 make us to doubt ? . . . tell us 
 plainly. " Do not keep us in doubt 
 by the use of ambiguous words and 
 6gurative terms." Our Lord had fre- 
 
 quently spoken to the Jews regarding 
 himself in such a way as to leave them 
 in no doubt as to who he was ; but for 
 wise reasons he had not said plainly, 
 " I am the Messiah." Their request at 
 this time was no doubt intended to draw 
 from him a declaration for which they 
 might stone him on the spot as a blas- 
 phemer. It seems very probable that 
 these who encircled Jesus were some of 
 the persons spoken of in verses 19-21, 
 and that their presence calls to mind 
 the illustration of the shepherd and the 
 sheep, vers. 26-29. 
 
 25. I told you, in such discourses as 
 are recorded in ch. 5 : 17-47 ; 8 : 12-59. 
 The immediate reference here is no 
 doubt to the proclamation of himself as 
 the Good Shepherd. Ye believed not, 
 " You did not credit my words when I 
 declared myself to be the Messiah ; 
 but," he says in substance, " further 
 declarations are not necessary to show 
 who I am." The works that I do 
 in my Father's name, they bear 
 witness of me — "they confirm all I 
 have said, and furnish the clearest evi- 
 dence that I am from God, for no man 
 can do the miracles that I do except 
 God be with him." See ch. 3:2; 5 : 36 ; 
 7:31; 9 : 33, 34 ; Acts 2 : 22. " Our 
 Lord's ministry was accredited by the 
 miracles which, like flashes of the in- 
 dwelling Deity breaking through the 
 veil of the flesh, proved him to be more 
 than man." — God's Word Written, 
 Garbett, p. 96. 
 
 26. Because ye are not of my 
 sheep. " Faith is one of their marks. 
 Not being Christ's sheep was not the 
 cause of the unbelief of the Jews, but 
 their unbelief was the evidence that 
 they were not Christ's sheep." — Ryle. 
 As' I said unto you. See ch. 8 : 47 
 and ver. 3, 4 of this cliapter. The 
 clause is omitted by the oldest and best 
 critical authorities, but retained by 
 others. If genuine, it would seem best 
 to connect it with the following verse, 
 
A. D. 29. 
 
 JOHN X. 
 
 189 
 
 27 are not of my sheep, as I said unto you. My sheep » ch. 6. 27 ; 17. 2 
 hear my voice, and I know them, and they follow Rom. 6.23 ; i Cor 
 
 28 me : " and I give unto them eternal life ; and ^ they 
 shall never perish, neither shall any man pluck them 
 
 29 out of ' my hand. My Father, which gave them me, 
 is greater than all ; and no man is able to pluck them 
 
 30 out of my Father's hand. * I and my Father are one. 
 
 31 Then ^ the Jews took up stones again to stone him. 
 
 32 Jesus answered them, ^Many good works have I 
 
 ' ver. 38; ch. 14. 9-11 ; 17. 11, 21, 22. 7 ch. 8. 59. » 1 Pet. 1. 21-23. 
 
 2. 12 ; 1 John 2. 
 
 25 ; 5. 11. 
 »ch. 3. 15; 6. 39, 
 
 40; 17. 11, 12; 18. 
 
 9; 1 Sara. 2. 9; 
 
 Rom. 8. 1, 33-39 ; 
 
 Col. 3. 3, 4. 
 ' Deut. 33. 3 ; Isa. 
 
 49. 16 ; 2 Tim. 1. 
 
 12. 
 
 and read, As I said unto you, my sheep 
 hear my voice, etc. 
 
 27. My sheep hear my voice is in 
 contrast with, Bat ye believe not, in the 
 preceding verse ; " to believe on him " 
 and " to hear his voice" are terms ex- 
 pressing the same idea. 
 
 28. And I give unto them, etc. 
 We have seen the character of the 
 " sheep," and now our attention is di- 
 rected to their blessed privileges — eter- 
 nal life and eternal security from all 
 foes. I give, in the present, not "I 
 will give," in the future. Eternal life 
 is the present possession of believers. 
 They shall never perish. They 
 shall in no wise be lost, ch. 6 : 35, 39, 
 40; Rom. 8:30-39. Neither shall 
 any man, any one, man, angel, or 
 devil. The Good Shepherd is superior 
 in wisdom and might to all the enemies 
 of his people. Neither life nor death, 
 nor angels nor principalities nor pow- 
 ers, nor things present nor things to 
 come, nor height nor depth, nor any 
 other created thing, shall ever be able 
 to separate them from his loving care. 
 The perpetuity of grace in believers, 
 and the certainty .,hat they shall never 
 be cast away, could scarcely be asserted 
 in more plain and positive language. 
 To interpret these words to mean, " They 
 shall never perish so long as they re- 
 main my sheep," or, " They shall never 
 perish through any defect on my part," 
 is only to say that Christ attempts to 
 secure eternal life for his people, but 
 in some cases makes a humiliating fail- 
 ure. The gift of eternal life is, It may 
 reverently be said, of little worth to us 
 unless it includes a guarantee against 
 our own weakness. 
 
 29. My Father, which gave them 
 me, is greater than all ; he is al- 
 mighty, no adverse power can contend 
 with him, Isa. 27 : 2-4. And no man, 
 no one, is able to pluck them. 
 
 '■'Them" is not in the Greek, but is 
 implied. Our Lord by these words 
 seems to say, " No one, however power- 
 ful, can snatch my sheep from my care, 
 any more than from the care of my 
 Father, who is almighty." The reason 
 is given in the next verse. 
 
 30. I and my Father are one. 
 From the connection in which these 
 words stand, we must interpret the 
 union here expressed to be a harmony 
 of power and operation. The main 
 thought intended to be conveyed in this 
 and the two verses preceding appears 
 to be that Christ's people are perfectly 
 safe in his keeping, because he, like 
 his Father, is inlinite in power. Unity 
 of interest, design, and essence are all 
 implied in the context, but not directly 
 stated here. "One in power, or of the 
 same power. But if one in power, one 
 in Godhead, essence, and nature ; there- 
 fore when he said, ' I and the Father,* 
 he signified a duality of persons, a dis- 
 tinction of substances; but when he 
 added, ' we are one,' he signified a one- 
 ness of Godhead, an identity of nature, 
 essence, and power." — Euthymius ZiGr- 
 ABENUS, as quoted by Tittraann. The 
 Saviour has now answered indirectly 
 the request made by the Jews in the 
 twenty-fourth verse. 
 
 31-38. The Jews REGARD THE High 
 Claims of Jesus as Blasphemy, and 
 
 ARE ABOUT TO StONE HIM. 
 
 31. Took up stones again to 
 stone him. They had perhaps come 
 prepared to do so if in his answer he 
 should again assert his equality with 
 God, as in ch. 8 : 58, 59. There were 
 probably stones lying about which had 
 been brought there for the temple, 
 which was not yet completed. The 
 Jews appear to have caught up the 
 stones in a tumultuous manner. 
 
 32. While the stones are in their 
 hands Jesus proceeds with ci^lmnes* 
 
190 
 
 JOHN X. 
 
 A. D. 29 
 
 showed you from my Father; *for which of those 
 
 33 works do ye stone me? The Jews answered him, 
 saying, For a good work we stone thee not ; ^ but for 
 blasphemy; and because that thou, being a man, 
 "makest thyself God. 
 
 34 Jesus answered them, "^Is it not written in your 
 
 35 law, I said. Ye are gods? If he called them gods, 
 •unto whom the word of God came (^and the Scrip- 
 
 3fi ture cannot be broken), say ye of him, « whom the 
 Father hath sanctified, and ''sent into the world, 
 Thou blasphemest ; * because I said, I am i the Son of 
 
 •Pa. 35. 12; 109. 
 
 4, 5. 
 t Lev. 24. 16. 
 « ch, 5. 18. 
 d Ex. 22. 28. 
 • Rom. 13. 1. 
 'Matt. 5. 18; Luke 
 
 IH. 17. 
 8ch. 3. 34; 6.27. 
 •>ch. 3. 17; 5. 36, 
 
 37 ; 6. 38, 39, 57 ; 
 
 8.42. 
 « ver. 30; ch. 5. 17, 
 
 18. 
 J ch. 9. 35-37; Luke 
 
 1.35. 
 
 and dignity to answer them. We never 
 see him showing signs of fear or terror 
 in the presence of human passion. His 
 bearing throughout the gospel history 
 is like that of the Son of God. Many 
 good works. He had fed the hungry, 
 he had restored the maimed, he had 
 cleansed the lepers, he had cured the 
 sick, he had cast out demons, he had 
 recovered the paralytic, he had raised 
 the dead, he had employed his energies 
 solely in doing good, Acts 10 : 38. Have 
 I showed you. AH these things were 
 not only done, but showed — exhibited 
 before their eyes as a proof of what 
 he was, ch. 2': 11 ; 17 : 6 ; 1 Tim. 3 : 
 16; 1 John 1:2; 3:8. From my 
 Father. These good works he was 
 commissioned by the Father to do ; they 
 were done by his will and authority. 
 By these words Jesus would repel their 
 charge that he was assuming preroga- 
 tives to which he had no right. For 
 which of those works do ye stone 
 me ? He appeals to their sense of jus- 
 tice, and says in effect, " It cannot be 
 that you are about to stone me for any 
 of those good works." 
 
 33. For a good work we stone 
 thee not. They could not deny that 
 his works were good, for even the heal- 
 ing of the blind man on the Sabbath 
 day (ch. 9) was a good work, and, as 
 they knew, not against the spirit of the 
 Sabbath law. They therefore charge 
 him with blasphemy, which accord- 
 ing to their law was punishable with 
 death by stoning (see Lev. 24 : 14-16). 
 But being under E,oman dominion, 
 they had no right to execute such a 
 law. The exact nature of the blas- 
 phemy was that thou, being a man — 
 only a man they muan — makest thy- 
 self God, that is, equal to God. It 
 seems plain from these words that the 
 
 Jews understood Christ to claim for 
 himself a divine nature, equality with 
 God. Kyle observes with great force: 
 "This 'contemporaneous exposition,' to 
 use a legal phrase, of our Lord's woi'ds 
 deserves great respect and carries with 
 it great weight and authority." If 
 Jesus in calling God his Father, and in 
 saying that he and the Father were one, 
 did not mean to claim equality with 
 I him, he might easily have corrected 
 I the erroneous interpretation which the 
 I Jews put upon his words. He does not 
 do so here or on any other occasion. 
 Compare ch. 5 : 18. 
 
 34. Is it not written in your law. 
 Law here includes the whole Old Tes- 
 tament. Jesus shows by their own 
 Scriptures that he does not blaspheme 
 in claiming to be the Sou of God. Ye 
 are gods. " I have said. Ye are gods ; 
 and all of you are children of the Most 
 High." Ps. 82 : 6. Jesus quoted part 
 of the verse, leaving his hearers to 
 recollect the rest. Magistrates and 
 judges, being earthly rulers under Je- 
 hovah, the supreme Ruler, had applied 
 to them the title of gods and sons of 
 God. 
 
 35. If he called them gods, etc. 
 The reference is to princes and judges 
 who were commissioned to rule and 
 judge in God's name. And the Scrip- 
 ture cannot be broken ; this they 
 acknowledge — this Scripture cannot be 
 explained away. It is therefore true 
 that magistrates may be called gods 
 without injury to the majesty of the 
 one living and true God. Since our 
 Saviour's argument here turns upon the 
 one word, gods, the bearing of this pas- 
 sage on the verbal inspiration of the 
 Scri})tures is evident. 
 
 36. Whom the Father hath sanc- 
 tified; set apart, appointed for au of- 
 
A. D. 30. 
 
 JOHN X. 
 
 191 
 
 37 God ? ^ If I do not the works of my Father, believe k ch. lo. 24 
 
 38 me not: but if I do, though ye believe not me, 'be- »ch.5.36;i4.io,iL 
 lieve the works: that ye may know, and believe, 
 
 39 "that the Father is in me, and I in him. "Therefore "" ver. 30; ch. 14 
 they sought again to take him : ° but he escaped out 
 of their hand, 
 
 Jesus retires beyond Jordan. 
 
 40 And went away again beyond Jordan into the 
 place P where John at first baptized ; and there he 
 
 10, 11; 17. 21. 
 "Ch. 7. 30, 44; 8.59. 
 o Luke 4. 29, 30. 
 
 pch. 1. 28; Judg. 
 
 7. 24. 
 
 fice, and sent into the world ; this 
 was never said of any of the princes or 
 judges. He was appointed and sent 
 into the world ; he was an ambassador 
 from above. They were of the earth, 
 and the word of God came to them, 
 giving them a very Hniited authority to 
 speak or rule; his position was infi- 
 nitely superior to theirs. Our Lord's 
 argument was meant merely to free 
 himself from the charge of blasphemy. 
 If these magistrates of old could be 
 called gods — and God had called them 
 so — he who came from heaven with a 
 great work to do for humanity can with- 
 out blasphemy claim equality with God. 
 Jesus does not lower his claim in the 
 least in this argument, but if he seems 
 to do so, he at once takes up the same 
 ground as at first in the following 
 verses. 
 
 37. If I do not the works of my 
 Father, — the works which he doeth, 
 works showing the same wisdom, pow- 
 er, and goodness, — believe me not. 
 That is, If you do not witness miraculous 
 works done by me, I do not ask you to 
 credit my words. If you do not see me 
 do the works appropriate to one " whom 
 the Father hath sanctified and sent into 
 the world," do not believe my a.ssertiou 
 that " I and my Father are one." Com- 
 pare ver. 25 ; ch. 5 : 17, 19-23. 
 
 38. But if I do, though ye believe 
 not me, though you have not that 
 spiritual perception which my sheep 
 have, and which would lead you to 
 give credence to my words when I claim 
 equality with God, believe the works, 
 that is, " believe what the works teach 
 concerning me," or, as in ch. 14 : 11, 
 " believe me for the works' sake." The 
 works, then, were not the objects of 
 faith, but the objects of sight, leading 
 on to faith in the worker. Miracles are 
 themselves evidences of power; their 
 ej^tvut and character sho\Y the extent 
 
 and character of the worker's commis- 
 sion and give authority to his claims. 
 Christ appeals not simply to his works 
 as manifestations of power, but to their 
 nature as "good works," "works of 
 the Father." That ye may know, 
 and believe, etc. Verses 38 and 39 
 have a close connection with what 
 precedes. Christ says here, in effect: 
 Though you have not that spiritual in- 
 sight that fixes its faith on me at once, 
 let the works that I do show you that I 
 am not merely a man ; let them remove 
 your prejudices, so that you may after- 
 ward come to the fuller belief in ray 
 oneness with the Father. Compare 
 ver. 30 ; 5 : 19. 
 
 39. Therefore they sought again, 
 etc. Carried away by their passion, 
 they refused to regard any appeal to 
 their reason, but they clearly saw one 
 thing that many who read his words 
 now fail to see — that he did not relin- 
 quish his high claim of equality with 
 God. But he escaped (see ch. 8 : 
 59 ; Luke 4 : 30) literally, he toent forth 
 out of their hand, out of their power. 
 Christ's enemies were probably awed 
 and restrained, so that they were power- 
 less to carry out th(Mr designs. (For 
 simihir instances of his divine influence 
 over men witne.ss the cleansing of the 
 temple (ch. 2 : 13-16) and the overpow- 
 ering of the .soldiers who came to take 
 him, ch. 18 : (3. ) 
 
 40. Beyond Jordan, etc. This was 
 Bethany (according to the correct read- 
 ing of ch. 1 : 28, note on which see), on 
 the east side of the Jordan. We do not 
 read that Jesus ever before revisited 
 the scene of his own baptism and the 
 place where he began his public min- 
 istry. And there he abode ; prob- 
 ably not, as some suppose, in quiet re- 
 tirement, but in teaching and healing 
 His stay beyond Jordan probably oc- 
 cupied about six weeks, and the tinaf 
 
192 
 
 JOHN X. 
 
 A. D. 30. 
 
 41 abode. And many resorted unto him, and said, John 
 
 42 did no miracle: '• but all things that John spake of ich. 
 this man were true. 'And many believed on him 
 there. 
 
 1. 
 
 29-36. 
 » ch. 2. 23 
 
 15-27 ; 
 
 was iu part filled up by the events re- 
 coi'ded in Luke's Gospel from ch. 13 : 
 10 to 17 : 10. See Author's Harmony, 
 notes on ^2 114, 125. 
 
 41. And many resorted unto kim, 
 doubtless from Jerusalem, as they did 
 to John's preaching. John did no 
 miracle, " yet we believed him," and 
 now we see indeed that he had a divine 
 commission, for all things that John 
 spake of this man were true. "A 
 very important testimony against those 
 who explain the miracles of Jesus as 
 fables springing from the morbid love 
 of marvels is found in this observation 
 that the Baptist, though it might cer- 
 tainly be looked for from him as a 
 prophet, performed no miracle." — 
 Tholuck. The jo^ace would recall the 
 testimony of John. In comparing what 
 John had said with what Christ had 
 done, they were forced to acknowledge 
 that all that John had said was true — 
 that Jesus was indeed " the Lamb of 
 God, that taketh away the sin of the 
 world," ch. 1 : 29. Probably only a 
 small part of what John had said con- 
 cerning Jesus is recorded. Specimens 
 are to be found in ch. 1 : 27, 29 ; 3 : 27- 
 36. Heprovedhimself a ;?ro/?/te«, though 
 he wrought no miracle. 
 
 42. Convinced by the testimony of 
 Christ, fulfilling the testimony of John 
 the Baptist, many believed on him 
 there. Thus Jokn, being dead, yet 
 spoke, and proved indeed a harbinger 
 of the Messiah to many there. 
 
 Practical Remarks. 
 
 1. Christ is our chief Shepherd, and 
 he will recognize none as shepherds 
 who are not in personal and spiritual 
 union with him, ver, 1; Heb. 13:20; 
 1 Pet. 2 : 25 ; 5:4. 
 
 2. The shepherd and sheep all enter 
 the same way; the rightful owner, how- 
 ever, enters as one having authority, 
 ver. 2. 
 
 3. Only those are true disciples or 
 ministers of Christ who believe in him 
 and keep his command.s, ver. 3. 
 
 4. True Christians have discernment 
 
 and love for the truths of the gospel, 
 ver. 4; 1 Cor. 2 : 14, 15. 
 
 5. Those who are under the guidance 
 of Christ, his word, and his Spirit, are 
 quick to detect error and false teachers, 
 and have no relish for either them or 
 their teaching, ver. 5 ; 1 John 4 : 1. 
 
 6. How many read our Saviour's 
 words, but, like the Pharisees, under- 
 stand not! ver. 6 ; Acts 28 : 26, 27. 
 
 7. Christ is the Door, open to his 
 friends, shut against his enemies, vers. 
 7-9. 
 
 8. The Scriptures may also be styled 
 the door, in the same sease that they man- 
 ifest Christ and he is the manifestation 
 of the truth, vers. 7-9; ch. 5 : 39. 
 
 9. How tender the care that Christ 
 the Shej)herd exercises over his people ! 
 vers. 9-11 ; Ps. 23. 
 
 10. How hearty should be our siib- 
 mission to Christ! how safe in his 
 hands ! vers. 9-14, 27-30. 
 
 11. Christ put his love for his people 
 to an actual test in dying for them, ver. 
 11; ch. 15 : 13; Rom. 5 : 8. 
 
 12. Times of trial determine whether 
 one is a shepherd or a hireling, vers. 12, 
 13; 2 Tim. 4 : 10,14. 
 
 13. False shepherds make the world 
 their object, and cause the flock of God 
 to minister to their own selfishness, vers. 
 12,13. 
 
 14. The relations of Christ to bis peo- 
 ple are most intimate, and will be eter- 
 nal, vers. 14, 15 ; Ps. 112 : 6 ; Isa. 31 :5. 
 
 15. Christ's death was iijecessary in 
 procuring the salvation of his people, 
 vers. 15, 17 ; 1 Pet. 2 : 24 ; 3 : 18. 
 
 16. Christ knows every one of his 
 flock. Not one, however humble, poor, 
 or weak, will be forgotten, neglected, or 
 forsaken, vers. 14-16, 27-30. 
 
 17. How extensive Christ's love ! All 
 his people, of every time and place, 
 will in due time be gathered into one 
 flock under one She])herd, ver. 16. 
 
 18. The voluntariness of Christ's 
 death shows how great his love and how 
 great its necessity, vers. 17, 18. 
 
 19. Christ's words have in every age 
 produced division among men, ver. 19 j 
 Matt. 10 : 34-38, 
 
A. D. 30. 
 
 JOHN XI. 
 
 193 
 
 Jesus receives news of Lazarus' sickness, 
 XI. NOW a certain man was sick, named Lazarus, of 
 
 20. How greatly does prejudice blind 
 the mind against the truth ! What need 
 of the Holy Spirit to enlighten us to 
 discern the teachings of Christ! vers. 
 
 19, 20; 1 Cor. 2 : 14 ; 3:1. 
 
 21. The life, character, and works of 
 Christ are such as to convince a candid 
 mind of the truth of his doctrine, vers, 
 
 20, 21. 
 
 22. Days of dedication, thanksgiving, 
 and prayer are proper and productive 
 of good if kept in accordance with the 
 teaching of Christ, ver. 22. 
 
 23. " The Jews pretended that they 
 only doubted; Christ declared that they 
 did not believe. Scepticism in religion 
 is no better than infidelity " (M. 
 Henry), vers. 24, 25. 
 
 24. Infidelity and unbelief have their 
 root in a depraved heart, ver. 26. 
 
 25. Christ's sheep are Christ-like : 
 they learn his doctrine, obey his words, 
 and imitate his example, ver. 27. 
 
 26. The true disciple is not driven, 
 but drawn, by Christ's love. He fol- 
 lows him, ver. 27. 
 
 27. The believer is 'secure, because 
 he is kept by an almighty hand, vers. 
 28, 29. 
 
 28. The saint's perseverance is made 
 certain by the power of God vouch- 
 safed in his behalf, vers. 28, 29. 
 
 29. The divinity of Christ is a som*ce 
 of comfort and hope to God's people, 
 and was so presented by Christ, ver. 30. 
 
 30. The more Christ is presented, the 
 more are his enemies aroused in their 
 opposition, vers. 31-33. 
 
 31. The enemies of Jesus can find no 
 just ground for their opposition, vers. 
 32, 33. 
 
 32. Professed Christians who deny 
 the divinity of Christ are condemned 
 by the Scriptures, as were the Jews of 
 old, vers. 33-36. 
 
 33. Jesus proved his Messiahship and 
 divinity by his divine works, vers. 37, 
 38. 
 
 34. Christ attached high importance 
 to the Scriptures, and put high honor 
 upon his miracles, vers. 35-37. 
 
 35. Jesus does not require a blind 
 faith without proof, but a faith grounded 
 on his divine words and works, vers. 35- 
 38. 
 
 I? 
 
 36. It does no good to reason with 
 men who are blinded by prejudice and 
 human tradition, ver. 39. 
 
 37. The simple-minded and candid 
 find evidence where the prejudiced find 
 none, vers. 41, 42. 
 
 38. The preacher's success is not con- 
 fined to his lifetime, vers. 41, 42. 
 
 39. Preaching repentance prepares 
 the way for preaching the fulness of 
 gospel grace, vers. 41, 42. 
 
 CHAPTER XI. 
 
 We find recorded in this chapter one 
 of the most remarkable miracles of our 
 Lord. In the working of the miracle, 
 and in the events attending it, we see 
 manifested in a wonderful manner both 
 the divine power and glory of Christ 
 and also his keen and tender human 
 sympathy. The events of this chapter 
 are narrated by John alone. It has 
 seemed strange to some that such an 
 important circumstance in our Lord's 
 history — one that appears to have deci- 
 ded the course of the Jewish rulers 
 with regard to him — should have been 
 passed over in silence by the other 
 evangelists. Older writers have ex- 
 plained this by saying that the other 
 evangelists wrote while Lazarus was 
 still living, and omitted it from deli- 
 cacy or for the sake of saving him 
 from notoriety or danger from hostile 
 Jews. But no one of the Gospel his- 
 torians, nor the four combined, record 
 all the words and works of Jesus. In- 
 deed, it would have been impossible, aa 
 the words of John imply ch. 21 : 25. 
 Each writer, guided by the Spirit, 
 seizes upon those events in his Master's - 
 career which will best serve his purpose 
 in writing. Now this miracle is pur-^ 
 posely recorded by John alone in ac- 
 cordance with his design to set forth 
 Christ as the light and life of men — to 
 give unto us the " gospel of the Son of 
 God." The motive of our Lord in 
 working this miracle just when and 
 where he did may have been to supply 
 the Jewish rulers one more incontro- 
 vertible proof that he was the Son of 
 God, the promised Messiah. It may 
 also have been intended to prepare tk§ 
 
194 
 
 JOHN XI. 
 
 A. D. 30. 
 
 Bethany, the town of "Mary and her sister Martha. « Luke lo. 38-42. 
 
 minds of the people for his own res- 
 urrection. After the raising of Laza- 
 rus they coukl not say that the resurrec- 
 tion of Jesus was incredible. Of all the 
 miracles of Jesus, this is supported by 
 the strongest evidence and is the most 
 ihoro ighly credible. When we regard 
 all the circumstances — the time, the 
 place, its great publicity — it requires 
 
 more credulity to deny it than it does 
 to believe it. 
 
 It was while Jesus was in Peraea, 
 whither he had retired for a while from 
 the fury of his enemies, that news came 
 to him that Lazarus his friend was sick, 
 vers. 1-4. After waiting two days where 
 he was, he informs his disciples that 
 Lazarus was really dead, vers. 5-14. 
 
 BETHANY. 
 
 Braving now all danger from his ene- 
 mies, he departs for Bethany for the 
 purpose of raising Lazarus from the 
 dead, vers. 15-18. On his arrival, he 
 finds him alreadj' buried, and many 
 Jews present with Mary and Martha, 
 comfr)rting them, ver. 20. Martha^ hear- 
 ing that the Master has come, goes out 
 to meet him, and a precious dialogue 
 eoncerning the resurrection is carried 
 on between them, until Martha con- 
 fesses her implicit faith in him as the 
 Messiah, vers. 20-27. Mary, being sent 
 for, comes to Jesus weeping, followed 
 by the Jews, also weeping, vers. 28-32. 
 Jesus is deeply moved by the sight, and 
 he, weeping too, arrives at the grave, 
 vers. .33-38. He directs them to open 
 
 the tomb, prays to the Father, bids 
 Lazarus come forth before all, and com- 
 mands them to loose him and let him 
 go, vers. 39-44. Many of the Jews 
 who witnessed the miracle believed, 
 and others were hardened in their un- 
 belief, vers. 45, 46. The rulers, having 
 been informed of what was done at 
 Bethany, formally resolve to put Jesus 
 to death, vers. 47-53. He again departs 
 from the vicinity of Jerusalem until his 
 time should come to be delivered into 
 the hands of his enemies, ver. 54. The 
 rulers, seeking opportunity to take him, 
 speculate as to the probability of his 
 coming to the approaching passover, 
 vers. 55-57. 
 
 I, Lazarus, the Greek; form of the 
 
k, D. 30. 
 
 JOHN XI. 
 
 195 
 
 (*It was that Mary which anointed the Lord with 
 
 ointment, and wiped his feet with her hair, whose 
 
 brother Lazarus was sick.) Therefore his sisters sent 
 
 unto him, saying. Lord, behold, " he whom thou lovest « Heb. 12. 6, 7. 
 
 is sick. 
 
 When Jesus heard that, he said, ^ This sickness is 
 not unto death, ^ but for the glory of God, ^ that the 
 Son of God might be glorified thereby. 
 
 Now Jesus loved Martha, and her sister, and Laza- 
 
 tch.l2.3;Matt.2S 
 7 ; Mark 14. 3. 
 
 ▼ ver. 40 ; ch. 9. 3. 
 » ch. 13. 31, 32. 
 « ch. 5. 23 ; 8 54. 
 
 Hebrew name Eleazar, meaning God 
 is his help. We know nothing of 
 his history aside from this narrative. 
 It is worthy of notice that John assumes 
 that his readers had heard of Mary and 
 Martha, but probably not of Lazarus. 
 Of, from, Bethany the town, the 
 village, of Mary and her sister 
 Martha, so named to distinguish it 
 from the Bethany beyond Jordan, twen- 
 ty-five miles distant, ch. 1 : 28; 10 : 40. 
 " Bethany is now a poor village of some 
 thirty or forty families, without thrift 
 or industj-y. The present name of the 
 place is El-Azariyeh, a corruption of 
 Lazarus — a lasting memorial of the 
 miracle connected with the spot. Even 
 now the little village clinging to the 
 gray hillside of 01i\4et, and sprinkled 
 with fig, almond, olive, and pomegranate 
 trees, has a peaceful and quiet aspect, 
 
 'Not wholly in the busy world, nor quite 
 Beyond it.' 
 
 One can readily imagine the charming 
 seclusion which made it to Jesus a sec- 
 ond Nazareth." — Bible Lands Illustra- 
 ted, by H. C. Fish, D.D., p. 248. 
 
 2. It was that Mary, etc. There 
 were three other persons by this name 
 mentioned in the Gospels: (1) The 
 mother of our Lord; (2) the wife of 
 Cleophas ; and (3) Mary Magdalene. 
 Hence this explanation. The deed of 
 Mary is mentioned here by anticipation, 
 since it did not happen until later. See 
 ch. 12 : 3-7. The event was well known 
 among Christians in John's time, and 
 therefore this allusion would readily 
 serve to distinguish Mary, the sister 
 of Martha, from others of the same 
 name. We see here, incidentally, the 
 striking fulfilment of Christ's proph- 
 ecy in regard to the anointing. Matt. 26 : 
 13. This verse is explanatory, but not 
 parenthetical, as in our common version. 
 
 3. Sent unto him ; it was about a 
 day's journey from their home to the 
 
 Bethany beyond Jordan. Lord, be- 
 hold, he whom thou lovest is 
 sick. " Very beautiful is it to observe 
 their confidence in him ; they take it 
 for granted that this announcement will 
 be sufficient, and say no more ; they do 
 not urge him to come; they only tell 
 tlieir need, as being sure that this will 
 be enough ; he does not love, and for- 
 sake them whom he loves." — Trench. 
 
 4. This sickness is not unto 
 death ; this was the reply to the mes- 
 senger. This must have greatly per- 
 plexed the sisters and tried their faith, 
 for by the time the messenger arrived 
 home again Lazarus must have been 
 dead and buried. " Could it be pos- 
 sible," they would think, " that the 
 Master would so deceive us, or is he 
 himself deceived?" The words must, 
 of course, be taken with some qualifi- 
 cation, (or Lazarus did die; he ceased 
 to breathe, and became unconscious. 
 The meaning probably is that death was 
 not to be the final issue of the sickness. 
 But for the gloryof God, etc.; for the 
 manifested honor of the Father and of the 
 Son. " The Father is glorified when 
 the Son is glorified ; and the Son was 
 glorified by the miracle to which this 
 event gave occasion ; by his own death, 
 whiih was hastened by the miracle (see 
 ch. 12 : 23 ; 13 : 31 ; 17 : 1) ; and doubt- 
 less also by the spiritual benefit which 
 resulted to Lazarus and to many oth- 
 ers." — Annotated Paragraph Bible. 
 
 5. Now Jesus loved, etc. This 
 is mentioned, probably, to show that it 
 was not without a beneficent purpose 
 that sickness and death were permitted 
 to enter this household. It also ex- 
 plains why the sisters sent the message 
 which they did to Jesus. The verse 
 has also, no doubt, connection with the 
 two following. He loves them, yet he 
 tarries (ver. 6); this love even leads 
 him to tarry, that he may prove and 
 perfect their faith. He loves them, 
 
196 
 
 JOHN XI. 
 
 A. D.SO 
 
 6 nis. When hie had heard therefore that he was sick, 
 ^he abode two days still in the same place where y ch. 10^40 ^Isa. 30, 
 he was. 
 
 18 -,55. 8, 9; Matt. 
 15. 22-28. 
 
 Jesus goes into JudcBa, and raises Lazarus from the dead. 
 
 7 Then after that saith he to Aw disciples, Let us go 
 
 8 into Judaea again. His disciples say unto him, Mas- 
 ter, ^ the Jews of late sought to stone thee ; * and goest 
 
 9 thou thither again ? Jesus answered. Are there not 
 twelve hours in the day? •'If any man walk in the 
 day, he stumbleth not, because he seeth the light of 
 
 10 this world. But "if a man walk in the night, he "ch. 12. 35. 
 stumbleth, because there is no light in him. 
 
 • ch. 10. 31, 39. 
 'Matt. 16. 21-23; 
 
 Acts 21. 12, 13. 
 l> ch. 9. 4. 
 
 and therefore he says, " Let us go into 
 Judaea again," ver. 7. It is worthy of 
 notice that the word in the original 
 translated love in ver. 3 is that of affec- 
 tion, while the one in this verse is that 
 of esteem and friendship. 
 
 6. When he had heard there- 
 fore that he was sick, Jesus pur- 
 posely delayed his journey, and by this 
 delay permitted Martha and Mary to 
 suffer intense mental pain, and Lazarus 
 to endure the agony of death and the 
 sorrow of parting. We should rather 
 expect to read: "When, therefore, he 
 heard that he was sick, he immediately 
 departed," etc. But Jesus loved all his 
 people as well as the family of Bethany. 
 Therefore he tarries and permits a few 
 to suffer, and the wonderful miracle is 
 wrought. As a result, the faith of the 
 sisters was perfected, the minds of the 
 weak disciples were raised to hope and 
 confidence, his whole church is bene- 
 fited, and his own glory and the glory 
 of the Father are most signally display- 
 ed. Abode two days ; thus he gave 
 time for the death and burial of Laza- 
 rus. These two days may coincide with 
 the to-day and to-morrow of Luke 13 : 
 32, 33. So Wieseler and Ellicott. If 
 so, then the interesting narrative of 
 Luke 14 : 1 to 17 : 10 records incidents 
 which took place after the reception 
 of the message from Bethany and be- 
 fore his arrival there. See Author's 
 Harmony, ^^ 116-124, and notes on 
 them. 
 
 7. After that, after this, the two 
 days. When the time of waiting had 
 expired and of duty in Judaea had 
 come. Christ's hour always came at 
 the right moment. " Our Lord moves 
 
 by the clock of his Father's timekeep- 
 ing." — Whedon. 
 
 8. The Jews of late songht to 
 stone thee, were hut now seeking (at 
 the feast of dedication, ch. 10 : 31; also 
 at the feast of tabernacles, ch. 8 : 59), 
 and goest thou thither again? — to 
 the place of the greatest peril, to almost 
 certain death? Words of warm but 
 mistaken affection. 
 
 9, 10. If any man walk in the 
 day, etc. He says in eflfect to his dis- 
 ciples : There are certain hours when 
 the natural sun will shine and cannot 
 be obscured, and he who travels then 
 can depend upon enjoying the light. 
 In like manner, m}" day lasts while the 
 work that the Father gave me to do re- 
 mains undone. This is my day, and 
 the Jews cannot harm me. But " I 
 must work while it is day," for the 
 night is coming when, if I shall at- 
 tempt to work, I shall surely perish, 
 ch. 9 : 4. The time is coming when I 
 must say to my enemies, " This is your 
 hour and the power of darkness." The 
 words of Jesus, however, are in such a 
 form as to be of universal application. 
 Those who are in the path of duty walk 
 ever in the light and cannot fall, while 
 those who seek to escape it walk in the 
 dark and are sure to stumble. A man 
 is immortal till his work is done. Be- 
 cause there is no light in him. 
 Some would render, because the light — 
 that is, of the world, of day — is not tw 
 it; is not in the night. While this 
 seems the most natural view, yet the 
 more common translation, in him, is 
 to be explained by regarding the eye 
 as the light of the body (Matt. 6 : 22, 
 23), and if there is no hght in the 
 
A. D. 30. 
 
 JOHN XI. 
 
 197 
 
 11 These things said he : and after that he saith unto 
 them, Our friend Lazarus ^ sleepeth ; but I go, ^ that 
 
 12 I may awake him out of sleep. Then said his dis- 
 
 13 ciples. Lord, if he sleep, he shall do well. Howbeit 
 Jesus spake of his death : but they thought that he 
 
 14 had spoken of taking of rest in sleep. Then said Je- 
 
 15 sus unto them plainly, Lazarus is dead. And I am 
 glad ^for your sakes that I was not there, ^to the in- 
 tent ye may believe ; nevertheless let us go unto him. 
 
 16 Then said ^ Thomas, which is called Didymus, unto ^ ch. 20. 24-29 
 
 d So Deut. 31. 16 ; 
 
 Dan. 12. 2; Matt. 
 
 9. 24 ; Acts 7. 60 ; 
 
 1 Cor. 15. 18, 51 ; 
 
 1 Thess. 4. 13, 14. 
 • vers. 43, 44. 
 
 t ch. 12. 30 ; 17. 19. 
 8 ver. 4 ; ch. 2. 11. 
 
 eye, then are we in darkness and we 
 stumble. 
 
 11. Our friend Lazarus. An il- 
 lustrious title from such lips ! It was 
 given to Abraham alone of all the Old 
 Testament saints. It should be noted 
 how Christ takes his disciples into his 
 friendship. Sleepeth, or has fallen 
 ajileep. Thus in words of great beauty 
 and tenderness he breaks the news of 
 Lazarus' death. He represents in this 
 pleasing and tender image that which 
 the Scriptures call the king of terrors, 
 Job 18 : 14. The figure of sleep is often 
 used in the Bible with reference to the 
 death of Christians (see references) ; it 
 is used also by heathen writers. " The 
 nearest motive to this image may prob- 
 ably have been the likeness of a dead 
 body to one sleeping. Yet there may 
 well lie in it a deeper thought, of the 
 Btate of the dead being that of sleep — 
 not indeed a dreamless sleep, but the 
 separation of the soul from the body, as 
 the appointed, and indeed necessary, or- 
 gan of its activity, may and must bring 
 about, not a suspension, but a depres- 
 sion of the consciousness. Wherefore, 
 the state of the soul apart from the 
 body is never considered in the Scrip- 
 tures as itself desirable, nor as other 
 than a state of transition, the Scrip- 
 tures acknowledging no true immor- 
 tality apart from the resurrection of 
 the body."— Trench. 
 
 12. Lord, if he sleep, he shall 
 do well — that is, shall recover. The 
 disciples, supposing Jesus to refer to 
 natural sleep, thought that this indi- 
 cated a favorable change in the con- 
 dition of Lazarus. They would also 
 intimate to Jesus that, such being the 
 condition of Lazarus, there was no 
 longer any need for him to expose 
 himself to peril. For a similar mis- 
 take S6« Matt. 16 : 11. As the disci- 
 
 ples were so slow to comprehend the 
 words of Jesus while he was with 
 them, it does not seem probable that 
 they could have invented the remark- 
 able sayings and sublime discourses 
 which they record, 
 
 13. Howbeit Jesus spake, rather. 
 But Jesus had spoken. They thought 
 that he had spoken, that he was 
 speaking, of the repose of sleep. 
 
 14. Then said Jesus unto them 
 plainly, without using any figure of 
 speech. This is spoken also positively, 
 without any qualification and without 
 hesitancy. There is no room in the nar- 
 rative to suppose that Jesus regarded 
 Lazarus as in a deep swoon, or that a 
 second messenger had informed hiiu of 
 Lazarus' death. 
 
 15. And I am glad, not for the sake 
 of Martha and Mary and Lazarus, but 
 for your sakes that I was not 
 there — not that Lazarus was dead — to 
 the intent ye may believe. Not 
 that they might believe for the first 
 time, but that their faith might be 
 confirmed. In the presence of him 
 who was the Prince of life death 
 could not have entered the home at 
 Bethany. The glory of God and the 
 good of the disciples and of all Chris- 
 tians could not have been so well 
 served by the preservation of Lazarus 
 from death as by his resurrection u'om 
 the dead. The sympathies of Jesus 
 were still with his three friends, but 
 they took in also the wider circle of 
 his disciples, and through them and 
 along with them the whole of our 
 suffering humanity. 
 
 16. Thomas in Aramaean, and Didy- 
 mus in Greek, both signify a twin. He 
 was probably iVom Galilee. He was im- 
 pulsive, as shown in this verse, of an 
 inquiring mind (ch. 14 : 5, 6), and slow 
 to be eonvinced, ch. 20 : 24-29. Tra«ft- 
 
198 
 
 JOHN XI. 
 
 A. D. 30, 
 
 his fellow disciples, Let us also go, that we may die 
 'with him, 
 
 17 Then when Jesus came, he found that he had lain 
 in the grave four days already. 
 
 18 Now Bethany was nigh unto Jerusalem, about fif- 
 
 19 teen furlongs off: and many of the Jews came to 
 Martha and Mary , J to comfort them concerning 
 
 20 their brother. Then Martha, as soon as she heard 
 that Jesus was coming, went and met him : but Mary 
 sat still in the house. 
 
 > ver. 8; ch. 13.87; 
 Matt. 26. 35, 
 
 iGen. 
 2.11 
 
 37. 35 ; Job 
 Rom. 12. 16. 
 
 tion affirms that he preached the gos- 
 pel in India and suffered martyrdom. 
 Let us also go, that we may die 
 with him. Tlie news of the death of 
 their friend touched the sympathetic 
 and impulsive heart of Thomas, and 
 he was wiUing to share with Lazarus 
 that which, to the friends of Christ, 
 was but a momentary sleep, ver. 11. 
 It is worthy of notice that the disciples 
 made no objection now to their Master's 
 return to Judsea. By his answer (vers. 
 9, 10) he had quieted their solicitude 
 for his safety. The intimation also in 
 ver. 15 that some great work was to 
 be performed in connection with the 
 visit to Bethany probably made the dis- 
 ciples all the more willing to return. 
 Commentators, for the most part, see 
 in the question of the disciples (ver. 8), 
 taken in connection with this verse, a 
 fear for their own personal safety. 
 Thomas, according to this interpreta- 
 tion, says in effect: If our Master goes, 
 he goes to certain death. Let us not 
 desert him, but stand by him, and, if 
 needs be, suffer death with him. We 
 do not find, however, that the Jews, in 
 their attempts to stone and kill Jesus, 
 had ever molested the disciples. It does 
 not appear from the narrative that the 
 disciples, when at Bethany, were in fear 
 for their personal safety. The first word 
 of the verse. Then, seems to point to the 
 verses preceding, beginning with ver. 
 8. He had said nothing in these about 
 their personal danger ; he had even 
 quieted their apprehension concerning 
 nis own peril. 
 
 17-27. Jesus arrives at Bethany. 
 His Conversation with Martha. 
 
 17. Then when Jesus came. 
 Having come, therefore, Jesus. Four 
 days already. If Lazarus died the 
 same day that the messenger announ- 
 cing his illness arrived, he would most 
 
 likely have been buried the same day, 
 according to Eastern custom. Thia 
 would be reckoned as one day; two 
 days our Lord remained in Peraea, and 
 one day would be consumed in the jour- 
 ney to Bethany, This would make 
 four days ; but we do not know exactly 
 where Jesus was, nor how long a time 
 would be occupied by the journey. 
 Enough time had intervened to place 
 the death of Lazarus beyond all doubt 
 and to extinguish in the sisters all hope 
 of his restoration. 
 
 18. NowBethany w^as nigh. This 
 explanation indicates that John was 
 writing for readers not well acquainted 
 with Palestine. It accounts also for the 
 fact mentioned in the following verse, 
 that so many had come from Jerusalem. 
 The use of the past tense here harmo- 
 nizes with the general view that John 
 wrote alter the destruction of Jerusalem 
 and the laying waste of the neighbor- 
 hood. About fifteen furlongs otf; 
 nearly, or about, two miles. 
 
 19. And many of the Jews came, 
 had come. Thus we see that in a nat- 
 ural way many witnesses of the miracle 
 were secured. The presence of so many 
 Jews from Jerusalem indicates that the 
 family of Lazarus was well known. 
 These visitors evidently sup})osed that 
 Lazarus was dead. To Martha and 
 Mary. This is the most approved read- 
 ing. Tischendorf, however, reads, To 
 those who ivere about Martha and Mary 
 — to them, their relatives, and the 
 mourning and wailing won>en. 
 
 20. Then [therefore) Martha, as 
 soon as she heard, etc. Jesus prob- 
 ably tarried outside of the village near 
 where Lazarus was buried, and from 
 here he suffered tidings to go before 
 him that he was near at hand. He 
 would, if possible, have his first inter- 
 view with the bereaved sisters alone. 
 
A. D. 30. 
 
 JOHN XI. 
 
 199 
 
 21 Then said Martha unto Jesus, Lord, ^ if tliou hadst 
 
 22 been here, my brother had not died. But I know, 
 that even now, ^ whatsoever thou wilt ask of God, 
 
 23 God will give it thee. Jesus saitli unto her, Thy 
 
 24 brother shall rise again. Martha saith unto him, ™ I 
 know that he shall rise again in the resurrection at 
 
 '^-^ the last day. Jesus said unto her, I am ^ the resur- 
 rection, and the "life: Phe that believeth in me, 
 
 14 ; Phil. 3. 20, 21 ; Col. 3. 3, 4. o ch. 1.4; 5. 26 ; 6. 35 ; 14. 6 ; 1 John 
 
 1. 1, 2 ; 5. 11 ; Rev. 1. 18. P ch. 3. 36 ; Rom. 8. 10, 11, 38, 39. 
 
 31; 
 
 k ver. 32. 
 ich. 3. 35; 9. 
 
 Ps. 2. 8. 
 " ch. 5. 28, 29 ; Job 
 
 19. 25-27 ; Ps. 49. 
 
 15; Isa. 26. 19; 
 
 Dan. 12.2; Luke 
 
 14. 14. 
 nch. 5. 21; 6. 39, 
 
 40, 44 ; 1 Cor. 15. 
 
 20-26; 2 Cor. 4. 
 
 Martha first hears of his arrival and 
 goes out to meet him. But Mary sat 
 still in the house, rather, sat in the 
 house, not having heard, probably, that 
 Jesus had come ; for when she did hear 
 (vers. 28, 29) " she arose quickly, and 
 came unto him." "For when Mary on 
 that former occasion (Luke 10 : 39) chose 
 to sit still, it was because it was at the feet 
 of Jesus she was sitting. This nearness 
 to him, and not the sitting still, was then 
 the attraction. The same motive that 
 kept her on that other occasion in still- 
 ness there would now have brought her 
 with the swift impulse of love to the 
 place where Jesus was." — Trench. 
 
 21. Liord, ifthouhadstbeenliere. 
 As both sisters say the same thing (ver. 
 32), it would seem that they had made 
 similar remarks to each other while 
 "vaiting for his coming. It showed also 
 what had been their hope in sending 
 for him, ver. 3. It was probably in 
 their heart to ask, Why wast thou not 
 here in time to spare us this bereave- 
 ment ? Yet the words show faith in 
 Christ, since they believe that he could 
 have restored their brother. They 
 manifest a certain lack of faith, in 
 that they supposed that Jesus could not 
 heal without being present. 
 
 22. Martha, however, encouraged by 
 his coming and presence, is not without 
 hope that Jesus will in some wa)'' come 
 to their relief. But I know, that 
 even now. She has great confidence 
 in the powers of the Master. She has 
 witnessed his miracles, and knows that 
 great possibilities reside in him. Yet 
 ehe hardly ventures to name or hope 
 for the boon she so much desires — the 
 restoration of her dead brother. Mar- 
 tha's faith appears weak in this respect, 
 that while she believes him to liave 
 favor with God, she does not regard 
 him as having in himself the fulness 
 of divine power. 
 
 23. Jesus assures her that the un- 
 expressed desire of her heart shall in- 
 deed be granted. He had come as the 
 Lord of life and death, Rev. 1 : 18. 
 Thy brother shall rise again. He 
 purposely speaks in general terms, to try 
 her faith still further. He will not work 
 a miracle to gratify the simple impulse 
 of natural afiection. He would show 
 now, as he did once before (ch. 2 : 3, 4), 
 that his miraculous power was not at 
 the bidding of private friendship, but 
 for a higher end. He will first broaden 
 Martha's view of himself and lift her 
 up into a higher plane of life, so that 
 when the desire of her heart is granted 
 it may not be an empty gift. To realize 
 that we have a present Saviour, who is 
 the resurrection and the life, is more 
 than the mere temporary restoration 
 of our departed friends. 
 
 24. I know that he shall rise 
 . . . at the last day. As a pious 
 Israelite she believed in the resurrec- 
 tion of the dead, but finds little comfort 
 in the doctrine. She does not yet ven- 
 ture to believe that Jesus is about to 
 grant her desire. Slie knows that her 
 brother will rise at the last day. She 
 would rather be able to say, I know 
 that he shall rise now. 
 
 25. I am — not shall he — the resur- 
 rection, and the life. Jesus says 
 in etfect to Martha: My triumph over 
 death does not await that final hour for 
 its manifestation. £Jven now the whole 
 power to impart, maintain, and restore 
 life resides in me. He that believeth 
 in me, though he were dead, yet 
 shall he live ; even though he die, he 
 shall live. Those who, like Lazarus, 
 are believers in him, still live spirit- 
 ually, though their bodies perish. Thua 
 he presents himself as the Author not 
 only of the resurrection, but of that 
 spiritual life which death cannot touch 
 and which is eternal. 
 
200 
 
 JOHN xr. 
 
 A. D. 30. 
 
 26 though he were dead, yet shall he live: and <> whoso- 
 ever liveth and believeth in me shall never die. Be- 
 
 27 lievest thou this? She saith unto him, Yea, Lord: 
 
 ■ I believe that thou art the Christ, the Son of God, 
 
 ■ which should come into the world. 
 
 28 And when she had so said, she went her way, and 
 called Mary her sister secretly, saying, '■The Master 
 
 29 is come, and calleth for thee. " As soon as she heard 
 
 30 that, she arose quickly, and came unto him. (Now 
 Jesus was not yet come into the town, but was in 
 
 31 that place where Martha met him.) ^The Jews then 
 whigh were with her in the house, and comforted her, 
 when they saw Mary, that she rose up hastily and 
 wen* out, followed her, saying, She goeth unto the 
 grave to weep there. 
 
 ich.S. 15-18; Luke 
 20. 3G; Rev. 21. 4. 
 
 »ch.4.42;C. 14,69: 
 Matt. Itj. 16. 
 
 • di. 6. 14 ; Matt. 
 
 11. 3. 
 »ch. 13. 13; 20. 1&. 
 
 • Ps. 27. 8. 
 
 » ver. 19. 
 
 26. And whosoever, etc. Over 
 such death sliall have uo power; their 
 continued life and happiness are as- 
 sured in him, and their resurrection 
 also. Hanna (in his Life of our Lord, 
 vol. iii. p. 261) expresses well the 
 thought of this passage : " Would that 
 I could get you and all to look to me 
 in another and far higher character 
 than the assuager of human sorrow, the 
 briuger of a present relief — that I could 
 fix your faith on me as the Prince 
 of life, the Author, "the Bestower, the 
 Originator, the Supporter, the Maturer 
 of that eternal life witliin the soul over 
 which death hath so little dominion 
 that whosoever hath this life begun, in 
 dying still lives, and in living can 
 never die." How striking the appeal 
 and the application to Martha I — Be- 
 lievest thou this ? 
 
 27. Yea, Lord: I believe — ac- 
 cording to the most approved reading, 
 7 have believed (and now believe) — that 
 thou art the Christ, the Son of 
 God. Though Martha may not have 
 comprehended, yet she evidently means 
 to assert her belief in the truth of all 
 that Jesus had said. She believed him 
 to be the Anointed One, the Son of 
 God, the subject of the prophecy, and 
 she was willing to believe all glorious 
 things concerning him. Trench ob- 
 serves that her faith was " as that of 
 most persons at all times must be — im- 
 plicit rather than explicit." " And 
 this faith prepared her to regard her 
 brother's restoration, not as a social 
 blessing from the hand of friendship 
 (ver. 21), but as a living 'sign ' of the 
 Mesiiahahip of Jesus and a living sym- 
 
 bol of ' the resurrection and the life.' " 
 — Annotated Far. Bib. " Martha de- 
 clares her faith in Christ with a stead- 
 fast assurance which places her testi- 
 mony by that of Peter's (Matt. 16 : 16), 
 whom in so many features she resem- 
 bles." — De Pkessense, Life of Christ, 
 p. 400. 
 
 28-38. Mary, being called, goes 
 TO meet Jesus. The Weeping Com- 
 pany ARKIVE AT THE TOMB. 
 
 28. And called Mary her sister, 
 at the bidding of Jesus, as we infer, 
 secretly; wishing the interview to be 
 confidential, and doubtless also fearing 
 lest some of the Jews who were present 
 from Jerusalem might be unfriendly to 
 Jesus and take occasion to inform the 
 rulers of his presence. The fear was 
 well founded. See ver. 46. The Mas- 
 ter (the I'eacher) is come, and call- 
 eth for thee. The first intimation 
 we have that Jesus had made mention 
 of the absent sister. All the conversa- 
 tion that passed between Jesus and 
 Martha is not recorded. Jesus never 
 forgot the courtesies of social inter- 
 course. 
 
 29. See notes on ver. 20. Some of tne 
 oldest manuscripts have the present 
 tense : She rises quickly, and comes to 
 him. 
 
 30. This verse is not parenthetical, 
 but explanatory. Jesus remains in the 
 same place where Martha met him. 
 See on vers. 20, 28. 
 
 31. The Jews . , . followed her. 
 Thus it was ordered that the miracle 
 should be witnessed by many even of 
 the enemies of Christ. She goeth unto 
 the grave, etc. The custom is still re* 
 
A. D. 30. 
 
 JOHN XI. 
 
 201 
 
 32 Then when Mary was come where Jesus was, and 
 saw him, she fell down at his feet, saying unto him, 
 
 ^ Lord, if thou hadst been here, my brother had not w ver. 21 
 
 33 died. When Jesus therefore saw her weeping, and 
 the Jews also weeping which came with her, ^he 
 
 34 groaned in the spirit, and was troubled, and said, 
 XVhere have ye laid him ? They said unto him, Lord, 
 
 35, 36 come and see. ^ Jesus wept. Then said the Jews, 
 
 » ver. 38 ; Heb. 4 
 15 ; Mark 7. 34 
 
 8.12. 
 
 y Lnke 19. 41. 
 
 tained in the East, " I noticed every 
 morning, since coming to Sidon, that 
 women come forth very early to visit the 
 graves. They move about under the 
 trees and among the tombs in the gray 
 dawn, wrapped up from head to feet in 
 their white sheets, and looking for all the 
 world like veritable ghosts. Sometimes 
 I hear the voice of prayer, some weep 
 and sob, while others sing or chant in 
 a low monotonous tone." — THOMSON'S 
 Land and Book, vol. i. p. 144. 
 
 32. Fell down at his feet. To 
 show peculiar respect to friends on meet- 
 ing or receiving them, it was common 
 in the East to bow the body downward 
 almost to the ground or to fall entirely 
 prostrate. The prostration of Mary at 
 the feet of Jesus was more than the ob- 
 servance of a formal custom ; it was 
 most likely both the natural expression 
 of feelings, overcome as she was with 
 grief, and of earnest pleading, Mark 
 7 : 25. liOrd, if thou hadst been 
 here. See ver. 21. She utters the 
 same words of sorrow as Martha ; but 
 while she makes no expression of hope 
 (ver. 22), she shows no lack of faith. 
 She leaves it all with the Lord. Hers 
 was the silent pleading of an agoniz- 
 ing soul, to which words could give no 
 adequate expression. 
 
 33. When Jesus therefore saw 
 her weeping. The reality of our 
 Lord's humanity is beautifully brought 
 out here. We are so constituted that 
 the sight of gi'ief moves us to tears ; so 
 Jesus wept when he saw others weep- 
 ing. He groaned in the spirit, and 
 was troubled. Considerable difter- 
 ence of opinion exists as to the mean- 
 ing of this clause. Literally translated, 
 it means. He was indignant in spirit, 
 and troubled himself. The word ren- 
 dered groaned is used four times in the 
 New Testament. Compare its use in 
 Matt. 9 : 30 ; Mark 1 : 43 and 14:5. It 
 probably means here to he deeply moved, 
 perhaps with a suppressed sound. And 
 
 troubled himself may be regarded as a 
 Hebrew mode of expression, equivalent 
 to loas troubled:. It seems best, there- 
 fore, to consider the phrase as " express- 
 ing the highest and deepest kind of 
 agitation of mind — an agitation in which 
 grief, compassion, and holy detestation 
 of sin's work in the world were all 
 mingled and combined." But this 
 agitation is for the moment concealed 
 from view ; it is inward, in the spirit, in 
 his human spirit, in himself, ver. 88. 
 The word spirit here is aptly used in 
 speaking of holy, spiritual emotion. 
 
 34. Where have ye laid him ? A 
 question asked not for information, but 
 as a friendly inquiry ; and also, per- 
 haps, to show that there was no collu- 
 sion between Christ and the sisters, and 
 no suspicion of imposture about the 
 raising of Lazarus. 
 
 35. Jesus wept; shed tears is the 
 exact meaning of the word. It is dif- 
 ferent from the word used to express the 
 weeping of Mary and the Jews in ver. 
 33. That denotes a loud wail ; this, 
 silent tears. The tears of Jesus were 
 tears of sympathy: he wept when he 
 saw the sisters and their friends weep- 
 ing, ver. 33. His human tenderness 
 stands out all the more strongly here 
 in contrast with his divine power, dis- 
 played so soon afterward, ver. 43. The 
 tears of Jesus were also, doubtless, tears 
 of pity for human misery. These scenes 
 of sorrow could not have been witnessed 
 by him without their cause being sug- 
 gested. The words of Pressense may 
 also have much force : " With his great 
 pity for fallen humanity mingled a 
 tender and intimate sympathy with the 
 bitter suifering of separation. Stand- 
 ing by the grave of Lazarus, he bears 
 on his heart the burden of all mourn- 
 ers. He knows what it is to see a be- 
 loved form brought down to the silence 
 and stillness of the tomb." — Life of 
 Christ, p. 401. 
 
 36. Then said the Jews. Even 
 
 9 
 
202 
 
 JOHN XL 
 
 A. D. 30. 
 
 37 Behold how he loved him ! And some of them said, 
 Could not this man, ■ which opened the eyes of the 
 blind, have caused that even this man should not 
 
 38 have died? Jesus therefore again groaning in him- 
 self Cometh to the grave. It was a cave, and a stone 
 
 39 lay upon it. Jesus said, Take ye away the stone. 
 Martha, the sister of him that was dead, saith unto 
 him, Lord, by this time he stinketh: for he hath 
 
 » ch. 9. t>, 7; Luke 
 7.21. 
 
 his enemies, disarmed for the moment 
 by his tears, are moved to admiration 
 and sympathy for him. The greatness 
 of Christ's love is acknowledged by his 
 enemies. 
 
 37. And some. Some, however, of 
 those present who had witnessed the 
 miracle wrought upon the blind man 
 are disposed to find fault with Jesus for 
 not interposing his great power to keep 
 his friend from dying. Perhaps they 
 were among those who asked, "How 
 can a man that is a sinner do such 
 miracles?" ch. 9 : 16. It indicates that 
 our Lord's miracles were admitted as 
 true. 
 
 38. Groaning (see ver. 33) in him- 
 self, equivalent to in spirit in ver. 33. 
 Jesus was again deeply moved at the 
 sight of the grave. It suggested to him 
 the cause of all this sorrow and misery. 
 It was a cave, and a stone lay 
 upon it. " The tomb, as the whole 
 course of the narrative shows, was 
 without the town (ver. 30) ; and this is 
 according to the universal custom of 
 the East (Luke 7 : 12), which was not 
 to place the dead among the living. It 
 was a cave. Such was commonly the 
 family vault of the Jews — sometimes 
 natural (Gen. 23 : 9), sometimes arti- 
 ficial and hollowed out by man's la- 
 bor from the rock (Isa. 22 : 16 ; Matt. 
 27 : 60), in a garden (John 19 : 41), or 
 in some field, the possession of the fam- 
 ily (Gen. 23 : 9, 17-20; 25 : 9; 2 Kings. 
 21 : 18), with recesses in the sides, 
 wherein the bodies were laid — occa- 
 sionally with chambers, one beyond 
 another. Sometimes the entrance to 
 these tombs was on a level, sometimes 
 there was a descent to them by steps." 
 —Trench. Dr. H. C. Fish, who felt 
 assured that he saw the very locality 
 where this tomb was, thus says (Bible 
 Lands Illustrated., p. 246) : " Not far 
 beyond, toward Bethany [a little west 
 of Bethany], we find a rocky knoll 
 with several ancient caves, where, 
 
 probably, was the grave of Lazancs. 
 It could not have been in the village 
 of Bethany (where the monks would 
 show it), and everything in the inspired 
 record points to this locality. ' It was 
 a cave, and a stone lay upon it' (John 
 11 : 38), i. e. over its mouth. One of 
 these cavities (no doubt used of old for 
 burying the dead) I entered, finding no 
 difficulty in standing erect after creep- 
 ing through the mouth. Was it to this 
 very grave that the Saviour pointed as 
 he said, 'Take ye away the stone' 
 (John 11 : 39)? Was it where I stood 
 that he, in the hushed silence, first 
 raised his eyes to heaven, and then in 
 tones of sonorous authority cried, ' Laz- 
 arus, come forth ' ?" 
 
 39-44. Jesus causes the Grave 
 TO BE Opened; Prays to the Fa- 
 ther; Raises Lazarus from the 
 Dead. 
 
 39. Take ye away, etc., spoken to 
 the attendants of Mary and Martha. 
 They would be all the more impressed 
 with the greatness and reality of the 
 miracle by being called upon to assist 
 in this way. Martha, the sister, 
 etc. The relationship is mentioned 
 probably to account for her reracn- 
 strance. She was the propvjr guardian 
 of the remains. This is another inci- 
 dental touch in the narrative that shows 
 the reality of Lazarus' death. Martha, 
 his sister, who ministered to him in his 
 sickness and saw him die, publicly de- 
 clares that he has been dead four days. 
 Lord, by this time, etc. In the East 
 it is said that all the marks of corrup- 
 tion appear within four days. We must, 
 however, remember that this took place 
 in the winter. It seems best to take 
 these words as the conclusion which 
 Martha draws from the time he has 
 been buried, rather than as expressing 
 an experience which she now makes. 
 She shrank from the exposure which 
 she naturally supposed would be made. 
 The faith, and hope too, which the 
 
A. D. 30. 
 
 JOHN XI. 
 
 203 
 
 40 been dead four days. Jesus saitli unto her, ■ Said I 
 not unto thee, that, ^\i thou wouldest believe, thou 
 
 41 shouldest see "the glory of God? Then they took 
 away the stone /row the place where the dead was laid. 
 
 And Jesus lifted up his eyes, and said, Father, I 
 
 42 thank thee that thou hast heard me. And "^I knew 
 that thou hearest me always: but « because of the 
 people which stand by I said it, Hhat they may be- 
 
 43 lieve that thou hast sent me. And when he thus had 
 spoken, he cried with a loud voice, Lazarus, come 
 
 44 forth. «And he that was dead came forth, bound 
 hand and foot with grave-clothes : and ^ his face was 
 bound about with a napkin. Jesus saith unto them, 
 Loose him, and let him go. 
 
 • vers. 23-26. 
 
 i> 2 Chron. 20. 20. 
 
 * vor. 4. 
 
 «»ch. 8. 29; Matt. 
 
 26. 53; Heb. 5. 
 
 7 ; 7. 25. 
 •ch. 12. 30. 
 fch. 5. 34-36. 
 Bch. 5, 21, 25; 1 
 
 Sam. 2. 6; Ps. 
 
 33. 9; Luke 7. 
 
 11-15. 
 >> ch. 20. 7. 
 
 words of Jesus (ver. 23) had awakened 
 in her had become clouded. She hesi- 
 tated to believe such great things of 
 Christ — that he could raise her brother 
 after being so long time dead. 
 
 40. Therefore, to confirm Martha's 
 faith, Jesus reminds her of the con- 
 versation they held upon his first ar- 
 rival (vers. 22-27) : If thou would- 
 est believe, etc. This may be taken 
 as the general import of this conversa- 
 tion, or it may have been a part of it 
 that was not recorded before. Jesus 
 thus demands a certain degree of faith 
 corresponding to the miracle. See 
 the glory of God, as manifested in 
 the exercise of divine power. 
 
 41. Martha now no longer objects. 
 Then they took away the stoue. 
 The words, from the place where 
 the dead was laid, according to the 
 best authorities, should be omitted. 
 Hast heard me, in his communion 
 with the Father which he had ever 
 enjoyed in his work among men. He 
 publicly acknowledges this ; and now 
 the miracle was to be a sign not only 
 of this intimate communion, but also 
 of his Messiahship. 
 
 42. And I knew. The communion 
 of the Father and the Son and their 
 unity of mind and purpose were always 
 ])erfect. This Jesus knew, yet he 
 prayed. He knew this, but the Jews 
 did not know it, for they accused him 
 of working his miracles by the power 
 of Beelzebub. Hence, because of 
 the people which stand by, I 
 said, etc. " At other times our Lord 
 prayed in silence. On this occasion he 
 prayed aloud, for the sake of the people 
 which stood by, that if they should per- 
 
 ceive that he was heard, and that he 
 wrought a great miracle by the power 
 of Grod, they might thence conclude 
 that whatever he did was in accordance 
 with the will of God, and might no long- 
 er doubt that he was really sent by God 
 into the world," — Tittmann. 
 
 43. Cried Avith a loud voice, not 
 that Lazarus might be made to hear, 
 but that the bystanders might all ob- 
 serve what was about to take place — 
 that they might see that it was by no 
 magical mutterings or words of en- 
 chantment (Isa. 8 : 19, 20), but by his 
 own word of power, that the deed is 
 done. This same voice shall be the 
 cause of a greater awakening, John 5 : 
 28, 29 ; 1 Thess. 4 : 16 ; 1 Cor. 15 : 52. 
 Lazarus, come forth ; speaking to 
 the dead as to the living, knowing the 
 state of both alike. Sublime words! 
 words of power! Truly this is the 
 "voice of the Son of God." It has 
 been happily remarked that Jesus said 
 ''Lazarus, come forth," lest all the dead 
 should rise. It is worthy of note that 
 even this greatest of all his miracles is 
 wrought by Christ without any appar- 
 ent elfort; he speaks and it is done. 
 
 44. And he that was dead came 
 forth, bound, etc. Some would make 
 it a new miracle that he was able to 
 come forth bound in this way. But 
 this seems needless. Locomotion was 
 most likely hindered by the grave- 
 clothes, but not rendered impossible. 
 His face was probably encircled with 
 a napkin, bound around the chin. 
 There is force in the remark of Ryle : 
 " My own private feeling is that the 
 slow, gradual, tottering movements of 
 a figure encumbered by grave-clothe« 
 
204 
 
 JOHN XI. 
 
 A. D. 30. 
 
 i5 Then many of the Jews which came to Mary, * and 
 had seen the things which Jesus did, believed on 
 
 16 him. But some of them went their ways to the 
 Pharisees, and told them what things Jesus had done. 
 
 A council to put Jesus to death : he retires to Ephraim. 
 
 47 ^ Then gathered the chief priests and the Pharisees 
 a council, and said, ^ What do we ? for this man doeth 
 
 « ch. 2. 23 ; 10. 
 12. 11, 18. 
 
 42; 
 
 J Ps. 2. 2 ; Matt. 26. 
 
 3; Mark 14. 1; 
 
 Luke 22. 2; Acts 
 
 4. 25-28. 
 kch. 12. 19; Acts 
 
 4. 16. 
 
 would impress a crowd far more than 
 the rapid, ghost-like gliding out in air 
 of a body of which tlie feet did not 
 move." Loose him, and let him 
 
 go. Lazarus came forth before the 
 eyes of all ; he came forth with all his 
 grave-clothes upon him. Some of the 
 spectators handled the clothes, and even 
 Lazarus himself The reality of the 
 miracle could scarcely be denied, at 
 least by these persons. Even the ene- 
 mies of Jesus could not deny its real- 
 ity, as they acknowledge, ver. 47. " Of 
 Lazarus himself we have but one further 
 notice (12 : 2), but that, like the com- 
 mand to give meat to the revived maiden 
 (Mark 5 : 43), like the Lord's own par- 
 ticipation of food after the resurrection 
 (Luke 24 : 42 ; John 21 : 13), is a witness 
 against anything merely phantastic in 
 his rising again. He is generally as- 
 sumed to have been much younger than 
 his sisters. One tradition, mentioned 
 by Epiphanius, makes him thirty years 
 old at this time, and to have survived 
 thirty years more. The tradition of his 
 later life, as that he became bishop of 
 Marseilles, rests upon no good author- 
 ity." — Trench. The evangelist passes 
 over in silence the effect of the miracle 
 upon the two sisters of Lazarus. He 
 leaves us to imagine their joy— a joy 
 which, as Trench observes, " was well 
 nigh theirs alone among all the mourn- 
 ^ ers of all times, 
 
 'Who to the verge have followed those they 
 love, 
 And on the insuperable threshold stand ; 
 With cherished names its speechless calm 
 reprove, 
 And stretch in the abyss their ungrasp'd 
 hand.' " 
 
 A. veil is thrown over all this, and we 
 are shown the effect of the miracle upon 
 the witnesses of it and upon the Jewish 
 rulers, and the part it played in bring- 
 ing about, according to the determinate 
 decree and counsel of God, the death of 
 Jesus upon the cross. 
 
 45-54. Effect of the Miracle 
 upon the witnes.ses and the 
 Sanhedrim. 
 
 45. Then many of the Jews . . • 
 believed on him. A majority of them, 
 as we may infer. They regarded such a 
 mighty miracle as possible only to divine 
 power. Whether this faith of theirs was 
 unto salvation or not, we do not know, 
 but it is very likely that these mourners 
 of Bethany helped to swell the ranks 
 of the converts on the day of Pentecost. 
 They realized the truth of the Preacher's 
 words: " It is better to go to the^ house 
 of mourning than to go to the house of 
 feasting," Eccles. 7 : 2. 
 
 46. But some of them, not con- 
 vinced, but rather hardened in heart, 
 by this evidence of Jesus' Messiahship, 
 went their ways to the Pharisees, 
 his bitter and open enemies, and told 
 them what things Jesus had done, 
 evidently in order that they might put 
 him to death. Some suppose that the 
 purpose of these persons was to present 
 this miracle as a conclusive argument 
 against the views of the Pharisees, and 
 that they were really the friends of 
 Jesus and intended to do him a favor. 
 But it is evident from the first part of 
 the verse that there is a great difference 
 in the disposition toward Jesus of the 
 persons mentioned here and of those 
 who believed on him. " The Jews were 
 aware of the deadly enmity of the Pha- 
 risees toward Jesus ; if these informants 
 had been friends, they must have wit- 
 nessed for Jesus with heroic martyr- 
 courage, and they would have secured 
 a firm and conspicuous station in the 
 evangelistic history." — Lange. 
 
 47. Then, therefore, because they 
 were informed of the resurrection of 
 Lazarus, gathered the chief priest* 
 and the Pharisees a council. This 
 was the Sanhedrim, the great ecclesias- 
 tical council of the Jews. What do 
 we? " Why are we so inactive?" This 
 man, whom they hated and attempted 
 
A. D. 30. 
 
 JOHN XI. 
 
 205 
 
 48 many miracles. If we let him thus alone, all men 
 will believe on Mm : and the Romans shall come and 
 
 49 take away both our place and nation. And one of 
 them, named 'Caiaphas, being the high priest that 
 same year, said unto them, ™ Ye know nothing at all, 
 
 60 " nor consider that it is expedient for us, that one man 
 should die for the people, and that the whole nation 
 
 ich 18. 14; Luke 
 3. t ; Acts 4. 6. 
 
 act. 7. 48, 49; 1 
 Cor. 1. 20 ; 3. 18, 
 19. 
 
 » ch. 18. 14. 
 
 but recently to kill, and whom they 
 had, as they supposed, driven from 
 Judaea for ever, is again at Bethany, 
 near by, and again drawing the multi- 
 tude after him. They see that some- 
 thing must be done to stem the tide 
 of his popularity. There is great need 
 that they should bestir themselves, for 
 this man doeth many miracles, or 
 signs. They certainly would have de- 
 nied, if they could, that Christ wrought 
 any miracles, but the miracles were 
 too many and too public for them to do 
 so. The most that the bitterest enemies 
 of Christ could do in his day was to at- 
 tribute these miracles to an evil source. 
 It was left for his enemies of a later 
 date to deny their occurrence or that 
 they were even possible. 
 
 48. AH men will believe, etc. 
 They probably refer to the multitude, 
 the common people, whom they de- 
 spised, but who were generally favor- 
 ably disposed toward Jesus. The Ro- 
 mans shall {will) come and take 
 away both our place and nation. 
 They profess to fear that the people 
 will acknowledge Jesus as the Messiah 
 and set him up as their king — that as a 
 result the Romans will come and abol- 
 ish their nationality and destroy their 
 temple. There was some pretext for 
 such fear in the fact that the Komans 
 were exceedingly jealous of their au- 
 thority, and were not slow to use the 
 vast power they swayed to crush the 
 first appearance of rebellion. The first 
 question which the Roman governor 
 Pilate asked Jesus was, "Art thou the 
 king of the Jews?" The council does 
 not seem once to consider whether the 
 miracles of Jesus are wrought by the 
 power of God or whether he may not 
 indeed be the Messiah. The truth or 
 falsehood of his claims is not discussed 
 at all. The only purpose of their con- 
 sultation appears to have been to grat- 
 ify their hatred by putting Jesus to 
 death under color of a regard for the 
 public safety ; for Jesus had never as- 
 
 18 
 
 pired to an earthly kingdom, but, on 
 the contrary, he proclaimed that his 
 kingdom was not of this world, and 
 taught the people to " render to Caesar 
 the things that were Caesar's." The in- 
 sincerity of their fear and their concern 
 for their nation is evident also from the 
 fact that they themselves looked for 
 one who should deliver their nation 
 from the Roman yoke; and if Christ 
 had claimed such a mission and wrought 
 the miracles which he did, they would 
 most probably have gladly received 
 him. 
 
 49. Caiaphas, more bold and un- 
 scrupulous than the rest. Joseph Cai- 
 aj^has was high priest about nine years, 
 during the whole procuratorship of 
 Pontius Pilate, but was deposed by the 
 proconsul Vitellius soon after the re- 
 moval of Pilate. He was son-in-law to 
 Annas, who had been formerly the high 
 priest, an(f who still exerted great in- 
 fluence as the father-in-law of Caiaphas. 
 and is thought by some to have shared 
 the office with him — the latter as actual 
 high priest, the former as president of 
 the Sanhedrim — or else that Annas 
 acted as the vicar or deputy of Caia- 
 phas. It would seem from Acts 5 : 17 
 that Caiaphas was a Sadducee. Compare 
 Matt. 26 : 3 ; Luke 3:2; John 18 : 13, 
 19, 24; Acts 4 : 6. Being the high 
 priest that same year. The fact is 
 mentioned to explain why his words 
 have such weight and significance. The 
 historical fact that the office of high 
 priest is now no longer a life office, but 
 subject to the caprice of the Roman 
 governors, is also implied. Ye, em- 
 phatic, know nothing at all. He 
 had a great contempt for the tardy 
 movements of the rest, who were chief- 
 ly Pharisees. 
 
 50. Expedient for us, or, accord- 
 ing to some high authorities, for you,. 
 The whole deliberation of the council 
 was based on expediency, and not prin- 
 ciple. The argument of Caiaphas was 
 that it was better that Jesus should suf- 
 
206 
 
 JOHN XI. 
 
 A. D. 30. 
 
 61 perish not. And this spake he not of himself: but ^^^ jq j-.j „ 
 being high priest that year he prophesied " that Jesus 5-8; ban. 9. 26. " 
 
 62 should die for that nation ; and ^ not for that nation ^ ch. 1. 29; isa. 49. 
 only, *»but that also he should gather together in one Rev. .5^9 "7. 9 10! 
 'the children of God that were scattered abroad. <* ch. lo. ie- isa.'os! 
 
 63 Then from that day forth they took counsel together jj_^2 ^' ^^"' *' 
 
 64 for to put him to death. Jesus "therefore walked no » Acts is. 10 ; Rom. 
 
 9. 25, 26 ; 2 Thess. 2. 13, 14. 
 
 •ch.4. 1,3; 7. 1; 10.40. 
 
 fer deatli, whether InnDcent or not, than 
 that the whole nation should be im- 
 perilled. He did not know, of course, 
 the full import of the words he uttered. 
 
 51. And this spake he not of 
 himself, or from himself — that is, in 
 giving utterance to his views he was 
 unconsciously the nouthpiece of the 
 Spirit to utter a prophecy concerning 
 Christ's atoning death. But being 
 high priest, etc. The prophetic gift 
 was not always connected with the 
 office, but God in ancient times often 
 used the high priests as interpreters of 
 his will. " God, who sometimes uses 
 the wicked to accomplish his purposes, 
 caused the Aaronic priesthood, just 
 when it was about to be abolished, to 
 speak prophetically, though uncon- 
 sciously, by its representatives, of the 
 great Sin-offering then about to be pre- 
 sented for the sins of the world. Cai- 
 aphas thus occupies in relation to the 
 Mosaic and the Christian dispensations 
 the same place as Balaam fills in respect 
 to the patriarchal and the Mosaic econ- 
 omies." — Annotated Far. Bib. For 
 that nation — that is, the Jewish na- 
 tion. 
 
 52. And not for that nation only. 
 The benefits of his death were to be en- 
 joyed by the Gentiles as well as by the 
 Jews. "All believers, of all nations and 
 every region of the earth, shall partake 
 of his salvation," ch. 10 : 16. " The best 
 parallel of this verse is 1 John 2:2: 
 ' Heisapropitiationfor our sins; and not 
 for ours only, but also for the sins of the 
 whole world.' Not the law, as the Jews 
 supposed, but the atoning death ofChrist, 
 was that which should bind together all 
 men into one fellowship. 'I, if I be 
 lifted up from the earth, will draw all 
 men unto me.' The law was only a wall 
 of separation ; it was only that death 
 which could knit together. We may 
 compare Eph. 2 : 13-22 as the great 
 commentary of St. Paul on the words 
 of St. John."— Trench. In one— that 
 
 is, into one people or spiritual nation, 
 having one Lord, and enjoying access 
 to him by one Spirit. 
 
 53. Then, being easily persuaded 
 that it was most expedient to follow 
 the advice of Caiaphas, all they did 
 now was to consider how they could 
 best bring about his death. The won- 
 derful miracle just wrought at Bethany 
 would greatly increase the number of 
 our Lord's adherents, so that an open 
 attem})t to stone him would probably 
 have created a tumult among the peo- 
 ple for which the rulers would have 
 been held accountable. As they could 
 not legally carry out their design of 
 putting Christ to death, and could not 
 do it unlawfully with safety to them- 
 selves, they were compelled to work 
 through the Roman governor, who 
 alone held the power of capital pun- 
 ishment. From that day, the day 
 of the decisive and final rejection of 
 Jesus by the .lewish rulers. An or- 
 ganized movement against him had 
 been going on (Mark 3:6; John 5 : 
 16-18; 7 : 25, 32; 9 : 22), but not till 
 now does it appear that the Sanhe- 
 drim, in formal session, determined 
 that he should die. 
 
 54. Walked no more openly — 
 that is, for the present, not until the 
 passover season. His time had not yet 
 come, and therefore he does not need- 
 lessly expose himself to the daily as- 
 saults of these wicked men. He prob- 
 ably desired also to give further in- 
 struction and training to his disciples, 
 and therefore retires with them from 
 the excitement in and about Jerusalem. 
 He probably remained at or near Beth- 
 any but a day or two, and does not ap- 
 pear to have visited Jerusalem. Near 
 to the wilderness of Judtea, that 
 uninhabited and uncultivated district 
 between the hill-country of Judtea and 
 Jerusalem and the Jordan. Fphraim. 
 Nothing is certainly known of this 
 place. It is conjectured to be identical 
 
A. D. 30. 
 
 JOHN XI. 
 
 207 
 
 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. 
 
 Jesus sought at Jerusalem. 
 
 65 " And the Jews' passover was nigh at hand ; and 
 many went out of the country up to Jerusalem before 
 
 56 the passover, *to purify themselves. ^Then sought 
 they for Jesus, and spake among themselves, as they 
 stood in the temple. What think ye ? That he will 
 
 67 not come to the feast? Now both the chief priests 
 and the Pharisees had given a commandment, that, 
 if any man knew where he were, he should show it, 
 that they might take him. 
 
 »2 Sam. 13. 23; 2 
 Chron. 13. 19. 
 
 ■ch. 2. 
 6. 4. 
 
 13; 5. 1 
 
 *Ex. 19. 10, 14 
 Num. 9. 6; 2 
 Chron. 30. 17- 
 19; Acts 24. 18 
 1 Cor. 11. 28. 
 
 7 ch. 7. 11. 
 
 with Ophrah (Josh. 18 : 23) and Ephraim 
 (2 Chron. 13 : 19) and the modern village 
 Taiyibeh, situated on a hill about five 
 miles east of Bethel and sixteen from 
 Jerusalem. (See Author's Harmony, p. 
 266.) This was a fitting place for retire- 
 ment on the borders of Samaria, and 
 for commencing the journey a little 
 later " through the midst of Samaria 
 and Galilee," Luke 17 : 11. It was 
 probably about the middle of Febru- 
 ary, and Jesus remained here about 
 three weeks. 
 
 55-57. Jesus sought at Jerusa- 
 lem. For the incidents in our Lord's 
 life occurring between this and the 
 events mentioned in the former sec- 
 tion, see Author's Harmony, pp. 141- 
 161. This embraces our Lord's last 
 journey through Samaria and the 
 lower part of Galilee, and through 
 Persea, occupying about two or three 
 weeks, Luke 17 : 11 to 19 : 27, 28. 
 
 55. John states here what was the 
 common custom, explaining for the 
 take of readers who were not Jews. 
 To purify themselves (2 Chron. 
 30 : 17-19) from ceremonial unclean- 
 ness before eating the passover. These 
 services consisted in bathing, visiting 
 the temple, ofi'ering prayers and sacri- 
 fices, abstaining from certain kinds of 
 food, and similar ceremonies. From 
 one to six days were thus occupied 
 according to circumstances. 
 
 56. The common theme of conversa- 
 tion among these multitudes was Jesus 
 and his works, and the probability of 
 his appearing at the feast. His fame 
 had spread throughout the country, 
 
 and now, if not before, they had 
 learned of his last great miracle. 
 What think ye? That he will 
 not, etc. Both of these should be 
 united in one question, separated only 
 by a comma. They thought that per- 
 haps he had come, and therefore sought 
 for Jesus. But finding him not, some 
 may have concluded that he would not 
 come on account of the order of the 
 Sanhedrim, whilst others thought dif- 
 ferently. What think ye, that he will 
 not come to the feast? Yes, he will 
 come. The rulers especially hoped 
 Jesus would come, so that they might 
 seize him. Their wish was, in their 
 case, father of the thought. 
 
 57. Now both the chief priests 
 and the Pharisees, etc. This is 
 mentioned to account for the doubt 
 expressed as to his coming. It is 
 probable that the people sought him 
 chiefly out of a curiosity to see and 
 hear him, and not in order to inform 
 the rulers about him. The rulers 
 sought him from a different motive 
 Had ^iven a commandment. 
 " They did not lay a price upon hib 
 head, but they enjoin all good citizens 
 to be informers against him. Where 
 he is they know not ; but he was lately 
 heard of at Bethany, and must still be 
 lurking somewhere near the capital. 
 Alas for them ! This hunted refugee 
 will yet enter the capital in triumph, 
 will face them down in the temple, 
 and, even in yielding to be their vic- 
 tim, will give them abundant evi- 
 dence of being their Lord." — Dr. D. 
 D Whedon. 
 
208 
 
 JOHN XI 
 
 A. D. 30. 
 
 Practical Remarks. 
 
 1. Christians are not exempt from 
 sickness and suffering, nor are these 
 evidences of God's displeasure, ver. 1 ; 
 Job 1 : 7-12; James 5 : 11. 
 
 2. All our labors of love, however 
 small, are treasured in God's book of 
 renembrance, ver. 2; Mai. 3 : 16-18. 
 
 3. While we use every means for the 
 restoration of our suffering friends, the 
 hcjivenly Physician alone can make 
 them effectual. Effectual prayers need 
 not be long ones. We can safely leave 
 our case with the Lord, ver. 3 ; 2 Kings 
 19 : 14. 
 
 4. The sickness of believers may be 
 unto death ; yet God may be glorified 
 thereby, ver. 4 ; Rom. 14 : 7, 8. 
 
 5. The Lord loves all his own, though 
 of very different dispositions. They 
 are all his dear children, and bear his 
 image, ver. 5. 
 
 6. The Lord will answer our prayers, 
 though not at the time or in the way 
 we may expect, ver. 6 ; 2 Cor. 12 : 9. 
 
 7. "He would let the need come to 
 the highest before he interposed. He 
 comes in with his mighty help, but 
 not till every other help has failed " 
 (Trench), ver. 7. 
 
 8. Christ never leads his people into 
 danger without going with them, vers. 
 7, 8 ; Isa. 41 : 17 ; 42 : 16. 
 
 9. The life which God gives us on 
 earth is sufficient for all he has given 
 us to do, ver. 9. 
 
 10. He who seeks to learn and do the 
 will of God will find his way made 
 plain before him ; but he who seeks his 
 own ends will sooner or later fail and 
 perish, vers. 9, 10. 
 
 11. Witli singular beauty and tender- 
 ness the death of the Christian is de- 
 scribed as a sleep. Sleeping life is not 
 the highest type of life, but always 
 gives promise of it. So the death of 
 the Christian is not to be desired except 
 as the prelude of a glorified life, ver. 
 11; Isa. 26 : 19; 57 : 2. 
 
 12. Like the disciples, we are apt to 
 put the wrong meaning upon our Lord's 
 words. Hence the need of the Sj^irit 
 to help us to understand spiritual 
 things, vers. 12, 13; ch. 16 : 13; 1 Cor. 
 2 : 13, 14. 
 
 13. Christ takes cognizance of the 
 death of every saint, ver. 14; Ps. 116 : 
 15. 
 
 14. Death separates us from our 
 friends, but brings us near to Christ, 
 ver. 15 ; Phil. 1 : 23. 
 
 15. Different dispositions and tem- 
 peraments are tested and brought out 
 in the Christian life, ver. 16. 
 
 16. Human sympathy is sweet, but 
 the Lord alone can fully sympathize 
 with us, ver. 16; Heb. 4 : 15, 16. 
 
 17. Jesus comes to his people at the 
 right time and the best time, ver. 17; 
 Matt. 14 : 27. 
 
 18. " Grace will keep sorrow from the 
 heart, not from the Aotwe " (M. HENRY), 
 ver. 19; ch. 14 : 1. 
 
 19. We may have much love for 
 Christ, yet fail to see the fulness of his 
 love and power, vers. 21, 22. 
 
 20. We often increase our troubles by 
 pondering over what might have been, 
 ver. 21. 
 
 21. All our hopes of future life cen- 
 tre in Jesus, vers. 23-26. 
 
 22. "To die in the fulness of light, 
 in the calm glory of the life which is 
 in Jesus, is no longer that which human 
 language calls by the name of death " 
 (GODET), vers. 25, 26. 
 
 23. To know that Christ is the Son 
 of God, the promised Saviour, is the 
 alphabet of Christian knowledge, ver. 
 27. 
 
 24. We should be ever ready to go 
 at the call of Jesus, vers. 28, 29. 
 
 25. In all our trials it is best to refer 
 our case to Jesus, and leave all to his 
 disposal, ver. 32. 
 
 26. Jesus still has his human nature, 
 and can be touched with the feeling of 
 our infirmities and understand our tears, 
 vers. 33-35 ; Heb. 4 : 15. 
 
 27. How much sufi'ering attended the 
 work which Christ accomplished for us ! 
 vers. 36-38 ; Matt. 8:17. 
 
 28. How does love arrest the atten- 
 tion of the world ! ver. 36 ; ch, 3 : 13-16. 
 
 29. Our weak faith often needs to be 
 strengthened by the words of Christ, 
 vers. 39, 40. 
 
 30. Christ, by example, has shown ua 
 the importance of public prayer, vers. 
 41, 42. 
 
 31. God requires us to do our part, 
 but does that which we cannot do, vers. 
 39, 41, 43. 
 
 32. The raising of Lazarus was a fore- 
 shadowing of the general resurrection, 
 vers. 43, 44. 
 
 33. A\'e see how differently different 
 
A. D. 30. 
 
 JOHN XII. 
 
 209 
 
 Jesus, journeying toward Jerusalem, arrives at Bethany. 
 
 XII. Then Jesus, six days before the passover, came to 
 
 Bethany, ' where Lazarus was which had been dead, ■ ch. il. i, 43. 
 
 persons are affected by the same event, 
 vers. 45, 46. 
 
 34. It needs more than a miracle to 
 lead men to repentance and faith, ver. 
 46; Luke 16 : 31. 
 
 35. Many who neglect spiritual things 
 through fear of losing things temporal, 
 finally lose both, vers. 47, 48; Matt. 
 6:33. 
 
 36. Even the enemies of Christ are 
 compelled to acknowledge and witness 
 to his works, ver. 47 ; Phil. 2 : 10, 11. 
 
 37. How strong and blinding are prej- 
 udice and ill-will ! vers. 49, 50. 
 
 38. God uses even wicked men in car- 
 rying out his purposes, vers. 51, 52 ; Ps. 
 76: 10; Isa. 10:5-7. 
 
 39. " The unworthiness of the indi- 
 vidual does not affect the sanctity of 
 his office," ver. 51. 
 
 40. " The conclusions of great eccle- 
 siastical councils are sometimes wicked," 
 ver. 53. 
 
 41. "Wicked men confirm one another 
 in their sins by taking counsel together, 
 ver. 53. 
 
 42. Jesus did not expose himself to 
 danger when duty did not require it, 
 ver. 54. 
 
 43. Ecclesiastical leaders are often 
 foremost in their opposition to the 
 gospel, vers. 55-57. 
 
 44. tlnbelief does not result from a 
 want of evidence, but from a depraved 
 heart and a perverted will, vers. 46-57. 
 
 45. Persons may seek Jesus from 
 wrong motives or with bad intent, 
 ver. 56. 
 
 46. " Rulers increase their own sins 
 by making their subjects the instru- 
 ments of their unrighteousness," ver. 
 57. 
 
 CHAPTER XII. 
 
 In this chapter we have two events 
 depending closely upon the raising of 
 Laza.us from the dead. The first is 
 Mary's anointing at the supper in Beth- 
 any. Jesus received the anointing of the 
 Holy Spirit when he entered upon his 
 prophetic office, Acts 10 : 38. He deigns 
 to accept the anointing of human affec- 
 tion as he enters upon his priestly office. 
 The Mcond ev«nt consequent upon the 
 
 raising of Lazarus is the public greet- 
 ing of our Saviour as king, vers. 12-19. 
 But the whole chapter is solemn with 
 the shadow of the cross, to which Christ 
 has now nearly approached. The ac- 
 count of the Greeks seeking an inter- 
 view introduces the thought of his pro- 
 pitiation for the sins of the whole world, 
 vers. 20-34. This is followed by the 
 remarks of our Saviour, warning the 
 Jews on account of their unbelieving 
 cavil concerning this matter (vers. 35, 
 36) ; also by the reflections of the apos- 
 tle on their unbelief (vers. 37-43) ; and 
 the chapter concludes with a summary 
 of the teachings of Jesus concerning 
 his acceptance or rejection. 
 
 1-8. The Supper and the Anoint- 
 ing AT Bethany, Matt. 26 : 6-13; 
 Mark 14 : 3-9. The three evangelists 
 evidently relate the same event, with 
 merely the variations of independent 
 narrators. The anointing related in 
 Luke 7 : 36-50 is altogether different 
 from this in time, place, and circum- 
 stances. That took place much earlier, 
 in Galilee, probably in the vicinity of 
 Nain ; this at Bethany, just before the 
 crucifixion — the one at the house of 
 Simon the Pharisee, the other at the 
 house of Simon the leper. That both 
 were named Simon is not strange in a 
 country where that name was very 
 common. There were even two Simons 
 among the apostles. Wednesday even- 
 ing, April 5, A. D. 30. 
 
 1. Six days before the passover. 
 Jesus was journeying toward Jerusalem, 
 probably from Jericho. According to 
 the more usual force of the language 
 in the original, thes» "six days before" 
 would mean that he arrived on the sixth 
 day before the passover commenced. 
 Now, the passover began on Thursday 
 evening at sunset. The sixth day be- 
 fore would begin on Friday evening at 
 sunset. The time of his arrival, then, 
 falls within the Jewish Sabbath. But 
 so long a journey as the distance from 
 Jericho would not have been under- 
 taken by our Saviour on the Sabbath ; 
 but it would not have been inconsistent 
 even with strict Jewish custom for him 
 to have completed the journey a few 
 
210 
 
 JOHN XII. 
 
 A. D. 30. 
 
 2 whom he raised from the dead. * There they made 
 him a supper ; and Martha served : but Lazarus was 
 one of them that sat at the table with him. 
 
 3 Then took ^ Mary ' a pound of ointment of spike- 
 nard, very costly, "and anointed the feet of Jesus, 
 and wiped his feet with her hair : and the house was 
 filled with the odor of the ointment. 
 
 4 Then saith one of his disciples, <* Judas Iscariot, 
 
 5 Simon's son, which should betray him, Why was not 
 this ointment sold for three hundred ^ pence, and 
 
 G given to the poor ? This he said, ^ not that he cared 
 for the poor; but because he was a thief, and «had 
 
 »Yatt. 26. 6-11 
 AATk 14. 3-7. 
 
 bch. 11. 2; Luke 
 
 10. 38, 39. 
 • Luke 7. 37, 38. 
 
 a ch. 6. 70, 71. 
 
 • Matt. 18. 28. 
 ' Prov. 29. 7. 
 « ch. 13. 29. 
 
 minutes aftw the Sabbath commenced, or 
 a little aftei- sunset on Friday evening. 
 There he quietly " rested the Sabbath 
 day, accordinsc to the commandment," 
 The words, which had been dead, 
 are omitted in the best text. Bethany, 
 . . . Lazarus. See on ch. 11 : 1. 
 
 2. There they made him a sup- 
 per. It was in the house of Simon the 
 leper, Matt. 26 : 6. The time of this 
 supper is not certainly known. It was 
 quite customary with the Jews to close 
 the Sabbath with a joyful meal, and 
 the language in Matt. 26 : 16 would 
 seem to indicate that Judas must have 
 commenced his dark plottings at least 
 several days before the betrayal. But, 
 on the other hand, two days before the 
 passover we find evidence indicating 
 that Judas had not yet given the rulers 
 the opportunity they were seeking 
 (Matt. 26 : 2-5) and the language of our 
 Saviour in verse 7 — literally, " For the 
 day of my preparation for burial hath 
 she kept this " — would be inappropriate 
 unless the time was very near the cruci- 
 fixion, making the supper most prob- 
 
 ,ably at the close of Wednesday. (See 
 "Author's Harmony, ^ 158.) Martha 
 served. This is one indication that 
 she was, as has been supposed, a rela- 
 tive of Simon. She as well as Mary 
 took her own characteristic way of 
 showing devoted gratitude for the rais- 
 ing of a brother from the dead, Luke 
 10 : 38-42. 
 
 3. Then took Mary, sister of Laz- 
 arus (ch. 11 : 1, 2), a pound. It was 
 probably about three-fourths of a pound 
 avoirdupois. Ointment of spike- 
 nard. An aromatic oil, produced prob- 
 al)ly from the jatamansi plant of India. 
 Anointed the feet of Jesus. His 
 head^ according to Matthew and Mark ; 
 
 but here is no contradiction, for there 
 was nard enough to lavishly anoint 
 both. Matthew and Mark notice only 
 the first act, anointing the head; John 
 dwells upon the final and longest, and, 
 on her part, the most humble and de- 
 voted, act — the anointing the feet and 
 wiping them with her hair. Washing 
 the feet before an entertainment was 
 usual with the sandalled Orientals, and 
 the accompanying anointing was not 
 infrequent. According to Lightfoot, 
 children performed this oifice for their 
 parents, and sometimes a disciple for 
 his teacher. Wiped his feet with 
 her hair. A mark of the profoundest 
 reverence. It was the glory of a woman 
 (1 Cor. 11 : 15) laid in humblest tribute 
 at Jesus' feet. The house was filled 
 with the odor of the ointment. 
 Mentioned only by John, but according 
 to the other evangelists it was destined 
 that the whole household of God should 
 ever be fragrant with the memorial 
 proclamation of this costliest and most 
 beautiful tribute ever tendered to Christ, 
 Matt. 26 : 13; Mark 14 : 9. 
 
 4. Judas Iscariot, see on ch. 6 : 
 71. Only John gives the name of the 
 speaker, though he probably spoke the 
 disapproval of the others, Matt. 26 : 
 8; Mark 14:4. Which should be- 
 tray him ; rather, he who was about to 
 deliver him up. Matthew says " the 
 disciples;" but John, pointing out the 
 leader and instigator, says, "one of his 
 disciples, Judas Iscariot." We have 
 here a beautiful illustration of the in- 
 dependent and truthful statements of 
 the three evangelists. The three ac- 
 counts taken together are lifelike. The 
 suggestion of Judas is caught up and 
 inconsiderately repeated by the rest. 
 
 b^Q. Three hundred pence, about 
 
k. D. 30. 
 
 JOHN XII. 
 
 211 
 
 7 tlie bag, and bare what was put therein. Then said 
 Jesus, Let her alone : against the day of my burying 
 
 8 hath she kept this. For ^ the poor always ye have 
 with you ; * but me ye have not always. 
 
 9 Much people of the Jews therefore knew that he 
 was there : and they came not for Jesus' sake only, 
 but that they might see Lazarus also, ^ whom he had 
 
 10 raised from the dead. ' But the chief priests consulted 
 
 11 that they might put Lazarus also to death ; ™ because 
 that by reason of him many of the Jews went away, 
 and believed on Jesus. 
 
 »> Deut. 15. 
 
 Matt. 26. 
 
 Mark 14. 7. 
 ' ver. 35 ; ch. 8. 21. 
 
 11; 
 
 11; 
 
 kch. 11.43,44. 
 
 1 Luke 16. 31. 
 
 °» v«r. 18 ;ch. 11.45. 
 
 forty-five dollars, but it would purchase 
 manifold what that amount would now. 
 It was about a laborer's wages for a whole 
 year. See Matt. 20 : 2. Given to the 
 poor. A good reason under ordinary 
 circumstances, and doubtless uttered 
 honestly by all excejjt Judas, who was 
 a thief, and desired the money for his 
 own use rather than for the poor. And 
 bare, better, and was icont to take 
 away ivhat ivas put therein (eh. 20 : 15). 
 But this selfish instigator soon after sold 
 the life of his Master for thirty shekels, 
 about a third of this amount, the price 
 of a slave, Ex. 21 : 32. Bag, box, 
 pouch, or purse. 
 
 7. Then said Jesus, Let her 
 alone* The harsh rebuke of Judas 
 was probably spoken to Mary. Jesus 
 hastens to relieve and vindicate her. 
 Matthew (26 : 10) says, "When Jesus 
 understood it," which implies that the 
 murmuring and the reproof of the dis- 
 ciples were intended for the woman, and 
 not for the ear of Jesus, who was the re- 
 cipient of such honor. Their disappro- 
 bation would naturally confuse her. • But 
 .Jesus takes up her defence. Against 
 the day of my burying hath she 
 kept this ; the best text reads, Let 
 her keep it against the day of my 
 burial, instead of selling it. She was 
 still in the act of anointing. Bodies 
 were anointed and usually eiubalnied 
 previous to entombing, John 19 : 39. 
 The language of our Saviour implies 
 a prophetic consciousness on the part 
 of Mary that the event of his death 
 was very near, Matt. 26 : 2. As there 
 would be no time for this after his 
 death, this anointing and embalming, 
 as it were, for the sepulchre took place, 
 in the divine arrangement, while he was 
 yet alive. This anointing was not only 
 a symbol of what was about to take 
 
 place, but was an act performed with 
 definite reference to his death. The 
 language seems to imply a motive on 
 the part of Mary ; she seems to have 
 had a presentiment, a knowledge be- 
 yond his disciples, of his approaching 
 death. It also gave Jesus another op- 
 portunity of referring to his death. 
 Her act of love and fiiith stands out 
 in striking contrast to the avarice of 
 Judas and the murrauriugs of the 
 others. 
 
 8. The poor alAvays . • . me 
 . . . not always. Jesus puts him- 
 self not above the poor, but with them, 
 Matt. 25 : 40. But he means that they 
 would ever have opportunities of doing 
 good to the poor, but their opportunity 
 to honor him would be short and soon 
 gone. 
 
 9. Much people of the Jews, see 
 Acts 6 : 7. According to Alford " the 
 Jews" in the Gospel of John always 
 mean, not the great mass of the com- 
 mon people, but the ruling " persons 
 of repute." The time here goes back 
 to that of verse 1. 
 
 10. The chief priests. Alford and 
 Tholuck both suggest that these priests 
 were of the sect of the Sadducees, be- 
 lieving in no resurrection, but desiroua 
 to get Lazarus out of the way because, 
 he drew attention to Jesus. 
 
 11. Many of the Jews went 
 away, many were withdraiving from 
 the Jews — not openly and formally, 
 but gradually transferring their con- 
 fidence from their leaders to Jesus. 
 
 12-19. The Triumphal Entry of 
 Jesus into Jerusalem, Matt. 21 Ti- 
 ll ; Mark 11:1-11; Luke 19 : 29-44. 
 
 Luke is the fullest, John the briefest. 
 Wliile Mark occupies about the same 
 space as Matthew, he is specially mi- 
 nute and vivid by the use of th» ores- 
 
212 
 
 JOHN XII. 
 
 A. D. 30. 
 
 ■ Matt. 
 Mark 
 Luke 
 
 21, 1-9; 
 11. 1-10. 
 19. 29-38 
 
 The first day of the week Jesus enters Jerusalem publicly. 
 
 12 " On the next day much people that were come to 
 the feast, when they heard that Jesus was coming to 
 
 13 Jerusalem, took branches of palm trees, and went 
 forth to meet him, and cried, " Hosanna I Blessed is • Matt. 21. 2-9. 
 
 p the King of Israel that cometh in the name of the p ch. 1. 49 ; 19. 15. 
 Lord! 
 
 14 lAnd Jesus, when he had found a young ass, sat iMatt. 21. 7. 
 
 J 5 thereon ; as it is written, ' Fear not, daughter of Sion ! ' isa. 35. 4 ; 40. 9, 10. 
 Behold, thy King cometh, sitting on an ass's colt. 
 
 16 These things « understood not his disciples at the 
 first; *but when Jesus was glorified, "then remem- 
 bered they that these things were written of him, and 
 that they had done these things unto him. 
 
 » Luke 18. 34. 
 tch. 7. 39 -,13.31,31 
 » ch. 14. 26. 
 
 ent tense, and surpasses the others, 
 throughout the chapter, in his careful 
 epecifications of time. 
 
 12. On the next day. The Sunday 
 after the Sabbath rest of verse 1 . Much 
 people, already eager to know whether 
 Jesus would be at the feast, ch. 11 : oQ. 
 
 13. Took branches of palm trees. 
 There were then very many palms grow- 
 ing on that road. The palm was the em- 
 blem of triumph, Lev. 23 : 40; Rev. 7 : 
 9. The people met Jesus with these 
 royal honors boldly and enthusiasti- 
 cally, because of the miracles they had 
 seen, and especially because of the rais- 
 ing of Lazarus. Luke also adds that 
 certain Pharisees wished Jesus to re- 
 buke the applause, and also that when 
 he came near and beheld the city, he 
 wept over it. While the multitude con- 
 tinue to shout his honors he weeps over 
 the wicked, the unbelieving, and devoted 
 city. Hosanna ! an abbreviated com- 
 pound of two Hebrew words meaning 
 " Save now !" It was equivalent to the 
 exclamation, " Salvation !" The brevity 
 of John's account of this triumph seems 
 to imply that his readers were already 
 acquainted with the fuller descriptions 
 of the other three evangelists. Bless- 
 ed is the King of Israel that 
 cometh in the name of the Lord! 
 This was a distinct Messianic recogni- 
 tion. See Ps. 118 : 25, 26. 
 
 14. A young ass. The ass was used 
 by persons of the highest rank, Judg. 5 : 
 10; 10 : 4. But this was not the king's 
 mule ( 1 Kings 1 : 33, 38, 44j, one kept 
 for the use of royalty; nor the horse, 
 which the Scriptures invariably associ- 
 9,i% with th« idea of war (Ex. 15 : 21 ; 
 
 Ps. 76 : 6 ; Prov. 21 : 31 ; Jer. 8 : 6), and 
 which the kings of Israel were forbid- 
 den to multiply unto themselves (Deut. 
 17 : 16), but the colt of a beast of bur- 
 den — one used in hard labor, Matt. 21 : 
 5. The time had come for Jesus to claim 
 and receive Messianic honors, and this 
 he could not well do on foot in a pro- 
 cession. He therefore rides in triumph 
 into Jerusalem, but in a way which was 
 significant, appropriate, and suited to 
 the nature of his kingdom. The horse 
 was an animal of pride and war, the ass 
 of humility and peace. Thus Jesus pub- 
 licly claimed and received honors as the 
 Messiah, yet not as a proud, worldly 
 monarch, but as the Prince of Peace. 
 His meekness and lowliness in thus en- 
 tering Jerusalem were in harmony with 
 the nature of his kingdom, and incon- 
 sistent with the views of some rational- 
 istic interpreters, that Jesus really de- 
 signed to head a military movement, 
 deliver the Jews from the Roman yoke, 
 and become a temporal monarch. How 
 unfounded the last supposition is ap- 
 pears from the facts that the niultituue 
 were without arms, and that the Roman 
 authorities failed to take any notice of 
 the triumphal procession as in any de- 
 gree wrong or disloyal. Jesus probably 
 took the southern road, the direct ont 
 from Jericho over the Mount of Olives. 
 
 15. As it is written, Fear not, 
 quoted not literally, but in an abbrevi- 
 ated form, agreeing with Zech. 9 : 9 in 
 sense. 
 
 16. Understood not at the first; 
 the evident unconsciousness of the dis- 
 ciples in so many things, not only in 
 what thty did, but in what they wrote, 
 
A. D. 30. 
 
 JOHN XII. 
 
 213 
 
 17 The people therefore that was with him when he 
 called Lazarus out of his grave, and raised him from 
 
 18 the dead, * bare record. ^ For this cause the people 
 also met him, for that they heard that he had done 
 
 19 this miracle. The Pharisees therefore said among 
 themselves, * Perceive ye how ye prevail nothing? 
 behold, * the world is gone after him. 
 
 Greeks desire to see Jesus : his return to Bethany at night. 
 
 20 And there *'were certain Greeks among them "that 
 
 «ch. 11.43. 
 7 vers. 9-11, 
 
 » ch. 11. 47, 48. 
 »ch. 3. 26; Acta 
 
 17. 6. 
 »> Acts 17. 4. 
 e 1 Kings 8. 41,42; 
 
 Acts 8. 27. 
 
 is excellent evidence of their entire sim- 
 plicity and truthfuhiess in recording 
 tilings in realms higher than they knew. 
 But Avhen Jesus was glorified, 
 then remembered they. After 
 the ascension and the descent of the 
 Holy Spirit, then was fulfilled the 
 promise of Jesus, ch. 14 : 26 and 16 : 
 13, 14. 
 
 17. The people . . . with him 
 when he called Lazarus out of 
 his grave, ch. 11 : 42, 43. The raising 
 ot Lazarus was the immediate occasion 
 of this ovation. Bare record, or tes- 
 timony, that Jesus raised Lazarus. By 
 the change of a single letter many man- 
 uscripts read : " The multitude which 
 was with him bare witness that he 
 called Lazarus out of the tomb." Their 
 hosannas were a public testimony to the 
 miracle, ver. 13 ; Luke 19 : 37, 38. 
 
 18. The people also met him. 
 Two different multitudes are mentioned : 
 one from Bethany accompanying him 
 (ver. 9), and one from Jerusalem meet- 
 ing him. Each chanted his praises in 
 responsive chorus, Mark ll : 9, 10. For 
 this cause. It was the raising of 
 Lazarus that caused both companies 
 now to attend Jesus in his triumphal 
 march. 
 
 19. The Pharisees therefore 
 said. What follows is the language 
 of enemies in their rage and despair, 
 seeking to stir each other up to acts of 
 violence. This discussion or expi'ession 
 of reproach was perhaps aimed at the 
 Sadducean policy of Caiaphas, ch. 11 : 
 48-50. The world. A strong pop- 
 ular expression — everybody, 
 
 20-36, Certain Greeks Desire to 
 See Jesus, He returns to Beth- 
 any AT Night, On the last point, 
 Matt. 21 : 17 ; Mark 11:11. Sunday, 
 April 2d. " In the application of these 
 Gentiles our Lord sees a token of his 
 glory as the Redeemer of the world, and 
 
 therefore of that ' hour ' of mortal suf- 
 fering through which he must pass in 
 order to ' reconcile both [Jew and 
 Gentile] unto God in one body by the 
 cross.' See ch. 10:16; 11:51, 52; 
 Eph. 2 : 13-22. Hence the conflicting 
 emotions by which his ' soul is troub- 
 led,' ver. 27 ; hence also his allusion to 
 the lesson so clearly taught by his death, 
 that self-sacrifice is necessary to useful- 
 ness (ver. 24), and indispensable to the 
 eternal well-being and acceptance of 
 the servant of Jesus, vers. 25, 26. Such 
 a lesson was fitted to dissipate any 
 hopes whicli his triumphant entry into 
 Jerusalem might have excited of a king- 
 dom of earthly glory." — Annotated Par- 
 agraph Bible. 
 
 20. The time of this approach of these 
 Greeks to Jesus was probably on the 
 same day as the triumphal entry. It 
 would seem natural to suppose that 
 their attention was attracted to Christ 
 by the procession. The language of 
 Jesus (vers. 23-33) and the voice from 
 heaven (ver. 28) were also in harmony 
 with the day, the tenth of Nisan, when 
 he, the great Paschal Lamb, was select- 
 ed, as it were, in the temple for our 
 passover. The 36th verse, which leads 
 Robinson, Ellicott, and others to suppose 
 that this occurred just before his final 
 departure from the temple, may be ex- 
 plained as referring to his departure for 
 the night to Bethany. It is certainly 
 more natural to suppose a break of 
 tl\ree or four days after verse 36 than 
 between verses 19, 20, especially as John 
 does not, with the other evangelists, re- 
 late the incidents of those days. It is 
 preferable, therefore, with Lightfoot, 
 Newcome, Greswell, and others to place 
 the interview with the Greeks here. 
 See Author's Harmony, ^§ 139, 140. 
 Neander also inclines to this view. The 
 place of this colloquy is within the area 
 of the temple (Matt. 26 : 55), probably ia 
 
214 
 
 JOHN xir. 
 
 A. D. 30. 
 
 21 came up to worship at the feast : the same came there- 
 fore to Philip, ** which was of Bethsaida of Galilee, 
 and desired him, saying, Sir, we would see Jesus. 
 
 22 Philip Cometh and telleth Andrew: and again An- 
 drew and Philip tell Jesus. 
 
 23 And Jesus answered them, saying, *The hour is 
 
 24 come, that the Son of man should be glorified. Ver- 
 ily, verily, I say unto you, 'Except a corn of wheat 
 fall into the ground and die, it abideth alone : but 
 
 25 8 if it die, it bringeth forth much fruit. ''He that 
 loveth his life shall lose it ; and he that hateth his 
 
 <» ch. 1. 4-1. 
 
 • ch. 7. 8 ; 13. 31, 
 
 32 ; 17. l-o. 
 ' 1 Cor. 15. 36-38. 
 i vers. 32, 33 ; Isa. 
 
 53. 10-12; Heb. 
 
 2. 9 • 12. 2. 
 >» Matt. 10. 39 ; 16. 
 
 25 ; Mark 8. 35 ; 
 
 Luke 9. 24; 
 
 17. 33. 
 
 the porch and in the Court of the Gen- 
 tiles. Certain Greeks. They were 
 proselytes of the gate, uncircumcised, 
 but observers of the moral code of the 
 Old Testament, and also regular at- 
 tendants upon the great feasts, probably 
 journeying thither from some foreign 
 country, for they were of them that 
 came up to Avorship at the feast. 
 
 21. The same came therefore to 
 Philip. Philip and Andrew are Greek 
 names. Perhaps these strangers spoke 
 to them first, because they may have 
 been more intimately associated with 
 the Greeks than were the other apostles. 
 There is a tradition that the labors of 
 these two were afterward largely among 
 the Greeks. Sir, we would see 
 Jesus. They showed the Messianic 
 expectations of the Jews, and their pro- 
 found respect for the Saviour is shown 
 in their modesty in refusing to press 
 upon him without permission, and also 
 by the reverence with which they salute 
 even one of his disciples. " Chaldaeans 
 from the East had sought his cradle ; 
 these Greeks from the West came to 
 his cross." Bethsaida. See on ch. 
 1 :44. 
 
 22. Philip Cometh and telleth 
 Andrew. Jesus had just been hailed 
 with acclamations as King of Israel. 
 Philip evidently hesitates to compro- 
 mise him by pressing upon him an im- 
 mediate interview with Gentiles. It 
 was natural that he should first consult 
 his friend and fellow-townsman Andrew, 
 who was also of Bethsaida, ch. 1 : 44. 
 Perhaps we may see too in this evident 
 deliberation and their coming together 
 the awe in which they held our Saviour's 
 person. So suggests Farrar in his Life 
 of Christ. 
 
 23. Jesus answered them. Whom? 
 Tholuck gays his disciples, after the 
 
 Greeks had been admitted to audience 
 and dismissed. This supposition seems 
 altogether too circuitous for the natural 
 sense of the passage. Alford maintains 
 that our Saviour did not grant the Greeks 
 audience at all. Lange thinks that this 
 discourse was uttered in the presence of 
 the Greeks, but addressed directly to his 
 disciples. This last view accords best 
 with our Saviour's breadth of charity 
 and with the sentiments of his discourse. 
 The hour is come. The death-hour 
 must have been an abiding shadow in 
 the life of Jesus, Luke 12 : 50. The 
 universality of his mission and his 
 death are in his mind inseparably con- 
 nected, ch. 10 : 15, 16 ; 17 : 1, 2. That 
 the Son of man should be glori- 
 fied. Humanity (Son of man), irre- 
 spective of nationality, was to be glori- 
 fied in and vvith him. 
 
 24. Except a corn, the grain, of 
 w^heat fall into the ground and 
 die. This emphatic utterance is the 
 great truth fundamental to Christian- 
 ity. It is a beautiful expression of the 
 great law of sacrifice, through death to 
 life. "The seed-corn must undergo a 
 process analogous to dissolution in or- 
 der to yield a harvest; so must I die in 
 order to achieve this great result. Ami 
 my disciples (ver. 25) must 'follow me' 
 herein (ch. 13 : 16); for life, if unduly 
 loved, will be fruitless." But if it die', 
 it bringeth forth much fruit. The 
 " much " here is emphatic. Through the 
 death of Christ and the persecution of 
 the church by the Jews the fulness of 
 the Gentiles was to be gathered in. 
 
 25. He that loveth his life shall 
 lose it. Nursing one's selfishness is 
 a process of moral death. He that 
 hateth his life in this world shall 
 keep it unto life eternal. What 
 glorifies the Son of man is likewise the 
 
A. 1). 30. 
 
 JOHN XII. 
 
 215 
 
 26 life in this world shall keep it unto life eternal. If 
 any man serve me, let him follow me ; and where I 
 am, there shall also my servant be 
 
 27 me, ^ him will my Father honor, 
 troubled ; and what shall I say ? 
 from this hour. But for this cause 
 
 28 hour. Father, glorify thy name. 
 
 : if any man serve 
 
 " Now is my soul 
 
 ^ Father, save me 
 
 came I unto this 
 
 « ch. 14. 21-23. 
 kch. 13. 21; 
 
 refs. Matt. 
 
 38, 39. 
 1 Mark 14. 36. 
 
 see 
 26. 
 
 true glory of each redeemed soul — that 
 is, not the mortification of the life as a 
 mere penance, but sacrifice for others — 
 the seed dying for the sake of the har- 
 vest. " The central principle of Chris- 
 tian life stated in the form of a double 
 paradox. Though, as we have seen, 
 Christ had his own death in view, he 
 yet speaks of the principle in its uni- 
 versal application. The spirit which 
 took him to death, and through death to 
 glory, and in all this made him abound 
 in fruit, is the spirit that must live and 
 reign in every disciple. We all come to 
 glory by his path, dying with him, and 
 so living with him — his fellows in cruci- 
 fixion and in glory. To love one's life 
 or soul, according to Christ's meaning, is 
 so to make self first and chief that self- 
 gratification becomes the law or prin- 
 ciple of all action. To do this is to lose 
 the life or soul ; for, first, this is a wrong 
 or wicked principle, and hence is itself 
 the soul's ruin ; and, second, this princi- 
 ple works out ruin, because it is at war 
 with the nature of God, with the nature 
 of the human soul, and so with the con- 
 stitution of all society, human and an- 
 gelic, earthly and heavenly. It has come 
 to be understood, as never before, that all 
 true national and international law, and 
 all prosperous commerce and intercourse 
 between men generally, rest ultimately 
 upon the law of impartial l>ve to man 
 and of supreme love to God. To hate 
 the life in this world is the opposite of 
 loving it, and is to make first and chief 
 God's will, and to find in it the law of 
 action. This keeps the life or soul unto 
 life eternal ; first, because such a spirit 
 is in its own nature the very spirit or life 
 of God himself, or eternal life ; and, sec- 
 ond, being this, it works out results and 
 will come out into manifestations in keep- 
 ing with itself, into the eternal glory 
 which befits it and constitutes heaven." 
 —Dr. G. D. B. Pepper. 
 
 26. If any man serve me, let him 
 follow me. A practical answer to 
 these Greek inquirers. They might 
 
 enter his service by following him in 
 sacrifice. " This shows that he had his 
 own impending death in mind in choos- 
 ing his illustration. To follow him is 
 to enter, in self-sacrifice, into his suffer- 
 ing. Not that we must go through the 
 same or similar experience externally, 
 but we must have and live out his spirit 
 at whatever risk. The promise that the 
 servant shall be where he is looks to his 
 declaration that he was now to be glori- 
 fied, to enter into glory. The promisfc 
 is partially fulfilled in the Christian as 
 he passes along in life, for Christ the 
 glorified is with him always. But its 
 full realization is future, when we go to 
 be ' with the Lord,' especially ' when he 
 shall appear' and ' we shall appear with 
 him.' This is said by him to be honor 
 from his Father, because it will be shown 
 to be of God as the absolute and supreme 
 Sovereign."— Dr. G. D. B. Pepper. 
 Where I am, there . . . my servant 
 . . . him will my Father honor. 
 Eternal life,ver. 25 ; companionship with 
 Christ here and hereafter ; honor from 
 the Father, — these, last of all, are held 
 out as the rewards of this service. 
 
 27. Nowis my soul troubled. Thfr 
 message to the Greeks being finished, he 
 unbosoms the feelings that their appli- 
 cation had occasioned. Well might he 
 be troubled, for never mortal had so 
 much to apprehend. What shall I 
 say? Contending emotions struggle 
 for utterance. Father, save me from 
 this hour. This is not an interrogation, 
 as some interpret, but a veritable ejae«^ 
 ulatory prayer, occasioned by an over- 
 whelming consciousness of the horrors 
 so near him. See Matt. 26 : 29 and Ps. 
 22. But for this cause. This ex- 
 pression is emphatic : I came to this 
 hour for this very purpose. Here he 
 controls his natural shrinking from the 
 sacrificial death by reflecting that for 
 this cause, the redemption of humanity, 
 to be honored of the Father (ver. 26), he 
 had come to the bitter hour. 
 
 28. Father, glorify thy name* 
 
216 
 
 JOHN XII. 
 
 A. D. 80 
 
 ■Then came there a voice from heaven, sayinr,, I 
 
 29 have both glorified it, " and will glorify it again. 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, p This voice came not be- 
 
 31 cause of me, but for your sakes. Now is ^the judg- 
 ment of this world: now shall ""the prince of this 
 
 32 world be cast out. And I, " if I be lifted up from the 
 
 «• See refs. Matt 
 3. 17 ; Acts 9. 7 
 22. 9. 
 
 » cli! 13. 31. 32. 
 
 • Acts 23. 8, 9. 
 
 p ch. 11. 42. 
 
 q ch. 16. 11. 
 
 rch. 14. 30; Gen. 
 3. 1.5; Matt. 12. 
 28, 29; Luke 10 
 18; Acts 26. 18; 
 
 2 Cor. 4. 4; Eph. 2. 2 ; 6. 12 ; Col. 2. 15. 
 
 •ch. 3. 14; 1 Pet. 2. 24. 
 
 Love and hope for the perishing (Heb. 
 12 : 2) and the highest possible motive, 
 zeal for the glory of God, combine to 
 lift the Saviour high above all appre- 
 hensions into the blissful consciousness 
 of perfect harmony with the will of the 
 Father. Self was lost. The emphasis 
 of the prayer is, " Father, glorify thy 
 name." Then came there a voice 
 from heaven. Here there has been 
 much vain rationalizing. Some say 
 this was only a peal of thunder, which 
 was interpreted as an endorsement of 
 the prayer ; others, that with the thun- 
 der there was mingled a voice; but we 
 have no right to understand the record 
 in any other way than it reads, " a voice 
 from heaven," though it was not under- 
 stood by all. This is the third time that 
 Jesus had this kind of a sanction ; the 
 first being at his baptism, and the sec- 
 ond at his transfiguration. I have 
 both glorified it, as Creator and 
 Preserver, and in all the history, types, 
 and prophecies of the Old Testament. 
 And will glorify it again. Again 
 is emphatic, showing that the glorifica- 
 tion about to be eftected was no mere 
 repetition, but a glory in a much higher 
 degree. Through the sufferings of 
 Christ there was to be manifested a 
 glory of God surpassing all before. 
 
 29. The people said . . . it thun- 
 dered. Voices in heaven are more 
 than once compared with thunder, Rev. 
 6 : 1 ; 14 : 2 ; 16 : 17, 18 ; Job 40 : 9. A 
 casual consciousness perceived noth- 
 ing more than thunder, according to 
 a recognized principle, Matt. 13 : 12. 
 See also Acts 9 : 7, compared with 22 : 
 9, and it will be seen that the attendants 
 of Saul at his conversion heard the 
 Bound of the voice, but could not dis- 
 tinguish the words spoken. Others 
 said, An angel spake to him. To 
 him is emphatic. Others with a higher 
 faith recognized the thundering sound 
 as speech, but, not understad.liug the 
 
 words, they affirmed that it was a mes- 
 sage intended expressly for him. 
 
 30. Jesus answered, . . . This 
 voice came . . . for your sakes. 
 
 The Spirit always witnessed to the 
 inner consciousness of our Saviour, 
 John 11 : 42. The Saviour here ad- 
 dressed all who were within hearing. 
 The voice came for the sake of ail. To 
 John, and probably to the other apos- 
 tles, it was intelligible speech — to the 
 othens it was a token more or less clear 
 according to their spiritual develop- 
 ment. 
 
 31. Now is the judgment of this 
 world. This world means all who do 
 not belong to the kingdom of Christ. 
 The word judgment here has the same 
 essential meaning as in the expression 
 "day of judgment," Matt. 10 : 15 and 
 12 : 36. The crucifixion was truly a 
 pre-judgment of the world. Nothing 
 so convicts the world as the Lamb slain. 
 Rev. 5 : 6 and 6 : 16. The god of this 
 world hath blinded the minds of them 
 that believe not (2 Cor. 4 : 4), but the 
 cross reveals the carnal mind as enmity 
 against God and murderous in its hate. 
 Acts 2 : 23. So, too, on the other hand, 
 the cross is a declaration of God's love 
 (John 3 : 16) and holiness, and of sin's 
 deserved penalty. Gal. 3 : 13. Now 
 shall the prince of this world— 
 that is, Satan — be cast out. The na- 
 tions shall be undeceived by this reve- 
 lation, and Satan shall lose his power 
 over them. My sacrifice shall procure 
 the Spirit (Gal. 3 : 14), convicting the 
 world (John 16 : 8), following and lead- 
 ing into all truth. 
 
 32. And I, if I be lifted up from 
 the earth, crucified, as explained in 
 ver. 33. Jesus does not here express a 
 doubt, but a certain event whicli he 
 knew was soon to take place. Compare 
 ch. 3 : 14; 8 : 28. Will draw all men 
 unto me; not the totality of the hu- 
 man race, but, as plainly seen in the 
 
A.JD. 30. 
 
 JOHN Xil. 
 
 217 
 
 33 earth, will draw * all men unto me. " 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 
 
 35 this Son of man ? Then Jesus said unto them, ^ Yet 
 a little while ' is the light with you. * Walk while ye 
 have the light, lest darkness come upon you : for ^ he 
 that walketh in darkness knoweth not whither he 
 
 36 goeth. 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. 
 
 37 
 
 Reflections on the unbelief of the Jeivs. 
 But though he had done so many miracles before 
 
 t ch. 1. 7, 29 ; Isa. 
 49. 6 ; Rom. 5. 18; 
 1 Tim. 2. 6; Heb. 
 
 2. 9; Rev. 5. 9. 
 » ch. 18. 32. 
 
 ' comp. 2 Sam. 7. 
 
 13; Ps. 72. 17; 
 
 89.4, 29, 36, 37; 
 
 110. 4; Isa. 9. 7; 
 
 53. 8; Ezek. 37. 
 
 25; Dan. 2. 44; 
 
 7. 14, 27; Mic. 
 
 4. 7. 
 rch. 7. 33; Heb. 
 
 3. 7, 8. 
 
 »ch. 1.9; 8. 12; 9. 
 
 4,5. 
 » vers. 36, 46 ; Jer. 
 
 13. 16; Rom. 13. 
 
 12-14 ; Eph. 5. 8 ; 
 
 1 Thess. 5. 5-8. 
 bch. 11. 10; IJohn 
 
 10. 11. 
 9-11. 
 
 Luke 16. 8 ; Eph. 5. 8 ; Col. 1. &-13 ; 1 Thess. 5. 5 ; 1 John 
 dch. 8.59; 11.54. 
 
 context, "all," irrespective of nation- 
 ality — a highest encouragement to the 
 hope of these Greeks. 
 
 33. What death) what kind of death; 
 that is, death by being lifted up on the 
 cross. 
 
 34. We have heard out of the 
 law, the Old Testament, ch. 10 : 34. 
 Christ abideth for ever. See ref- 
 erences. Son of man. See on ch. 1 : 
 51. Dan. 7 : 13, 14 speaks of this Son 
 of man as possessing everlasting domin- 
 ion, but "the Son of man lifted up" 
 meant, as these people understood our 
 Saviour, removed from the earth into 
 glory, vers. 23, 32. They had no thought 
 that our Saviour was predicting his cru- 
 cifixion. Who is this Son of man? 
 This here is emphatic, sliowing the sig- 
 nification of the cavil to be as follows : 
 The law says that Christ, the true Son 
 of man, abideth for ever, but who is this 
 Son of man that tells of his removal 
 from earth ? 
 
 35. Then Jesus said unto them. 
 He deigns not to answer the cavil, but 
 utters a solemn warning : " Cavil if you 
 will, yet a little while / (ver. 46) am 
 among you. Walk as ye have the light, 
 lest darkness come upon you, Rom. 1 : 
 21." Moreover, the true answer of their 
 question could be received only by spir- 
 itual hearts, prepared for such truth. 
 Jesus is therefore silent in respect to 
 it, and only exhorts them to improve 
 the light which they have. Knoweth 
 not whither ; you know not the un- 
 paralleled horror of that fate into which 
 
 19 
 
 you are slowly passing — that is, siege, 
 slaughter, dispersion, the fate of the 
 Jew in time (Matt. 24 : 21), and worse 
 beyond. Matt. 10 : 28. 
 
 36. While ye have li^^ht, believe 
 in the light, put faith in the degree 
 of light that ye have, that ye may be 
 (or become) the children of light. 
 Walking according to the light we have 
 is the only way to enter into full light, 
 John 7 : 17. Did hide, retired to 
 Bethany, Matt. 21 : 17 ; Mark 11 : 11. 
 
 37-50. Reflections ox the Unbe- 
 lief OF THE Jews. Recorded only 
 by John. 
 
 37. These reflections (vers. 37-43) prop- 
 erly come after Jesus had given his last 
 public discourse to the Jews, Matt. 23 : 
 1-39, and was about to leave the tem- 
 ple. This was on the afternoon of 
 Tuesday, the third day of the week— 
 an interval of about two days after the 
 words spoken concluding with v. 36. 
 See Author^s Harmony, § 153. "The 
 ev^angelist closes his account of our 
 Lord's public ministry among the Jews 
 by some reflections upon their obstinate 
 unbelief, which, however, had been long 
 ago foreseen and predicted (vers. 37-43) ; 
 and he shows how unreasonable and in- 
 excusable it was by adducing some of 
 our Lord's own clear and explicit dec- 
 larations respecting his divine mission 
 and the danger of rejecting him (44- 
 50)." So many miracles, . . . yet 
 they believed not on him. Though 
 a few did believe, yet as a people they 
 rejected him. 
 
218 
 
 JOHN XII. 
 
 A. D 80. 
 
 'ch. 6. 44,65; 
 
 44. 18, 19. 
 f Matt, 13. 13-15 
 
 38 them, yet they believed not on him : that the saying 
 of Esaias the prophet might be fulfilled, which he 
 spake, *Lord, who hath believed our report? and to •Rom. lo. i6. 
 whom hath the arm of the Lord been revealed? 
 
 39 Therefore 'they could not believe, because that Esaias 'ch. 6. 44, 65; Un. 
 
 40 said again, « He hath blinded their eyes, and hardened 
 their heart; that they should not see with their eyes, 
 nor understand with their heart, and be converted, 
 
 41 and I should heal them. '^ These things said Esaias, k isa. 6. 1-5. 
 
 42 when he saw his glory, and spake of him. Never- 
 theless among the chief rulers also many believed on 
 him ; but 'because of the Pharisees they did not con- tch. 7. 13 ; 9. 
 fess him, lest they should be put out of the synagogue : Prov, 29.' 25. 
 
 22 
 
 38. That the saying of Esaias, 
 
 Isa. 53 : 1, oue of the most noted Mes- 
 sianic prophecies. Even this rejection 
 was only a prophetic evidence in his 
 favor. That . . . might be ful- 
 filled. In order that, etc. is the uni- 
 form meaning of this phrase in the 
 New Testament, referring to the direct 
 fulfilment of some prediction, type, or 
 typical prophecy. We catch here a 
 glimpse of a twofold reason for the 
 fulfilment of prophecy : First, that the 
 power, truth, and faithfulness of God 
 should not be compromised ; second, 
 that his purposes as revealed should 
 be carried out. Hence it is said, " Now 
 all this was done that," etc.. Matt. 1 : 
 22. Types and prophecies are not the 
 cause of events, but simply the revela- 
 tion of God's will concerning them. 
 Report, testimony, instruction. Arm 
 of the Lord ; the strength of Jeho- 
 vah manifested in miracles, in the 
 work of redemption, and the preach- 
 ing of the gospel. 
 
 39. Therefore they could not 
 believe. Therefore introduces the 
 reason for the unbelief. 
 
 40. This was a typical prophecy, ap- 
 plying first to the Jewish people of 
 Isaiah's time, but more fully to the 
 Jews in our Saviour's time and under 
 the gospel dispensation. That hard- 
 ness of heart exhibited under the 
 preaching of Isaiah was but a type 
 of that greater hardness of heart 
 which would be shown by the unbe- 
 lieving Jewish people in the rejection 
 of Christ and his gospel. Reference to 
 the fulfilment of this prophecy, which 
 was, and indeed is still, so complete un- 
 der the gospel, is also made in Matt. 13 : 
 14, 15 ; Acta 28 : 26, 27 ; Rom. 11 : 8. The 
 
 quotation is not literal, but free and ac- 
 cording to the sense. In Isa. 6 : 9 the 
 insensibility of the people under the 
 preaching of the prophet is predicted 
 under the form of a command or ex- 
 hortation to themselves. Here the 
 imperative, by a sort of "solemn 
 irony," according to Alexander, is a 
 future in meaning. In the Septuagint 
 it is translated as a future, and is so 
 quoted in Matt. 13 : 14, 15 ; Acts 28 : 
 26. In Isa. 6 : 10 the prophet is com- 
 manded to make the heart of the 
 people fat, etc. — another form of pre- 
 diction that this would be the direct 
 effect of his faithful warnings. The 
 underlying thought is, that the gross- 
 ness, blindness, and hardness resulting 
 from these neglected warnings are ju- 
 dicial ; hence the pertinency of the 
 quotation here. Should ... be 
 converted, and I should heal 
 them, rather, and turn, and I should 
 heal them. In all this God did not 
 take 'away their freedom. He was 
 ready to heal them if they did but 
 turn; which, however, they would not, 
 and indeed could not, do; for they were 
 morally unable, because they were un- 
 willing. Their moral inability was the 
 result of their moral unwillingness, 
 John 5 : 40. Healed of their spiritual 
 malady, or, according to Mark (4 : 12), 
 their sins forgiven. 
 
 41. These things — t. e. the unbe- 
 lief declared in ver. 38, and the reason 
 for it in ver. 40. When he saw his 
 glory, Isa. 6:1. It was really the 
 glory of Christ which the prophet saw, 
 and this vision was the occasion of hia 
 predictions. 
 
 42. Nevertheless among the 
 chief rulers ; rather, Nevertheleu 
 
A. D. 30. 
 
 JOHN XII. 
 
 219 
 
 43 ^ for they loved the praise of men more than the praise 
 of God. 
 
 44 Jesus cried and said, 'He that believeth on me, 
 
 45 believeth not on me, but on him that sent me. And 
 
 46 ™ he that seeth me seeth him that sent me. '^ I am 
 come a light into the world, that whosoever believeth 
 
 47 on me should not abide in darkness. And if any man 
 hear my words, and believe not, " I judge him not : 
 for P I came not to judge the world, but to save the 
 
 48 world. "iHe that rejecteth me, and receiveth not my 
 words, hath one that judgeth him: Uhe word that I 
 have spoken, the same shall judge him in the last 
 
 Deut. 18. 19 ; Mark 16. 16 ; Luke 12. 47, 48 
 
 kch. 5. 44; Matt 
 
 6. 2; 23. 5-7; 1 
 
 Thess. 4. 6. 
 ich. 13. 20; Matt. 
 
 10. 40; Mark 9. 
 
 37 ; 1 Pet. 1. 21. 
 mch. 14. 9, 10; 2 
 
 Cor. 4. 6. 
 n vers. 35, 36 ; ch. 
 
 3. 19; 8. 12; 9. 
 
 5,39. 
 • ver. 48; ch.5. 45; 
 
 8. 15, 26. 
 P ch. 3. 17. 
 q Luke 9. 26 ; 10. 16. 
 tch. 3. 17-20; 
 
 even among the rulers. Though gen- 
 erally rejected, yet even these gave an 
 assent of the intellect to the truth of 
 Christ's claims; but . . . they did not 
 confess him, so it was not saving 
 faith, Rom. 10 : 9, 10. Some, however, 
 like Nicodemus and Joseph of Ariraa- 
 Ihea, did afterward openly acknowledge 
 him, ch. 19 : 38, 39 ; Mark 15 : 43. 
 
 43. They loved the praise of 
 men, such as fellowship in the syna- 
 gogue, ch. 9 : 22. The apostle here as- 
 signs Christ's own reason for their un- 
 belief. See ch, 5 : 44. 
 
 44, 45. The passage from these verses 
 to the end of the chapter was formerly 
 thought by all the older commentators 
 to be a part of some other discourse of 
 our Saviour, or a direct address made 
 in a loud voice after Christ had with- 
 drawn from the temple to some little 
 distance. But because no occasion is 
 specified here it is now generally con- 
 ceded that the words following are a 
 sort of a summary of the teaching of 
 Jesus on the question the apostle has 
 just been discussing — that is, the un- 
 belief of the Jews. This view is sup- 
 ported still further by the consideration 
 that these words are taken mostly from 
 various discourses already given in 
 this Gosjel. Jesus cried and said. 
 *' This does not necessarily mean a shout 
 from a distance or a vehement outcry." 
 — Lange. The word is employed by 
 John in the sense of loud public decla- 
 rations, ch. 1 : 15 and 7 : 28, 37. The 
 meaning, then, is that what follows is 
 the substance of our Saviour's preaching 
 to those that rejected him. Believeth 
 on me • . . on him that sent me. . . . 
 seeth me seeth him that sent me. 
 He who by faith becomes experiment- 
 
 ally acqua'nted with me oelieves on 
 and becomes acquainted with the Fath- 
 er, who is revealed by me, the Word, 
 ch. 1 : 1, 18. These expressions are to 
 be taken as in close connection with 
 ver. 41, sustaining the position of the 
 evangelist that the glory of Christ and 
 that of Jehovah were the same. Com- 
 pare ch. 5 : 24; 8 : 19, 42 ; 10 : 30, 38 ; 
 14 : 10. 
 
 46. I am come a light into the 
 world — a Saviour, one who bestows 
 truth, knowledge, and bliss (see refer- 
 ences) — that whosoever believeth 
 on me should not abide in dark- 
 ness. Abide expresses the idea that 
 all are originally in darkness. It means 
 a state of alienation from God. Its 
 finality will be fearful. Matt. 8 : 12 ; 2 
 Pet. 2 : 17 ; Jude 13. 
 
 47. Hear my words, and believe 
 not, I judge him not — that is, not at 
 present. This does not contradict the 
 assurance that Jesus will at the day of 
 judgment perform that office, John 5 • 
 22, 27 ; Rom. 2 : 16. His present mis 
 sion is to save, ch. 3 : 17. Christ doea 
 not bring misery and condemnation, 
 but mercy and salvation, 
 
 48. Hath one that judgeth him : 
 the word . . . shall judge him. 
 The word of Christ will convict. To 
 sin against it is to sin against light, 
 offered mercy, and emphatic warnings. 
 It will judge, too, in the sense of pro- 
 nouncing penalty, as, "he that believeth 
 not shall be damned," Mark 16 : 16 and 
 ch. 3 : 18. Notice that Christ here makes 
 a distinction between himself and the 
 word or instruction which he imparts. 
 The sinner's final destruction can be 
 traced to neither Christ nor his word, but 
 to his own unbelief and perverseness. 
 
220 
 
 JOHN XII. 
 
 A. B. 30 
 
 49 day. For "I have not spoken of myself; but the 'ch.?. is-is; 8.26 
 Father which sent me, he gave me a commandment, ^8;^4.i0; 15.15; 
 
 50 * what I should say, and what I should speak. And t Deiit.' is. is. 
 
 I know that "his commandment is life everlasting. °i Jo^^n 3.23,24; 
 
 Whatsoever I speak therefore, even as the Father ^' ^^"^ ' ^^" 
 said unto me, so I speak. 
 
 The word of God, however, is the sword 
 of the Spirit, living and powerful, Eph. 
 6 : 17 ; Heb. 4 : 12. 
 
 49. For I have not spoken of my- 
 self; but the Father. This word 
 must inevitably .iu(ls,'e men, for every 
 syllable of it— what I should say, 
 and what I should speak — is ut- 
 tered by direct commission from the 
 eternal Father. The eternal word, like 
 its eternal Source, must abide to judge 
 us when the heavens and the earth pass 
 away. 
 
 50. I know that his command- 
 ment is life everlasting. Thisisthe 
 testimony of the Son to the Father, John 
 8 : 55. The Son claims full conscious- 
 ness of the Father; accordingly, he 
 gives clear testimony that on the words 
 spoken by the Father's commandment 
 hangs not only condemnation, but eter- 
 nal life. For this gravest of reasons 
 our Saviour adds the emphatic clause, 
 even as the Father said unto me, 
 so I speak. 
 
 Practical Remarks. 
 
 1. Let us each do what we can do best 
 to show gratitude to the Saviour, vers. 
 2, 3 ; Mark 14 : 8. 
 
 2. Give to the Redeemer not merely 
 what can easily be afforded — give rather 
 what is " very costly ;" give, too, not with 
 closely-calculated economy ; give lavish- 
 ly, even in ministering in the humblest 
 service as it were at the Master's feet, 
 ver. 3 ; Matt. 10:8; 2 Cor. 9 : 7. 
 
 3. Love counts nothing too precious 
 for Jesus, ver. 3 ; 2 Cor. 5 : 14. 
 
 4. A covetous and selfish spirit be- 
 grudges the gifts and sacrifices of love 
 to Christ, ver. 4 ; 1 Tim. 6 : 10. 
 
 5. Many hypocritically plead the 
 wants of the poor as an excuse for 
 withholding their offerings to Christ 
 and his cause, ver. 5. 
 
 6. Beware of harsh interference with 
 the service of any one who is devoted 
 to Jesus. The intuitions of a warm heart 
 may, after all, suggest what is most beau- 
 tifully aj propriate, vers. 7, 8. 
 
 7. A malignant spirit not only strikes 
 at the object of its hatred ; it scruples 
 not to make way with one having no 
 part in its quarrel if he helps even in- 
 directly to sustain an adversary. Such 
 is the sinfulness of the human heart, 
 vers. 10, 11 ; Jer. 17 : 9 ; Rom. 3 : 13- 
 16. 
 
 8. It is God's plan that the poor 
 should always be with his people to 
 receive their sympathy and aid, ver. 
 8 ; Deut. 15 : 11 ; Prov. 22 : 2 ; Luke 
 18 : 22; Rom. 15:26, 27. 
 
 9. Whatever honors our Saviour's 
 death is pleasing to him. For exam- 
 ple, baptism and the Lord's Supper, 
 ver. 7. 
 
 10. Christians share in the honors of 
 the gospel. Their deeds of love are 
 held in everlasting remembrance, ver. 
 7 ; Ps. 112 : 6 ; Mai. 3 : 16 ; Acts 10 : 
 31. 
 
 11. To what lengths a person may go 
 in a false profession of religion ! How 
 many a false professor has turned 
 against Jesus for the sake of worldly 
 gain! vers. 4, 5; 1 Tim. 6:9, 10; 2 
 Tim. 4 : 10; 2 Pet. 2 : 14, 15. 
 
 12. Most of those who saw Lazarus 
 had no saving faith. How stubborn, 
 then, is unbelief! vers. 1, 9. See Luke 
 16 : 31. 
 
 13. How vain to be elated by popular 
 favor! The voice of the multitude on 
 the first day of the week was " Hosanna ! 
 Blessed is the King of Israel !" But on 
 the sixth day it was, " Crucify him I" 
 vers. 13-18 ; Mark 15 : 13, 14. 
 
 14. Persons, animals, and things are 
 received, employed, and required in 
 Christ's service, ver. 14; Num. 22 : 28- 
 33 ; 1 Cor. 1 : 26-29. 
 
 15. We should do our part in honor- 
 ing Jesus, our Prophet and King, thank- 
 ful to engage in any service, however 
 humble, vers. 12, 13; Isa. 52 : 7; Zeph. 
 5 : 14-17 ; Hos. 4 : 6. 
 
 16. Jesus had often sought retirement 
 (Matt. 12 : 15-21), but now for wise pur* 
 
 f»oses he makes his coming to Jerusa- 
 em most public. It was meet that his 
 
A. D. 30. 
 
 JOHN XIII. 
 
 221 
 
 Our Lord's last passover ; Jesus washes his disciples' feet. 
 XIII. NOW "^ before the feast of the passover, when Jesus » Matt. 26. 2. 
 
 suflferings and death should be before 
 angels and men, vers. 12-16 ; John 3 : 
 14; Acts 23 : 22-24; 10 : 39. 
 
 17. Jesus was meek and lowly, even 
 in his triumphal entrance into Jerusa- 
 lem. How unbecoming, then, are pride, 
 avarice, and ambition in his followers 
 nnder any circumstances! ver. 14; 
 Phil. 2:3-5; Eph. 4:1, 2; James 3 : 
 13-18. 
 
 18. The faithful testimony of Christ's 
 people to what tliey have seen and ex- 
 perienced of his saving power is ever 
 attended with marked results, vers. 16, 
 17. 
 
 19. It is well to be regular in attend- 
 ance on the appointed worship of God. 
 Sometimes surprising blessings await us 
 there, ver. 20, following, 
 
 20. When we stand in doubt, it is best 
 to take counsel with some friend, and 
 then together ask Jesus, ver. 22 ; Prov. 
 11 : 14; 24 : 6; Matt. 18 : 19. 
 
 21. There is no great spiritual harvest, 
 either for this world or the next, without 
 deep humiliation and willing self-sacri- 
 fice, vers. 23, 24. 
 
 22. "Truth is a seed that is never 
 lost. Even when it seems overcome and 
 buried, it is often planted where it will 
 the more surely germinate, and in due 
 time bring forth the more abundant 
 crop," vers. 24-27. 
 
 23. In prayer we should pour out the 
 real feelings of our hearts. Prayer to 
 be saved from trouble is not inconsist- 
 ent with patience and submission, ver. 
 27 ; Ps. 62 : 8. 
 
 24. The supreme moment in prayer is 
 reached when every other thought and 
 feeling is lost and absorbed in this one 
 petition: Father, glorify thy name! ver. 
 28 ; Dan. 9 : 19. 
 
 25. " The shrinking of Christ's sensi- 
 bilities from the appalling horrors of the 
 cross does not detract anything from his 
 divinity ; it rather adds to it a sacred 
 tenderness, and brings him near to us 
 as having a nature like our own — our 
 God, and yet our brother " vers. 27, 
 28. 
 
 26. Preachers and teachers best attract 
 and win souls by the use of those themes 
 that most e.xalt Christ, and him crucified, 
 ver. 32 ; 1 Cor. 1 : 18, 23, 24, 
 
 27. " The attractions of the cross are 
 God's power unto salvation. They ap- 
 peal with equal force to men of every 
 race and condition. How great is that 
 number who from age to age yield to 
 those attractions, and are won to receive 
 Christ as their Saviour and Lord !" vers. 
 32, 33. 
 
 28. Answer a caviller not according 
 to his folly, but rather in the language 
 of solemn warning, vers. 34-36 ; Prov. 
 26 : 4. 
 
 29. " Preconceived opinions, however 
 imbibed, are often a fatal hinderance to 
 spiritual illumination. It is no less the 
 dictate of wisdom to hold ourselves ac- 
 cessible to a new truth than to hold 
 firmly that which we have tested and 
 settled," vers. 34-38. 
 
 30. "It is not for want of evidence 
 that men ever reject the gospel. The 
 source of unbelief is a hardened heart," 
 vers. 37-40. 
 
 31. An undue love for the praise of 
 men has ever proved a fatal snare, vers. 
 42, 43 ; John 5 : 44; Prov. 29 : 25. 
 
 32. Jesus in person, Jesus even in his 
 word, tests men's hearts. To reject either 
 is to reject God and all good, and hope- 
 lessly to condemn one's self, vers. 44-48 ; 
 Luke 2 : 34, 35; Mai. 3 : 2, 3. 
 
 33. Preachers and teachers should not 
 proclaim their own notions. The eternal 
 life of their hearers depends upon the 
 faithful delivery of the messages of God, 
 vers. 49, 50 ; Acts 20 : 26, 27. 
 
 CHAPTER XIII. 
 
 In this chapter we begin to enter the 
 fragrant atmosphere of sacrificial love. 
 The very first verse speaks of a love 
 to the end, and the incident that fol- 
 lows shows us not, indeed, love in its 
 agony, but love in its lowliness — a 
 Master ministering, tender as a mother, 
 at his disciples' feet, vers. 1-17. But 
 there is a dark background to this be- 
 nignant scene. One of these disciples, 
 favored with this wealth of affection, 
 is accused on the spot as a traitor, and 
 goes out into the night, vers. 18-30. 
 Relieved of his presence, the Saviour 
 manifests a fondness never recorded 
 before, for the first time he calls his 
 
222 
 
 JOHN XIII. 
 
 A. D. 30 
 
 knew that his hour was come ^ that he should depart y ch. 14. 28; 16. 5 
 
 out of this world unto the Father, ' having loved his , ch\rJ'</io- Eph. 
 
 own which were in the world, * he loved them unto the 5. 25^27'; Rev.1.5. 
 
 « Ps. 37. 28 ; Isa. 49. 14-17 ; Jer. 31. 3 ; Rom. 8. 37-39 ; Heb. 12. 8, 
 
 disciples little children, and then gives 
 them, as with his dying breath, his 
 new commandment of love, vers. 31-35. 
 At the end of the chapter Peter breaks 
 in with his boasting of fidelity, but is 
 at once rebuked by the prediction that 
 he will very soon deny his Lord thrice, 
 vers. 36-38. 
 
 1-20. Washing the Disciples' 
 Feet. Having reclined at table, Jesus 
 discourses thereon, and intimates the 
 
 Kresence of a traitor. Recorded only 
 y John. 
 
 1. Before the feast of the pass- 
 over. See on ch. 2 : 13. This was 
 early Thursday evening. " The expres- 
 sions used here and in other passages 
 in this Gospel (vers. 27-30; 1 : 28 ; 
 19 : 14, 31) seem to imply that the 
 Jewish passover night had not yet 
 arrived. Whence it would follow that 
 the meal of which our Saviour par- 
 took with his disciples (see Matt. 26 : 
 17-20 and parallel passages) was eaten 
 on the day before the regular pass- 
 over-day. Some think that Christ, 
 the true Paschal Lamb, was to be 
 offered up at the exact time of the 
 eating of the passover, and either re- 
 gard the Last Supper as an ordinary 
 meal, solemn only on account of our 
 Lord's peculiar circumstances, or be- 
 lieve that he celebrated the passover 
 with his disciples a day before the 
 usual time. But this appears to be 
 directly opposed to the statements in 
 the other Gospels, that on the day 
 'when the passover must be' {i. e. 
 ought legally to be) 'killed,' 'in the 
 evening,' ' when the hour was come,' 
 ' he sat down with the twelve,' and 
 said that he had earnestly ' desired to 
 eat this passover' before he suffered. 
 It has been suggested that there may 
 have been a difference among the Jews 
 themselves, and that our Lord and his 
 disciples ate the passover at the legal 
 time (Luke 22 : 7), whilst the greater 
 part of the people and their rulers par- 
 took of it at a day later. But of this 
 there is no adequate proof." — Annotated 
 Paragraph Bible. 
 The festival of the passover began 
 
 at six o'clock, and his language may 
 be variously explained : (a) It may 
 mean just before the passover, just as 
 the sun was setting. So Lange and 
 Baumlein. (6) Or it may be equiva- 
 lent to festival-eve, the evening imme- 
 diately before the festival proper, the 
 commencement of the loth of Nisan, 
 as the opening day of the festival 
 of unleavened bread, distinct from 
 the mere paschal supper, Num. 28 : 
 16, 17. So Robinson and others, (c) 
 Or John may merely state the fact 
 that Jesus, knowing before the pass- 
 over that his time of suffering had 
 come, loved his disciples unto the end, 
 in Avhich case the language could de- 
 cide nothing in regard to the time of 
 this Last Supper. So Meyer. There 
 appears, therefore, no necessity for sup- 
 posing that John meant twenty-four 
 hours before the passover, or of infer- 
 ring that the paschal supper, which is 
 doubtless mentioned immediately after, 
 took place a whole day before its regu- 
 lar time, contrary to the plain testi- 
 mony of the other evangelists. 
 
 It may also be added that it is most 
 natural, with Campbell, Robinson, 
 Tholuck, Meyer, and many others, 
 to regard ver. 1 as an independent sen- 
 tence, forming an introduction to what 
 follows. 
 
 It should also be remembered that 
 John was writing for Greeks and othera 
 unacquainted with the Jewish mode of 
 reckoning time, and that the word 6e- 
 fore should not be pressed too closely. 
 See the whole question of the time dis- 
 cussed in Author's Harmony, p. 297, fol- 
 lowing. When Jesus knew that 
 his hour was come. Rather, Jesn$ 
 knowing that his hour has come, or, wa& 
 coming — the awful hour which forced 
 from him such prayers as John 12 : 27 ; 
 Luke 22 : 42-44 ; Mark 15 : 34. Hav- 
 ing loved his OAvn, etc. " His own 
 were not simply the faithful eleven, 
 and others who heard and followed him 
 during his ministrv, but all disciples 
 of all time, ch. 10:16; 17:20, 21. 
 Hence it is neither mere general benev- 
 olence nor simply compassion for the 
 
A. D. 30. 
 
 JOHN XIII. 
 
 223 
 
 end. And supper being ended {^ the devil having now 
 put into the heart of Judas Iscariot, Simon's son, to be- 
 tray him), Jesus knowing that the Father had given all 
 things into his hands, and that he was come from God, 
 and went to God ; '^ he riseth from supper, and ^ laid 
 aside his garments ; and took a towel, and girded him- 
 
 >> ver. 27 ; Luke 22. 
 3 ; Acts 5. 3. 
 
 « Luke 22. 27 ; Phil. 
 
 2 7 8 
 dTKiugs 18. 46; 
 
 Luke 12. 37; 17. 8. 
 
 lost. It is the Shepherd's love for the 
 sheep of his flock, because they are liis 
 flock — a very special love, a love at 
 once for the saved, and which saves. 
 As the Greek word shows, and the con- 
 nection requires, it was not the love of 
 mere sentiment, feeling, affection, but 
 the higher love of moral regard, involv- 
 ing choice. Christ so loved as to take 
 to himself, keep, care for, and give him- 
 self instead of, his own. They are 
 designated as ' his own whicli were in 
 the world,' because their 'in-the-world' 
 condition was the condition of peril, 
 exposure to wolves and robbers and 
 destruction, which required the Shep- 
 herd to defend them with his life. 
 See ch. 10."— Dr. G. D. B. Pepper. 
 He loved them unto the end. 
 Fully conscious of the horrors at hand, 
 and in their very presence as it were, 
 his love is so self-forgetful that to the 
 very end he ministers to his beloved 
 (ver. 4 and following), and comforts 
 them with words that are the richest 
 legacy of love. See ch. 14 • 1-3, 12-14, 
 16-18, 23. 27 ; ch. 15 : 11 ; 16 : 22-24. 
 " What a Saviour ! Weeping for his ene- 
 mies in the midst of the highest tri- 
 umph of his life (Luke 19 : 41), and 
 dealing out deeds and words of comfort 
 for his friends on the very verge of the 
 most awful death ! The Greek phrase 
 here translated unto the. end is in Luke 
 18:5 translated ' continual ' (contin- 
 ually). It implies that no obstacle or 
 hinderancein the way turned Christ out 
 of the way. The horrors of death and 
 hell — nay, death, hell, and all the pow- 
 ers of hell — rose in his path of love to 
 drive him from that path. Drive him 
 from it they could not. He went straight 
 on to meet all, bear all, suffer all, and 
 in suffering to conquer — conquer for 
 his own — deliver them, save them, bring 
 them to glory. What a truth ! The 
 grand theme, burden, inspiration of 
 holy writ from end to end of the heav- 
 enly book, the burden of the song of 
 Moses and the Lamb, filling heaven 
 and eternity with inexpressible sweet- 
 
 ness. God's self-sacrificing, sin-atoning, 
 rebel-saving love." — Dr. G. D. B, Pep- 
 per. 
 
 2. And supper being ended. 
 Kather, supper being served. They 
 had already reclined. The devil 
 having now put into the heart of 
 Judas ... to betray him. Men- 
 tioned here still more to magnify the 
 love of Jesus. Reading that traitor's 
 heart, the Saviour could yet wash his 
 feet. The presence of the traitor was, 
 indeed, an important reason for what 
 he was doing, vers. 10, 11, 18. 
 
 3. Jesus knowing. His conde- 
 scending love is magnified by this 
 third consideration, his consciousness 
 of being divine in sovereignty, origin, 
 and destiny. An obvious reason for 
 this statement of Christ's kingly, lordly 
 consciousness is the emphasis given by 
 it to his act of lowest, most manial ser- 
 vice to each disciple, including even 
 Judas, known by Christ to have already 
 covenanted his betrayal, ver. 11. The 
 Father had given all things into 
 his hands, etc. All power had been 
 given him (ch. 5:22; 13:3; Ps. 2; 
 Acts 13 : 33, 34; Matt. 11 : 27 ; 25 : 34), 
 and won and openly declared by his 
 death and resurrection. As the Christ, 
 the Mediator between God and men, 
 the God-man, he, in his resurrection 
 and ascension, took full possession of 
 that glory which he had before the 
 foundation of the world, and of that 
 inheritance and kingdom which was 
 the special purchase of his blood, ch. 
 17 : 5 ; Luke 24 : 26 ; Rom. 14 : 9 ; 
 Phil. 2:9-11; Eph. 1 : 20-23 ; 1 Pet. 
 3 : 22 ; Rev. 5 : 5-14. Compare Acta 
 13 : 33, 34; Rom. 1:4; Matt. 28 : 18. 
 
 4. He riseth from supper, where 
 he had been reclining with the twelve, 
 and laid aside his garments, 
 those on the upper part of his person. 
 Took a towel, or a linen cloth that 
 might be used as an apron. Girded 
 himself, assuming thus the badge of 
 a servant. " The attendant carries a nap- 
 kin over his shoulders, which is used ip 
 
224 
 
 JOHN XIII. 
 
 A- D. 30. 
 
 5 self. After that he poureth water into a basin, and 
 
 began *to wash the disciples' feet, and to wipe them e i sam. 25. 4i; i 
 with the towel wherewith he was girded. i'""- ^- lo. 
 
 6 Then conieth he to Simon Peter : and Peter saith 
 
 wiping the hands and mouth. This 
 napkin is white and often embroidered, 
 as anciently ; another of dark blue 
 striped with red is often worn about the 
 loins like an apron or tucked into the 
 
 girdle by any person performing menial 
 duties, especially washing the feet." — 
 Dr. Van Lennkp, Bible Lands., p. 476. 
 5. After that he poureth water, 
 etc. How vivid and detailed the de- 
 
 EASTERN TABLE WITH COUCHES. 
 
 •rription ! An eye-witness writes — one 
 .*. whose memory remained indelibly 
 fijed every incident of that evening, 
 every word and motion, especially of his 
 Lord. How often, how sadly and fond- 
 ly, must the beloved disciple have re- 
 called that evening and lived it over 
 again ! We notice that he puts some 
 of the verbs in the present tense, as 
 though he saw and heard as he wrote. 
 Began to wash the disciples' feet. 
 How this must have rebuked them ! At 
 the Bethany supper they had indigna- 
 tion (Matt. 26 : 8) because their Lord's 
 feet were anointed. Now he washes 
 theirs. Lange says: "Since the foot- 
 washing was ordinarily done by slaves 
 previous to the commencement of a 
 meal, in the absence of a slave the duty 
 naturally devolved upon the humblest 
 of the circle. In this lay the fuze that 
 kindled the last strife for pre-eminence," 
 Luke 22 : 24. If this be true, how ef- 
 
 fectually this final strife was silenced 
 by our Saviour's expressive action ! "As 
 sandals were ineffectual against the 
 dust and heat of an Eastern climate, 
 washing the feet on entering a ho.use 
 w^as an act both of respect to the com- 
 pany and of refresliment to the travel- 
 ler." Tlie sandals of one coming in 
 were always taken from the feet at the 
 door. " Immediately that a guest pre- 
 sented himself at the tent-door it was 
 usual to offer the necessary materials 
 for washing the feet, Gen. 18 : 4; 19 : 2, 
 etc." 
 
 6. Then cometh he to Simon 
 Peter. Alford says he came to Peter 
 first. Lange, on the other hand, agrees 
 with Meyer that Peter was not washed 
 the first. The latter supposition seems 
 best sustained by the natural sense of 
 the narrative and the force of the em- 
 phasis in the original. Dost thoa 
 wash my feet? My here is strongly 
 
A. D. 30. 
 
 JOHN XIII. 
 
 225 
 
 7 unto him, Lord, 'dost thou wash my feet? Jesus an- 
 swered and said unto him, What I do thou knowest 
 
 8 not now ; « but thou shalt know hereafter. Peter saith 
 unto him, Tliou shalt never wash my feet. Jesus an- 
 swered him, '*If I wash thee not, thou hast no part 
 
 9 with me. Simon Peter saith unto him. Lord, not my 
 10 feet only, but also w^ hands and w^head. Jesus saith 
 
 to him, He that is washed needeth not save to wash 
 his feet, ' but is clean every whit : and ^ ye are clean, 
 
 > Song Sol. 4. 7 ; Jer. 50. 20 ; 2 Cor. 5. 17. ^ ch. 15. 3. 
 
 t Matt. 3. 14 ; Luke 
 5.8. 
 
 gvers. 12, 14, 15 
 Ezek. 14. 23 
 Hab. 2. 1-3 
 James 5. 7-11. 
 
 »> ch. 3. 5 ; Zech. 13, 
 1 ; 1 Cor. 6. 11 ; 
 Eph. 5. 26; T\i 
 3. 5, 6 ; Heb. 10, 
 22; Rev. 1. 5; 
 7. 14. 
 
 emphatic. Peter's rebuke sprang doubt- 
 less from his reverence for his Master 
 (Matt. 16 : 22), but the true degree of 
 reverence would have kept him humbly 
 silent. 
 
 7. The Saviour answers Peter's em- 
 phatic " thou " and " my " with em- 
 phasis of still stronger significance, 
 thus : What I (thy Lord) do thou 
 (who shouldst be a submissive disciple) 
 knowest not now; but thou shalt 
 know hereafter. When was Peter 
 to know ? Sufficient for his scruples 
 was our Saviour's immediate explana- 
 tion. Peter was to know in a deeper 
 significance after the Spirit was given, 
 but not in its full depth of meaning 
 until he should be in the eternal world, 
 where we know as we are known. 
 
 8. Thou shalt never wash my 
 feet. In disputing with his Lord 
 what is due to his Master's dignity 
 Peter becomes warmer. It is as if he 
 had said, " Hereafter, dost thou say ? 
 So far am I from consenting that thou 
 shouldst so degrade thyself, my feet 
 thou shalt never wash." '' A praise- 
 worthy modesty, were it not that with 
 God obedience is better than service." — 
 Calvin. Such a rejoinder demands 
 from the Master a sternness that will 
 bring the impulsive Peter into due sub- 
 
 i'ection. Jesus answers decisively : If 
 wash thee not, thou hast no 
 part with me. It is literally true 
 that direct and persistent disobedience 
 must exclude any disciple from his part 
 in Christ. Symbolically, in the sense 
 explained by the Saviour in verse 10, it 
 is also true that the disciple who would 
 continue to Avalk with his Lord must 
 be subjected to partial but frequent and 
 thorough cleansings. 
 
 9. But also my hands and my 
 head. Love cannot give up its Lord. 
 A devoted loyalty, eager to maintain 
 
 its allegiance for ever, together with a 
 sense of the sin of resisting the Lord's 
 will, and perhaps a deep consciousness 
 of his sinful state in general, all unite 
 to prompt this impassioned utterance ; 
 but in the rebound the impetuous dis- 
 ciple has gone too far. His reply was 
 perfectly characteristic of the impulsive 
 apostle. 
 
 10. He that is washed, rather, 
 He that hath bathed himself. The verb 
 in the original is not the one translated 
 wash in the preceding verses and also 
 at the end of this verse. It means 
 bathe — an ablution of the whole body. 
 Many ancient and modern expositors 
 have considered this a reference to bap- 
 tism, as the " bath of regeneration," 
 Tit. 3:5; Eph. 5 : 26. But it cannot 
 well refer to literal baptism, which is 
 an ordinance performed by another, and 
 not by a person upon himself. There 
 is nothing, however, in this fact to pre- 
 vent a symbolic reference, as given 
 below. It is better to suppose the fig- 
 ure taken from the customary ablutions 
 or bathings among the Jews. He who 
 has thus bathed himself needs not, as 
 he goes forth to a meal, to wash, save 
 his feet. The full bath is the symbol 
 of regeneration. Needeth not save 
 to wash his feet. Regeneration 
 never needs to be repeated. The foot- 
 washing is the symbol of the daily or 
 occasional cleansings of the partly de- 
 filed but still regenerate man. One 
 who has experienced this washing of 
 regeneration, by contact with things 
 of earth will still continue more or less 
 to contract defilement, as do sandalled 
 feet in the dust of the way; but to give 
 up to an excessive feeling of guilt, to 
 cry with Peter, " Not my feet only, but 
 also my hands and my head," is to im- 
 pugn the work of God in regeneration, 
 as if it needed to be repeated. Ye ar? 
 
 10* 
 
226 
 
 JOHN XIII. 
 
 A. D. 30. 
 
 11 but not all. For 'he knew who should oetray him; 'ch. 2.25^ 6. H 
 therefore said he, Ye are not all clean. 
 
 12 So after he had washed their feet, and had taken 
 his garments, and was set down again, he said unto 
 
 13 them. Know ye what I have done to you? "'Ye 
 call me Master, and Lord : and ye say well ; for so I 
 
 14 am. " If I then, ijour Lord and Master, have washed 
 your feet ; * ye also ought to wash one another's feet. 
 
 65; 17. 12. 
 n» Matt. 23. 8, 10; 
 
 Luke 6. 46; 1 
 
 Cor. 8. G; 12. 3; 
 
 Phil. 2. 11. 
 "Luke 22. 26, 27; 
 
 Phil. 2. 5-8. 
 Rom. 12. 10, 16; 
 
 Gal. 5. 13; 6. 1,2; 
 
 1 Pet. 5. 5. 
 
 clean, but not all. All were regen- 
 erate but Judas. " ' Sometimes a bath 
 was taken before a meal, and on leav- 
 ing the bath the feet again became 
 soiled. Now, if Jesus and his disciples 
 had bathed that evening, these words 
 may be regarded as simply furnishing 
 the reason why the feet only needed to 
 be washed at that time. ... It is, to be 
 sure, merely problematical that Jesus 
 and his disciples had bathed, but there is 
 no difficulty in supposing a reference to 
 what usually occurs ; as when a person 
 comes from the bath it is common for 
 him to have need afterward to wash his 
 feet, yet is otherwise clean. Thus, the 
 heart of the inner man is pure in you.' " 
 — Neander. " If even the action had 
 not been intended to have the symbol- 
 ical meaning, yet this very exclamation 
 of Peter which preceded it — in which 
 was so beautifully revealed the pure 
 depths of his soul, and at the same 
 time was brought out the contrast be- 
 tween this genuine disciple and the be- 
 trayer, — this very exclamation must 
 have given occasion to this turn of it. 
 His declaration had shown anew how 
 thorough was the internal hold which 
 Christ had upon him, ch. 6 : 68, 69. 
 Now he who had received Christ's 
 word so deeply into his inner nature 
 was pure (ch. 15 : 3) ; only the extrem- 
 ities were yet to be purified. It was 
 only needful that the internal principle 
 ehould unfold itself further and pene- 
 trate the whole man, while in the case 
 of a Judas this principle was wholly 
 wanting. In these words, as in the 
 whole scene of love in which he too 
 was allowed to be a partaker, there was 
 for Judas a final persuasion and warn- 
 ing." — Dr. a. Tholuck, Com. on John. 
 11. He knew who should betray 
 him, or his betrayer. Judas had al- 
 ready engaged to betray him, and was 
 watching his opportunity, Mark 14 : 1, 
 10, 11. This whole chapter is a beau- 
 tiful illustration of the faithful use of 
 
 the means of grace to bring into alle- 
 giance a false disciple. " Ye are clean, 
 but not all," was an arrow for the con- 
 science of Judas. Had he answered, 
 " Lord, it is I. Wash not my feet only, 
 but also my hands, my head, my heart," 
 our Saviour never would have said those 
 saddest words, " It were good for that man 
 had he never been born." 
 
 12. Was set down again ; that is, 
 reclining again at table. Know ye 
 what i have done to you ? He 
 does not pause for an answer. The 
 question is merely introductory to his 
 own immediate application of the les- 
 son. 
 
 13. Ye call me Master, and 
 Lord, that is, Teacher, and blaster. 
 These were titles frequently given to a 
 rabbi by his scholars. One to whose 
 instruction they should listen, and 
 whose word they should obey. In 
 this they said well, for so he was. 
 And, correspondingly, they were dis- 
 ciples and servants. 
 
 14. Ye also ought to wash 
 one another's feet. This does not 
 mean, as held by the sect of Tunkers, 
 a literal ceremonial feet-washing. This 
 is to stop short with the hard and bitter 
 husk of the command. Such a prac- 
 tice savors more of a grovelling humil- 
 iation than of gentle humility. Ac- 
 cording to Alford, it is not found in the 
 church in any form before the fourth 
 century. The pope of Rome and Roman 
 Catholic monarchs on Maundy Thurs- 
 day, with great pomp, wash the feet of 
 twelve poor old men, already made 
 scrupulously clean for the occasion ; 
 but this is as foreign as possible from 
 the spirit of the command. Nor is this 
 duty, enjoined by the Lord, to be inter- 
 preted merely in the light of Oriental 
 hospitality. True, feet-washing was 
 customary and essential to comfort with 
 those who wore merely the open sandal 
 (1 Tim. 5 : 10), but our Saviour means 
 moTQ than " Refnse not hospitality, 
 
A. D. 80. 
 
 JOHN XIII. 
 
 22T 
 
 15 For P I have given you an example, that ye should do 
 
 16 as I have done to you. ^^ Verily, verily, I say unto 
 you. The servant is not greater than his lord ; neither 
 
 17 he that is sent greater than he that sent him. 'If ye 
 
 18 know these things, happy are ye if ye do them. I 
 speak not of you all: I know whom I have chosen: 
 but that the Scripture may be fulfilled, * He that eat- 
 eth bread with me hath lifted up his heel against me. 
 
 19 *Now I tell you before it come, that when it is come 
 
 23. t ch. 14. 29 ; 16. 4 ; Isa. 41. 23 ; 48. 5. 
 
 PMatt.ll.29;Rom. 
 
 15. 5; Eph. 5. 2; 
 
 Phil. 2. 5 ; 1 Pet. 
 
 2.21; lJohn2.6. 
 qch. 15. 20; Matt. 
 
 10. 24, 25 ; Luke 
 
 6.40. 
 ' Ps. 19. 11 ; Matt. 
 
 7. 24, 25; James 
 
 1. 22-25; 3. 13: 
 
 4. 17. 
 » ver. 21 ; Matt. 26. 
 
 render even the humblest form of 
 service if necessary to your guest." 
 What, then, is the true meaning? As 
 we have seen on ver. 10, the washing 
 of the feet is a symbol of the constant 
 cleansings that are needful on account 
 of our daily defilement. " Ye ought 
 also to wash one another's feet" means 
 that there should be mutual helpful- 
 ness in these purifications. The re- 
 storing of defiled wanderers demands 
 a humility that is well symbolized by 
 the expression " washing his feet." 
 " Restore such a one," says the apostle, 
 "in the spirit of meekness," Gal. 6 : 1. 
 
 15. For I have given you an ex- 
 ample. No more striking example 
 could have been given than the wash- 
 ing of the feet of his betrayer just 
 before he went after the blood-money. 
 The humility of no disciple ever will 
 reach so low. 
 
 16. Verily, verily. The importance 
 of this duty is still more strongly en- 
 forced by this emphatic " verily," and by 
 the lepetition in substance of the plea of 
 ver. 14. The servant is not greater, 
 etc. A proverbial expression, Matt. 10 : 
 24. 
 
 17. Happy are ye if ye do them. 
 Duties involving humiliations, though 
 seemingly repulsive, are found in the 
 doing to be attended with the highest 
 blessedness, Matt. 7 : 24; Luke 11 : 28. 
 A knowledge, too, is essential to a proper 
 performance and to the attainment of 
 the blessing that attends: If ye know 
 these things. 
 
 18. I speak not of you all. This 
 is the third time there is an allusion to 
 Judas in connection with this washing. 
 Is not this significant? The intimate 
 connection between the ministering at 
 the feet of the Lord (Matt. 26), and the 
 Lord's ministering at the feet of his dis- 
 ciples, has been too much neglected. 
 
 When Mary ministered so bountifully 
 at the feet of our Lord, in Judas the 
 indignant rancor rose so high that we 
 read, " From that time he sought op- 
 portunity to betray him." Now see how 
 our Lord aimed to overcome evil with 
 good. To the indignant protest of some 
 of them, and to the bloody purj)ose of 
 Judas occasioned because one ministered 
 at his feet, he responds by ministering 
 himself at their feet. It would seem that 
 our Saviour meant to melt them all down, 
 that he might prepare them for that 
 matchless discourse that followed im- 
 mediately, so fragrant with the very 
 breath of heaven, so unparalleled in its 
 divine love and peace. We gain new 
 light on this whole scene if we reflect 
 that it was a last attempt made to save 
 Judas. If anything would break that 
 traitor heart, it would seem that it must 
 have been the spirit of full forgiveness 
 speaking out in silent eloquence in the 
 tender touch of overcoming love on those 
 defiled feet, I know whom I have 
 chosen. This treachery, our Saviour 
 afiirms, is no surprise to him. It is a 
 part of the determinate counsel and 
 foreknowlet^ge of God. Jesus, too, 
 knew what kind of persons he had 
 chosen as apostles. He was not ignor- 
 ant of the character oi" any of his pro- 
 fessed disciples. He that eateth 
 bread, etc. Quoted freely from the 
 Septuagint, Ps. 41 : 9. Treachery on 
 the part of a most intimate friend. 
 Lifting up the heel is a figure taken 
 from the kicking of a horse, here ap- 
 plied to one who rose from a supper 
 of love and from the washing of his 
 feet by his Master to consummate an 
 act of betrayal. 
 
 19. Now I tell you before it come, 
 . . . when it is come— that is, this 
 betrayal — . . . ye may believe that 
 I am he — that is, " the very person to 
 
228 
 
 JOHN XIII. 
 
 A. D. 30. 
 
 20 to pass, ye may believe that I am he. " Verily, verily, » ch. 12. 44-48 ; 
 I say unto you, He that receiveth whomsoever I send 4o^^Luke^i(/. 16.' 
 receiveth me ; and he that receiveth me receiveth him ' 
 
 that sent me. 
 
 The passover meal continued ; Jesus foretells the treachery 
 
 of Judas. 
 
 21 * When Jesus had thus said, ' he was troubled in 
 spirit, and testified, and said, Verily, verily, I say unto 
 
 22 you, that* one of you shall betray me. *Then the 
 disciples looked one on another, doubting of whom 
 
 23 he spake. Now there was leaning on Jesus' bosom 
 
 24 one of his disciples, ^ whom Jesus loved. Simon Peter 
 therefore beckoned to him, that he should ask who it 
 
 «Matt. 26. 21-25; 
 
 Mark 14, 18-21 ; 
 
 Luke 22. 21-23. 
 7 ch. 12. 27. 
 » vers. 2, 18 ; Acts 
 
 1. 17; 1 John 
 
 2. 19. 
 
 • Matt. 26. 22. 
 »> ch. 19. 26 ; 20. 2 ; 
 21. 7, 20-24. 
 
 whom the psalm typically refers." So 
 Lange. See Ps, 49. 
 
 20. He that receiveth whomso- 
 ever I send. What is the connection 
 here ? The thought would seem to be 
 as follows : Though one of you proves 
 a traitor, do not let your faith fail. 
 Remember that 1 predicted it, and re- 
 member, too, that notwithstanding the 
 awful fall of one of you, ye, my chosen 
 ones, are yet God's ambassadors. ' Go 
 forth, then, with all confidence, for he 
 that receives you receives, as it were, 
 God himself. 
 
 21-30. Jesus foketells his Be- 
 trayal, AND POINTS DDT THE TRAI- 
 TOR (Matt. 26 : 20-24; Mark 14 : 17- 
 21; Luke 22 : 14-18, 21-30) AT the 
 Passover Meal. The accounts of 
 Matthew and Mark are quite similar, 
 with occasional differences, such as we 
 would expect in independent narra- 
 tives. Luke and John exhibit greater 
 divergences. The latter is most de- 
 tailed in his account of the traitor. 
 The time was Thursday evening, or, 
 according to the Jewish mode of be- 
 ginning the day with sunset, Friday, 
 April 6th. 
 
 21. He was troubled iu spirit. 
 Jesus plainly saw that all his kindness 
 and his appeals to the conscience of 
 Judas failed to soften him. He was 
 troubled to see a trusted apostle, an 
 ambassador of God, so hardened in 
 sin and so hopelessly sinking into per- 
 dition. He now evidently seeks by his 
 plainness to move the traitor to with- 
 draw ; hence the first unmistakable 
 testimony, one of you shall betray 
 me. 
 
 22. Looked one ou another; this 
 
 shows that they had not till then dis- 
 tinctly apprehended the intimations of 
 Jesus. 
 
 23. On Jesus' bosom one of his 
 disciples, whom Jesus loved. It 
 was John (see the references). It was 
 the custom to eat reclining on the left 
 side, while the food was conveyed to 
 the mouth by the right hand. John 
 must then have been immediately on 
 the right of Jesus. " The tables were 
 usually square or oblong, and the couch 
 either semicircular, as seen among the 
 remains of Herculaneum at the Naples 
 museum, or there were three couches 
 set against the three sides of the table, 
 leaving one side open for the servants to 
 set on the food and attend to the wants of 
 the guests. Three persons usually took 
 their seats upon each couch, but there 
 were sometimes as many as four, or even 
 five. They reclined upon their left el- 
 bows, supported by cushions, the feet 
 being extended outwardly, and the back 
 of each guest turned toward his next 
 neighbor. The faces and hands thus 
 verged toward a common centre, where 
 was set the dish from which they all 
 partook with their fingers, according t« 
 the Oriental mode. Thus we can un- 
 derstand how John, the beloved dis^ 
 ciple, leaned upon Jesus' bosom, and 
 how it was practicable for Jesus t« 
 hand the sop to either of the disci- 
 ples." — Dr. Van Lennep, Bible 
 Lands, p. 600. 
 
 24. Simon Peter therefore beck- 
 oned to him, or bent toward the same 
 (John). Peter, on account of what our 
 Lord had said in verse 8, was still ner- 
 vously apprehensive at such an utter- 
 ance as that recorded in verse 21. 
 
A. D. 30. 
 
 JOHN XIII. 
 
 229 
 
 25 should be of whom he spake. He then lying on Jesus' 
 
 26 breast saith unto him, Lord, who is it? Jesus an- 
 swered. He it is to whom I shall give a sop, when I 
 have dipped it And when he had dipped the sop, 
 
 27 he gave it to Judas Iscariot, the son of Simon. " And 
 after the sop Satan entered into him. Then said Jesus 
 
 28 unto him. That thou doest, do quickly. Now no man 
 at the table knew for what intent he spake this unto 
 
 29 him. For some of them thought, because ^ Judas had ^ ch. 12. b. 
 the bag, that Jesus had said unto him, Buy those things 
 
 that we have need of against the feast; or, ® that he 'ch. 12. 5. 
 
 • ver. 2 ; ch. 6. 70 ; 
 Luke 22, 3, 
 
 That he should ask who it should 
 be of whom he spake. He wished 
 him to be definitely pointed out. 
 
 25. He then lying on Jesus' 
 breast ; rather, falling back on Jesus' 
 breast, in aflfeetionate trustfulness. Tlie 
 circumstances seem to indicate that Peter 
 reclined a little to the right of John. 
 Saith unto him, Lord, who is it? 
 Probably speaking in a low tone or a 
 whisper, he merely echoes, with child- 
 like simplicity and confidence, the 
 words that Peter had put into his 
 mouth. 
 
 26. To whom I shall give a sop, 
 when I have dipped it; rather, for 
 whom I shall dip the morsel and give 
 it him; the reply especially for John, 
 and probably was heard only by him. 
 The sop was a piece of the flexible, un- 
 leavened bread, dipped, partially folded, 
 into the broth of bitter herbs, so as to 
 take up a small portion like a spoon. 
 Given to another, it was an expression 
 of the most confiding affection. Thus 
 the Saviour continued to heap coals of 
 the fire of love on the head of Judas, 
 but, as was inevitable, unless he was 
 Bubdued by them, they only served to 
 kindle to a flame the Satanic malignity 
 that smouldered in his heart. He 
 gave it to Judas. Judas must 
 have reclined very near Jesus, prob- 
 ably next to him on the left. The 
 answers of Jesus regarding the traitor 
 may be harmonized as follows : The 
 answer given by Mark (14 : 20) may 
 be regarded as the first ; then the sign 
 to John while several disciples con- 
 tinue to ask. Is it If Then, having 
 dipped his hand into the dish with 
 Judas, and given him the sop, he 
 makes the reply recorded in Matthew 
 (26 : 23) ; literally, He that dipped his 
 hand with me, etc. These replies of 
 
 20 
 
 our Saviour seem to have been better 
 understood by Judas than by the others, 
 for when Judas went out no one ap- 
 pears to have understood the intent of 
 our Lord's language to him, John 13 : 
 28, 29. The object of Jesus was not to 
 expose the traitor, but to give him all 
 necessary warning against committing 
 so terrible a crime. 
 
 27. After the sop Satan entered 
 into him, took full possession of him, 
 so that he was now bent on the betrayal, 
 without the least wavering. Perhaps 
 up to this point Judas was vacillating, 
 not knowing whether to do the dread- 
 ful deed ; but now his determination 
 is fully fixed. He is given over to 
 death. Jesus can do no more to save 
 him. Do quickly; the last merciful 
 barrier to the downward plunge is now 
 removed. Longing to be alone with 
 his beloved ones, the Saviour himself 
 hurries the doomed soul away. A fear- 
 ful moment in the history of a soul! 
 Given up to mortal sin ! 
 
 28. No man at the table knew for 
 what intent he spake this. This 
 shows that Judas acted entirely alone 
 in his treachery. Though some of the 
 disciples shared in his first resentful 
 feelings, yet it speaks well for them 
 that Judas apparently had not even 
 ventured to approach them with pro- 
 posals to betray their Master. 
 
 29. Buy . . . that we have need 
 of against the feast. The whole 
 feast lasted eight days. For such a 
 length of time the provision before 
 them was not sufficient ; hence the un- 
 derstood direction to buy. It also im- 
 plies that it was not yet very late in the 
 evening. Or, that he should give 
 something to the poor. The poor 
 were specially aided at this time, as is 
 customary with us on Thanksgiving. 
 
230 
 
 JOHN XIII. 
 
 A. D. 30 
 
 80 should give something to the poor. He then, having 
 received the sop, went immediately out ; and it was 
 night. 
 
 Jesus speaks of his departure, and foretells the denial of 
 
 Peter. 
 
 31 Therefore when he was gone out, Jesus said, 'Now 'ch. 12. 23; I6. 14' 
 is the Son of man glorified, and ^God is glorified in g c?^i2 ^28^-^14 13. 
 
 32 him. ^ If God be glorified in him, God shall also glori- 17'. 1 • isa. 49. 3 • 
 fy him in himself, and ' shall straightway glorify him. ?°j"*j Vl". j^^n' 
 
 33 Little children, yet a little while I am with you. Ye 2/11'; iPetU.Vi! 
 shall seek me: ™and as I said unto the Jews,Whither '' cii. 17. 4-6; isa. 
 
 34 I go, ye cannot come ; so now I say to you. ^ A new 1 ch^i2!~23^.' 
 commandment I give unto you, That ye love one mch.7733,'34;8.2i. 
 
 «ch. 15. 12; Lev. 19. 18; Rom. 12. 10; Gal. 6. 2; Eph. 5. 2; Phil. 2. 1-8; 
 Col. 3. 12-14 ; James 2. 8 ; 1 Pet. 1. 22 ; 2 Pet. 1.7; IJohn 3. 16, 23 ; 4. 21 ; 
 2 John 5. 
 
 30. He then, having received 
 the sop, went immediately out. 
 
 Judas understood the significance of the 
 sop. Conscious that his sinister aim 
 is read, the situation becomes intoler- 
 able to him. He hastens out into the 
 darkness like a beast of prey that skulks 
 from the light. And it was night. 
 One dark stroke here paints a picture ; 
 but the effect is appalling. The sun 
 had gone down ; the last gleam of twi- 
 light was lost in the gloom. So too it 
 was night in the soul of Judas. The 
 last ray of his day of probation was 
 quenched. He was in the outer dark- 
 ness. How great is that darkness! 
 Thus he leaves before the institution 
 of the Lord's Supper. 
 
 31-38. Jesus foretells the Fall 
 OF Peter, Luke 22 : 31-38. Compare 
 Matt. 26 : 30-35 ; Mark 14 : 26-31 , where 
 Jesus foretells the second time the fall 
 of Peter and the dispersion of the dis- 
 ciples. This occurred before the insti- 
 tution of the Supper; that related by 
 Matthew and Mark after Jesus and the 
 disciples had left the upper room on 
 their way to the Mount of Olives. 
 Compare Author's Harmony, §^ 163, 
 169, with notes. 
 
 31. Now is the Son of man glori- 
 fied. The first act in the glorious 
 tragedy of redemption now really be- 
 gins, as Judas goes to arrange for the 
 arre-it. God is glorified in him. 
 By his perfect obedience realizing the 
 ideal humanity. 
 
 32. The best text omits tlu' first clause, 
 and reads, And God icill glorify him 
 
 in himself, by his resurrection, as- 
 cension, and enthronement on high, 
 and shall straightway glorify 
 him* These events, commencing with 
 the trial that issued in the crucifixion, 
 were to begin that very night. Hence 
 he is led to say further — 
 
 33. Little children, yet a little 1 
 am with you. This is the only time 
 our Saviour is recorded to have used 
 this appellation of endearment. He 
 feels as a father about to leave his chil- 
 dren, but he pronounces the whole com- 
 forting discourse that follows, to show 
 that he does not leave them uncared 
 for — orphans, literally — ch. 14:18. As 
 I said unto the JeAVs, Whither I 
 go, ye cannot come; so now I 
 say to you. Why quote this saying 
 to the Jews ? It was a considerate 
 way of breaking to the disciples the as- 
 surance that his immediate glorification 
 was bv his immediate death, ch. 16 : 6; 
 also 8': 21, 22. 
 
 34. A new commandment I give 
 unto you. That ye love one an- 
 other. VVhy new ? Is not the com 
 mandment, Thou shalt love thy neigh- 
 bor as thyself, as old as the Pentateu(^l. ? 
 Lev. 19 : 18. The answers to this ques- 
 tion Lave been very diverse. Lange 
 cites a dozen difi'erent views, but objects 
 with considerable force to every one of 
 them, and then proposes one of his own, 
 which Schatt' accepts and conimends 
 for its ingenuity. Lange says: "The 
 new commandment is indicative of the 
 institution of the Lord's Su})per." 
 " That ye love one another," Lange 
 
A. D. 30. 
 
 JOHN Xlli. 
 
 ^31 
 
 35 another ; a3 I have loved you, that ye also love one 
 another. * By this shall all men know that ye are my 
 disciples, if ye have love one to another. 
 
 3f) p Simon Peter said unto him, Lord, whither goest 
 thou ? Jesus answered him, 'i Whither I go, thou canst 
 not follow me now; but ""thou shalt follow me af- 
 
 37 terwards. Peter said unto him. Lord, why cannot I 
 follow thee now? I will lay down my life for thy 
 
 38 sake. Jesus answered him, * Wilt thou lay down thy 
 life for my sake ? Verily, verily, I say unto thee. The 
 cock shall not crow, till thou hast denied me thrice. 
 
 •Acts 4.32; IJohn 
 
 2.5. 
 
 pMatt. 26. 31-35; 
 
 Mark 14. 27-31 ; 
 
 Luke 22. 31-38. 
 1 ver. 83. 
 'ch.21. 18,19,22; 
 
 2 Pet. 1. 14. 
 
 ■ Prov. 
 26. 
 
 16. 18; 28. 
 
 translates, " In order that ye may love 
 one another." The Lord's' Supper, he 
 maintains, is to be the channel for the 
 conveyance of light, impulse, and 
 strength for such brotherly love. 
 Meyer's objections to this singular in- 
 terpretation cannot be overlooked. He 
 observes that it is contrary to the 
 parallel passage, 1 John 2:8; and 
 though it was doubtless very near to 
 this time that the Lord's Supper was 
 instituted, yet John does not indicate 
 this at all in this connection. Besides 
 these objections of Meyer, it ought to 
 be insisted that the Lord's Supper is 
 not a channel of sacramental grace, but 
 designed to be a memorial ordinance : 
 " This do in remembrance of me ;'" 
 " For as often as ye eat this bread and 
 drink this cup ye do show the Lord's 
 death till he come." It is better to 
 suppose that Jesus instituted the Sup- 
 per just after foretelling the denial of 
 Peter, between this and the following 
 chapter. See last paragraph on ver. 38. 
 A simpler, more direct interpretation, 
 and more nearly in accord with re- 
 ceived evangelical views, would be 
 this : The commandment is new, not in 
 letter, but in spirit. Christ gave this 
 commandment new vitality. The mere 
 mandate. Love one another, never could 
 give life and nourishment to love. Love 
 is something sijontaneous. It cannot 
 be forced imperatively ; as well attempt 
 to force the growth of flowers without 
 sunshine. But when Jesus says, Love 
 one another, he lets the sunshine stream 
 freely where he plants this word. All 
 the commands of Jesus, like his words 
 to the palsied, the prostrate, and the 
 dead, become enabling in the very act 
 of obeying. This commandment of 
 Jesus is a virtual promise of the grace 
 of obedience, while at the same time it 
 
 gives to the law of love new life by 
 adding to Love one another the words 
 followmg — as I have loved you. He 
 puts back of the law the force of his 
 own life and death, when lo ! the 
 world's winter is over ; the frost melts, 
 the seed of truth bursts its husk, it 
 grows mightily, and now no tree is so 
 spreading and beautiful. 
 
 35. By this shall all men knoAV, 
 or take notice. The keeping of the cha- 
 racteristic commandment of the new 
 covenant is the best mark of a true 
 disciple, 1 John 3 : 10. It was pre- 
 eminently so in primitive Christianity. 
 The heathen said with admiration. See 
 how these Christians love one another! 
 There will yet be a glorious revival of 
 this spirit, ch. 17 : 21. 
 
 36. Simon Peter said unto him^ 
 Lord, Avhither goest thou ? Peter, 
 still flushed and warm, is eager for an 
 occasion to expi'ess a devotion stronger 
 than the dread of death. Jesus answers 
 to his thought. Thou canst not fol- 
 low me now, it is not thy time to 
 follow me now, neither hast thou the 
 spiritual power and grace to do it yet; 
 but thou shalt follow me after- 
 wards. An obscure intimation of 
 Peter's final martyrdom. See ch. 21 : 
 18, 19. 
 
 37. I will lay down my life for 
 thy sake. An impulse generous but 
 proud. It needed chastening before it 
 became the true spirit of the martyr 
 strong in Christ alone. He was unable 
 to do it now, but he did it afterward, 
 ch. 21 : 19. 
 
 38. The cock shall not crow, 
 till thou hast denied me thrice. 
 A cock, etc. So in the other Gospels the 
 indefinite article is used, which is in 
 harmony with the supposed scarcity ot 
 this fowl. Fowls are very abundant in 
 
232 
 
 JOHN XIII. 
 
 A. D. 30. 
 
 the East at the present day. Later 
 Jewish writers affirm, though not al- 
 ways consistent with themselves, that 
 the inhabitants of Jerusalem and the 
 priests everywhere were forbidden to 
 keep fowls, because they scratched up 
 unclean worms. But even if this were 
 so, the Roman residents, over whom the 
 Jews could exercise no power, might 
 keep them. Mark says, '' Before the 
 cock crow twice." The first about mid- 
 night, the second about three o'clock. 
 The latter more generally marked the 
 time, and was the one meant when only 
 one cock-crowing, as here, was mention- 
 ed. The expression, therefore, means the 
 same in both Gospels. Hast denied 
 me — denied that 1 am your Lord and 
 Teacher, and that you are or ever have 
 been my disciple ; disowned me. At 
 this point Jesus probably instituted the 
 Lord's Supper. There is a sufficient 
 break between this and the following 
 chapter. Besides, after announcing the 
 fall of Peter and the institution of the 
 Supper, fraught to them with a sad sig- 
 nificance, it was especially fitting to 
 address them — " Let not your heart be 
 troubled," ch. 14 : 1. See Author's Har- 
 mony, gg 164, 165, and notes. 
 
 Practical Remarks. 
 
 1. The love wherewith Christ unites 
 himself to his own is indissoluble; it 
 outlasted his death ; it will outlast 
 theirs, ver. 1 : Rom. 8 : 38, 39 ; John 
 10 : 28. 
 
 2. Jesus, in keeping the passover, 
 has taught us to attend faithfully to 
 those ordinances which are now in 
 force, ver. 2; 1 Cor. 11 : 2. 
 
 3. The King of kings ennobled the 
 humblest drudgery by girding himself 
 with the badge of a servant; so any 
 mere servant, girding himself in his 
 toil with the spirit of Christ, will yet 
 become a king and a priest unto God, 
 ver. 4 ; Rev. 1 : 6. 
 
 4. The most fitting rebuke to an ex- 
 hibition of a wrong s])irit is frequently 
 not so much in words as in acting out 
 its opposite, ver. 5 ; 1 Sam. 24 : 1-16. 
 
 5. " It is no dishonor to true great- 
 ness to perform any needful service, 
 however humble," vers. 4, 5. 
 
 6. Many things, most fitting in thera- 
 Belves, seem incongruous in the dim 
 light of the present. In eternity they 
 
 will shine out in their true glory, vers. 
 6, 7; 1 Cor. 13: 12. 
 
 7. " The mysteries of divine provi- 
 dence will one day be revealed to us; 
 and we shall read in them lessons of 
 wisdom, of benevolence, ajid of holi- 
 ness that will dispel every doubt and 
 fill us with everlasting joy," vers. 6, 7. 
 
 8. Our Saviour sternly rebukes those 
 who put their own notions of taste and 
 propriety above his plainly-intimated 
 will. This inference has an important 
 bearing on the objections urged by 
 some against baptism, ver. 8; Matt. 7 : 
 21 ; Luke 6 : 46, following. 
 
 9. "The Christian has daily need to 
 'bathe his feet' from the defilements 
 which constantly gather upon him in 
 his pilgrimage. They are not like the 
 sins of the unrenewed, for they do not 
 get into his heart, but they are unsight- 
 ly and grievous to him who has called 
 him to his service. Blessed be his 
 grace that the fountain in which he 
 may be cleansed is ever open !" vers. 
 9, 10. 
 
 10'. Hearest thou the Saviour's voice 
 in thy conscience saying to thee, " Un- 
 clean !" ? Harden not thyself, lest pres- 
 ently thou art doomed, vers. 11 and 30; 
 Rom. 14 : 22. 
 
 11. Jesus is the Searcher of hearts, 
 and knows all of the plans and pur- 
 poses of his professed followers, ver. 
 11 ; Rev. 2 : 23. 
 
 12. There is no work more Christ- 
 like and blessed than the restoring of 
 backsliders, vers. 14-17. 
 
 13. In this work we should faithful- 
 ly apply all gracious instrumentalities, 
 however hopeless the case of the one 
 we seek to save. Thus did our Saviour 
 with Judas, vers. 12-21. 
 
 14. As one of the highest evidences 
 that Jesus is the Messiah, projihecy 
 should by no means be neglected, ver. 
 19 ; John 5 : 39 ; Luke 16 : 29 and 24 : 
 25. 
 
 15. Whatever the defections of others, 
 ministers should be unmoved, in the 
 assured consciousness that they them- 
 selves are nevertheless ambassadors of 
 God, ver. 20; 2 Cor. 5: 20. 
 
 16. The sins of God's people are the 
 more aggravated on account of their 
 relation to him, ver. 21; Zech. 13 : 6; 
 Heb. 6 : 6. 
 
 17. The thought of dishonoring Jesus 
 or sinning against him is sad to the re- 
 
A. D. 30. 
 
 JOHN XIV. 
 
 233 
 
 Christ's valedictory discourse; reasons for his departure; tyer. 27; ch. 16. 
 promise of the Comforter. 22, 23; Matt. 14. 
 
 XIV. Let *not your heart be troubled: "ye believe in uch.'5. 23. 
 
 newed heart, ver. 22 ; Mark 14 : 72 ; 
 2 Cor. 7 : 8, 9. 
 
 18. Sin in a minister is an especial 
 grief to the Master, vers. 21, 22. 
 
 19. The truly humble and pious heart 
 is ever ready to suspect itself, rather 
 than condemn others, ver. 22; 1 Sam. 
 24 : 17 ; 2 Sam. 24 : 17 ; Isa. 6 : 5. 
 
 20. Our Saviour feels an especial af- 
 fection for those who are pre-eminent 
 ibr resting on him in complete trustful- 
 ness, ver. 23. 
 
 21. The wicked act freely in sinning, 
 even though in the divine arrangement 
 thev fulfil the divine purposes, ver. 27 ; 
 Acts 4 : 25-28. 
 
 22. Self-examination should precede 
 the reception of the Lord's Supper, vers. 
 20-31; 1 Cor. 5:8; 11 : 28. 
 
 23. To sin against special grace is 
 not only to shut off every communica- 
 tion from above ; it is also to open up 
 every avenue to the soul from beneath, 
 ver. 27 ; Matt. 12 : 43-45. 
 
 24. See in this wonderful discourse 
 how our Saviour, in a sort of uncon- 
 scious flash or two of his glory, pho- 
 tographs, as it were, his own character : 
 " Love one another, as I have loved 
 you." Let it be remembered that Jesus 
 was speaking to those who had been his 
 inseparable attendants for three years 
 in closest intimacy, and we see the force 
 of our Saviour's appeal to his own love 
 — a love that never once became bitter 
 or ceased to flow out toward its object. 
 Doubtless, love at that moment, just on 
 the verge of the midnight agony, shone 
 in his face with beams that kindled the 
 same feeling in the disciples' hearts. 
 
 25. "Nowhere in the universe is the 
 glory of God so revealed to his crea- 
 tures as in the cross of Christ. It is 
 to be the song of the redeemed and of 
 admiring angels for ever," ver. 31 ; Rev. 
 f) : 9, 12. 
 
 26. " Christ's love to his people is not 
 only a new motive to holiness, but a 
 new standard and measure of it. It is 
 well to esteem the virtuous ; it is a 
 duty to return gratitude to a benefac- 
 tor ; it is noble to bestow charity on the 
 poor ; but the highest summit of good- 
 ness is reached only by him who, like 
 
 Jesus, loves his enemies and does good 
 to his persecutors," vers, 34, 35. 
 
 27. The highest evidence of Christian- 
 ity is the life of love, ver. 35. 
 
 28. Learn the weakness of human 
 resolution and the folly of trusting 
 thereon, vers. 36-38; Prov. 28 : 26. 
 
 29. Beware of boasting of an extraor- 
 dinary consecration or a higher life, 
 ver. 37 ; Matt. 26 : 33 : John 21 : 15 ; 
 Prov. 27 : 2 ; Job 9 : 20, 21. 
 
 CHAPTER XIV. 
 
 This chapter introduces us into what 
 Olshausen fitly calls " The holy of 
 holies of evangelical history." It is 
 perfectly in harmony with John's own 
 character and with the aim of his nar- 
 rative that he alone, of all the evangel- 
 ists, should open for us a door into this 
 sanctuary. Judas having gone out, 
 Jesus is now alone with his faithful 
 disciples, and hence he speaks more 
 freely concerning his future and theirs. 
 He first addresses to them words of 
 comfort. Though he goes away, it is 
 to his Father and theirs — to his home 
 and theirs — to prepare a place for them. 
 He will return again. He is the way to 
 the Father and the perfect manifesta- 
 tion of him, as his words and works 
 declare. He promises them extraordi- 
 nary powers and answers to their pray- 
 ers. If they keep his commandments, 
 he will give them another Comforter, to 
 abide with them for ever. They live 
 through and in him ; both he and they 
 have eternal life. By keeping his com- 
 mandments their love to him will be 
 made manifest, and they shall be blessed 
 with the peculiar love of the Father and 
 the manifestation of the Son. He tells 
 them how to enjoy his continued pres- 
 ence, and that the Comforter, the Holy 
 Spirit, will give them fuller instruction. 
 His peace he leaves with them, and as- 
 sures them that his going away should be 
 to them a cause of rejoicing. All these 
 things he has spoken to them to prepare 
 them for what is about to come to pass. 
 
 1-4. Encouragement in Despond- 
 ency. 
 
 1. Let not your heart be troubled* 
 
234 
 
 JOHN XIV. 
 
 A. D. 30. 
 
 2 God, believe also in me. In my Father's house are 'Luke 14. 22; i 
 many * mansions ; if it were not so, I would have told iL'^io^H-ie ' 
 
 3 you. y I go to prepare a place for you. And if I go ' ' 
 and prepare a place for you, * I will come again, and 
 receive you unto myself; that * where I am, there ye 
 
 1. 11 ; Heb. 9. 28. • ch. 12. 26 ; 17. 21 ; Rom. 8. 17 ; 1 Thess. 4. 17 ; Rev. 3 21. 
 
 Jch. 13. 36; 17.24; 
 
 Heb.4. 14;6.20; 
 
 11. 16. 
 « vers. 18,28; Acts 
 
 The disciples with their limited know- 
 ledge might well be perplexed and anx- 
 ious from a variety of causes. They per- 
 haps observed (13 : 21) that their Master 
 was " troubled in spirit" while he de- 
 clared that one of them should betray 
 him. The sudden departure of Judas 
 (13 : 27-30) was to them also a mystery. 
 The Lord has just announced to them, 
 too, that he will be with them only a 
 short time (13 : 33), and that whither he 
 goes they cannot come; that they shall 
 all be scattered like the sheep of a smit- 
 ten shepherd (Matt. 26 : 31) ; and, finally, 
 that the foremost among them in pro- 
 fessions of attachment shall thrice deny 
 him. Heart* The heart represents that 
 which is deepest and innermost. In 
 Scripture language it is the organ of 
 faith, Rom. 10 : 9, 10. Jesus knowing, 
 as the disciples did not, the end from 
 the beginning, knew that there was noth- 
 ing in the events about to transpire that 
 should shake their confidence in him, 
 for all shall at last redound to the glory 
 of God and to their good. Therefore he 
 continues: Ye believe in God, be- 
 lieve also in me. Some would read, 
 Believe in God, believe also in me. Oth- 
 ers, however, dissent from this reading. 
 They say no indication had been given 
 of a want of faith in God, and there was 
 no apparent danger that their faith in 
 him would fail. But there was special 
 need that in this important crisis they 
 should not lose their confidence in Jesus 
 as the Christ, the Son of the living God. 
 Hence they think the words of the Lord 
 mean, " Your confidence in God is firm, 
 let not your faith in me be shaken." 
 Jesus had just said to them (13 : 13), 
 " Ye call me Master, and Lord ; and ye 
 say well ; for so I am." This confidence 
 he would have them maintain when 
 they should see him arrested, con- 
 demned, and crucified. 
 
 2. Christ's rejection by the Jews, his 
 crucifixion and dej)arture, were all in 
 accordance with his plans for the sal- 
 vation of his people. Therefore his 
 disciples should be comforted by all 
 
 he was about to say to them. Fath« 
 er's house. Heaven is meant, whence 
 he came and whither he is going (13 : 3), 
 where the divine glory dwells— his own 
 Aoj/ie, from which he has been temporar- 
 ily absent. Many mansions. "Man- 
 sions" is derived from a word signifying 
 "to remain," and therefore denotes a per- 
 manent dwelling-place. The Father'3 
 house is set in strong contrast with the 
 earthly house. Here Christ's disciples 
 are pilgrims and strangers, having no 
 continuing city (1 Pet. 2:11; Heb. 13 : 
 14), but there they have a home which 
 is abiding. These mansions are many. 
 They might fi)id no refuge or resting- 
 place on earth, hut in the Father's 
 house there would be room enough for 
 all. If it were not so, I would 
 have told you. In him is no guile; 
 he speaks the simple truth. If they 
 had been entertaining false hopes, it 
 would have been inconsistent with his 
 character to permit them to remain 
 until now ignorant of the fact. I go, 
 rather. For I go, to prepare, etc. This 
 is meant to confirm the assurance just 
 given that there were many mansions 
 in his Father's house. His going to 
 prepare a place for them all implies 
 that there were "many mansions." 
 For you, the reason for his depart- 
 ure. It was not for himself, but for 
 them. Love brought him down to 
 earth, love leads him back. He came 
 to save ; he departs to complete the work 
 of redemption and open heaven to be- 
 lievers. The preimration he makes is 
 evidently by his atoning death. He 
 enters heaven as a High Priest, and 
 presents the merits of his sacrifice for 
 his people's sins, and claims for them 
 the right of entrance into his Father's 
 house. 
 
 3. If I go and prepare, etc., as he 
 was about to do, for there was no un- 
 certainty about his going, I will come 
 again, and receive you. The fact 
 that he departs for such a purpose is a 
 ])ledge that he will take care to bring 
 them into the enjoyment of the placa 
 
A. D. 30. 
 
 JOHN XIV. 
 
 235 
 
 4 may be also. And ^ wliither I go ye know, and *= the 
 way ye know. 
 
 5 Thomas saith unto him, Lord, we know not whither 
 
 6 thou goest ; and how can we know the way ? Jesus 
 saith unto him, I am ^the way, ®the truth, and 'the 
 life : ^ no man cometh unto the Father, but by me. 
 
 7 ''If ye had known me, ye should have known my 
 Father also : and from henceforth ye know him, and 
 have seen him. 
 
 8 Philip saith unto him. Lord, show us the Father, 
 
 9 and it sufficeth us. Jesus saith unto him, Have I 
 
 i> See Matt. 16. 21 ; 
 
 Luke 18. 31-33. 
 eh. 3. 16; 6.68,69. 
 d ch. 10. 7, 9 ; Acts 
 
 4. 12 ; Rom. 5. 2 ; 
 
 Epli.2. 18; Heb. 
 
 7. 25 ; 10. 19, 20. 
 •ch. 1. 14, 17; 8. 
 
 32 ; 18. 37. 
 f ch. 11. 25; 3. 15; 
 
 Kora. 5. 21. 
 B ch. 10. 9 ; 1 Pet. 
 
 3. 18. 
 >> ch. 8. 19. 
 
 he has prepared. The promise of his 
 coming again will only be realized in 
 its fulness at his second advent at the 
 end of the world, for not until then do 
 Christ's people enjoy all the fruits of 
 his completed redemption, 1 Thess. 4 : 
 16, 17. 
 
 4. And whither I go, etc. Ac- 
 cording to the best text, And ye know 
 the way whither I go. They should re- 
 call their Master's words, both in public 
 and private. The goal was his Father's 
 house ; the way was through faith in 
 him. 
 
 5-7. The Question of Thomas 
 answered. 
 
 5. Thomas, the doubting, slow- 
 minded believer. Peter was silent, 
 humbled perhaps by the sad and sol- 
 emn words of his Lord, ch. 13 : 38. 
 We know not whither. And this 
 after all that Jesus had said ! The dis- 
 ciples may have felt that their know- 
 ledge on this subject was not as definite 
 and clear as they could wish. On ac- 
 count of their present fears they could 
 appreciate but faintly the loftiness of 
 their Lord's discourse, and comprehend 
 but little of its meaning. 
 
 6. The somewhat complaining ques- 
 tion of Thomas draws from the Saviour 
 one of the most precious texts of Scrip- 
 ture : Jesus saith unto him, I am 
 the way. Christ is not only Leader 
 and Forerunner of his people, showing 
 the way to heaven, but the Way " in 
 and on which we must go, having an 
 inner union with and in him." He is 
 not only to be followed as an example, 
 but to be trusted in as the propitiation 
 for sin, and as the only One able " to 
 bring us to glory," Heb. 10 : 20. The 
 truth. Christ is more than the great 
 expounder of truth, more than a truth- 
 speaking man ; he is the complete rev- 
 
 elation of God, and hence the sura and 
 substance of all truth, "in whom are 
 hid all the treasures of wisdom and 
 knowledge," Col. 2 : 3. The life. 
 Christ is the mediatorial source of all 
 spiritual grace and salvation, Acts 4 : 
 12. He is also the creative Word of 
 God, by whom all existence has been 
 spoken into being and is sustained, ch. 
 1:3; Col. 1 : 16, 17. No man com- 
 eth unto the Father, but by me. 
 Christ is not only the all-sutficient, but 
 the only. Mediator between God and 
 man. 
 
 7. If ye had known me — as per- 
 fectly as they might have known him ; 
 he is grieved at their tardy apprehension 
 of the great truths he had taught them 
 concerning himself — ye should have 
 known my Father also. A just and 
 full view of the Lord Jesus Christ is 
 equivalent to an actual beholding of 
 him who is invisible. Henceforth ye 
 know him, etc. From this time for- 
 ward, especially after his death, they 
 would have clearer views of Jesus, and 
 hence of the Father. 
 
 8-11. The Request of Philip. 
 
 8. Show us the Father, etc. This 
 petition utters the longing of man in 
 every age — to have a view of God 
 through the bodily senses, like Moses : 
 "Show me thy glory," Ex. 33 : 18. 
 Philip was right in believing that the 
 manifestation of the Father's special 
 presence would suffice to dissipate their 
 doubts and fears, but wrong in failing 
 to learn from both the words and works 
 of Jesus that he who had been "so 
 long time with them " was the "image 
 of the invisible God." This calls forth 
 the getitle but decided rebuke in verse 
 9 : Have I been so long time with 
 you, etc, Philip was among the first 
 disciples chosen (ch. 1 : 43), and had 
 
236 
 
 JOHN XIV. 
 
 A. D. 30. 
 
 beeu so long time with you, and yet hast thou not 
 known me, Philip? 'he that hath seen me hath seen 
 the Father ; and how sayest thou then^ Show us the 
 
 10 Father? Believest thou not that ^ I am in the Father, 
 and the Father in me? the words that I speak unto 
 you 'I speak not of myself: but the Father "that 
 
 11 dwelleth in me, "^he doeth the works. Believe me 
 that I am in the Father, and the Father in me : or 
 
 12 else believe me for the very works' sake. "Verily, 
 verily, I say unto you. He that believeth -on me, the 
 works that I do shall he do also ; p and greater luorks 
 than these shall he do; because I go unto my Father. 
 
 » ver. 20; ch. 12.45; 
 
 Col. 1. 15 ; Heh 
 
 1.3. 
 kch. 10. 30; 17. 
 
 21, 23. 
 1 ch. 3. .32-34. 
 
 refs. 5. 19. 
 m 2 Cor. 5. 19. 
 » cb. o. 17 ; 
 
 10. 38. 
 o Matt.21.21 ;Luke 
 
 10. 17; Acts3. 6- 
 
 8 ; 8. 7 ; 9. 34. 
 PActs 2. 4-11, 41, 
 
 44. 
 
 See 
 
 Acts 
 
 been with Jesus about three years. 
 During this time he had looked with 
 his bodily eyes upon the incarnate God, 
 in whom dwelt the fulness of the God- 
 head, and yet asked for a vision of the 
 Father ! He had yet to learn that the 
 Father and the Son could not have a 
 separate manifestation. He that hath 
 seen me hath seen the Father, so 
 perfect is the manifestation of God in 
 the Son. How sayest thou — an old 
 disciple, who should have known my 
 true character — Show us the Father? 
 Another mild rebuke. 
 
 10. Believest thou not, after so 
 much instruction upon this mysterious 
 subject (ch. 5 : 19; 10 : 30, 38), that I 
 am in the Father, and the Fa- 
 ther in me? The relation existing 
 between the Father and the Son was of 
 so close and vital a nature that the 
 Father could not be revealed apart 
 from the Son. The relation was one of 
 mutual indwelling so intimate and con- 
 tinuous that the words and works of 
 the Son must be considered as proceed- 
 ing also from the Father. Words and 
 works include all thought, speech, and 
 action. The entire person, life, and 
 
 , work of Jesus reveals the Father. 
 
 11. Believe me, etc. The Lord 
 now addresses all the disciples, for 
 Philip was not alone in needing in- 
 struction. Or else believe me, etc. 
 Believe my words, or, if you will not do 
 this, believe me because of my works. 
 The simple declaration of Jesus should 
 have been sufficient for the disciples ; but 
 if they cannot yet trust him person- 
 ally, they can go back to the lower 
 plane with the Jews (ch. 10 : 38), and 
 begin with his works, and see that only 
 one who was in union with the Father 
 could do them. 
 
 12-14. Pkomise of Extraordinary 
 Powers, and Answers to their 
 Praykks. 
 
 12. He that believeth on me. 
 
 Faith in Jesus as the Son of God is 
 to be a wonder-working power. The 
 works that I do, etc. This promise 
 has reference — in part, at least — to the 
 physical miracles which many of the 
 first generation of Christians had power 
 to perform, but also to the influence on 
 the world of their teaching and lives. 
 We must not reason from our Lord's 
 words that miracles would still be 
 wrought if the faith of Christians was 
 sufficiently strong. The necessity for 
 miracles which existed at the begin- 
 ning, the critical period, of the church's 
 history, no longer exists. And greater 
 works than these shall he do. 
 The physical miracles of the apostles 
 and early Christians were more numer- 
 ous than those of Christ, but in no other 
 respect were they greater. Reference 
 is doubtless made in this promise to the 
 marvellous results of their preaching, 
 thousands being converted in a single 
 day, Acts 2 : 41. The conversion of a 
 soul is a greater miracle than the open- 
 ing of blind eyes or the raising of a 
 dead body; but this occurs more fre- 
 quently even now, under the labors of 
 many preachers, than it did under the 
 ministry of Christ himself. Believers 
 are said to do these works, yet they 
 are only instruments in the hands of 
 Christ. Because I go unto my 
 Father. As afterward appears, it was 
 only on condition of his going away 
 thai the Comforter would come, ch. Iti : 
 7. It was after the Lord's ascension 
 that the Holy Spirit was poured out 
 and so many miracles of conversion 
 were wrought, Eph. 4 : 8. 
 
A. D. 30. 
 
 JOHN XIV. 
 
 237 
 
 13 "lAnd whatsoever ye shall ask 'in my name, Hhat 
 •will I do, * that the Father may be glorified in the 
 
 14 Son. If ye shall ask any thing in my name, I will 
 do it. 
 
 15, 16 " If ye love me, keep my commandments. And 
 * I will pray the Father, and ^ he shall give you an- 
 other Comforter, that he may * abide with you for 
 
 17 ever ; even * the Spirit of truth ; ^ whom the world can- 
 not receive, because it seeth him not, neither knoweth 
 
 » ch. 16. 13. b Prov. 14. 10 ; 1 Cor. 2. 14 ; Rev. 2. 17. 
 
 q Matt. 21. 22. 
 'Eph. 2. 18; 3.12; 
 
 Heb.7.25;13.15. 
 ■ ch. 4. 10. 
 t Phil. 2. 9-11. 
 » vers. 21, 23, 24 ; 
 
 ch. 15. 10, 14; 
 
 Gal. 5. 6. 
 » Rom. 8. 34 ; Heb. 
 
 7.25. 
 y Acts 9. 31. 
 * ch. 4. 14. 
 
 13. Whatsoever ye shall ask. 
 
 Whatever strength, comfort, wisdom 
 you need in doing these works of faith. 
 No restriction is put upon the asking, 
 for the same faith that looks to the 
 power of Christ looks also to his wisdom 
 to be guided in asking. That the 
 Father may be glorified in the 
 Son, through the power of his grace 
 and the triumphs of his Spirit. 
 
 14. The promise is emphasized by its 
 repetition, I will do it. After all, it 
 is Christ, and not the disciples, who does 
 the works. The disciples are omnip- 
 otent only through the omnipotence of 
 their Master. 
 
 15-18. Promise of the Comfort- 
 er AS A Further Source of Con- 
 solation. 
 
 15. If ye love me, as they surely 
 will do, seeing that he has so loved 
 them, and is ever ready at their request 
 to show fresh proofs of it, keep my 
 commandments. This is the only 
 practical way to express this love. The 
 injunction very appropriately stands be- 
 tween two most gracious promises. Jesus 
 says, my commandments. It is the 
 language of one who has authority to 
 lay down laws for his people. The 
 path of loving obedience is one in 
 which greater blessings are to be ob- 
 tained. Hence the following promise : 
 
 16. And I will pray the Father, 
 rather, ask or request as one equal with 
 the Father, and he shall give, he 
 will give. The Father willingly re- 
 sponds to the request of the Son. It 
 is worthy of note that the three Per- 
 sons of the Trinity are mentioned in 
 this verse: the Son asks, the Father 
 gives, the Spirit comforts. The lan- 
 guage here is accommodated to our 
 comprehension, for it cannot literally 
 be said that the gift of the Spirit de- 
 pends on Christ's asking, as though the 
 
 Father and the Spirit had no part in 
 the matter. In chs. 15 : 26 and 16 : 7 
 Christ says he will send the Spirit. 
 Though the Spirit is now for the first 
 time said to be given or sent, it must 
 not be supposed that he was not in the 
 world and in the hearts of believers 
 before this time. He comes now with 
 greater fulness, influence, grace, and 
 manifestation than in the old economy. 
 Another Comforter. The word 
 translated "Comforter" occurs only 
 in this place and in ver. 26 ; 15 : 26 ; 
 16 : 7 ; 1 John 2:1. In the last i»as- 
 sage cited it is applied to Christ and 
 translated " advocate." It means " one 
 called or sent for to assist another, an 
 advocate who pleads the cause of an- 
 other; hence generally, one present to 
 render various beneficial services." 
 Christ calls the Spirit " another Advo- 
 cate " or Helper — that is, one who 
 slioukl be to them what he had been, or, 
 who should be to them on earth during 
 his absence what he still is in heaven. 
 For Christ's relation to his disciples did 
 not terminate at his departure, though 
 the sphere and manner of his oflicial 
 actions were changed. " Now we have 
 an advocate, a Paraclete, with the Fa- 
 ther, ' Jesus Christ the righteous.' And 
 we have another Paraclete, even tlie 
 Spirit of truth, to abide with us for ever. 
 This Comforter is not a substitute for 
 Christ, nor a successor to Christ, as 
 though he took the place and office 
 which Jesus vacated." — James Inglis, 
 in Waymarks, vol. x. pp. 110, 111. 
 Christ is our advocate with the Fa- 
 ther; the Spirit is Christ's advocate 
 with us. Abide . . . for ever, and 
 not like Christ, who was with them 
 only a little while. The Spirit will 
 be with Christians till Christ comes 
 again. 
 17. The Spirit of truth, s<? called 
 
238 
 
 JOHN XIV. 
 
 A. D. 30. 
 
 him: but ye know him; "for he dwelleth with you, 
 
 18 ^ and shall be in you. • I will not leave you comfort- 
 
 19 less; 'I will come to you. Yet a little while, and the 
 world seeth me no more ; but «ye see me : ^ because I 
 
 20 live, ye shall live also. At that day ye shall know 
 that ' I am in my Father, ^ and ye in me, and I in 
 
 28. 20. 'ch. IC. 22; Matt. 18. 20. « ch. 12. 35; 16. 16. >> ch. 11. 25. 
 • ver. 10. k ch. 6. 56 ; 15. 1 ; Gal. 2. 20 ; Eph. 3. 17. 
 
 « Isa. 57. 15 ; Rom. 
 8. 9, 11 ; 1 Cor. 3. 
 16; 6. 19; 2 Tim. 
 
 1. 14; 1 John 3. 
 24; 4. 12, VS. 
 
 d Gal. 4. 6; 1 John 
 
 2. 27. 
 • Isa. 51. 12 ; Matt. 
 
 because he possesses and communicates 
 the truth of God. He is the Spirit of 
 revelation, Eph. 1 : 17. He alone 
 knows the mind of God, 1 Cor. 2 : 10. 
 He takes of the things of Christ, who 
 is *'the truth," and shows them unto 
 believers, and guides into all the truth, 
 14 : 6 ; 16 : 14. The truth thus revealed 
 he makes effective in the life. " The 
 Spirit is truth," 1 John 5 : 6. Whom 
 the world, in its natural state, carnal 
 and sinful, cannot receive, 1 Cor. 
 2 : 14. It neither believes that he is 
 nor is cognizant of his operations. 
 The inward feelings of conviction, 
 repentance, faith, hope, fear, love, 
 which he produces the world cannot 
 understand. But ye, in contrast 
 with the world, being spiritually- 
 minded, know him, as comforter, 
 monitor, helper, advocate; for he 
 dwelleth with you, and shall be 
 in you — is in you. " It is the Spirit 
 alone who, by dwelling within us, gives 
 us the knowledge of himself, being 
 otherwise unknown and incomprehen- 
 sible."— Ca LVIN. 
 
 18. I will not leave you com- 
 fortless; rather, orphans or bereaved. 
 The word is peculiarly appropriate, since 
 Christ had so recently called the disci- 
 ples "little children," 13 : 33. "Or- 
 phans are children left alone in their 
 incapacity to face trials to which only 
 mature men are equal." I will come 
 to you ; rather, I come, for the verb is 
 present. That is, he will come soon, 
 without delay, in the person of the 
 "Spirit of truth." The presence and 
 grace of Christ are essential to the 
 disciples, and they shall not be de- 
 prived of them. The presence of the 
 Comforter, though he be "another," 
 Christ regards as virtually the same 
 as his own presence. Thus he asserts 
 the essential and vital unity of himself 
 and the Comforter. 
 
 19-24. Spikitual Light and Life 
 
 through the indwelling of the 
 Comforter. 
 
 19. A little while, less than twen- 
 ty-four hours. The world saw him 
 
 no more after his crucifixion and burial, 
 but ye see me. Even after the world 
 shall cease to behold him, the disciples 
 shall see him — not only during the 
 forty days when he showed himself 
 alive unto them, but always as a real, 
 living, present Saviour. Though sep- 
 arated from them in body, they will 
 recognize him as present in the spirit. 
 Because I live, ye shall live also, 
 or, for I live, and you will live. This 
 last is perhaps the preferable rendering 
 of this clause. It does not therefore 
 necessarily teach the dependence of 
 the Christian's life upon that of Christ — 
 a precious truth taught elsewhere — but 
 gives the reason why the disciples shall 
 always see Jesus. The meaning of the 
 whole verse seems rather to be this: 
 " The world will see me no more; in a 
 little while I shall be to the world as 
 one who has ceased to exist. But 
 though I depart I do not perish ; and 
 since you too have eternal life and a 
 spiritual insight not possessed by the 
 world, you may take comfort in the 
 thought that you shall evermore be- 
 hold me." The translation, Because I 
 live, ye shall live also, has, however, emi- 
 nent defenders, and siiould not be hastily 
 set aside, but seriously considered. 
 
 20. At that day, when the Com- 
 forter shall have come, ye shall 
 know, etc. " What they were slow 
 to learn in the days of his flesh they 
 will learn rapidly in the days of the 
 Spirit." — BowEN, Love Revealed. The 
 Holy Spirit will produce in them a 
 clear perception of Christ's peculiar 
 relation to the Father and to them. 
 Thus the believing, loving soul is 
 brought not only to see Christ and to 
 share in his victory, but into most inti- 
 mate and perpetual fellowship with God 
 
A. O. 30. 
 
 JOHN XIV. 
 
 239 
 
 21 you. ' He that hath my commandments, and keepeth > i John 2. 5; 5. & 
 them, he it is that loveth me : and he that loveth me 
 shall be loved of my Father, and I will love him, and 
 will manifest myself to him. 
 
 ™ Judas saith unto him (not Iscariot), Lord, how is 
 it that thou wilt manifest thyself unto us, and not 
 unto the world? 
 
 Jesus answered and said unto him, If a man love 
 me, he will keep my words : and my Father will love 
 him, ^ and we will come unto him, and make our 
 abode with him. " He that loveth me not, keepeth 
 not my sayings : and p the word which ye hear is not 
 mine, but the Father's which sent me. 
 
 These things have I spoken unto you, being yet 
 
 99 
 
 23 
 
 24 
 
 25 
 
 Luke 6.16; Matt 
 10. 3, Lebbeus. 
 
 » ver.l7 ; Rev. 3. 20. 
 
 •Matt. 19. 21, 22; 
 2 Cor. 8. 8, 9 ; 1 
 Johu 3. 16-20. 
 
 P ver. 10. 
 
 21. He that hath my command- 
 ments, has them in memory, and 
 keepeth them, observes them in his 
 life, showing that he has them also in 
 his heart, he it is that loveth me. 
 As in verse 15, so here obedience is set 
 down as the test of love. The com- 
 mandments of Christ are responses to 
 the behever's loving inquiry, *' Lord, 
 what wilt thou have me to do?" When 
 he said to Peter, " Lovest thou me?" the 
 prompt answer was, " Yea, Lord," and 
 the ready response, " Feed my sheep." 
 He that loveth me shall be loved 
 of my Father, who loves those who 
 love his Son with a love that is pecu- 
 liar — that differs widely from the gen- 
 eral love of pity and compassion with 
 which he regards the rest of mankind. 
 And I will love him. Even Christ 
 himself makes special revelations of 
 his love and special manifestations of 
 his glory to those who give special evi- 
 dence of love to him. 
 
 22. The disciples failed to under- 
 stand the nature of the manifestation 
 just spoken of, and hence the question 
 of Judas. Not Iscariot, for the 
 traitor had already gone out, 13 : 30. 
 John distinguishes the two men as 
 having wholly different characters. 
 This Judas is also called Lebbeus, or 
 Thaddeus, Matt. 10:3; Mark 3:18; 
 Luke 6 : 16. Lord, how is it, etc. 
 Rather, ]Vhaf, has come to pass, etc. 
 The disciples were looking for the im- 
 mediate establishment by their Master 
 of an earthly kingdom. What has oc- 
 curred that .lesus should no more pre- 
 sent himself to the people. They could 
 not see how he should confine himself 
 to them. 
 
 23. Their Lord, instead of answering 
 them directly, throws them back upon 
 the explanation in ver. 21, which they 
 had not duly considered; and by re- 
 peating it emphasizes the fact that the 
 manifestation he asks of is spiritual 
 and is given to those who love and obey 
 him. And my Father will love 
 him. *' In ver. 15 we find Jesus say- 
 ing, ' If ye love me, keep my command- 
 ments,' and this injunction introduces 
 the promise of the Spirit. In verse 
 21 we have the same injunction intro- 
 ductory to the promise of the manifes- 
 tation of Christ. In verse 23 we read 
 again, ' If a man love me, he will keep 
 my words;' and in connection with it 
 the promise of the manifestation of the 
 Father, and of the permanent abode of 
 both the Father and the Son with the 
 believer. It would be difficult to con- 
 ceive of any addition to this promise." 
 — Bo WEN. 
 
 24. The same great principle that he 
 has already laid down, that love and 
 obedience are inseparably united, Jesus 
 here states in the negative form, And 
 the word which ye hear, etc. The 
 importance of keeping Christ's com- 
 mandments is seen in the fact that they 
 are of such dignity and authority ; 
 they are not his alone; they proceed 
 equally from the Father. 
 
 25. 26. FuLLEK Instructions to 
 BE Given by the Comforter. 
 
 25. These things, the things spoken 
 to them in this valedictory discourse. 
 It was not all he might say to them, 
 but all they were prepared to receive, 
 and all that was necessary to arm 
 them for the events so soon to fol- 
 low. 
 
240 
 
 JOHN XIV. 
 
 A. D. 30. 
 
 26 present with you. But '^ the Comforter, which is the •• 
 Holy Ghost, whom the Father will send in mv name, , 
 ' he shall teach you all things, ■ and bring all things 
 to your remembrance, whatsoever I have said unto you. ' 
 
 27 * Peace I leave with you, my peace I give unto you : < 
 ■ not as the world giveth, give I unto you. Let not 
 
 28 your heart be troubled, neither let it be afraid. Ye 
 have heard how I said unto you, I go away, and come ^ 
 a^ain unto you. If ye loved me ye would rejoice, be- ] 
 cause I said, * I go unto the Father : for ^ my Father 
 
 3 ; 15. 28 ; Heb. 2. 9-16. 
 
 ch. 7. 39; Luke 
 
 24. 49. 
 ch. 16. 13 ; 1 John 
 
 2. 20, 27. 
 ch. 2. 22 ; 12. 16 ; 
 
 Acts 11. 16. 
 ch. 16. 33; Rom. 
 
 1.7;. 0.1; Eph.2. 
 
 14-17;Phil. 4. 7; 
 
 Col. 1. 20 ; 3. 15. 
 Ps. 28. 3. 
 ch. 16. 16 ; 20. 17. 
 ch. 13. 16; Isa. 
 
 42. 1 ; 1 Cor. 11. 
 
 26. But the Comforter, when he 
 phall come, will impart fuller know- 
 ledge to you. In my name, at his 
 
 prevailing request, in his behalf, for 
 the accomplishment of his work. He 
 shall teach you all things, that 
 concern Christ and his words, his per- 
 son, and his teaching : not all know- 
 ledge, but all knowledge needful for 
 the spiritual well-being of the soul. 
 And bring all things to your re- 
 membrance, etc.; a very consoling 
 promise to the disciples. Often they 
 had heard the words of Christ without 
 understanding them, and even without 
 remembering what they did understand. 
 The writings of the apostles give ample 
 evidence that the promise was literally 
 fulfilled. Since this promise was given 
 in the first place for the apostles, we 
 find in it our impregnable authority 
 for the trustworthiness and complete- 
 ness of the Scriptures of the New Tes- 
 tament. They contain Christ's words 
 and the inspired comments on them. 
 " It is on the fulfilment of this promise 
 to the apostles that their sufiiciency as 
 witnesses of all that the Lord did and 
 taught, and consequently the authority 
 olthe gospel narrative, are grounded." — 
 Alford. The Spirit, through whom 
 we possess a complete and authorita- 
 tive record, enlightens our minds in its 
 reading and seals its truths upon our 
 hearts. 
 
 27-31. Further Comforting As- 
 surances. 
 
 27. Peace I leave with you. 
 Jesus saw that his disciples were dis- 
 turbed by the intimation that he was 
 to depart out of the world. They 
 could not appreciate without actual 
 experience the marvellous compensa- 
 ti()n.s of the Spirit and the spiritual 
 presence of Christ and the Father. It 
 
 seemed impossible to them that any- 
 thing but trouble could come to them 
 when the bodily Christ whom they 
 knew should be taken away, and only 
 a shadowy Christ whom they knew not 
 should remain. Yet they have their 
 Master's own word for it that it shall 
 not be so. My peace I give unto 
 you. Christ's own peace, the peace 
 which he enjoys, he gives unto them. 
 This peace, which " passeth all under- 
 standing" (Phil. 4 : 7), arose from the 
 consciousness that he possessed almighty 
 power, infinite wisdom, and perfect 
 holiness. Through their faith in him 
 the disciples should possess this peace. 
 Not as the world giveth, etc. It is 
 the custom in Eastern countries for per- 
 sons to separate with wishes of peace. 
 These wishes from their frequency be- 
 come mere formal expressions, and even 
 at best are ineffectual in securing peace. 
 But Christ gives from a sincere and 
 loving heart, and uses means to make 
 his offer effectual. He gives himself, 
 the just for the unjust; he sends the 
 Holy Spirit, that the things which con- 
 cern salvation may be known more 
 clearly. Hence arises in us a peace 
 tiiat flows from a sense of pardoned sin, 
 the hope of heaven, and the constant 
 presence of a living Saviour. Let not 
 your heart be troubled; a repe- 
 tition of the words which begin the 
 long list of consoling thoughts in this 
 chapter. 
 
 28.«Ye have heard how I said 
 unto you. See vers. 2, 3, 12 and ch. 
 13 : 33-36. They heard that his ab- 
 sence would be temporary; that during 
 tiiis time the Holy Spirit would be to 
 them " another Comforter ;" fhat,sofar 
 from their losing by his departure, they 
 would gain unspeakably in wisdom, iii 
 power with God and with man, and iu 
 
A.. D. 30. 
 
 JOHN XIV. 
 
 241 
 
 29 is greater than I. And * now I have told you before 
 it come to pass, that, when it is come to pass, ye 
 might believe. Hereafter * I will not talk much with 
 you : ^ for the prince of this world ° cometh, ^ and hath 
 nothing in me. 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. 
 
 30 
 31 
 
 »ch. 13.19; 16.4, 
 »ch. 16. 12. 
 * ch. 12. 31 ; 16. 11. 
 « See Luke 22. 53 ; 
 
 Eph. 6. 12. 
 d Isa. 53. 9. 
 •ch. 4. 34; 10. 18; 
 
 15. 10 ; Ps. 40. 8 ; 
 
 Phil. 2. 8 ; Heb. 
 
 5. 7, 8. 
 
 t ch. 18. 1-4. 
 
 all perfections. If ye loved me, with 
 Buch a love as they ought to cherish to- 
 ward him. They did love him, but 
 their love was too carnal; it was not 
 sufficiently spiritual and intelligent ; 
 they failed to recognize his true nature 
 and the character of his work. Ye 
 would rejoice, because I said, I 
 go unto the Father ; the best au- 
 thorities omit "/ said " from this pas- 
 sage ; for my {the) Father is greater 
 than I. This gives the reason why 
 his going to the Father ought to be 
 to them a cause of rejoicing. "When 
 Christ speaks of the Father as greater 
 than himself, he refers not to his own 
 nature, but to his office, condition, and 
 work as Mediator, and it implies no in- 
 feriority in his original dignity, wisdom, 
 power, and glory." — New Test, with 
 Notes, Amer. Tract Soc. He says in 
 effect to his disciples : " My Father is 
 greater than I. In ascending to him I 
 ascend to a far higher greatness than 
 you have yet seen investing me. I am 
 in some sense despoiled of my proper 
 greatness by my life in the flesh. I 
 have made myself lower than the angels 
 for the suffering of death. I have been 
 encompassed about with the infirmities 
 incident to humanity. I go to the 
 Father that I may be clothed with the 
 glory of the Father. I go not into 
 darkness, but into light unapproachable, 
 to glory inconceivable." — Bowen. If, 
 therefore, you love me, rejoice, not for 
 your own sakes alone, but for my sake 
 also. See ch. 17 : 5 and Phil. 2 : 7. 
 
 29. And now I have told you be- 
 fore it come to pass. His suffering, 
 ascension, and the coming of the Com- 
 forter are referred to here. That, 
 when it is come to pass, ye might 
 believe. Their faith, instead of being 
 shaken by the events about to happen, 
 will be confirmed when these events 
 are seen to be but the fulfilment of 
 his prophetic words. 
 
 30. Hereafter I will not talk 
 
 31 
 
 much with you : the time interven- 
 ing before liis crucifixion was brief, and 
 but a small portion of this was to be 
 spent in communing with them; for 
 the prince of this world. Satan is 
 meant. He rules in the hearts of the 
 majority of mankind. "The whole 
 world lieth in the Wicked One." Judas, 
 the Roman soldiers, the Pharisees, ana 
 rulers were coming to apprehend him, 
 but all these were only the agents of 
 Satan. Cometh, as he had done all 
 through our Lord's earthly ministry, 
 but now with special violence and 
 wrath, to make his last attack on hit* 
 in Gethsemane and on Calvary, and 
 hath nothing in me — nothingin com- 
 mon with himself; no sin or weakness 
 of which he can take advantage. 
 
 31. But that the world may 
 know, etc. Christ bears all that is 
 about to befall him — the conflict with the 
 prince of this world and the suft'erings 
 of the cross — by the Father's appoint- 
 ment, that he may show to the world 
 his love for the Father and his desire to 
 glorify him in the salvation of sinners. 
 Arise, let us go hence. These 
 words were not, according to some in- 
 terpreters, followed by an immediate 
 departure. They think that the first 
 verse of chapter 18 indicates that Jesus 
 went forth from the upper room only 
 at the close of his intercessory prayer. 
 The consoling words of this chapter 
 were spoken, as they think, at the ta- 
 ble immediately after the institution of 
 the Supper. Then, in obedience to the 
 Saviour's command, all arose from their 
 couches and gathered about him, but 
 their immediate departure was delayed 
 by Christ's addressing them afresii. 
 Standing and grouped around their 
 Master, they listened to his last words 
 and heard his last prayer. Godet takes 
 a different view of the whole verse. 
 The idea, in his view, is, ''In order that 
 the world may know, . . . arise, let us 
 go hence." By going out to Gethsem- 
 
242 
 
 JOHN XIV. 
 
 A. D. 30. 
 
 ane Jesus was moving toward Calvary. 
 Luke tells us: "When the time was 
 come that he should be received up, he 
 steadfastly set his face to go to Jeru- 
 salem," Luke 9 : 51. So now he says 
 to his disciples. " Arise, let us go hence," 
 in order to meet the treachery of Judas, 
 the deadly hatred of the Jews, and the 
 death on the cross. Thus, tlie cup that 
 the Father gave him he would willingly 
 drink, and by his obedience in this to 
 the Father's will show the fulness of 
 his love for him. Godet thinks the sub- 
 sequent addresses were made as they 
 went out on their way to Gethsemane. 
 
 Practical Remarks. 
 
 1. In the world Christians will have 
 trouble on account of apostasies, the 
 many mysteries of Providence ; on ac- 
 count of their own conscious weakness 
 and unworthiness; but an abiding faith 
 in the person and work of their Lord is 
 an antidote for it all, ver. 1 ; ch. 16 : 33. 
 
 2. Christ leads his followers to a 
 place where troubles never come. He 
 gives us many positive and comforting 
 assurances concerning heaven. It is 
 our Father's house, and therefore home. 
 In it is room for all ; the poorest and 
 weakest believers shall have a place 
 there. It is an abiding place, where 
 we shall dwell eternally. It will be 
 the abode of Christ our Saviour, vers. 2, 
 3 ; Phil. 1 : 23 ; 1 Thess. 4:7; Rev. 21 
 and 22. 
 
 3. Though Christians mourn the ab- 
 sence of their Lord and long for and 
 love his appearing, they have the con- 
 solation that it was for them he went 
 away. " Look upon the person of 
 Christ as a vase filled with celestial 
 
 \ gifts ; the breaking of the vase is the 
 'difi'usion of the gifts" (Bo wen), ver. 
 
 3 ; ch. 16 : 7 ; Rom. 8 : 34 ; Heb. 7 : 25 ; 
 
 9:28. 
 
 4. The Lord is often more charitable 
 to his people than they are to them- 
 selves. To know Christ as our Saviour 
 is to know the way of life, however 
 ignorant we may be of many things 
 that concern salvation. Failing to take 
 heed to the words of the Lord is the 
 too frequent cause of our limited know- 
 ledge, vers. 4, 5 ; Heb. 2:1; 5:12; 
 6 : 1. 
 
 5. The only way of access to God, 
 either to his "house" or to a state of 
 
 reconciliation with him, is through 
 faith in the Lord Jesus Christ. Christ 
 as the " way" begins just where man 
 by nature is in his sins — shows him 
 the truth and gives him life. ' To use 
 Christ daily as the way — to believe 
 Christ daily as the truth — to live on 
 Christ daily as the life, — this is to be a 
 well-informed, a thoroughly furnished, 
 and an established Christian" (PwYLE), 
 ver. 6 ; Acts 4 : 12; 1 Tim. 2 : 5. 
 
 6. If we Avould know more of the 
 invisible God, we must know more of 
 his image. The glory of God must be 
 veiled in flesh that man may behold it. 
 The rebellious world knows not the 
 nature of its request when it asks for a 
 more direct revelation of God. Those 
 who refuse to see him in Jesus Christ 
 shall never see him, save as the God of 
 judgment, vers. 7-9; ch. 12:44, 45; 
 2 Cor. 4:4; Col. 2:9; Heb. 1 : 3. 
 
 7. It should humble us when we 
 consider how many opportunities we 
 have for gaining the most important of 
 all knowledge, and how little we im- 
 prove them. The knowledge of tem- 
 poral and earthly things, how easily 
 acquired and retained ! How slow we 
 are to learn, and how soon we forget 
 the words of Jesus! vers. 8, 9; Luke 
 24 : 25 ; Heb. 5 : 12. 
 
 8. If Jesus was not what he claimed 
 to be, he was either deceived himself, 
 and so deserves our pity, or he was a 
 deceiver, and merits the reprobation of 
 all men. The evidence for the justness 
 of his claim is many-sided. To those 
 who have entered into personal relation 
 with him and know him, what he as- 
 serts is the truth. To those who are 
 ignorant of him, his works testify of 
 his character, and show it to be such 
 that he will always speak the truth. 
 There is evidence suited to all the dif- 
 ferent classes and states of mind, vers. 
 10, 11; chs. 5 : 36; 10 : 25, 38. 
 
 9. Faith in Christ not only gives rest 
 to the troubled heart, but also prepares 
 its possessor for eminent usefulness in 
 the world. Conscious of being saved 
 ourselves, we are free to labor for the 
 good of others. All duty is possible 
 to the believer, ver. 12 ; Matt. 21:21; 
 Mark 16 : 17 ; Phil. 4 : 13; Col. 1 : 11. 
 
 10. " Let us admire the condescen- 
 sion of our Master in allowing more 
 success to the ministry of his weak 
 servants than to his own." " Ou| 
 
A. D. 30. 
 
 JOHN XIV. 
 
 24S 
 
 Lortl is working with us and for us, 
 though we cannot see him. It was not 
 so much the sword of Joshua that de- 
 feated Amaiek as the intercession of 
 Moses on the hill, Ex. 17 : 11."— Kyle. 
 " Christ ascended up on high that he 
 might the more widely diffuse his grace 
 and glory in the earth ; that he might 
 in his disciples visit every nation and 
 flash forth upon mankind the evi- 
 dences of his power to bless unto the 
 uttermost" (BOWEN), ver. 12. 
 
 11. Christ ascended unto the Father, 
 and all his followers ascend with him 
 and enter into the very treasury of 
 God's power ; these treasures they may 
 have for the asking. The name of 
 Christ is their only plea at this store- 
 house of blessing. " They stand in 
 Christ before the throne, and receive in 
 Christ the expression of the Father's 
 love to Christ," vers. 12-14; ch. 15 : 7, 
 16 ; 16 : 23, 24 ; Matt. 7:7; 21 : 22. 
 
 12. To ask in the name of Christ is 
 to pray resting on the merits of his 
 atonement and intercession, trusting 
 wholly in the righteousness of his will, 
 and confiding in the risen Saviour, to 
 whom is given all power in heaven and 
 earth, vers. 13, 14 ; Heb. 4 : 14-16. 
 
 13. We best show our love to Christ 
 not by lamenting the degeneracy of the 
 times and the wickedness of the world, 
 but in seeking to right the world's 
 wrongs by practising and teaching the 
 words of Christ. Active and contem- 
 plative piety ought ever to be conjoined. 
 There are times to sit at Jesus' feet, and 
 times to put in practice the lessons we 
 have learned there, vers. 15, 21, 23; 
 Luke 10 : 38-42; 1 Cor. 15 : 58; James 
 2 : 20, 24 ; 1 John 5 : 3 ; 2 John 6. 
 
 14. Christians have the most precious 
 promises for the times of the greatest 
 need. Christ's work jor us is all-suf- 
 ficient, but provision is made that it 
 shall be made effectual in us through 
 the ministry of the Spirit. " Christ 
 could not come sufficiently near his 
 people while imprisoned in. a body of 
 clay upon the earth, and the body was 
 broken like an alabaster box of oint- 
 ment, that he might come nearer to his 
 own and communicate himself to their 
 very souls " (BoWEN), vers. 16-18 ; Rom. 
 8 : 13-16, 26-28 ; 2 Cor. 12 : 9, 10. 
 
 15. "The Holy Spirit is meant to 
 supply all the needs of believers and 
 to fill up all that is wanting while 
 
 Christ's visible presence is removed." 
 " Next to the whole truth about Christ, 
 it concerns our safety and peace to see 
 the whole truth about the Holy Spirit." 
 " Any doctrine about tlie church, the 
 ministry, or the sacraments which ob- 
 scures the Spirit's inward work or 
 turns it into mere form is to be avoided 
 as deadly error" (Ryle), vers. 16-18; 
 1 John 2 : 27. 
 
 16. Those who leave all for Christ 
 will ne\^r be forsaken by him. ver. 18; 
 Matt. 28 : 20 ; Mark 10 : 28-30. 
 
 17. The world regards Christ as dead, 
 but the Holy Spirit reveals him as a 
 living Saviour to living souls. Through 
 the illumination of the Spirit, Chris- 
 tians enjoy now exalted views of Christ 
 and his salvation, but brighter and 
 clearer visions await them in the day 
 of his coming, vers. 19, 20; 1 Pet. 1:3; 
 Acts 25 : 19; 1 John 3 : 1, 2. 
 
 18. Those who have most real prac- 
 tical love to Christ will have the clear- 
 est and deepest spiritual vision — will 
 know most of the heart of Christ. 
 Though we are saved " by grace," yet 
 special honors are awarded to special 
 faithfulness. " Those who follow Christ 
 most closely and obediently will always 
 follow him most comfortably and feel 
 most of his inward presence" (Ryle), 
 ver. 21; 1 John 2:5; 4 : 12. 
 
 19. Christ would have us set a high 
 value upon his words, for they, as well 
 as his work, show that he is one with 
 the Father — reveal the Father's cha- 
 racter and will. No matter what a 
 person may profess, if he does not 
 observe Christ's words, he does not love 
 Christ, vers. 21-24; Ps. 119; Matt. 7 : 
 21-23 ; 1 John 2 : 24. 
 
 20. The revelation we have is suf- 
 ficient for our needs, but the Holy 
 Spirit must aid us to understand, inter- 
 pret, and apply it. As the Spirit could 
 not have recalled the words of Christ 
 to those who had never heard them, so 
 his people now cannot expect the Spirit 
 to recall to their minds words of Scrip- 
 ture which they have never heard and 
 never read, ver. 26. 
 
 21. If the world has peace, it is be- 
 cause it is ignorant of its danger. If 
 Christians are troubled, it is because 
 they are ignorant of the true grounds 
 of their peace, vers. 27, 28 ; Isa. 48 ; 
 22 ; 59 : 8 ; Rom. 3:17; 5:1; 8:1. 
 
 22. Christians ought to rejoice be* 
 
244 
 
 JOHN XV. 
 
 A. D. 30 
 
 The abiding union between Christ and his disciples. 
 
 XV. I AM the true vine, and my Father is ^ the husband- 
 
 2 man. ''Every branch in me that beareth not fruit 
 
 he taketh away : and * every branch that beareth fruit, 
 
 he purgeth it, tkat it may bring forth more fruit. 
 
 c Isa. 27. 2, 3 ; 1 
 
 Cor. 3. 9. 
 hMatt. 3. 10;7.19; 
 
 15. 13 ; Luke 13. 
 
 7-9 ; Heb. 6. 7, 8. 
 « Matt. 13. 12 ; Heb. 
 
 12. 11. 
 
 cause Christ went to the Father, since 
 through his resurrection and ascension 
 we have hope of acceptance with the 
 Father, ver. 28 ; 1 Cor. 15 : 17 ; Rom. 
 4 : 25 ; 1 Pet. 1 : 3. 
 
 23. " Our Lord intended that his peo- 
 ple should have continually new argu- 
 ments for faith." " One of the reasons 
 for which prophecy was given is that 
 the fulfilling providence of God may 
 be made to bear testimony to the Scrip- 
 tures of truth" (BOWEN), ver. 29. 
 
 24. It is a sad commentary on the 
 state of this world when the prince of 
 darkness, the father of lies, is its god — 
 that all men by nature are in subjection 
 to him. " Christ alone could say, ' He 
 hath nothing in me ;' God had every- 
 thing in him."— BowEN. " Let us 
 thank God that we have such a per- 
 fect, sinless Saviour — that his righteous- 
 ness is a perfect righteousness, and his 
 life a blameless life" (Ryle), ver. 30; 
 ch. 12 : 31 ; 16 : 11 ; 2 Cor. 4 : 4; Eph. 
 2:2; 1 John 5 : 19; Rev. 12: 9. 
 
 CHAPTER XV. 
 
 Our Lord in this chapter treats of the 
 abiding and vital union between him- 
 self and his disciples, implying that 
 this is in no wise impaired by his going 
 away. " By the allegory of a vine and 
 its branches he illustrates the nature of 
 this union and many of its beneficial 
 result". As one consequence and chief 
 fruit of this union he commands them 
 to show their participation in his Spirit 
 by their mutual love, resembling his 
 .self-sacrificing love to them. As an- 
 other he warns them of the hatred of 
 the world toward himself and all united 
 with him, but he cheers them by re- 
 minding them that they suffer it with 
 him ; that it is not their fault, but the 
 effect of the ignorance and perverseness 
 of their enemies ; that they are not left 
 to bear it alone, for the Holy Spirit will 
 help them to work through it." — Anno- 
 tated Paragraph Bible. 
 
 In the previous chapter the words of 
 Jesus were chiefly intended to calm and 
 comfort the timid and troubled dis- 
 
 ciples. Now he proceeds to give in- 
 struction rather than consolation, and 
 to press on their attention certain great 
 truths which he would have them espe- 
 cially remember when he is gone. 
 
 1-8. The Vital and Abiding 
 Union between Christ and his' 
 People. 
 
 1. Many ingenious but needless at- 
 tempts have been made to explain %\ hy 
 Jesus selected the vine and its branches 
 to illustrate his discourse on this occa- 
 sion. The figure of the vine, like that 
 of the shepherd which he uses in chap- 
 ter 10, was familiar to the Jews. Old 
 Testament language (see Jer. 2 : 21 ; 
 Ezek. 15 : 2-8 ; Hosea 10 : 1 ; Ps. 80 : 
 8), together with the sight of the wine- 
 cup that had been so recently conse- 
 crated and divided, may have easily 
 suggested it. The vine is the noblest 
 of plants, and its fruit the most abundant 
 and generous. The figure is therefore 
 the most beautiful and suggestive that 
 could have been used. I am the true 
 vine. True, not as opposed to false, 
 but true in the sense of original and 
 essential. He says in effect, " I am the 
 true, original vine, of which all other 
 vines are but types and shadows." 
 Compare ch. 6 : 32 — "the true bread." 
 Christ is the vine of which his people 
 are the branches, for he is to them the 
 source of all spiritual life and vigor, 
 and they are as dependent on him as 
 are the branches on the parent stem. 
 My Father is the husbandman. 
 Not the hired laborer, the vine-dresser, 
 but the Owner of the vineyard, the 
 original Planter, Possessor, and Culti- 
 vator of the vine. The Saviour speaks 
 of himself as the subject of his Father's 
 care and cultivation. The pruning- 
 knife was not withheld even from him ; 
 he was perfected through suffering, Heb. 
 2 : 10. His coronation was the fruit of 
 his triumphant endurance. In the Fa- 
 ther's care for the vine is implied also 
 his care for the branches. What he 
 does to the branches is expressly stated 
 in the next verse, 
 
 2. It appears to be the Saviour's pur- 
 
A. V 30. 
 
 JOHN XV. 
 
 245 
 
 ^Now ve are clean through the word which I have ''ch. 13. lO; 17.17 ; 
 
 •' ° Eph. o. 26, 2/. 
 
 Eose in this passage (vers. 1-8) to teach 
 ow intimate tiie relationship is between 
 himself and his people, and to show 
 further that the natural and necessary- 
 result of such union is that they will 
 bring forth the fruits of the Spirit. 
 We are taught also that the heavenly- 
 Husbandman takes measures to pro- 
 mote this bearing of fruit. As the 
 owner or keeper of a vineyard sees to it 
 that dead and superfluous branches are 
 removed and that the bearing branches 
 are carefully pruned, so our heavenly 
 Father in his infinite wisdom cares for 
 his own, and through the ministry of 
 his Spirit in the sacred word and in 
 providence prepares them for fruit-bear- 
 ing. If, then, it be the Saviour's aim 
 to teach these truths, we must interpret 
 the several parts of the passage in har- 
 mony with this general purpose. It is 
 well to observe that there is not, and 
 cannot be, a perfect analogy between 
 the Father and a husbandman, be- 
 tween Christ and a vine, between Chris- 
 tians and the branches of a vine. A 
 vine with its branches may wither and 
 decay, but Christ is " the life." Branches 
 may die, be cut off and burned, but 
 we are assured that those who are in 
 Christ Jesus are new creatures and 
 have everlasting life. We must not, 
 therefore, by laying undue stress upon 
 certain forms of expression in this fig- 
 urative language, draw from the pas- 
 sage doctrines opposed to the plain 
 teaching of the rest of God's word. 
 Every branch in me — his disciples 
 are the branches (ver. 5) — that bear- 
 eth not fruit. Jesus is speaking only 
 of such as are in him, and hence are 
 real branches. As a matter of fact 
 there are no Christians who do not 
 manifest some graces of the Spirit. He 
 taketh away. We are not to under- 
 stand, as some do, that the Father takes 
 away graceless and worldly Christians 
 by death, for this is contrary to fact; 
 or that he permits those who iiave been 
 born again to come under the condem- 
 nation of eternal death, for this is con- 
 trary to Christ's own words on other 
 occasions. This clause represents a part 
 or one aspect of the process of training 
 to which our heavenly Father subjects 
 us. (See below.) The other part or as- 
 pect is represented in the next clause — 
 
 every branch that beareth fruit, 
 he purgeth it ; more exactly, cleanses 
 it. This isefi'ected by the word (ver. 3; 
 ch. 17 : 17 ; Eph. 5 : 26 ; Ps. 119 : 9 ; 2 
 Cor. 7:1; Col. 1 : 6), also by afilic- 
 tions and trials, Heb. 12 : 6-11 ; 1 Pet. 
 1:6, 7; James 1 : 2-4. Concerning 
 pruning the vine in the East, Dr. Van 
 Leunep {Bible Lands, p. 115) says: 
 "Besides the general pruning, however, 
 as soon as the fresh branches have come 
 out upon the stems and show their 
 young blossoms, the vine-dresser goes 
 from one stem to another, cutting ofl' 
 the branches which bear leaves only, 
 in order to afford more nourishment for 
 those which give promise of fruit, and 
 not sparing altogether even these last." 
 That it may bring forth more 
 fruit. By these means " our fellow- 
 ship with Christ is consciously enlarged, 
 and he sends forth through us his own 
 rich fruit." — Charles Campbell, in 
 Grace and Truth, vol. ii. p. 373. The 
 meaning of the whole verse is in sub- 
 stance til is : The object of the husband- 
 man in keeping a vineyard is to obtain 
 fruit ; therefore, if there are branches 
 that are useless or that hinder the vine 
 from producing its full burden of fruit, 
 he removes them entirely. Those that 
 remain he trains and prunes in such a 
 manner that the full force of the sap 
 which comes from the parent stock may 
 be used for the production of fruit. 
 Just so the Father treats each branch 
 of the true Vine, for he too is glorified 
 when we bear much fruit. Whatever 
 there is in us or about us — sin or its 
 unnatural fruits — that would hinder us 
 in glorifying him he removes; what- 
 ever graces or powers for good we pos- 
 sess he takes measures to improve. The 
 purpose of all this care is that we may 
 bring forth more fruit. 
 
 3. Now ye are clean, etc. The 
 meaning will be clearer if we read with 
 Alford, Fe are clean already, by reason 
 of the word which I have spoken unto 
 you. They are clean, yet (ver. 2) need- 
 ing to be cleansed. They need daily 
 purging in order to fruit-bearing, be- 
 cause daily exposed to defilement ; yet 
 they are born, through the uncorrupt- 
 ible Word, with a birth to which no 
 uncleanness attaches (1 Pet. 1 : 23 ; 
 JameB 1 : 18), and therefore, in regard 
 
24G 
 
 JOHN XV. 
 
 A. D. 30. 
 
 4 spoken unto you. 'Abide in me, ""and I in you. » ch. 8. 3i ; Gal. 2. 
 "As the branch cannot bear fruit of itself, except it 2^j'ohn 9'^° ^' ^' 
 abide in the vine; no more can ye, except ye aoide mch. 17. 23; Eph. 
 
 6 in me. J am the vine, "ye are the branches. He that 3. 17 
 abideth in me, and I in him, the same bringeth forth 
 much »* fruit: for without '•me ye can do nothing. 
 
 6 If a man abide not in me, lie is cast forth as a branch, 
 and is withered; and men "" gather them, and cast 
 
 » See Matt. 13. 40-42. 
 
 ■2 Cor. 12. 8-10; 
 
 Phil. 4. 13. 
 »1 Cor. 10.17; 12.12. 
 pHos. 14. 8; Phil. 
 
 1. 11. 
 «l Acts 4. 12. 
 
 to thsii standing before God, they are 
 ab^Iutely clean. Similar apparent 
 contradictions may be seen by compar- 
 ing 1 Cor. 6 : 11 and 1 The.ss. 5 : 23; 
 Ileb. 10 : 14 and Phil. 3 : 12; 1 Pet. 1 : 
 22 and 1 John 3:3. 
 
 4. The thought most prominent in 
 this and the four succeeding verses is 
 that as Christ is the source of all the 
 fruit brought forth by the branches, it 
 is essential that they should abide in 
 him and he in them. Abide in me — 
 contiime, dwell, remain in me. This 
 exhortation implies that the disciples 
 were already in Christ, and also that 
 their fellowship with him was liable to 
 be interrupted for a time, though it 
 might never end, 1 John 2 : 27. To 
 abide in Christ is to have sustained con- 
 scious communion with him and a sat- 
 isfying view of our completeness in him 
 — to continue in the joyful recognition of 
 the value of his perfect sacrifice and 
 the efficacy of his precious blood. And. 
 1 in you. This is an exhortation, and 
 not a promise : " See to it that I abide 
 in you." "He seems to make us re- 
 sponsible not only for our abiding in 
 him, but for his abiding in us. Again, 
 a distinction must be made between his 
 being in us and his abidiyig in us. He 
 is ever in us by his Spirit, and is the 
 source of all our comfort and power. 
 As by our abiding in him is meant the 
 happy conscious fellowship of our union 
 with him in the discernment of what 
 he is for us, so by his abiding in us 
 is meant the happy conscious recog- 
 nition of his presence in us, in the dis- 
 cernment of his power and grace and 
 goodness, as himself the resource of our 
 souls in everything." — CHARLES Camp- 
 bell, As the branch, etc. A strong 
 statement of the necessity of maintain- 
 ing our fellowship with Christ. 
 
 5. I am the vine, ye are the 
 branches. This truth was implied 
 
 in the preceding verses, but is now for 
 the first time distinctly stated. What 
 follows is a repetition and enlargement 
 of what has already been said, showing 
 that the truth so repeated claims our 
 si:)ecial consideration. Bringeth forth 
 much fruit. The fruit of the Spirit 
 is love, joy, peace, etc., Gal. 5 : 22, 23. 
 For without me, outside of or severed 
 from me, not maintaining communion 
 with me, ye can do nothing. Christ 
 claims, and justly, all the fruit which 
 the Christian bears as his own. " We 
 have a warning here to the regenerate 
 man that he never seek to do aught of 
 himself, not a declaration that the un- 
 regenerate is unable to do aught. Christ 
 does not mean, ' Out of and apart from 
 me ye are powerless for good ;' but 
 ' Being in me, only through putting 
 forth of my power, suffering me ef- 
 fectually to work in and through you, 
 can you accomplish anything.'" — 
 Trench. 
 
 6. If a man abide not, etc. 
 Abiding in Christ is not only essential 
 to our fruit-bearing, but also to show 
 that we are in him — that we have that 
 union with Christ which is essential to 
 our personal salvation. The very fact 
 that believers are in the true and living 
 Vine, and share his life, makes it cer- 
 tain that they will continue to abide in 
 him. See ch. 6 : 39 ; 10 : 28, 29 ; 17 : 12 ; 
 Rom. 8 : 34-39. For a similar mode of 
 teaching a similar truth see Heb. 6 : 4- 
 6. And men gather them ; more 
 correctly, they gather them. " The 
 reapers are the angels," Matt. 13 : 
 39. And cast them into the fire, 
 etc., the dreadful doom of all who have 
 no vital connection with the true Vine. 
 " All that is here expressed or implied 
 of the fire (Matt. 3 : 10), the fiame 
 (Luke 16 : 24), the flaming fire (2 
 Thess. 1 : 8), the furnace of fire (Matt. 
 13 : 42), the gehenna of fire (Mark 9 : 
 
A. D. 30. 
 
 JOHN XV 
 
 24? 
 
 9 
 10 
 
 11 
 
 them into the fire, and they are burned. If ye abide 
 in me, and 'my words abide in you, 'ye shall ask 
 what ye will, and it shall be done unto you. "^ Herein 
 is my Father glorified, that ye bear much fruit ; so 
 shall ye be my disciples. 
 
 ^ As the Father hath loved me, so have I loved you : 
 continue ye in my love. ^ If ye keep my command- 
 ments, ye shall abide in my love ; even as I have kept 
 my Father's commandments, and abide in his love. 
 These things have I spoken unto you, that my joy 
 might remain in you, and ' that your joy might be full. 
 
 » Col. 3. 16. 
 *ch.U. 13,14; 16.2a 
 "Matt. 5. 16; Phil. 
 1. 11 ; 1 Pet. 2. 12. 
 
 « ch. 17. 23, 24, 26. 
 y ch. 14. 15, 21-23 ; 
 
 Heb. 10. 38; 1 
 
 John 2. 5. 
 « ch. 16. 24, 33 ; 17. 
 
 13; Acts 13. 52; 
 
 Rom.5.11;lPet. 
 
 1. 8;1 John 1.4. 
 
 13), the lake of fire (Rev. 21 : 8), the 
 everlasting fire (Matt. 25:4; Jude 7), 
 with all the secrets of anguish which 
 words like these, if there be any truth 
 in words, must involve, demands rather 
 to be trembled at than to be expound- 
 ed." — Trench. 
 
 7. If ye abide in me, and my 
 words abide in you. "To abide in 
 Christ means to keep up a habit of 
 constant and close communion with 
 him — to be always leaning on him, 
 resting on him, pouring out our 
 hearts to him, and using him as our 
 fountain of life and strength. To have 
 his word abiding in us is to keep his 
 sayings and precepts continually before 
 our minds and memories, and to make 
 them guide our actions and rule our 
 daily conduct and behavior." — Ryle. 
 The former is dependent on the latter, 
 according to 1 John 2 : 24. Ye shall 
 ask, etc. The promise is without con- 
 ditions to those abiding in him ; for, 
 being in him, their minds are in har- 
 mony with the divine mind, and their 
 wills submissive to the divine will; 
 therefore their requests will be such 
 as the Lord will hear and answer, for 
 they will include only the things that 
 are according to his mind and for his 
 glory. 
 
 8. Herein is my Father glori- 
 fied, etc. Here is another inducement, 
 in addition to the promise above, for our 
 abiding in Christ. The good character 
 and works of those who abide in him 
 will testify to the power and blessedness 
 of the truth concerning him — will lead 
 sinners to receive him, and so bring 
 glory to the God of salvation. The 
 glory of God is the great end and aim 
 of our being. So shall ye be my 
 disciples ; according to some good 
 authorities, and become my disciples, 
 
 making no pause between this and the 
 clause preceding. The meaning, then, 
 is that by abiding in Christ we bear 
 much fruit and become disciples of 
 Christ worthy of the name, such as he 
 can acknowledge as his own (8 : 31, 32); 
 and in all this the Father is honored. 
 Thus, while we aim at the higher ob- 
 ject, the glory of God, we secure the 
 lower, the blessings of true discipleship. 
 9-11. The Loving Relationship 
 between the vine and the 
 Branches. 
 
 9. As the Father hath loved 
 me, etc. The love of one person of 
 the Trinity to another is something 
 of which we can have no adequate 
 conception, but we know it must be 
 perfect and infinite. Such is the meas- 
 ure of Christ's love to his own. Con- 
 tinue ye in my love. The word trans- 
 lated here "continue" is the same that 
 is in previous verses rendered " abide." 
 My love is Christ's love for us, not ours 
 to him. To abide in this love is to rest 
 our souls continually on it, being assured 
 that it is exercised toward us — to live 
 and labor under a constant sense of it, 
 being fully persuaded that nothing shall 
 separate us from the love of Christ. See 
 Rom. 8 : 35-39. The warrant for our 
 assurance is that he "gave himself" for 
 us. 
 
 10. If ye keep my command- 
 ments, etc. The meaning is, that we 
 cannot have an abiding sense of Christ's 
 love except in the path of obedience. 
 It was because of Christ's perfect obe- 
 dience to the Father that he possessed 
 without interruption a sense of his love. 
 The measure of our conscious fellowship 
 with Christ will ever be according to 
 the measure of our conformity to his 
 words. 
 
 11. These things, concerning theij 
 
248 
 
 JOHN XV. 
 
 A. D. 30. 
 
 12 'I'Lis is my commandment, That ye love one an- 
 
 13 other, as I have loved you. ^ Greater love hath no 
 man than this, that a man lay down his life for his 
 
 14 friends. " Ye are my friends, if ye do whatsoever I 
 
 15 command you. "* Henceforth I call you not servants ; 
 for the servant knoweth not what his lord doeth : but 
 I have called you friends; ®for all things that I have 
 heard of my Father I have made kno^n unto you. 
 
 16 'Ye have not chosen me, but I have chosen you, and 
 « ordained you, that ye should go and bring forth 
 fruit, and that your fruit should remain : that •» wkat- 
 soever ye shall ask of the Father in my name, he may 
 
 24. 'ch. 6. 70; 13. 18; Luke 6. 13; Rom. 9. 16; 1 John 4. 10,19 
 
 « Matt. 10. 1-5 ; 28. 19 ; Mark 16. 15 ; Col. 1. 6. »» ch. 14. 13. 
 
 • See refs. ch. 13. 
 
 34 ; see also 1 
 
 Thess. 4. 9; 1 
 
 Pet. 4. 8 ; 1 John 
 
 3. 11. 
 «>ch. 10. 11, 15; 
 
 Rom. 5. 6-8 ; 
 
 Eph. 5. 2; 1 
 
 John 3. 16. 
 och. 14. 21; Matt. 
 
 12. 50. 
 d ch. 12. 26; Rom. 
 
 8. 15; Gal. 4. 1-7, 
 
 • ch. 17. 26 ; Geu 
 
 18. 17; Matt. 13. 
 11 ; Luke 10. 23, 
 
 mutual fellowship and love. That my 
 joy. See 2 Cor. 2 : 3. This is the joy 
 which Christ has in the consciousness 
 of his Father's love and their abiding 
 unity. It may also refer to the joy our 
 Lord feels in the redemption of his peo- 
 ple, Heb. 12 : 2. Christ desires that his 
 disciples should not only be free from 
 trouble, but that they may also be full 
 of joy. Abiding in him, they will re- 
 joice in whatever affords joy to their 
 Lord, and thus the joy which they feel 
 from a sense of his love and presence 
 will be increased to the limit of their 
 capacity and satisfaction. 
 
 12-16. The Love of his Disciples 
 TOWARD One Another. 
 
 12. This is my commandment. 
 Jesus recurs to 13 : 34. By repeating 
 this truth he emphasizes its importance. 
 He calls it " his commandment " because 
 he exalted it into the ruling principle 
 in the new dispensation — because he first 
 gave to us an illustration of its meaning, 
 and it is only by his aid that it can be 
 kept. That ye love one another. 
 They were branches of the same Vine, 
 equally dependent on him, loved and 
 nourished by him ; on a footing ©f spir- 
 itual equality, they were to love one 
 another as I have loved you ; this 
 is the mea.sure of their love. Our love 
 cannot, humanly speaking, be the same 
 in quantity as the perfect, infinite love 
 of Christ, out it may and ought to be the 
 same in quality. If it is pure, unsel- 
 fish, enduring, patient, and hopeful, it 
 is Christlike and divine. 
 
 13. Greater lovo hath no man 
 than this. Christ shows his discipjes 
 the measure and degree of the love they 
 ■hould cherish toward one another by 
 
 showing them the greatness of his love. 
 No love could be greater, since he laid 
 down his life for them who are now his 
 friends. 
 
 14. Ye are my friends, etc. Jesus 
 says in effect, Let no one suppose he is 
 a friend of mine if he is not keeping my 
 commandments. He only returns once 
 more to the great princij^le laid down in 
 ver. 10 and ch. 14 : 15, 21, 23. 
 
 15. Christ's exaltation of his disciples 
 to be his friends is a further evidence of 
 his love to them. Henceforth I call 
 you not servants, no longer 1 call, 
 etc. A servant does not know all his 
 master's will, his purposes and plans; 
 he is expected simply to execute his com- 
 mands without knowing the reason why 
 they are given or all that is to be ac- 
 complished. Up to this time the disci- 
 ples had held a similar relation to their 
 Master, in that they were practically ig- 
 norant of his design and work. But now 
 they were to be taken into his confidence 
 as friends. All things that I have 
 heard. All things which they were 
 able to bear (IG : 12); all things con- 
 cerning their salvation, needful for 
 their spiritual good ; all things whicU, 
 as his friends and ambassadors, they 
 were to teach the world. 
 
 16. The greatness of Christ's love is 
 seen further by the fact stated in this 
 verse. Ye have not chosen me. 
 Pupils among the Jews generally se- 
 lected their own rabbi or teacher; Jesus 
 reverses the order and calls his disci- 
 ples. Matt. 4 : 18-22 ; Mark 2 : 14. He 
 selected twelve from among all his fol- 
 lowers to be his chosen and constant 
 companions, endowing them with power 
 to work miracles and to fulfil a special 
 
A. D. 30. 
 
 JOHN XV. 
 
 24& 
 
 17 give it you. 'These things I command you, that ye 
 love one another. 
 
 18 ^If the world hate you, ye know that it hated me 
 
 19 before it hated you. *If ye were of the world, the 
 world would love his own : but ™ because ye are not 
 of the world, but I have chosen you out of the world, 
 
 20 therefore the world hateth you. Eemember the word 
 that I said unto you, "^ The servant is not greater than 
 his lord. If they have persecuted me, they will also 
 persecute you : ° if they have kept my saying, they 
 
 • See refs. Ter. 12. 
 
 J'ch. 7. 7; MaU 
 10. 22 ; James 4 
 4; IJohnS. 1,13. 
 
 1 1 John 4. 4, 5. 
 
 "»ch. 17. 14-16; Tit. 
 3 3—7 
 
 ■ ch. is! 16 ; Matt. 
 10.24,25; Luke 
 6.40. 
 
 • Ezek. 3. 7. 
 
 mission, Matt. 10 : 1 ; Mark 3 : 13-15 ; 
 Luke 6 : 13-16. Their appointment to 
 this high office was purely of grace. 
 They were not his champions, noble 
 of birth, powerful in influence, or of 
 great wealth, but chosen vessels to 
 wliom he was pleased to commit tlie 
 great treasures of the gospel, 2 Cor. 
 4 : 7. Ordained (appointed), . . . that 
 ye should go and bring forth 
 iVuit. This expresses the object of 
 their appointment to the apostolic of- 
 fice. They were to go into all tlie world 
 and bring forth fruit, by their godly lives 
 and earnest teaching winning souls to 
 Christ, founding churches, instructing 
 and confirming believers in the faith. 
 The fruit they thus gathered in their 
 personal ministry was " unto eternal 
 life," but the fruit of their labors as 
 apostles remains for us in the Scrip- 
 tures of the New Testament. That 
 whatsoever ye shall ask. It was 
 a part of his purpose and plan that 
 while thus pursuing the labors to 
 which he had appointed them tliey 
 should obtain by prayer every thirg 
 they needed for their work. 
 
 17-21. The World's Hatred of 
 THE Branches of the True Vine. 
 Having spoken of the close and lov- 
 ing relationship between himself and 
 his disciples, and among the disciples 
 themselves, Jesus now speaks of tlie 
 disciples' relation to the world and 
 the world's attitude toward them. 
 
 17. These things I command you. 
 For the third time this command falls 
 from the lips of the Master in this even- 
 ing discourse. He knows the absolute 
 necessity, as well as propriety, of their 
 h)ving one anotiier. They must stand 
 together and work together, for the 
 world is combined to hate and oppose 
 them. These things. We might 
 expect several commands to follow 
 
 this plural form, but there is only 
 one. It is as though the Lord had 
 said, The sum of all I have to say to 
 you on this subject is. Love one an- 
 other. This is my first command- 
 ment, and the second and third are 
 like unto it. 
 
 18. If the world hate you, as it 
 does most intensely, ye know, know 
 ye, that it hated me before it 
 hated you. This knowledge brings 
 comfort, 1 Pet. 4 : 12, 13. In this and 
 the following verse the word " world " 
 is used six times. Its deep-seated and 
 protracted hatred is set over against 
 the profound and inexhaustible love 
 of Christ. The disciples were assured 
 that they would be hated as fiercely as 
 they were loved strongly and tenderly, 
 and that finally this hatred would flame 
 into persecution. 
 
 19. If ye were of the world. 
 This saying gives a reason for the 
 world's hatred, and at the same time 
 afibrds comfort to the disciples. The 
 world's hatred of them is proof that 
 they have a different Master, a differ- 
 ent life and aims and hopes, from the 
 world. The world loves only its own 
 Prince, its own spirit, tone, character, 
 faith, and life. 
 
 20. Remember the word (13 : 16; 
 Matt. 10 : 24 ; Luke 6 : 40), for the prov- 
 erb will prove true in your case. If 
 they have persecuted me, which 
 they have done, they will also per- 
 secute you : if they have kept my 
 saying, which they have not done^ 
 they will keep yours also. " The 
 Lord was accompanied with creden- 
 tials from Heaven. He did the work 
 of him who sent him : he was mj^ni- 
 festly the Sen of God." " Though in 
 human form, he was attended with maj- 
 esty and power. The winds and waves 
 obeyed him; devils trembled at his 
 
 11* 
 
260 
 
 JOHN XV. 
 
 A. D. 30 
 
 21 will keep yours also. But p all these things will they 
 do unto you for my name's sake, ^ because they know 
 
 22 not him that sent me. •" If I had not come and sjDoken 
 unto them, they had not had sin : ■ but now they have 
 
 23 no cloak for their sin. * He that hateth me hateth my 
 
 24 Father also. If I had not done among them " the 
 works which none other man did, they had not had 
 sin : but now * have they both seen and hated both 
 
 25 me and my Father. But (his comet h to pass, that the 
 word might be fulfilled that is written in their law, 
 y They hated me without a cause. 
 
 »ch. 6. 36. yPs. 35. 19; 69.4. 
 
 Pch. 16. 3; Matt 
 
 10. 22 : 24. 9. 
 <i ch. 8. 19, .54, 55. 
 'ch. 3. 18-21; 9. 41; 
 
 12.48; Luke 12. 
 
 46, 47. 
 •Iloiu.l.20;Jan)-3 
 
 4. 17. 
 »ch. 10. 30; 14. 9; 
 
 1 John 2. 23; 2 
 
 John 9. 
 ■ch. 3. 2; 5. 36; 7. 
 
 31; 9. 32; Matt. 
 
 9.33; 11. 5; Mark 
 
 2. 12. 
 
 presence and fled at his command; 
 angels waited upon him. All his 
 words and works gave evidence that 
 his was a mission of benevolence and 
 love to man. And yet the world hated 
 and persecuted him. It would there- 
 fore be vain to expect for his followers 
 a serene path through life." — In sub- 
 stance from BowE^. 
 
 21. But all these things will they 
 do unto you, persecute, hate, reject 
 both you and your teachings. The 
 martyrology of the Christian church, 
 written and unwritten — more unwritten 
 than written — is comprehended under 
 the words, "all these things." For 
 my name's sake. They were per- 
 secuted not only because they bore the 
 name of Christ, but because they ex- 
 emplified his life and doctrines. See 
 Tacitus, XV. 44; Suetonius, Nero, xvi. 
 Yet this suffering was a source of joy 
 and comfort to them. Acts 5 : 41 ; 2 
 Cor. 12 : 10; Gal. 6 : 17. Because 
 they know not him that sent me. 
 
 ' Ignorance of God is the great cause of 
 hostility to Christ and his servants." — 
 Alford. Jesus was sent that he might 
 remove this ignorance, for he was the 
 image of God and came to reveal him. 
 Had the world at once received Christ, 
 it would have been a proof that it al- 
 ready knew God and that the Saviour's 
 mission was useless. 
 
 22-25. The Sinfulness of the 
 World's Hatred. 
 
 22. If I had not come and 
 spoken unto them, with such 
 words as never were spoken before, 
 teaching truths that no one ever taught 
 before, showing plainly that he came 
 from heaven, they had not had sin. 
 This sin is that of hating Christ and 
 his people. It is not meant that they 
 
 would not have been sinners at all, but 
 that the light which shone in Christ 
 and his words only revealed the viru- 
 lence of their hatred and caused theii 
 guilt to be more clearly seen. No 
 cloak for their sin, no pretext or 
 excuse by which to cover up their con- 
 duct, 9 : 41. 
 
 23. This verse gives a reason why the 
 guilt of the world in hating Christ was 
 so great. He was one with the Father; 
 to hate him was to hate the Father, and 
 to show that they did not love holiness, 
 and hence were full of sin, 14 : 9. This 
 truth was especially pertinent to the 
 Jews, who professed to reject Christ be- 
 cause they loved God. 
 
 24. If I had not done among 
 them the works, etc. They had not 
 only the evidence of Christ's words, but 
 the added testimony of his works ; and 
 therefore their guilt and condemnati >n 
 were greatly increased. The works of 
 Christ did not so much surpass in won- 
 derfulness and extent the miracles of 
 Moses, Elijah, Elisha, and the apostles. 
 They were greater in this respect, that 
 he wrought them in his own strength 
 by a mere word, without effort. Their 
 works revealed the power of God in 
 them ; his works revealed his own 
 power, and showed that all creation 
 was obedient to his will. 
 
 25. But this Cometh to pass, the 
 world's treatment of Christ and hi.s. dis- 
 ciples, that the word might be ful- 
 filled. Compare Matt, 1 : 22, The pur- 
 pose expressed here is the purpose of God, 
 and not that of the world. The world 
 in hating Christ had no intention of ful- 
 filling prophecy, but their sinful hatred 
 did lead them unconsciously to fulfil it. 
 That is written in their law. Seo 
 Ps. 35 : 19 ; 69 : 4. Law is here a gen- 
 
A. D. 30. 
 
 JOHN XV. 
 
 251 
 
 26 ■ But when the Comforter is come, whom I will 
 send unto you from the Father, even the Spirit of 
 truth, which proceedeth from the Father, * he shall 
 
 27 testify of me : and ^ ye also shall bear witness, because 
 "ye have been with me from the beginning. 
 
 «cb 14. 16, 17,26; 
 
 1«. 7, 13; Luke 
 
 24. 49 ; Acts 2. 33. 
 •ch. 16. 14, 15; 1 
 
 John 5. 6. 
 »> Luke 24. 48 ; Acts 
 
 1. 8, 21, 22 ; 2. 32 ; 
 
 3. 15 ; 4. 20, 33 ; 5. 32 ; 10. 39 ; 13. 31 ; 1 Pet. 5. 1 ; 2 Pet. 1. 16-18. 
 1. 2, 3; Acta 1. 21, 22; 1 John 1. 1, 2. 
 
 • Luke 
 
 eral term denoting the Old Testament. 
 They hated me without a cause. 
 
 These words David uses concerning his 
 enemies' conduct toward himself. But 
 David was a typical person, chosen of 
 Got* to be a type of Christ, and hence 
 the treatment he received from his ene- 
 mies was typical also. The circumstance 
 of his being hated without a cause was 
 typical, and for this reason prophetic of 
 the world's causeless hatred of Christ. 
 In this way there was an indirect though 
 proper fulfilment of prophecy. It is 
 thus a typical prophecy. 
 
 26, 27. The Promise of Help to 
 Endure and to Overcome the 
 World's Opposition. 
 
 26. But when the Comforter is 
 come — i. e. the Holy Spirit — whom I 
 will send unto you from the 
 Father. Christ here contemplates 
 himself as already seated at the right 
 hand of the Father. Therefore he says, 
 1 will send. It is a style of language 
 suitable to him in his state of exaltation, 
 being on an equality with the Father. 
 In the preceding chapter (ver. 16) he 
 says : " I will pray the Father," which 
 is another style of speech, according with 
 his state of humiliation. Which pro- 
 ceedeth from the Father, indicating 
 a close and vital relation with the Father, 
 for the word translated " proceedeth" is 
 a strong term, signifying literally " to go 
 out of." It does not appear, however, 
 that we are to derive from this clause 
 the doctrine of the eternal procession of 
 the Holy Spirit. But we are plainly 
 taught that the Spirit is a per^'on dis- 
 tinct from the Father, and yet is one 
 with him in his essential nature — that 
 although a distinct person from the Son, 
 and having a different part in the work 
 of redemption, it can be said of him as 
 of the Son, that he was "in the begin- 
 ning" and" was God "(ch. 1:1), was one 
 with the Father (10 : 30), came down 
 from heaven (3 : 13), from God (13 : 3), 
 from the Father, 16 : 27, 28, 30. He, 
 emphatic, " he " in opposition to the 
 
 world, shall testify of me, in such a 
 manner that the testimony of the Spirit 
 and of the disciples cannot be resisted. 
 The events in Acts 2 were the beginnings 
 of the fulfilment of this promise. We 
 see also in that chapter the manner in 
 which the Spirit's testimony is given. 
 " The Spirit testifies of Jesus to the be- 
 liever, and teaches the believer to testify 
 of Jesus." For it was by reason of the 
 truth which the Spirit inspired the apos- 
 tles to utter on the day of Pentecost that 
 about three thousand enemies of Christ 
 were subdued. 
 
 27. And ye also shall bear wit- 
 ness, or, and ye also are bearing witness. 
 Christ looks upon his disciples as already 
 engaged in the work which they shouhl 
 enter upon more fully " when the Com- 
 forter is come." " With great power 
 gave the apostles witness of the resur- 
 rection of the Lord Jesus," Acts 4 : 33. 
 Some take the verb in the imperative, 
 and bear ye also ivitness. I prefer the 
 other as the more natural.. Here is a 
 double testimony ; yet each not inde- 
 pendent of the other. " The Spirit will 
 witness in and by them. Of the human 
 side of this testimony of the Spirit we 
 have a summary in the inspired Gospels 
 — the divine side in his own indwelling 
 testimony in the heart and life of every 
 believer in all time." — Alford. Be- 
 cause ye have been with me from 
 the beginning, of his ministry; an 
 important qualification of the apostles 
 as witnesses, Acts 1 : 21, 22; 10 : 40, 41 ; 
 13 : 31. Paul's lack of this was made 
 up by a direct call and revelation of the 
 risen Jesus. This promise of the pres- 
 ence and aid of the Spirit was intended 
 to so encourage the disciples that they 
 should not be depressed in view of the 
 hatred and opposition of the world. 
 
 Practical Remarks. 
 
 1. It is only by union with Christ, the 
 " True Vine," the only Mediator, that 
 our lost souls can be restored to theii 
 
252 
 
 JOHN XV. 
 
 A. D. 30 
 
 true relationship with God, ver. 1 ; 
 Rom. 6 : 8, 11 ; Eph. 5 : 30-32. 
 
 2. The fruit we are to bear as branches 
 of the True Vine is not first and chiefly 
 religious activity, but the graces which 
 pertain to personal character. There 
 may be much activity where there is 
 little fruitfulness. The external rites 
 of religion may be observed by those 
 who are destitute of the inward spirit, 
 ver. 2 ; Rom. 14 : 17 ; Gal. 5 : 22, 23. 
 
 3. The process of pruning and cul- 
 ture is in our Father's hands. If any 
 part of it for the present seems to be 
 grievous, we know that in the end it 
 must result in good to us and in glory 
 to him, ver. 2 ; Rom. 8 : 28 ; 2 Cor. 4 : 
 17 ; Heb. 12:11; Job 42 : 12-17 ; 1 Sam. 
 3 : 18 ; Ps. 119 : 67, 71 ; Prov. 3 : 11, 12. 
 
 4. Every one who is in Christ by faith 
 is spiritually cleansed, is sanctified, and 
 therefore prepared at once to bear the 
 fruits of righteousness. It is a false 
 notion that it is necessary for us to have 
 persecutions or chastisements before we 
 are ready to glorify God in our lives. 
 It is not to our honor, but to our shame, 
 that we need daily cleansing, ver. 3 ; 
 ch. 13 : 10 ; 1 Cor. 6 : 20 ; 1 John 1 : 7. 
 
 5. Occasional, fitful fellowship with 
 Christ produces only barrenness of soul. 
 Constant, close, and habitual commu- 
 nion with him forms a strong spirit- 
 ual character, which naturally bears 
 rich and abundant fruit. " By their 
 fruits ye shall know them " may be 
 fitly applied in marking the differences 
 between true Christians, ver. 4 ; Col. 1 : 
 23 ; 2 : 5-7 ; 1 Cor. 15 : 5S. 
 
 6. Our glory is that we are branches 
 of the True Vine. All our power for 
 good is from Christ, and can only be ob- 
 tained by continual communion with 
 him. Christ does not merely supple- 
 ment our wisdom and strength, but he 
 gives all, ver. 5 ; 2 Cor. 12:9; Phil. 1 : 
 
 11 ; 4 :13. 
 
 7. The Lord would keep his disciples 
 close to him by motives of fear as well 
 as by motives of love. Yet the ultimate 
 motive is always love, for while he 
 says, " Beware of the doom of the 
 wicked !" he says, in eff"ect, " It is from 
 this I have saved you, therefore abide 
 in me," ver. 6 ; 2 Cor. 10 : 12 ; Heb. 3 : 
 
 12 ; 6 : 4-6. 
 
 8. Let us observe the importance of 
 Christ's words. They are an expres- 
 sion of Christ himself, so. that he abide* 
 
 in us by means of his words. Compare 
 ver. 4. When his words abide in us 
 our wills become one with his will. 
 Hence we obtain what we ask when we 
 ask what we thus will. This is asking 
 in Christ's name. " We must keep up 
 intimate friendship with the great Ad- 
 vocate in heaven if we wish our petitions 
 to prosper " (Ryle), ver. 7. 
 
 9. All things are made and the crea- 
 tion is ruled for God's glory, and this 
 also is the end of our salvation. By 
 fulfilling our duty to bring forth much 
 fruit we glorify him. But let us be 
 content to bear fruit in God's own order, 
 love, joy, peace, long-suffering, etc., and 
 then not seek to glorify ourselves by 
 any fruit that may be given us to bear, 
 ver. 8 ; Matt. 5 : 16 ; Rom. 11 : 36. 
 
 10. Christ's love to us, though so 
 great, is unchanging; our consciousness 
 of a participation in that love should 
 be equally abiding. The Saviour is no 
 more willing to give us a sense of his 
 love at fii»st than he is to grant a con- 
 tinuance of it. If we are full of fervor 
 and zeal a part of the year, and dead 
 and cold the other part, it is because 
 we have not sought by earnest watch- 
 fulness and prayer to continue in 
 Christ's love, ver, 9 ; Jude 20, 21 ; ch. 
 13:1; Rom. 8 : 35, 39 ; Eph. 6 : 17, 18 ; 
 1 John 4 : 16. 
 
 11. " Holy living and assurance of an 
 interest in Christ are closely connected. 
 Our happiness and enjoyment of re- 
 ligion are inseparably bound up with 
 our daily practical living, * Joy and 
 peace in believing' will never accom- 
 pany an inconsistent life, ' Hereby we 
 do know that we know him, if we keep 
 his commandments,' 1 John 2:3" 
 (Ryle), vers. 10, 11. 
 
 12. The importance of the new com- 
 mandment is set forth in 1 Cor. 13 : 4-7. 
 This love must break down all social 
 barriers, even as Christ's love is with- 
 out respect of persons. He only truly 
 loves men who earnestly and constantly 
 plans and seeks their highest good, ver. 
 12; 2 Cor. 5 : 13-21; Gal. 3 : 28; Col. 
 3:11; James 2 : 1-9. 
 
 13. " ' All that a man hath will he 
 give for his life,' and the gift of his life 
 includes all possible gifts. When we 
 receive such a gift we receive the high- 
 est expression of love that can be given 
 among men,"— BoWEN. What, then, 
 must we thiuk of Christ's love to us, 
 
A. D. 30. 
 
 JOHN XVI. 
 
 253 
 
 Persecution foretold : his return : acceptable prayer. 
 XVI. THESE things have I spoken unto you, that ye 
 
 who, though he was holy, harmless, 
 aiidefiled, and separate from sinners, 
 ^ave his life for us while we were yet 
 linners? vers. 13, 14; Rom. 5:6-8; 
 Eph. 5 : 2 ; 1 John 3 : 16 ; 4 : 9, 10. 
 
 14. The history of the disciples is, or 
 should be, the experience of every 
 Christian. We first know Christ as our 
 Lord and Master, but by doing his will 
 and by growth in the knowledge of him 
 we enter more and more into his con- 
 fidence as friends. The dignity of the 
 believer is an ever-growing dignity, ver. 
 15 ; ch. 20 ; 17 ; 1 Cor. 2 : 9, 10; Col. 2 : 
 2, 3 ; Phil. 3 : 8-10. 
 
 15. That is a counterfeit faith which 
 imagines that it creates love in Christ 
 by coming to him. Faith simply recog- 
 nizes a love that already exists and is 
 freely profi"ered, 1 John 4 : 16. The 
 election of the Scriptures is an election 
 to fruitfulness as well as to eternal life, 
 ver. 16 ; 2 Thess 2:13; Eph. 1:4-6; 
 2 : 10 ; Rom. 8 : 29; 1 John 4 : 10. 
 
 16. The Christian is not to seek the 
 cause of the world's hatred solely in 
 himself. If he were perfect in every 
 grace, the world would hate him all the 
 more. It hated the Saviour, and the 
 closer our likeness to him the more op- 
 position we may expect, vers. 18-21 ; 2 
 Tim. 3:12; 1 Pet. 2 : 19-21 ; 3 : 14-17 ; 
 4 : 13, 14. 
 
 17. " The same character and the 
 same principles that were embodied in 
 Christ will, wherever embodied, and 
 according to the degree in which they 
 are so, meet with repulsion from men 
 as long as men are what they are." 
 " Some men glory in the mere fact that 
 they are hated, but this is no sure in- 
 dication of their piety. The opposition 
 they encounter may be not on account 
 of tiie truth they declare, but because 
 of the austere and truculent way in 
 which they declare it " (BOWEN), ver. 
 20 ; Matt. 10 : 16 ; 2 Pet. 2 : 2 ; ch. 13 : 
 16 ; Phil. 2 : 14, 15. 
 
 18. " With malevolence man com- 
 bines the wisdom of the serpent, and 
 the glorious intellect which, if conse- 
 crated to God, would make him the 
 companion of God, spends itself on the 
 invention of ways and means for the 
 gratification of its hostility to aU that 
 
 reflects the image of God" (Bowen), 
 vers. 20, 21; Ps. 2:2, 3; ch.ll:47; Acts 
 4 : 16, 17. 
 
 19. Man invents many theories and 
 entertains many fair fancies of human 
 nature with a view to cover up or to 
 excuse sin, but the gospel is a light 
 that reveals the fallacy of them all. As 
 in the days of his flesh the more the 
 scribes and Pharisees knew of Christ 
 the more they hated him, so now, when 
 the gospel of his grace is best known, 
 man's enmity to him assumes its worst 
 forms, vers. 22-24; Luke 12:47, 48; 
 Mark 23 : 13, 37 ; 11 : 20-22; Rom. 1 : 
 20, 21. 
 
 20. " The gospel declares Jesus to be 
 ineffably kind, condescending, concil- 
 iatory, gentle, refined, wise, a physician, 
 a shepherd, a teacher, a brother, an ad- 
 vocate, an ally, a light, a sun, a shield, 
 one that washeth the feet of his dis- 
 ciples and sheddeth his blood as a pro- 
 pitiation for their sins. Ten thousand 
 arguments for love there were, but not 
 one for hate" (BowEN), ver. 25. 
 
 21. Numbers may be on the side of 
 the world, but right and might are on 
 the side of the followers of Jesus. 
 Though weak in themselves, they are 
 strong in the strength of their Helper. 
 Those who have the most intimate ac- 
 quaintance with Christ can but testify 
 of him, vers. 26, 27 ; Ps. 56 : 11 ; 118 : 
 6, 7 ; Luke 12 : 32 ; Rom. 8 : 31 ; 2 Cor. 
 12 : 10. 
 
 CHAPTER XVI. 
 Our Lord in this chapter continues 
 his discourse without any interruj^tion 
 in the thought. He has told his disci- 
 ples of the persecutions they will have 
 to suffer after he leaves them, so that 
 when the trial comes they may not lose 
 confidence in him. Though persecu- 
 tion will follow his going away, too 
 great sorrow ought not to fill their 
 hearts, since it is all for their good ; 
 for only at his departure will the 
 "Comforter" come to perform his 
 work of conviction in the world and 
 to instruct them in all the truth, thus 
 preparing them for their work as wit- 
 nesses. But before persecutions shall 
 come he warns them that their faith 
 
254 
 
 JOHN XVI. 
 
 A. D. 30. 
 
 2 •* should not be oflfended. "They shall put you out 
 of the synagogues: yea, the time cometh, 'that who- 
 soever killeth you will think that he doeth God ser- 
 
 3 vice. And « these things will they do unto you, be- 
 
 4 cause they have not known the Father, nor me. But 
 »» these things have I told you, that when the time 
 shall come, ye may remember that I told you of them. 
 And ' these things I said not unto you at the begin- 
 ning, because I was with you. 
 
 Renewed promise of the Comforter, and of his own return. 
 
 5 But now "^ I go my way to him that sent me, and 
 
 dMatt. 11. 6; 24 
 
 10; 26.31. 
 •ch. 9. 22, 34; 12 
 
 42; Luke 6. 22. 
 t Matt. 24. 9 ; Actf 
 
 8. 1;9. 1;26.9-U. 
 Ich. 8. 19; 15. 21; 
 
 Rom. 10. 2; 1 
 
 Cor.2.8;lThess. 
 
 2. 14, 15; 1 Tim. 
 
 1. 13. 
 kch. 13. 19; 14. 2S, 
 > See Matt. 9. 15. 
 
 k vers. 10, 16 ; ch. 
 7. 33; 13.3; 14. 28. 
 
 will be put to a very severe test. Only 
 a little while and his body will be laid 
 in the grave, and with it, apparently, 
 all his promises and all their hopes. 
 They will mourn, while the world re- 
 joices at their seeming defeat and dis- 
 appointment. But soon they shall see 
 him in his resurrection life, and their 
 sorrow will be turned into joy. Then 
 they shall offer acceptable prayer in 
 his name and greatly increase their 
 knowledge; their joy shall be full on 
 account of the blissful visions they 
 shall obtain. The disciples are encour- 
 ai^ed by his words to declare anew 
 their faith in him. But he warns 
 tiiem that an emergency is already at 
 hand that will prove the weakness 
 and insufficiency of their present faith. 
 Yet they shall have peace in him, and 
 obtain through him the victory. 
 1-4. Persecution Foretold. 
 
 1. These things have I spoken, 
 concerning the hatred and persecution 
 of the world and the promise of the 
 witnessing Spirit, that ye should not 
 be otfended, be so surprised and dis- 
 concerted as to lose your confidence in 
 me. " Offended " is the translation of 
 a Greek word which means to cause to 
 stumble or fall into sin. See Matt. 5 : 
 29; 13 : 21; 18 : 7. 
 
 2. They shall put you out of the 
 synagogues. They shall be cut off" 
 Irom the worship and from all the priv- 
 ileges, religious and social, that pertain 
 to the synagogue— a very severe pun- 
 ishment for a Jew. An element of 
 special bitterness in this suffering was 
 that it was inflicted by their own breth- 
 ren and by those professing to be the 
 religious guides of the people. Yea, 
 the time cometh when they shall 
 have to encounter the bloody fanaticism 
 
 of both Jew and Gentile, for whoso- 
 ever killeth you will think that 
 he doeth God service. The world 
 will become so blinded by hate that it 
 will deem it a religious duty to cut 
 them off" from the earth. That he 
 doeth God service ; literally, " That 
 he brings an offering to God " — a most 
 solemn religious act. See Acts 26 : 
 9-11. 
 
 3. Because they have notknoAvn. 
 As in ch. 15 : 21, he points to blind ig- 
 norance as the cause of this hatred and 
 persecution. See 1 Tim. 1 : 13. 
 
 4. But these things, etc. See 14 : 
 29 and notes. Said not unto you at 
 the beginning. He revealed truth 
 to them gradually, as they needed and 
 were able to bear it. He had sjioken 
 of these things before in an incidental 
 way (Matt. 5 : 10; 10 : 16), but had never 
 dwelt upon them so particularly as at 
 this time. It was very important that 
 they should first of all know him and 
 believe on him. This saving know- 
 ledge would prepare them to encounter 
 earthly loss and opposition. Because 
 I was with you. While Jesus wa5 
 with them the malice of the world was 
 directed chiefly against him, but his 
 removal would leave them to bear it, 
 apparently, alone. It was not necessary 
 to disturb their minds on this subject at 
 an earlitr date. 
 
 5-11. The Expediency of Christ's 
 Departure, and the Holy Spirit's 
 Mission to the World. 
 
 5. But now I go my way. Thi.' 
 is the reason why he is so careful to 
 notify them of the coming days of trial. 
 And none of you asketh me. 
 Whither goest thou ? A reproof of 
 their slowness to apprehend the true 
 8tat< of affairs. They had asked this 
 
A. D. 30. 
 
 JOHN XVI 
 
 255 
 
 6 none of you asketh me, Whither goest thou? But 
 because I have said these things unto you, ^sorrow 
 hath filled your heart. 
 
 7 Nevertheless I tell you the truth ; ™ It is expedient 
 for you that I go away : for if I go not away, ° the 
 Comforter will not come unto you ; but ° if I depart, 
 
 8 I will send him unto you. And when he is come, 
 P he will reprove "ithe world of sin, and of righteous- 
 
 9 ness, and of judgment: 'of sin, because they believe 
 
 1 ver. 22 ; ch. 14. 1. 
 
 ™ ch. 1-J. 28. 
 
 n ch. 7. 39 ; 14. 16, 
 26 ; 15. 26. 
 
 Ps. 68. 18 ; Luke 
 24. 49 ; Acts 1. 4, 
 5;2.33;Eph.4.8. 
 
 PZech.l2.10;Act8 
 
 2.37. 
 <l ch. 8. 9, 46. 
 r ch. 8. 24 ; 15. 22- 
 
 25 ; Rom. 3. 19,20. 
 
 tjuestion before (13:36; 14:5), but 
 apparently with more thought of his 
 going away than of the place, purpose, 
 and benefits of his departure. 
 
 6. Sorrowhath filled your heart, 
 " filled it to the exclusion of all regard 
 to the object of my leaving you." A 
 true answer to the question as to where 
 he was going would dissipate their grief 
 and strengthen them for the scenes to 
 follow. In place of giving way to sor- 
 row, they should have improved the 
 brief time that remained to learn from 
 their Saviour's lips concerning his place 
 and work in heaven. 
 
 7. Nevertheless, although they 
 have not asked him, he will tell them 
 the real state of affairs. The reference 
 is to the fifth verse. It is expedient 
 for you that I go away. This is 
 the real truth, though it differs widely 
 from the thoughts of the disciples. 
 For if I go not away, etc., the 
 reason why his going away is expedient 
 for them. According to the divine 
 counsels, there is an order that must be 
 observed in the work of redemption. 
 The Sou must suffer death, be raised 
 again and exalted, before the dispensa- 
 tion of the Spirit in its fulness can be- 
 gin, 7 : 39. The reason for this order 
 we cannot give ; its reasonableness we 
 may not question. But if I depart, 
 
 1 will send him unto you. The 
 Saviour clearly implies that his work 
 for his disciples could not be completed 
 unless he went to the Father, and that 
 the ministry of the Comforter was more 
 desirable for them than his bodily pres- 
 ence. " The dispensation of the Spirit 
 is a more blessed manifestation of God 
 than was even the bodily presence of 
 the risen Saviour." — Alford. 
 
 8. Will reprove, convince, convict. 
 The word means to convince by con- 
 clusive argument. See 8 : 9, 46 ; James 
 
 2 : 9. The world, the same hatinsr, 
 
 persecuting world already spoken of. 
 Of sin, and of righteousness, 
 
 concerning sin, concerning righteous- 
 ness. 
 
 9. Of sin. He will convince the 
 world concerning sin. The word here 
 translated " sin " denotes sin generic- 
 ally as a principle or quality of action ; 
 sin in the nature, in distinction from out- 
 ward acts of transgression. The world's 
 idea of sin is, that it consists solely in the 
 violation of certain laws. The world's 
 idea of its own sin is, that it is chargeable 
 only with wrong deeds, and that when a 
 wrong course of action is forsaken there 
 is no more sin. The Holy Spirit will 
 set sin in its true light before the world — 
 will exhibit it in its deep-seated nature, 
 and show the great guilt of the world on 
 account of it. The one conclusive ar- 
 gument which he will use to convince 
 the world of sin is that the world re- 
 jects Christ. Because they believe 
 not on me ; no other proof is needed. 
 The rejection of Christ is an act which 
 lays open man's heart and shows it to 
 be full of sin. Christ was holy, the 
 manifestation and embodiment of all 
 moral excellence and beauty. If men 
 were holy, they would be drawn at 
 once toward him on the principle which 
 he himself laid down in ch. 8 : 42. 
 Christ's atoning sacrifice was a gift of 
 God's love and grace to man; man's 
 rejection of it shows that in his heart 
 there is no true love to God, but rather 
 a settled state of enmity. Hence the 
 world is seen to be wholly corrupt, the 
 very fountain of man's life is poisoned. 
 The very common interpretation of this 
 passage, that the Holy Spirit is to con- 
 vict or convince the world that unbe- 
 lief is a great sin, does not appear to 
 do justice to the words themselves or 
 to the context. Want of faith in Christ 
 is regarded not simply as a great sin 
 in itself, but as a fact that forcibly tef- 
 
266 
 
 JOHN XVI. 
 
 A. D. 30. 
 
 10 not on me; 'of righteousness, * because I go to my 'isa. 45. 24, 25; 
 
 11 Father, and ye see me no more; "of judgment, be- 2*32' Rom '1^17" 
 cause *the prince of this world is judged. 3'. 21-26 ; "10. 4- 
 
 12 I have yet many things to say unto you, ^ but ye 2 Cor. 5. 21. 
 
 » ch. 3. 14 ; 5. 32. » Acts 17. 31 ; 26. 18. » ch. 12. 31 ; Luke 10. 18 ; 
 
 Eph. 2. 2 ; Col. 2. 15 ; Heb. 2. 14. i Mark 4. 33 ; 1 Cor. 3. 1, 2 ; Heb. 5. 12. 
 
 tifies of man's inherent sinfulness, since 
 only a sinful being would reject the 
 sinless Saviour. 
 
 10. Of righteousness. He will 
 convince the world concerning right- 
 eousness. The word translated right- 
 eousness means " righteousness in gen- 
 eral, including the whole range of that 
 conception, without reference to any 
 particular form of its embodiment." — 
 Cremer's Lexicon. The world be- 
 lieves that righteousness consists sole- 
 ly in right deeds, and that a man by 
 his own efforts may attain to a life so 
 perfect as to find favor with God. 
 The Holy Spirit will set the subject 
 in its true light, and show the world 
 that it is destitute of the righteousness 
 that God requires. Because I go to 
 my Father, and ye see me no 
 more. This will furnish him the 
 argument. At Christ's baptism (Matt. 
 3 : 17), and again at his transfiguration 
 (Matt. 17 : 5), the Father bore witness 
 that with his Son he was well pleased. 
 This complacency was in the person of 
 Christ, in whom was no sin ; he was the 
 brightness of the Father's glory and the 
 express image of his person, and there- 
 fore perfect in holiness. Christ's de- 
 parture to the Father and acceptance by 
 him, as shown by his resurrection and 
 exaltation, prove that the Father was 
 well pleased also with the works of the 
 Son. The righteousness, then, which God 
 requires is seen to consist in a perfectly 
 holy nature, out of which comes a holy 
 life'. Thus, while the Spirit convinces 
 men of the nature of righteousness, he 
 will also convince them of their need of 
 it as found alone in Christ. 
 
 11. Of judgment. He will con- 
 vince the world concerning judgment. 
 The word translated "judgment," 
 means first "separation, and then 
 judicial procedure instituted against 
 the guilty and leading to their con- 
 demnation." The world rests secure 
 in its own fancied goodness, but the 
 Spirit will bring home to it the reality 
 and danger of God's judgment. Be- 
 
 cause the prince of this world 
 is judged, has been judged. Jesus 
 looks upon future events as already 
 passed. The argument of the Spirit 
 will be that Christ has meted out 
 judgment to, has destroyed the works 
 of, Satan, tlie prince of this world, the 
 author and embodiment of all evil, 
 and that therefore he has condemned 
 and will punish all evil-doers. Christ 
 judged Satan when he resisted his 
 temptations and frustrated all his de- 
 signs to hinder the accomplishment of 
 his mission of mercy ; when he cast out 
 demons and healed the sick ; and, most 
 of all, when he arose from the dead 
 and ascended in triumph to the Fath- 
 er's right hand. This demonstration 
 of the Spirit will result in the salva- 
 tion of some and in the condemnation 
 of others, according as the truth is 
 accepted and appropriated or rejected, 
 2 Cor. 2 : 16. This work of the Spirit 
 upon the world is accomplished in 
 part, at least, through the disciples of 
 Christ, for it results from his coming 
 to comfort and enlighten them. Ac- 
 cordingly, the apostles afterward speak 
 of themselves as having preached the 
 gospel with the ^^Holy Ghost sent down 
 from heaven." 
 
 12-15. The Promise of Inspira- 
 tion TO THE Apostles. 
 
 12. I have yet many things to 
 say, etc. The things referred to were 
 doubtless higher, fuller, and deeper 
 views of himself and his kingdom. 
 Some of these he taught them after 
 his resurrection, when " he opened to 
 them the Scriptures" (Luke 24 : 32) 
 and spoke of the " things pertaining to 
 the kingdom," Acts 1 : 3. Many addi- 
 tional instructions and revelations were 
 left to the teaching of the Spirit, who 
 was to guide them " into all truth." 
 They were not now prepared, by reason 
 of their sorrow and apprehension for the 
 future, to receive and digest all these 
 things. They had scarcely realized or 
 apprehended what he had already told 
 them ; as their capacity to receive in- 
 
A. D. 30. 
 
 JOHN XVI. 
 
 257 
 
 13 cannot bear them now. Howbeit when he, * the 
 Spirit of truth, is come, *he will guide you into all 
 truth : for ''he shall not speak of himself; but what- 
 soever he shall hear, thau -shall he speak : and * he 
 
 14 will show you things to come. ^ He shall glorify me : 
 for ®he shall receive of mine, and shall show it unto 
 
 15 you. 'AH things that the Father hath are mine: 
 therefore said I, that he shall take of mine, and shall 
 show it unto you. 
 
 1. 10-12 ; 1 John 5. 6. • ch. 15. 26 ; 1 John 4. 13, i ch. 3. 35 ; 13. 3 ; 17. 10, 
 
 » ch. 14, 17 ; 15. 26, 
 •ch. 14.26; 1 Cor. 
 
 2. 12; 1 John 2. 
 
 20, 27. 
 »>ch.3. 32;7.16-18. 
 ejoel 2. 28; Acts 
 
 11.28; 21. 9-11; 
 
 2 Thess. 2. 3; 2 
 
 Tim. 3. 1-5; 2 
 
 Pet. 1. 14; Rev. 
 
 1. 1, 19. 
 «»lCor.l2.3;lPet, 
 
 creased further revelations would be 
 made, 
 
 13. Howbeit when {hut when) he, 
 emphatic as ia ver. 8, the Spirit of 
 truth, is come. Christ endeavors to 
 impress upon the disciples a high con- 
 ception of the dispensation of the Spirit. 
 Much precious truth remained to be com- 
 municated, yet he, theirMaster,was about 
 to depart out of the world. But neither 
 tliey nor the future church shall suffer 
 any loss, for he, the Spirit, Avill guide 
 you into all truth, all the truth. The 
 Spirit will guide them into the truth — 
 that is, will impart to them gradually, as 
 they are able to receive and as it is ne- 
 cessary, the things wliich Jesus began to 
 teach them, until the whole circle of truth 
 is completed. What Christ taught the 
 disciples we now have in the four Gospels; 
 what he left unsaid, the additional teach- 
 ing of the Spirit, we have in the books 
 that follow. The Gospels, as well as the 
 Acts and Epistles, come to us through 
 the agency of the Spirit, for he it is who 
 called to the remembrance of the disci- 
 ples what Jesus had said, 14 : 26, What- 
 ever, therefore, came from the apostles 
 personally or was sanctioned by them 
 is Christian truth and of binding au- 
 thority upon us. Since they were to be 
 guided into all the truth or the whole 
 truth, what we have from them is com- 
 plete and all-sufficient, and not to be 
 added unto either by tradition or in any 
 ether way. For he shall not speak 
 of himself. It is not meant that he 
 will not speak concerning himself (all 
 the revelation we have concerning the 
 Spirit comes to us through the Spirit), 
 but that he will not speak "froyn him- 
 self," literally — that is, independently 
 of Christ the Son. Jesus uses similar 
 language about himself in his relation 
 to the Father, 12 : 49. But whatso- 
 ever he shall hear, that shall he 
 speak. As Jesus revealed the mind 
 
 of the Father and of the Spirit, so the 
 Spirit shall reveal the mind of the 
 Father and of the Son, The essential 
 unity of being and entire oneness of 
 purpose in the Trinity are here clearly 
 implied. And he will show you 
 things to come, or, rather, tell you 
 the things to come, These were a part 
 of the whole truth which they were to 
 be taught, "Scattered traces of the ful- 
 filment of this part of the promise ar« 
 found in the Acts and the Epistles; its 
 complete fulfilment was in the giving of 
 the Apocalypse, in which the ' things to 
 come' are distinctly the subject of the 
 Spirit's revelation, and with which his 
 direct revelation closes. See Rev. 1:1, 
 10; 22 : 16, 17,"— Alford, 
 
 14. He shall glorify me. As the 
 Son glorifies the Father in appearing to 
 ransom the lost, so the Spirit glorifies 
 the Son in making this redemptive 
 work effectual in saving the lost. A 
 mysterious rivalry of divine love ! 
 For he shall, etc, Because he will, 
 etc. The reason given, why and how 
 the Spirit will glorify Christ, Shall 
 show ; better, will tell it to you. " The 
 Holy Spirit glorifies Christ by revealing 
 his glory to his disciples upon the earth. 
 Glory in the realms of glory Christ hath 
 never wanted, . . . The Father glorified 
 Christ by raising him from the dead 
 and from the earth, exalting him above ' 
 principalities and powers and placing 
 him at his own right hand. The Holy 
 Spirit glorifies Christ by making him 
 known as glorious to the believer," — 
 
 BOWEN, 
 
 15. All things that the Father 
 hath are mine; therefore when the 
 Spirit shows them the truth concerning 
 Christ he declares the things of the 
 Father also, and glorifies both alike. 
 Therefore said I ; this is the ground 
 or justification of the assertion made in 
 the previous verse. There i» here ftn 
 
258 
 
 JOHN XVI. 
 
 A. D. 30 
 
 16 *A little while, and ye shall not see me: "^and 
 again, a little while, and ye shall see me, * because I 
 go to the Father. 
 
 17 Then said some of his disciples among themselves, 
 What is this that he saith unto us, A little while, 
 and ye shall not see me : and again, a little while, 
 and ye shall see me: and, Because I go to the Father? 
 
 18 They said therefore, What is this that he saith, A little 
 while? We cannot tell what he saith. 
 
 19 Now ''Jesus knew that they were desirous to ask 
 him, and said unto them. Do ye inquire among your- 
 selves of that I said, A little while, and ye shall not 
 see me: and again, a little while, and 'ye shall see 
 
 20 me? Verily, verily, I say unto you, ™That ye shall 
 weep and lament, " but the world shall rejoice: and 
 ye shall be sorrowful, but ** your sorrow shall be turned 
 
 I vers. 5, 10; ch. 7 
 
 83 ; 13. 33 ; 14. 19. 
 
 »> ch.'iO. 19, 20 ; 21. 1. 
 
 » ver. 28; ch. 13.3. 
 
 kch.2.24,25;Matt 
 6.8. 
 
 »Matt.l6.10;Luke 
 
 24. 17. 
 ™ Matt.9. 15 ; Luke 
 
 6. 21. 
 a Matt. 27. 39^3. 
 o Ps. 30. 5 ; Acts 2. 
 
 46, 47. 
 
 incidental though convincing argument 
 for the doctrine of the Trinity. 
 
 16-24. Christ's Withdrawal : its 
 Effect upon the World and upon 
 THE Disciples. 
 
 16. A little while, and ye shall 
 not see me, because in a very short 
 time death would remove him from 
 their sight. Even this "little while" 
 was shortened by their own lack of 
 courage and devotion, Mark 14 : 50. 
 And again, a little Avhile, the pe- 
 riod between his burial and resurrec- 
 tion, and ye sh*all see me ; after his 
 resurrection he manifested himself to 
 them during forty days, and they saw 
 him with their bodily eyes. See 14 : 
 19 and notes. According to the best 
 authorities we should omit entirely 
 the words because I go to the 
 Father. 
 
 17. What is this that he saith 
 unto us, A little while, etc. ? They 
 could not understand what he meant 
 by his speedy departure and speedy re- 
 turn, for they looked upon his going to 
 "him that sent him" as a long and 
 hopeless withdrawal. 
 
 19. Now Jesus knew, etc. Here, as 
 often elsewhere, he displays his perfect 
 knowledge of their thoughts. 
 
 20. Jesus does not answer their ques- 
 tion directly, but by the words, Verily, 
 verily, I say unto you, he indicates 
 that what he is about to utter is of 
 more importance than the mere matter 
 of time. That ye shall weep and 
 lament. This, it would seem, was 
 literally fulfilled. See Luke 23 i 27; 
 
 John 20 : 11. They were already sor- 
 rowful at the thought of his departure, 
 but this sorrow would be greatly in- 
 creased when they saw their Lord and 
 Master taken by his enemies, subjected 
 to all manner of indignities, crucified 
 between two thieves, and finally buried. 
 Their faith received an almost fatal 
 shock when Christ suflfered himself to 
 be taken and put to death ; all their 
 hopes were buried for a time in his 
 tomb, Luke 24 : 21. But the world, 
 with its difierent hopes and diiferent 
 feelings in regard to Christ, shall re- 
 joice, because of its supposed tri- 
 umph over the despised Nazarene, 
 Matt. 27 : 39-44, But your sorrow, 
 profound as it is, shall be turned 
 into joy. The time of the Saviour's 
 sojourn in the tomb was a period the 
 like of which has never been seen on 
 any other occasion. For the disciples 
 were not only without their Master, 
 but without the Spirit, for he had not 
 yet come as the Comforter. " The Son 
 of God, in taking unto him the sin of 
 the world, had also taken unto him all 
 its most sacred interests : all these went 
 down with him into the night of the 
 grave, and we may conceive of the 
 guardian angels of humanity standing 
 on the edge of this gulf trembling, 
 wondering if from such a profound 
 abyss there should be a resurrection 
 of these precious interests, a return of 
 the self-sacrificing One,"— BOWEN. This 
 suspense was brief, that "dark and crit- 
 ical hour" wasof short duration. Wheu 
 Christ left the grave and "was raised 
 
A. D. 30. 
 
 JOHN XVI. 
 
 259 
 
 21 into joy. p A woman when she is in travail hath sor- 
 row, because her hour is come : but as soon as she is 
 delivered of the child, she remembereth no more the 
 anguish, for joy that a man is born into the world. 
 •1 And ye now therefore have sorrow : but I will see 
 you again, and 'your heart shall rejoice, and *your 
 joy no man taketh from you. And in that day ye 
 shall ask me nothing. * Verily, verily, I say unto 
 you, Whatsoever ye shall ask the Father "in my 
 
 22 
 
 23 
 
 P Isa 26. 17. 
 
 1 ver. 6. 
 
 'ch. 14. 1, 27; 20. 
 
 19, 20 ; Luke 24 
 
 40, 41, 52; Acta 
 
 2. 46; 13. 52; 1 
 
 Pet. 1. 8. 
 • Job 34. 29 ; Prov. 
 
 14. 10; Rom. 8. 
 
 35-39. 
 'ch. 14. 13; 15. 16; 
 
 Matt. 7. 7. 
 n Eph. 2. 18. 
 
 again for our justification" (Rom. 4: 
 25), the sorrow of the disciples was 
 chviaed into joy, the very matter of 
 grief becoming a matter of joy, as 
 Christ's cross of shame has become the 
 glory of the Christian, Gal, 6 : 14. Peter 
 describes their joy (1 Pet. 1:3): " Bless- 
 ed be the God and Father of our Lord 
 Jesus Christ, who, according to his 
 abundant mercy, begot us again unto 
 a living hope through the resurrection 
 of Jesus Christ from the dead." — Bible 
 Union Version. Though not stated, it 
 is clearly implied that the rejoicing of 
 the world shall be turned into ceaseless 
 sorrow. 
 
 21. A woman, etc. Not an uncom- 
 mon symbol in Scripture, Isa. 21:3; 37 : 
 3; 66 : 7 ; Hos. 13 : 13. " The pains of 
 childbirth are acute, but there is alle- 
 viation in the thought that they are in- 
 troductory to the existence of an im- 
 mortal creature, in whom the image and 
 glory of God may be revealed through- 
 out eternity. How unutterably more sub- 
 lime the considerations — had the disci- 
 ples been in a position to entertain them 
 — connected with the return from the 
 dead of the Saviour of the world, made 
 perfect through suffering, leading cap- 
 tivity captive, and having the keys of 
 death and hell !" — BowEN. 
 
 22. Your heart shall rejoice. 
 See ch. 20 : 20 ; Luke 24 : 52. Your 
 joy no man taketh from you. 
 The joy they had hitherto possessed as 
 followers of Jesus the Nazarene was 
 soon to be taken away. Not until his 
 resurrection did they fully understand 
 who their Master was or what was the 
 nature of his mission. This event at- 
 tested all his teaching, confirmed all his 
 promises, and " with their risen Saviour 
 their buried hopes rose and mounted on 
 high, no more to fade." Amid all the 
 world's hate and persecution they had 
 a peace and joy which the world could 
 
 not understand and which never forsook 
 them. 
 
 23. In that day ; a day dawning 
 with his resurrection and fully ushered 
 in at Pentecost, when the Spirit de- 
 scended. It was a day of much clearer 
 light than the preceding one — a day of 
 exceeding brightness compared with the 
 awful darkness of that night in which 
 the Sun of Righteousness was eclipsed 
 by the world's sin. Ye shall ask me 
 nothing. The English word "ask" 
 is used in this verse to translate two 
 Greek words of somewhat different 
 meaning. The one in this clause means 
 " to question," " to ask for information," 
 and is the same that is used in verses 19, 
 30. The one in the following clause 
 means ''to entreat," "petition," and is 
 used in verses 24 and 26. By keeping 
 this distinction in mind the apparent 
 difficulty of this passage will be re- 
 moved. The meaning of the Saviour'a 
 words, about which they had desired to 
 ask him (ver. 19), would soon be made 
 apparent by his death, resurrection, and 
 by his teaching (Luke 24 : 25-49), so 
 that they would not need to question 
 him concerning them. They did, how- 
 ever, think it necessary to ask him a 
 question on a subject that was perhaps 
 in their minds on this occasion, but the 
 answer of the Lord could not have been 
 very satisfactory. See Acts 1:6, 7. 
 The coming day was also to be the dis- 
 pensation of the Spirit, and he would 
 give them light upon their difficulties. 
 Verily, verily, I say «nto you. As 
 much as to say, Not only will there be 
 clearer light and fuller knowledge in 
 the coming time, but the doors of heav- 
 en's treasury may be opened in my 
 name. In my name, he will give 
 it you — J£e will give you in my name. 
 Whatever is given to Christians is as 
 though it were given to Christ, since he 
 and they are one. The promise in to 
 
260 
 
 JOHN XVI. 
 
 A. D. 30. 
 
 «ch. 15. 
 4.4. 
 
 11; Phil 
 
 24 name, he will give ii you. Hitherto have ye asked 
 nothing in my name: ask, and ye shall receive, *that 
 your joy may be full. 
 
 25 These things have I spoken unto you in proverbs: 
 but the time cometh y when I shall no more speak 
 unto you in proverbs, but I shall show you plainly 
 
 20 of the Father. "At that day ye shall ask in my 
 
 name: and I say not unto you. that I will pray the l^^-H-'^^' ^7- 23. 
 
 7 Luke 24,27; Acta 
 1.3. 
 
 » ver. 23. 
 
 27 Father for you : * for the Father himself loveth you, 
 because ye have loved me, and *» have believed that I 
 
 28 came out from God. ** I came forth from the Father, 
 * and am come into the world : again, * I leave the 
 world, and go to the Father. 
 
 8. 
 
 ch. 1. 1 ; 3. 13 ; 13. 
 3; 17.5; 1 John 
 1.2. 
 
 * ch. 3. 19. 
 
 • ch. 14. 28. 
 
 the disciples as believers, and is there- 
 fore without limitation. To give such 
 a promise to a lover of the world would 
 only be to hurry him down to ruin, just 
 as, according to the story, that one who 
 asked for the power of converting 
 everything he touched into gold, when 
 his desire was granted died of famine. 
 See chs. 14 : 13 and 15 : 16 and notes. 
 
 24. Hitherto have ye asked noth- 
 ing ill my name, Matt. 6:9-13. They 
 had not yet fully realized that the Master 
 whom they followed and looked to as a 
 Teacher and Friend, and even as the 
 promised Messiah, was the only Medi- 
 ator between God and man. For this 
 reason they were not yet prepared to 
 pray in his name. Besides this, it was 
 not possible to pray in his name until 
 his resurrection should attest the effi- 
 cacy of his atonement. This access of 
 all believers to the Father through the 
 Lord Jesus Christ was one of the special 
 privileges of the new dispensation, Eph. 
 2 : 18. That your joy may be full. 
 As vast a« the capacity of the human 
 heart is for enjoving the love and good- 
 ness of God, 'so broad and full is the 
 promise. 
 
 25-33. Concluding Words of 
 Promise, Warning, and Comfort. 
 
 25. Spoken unto you in proverbs 
 —parables or dark sayings. The ref- 
 erence is to this whole discourse. His 
 words on the subjects treated of seemed 
 very dark and mysterious to the dis- 
 ciples. The time cometh ; the hour 
 mentioned in vers. 16, 23. I shall 
 show you plainly of the Father, 
 no longer using parables and figures to 
 express his meaning. The Sou is the 
 only one who can reveal the Father, 
 ch. 1 : 18; Matt. 11 : 27. Through the 
 
 clearer revelation that should be made 
 of himself by his resurrection, by his 
 own teachings (Luke 24 : 25-49), and 
 the teaching of the Holy Spirit, the Fa- 
 ther also would be revealed in the ful- 
 ness of his character. He would hence- 
 forth be known not only as the Al- 
 mighty, Wise, and Eternal One, but as 
 the Just One, yet the Justifier of the un- 
 godly — as the God of love who sent his 
 Son to suffer and die for sinners — as God 
 in Christ reconciling the world unto 
 himself. 
 
 26. "The Lord is now describing the 
 fulness of their state of communion 
 with himself and the Father by the 
 Spirit. He is setting in the strongest 
 light their reconciliation and access to 
 the Father." — Alford. Hence he 
 says. At that day ye shall ask in 
 my name. When they shall have 
 reached that more advanced state of 
 knowledge they will not hesitate, but 
 it will be their custom to ask whatever 
 they need in the name of Christ. I say 
 not unto you, that I will pray the 
 Father for you, etc. " I say not this 
 simply, but something more. The Sa- 
 viour does not mean to deny that he 
 will intercede with the Father for his 
 disciples, but rather to lead their minds 
 beyond this truth, which he had fre- 
 quently stated, to another — that the 
 Father is one with him in loving them 
 (ver. 27), so that his intercession for 
 them must prevail. "—iV^r. Am. Tr. Soc. 
 From God, better, /row the Father. 
 
 28. This verse seems to be a general 
 summary of our Lord's office and mis- 
 sion. Its connection with what has 
 preceded appears to be this : The dis- 
 ciples have believed, and rightly too, 
 that he came from God. But in order 
 
A, D. 30. 
 
 JOHN XVI. 
 
 261 
 
 29 His disciples said unto him, Lo, 'now speak est thou 
 
 30 plainly, and speakest no proverb. Now are we sure 
 that «thou knowest all things, and needest not that 
 any man should ask thee : by this •* we believe that 
 thou earnest forth from God. 
 
 31, 32 Jesus answered them, Do ye now believe? 'Be- 
 hold, 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 Fa- 
 
 33 ther is with me. These things I have spoken unto 
 you, that "* in me ye might have peace. ° In the world 
 
 Tim. 3. 12; Heb. 11. 25; Rev. 7. 14. 
 
 ' vers. 16-19. 
 «ch. 21. 17. See 
 
 Malt. 9. 4. 
 •» ver. 27 ; ch. 17. 8. 
 » Zech. 13. 7. 
 k ch. 20. 10. 
 ch. 8. 16, 29; 14 
 
 10, 11. 
 " ch. 14. 27 ; Isa. 
 
 9. 6 ; Rom. 5. 1 ; 
 
 Eph. 2. 14; Col. 
 
 1. 20. 
 » ch. 15. 19-21 ; 
 
 Acts 14. 22; i 
 
 Thess. 3. 4; 2 
 
 to accomplish his work as man's Re- 
 deemer he must endure the cross, pass 
 through the grave, and ascend to the 
 Father again. Their faith, therefore, 
 should embrace the latter truth as well 
 as the former. That view of Christ, 
 however exalted it may be, which in- 
 cludes only his holy and beneficent life, 
 and leaves out of account his atoning 
 death, is but partial and incomplete. 
 
 29. His disciples said unto him, 
 Lo, now speakest thou plainly. 
 Even now, as they catch a glimpse of 
 his meaning, though he appears to sj^eak 
 with no greater plainness, he seems to 
 them to anticipate the coming time, 
 ver. 25. 
 
 30. Now are we sure {now we know) 
 that thou knowest all things. He 
 knew the difficulty they hesitated to ex- 
 press (ver. 19), and answered it to their 
 satisfaction. If he could thus read their 
 thoughts and feelings, they were per- 
 suaded that he knew the secrets of all 
 hearts, that he knew all things. And 
 needest not, etc. No open inquiry is 
 necessary, for, as in their case, even the 
 secret desire is known to him. By 
 this — that is, by the revelation of his 
 wonderful knowledge which he had just 
 made. They seem now for the first time 
 to be particularly impressed with this, 
 yet he had on several previous occasions 
 given utterance to their thoughts and 
 the thoughts of his enemies, showing 
 his superhuman knowledge. We be- 
 lieve that thou earnest forth from 
 God. They are very confident that they 
 have understood his meaning, but it is 
 evident that they had not risen to the 
 full conception of his words in verse 28. 
 Through his humiliation they perceive 
 his high origin, but are blind to the 
 lact of his sufi"erings and the glory to 
 
 follow. Yet, as Olshausen remarks, 
 " the words of Christ were not spoken 
 in vain. The disciples divined the rich- 
 ness of their meaning, and preserved 
 them in their hearts till subsequently 
 the Spirit caused these seeds to germi- 
 nate and bring forth their abundant 
 fruits " according to promise, 14 : 26, 
 
 31, 32. Do ye now believe ? Jesus 
 makes no further attempt to correct their 
 misapprehension, but leaves this for the 
 coming day of the Spirit. He, however, 
 would dissuade them from too much self- 
 confidence, for he plainly intimates that 
 their faith, though loving and sincere, is 
 weak and imperfect. Very similar was 
 his treatment of Peter, 13 : 37, 38. Be- 
 hold, the hour cometh, the hour of 
 his arrest, trial, and persecution ; yea, 
 is now come ; " immediately follow- 
 ing the hours of sweet and serene com- 
 panionship with Christ, in which he had 
 washed their feet and in which he had 
 cleansed their hearts by his gracious 
 words." — BowEN. That ye shall be 
 scattered as sheep (Zach. 18 : 7), every 
 man to his own home or business (20 : 
 10), and shall leave me alone, show- 
 ing that their faith was not so strong and 
 so deeply grounded in the knowledge of 
 him and his works as they now supposed. 
 And yet I am not alone, because 
 the Father is Avith me. Said for his 
 own comfort. The unfaithfulness of the 
 disciples would not deprive him of all 
 comfort and companionship. He was, 
 indeed, in that hour of darkness deprived 
 of the sensible manifestation of the Fath- 
 er's presence, but only of this. Christ, as 
 a man, felt keenly the need of human 
 sympathy, and the temporary desertion 
 of his disciples in the hour of need must 
 have deeply pained him. 
 
 33. The words just spoken containeJ 
 
262 
 
 JOHN xvr. 
 
 A. D.30. 
 
 ye shall have tribulation ; 
 have overcome the world. 
 
 but be of good cheer; "I 
 
 ocl).12.31 ;Roin.8 
 •61 ; 1 John 4. 4 
 5.4. 
 
 a milil rebuke, which the disciples must 
 have felt. It was not intended, however, 
 todiscouragetheni.butall these things 
 which he had spoken to them in this 
 discourse, beginning with ch. 13 : 31, 
 were said in order that in him they 
 might have peace — his own peace, 14 : 
 L17. This '' ])eace embraces all that con- 
 stitutes rest, contentment, and true hap- 
 piness of heart on the basis of the Chris- 
 tian's salvation and vital union with 
 Christ." — ScHAFF in Lange. In the 
 world ye shall have tribulation, 
 ye have tribulation. It is their normal 
 state in the world ; what they might al- 
 ways expect here below. This fact itself 
 was a comforting sign that they were 
 not of the world. Their love to Jesus 
 and their faith in him, though but feeble, 
 transferred their citizenship to a higher 
 world. This " tribulation is both perse- 
 cution from without and distress from 
 within. The happiness of Christians in 
 this life is subject to frequent interrup- 
 tions and disturbances from their remain- 
 ing infirmities and sins, as well as from 
 an ungodly world. Yet deep down at 
 the bottom peace continues to reign, how- 
 ever much the surface of the ocean of 
 life may be agitated by wind and storm." 
 — ScHAFF in Lange. But be of good 
 cheer; I have overcome the world. 
 The world might gain a temporary ad- 
 vantage over tliem, as foretold, ver. 32. 
 But Christ has overcome the world by 
 resisting the temptations of its prince, 
 and enduring the severest sufl'erings it 
 could inflict, and has triumjihed at last 
 over death itself Christ has done this 
 for his people, and hence their final vic- 
 tory over the world is assured in him. 
 The discourse closes, as it begins, with 
 exhortations to trust in Christ and to 
 take comfort in him, 14 : 1. 
 
 Practical Remarks. 
 
 1. The teachings of the Bible and 
 the aid of the Holy Spirit are helps 
 and means, provided beforehand, to 
 keep Christians from falling. Christ's 
 words are to us, as they were to the 
 disciples, signal-lights to show us where 
 danger lies, vers. 1, 4 ; Ps. 37 : 31 ; 119 : 
 11,98; 2 Tim. 1 : 13, 14; 3 : 16, 17. 
 
 2. When God renews the soul he 
 
 does not change its surroundings nor 
 remove it from the world. But he 
 clothes the Christian with the power 
 of patience, meekness, humility, and 
 self-denial, and thus fits him to endure 
 all the trials of life, vers. 2, 33 ; Ps. 34 : 
 19 ; 2 Cor. 4 : 17, 18 ; 2 Tim. 3 : 11-14 ; 
 Matt. 5:5; Gal. 5 : 22, 23 ; Luke 21 : 
 19; ch. 17 : 15. 
 
 3. That a man is sincere is no evidence 
 that he is right. His conviction may 
 be the result of his inexcusable igno- 
 rance of God. Conscience is a safe 
 guide only when enlightened by the 
 word of God, vers. 2, 3 ; Acts 26 : 9 ; 
 Rom. 9 : 31-33 ; 10 : 2, 3. 
 
 4. We often suffer from doubts and 
 fears and sorrow of heart when there 
 are in the Bible truths and promises, 
 most clear and precious, that would 
 remove them all. Like the disciples, 
 we fail to appropriate and apply what 
 we have heard, and neglect the oppor- 
 tunities we have for gaining more know- 
 ledge, such as will be adapted to our 
 case, vers. 5, 6. 
 
 5. What seems to us best is often not 
 expedient. Especially is this true of 
 man's views with respect to the work 
 of redemption. What is necessary to 
 atone for sin and secure man's salvation 
 and the blessing of the Spirit's ministry 
 only the Author of salvation knows. 
 Not what we think, but what God says, 
 is the truth concerning this matter, ver. 
 7; Matt. 17 : 5; Acts 3 : 22, 23; Luke 
 24 : 26, 46 ; Acts 17 : 3 ; 1 Pet. 1 : 11. 
 
 6. The Holy Spirit is not only a 
 Comforter dwelling in God's people, 
 but he is also their Helper against the 
 world, for he makes their testimony 
 for the truth and against sin effective. 
 He causes men to see more clearly the 
 nature of sin, the need of righteous- 
 ness, and the certainty of judgment; 
 revealing the truth concerning Christ 
 to Christ's disciples, he also prepares 
 the way for the entrance of that truth 
 into the minds and hearts of others, 
 ver. 8 ; Acts 2 : 37 ; 4:4; 16 : 30 ; 7 : 
 54 ; 24 : 25. 
 
 7. The preaching of Christ ; his divine 
 character ; the glory he renounced ; the 
 state of humiliation he assumed ; his 
 labors for the good of man ; the things 
 he suffered and the reason of his suffer- 
 
A D. 30. 
 
 JOHN XVi. 
 
 26S 
 
 ing; his present exaltation; his coming 
 kingdom and glory ; and his long suffer- 
 ing toward sinners, — are the means the 
 Holy Spirit uses to reveal the world's 
 guilt, helplessness, and condemnation, 
 vers. 8-11. 
 
 8. *' We must teach people as they 
 are able to bear, and be patient. A 
 man may be a good man, and yet not 
 able to bear the whole truth." — Ryle. 
 Still, in proportion to our diligence in 
 learning the first principles of the doc- 
 trine of Christ shall we be able to re- 
 ceive and profit by the new treasures 
 of wisdom and knowledge which God 
 is ever ready to bestow. If, therefore, 
 we cannot bear certain doctrines of 
 Scripture, it is because we have neglect- 
 ed those that naturally come before 
 them and prepare the way for them, 
 vers. 12, 13; Heb. 5 : 11-14; 6 : 1. 
 
 9. We should ever seek to exalt 
 Christ — in our lives to reveal his mind 
 and will. All the faculties of our 
 being should be so yielded to his con- 
 trol that he shall be glorified in us in 
 all things. Thus it will be seen that 
 we have been taught by the Spirit and 
 that our religion is the religion of the 
 Spirit. " All true teaching agrees 
 with the testimony of the Spirit in 
 glorifying Christ," vers. 14, 15; 1 Cor. 
 6 : 20; Gal. 2 : 20; 5 : 24; 1 Cor. 2 : 2. 
 
 10. There are many truths in the 
 Bible so plain that all can understand 
 them, yet there are depths in it which 
 none can fathom. We need to search 
 with painstaking care even those por- 
 tions most familiar to us, and ask as we 
 read, " What is this that he saith ?" If 
 we do not obtain what we expect, we 
 shall find something better, vers. 16- 
 24; ch. 5 : 39 ; Acts 17 : 11 ; 1 Pet. 1 : 
 10; 1 Kings 3 : 9, 11, 12; Prov. 2:3-5; 
 James 1 : 5. 
 
 11. " The cross of our Lord was the 
 source of his glory, Phil. 2 : 8, 9 ; Rev. 
 5 : 9, 13. And so it is still with the 
 Christian, whose sharpest sufferings are 
 the birth-pangs of his highest joys (2 
 Cor. 4 : 17), and with the whole church 
 collectively " {Annotated Paragraph 
 Bible), ver. 20. 
 
 12. Sorrow the Christian will have 
 so long as he is in a world where sin is, 
 but the privilege of rejoicing even in 
 the midst of this sorrow is a gift that 
 accompanies salvation. Men may take 
 away his property, health, liberty, and 
 
 all his social privileges, but they can- 
 not take away his Saviour nor undo 
 the work that he has done ; and there- 
 fore they cannot rob him of his joy, 
 ver. 22 ; Acts 5 : 41 ; Rom. 5:8; 12 : 
 12 ; 2 Cor. 7:4; Phil. 3 : 8 ; 1 Tim. 4 : 
 10; 2Tim. 1 : 12. 
 
 13. The Christian's joy may be vol- 
 untarily surrendered for a time by his 
 ceasing to abide in Christ's love, by 
 neglect of duties, especially the duty 
 of prayer, for there must be fulness of 
 faith and prayer if we would have ful- 
 ness of joy, vers. 23, 24. 
 
 14. A correct knowledge of God is 
 a matter of great importance in the 
 Christian faith, and it always includes 
 a just apprehension of the person and 
 mission of Christ, vers. 25-28. 
 
 15. "Alas for those who love not 
 Christ! The Father loves them not. 
 Ten thousand mighty merits will go for 
 naught if they have no love to Christ 
 to show. The very mention of such 
 merits will prove that they have not 
 the love of Christ in them " (BowEN), 
 ver. 27. 
 
 16. " When Christ came forth from 
 the Father, he so came into the world 
 as never to leave the Father ; and he 
 so left the world and went unto the 
 Father as never to leave the world " 
 (Augustine, as quoted by Burgon), 
 ver. 28. 
 
 17. The same truth heard at different 
 times makes a different impression on 
 the mind. This shows the need of the 
 guidance of the Spirit, that we may 
 receive the correct impression when we 
 hear or read the word of God. When 
 the truth is not relished or understood 
 the hearer, and not the teacher, may be 
 at fault. Hence the frequent need of 
 the Saviour's exhortation, Matt. 11 : 
 15; vers. 29, 30. 
 
 18. It is well to occasionally present 
 the truths of Christianity in their 
 strongest light as evidences, in order 
 to confirm weak believers in the faith, 
 if for no other reason, vers. 29, 30. 
 
 19. In hours of prosperity we have 
 great confidence in ourselves; only in 
 times of trial do we learn our weakness, 
 vers: 31, 32 ; Matt. 26 : 35, 69-74 ; 
 Mark 14 : 50. 
 
 20. If the Christian wanders from 
 Christ, he forsakes One whom the Fath- 
 er would not forsake — One with whom 
 are life and light and hope and heaven 
 
264 
 
 JOHN XVII. 
 
 A. D. 30. 
 
 Our Lor(Vs intercessory prayer. 
 
 XVII. THESE words spake Jesus, and lifted up his 
 eyes to heaven, and said. Father, p the hour is come ; 
 glorify thy Son, that thy Son also may glorify thee : 
 
 Pch. 7. 30; 
 12. 23 ; 13. 
 
 i. 7fi; 
 31,3? 
 
 and all angelic hosts — to find only his 
 own miserable heart of fear, his own 
 lielplessness and sinfulness. But though 
 we wander from him, he forsakes not 
 us. for his love to us, not ours to him, 
 like an unseen cord binds us to him, 
 and suffers us to go so far away and no 
 farther, vers. 31, 32. 
 
 21. There is no true abiding peace 
 for the wicked. Peace is only for the 
 righteous, and righteousness is found 
 alone in Christ. Sin is in the world, 
 and therefore only sorrow and tribula- 
 tions al)ound, ver. 33. 
 
 22. The way to heaven is not all sun- 
 shine and flowers ; in the Christian 
 warfare there are always the cross and 
 the battle before the crown and the 
 eternal rest. But why should we fear 
 when our Captain is the world's Con- 
 queror? This is the victory that over- 
 cometh the world, even our faith in 
 him, ver. 33 ; 1 John 5 : 4, 5. 
 
 CHAPTER XVII. 
 
 In the temple of revelation this chap- 
 ter is the inner sanctuary. It consists 
 of Christ's sacerdotal or high-priestly 
 prayer, in which he anticipates the 
 completion of his sacrifice for sin, 
 and on the ground of that finished 
 work intercedes for his people. Thus 
 absorbed in his communion with the 
 Father, his thoughts are withdrawn 
 from the immediate present; theglorious 
 future is before him, and he views his 
 earthly work as completed and in the 
 past. (See especially ver. 12.) It thus 
 enables us better to understand the as- 
 sertion that "he ever liveth to make in- 
 tercession for them," Heb. 7 : 25. We 
 are made to see and feel what Jesus is 
 now doing for us. The prayer divides 
 itself into three main sections. The 
 first (vers. 1-5) respects primarily him- 
 self; the second (vers. 6-19), the apos- 
 tles ; the third (vers. 20-26), believers 
 generally. 
 
 1-5. Prayer especially for Him- 
 self. Those things which he seeks 
 for himself were preparatory to the 
 
 conferring of blessings on his apostles 
 and disciples. 
 
 1. These words; those just spoken 
 to the eleven, chs. 14-16. He begins to 
 speak of his disci})les to the Father as 
 soon as he ceases to speak of the Father 
 to his disciples, passing at onc^ fr(»m 
 his teaching on earth as Proph*:! t. . is 
 intercession in heaven as Priest. Lilt- 
 ed up his eyes to heaven. Pre- 
 senting him vividly as John saw and 
 vividly remembered him. Perhaps he 
 was in the open court around which 
 the house was built, and thus under the 
 open sky (ch. 14 : 31 ; 18 : 1), which is 
 the symbol of God's home because of 
 its exaltation, purity, beauty, unchange- 
 ableness, and infinity. The upward 
 look befits his ti-iumphant state. In hia 
 prayer of agony he was prostrate on the 
 ground. Matt. 26 : 39. Father. The 
 fact of his Sonship is the foundation of 
 his plea; the sense of his Sonship is 
 its spirit; hence the word Father often 
 recurs in the prayer, as it here begins it. 
 Not here ''my Father," because he 
 takes with him his disciples ; not here 
 or ever " our Father," because God is 
 not their Father as he is Christ's. They 
 have their sonship in the Son, and 
 hence do not go to the Father with him, 
 but are taken to the Father by him. 
 When under a sense of his humiliation 
 he said "My Father" (Matt. 26:39, 
 42), but now, as representing the inter- 
 cessions of a glorified Mediator, " Fa- 
 ther " was the most fitting. The hour 
 is come; that hour which was ever 
 clear and full in his view and often 
 mentioned in his later ministry — the 
 completion of his work in his self-sacri- 
 fice on the cross. Hence, naturally, he 
 simply says the hour. To his thought, 
 as he enters upon this holy communion 
 with the Father, the end is already 
 reached, the sacrifice accomplished. 
 Glorify thy Sou, since by divine 
 purijose, covenant, and right this glory 
 was at once to succeed that sacrifice. 
 The glory intended is his exaltation to 
 be " Head over all things to the church," 
 Eph. 1 : 22. He says not me, but tk^ 
 
A. D. 30. 
 
 JOHN XVII. 
 
 265 
 
 2 "Jas thou hast given him power over 'all flesh, 'that <ich.5. 21-27; Dan. 
 he should give eternal life to as many as thou hast , LuJ-t's^e'^'^" ^' ^* 
 
 3 given him. And Hhis is life eternal, that they might • ch. 4. i4; lo. 28. 
 know thee "the only true God, and Jesus Christ, *isa. 53. ii; Jer, 
 
 9.24; IJohnS. 20. 
 
 n Jer. 10. 10; 1 Cor. 8. 4; 1 Thess. 1. 9. 
 
 Son, to express most strongly the rea- 
 son why this prayer could be offered 
 and must be answered. (See above.) 
 Both the Sonship and the glory are 
 those not simply of the divine Lord, 
 but of the divine-human Jesus Christ. 
 That thy Son also may glorify 
 thee. Christ's exaltation was in order 
 that hi might save m^n (Acts 5 : 31), 
 but in saving men he glorifies the Fa- 
 ther, because the purpose of salvation 
 was of the Father's love (ch. 3 : 16), 
 and hence the accomplishment of salva- 
 tion is the revelation of that purpose 
 and the manifestation of that love. 
 Compare Eph. 1 : 17-23. Thus the one 
 love of Christ has here three move- 
 ments — toward himself, toward his peo- 
 ple, and toward his Father. 
 
 2. As — more exactly, according as, 
 introducing both a measure and a rea- 
 son for the preceding request — thou 
 hast given him power, from eter- 
 nity, by purpose and promise. The 
 poioer or authority was redemptive, 
 and thus founded on his sacrifice. Matt. 
 28 : 18. Hence for its exercise and ends 
 he must be glorified. (See Phil. 2 : 9.) 
 All flesh ; all mankind viewed as sin- 
 ful and guilty. Only through atone- 
 ment for sin did Christ gain such au- 
 thority or right over sinful men that he 
 could impart to them eternal life. None 
 the less was the authority "given" by 
 the Father, for the Son himself was 
 by the Father " given " to make atone- 
 ment, that {in order that) he should 
 {may) give eternal life. The "pow- 
 er " to save was the Father's gift to the 
 Son for men ; the exercise of that power 
 would be the Son's gift to men for the 
 Father. The salvation given is " eter- 
 nal life " to as many as thou hast 
 given him ; only to those given in 
 the election of love (Rom. 8 : 28-30 ; 
 compare ch. 6 : 44) — to each and every 
 one of these without failure. The Greek 
 emphasizes the last of these points as a 
 translation cannot : That all lohich thou 
 hast given him, to them he should give 
 eternal life. 
 
 3. And this is life eternal (and 
 
 28 
 
 the eternal life is this), that they 
 might know (rather, that they knoto, 
 or, simply, to know) thee, etc., the ex- 
 pression being about equivalent to the 
 infinitive mood. Compare a very sim- 
 ilar construction in ch. 13 : 34. The 
 knowledge of God and Christ is eternal 
 life ; and this knowledge is not a mere 
 conception of the mind or an excite- 
 ment of the feelings, but a. personal an(f 
 experimental knowing, which is com 
 menced on earth and consummated in 
 heaven, and is connected with, and rests 
 upon, the j)artaking by believers of the 
 divine nature, 2 Pet. 1 : 4. This know- 
 ledge of God also is only manifested 
 through Jesus Christ, Matt. 11 : 27 ; 
 John 1 : 18 ; 14 : 9 ; 1 John 4 : 12 ; 2 
 Cor. 3:18; 4:6. " Knowing is, in 
 John's style of thought, invariably to 
 be regarded as simultaneous with be- 
 lieving (see on ch. 6 : 69) ; but in be- 
 lieving the object of belief becomes the 
 possession of man — passes over into his 
 subjectivity. See on Heb. 11:1; 4:2. 
 In faith and knowledge, consequently, 
 eternal life is embraced." — Tholuck. 
 The following pertinent remarks of Dr. 
 A. Carson on this passage {Knowledge of 
 Jesus, p. 195) accord with the above 
 view : " This passage not only identifies 
 the character of the Son with that of 
 the Father, but by ascribing eternal 
 life to the knowledge of this character 
 identifies both with the gospel. It could 
 not be life eternal to know the Son if he 
 were not the same God with the Father. 
 It could not be eternal life to know both 
 the Father and the Son unless this know- 
 ledge is substantially the same with the 
 knowledge of the gospel ; for he that 
 believeth the gospel shall be saved ; he 
 that believeth not the gospel shall be 
 damned. . . . The very knowledge of 
 God is eternal life. Now, without faith 
 in the gospel it is impossible for any one 
 who hears it to be saved. If to know 
 God is eternal life, the knowledge of 
 God implies the belief of the gospel. 
 Knowledge and faith are very different 
 things in themselves, and may often 
 exist in opposition with respect to the 
 
266 
 
 JOHN XVII. 
 
 A. D. 30. 
 
 thine own seL with the glory ^ which I had with thee ' Sjg- ^^- ^^' ^- > ^■*- 
 before the world was. • ch".'4. 34 ; 19. 30. 
 
 • ch. 14. 31 ; 15. 10. »• ch. 1. 1, 2 ; 10. 30 ; Phil. 2. 6 ; Col. 1. 15, 17 ; Heb. 1. 3, 10. 
 
 same object; but with respect to the 
 gospel in the divine character, know- 
 ledge cannot exist without faith, and 
 iaith cannot exist without knowledge ; 
 for eternal life is promised to each of 
 them, and denied to the want of either 
 of them. In this case, then, the one 
 cannot exist without the other in unison. 
 . . . The existence of the one secures 
 the existence of the other." The only 
 true God; the only Being who is truly 
 God, in contrast with all else that is 
 called or treated as such. Man, made 
 in God's image, finds his life, his su- 
 preme and eternal good, only in loving 
 communion with him. And Jesus 
 Christ, Avhom thou hast sent. By 
 the knowledge of the Son we attain a 
 knowledge of the Father, ch. 14 : 9. 
 (For this order see 1 John 1:3; 5 : 20.) 
 He was sent in order to reveal the Fa- 
 ther and be " the way " to the Father. 
 Christ both was sent and came, acting 
 equally of his Father's and of his own 
 will. It was the design of God that 
 eternal life should be limited to those 
 who recognize and glorify the true God 
 as opposed to all false gods, and Jesus 
 Christ as opposed to all false Christs, 1 
 Cor. 8 : 5, 6 ; 1 John 5 : 20. It is worthy 
 of note that this is the first and only 
 time that the Lord couples his own 
 name and the title of Christ or Messiah 
 together. The apostles after this seem 
 to have been ordinarily accustomed to 
 speak of him thus, as Jesus Christ or 
 Christ Jesus. (See the multitude of 
 cases in the Acts and the Ej)istles.) 
 
 4. I have glorified thee — / and 
 tliee both emphatic, as also in the next 
 verse. In th is verse it is, / have glorified 
 thee ; in the next it is reversed : Do thou 
 glorify me. Notice that he now for the 
 first time in his prayer says ** I," as 
 though the mention of his earthly mis- 
 sion and of his own name had made 
 him conscious of himself. The glorifi- 
 cation of the Father here is other than 
 that in verse 1, since that was future, 
 but this past. Yet the work of Christ 
 in heaven is a continuation of his work 
 
 on earth. The two constitute one com- 
 I)lete work, which throughout reveals 
 the redemptive love of the Father or 
 glorifies him, ch. 1 : 14. On the 
 earth, conceiving his earthly sacri- 
 fice as already ended and of the past. 
 I have finished — the approved read- 
 ing gives having finished ; i. e. by finish- 
 ing — the work which thou gavest 
 me to do, stating why the Father may 
 and must do what is asked in ver. 5. 
 Yet it is not a hireling's demand for his 
 pay, but filial love meeting paternal 
 love, and urging that which " the law 
 of love" in both demanded, and which 
 " love as a law " could not fail to bestow. 
 5. And now — at this time, pleading 
 the completion of the work just stated 
 — O Father, glorify thou me with 
 thine own self. The order in the Greek 
 is. Glorify me thou, Father, with thyself, 
 by which the words referring to the Fa- 
 ther are together, as though the thought 
 on touching the Father clung to him. 
 " With thyself," or hy the side of thyself, 
 shows a painful sense of present re- 
 moval and the longing of love to be 
 wholly with its object. The conscious- 
 ness of Christ's single personality was 
 determined not less by his human na- 
 ture and experiences than by his divine 
 nature and relations. While in the 
 flesh, bearing sin, he was absent from 
 the Father. The completion of sin- 
 bearing would be a return to the Fa- 
 ther. After that he would be by the 
 side of his Father. Herein the Chris- 
 tian's experience conforms to that of 
 Christ, 2 Cor. 5 : 1-8. With the glory 
 which I had with thee before the 
 world was. Here appears the purely 
 divine consciousness, as in the preced- 
 ing clause the purely human. Before 
 the world was — that is, from eternity. 
 There was the purely divine glory of 
 the eternal Son with the eternal Father. 
 Christ asks to be glorified with this, 
 yet not to have simply a return of that 
 very state, save in respect of being with, 
 or by the side of, the Father: This iu 
 shown by repeating and emphasiaiug 
 
A.. D. 30. 
 
 JOHN XVII. 
 
 367 
 
 6 "I have manifested thy name unto the men ^ which 
 thou gavest me out of the world: ® thine they were, 
 and thou gavest them me ; and they have kept thy 
 
 7 word. Now they have known that all things what- 
 
 8 soever thou hast given me are of thee. For I have 
 given unto them the words 'which thou gavest me; fch. 8. 28; 12.49 
 
 "ch. 1. 18; Ps. 22. 
 22. 
 
 «ch."6.37,39;10.29. 
 
 • Kom. 8. 28-30 ; 
 Eph. 1. 4-11; 2 
 Thess. 2, 13, 14. 
 
 the words by the side of thyself. The 
 states in that respect are identical, but 
 diflfer in the fact that the original state 
 was that of a simply divine being, tlie 
 final state that of "the divine human 
 being. Compare ch. 1 : 1. That Christ 
 refers to a past glory from eternity en- 
 joyed by him with the Father, and not 
 the future glory from eternity decreed 
 to him by the Father, is too plain for 
 rational doubt. 
 
 6-19. Prayer for the Apostles. 
 Here begins the second section of the 
 prayer. That he prayed for himself 
 first was not because he made first his 
 own interests, but because his power to 
 serve the interests of his people de- 
 pended upon his attainment of that 
 which he asked for himself. Thus, 
 the first section is as truly intercession 
 as are the second and the third. 
 
 6. I have manifested thy name. 
 The "name" of God is here, as often 
 in Scripture, the real nature and cha- 
 racter of God. Hence we see the import- 
 ance of making his name fully known. 
 To knoio not God is to be in a lost 
 condition — a state of death ; to know 
 God in his real nature and character 
 is life and blessedness. . This mani- 
 festation is "the work" referred to in 
 ver. 4, and is spoken of as though quite 
 ended and of the past. It consisted 
 of Christ's words and works during 
 his whole life, not excluding the final 
 sacrifice of himself, which, for the mo- 
 ment, he conceives of as completed. 
 This view of Christ, as the Revealer 
 of God to man, is made prominent in 
 many passages and is embodied in his 
 title of " the Word." The corruption 
 of human nature had destroyed the 
 moral image of God in which man 
 was made. But even a sinless man, if 
 he were not also a divine person, could 
 not adequately reveal the divine na- 
 ture. Unto the men which thou 
 gavest me out of the world. 
 Christ's work was public, but through 
 the blindness of the many it" became a 
 manifestation of God only to a few. 
 
 Them the Father "gave" in eternal 
 covenant to Christ. See on ver. 2. 
 But even these in their original state 
 differed not from the rest of mankind, 
 being of the world, which here means 
 unbelieving, ungodly mankind. They 
 were made to differ by the Father's 
 "drawing," which completed his "giv- 
 ing." Tliine they were, and thou 
 gavest them me. This must mean 
 that the men given to Christ were the 
 Father's in some special sense before 
 they were given, and were given be- 
 cause they were already his, and not 
 that they became the Father's by com- 
 ing to Christ. They were his in the elec- 
 tion of grace. The election was of the 
 Father, and the mission of Christ to 
 earth was to give effect to that election, 
 and was also of the Father. And they 
 have kept thy word. This was the 
 evidence that the apostles were the 
 Father's chosen ones and had been 
 given to Christ. The Spirit of God in 
 them responded to the word of God to 
 them. This word was a part of Christ's 
 manifestation of the Father's name. 
 
 7. Now they have known that all 
 things whatsoever thou hast given 
 me are of {or from) thee. He perhaps 
 refers to the confession in ch. 16 : 29, 30. 
 The word now indicates that the apos- 
 tles had been coming to this knowledge 
 up to that time. The most approved 
 reading is, Noro they know, etc. The 
 knowledge was a fruit of the obedience 
 mentioned in the preceding clause. To 
 know God as one whom we should obey 
 is one thing; to obey God is another 
 thing ; and to know God differs from 
 both and follows both. It is the most 
 precious of all knowledge, ver. 3. 
 God's Spirit created a bond of union 
 between the apostles and Christ, and 
 this union drew them to an obedient 
 reception of his doctrine, and this re- 
 ception gave an experimental know- 
 ledge of the character of that doc- 
 trine. This is ever the method of 
 grace, ch. 7 : 17. 
 
 8, For I have given unto them 
 
268 
 
 JOHN XVII. 
 
 A. D. 30, 
 
 and they have received thern, « and have known surely « ch. i6. 27, 30. 
 that I came out from thee, and they have believed ^^^25^\fo\i^2\ 
 9 that thou didst send me. ^ I pray for them : ' I pray • 1 joh'n 5. 19. 
 not for the world, but for them which thou hast given 
 10 me; for they are thine. And all mine are thine, and 
 
 the words which thou gavest me. 
 
 Christ here asserts, what in the preced- 
 ing words he implied, that he had been 
 a perfectly faultless revelation of God, 
 not in intention only, but also in actual 
 execution. And his argument is that 
 because of this, to those who have the 
 Spirit of God, the revelation approves 
 itself by experience to be of God, as 
 otherwise it could not. We ought to 
 mark both the great strictness of this 
 claim and the great value placed upon 
 it, and not make light of any part of 
 Christ's teachings unless we are pre- 
 pared to reject him wholly. The word 
 gaveM, instead of hast given, presents 
 Christ's revelations of the Father, not 
 as continuously communicated to him, 
 but as made over to him once for all. 
 Either conception may be used to suit 
 the connection. Have received, . . . 
 have known surely, or rather, really 
 knew ; that is, they received and came 
 thus to a knowledge which was and is 
 genuine — to an experimental knowledge 
 or acquaintance. That I came out 
 from thee. This fact as to the person 
 of Christ underlies the fact just before 
 stated as to his revelations. This com- 
 ing forth is that of ch. 1 : 5, 14. Compare 
 ver. 5. And they have believed that 
 thou didst send me. As faith results 
 in experimental knowledge (ver. 7), so 
 does this knowledge in turn resuU in 
 a further and firmer faith. There is a 
 law of gracious progress. The act of 
 the Father in sending is mentioned 
 ^last, because the Saviour wants to 
 present God as the end of faith and 
 knowledge. 
 
 9. I pray for them. The word here 
 translated pray means to ask in view of 
 considerations, and not from a mere 
 sense of destitution. It is thus nearly 
 like our word plead, and does not ne- 
 cessarily imply inferiority in the one 
 who asks. Christ has given in vers. 7, 
 8 some of the considerations which con- 
 stitute his plea, and others follow, I 
 pray not for the world. This af- 
 firms what the preceding statement im- 
 plied, that in this pleading, and in this 
 
 kind of pleading, he advocates the cause, 
 not of God's enemies, but only of his 
 friends, Christ is and can be the Head 
 only of those who are members in hioL, 
 and therefore cannot desire or ask that 
 the blessings of salvation be commuui- 
 cated to men while separate from him, 
 and as separate. Such request would 
 imply another method of salvation than 
 that of faith in him. But though he 
 can advocate the cause of those only 
 who are in him, it may yet be his heart's 
 desire that those out of him might be 
 in him, and such desire he might pour 
 out to God in praver ; and so also may 
 we, Luke 13 : 34 ;' 23 : 34; Matt. 5 : 44; 
 1 Tim. 2 : 1. Indeed, such a prayer 
 was his whole life. For they are 
 thine. Thine, though "given to me," 
 because given to Christ only to be pre- 
 pared for the Father and brought to 
 the Father, but not to be alienated by 
 the Father. Thus they were kept when 
 given — nay, taken anew by giving — and 
 hence they are his not less, but more, 
 while and because Christ's; and in such 
 way and sense are they his that to deny 
 them would be to deny himself. Thus 
 is this plea as strong as the very na- 
 ture of God. 
 
 10. And all mine are thine, and 
 thine are mine ; or. And all things 
 that are mine, etc. Not simply all per- 
 sons, but all possessions and interests. 
 So the original. This is grounded in 
 the oneness of nature taught in ch, 1 : 
 1, and in the oneness of will and life 
 consequent upon that prior oneness. 
 Now, since all the interests of the Fa- 
 ther and Son are the same, the Son's 
 interest in the apostles is a plea as 
 strong as was that of the Father's 
 direct ownership of them, since to 
 deny the Son would also be to deny 
 himself. The Father must disown the 
 Son before he can neglect the Son's 
 own. And I am (rather, have been) 
 glorified in them. This " glorifica- 
 tion " was the possession and mani- 
 festation of the very life of Jesus 
 Christ. Such a glorification was at 
 once the fruit and the evidence of the 
 
A. D. 30. 
 
 JOHN XVII. 
 
 269 
 
 II * thine are mine ; ' and I am glorified in them. » And 
 now I am no more in the world, ° but these are in 
 
 k ch. 10. 30 ; 16. 15. 
 »Phil. 1. 20; 2 
 
 the world, and I come to thee. Holy Father, "keep Kev. 5. 11-14. ' 
 through thine own name those whom thou hast given " ^j^-.^.^j^q* ^^^^- ^^^ 
 12 me, P that they may be one, as we are. While I was , ps^ 17 s; i' pet. 
 with them in the world, '^ I kept them in thy name : 1. 5. 
 those that thou gavest me I have kept, and ' none of " ^^"^^ ^^■^''^ ^''^• 
 
 1. 10 ; 12. 12 ; Eph. 4. 4. q ch. 6. 39; Heb. 2. 13. ' ch. 18. 9; iJohn 2. 19. 
 
 closest and highest possible union be- 
 tween them and him, and therefore of 
 the most precious and supreme owner- 
 ship of them by him. Thus does he 
 specialize and intensify the argument 
 •which in its general form was contained 
 in the preceding statement. If every 
 interest of the Son, even the least, is 
 also the Father's, and hence must be 
 cared for by him, how much more this 
 interest, wldch is that of his very NA- 
 TURE! 
 
 11. And MOW I am no more in 
 the world, but these are in the 
 world, and I come to thee. Here 
 he thinks and speaks of his linal sepa- 
 ration from the disciples as though it 
 were already a present fact. This sepa- 
 ration brings a new relation between 
 them and him; and consequently new 
 needs to them, and so to him new in- 
 terest in them. Thus is this fact at once 
 another special argument in the plea, 
 and an introduction to the following 
 statement of a special item of the plea. 
 The contrast between their future con- 
 dition in the world and his with the 
 Father was like, though less than, that 
 between his earthly and his heavenly 
 state, ver. 5. His contrast moves his 
 sympathies for them, and his earthly 
 experience taught him what would be 
 both their needs and their support. 
 Holy Father, holy in contrast to 
 the character of '"the world" in which 
 the disciples were to be left, keep 
 through thine own name those 
 whom thou hast given me. It is 
 generally conceded that the reading of 
 the oldest and most numerous manu- 
 scripts is, keep them in that name of 
 thine which thou hast given me. AJ- 
 ford says : " The name of God was that 
 which was to be in the Angel of the 
 Covenant, Ex. 23 : 21. See also Isa. 9 : 
 6; Jer. 23 : 6. This name— not the 
 essential Godhead, but the covenant 
 name, Jehovah our Righteousness — 
 th« Father hath given to Christ, and 
 
 it is the being kept in this, the truth 
 and confession of this, for which he 
 prays." That they may be one, as 
 we are, or, even as we. " The world " 
 is one in unholy discord, but the dis- 
 ciples are one in holy love. The one 
 nature or name of God becomes a life 
 to those who are in it and in whom it 
 is ; and so far, though not in every re- 
 spect, the union of believers with one 
 another and with God is the same as 
 that of Christ and his Father. It is a 
 union grounded in the divine nature, 
 and hence as imperishable as though it 
 were a union constituted by identity of 
 their nature and his. 
 
 12. While I was with them in 
 the world. Many of the oldest manu- 
 scripts omit in the world. Jesus in his 
 communion with his Father contem- 
 plates his earthly work as completed. 
 I kept them iii thy name. This 
 describes that personal ministry for 
 the disciples which was now to end, 
 and the word kept describes what was 
 done. I have kept, or guarded; in 
 the Greek a different word from that 
 translated kept in the first part of the 
 verse. The disciples could be kept 
 within the name of God only by guard- 
 ing them, since, though in that name, 
 they were also in a hostile world. Its 
 hostile influence against them must be 
 counteracted by a friendly influence for 
 them. It is due as much to divine 
 power that we remain Christians as 
 that we become Christians. And none 
 of them is lost, but the son of 
 perdition. The thought is not that 
 only one, but rather not one, perished. 
 One, Judas, not of them, but officially 
 associated with them, perished. He 
 was thus shown to have been not of 
 the given, that holy family whose 
 Father is God, but of that other 
 family whose character in its very 
 root is sin. Sin, because it surely 
 brings perdition, may be said to bi 
 perdition. flenee perditioa is fwr- 
 
270 
 
 JOHN XVII. 
 
 A. D. 30. 
 
 them is lost, 'but the son of perdition; *that the 'ch. 6. 70; 13. 18. 
 
 13 Scripture might be fulfilled. And now come I to *^'^"2o?25'"^'"^^^' 
 thee; and these things I speak in the world, " that ich.is.ii; ijohn 
 they might have my joy fulfilled in themselves. i-^- 
 
 14 I have given them thy word ; "" and the world hath x ch. 15. is, i9. 
 hated them, because they are not of the world, ^even ' ch 8. 23. 
 
 15 as I am not of the world. I pray not that thou pi^ji i.' 20-26. ' 
 shouldest »take them out of the world, but 'that »Luke ii. 4; '2 
 
 16 thou shouldest keep them from the evil. They are Til?^"4^'i8-' 1 
 not of the world, even as I am not of the world. john 5. I8. ' 
 
 sonified as being the mother of all 
 such as Judas. Judas perished not 
 by fault of Jesus, but oy his own. 
 That the Scripture might be ful- 
 filled. The prediction did not affect 
 the nature of the event, but sliowed 
 its importance and its relation to the 
 counsel and work of God. Hence this 
 reference. 
 
 13. And these things I speak in 
 the world, that they might (rather, 
 may) have myjoy fulfilled in them- 
 selves, or, made full in them. This joy 
 is that which Christ experienced on earth, 
 and not simply that which he gives. It 
 resulted from his conscious fellowship 
 with the Father, and was never greater 
 than when, as now, in the midst of his 
 extremest perils. This fellowship and 
 this result of it he asks the Father to 
 secure to the eleven by " keeping them." 
 But even the keeping, and much more 
 the joy, must come to them in the 
 way of their own faith, and this faith 
 must have the fit revelation on which 
 to fasten; and such a revelation is that 
 which this prayer constitutes. Hence 
 Christ did not keep it in his own heart, 
 but spoke it and so by words carried it 
 into their hearts, to be the ground of 
 preserving and rejoicing faith. Christ's 
 consciousness of both the Father on the 
 one hand and of the disciples on the 
 other was needful to intercession, and 
 determined not less fitly the form than 
 the substance of the intercession. 
 
 14. I have given them thy word. 
 See on vers. 6, 8. This statement is made 
 to explain what follows. The need of 
 the disciples is occasioned by the agency 
 of the Father's Son and by the instru- 
 mentality of the Father's word; and 
 hence must be met by the Father's help, 
 unless he will disown both his own word 
 and his own Son. And the world hath 
 hated them. It did hate them while 
 
 Jesus was with them, and hence would 
 yet more when he was gone. Hence their 
 need of God's lielp. Because they 
 are not of the world, even as (or, 
 according as) I am not of the world. 
 The world was in antagonism to Christ — 
 not through a misunderstanding, but be- 
 cause of an antagonistic spirit. But the 
 disciples were of Christ's Spirit, as shown 
 by the fact that they received his words. 
 Living by those words and teaching those 
 words as he had done, they must en- 
 counter the same kind of hostility and 
 need the same kind of succor. And all 
 the reasons which had held the Father 
 to help his Son would hold him to help 
 them. 
 
 15. I pray (or, plead) not that thou 
 shouldest take them out of the 
 world. Christ was about to go to the 
 Father, and it might seem that the high- 
 est love would ask that his disciples 
 might go with him. But as the Son did 
 not go till his work was finished, so the 
 sons had a work which must be finished 
 before they should go. Jesus thus does 
 not ask to have them taken before their 
 time, and so he does virtually ask to 
 have them remain till their service is 
 completed. The world needs Christians 
 not less truly than it needed Christ. The 
 apostolic work is doubtless in mind. But 
 that thou shouldest keep them 
 from the evil. Possibly here, as 
 certainly in 1 John 5 : 18, we should 
 translate, from the evil one — i. e. from 
 Satan. The difference, however, is 
 rather of form than of substance. The 
 kingdom of God and the kingdom of 
 Satan are in collision, and Jesus asks 
 God to care for those who are fighting 
 God's battles. How reasonable ! How 
 certain to be done ! Compare 2 Tim. 4 : 
 18. But compare note on Matt. 6 : 13. 
 
 16. They are not of the world, 
 even as (or, according as) I am not 
 
A. D. 30. 
 
 JOHN XVII. 
 
 271 
 
 17 * Sanctify them through thy truth: ''thy word is 
 
 18 truth. ^As thou hast sent me into the world, even 
 
 19 so have I also sent them into the world. And *for 
 their sakes I sanctify myself, Hhat they also might 
 be sanctified through the truth. 
 
 d ch. 20. 21 ; 2 Cor. 5. 20. « 1 Cor. 1. 2, 30 ; 1 Thess. 4. 7 ; Heb. 2. 11 ; 
 
 10. 10. ' Acts 4. 32 ; Col. 3. 11, 12. 
 
 »> ch. 15. 3 ; Ps. 19. 
 
 7-9; 119.9; Acts 
 
 15. 9;Eph.5.26; 
 
 2 Thess. 2. 13; 1 
 
 Pet. 1. 23. 
 «ch. 8. 40; Ps. 12. 
 
 6 ; 119. 142, 151. 
 
 of the world. See ver. 14. Emphatic 
 repetition. It sums up negatively the 
 plea as thus far made. It affirms by 
 implication that they are of the Fa- 
 ther, according as Christ is, and hence 
 must have like care with him. 
 
 17. Sanctify them. The verb in 
 the original means — (1) to separate, set 
 apart for a religious purjiose, devote, 
 consecrate; (2) to make holy. When it 
 is used of inanimate things or of the 
 brute creation, it necessarily takes the 
 first signification, for holiness cannot 
 be possessed by them. Lev. 16 : 19; 
 Matt. 23 : 17 ; 1 Tim. 4:5. It is also 
 used in the same signification of holy 
 beings, for they are already holy, and 
 cannot be made so, 1 Pet. 3 : 15. But 
 of men, who need both consecration 
 and holiness, it may be used in either 
 sense, and also in the two senses com- 
 bined. Yet he who is consecrated to 
 God needs the inward holiness to carry 
 out that consecration; and so he in 
 whom the work of sanctification is go- 
 ing on will, as a natural result, conse- 
 crate himself to God and his work. In 
 actual human experience, therefore, the 
 two senses of the verb must be more or 
 less united. In this passage the verb 
 specially takes the second meaning — to 
 make holy. The apostles were already 
 called and set apart to their work. 
 What they needed was increased holi- 
 ness. The same is true of all believers. 
 Besides, Jesus had prayed that they 
 might be kept while they were in the 
 world, and kept from the evil, vers. 11, 
 15. This was the negative side. Now 
 he prays positively, Sanctify them — sep- 
 arate them more and more from the 
 world, from sin and sinners, by making 
 them more and more holy in body, 
 Boul, and spirit — more like thyself and 
 myself, 1 Thess. 5 : 23. Through thy 
 truth ; rather, in thy truth. The word 
 of God is the element in which the pro- 
 cess of sanctification goes on. " They 
 who are true disciples of Christ live 
 and move in the word of truth as their 
 
 element. They breathe it. This ele- 
 ment, like all means of grace, has a 
 sanctifying tendency." — Dr. Schauf- 
 FER. It may therefore be styled a 
 medium or means of sanctification. 
 The truth also has an assimilating 
 power upon those who receive it, 2 
 Cor. 4:2-6; 3 : 18; 1 John 3 : 2. Thy 
 word — thy revealed word — is truth. 
 Christ is himself the embodiment of 
 truth, ch. 14 : 6. It may be added, as 
 confirmatory of the above, that the 
 word translated sanctify is kindred to, 
 and derived from, that translated holy 
 in ver. 11 — " holy Father" — where the 
 moral perfection of God in contrast to 
 the world's pollution is meant. Thus, 
 in the sanctification of believers there 
 is a separation from the world and a 
 holiness of heart and life, according 
 to God's revealed will, by which this 
 holiness and separation are effected, and 
 even constituted. Compare James 1 : 
 18. 
 
 18. As thou hast sent (rather, 
 didst send) me into the world, even 
 so have (omit have) I also sent 
 them into the world. In his holy 
 and intimate communion with the Fa- 
 ther he still views his earthly work as 
 already accomplished. He says I sent, 
 as though he had already given the 
 final commission. A further reason 
 why they should be kept in God's 
 truth, and thus sanctified, is this fact 
 that they are to represent and serve 
 God and his cause on earth even as 
 Christ had done. Only in so far as 
 identified with the truth could they do 
 this. See ch. 18 : 37. God is bound 
 thus to sanctify them, unless he will be 
 misrepresented and unserved. 
 
 19. And for their sakes I sanc- 
 tify myself. In his high spiritual 
 state Jesus had viewed his completed 
 work (ver. 4), but now his mind once 
 more turns to his earthly work as still 
 in progress. He had already devoted 
 and consecrated himself in coming into 
 the world, Heb. 10 : 7. His whole life 
 
9,7'}. 
 
 JOHN XVII. 
 
 A. D. 30 
 
 20 Neither pray I for these alone, but for them also 
 
 21 which shall believe on me through their word ; ^ that 
 they all may be one ; as thou, Father, art in me, and 
 I in thee, that they also may be one in us : that the 
 
 ( ch. 10. 
 12.5. 
 
 IG; Bom. 
 
 was one of consecration to his mission. 
 He is about to devote himself to his 
 sacrificial death ; and this sacrifice and 
 obedience were perfectly voluntary, ch. 
 10 : 17, 18. Jesus thus asserts that he 
 is doing to himself what he had asked 
 the Father to do for them, ver. 17. He 
 does not, however, intend to assert that 
 the Father bears to their sanctification 
 a relation different from that which he 
 bears to his. Not less truly did the 
 Father sanctify him than them. His 
 human nature was made holy through 
 the Holy Spirit and the power of the 
 Highest, Luke 1 : 35. He was "sancti- 
 fied and sent into the world," ch, 10 : 
 36. There was also a similarity be- 
 tween their mission and his (ver. 18), 
 and no less truly did they sanctify 
 themselves than did he himself, ch. 5 : 
 19.; Phil. 2:12. Both in them and 
 him sanctification is made complete by 
 holding fast unto God, and accomplish- 
 ing each the work assigned to each by 
 the divine will. In the words for 
 their sakes Christ, however, distin- 
 guishes his sanctification from theirs as 
 being primarily vicarious, and especi- 
 ally as about to end in a vicarious sac- 
 rifice. It is also implied that they can 
 be sanctified only in him and on the 
 ground of his earthly work. His sanc- 
 tification was an example, but not that 
 merely. He sanctified himself /or fAf^ir 
 sakes, that they also might (better, 
 may) be sanctified through the 
 truth. This should be in the truth, or 
 literally in truth — absolutely, as the 
 element. See note on ver. 17. Com- 
 pare 2 John 3 ; 3 John 3, 4. 
 
 For their sakes I sanctify my- 
 self. The word here translated sanc- 
 tify is not synonymous with purify. 
 *' The holy is not opposed to the impure, 
 l)ut to the natural. To sanctify is to 
 consecrate to a religious use anything 
 pertaining to common life." — GoDET. 
 The Lord means that he consecrates 
 himself heartily, entirely, without re- 
 serve, to the great work which the Fa- 
 ther had given him to do ; and the re- 
 Bult of his entire consecration will be 
 ■eeu in working also in them a corre- 
 
 sponding consecration to the great work 
 for which he was sending them into the 
 world. When a believer in Christ dedi- 
 cates his whole heart, strength, and life 
 to promote the glory of God in the sal- 
 vation of men, he realizes the highest 
 idea of Christian holiness. This Jesus 
 did, and in so doing he presented the 
 bright example which his apostles and 
 his people in every age have striven in 
 their own measure to imitate. Thus, 
 his sanctifying himself, his consecration, 
 have always ministered to theirs. 
 
 20-26. Prayek for Believers gen- 
 erally. This third section of tlie 
 prayer fitly ends the Lord's requests. It 
 presupposes answers such as he desired 
 to the two former sections of his prayer, 
 for they were both necessary to such an 
 enlargement of the number of believers 
 as this section of the prayer implies. 
 
 20. Neither pray {plead) I for 
 these alone, but for them also 
 which shall believe, etc. According 
 to some editors, the original should be 
 read as in the present tense, and trans- 
 lated those believing. The petition in 
 either case would include all believers 
 to the end of time. Through their 
 Avord. The Lord implies that those 
 who come to believe are led to the ex- 
 ercise of faith through the words of tho 
 apostles, and also that their word was 
 not to be fruitless, but attended with 
 large success. 
 
 21. That they all may be o;ie. 
 Here is asked for all what in verse 11 
 was asked for the eleven. In the whole 
 family of God there is one nature, and 
 that a nature of loving oneness. Christ 
 makes the grand division to be between 
 his peoj)le and the world, not between a 
 higher and a lower class of his people. 
 As [according as) thou, Father, art 
 in me, and I in thee, that they 
 also may be one in us. See above, 
 on verse 11, where there is the same 
 thought, but less fully expressed. 
 Christ guards here, where it needed 
 guarding, the precious doctrine and 
 fact that the least Christian of any and 
 every time has the same immediate per- 
 sonal union with God that the apostles 
 
A. D. 30. 
 
 JOHN XVII. 
 
 273 
 
 22 world may believe tliat thou hast sent me. And 
 •'the glory which thou gavest me I have given them ; 
 
 23 *that they may be one, even as we are one: ^I in 
 them, and thou in me, Hhat they may be made per- 
 fect in one ; and that the world may know that thou 
 hast sent me, and hast loved them, as thou hast 
 loved me. 
 
 » Eph. 4. 12 ; Col. 2. 2. 
 
 »»ch. 1. 16; Rom. 
 
 8. 17; 2 Cor. 3. 
 
 18; Phil. 3. 21; 
 
 Col. 3.4; 2 Tim. 
 
 2.12;lJohn3.2. 
 »1 John 1. 3; 3. 24. 
 kch. 6. 56; 14. 23; 
 
 Rom. 8. IQ, 11; 
 
 2 Cor. 5. 21 ; Gal. 
 
 3.28. 
 
 enjoyed, and could never be separated 
 from him by ordinances, organizations, 
 persons, or aught else. Only this union 
 secures oneness of holy life. If Christ 
 here refers to conviction and action, he 
 does not ask that Christians may unite 
 in action at the sacrifice of their convic- 
 tions, but that they may come to have 
 and act upon convictions that are ac- 
 cording to "the truth" of God, and 
 therefore identical. That the world 
 may believe that thou hast sent 
 (didst send) me. This may mean either, 
 That the world may come to believe in 
 me, and so cease to be a godless world, 
 or. That the world, remaining ungodly, 
 may yet, to their condemnation, be con- 
 victed of my divine mission. The for- 
 '.ner meaning best fits the use of words 
 'n this prayer (ver. 8), as well as its 
 general tone. 
 
 22. And the glory which thou 
 gavest (hast given) me I have given 
 them. It is desirable that believers 
 ascertain if possible what is meant by 
 this petition. This glory, which Jesus 
 says that he had given to his own, what- 
 ever it may be, is of course what was 
 first given by the Father to himself. 
 Various writers have given their views 
 on this subject, and some of them make 
 the glory to be something which was 
 never given by the Father to the Son. 
 It is very certain that the work which 
 Jesus was sent to perform was a glorious 
 work. He came to enter on a divine 
 life and service on earth in fulfilment 
 of the work given him to do. There 
 was a glory in this life and work, and 
 a great glory as the reward. Jesus, 
 " for the joy that was set before him, 
 endured the cross, despising the shame, 
 and is set down at the right hand of 
 the throne of God," Heb. 12 : 2. He 
 himself, after his resurrection, said to 
 his disciples, " Ought not Christ to have 
 suffered these things, and to enter into 
 his glory ?" Luke 24 : 26. Again, the 
 
 12 
 
 apostle says he took on himself the 
 form of a servant, and became obedient 
 even unto the death of the cross ; 
 " Wherefore, God also hath highly ex- 
 alted him, and given him a name which 
 is above every name," Phil. 2 : 9. To 
 this divine life and service Jesus called 
 his disciples, to imitate his trust in the 
 Father, his zeal in his service, his readi- 
 ness to suffer in carrying out his Fa- 
 ther's will. See Phil. 1 : 29. This life 
 and service, as in the case of the Lord, 
 are the earnest and the precursor of the 
 heavenly glory. With emphatic repe- 
 tition he again mentions the unity of 
 believers in the divine life and love as 
 the aim of his ministry, and conse- 
 quently of the Father's will in giving 
 him that ministry. 
 
 23. I in them, and thou in me, 
 that they may be made perfect in 
 one, or, may be perfected into one. This 
 oneness is here spoken of as the final 
 goal, the realization of the perfect ideal. 
 The union between Jesus and his Father 
 was perfect. There was no defect either 
 in degree or in extent. Hence to see 
 the Son was to see the Father. The life 
 of the Son was the Father's life. Be- 
 lievers in becoming believers have such 
 kind of oneness, but not such degree.. 
 The Holy Spirit both reveals and im- 
 parts to them in regeneration the mind 
 of Christ, and therefore the mind of the 
 Father; fcutthe revelation is not com- 
 pleted by one stroke, but, as Jesus here 
 indicates, is carried forward progres- 
 sively toward that perfection which he 
 himself in his life exhibited as a stand- 
 ard. This is primarily a prayer for be- 
 lievers on earth as a collective and pro- 
 gressive body, but with an application 
 also to the individual believer. That 
 the world may know, etc. (see on ver. 
 21), and hast loved {didst love) them, 
 as thou hast loved {didst love) me. 
 This presents the time of sending the Son 
 as the time of the Father's love of the Son 
 
274 
 
 JOHN XVII. 
 
 A. D. 30. 
 
 24 "Father, I will that they also, whom thou hast 
 given me, be with me where I am ; that they ° may 
 behold my glory, which thou hast given me: for thou 
 
 25 lovedst me before the foundation of the world. "O 
 righteous Father, Pthe world hath not known thee: 
 but il have known thee, and these have known that 
 
 26 thou hast sent me. 'And I have declared unto them 
 thy name, "and will declare it: that the love * where- 
 with thou hast loved me may be in them, " and I 
 in them. 
 
 » ch. 12. 26. 
 
 ■1 Cor. 13. 12; 2 
 
 Cor. 4. 6 ; 1 John 
 
 3. 2. 
 1 Pet. 2. 23. 
 P 1 Cor. 1. 21; 2.8. 
 qch. 7. 29; 8. 55; 
 
 10. 15. 
 ' ver. 6; ch. 15. 15. 
 • Luke 24. 45. 
 » ch. 14. 23 ; 15. 9. 
 » ver. 23; Gal. 2. 
 
 20; Eph. 3. 17; 
 
 Col. 2. 10. 
 
 and of believers, and thus the act of send- 
 ing the Son as an act of love to both hini 
 and them. Tliis love, iiowever, can be 
 known experimentally only in the meth- 
 od just mentioned, and perfectly only in 
 the full fruitage of that method. God's 
 love to us is shed abroad in our hearts in 
 a measure whenever we receive Christ; 
 fully when we fully receive him. 
 
 24. Father, I will that they also, 
 whom thou hast given me, be with 
 me where I am. In the words 7wt7^ 
 kingly authority blends with interces- 
 sion. As believers were given him, .so was 
 " all power " or authority given ; and this 
 he here asserts. In saying where I am 
 he again conceives of himself as already 
 returned to the Father, and done with 
 his fleshly life on earth. Thus his prayer 
 here advances to a claim for the eternal 
 companionship of his disciples, and so 
 supplements the words of ver. 15. As 
 he passed from his earthly service to the 
 Father's side (ver. 5), so shall they from 
 their earthly service to his side. That 
 they may behold my glory, which 
 thou hast given me. This is the 
 glory prayed for in ver. 5, and also 
 doubtless that spoken of in ver. 22, 
 which see. This fulness of glory is 
 f here conceived of as already received 
 ' — hast given. He would have them 
 behold it, because this vision of his 
 glory was at once the evidence and 
 the method of their participation in 
 it. They would be like him because 
 they would see him, and would see 
 him because they would be like him. 
 For thou lovedst me before the 
 foundation of the world. From 
 eternity — not as one who was to become, 
 but as one who from the beginning was. 
 The fellowship of the Father and the 
 Son in the eternal oneness of their di- 
 vine nature underlay and determined the 
 peipetual fellowship of the Father with 
 
 the Son in his divine human nature. 
 The luiman nature was made a sharer 
 of the divine glory in the respects of 
 both quality and perpetuity, and the 
 human disciples shared the same des- 
 tiny with the human Son. Thus this 
 clause refers to the whole preceding 
 request, and not merely to its last 
 clause. 
 
 25. O righteous Father, the 
 world hath not known (rather, did 
 not know) thee. It might seem that 
 with ver. 2-i the prayer should end, 
 but Jesus remembers that his eleven 
 and the whole body of saints repre- 
 sented by them were to serve on earth 
 before they could reign in heaven, and 
 so he comes back to make the last 
 words of his great plea a helping hand 
 reached down to lift them up into his 
 heaven. He here calls .the Father 
 righteous or just by contrast with the 
 world, and with the treatment which 
 the world had accorded, and would 
 accord, to him and his. The original 
 inserts and before the loorld, in the 
 sense either of and yet or of and there- 
 fore. But I have known (rather^ 
 knew) thee. Because unlike the world, 
 Jesus had the spirit of righteousness in 
 harmony with God ; and these have 
 known, rather knew, etc. In them, 
 too, was a spirit of righteousness to 
 receive and know Jesus and the Father. 
 Thus the world's hatred and persecution 
 should encourage, and not discourage, 
 them. It was the evidence that God 
 was for them and in them. 
 
 26. And I have declared (rather, 
 made known) unto them thy name, 
 and AVill declare it ; rather, make it 
 known. The past and the future are 
 here his earthly and his heavenly work 
 respectively. In the sending of the 
 Spirit and of ministers of the gospel, 
 etc. he continues to make known God's 
 
A. D. 30. 
 
 JOHN XVII. 
 
 275 
 
 name. That the love wherewith 
 thou hast loved {didst love) me may 
 be in them, and I in them. See 
 
 the last clause of ver. 23, and comments 
 ou it. How fitly does this prayer of 
 perfected love close with the avowed 
 purpose to perfect the love of God in 
 man, and so perfect man in the love of 
 God, and thus make man's perfection to 
 be also God's perfection ! For this Jesus 
 died and lives — / in them. 
 
 Practical Remarks. 
 
 1. Prayer fittingly follows religious 
 instruction, and fittingly precedes and 
 prepares for approaching trial. It is 
 an avenue of blessing to the suppliant, 
 and often of consolation and encourage- 
 ment to those who hear, ver. 1 ; ch. 11 : 
 42. 
 
 2. The mutual glorification of the 
 ' Father and the Son is the ultimate 
 
 design of mediatorial authority, vers. 
 1,2. 
 
 3. Since eternal life is the gracious 
 gift of Christ, it should be received 
 with penitence and thankfulness as an 
 undeserved favor to the guilty, ver. 3. 
 
 4. Without an experimental acquaint- 
 ance of God in Christ there can be no 
 eternal life, ver. 3 ; Ps. 34 : 8. 
 
 0. We should strive so to live as to 
 say at last, " I have finished the work 
 which thou hast given me to do," ver. 4 ; 
 2 Tim. 4 : 7, 8. 
 
 6. Jesus prays for what had been de- 
 signed and promised — exaltation after 
 humiliation ; so the designs and prom- 
 ises of God should encourage our prayers, 
 ver. 5 ; Phil. 2 : 5-7. 
 
 7. Christ manifests God to men ; but 
 only Christians, who are a gift of the 
 Father to Christ, spiritually discern 
 this manifestation, and as a result obey 
 God, ver. 6; ch. 1 : IS; 2 Tim. 2 : 19. 
 
 8. Christians learn experimentally 
 that their salvation is all of grace, a 
 gift of God through Jesus Christ, ver. 7. 
 
 9. Faith and obedience are the evi- 
 dences that we are given to Christ by 
 the Father. Thus let us " make our 
 calling and election sure," ver. 8 ; 2 
 Pet. 1 : 10. 
 
 10. How cheering the thought, if we 
 are Christ's, that he, in the most sacred 
 and elevated moment of his life, prayed 
 for us, and that he ever liveth as an 
 intercessor! vers. 9, 20; Heb. 7 : 25. 
 
 11. Christ is glorified in the salva- 
 tion of men, in the apostles and all 
 true believers, ver. 10 ; Isa. 53 : 10, 11. 
 
 12. It is unity in the Father's name, 
 which Christ has revealed, for which 
 he prays, ver. 11. 
 
 13. Christ's care for his disciples was 
 not in vain; so his prayers in their be- 
 half will be availing. Whoever of his 
 professed followers is lost will be, like 
 Judas, a son of perdition, ver. 12 ; Ps. 
 109 : 8 ; Acts 1 : 20. 
 
 14. Through the words of Christ the 
 joy of believers is made perfect and 
 lasting, ver. 13. 
 
 15. At the word of God, and the ex- 
 emplification of this word in Christians, 
 the hatred of ihe world is developed, 
 ver. 14. 
 
 16. Work for Christ, even amid trials 
 and aflflictions, is better than to depart 
 before our work is done. Our times we 
 should commit to Christ, ver. 15; Ps. 
 31 : 15. 
 
 17. We should so live as to show that 
 we are not of the world, ver. 16. 
 
 18. As God's word is the great means 
 of sanctification, the better it is under- 
 stood and the more closely it is obeyed 
 the more holy will men be, the happier 
 and the more useful, ver. 17. 
 
 19. Like Christ from the Father, so 
 the apostles from Christ had a special 
 mission in the world, ver. 18; Acts 1 : 
 21, 22. 
 
 20. Christ's vicarious sacrifice and 
 work are the foundation of the apos- 
 tolic mission and of the church, ver. 
 19 ; 1 Cor. 3:11; Eph. 2 : 20. 
 
 21. The weakest and humblest of 
 Christ's followers were included in 
 Christ's intercessory prayer, ver. 20. 
 
 22. The union for which Christ 
 prayed was spiritual — a union of true 
 believers in a loving and obedient 
 knowledge of God's character and will, 
 by being in the Father and the Son, 
 and by having Christ in them, vers. 6, 
 11, 21, 23. 
 
 23. As this union is spiritual, so must 
 the means for realizing it be spiritual, 
 vers. 21-24; 2 Cor. 10 : 4. 
 
 24. The union for which Christ prayed 
 is modelled after the perfect union of 
 the Father and the Son, vers. 11, 21-23. 
 
 25. The union of individual believers 
 with Christ lays the foundation for their 
 union one with another, ver. 23 ; Eph. 
 4 : 12, 13. 
 
276 
 
 JOHN XVIII. 
 
 A. D. 30 
 
 Jesus is apprehended; taken before Anna^ and Caiaphas ; 
 denied by Peter. 
 
 XVIII. WHEN Jesus had spoken these words, ^he went 
 forth with his disciples over * the brook Cedron, where 
 was a garden, into the which he entered, and his dis- 
 ciples. 
 
 » Matt. 26. 30. 36- 
 46 ; Mark 14. 32 ; 
 Luke 22. 39. 
 
 » 2 Sam. 15. 23. 
 
 26. The union of believers, which is 
 begun on earth, will find its fullest and 
 most perfect consummation with Christ 
 in heaven, ver. 24; 1 John 3 : 1, 2. 
 
 27. "The death of believers is in 
 answer to the prayer of Christ, and 
 for the purpose of removing them to 
 the perfect and everlasting enjoyment 
 o' bis presence in heaven," ver. 24. 
 
 28. Christ is the original fountain of 
 all the saving knowledge that believers 
 have of God, ver. 25. 
 
 29. Love is the bond in which the 
 union of believers finds its perfection, 
 ver. 26; Col. 3 : 14 ; Jude 21. 
 
 30. We should use all diligence to 
 keep ourselves in the knowledge and 
 love of God, meditating upon God's 
 truth, praying over it, and putting it 
 into practice, and in love striving to 
 keep the unity of the Spirit in the 
 bonds of peace, ver. 26 ; eh. 15:5; 
 1 Thess. 4 : 9, 10 ; 1 Pet. 1 : 22. 
 
 CHAPTER XVIII. 
 
 With the last chapter John closes 
 his account of the prophetic ministry 
 of Jesus. In this he proceeds to his 
 mcrificial work, unless, indeed, we 
 prefer to make the division at the be- 
 ginning of ch. 13. Evidently the two 
 overlap. John's narrative omits many 
 things related by Matthew, Mark, and 
 Luke, and contains others of great im- 
 portance not named by them. This is 
 as might be expected, both from the fact 
 that John was more fully and contin- 
 uously an eye-witness than any of the 
 other evangelists, and also from the 
 evident purpose of the writer, which 
 was to supplement the other Gospels, 
 to bring out more fully the divinity 
 and the deep teaching of our Lord, 
 and so to counteract rising heresies 
 in regard to his person and work. 
 
 The topics of chs. 18 and 19 (which 
 form one continuous division of this 
 Gospel) are: The arrest of Jesus (vers. 
 1-11); his examination before Annas and 
 Caiaphas successively (vers. 12-27) ; the 
 
 denial of his Lord by Peter (vers. 15-27) ; 
 the examination of Jesus by Pilate, who 
 pronounces him innocent and proposes 
 to release him (vers. 28-38) ; the clamor 
 of the Jews against this, who prefet 
 Barabbas (vers. 39, 40); the scourging 
 and mocking of Jesus (ch. 19:1-5); 
 Pilate's renewed eflfort to release him 
 (vers. 6-12) ; his final yielding and 
 order for the crucifixion (vers. 13-16) ; 
 the crucifixion, with various incidents 
 related only by John (vers. 17-37) ; the 
 Lord's burial, vers. 38-42. 
 
 1-11. Arrestof Jesus; Treachery 
 OF Judas : Rashness of Peter. Matt. 
 26 : 47-57 ; Mark 14 : 43-52 ; Luke 22 : 
 47-53. With the former part of each 
 of these passages John (chs. 13-17) 
 harmonizes in point of time. When 
 John wrote, the three other Gospels 
 were well known and the church and 
 her ordinances were established things. 
 Hence he omits particulars concerning 
 the Jewish conspiracy against Christ, 
 the contention among the Twelve, the 
 institution of the Lord's Supper, and 
 the agony at Gethsemane. But John 
 alone preserves for us the unspeakably 
 precious legacy of the Saviour's vale- 
 dictory address, and his " intercessory- 
 prayer," which was also the Saviour's 
 report of his work on earth to his 
 Father. 
 
 1. When Jesus had spoken these 
 words — namely, of his parting conver- 
 sation and prayer (chs. 14-17), which 
 followed the eating of the passover and 
 the institution of the Lord's Supper — 
 he went forth, accompanied by the 
 eleven, from the house, as it would 
 seem, as well as from the city, passing 
 down the deep gorge on the eastern 
 side, crossing over the brook (or tur- 
 rent) Cedron — ])roperly, Kedron, a 
 winter torrent, but dry in summer — 
 about where a small bridge now spans 
 the dry channel, and soon came to a 
 garden, owned, no doubt, by a friend, 
 and situated at or near the foot of the 
 Mount of Olives. It may have been a 
 few steps up the slope of the hill. Thii 
 
A. D. 30. 
 
 JOHN XVIII. 
 
 277 
 
 2 And * Judas also, which betrayed him, knew the » ch. 13. 2, 27-30. 
 place: ^for Jesus ofttimes resorted thither with his ^39^^ ^^' ^^' ^'" 
 
 3 disciples. 'Judas then, having received a band of Matt. 26. 47-52; 
 men and officers from the chief priests and Pharisees, 
 Cometh thither with lanterns and torches and weapons. 
 
 4 Jesus therefore, * knowing all things that should 
 come upon him, went forth, and said unto them, 
 
 5 **Whom seek ye? They answered him, Jesus of tprov. 28. 1. 
 Nazareth. Jesus saith unto them, I am he. (And 
 
 Judas also, which betrayed him, stood with them.) 
 
 6 As soon then as he had said unto them, I am Ae, "they « 2 Kings 1. 9-12 
 went backward, and fell to the ground. ^^- ^7- 2 ; 40. 14 
 
 Mark 14. 43-47 ; 
 Luke 22. 47-53; 
 also Acts 1. 16. 
 •ch. 13. 1; Matt. 
 16. 21. 
 
 is the garden of Gethsemane, where he 
 was wont to resort with his disciples. 
 The traditional site of this garden is 
 probably the exact spot. Here, as re- 
 lated by the other evangelists, it being 
 now late in the evening, Jesus remain- 
 ed for some time, underwent fearful 
 agony, ayid his sweat became as it were 
 great drops of blood, Luke 22 : 44. 
 Here he prayed three times, and was 
 fctrengthened by an angel. " This no- 
 tice of the garden would suggest the 
 scene to all familiar with the other 
 Gospels. John's intention is to exhibit 
 its issue — the repose of Jesus." — Lange. 
 
 2. Here Jesus was arrested late at 
 night. The treachery of Judas, who 
 well knew the place and his Mas- 
 ter's habits, enabled the Sanhedrim to 
 arrest him without a public disturb- 
 ance. Hence they changed their plan 
 (Matt. 26 : 5), and sent Judas and a 
 force of men sufficient, with full com- 
 mission and authority, to apprehend 
 Jesus and bring him before them, 
 
 3. A baud (true text omits the words 
 of men), properly, the band — i. e. the 
 Iloman cohort, which consisted of from 
 three hundred to six hundred men, was 
 quartered in the tower of Antonia, and 
 guarded the peace of the city. The 
 Sanhedrim could procure its services 
 to effect an arrest. Probably only 
 part of the band was now present. 
 Then there were the officers — i. e. the 
 captains of the temple (Luke 22 : 52) 
 with their men, who guarded the tem- 
 ple and kept order. Some of the chief 
 priests and elders (Luke 22 : 52) came 
 also, to make sure of their prey, accom- 
 panied by some servants, as Malchus. 
 This force was armed with weapons 
 (swords and staves) to overcome any 
 resistance, and was provided with 
 
 31 
 
 lanterns and torches (better, 
 torches and lamps), which they 
 might need, althougli it was moon- 
 light, if it should be necessary to 
 search the shady recesses of the gar- 
 den or the rock-caverns and tombs of 
 the valley of the Kedron. 
 
 4. Jesus well knew and understood 
 all the things that ivere coming upon 
 him, as the phrase should read. His 
 acquaintance with the Old Testament 
 prophecies (Luke 24 : 27) was perfect; 
 his knowledge of the nature of his 
 work and of the counsel of God was 
 complete. He had full foreknowledge 
 (indeed, long beforehand) of all his ap- 
 pointed sufferings. Hence he was not, 
 like his disciples, surprised. Besides, 
 he had emerged from the conflict of 
 Gethsemane calm and firm. Instead, 
 therefore, of hiding, he went forth 
 boldly to meet his enemies, and asked 
 them, Whom seek ye ? 
 
 5. They answered, Jesus of Naz- 
 areth, rather, Jesics the Nazarene, not 
 probably recognizing him. At this 
 point many place the kiss of Judas. 
 He stood (rather, loas standing) with 
 them, and came forward to identify 
 Jesus by the concerted signal — a treach- 
 erous kiss — and received a mild but ter- 
 rible reproof. Matt. 26 : 48-50 ; Mark 
 14 : 44-46 ; Luke 22 : 47, 48. The calm 
 courage of Jesus rendered this signal 
 quite unnecessary, for he avowed him- 
 self the man they sought, without await- 
 ing arrest or question. He said, lam 
 he. The Judas kiss became "a mean- 
 ingless farce through Jesus' self-declara- 
 tion." — Lange. But others place this 
 after verse 9. See Author^s Harmony, 
 R 170, 171. 
 
 6. As the Son ot God confronted them 
 with calm majesty they were seized 
 
278 
 
 JOHN XVIIl. 
 
 A. D. 30. 
 
 7 Then asked he tliem again, Whom seek ye ? And 
 
 8 they said, Jesus of Nazareth. Jesus answered, I have 
 told you that I am he : if therefore ye seek me, ^ let 
 
 9 these go their way : that the saying might be fulfilled, 
 which he spake, * Of them which thou gavest me have 
 I lost none. 
 
 'Then Simon Peter having a sword drew it, and 
 smote the high priest's servant, and cut off his right 
 
 10 
 
 « ch. 13. 1 ; Isa. 5a 
 6; ICor. 10, 13; 
 Eph. o. 25. 
 
 • ch. 6. 39 ; 17. 12. 
 
 'Matt. 26. 51; 
 JNIark 14. 47 ; 
 Luke 22. 49, 50. 
 
 with a sudden panic, started back in 
 dismay, and fell to the ground. 
 
 Some of these very men, in all prob- 
 ability, were of the number sent on a 
 former occasion by the Sanhedrim to 
 arrest him, and, being overawed by his 
 teaching, dared not fulfil their commis- 
 sion, ch. 7 : 4-5, 46. Now, amidst the 
 darkness of night and the sombre 
 shades of the deep valley and the gar- 
 den, they remembered too that Jesus 
 was the great miracle-worker, and his 
 majestic composure affrighted them. 
 This accounts for tlie panic. Lange : 
 The channel of the miracle was " terror 
 of conscience." " Tholuck cites kin- 
 dred instances. When before Mark 
 Antony, Marius, and Coligny, the mur- 
 derers recoiled, panic - struck." But 
 also the divine power deprived them for 
 the moment of strength — even of power 
 to stand. Thus it was shown to the 
 Saviour's enemies, as he had previously 
 taught his disciples (ch. 10 : 17, 18"), 
 that if he was taken and crucified, it 
 was not for want of power to resist, but 
 because he voluntarily yielded himself 
 into their hands. Compare ch. 19 : 11. 
 He also compelled every person present 
 to be a witness of his arrest, legally 
 effected. 
 
 7. When they had recovered them- 
 selves and returned, he asked them 
 again, Whom seek ye? This re- 
 assured them. He evidently intended 
 no resistance or harm to them, and they 
 replit.d as before. This scene rendered 
 any ireaeherous violence to Christ im- 
 possible. 
 
 8. I have told you, etc.; I have 
 already told you ; you know it from my 
 own lips. If therefore, etc. — i. e., if 
 I am tlie person you are sent to arrest, 
 let these go their way. Let these 
 my friends, with whom you have no 
 concern, go in peace. The Saviour's ob- 
 ject was to give his disciples an oppor- 
 tunity to escape, 
 
 9. John here refers to the saying of 
 
 Christ, ch. 17 : 12. It is not meant that 
 this instance of thoughtful, unselfish 
 care was the full or principal fulfilment, 
 but that this was a partial fulfilment, 
 one special instance, of that preserving 
 of soul and body. As before, and aa 
 afterward he cared for them, even 
 unto eternal life. In this case it was 
 not bodily safety alone which the Sa- 
 viour provided for, but the apostles' 
 spiritual safety and the future of the 
 church ; for they were not strong 
 enough for martyrdom, and they had a 
 great work to do, for which they must 
 be spared. 
 
 It may be that here Judas came for- 
 ward, nerving himself to go through 
 his part. (See on verse 5.) At any rate, 
 the officers now laid violent hands on 
 Jesus, The arrest was effected. The 
 disciples, seeing what would follow if 
 something were not done, inquired, 
 " Lord, shall we smite with the sword ?" 
 Luke 22 : 49. They would not flee till 
 they knew that Jesus would not deliver 
 himself. If he encouraged, they were 
 ready to fight, in full confidence that 
 he could give them the victory against 
 any odds. 
 
 10. Simon Peter did not wait for 
 an answer. In accordance with his im- 
 petuous nature, and doubtless embold- 
 ened by the supernatural awe which 
 Jesus had just previously caused to fall 
 upon the multitude, also anxious to 
 show that the Saviour's estimate of his 
 strength was mistaken (Luke 22 : 31- 
 34), Peter drew his sword and com- 
 menced the conflict, not doubting the 
 power of Jesus to give the victory. 
 His first onset was uj)on Malchus, the 
 servant of the high priest, who perlia{)S 
 had laid hands upon Jesus. This sword 
 was one of the two mentioned in Luke 
 22 : 38. And cut off his right ear, 
 aiming doubtless at his head. Tliis 
 rash act, contrary to the will of God, 
 and threatening great harm to the cause 
 and danger to the disciples, would not 
 
A. D. 30 
 
 JOHN XVIII. 
 
 279 
 
 11 ear. The servant's name was Malchus. Then said 
 Jesus unto Peter, Put up thy sword into the sheath : 
 
 «the cup which my Father hath given me, shall I not «Matt. 20. 22; 26 
 drink it? ^9,42. 
 
 12 Then the band and the captain and officers of the 
 
 have been performed if Peter had prop- 
 erly watched and prayed, Luke 22 : 37, 
 
 38. The earlier evangelists do not men- 
 tion Peter's name, perhaps for pru- 
 dential considerations. 
 
 11. In one expression the Saviour re- 
 strains Peter and answers the question 
 of the disciples (Luke 22 : 49)— Pat 
 up thy sword into the sheath. 
 Tliis was a kind but firm reproof. The 
 cup — thus he designates his sufferings 
 and death (compare Mark 10 : 38 ; Luke 
 22:42, etc.) — which my Father hath 
 given me. It was of divine appoint- 
 ment, a part of the Saviour's predes- 
 tined work, and necessary for human 
 redemption. This did not in any way 
 lessen the freedom or excuse the guilt 
 of the Jews or of Judas. A thing may 
 be righteously and wisely predestined 
 of God, and yet be freely and most 
 wickedly done by men. There is no 
 difficulty in this except the general 
 difficulty, or rather impossibility, of 
 fully harmonizing the idea of God's 
 sovereign rule with the responsible free 
 agency of man. Both are patent facts, 
 the reality of which is in no way affect- 
 ed by our inability fully to comprehend 
 their mutual relations. Compare Acts 
 2 : 23; John 19 : 11; Matt. 26:24. 
 Shall I not drink it? Shall I not 
 meekly accept the divine appointment? 
 Thus the Saviour said in his agony, 
 not as I will, but as thou wilt, Matt. 26 : 
 
 39, etc. To resist by force would be, in 
 the circumstances, rebellion against the 
 known will of God. 
 
 We learn from Matthew (ch. 26 : 52- 
 54) that Jesus gave three other reasons 
 for not resisting: (1) The unsuitable- 
 ness of doing so : " For all they that take 
 the sword shall perish by the sword." 
 The Saviour does not here assert that 
 all who resort to arms, under any cir- 
 cumstances, " perish." This is obvious- 
 ly untrue ; indeed, this course very often 
 preserves life, friends, and country. 
 Much less does he utter the meaning- 
 less platitude that fighting is dangerous. 
 The great principle is announced that 
 religions founded or preserved by the 
 
 sword will perish by the same means 
 Islam was so established, and will doubt 
 less perish amidst civil convulsions 
 But Christianity is immortal. It can 
 not be propagated by the sword nor de 
 stroyed by the sword. Christians must 
 not use carnal weapons in its defence, 
 but spiritual. The reference is to re- 
 ligions and principles rather than to 
 the fate of individuals. This passage 
 has no reference to ordinary self-de- 
 fence from robbers, murderers, etc., nor 
 to military operations by human gov- 
 ernments, and does not forbid govern- 
 ments from protecting the civil rights 
 of Christians as of others — even their 
 religious liberty — by force. (2) Peter's 
 puny sword was superfluous. If force 
 was needed, prayer would bring more 
 than twelve legions of mighty angels. 
 (3) "How, then, shall the Scriptures 
 be fulfilled ?" which is nearly equiva- 
 lent to the question here. The Scrip- 
 tures must be fulfilled, because they re- 
 veal the counsel of God. 
 
 We learn from Luke that Jesus im- 
 mediately touched Malchus's ear and 
 healed it. This prevented any harm to 
 Peter or the others from his rash act, 
 conciliated the officers so as to facilitate 
 the apostle's escape from arrest, and 
 strongly disavowed resistance to civil 
 authority on the part of Jesus. The 
 Saviour also addressed a temperate and 
 dignified remonstrance to the members 
 of the Sanhedrim present, and to the 
 temple-captains, for the time and man- 
 ner oi" his arrest. He protests, though 
 he does not resist or flee. Then he 
 quietly suffered himself to be arrested, 
 pinioned, and led away. At this point 
 all his disciples, perceiving that he did 
 not mean to deliver himself, lost heart, 
 forsook him, and fled for their lives. 
 One only, not one of the Twelve, ven- 
 tured to follow, and he was seized by 
 the temple-guards, but escaped from 
 their grasp and fled. (See for all in this 
 and preceding paragraph Matt. 26 : 51- 
 56 ; Mark 14 : 47-52 ; Luke 22 : 50-53.) 
 
 12-27. Preliminary Examination 
 OF Jesus before Annas. Peteb^s 
 
280 
 
 JOHN XVIII. 
 
 A. D. 30 
 
 13 Jews took Jesus, and bound him, and ''led him away »>Matt. 26. 57. 58, 
 to 'Annas first; for he was father-in-law to Caiaphas, %~^^^?^^a^_-2- 
 
 14 which was the high priest that same year. J Now Lnke^22. 54-6O. 
 Caiaphas was he which gave counsel to the Jews, ' Luke 3. 2 
 that it was expedient that one man should die for the ^ ^^'' ^^" ^^" 
 people. 
 
 15 * And Simon Peter followed Jesus, and so did an- 
 other disciple. That disciple was known unto the 
 
 49-52. 
 
 k Matt. 26. 58 ; 
 Mark 14. 54 ; 
 Luke 22. 54. 
 
 Denial of his Master, Matt. 26 : 57, 
 58, 69-75 ; Mark 14 : 54, 66-72 ; Luke 22 : 
 54-62. Before Jesus was brought before 
 Caiaphas, as related by the other evan- 
 gelists, he was conducted, for a prelim- 
 inary examination, before Annas, This 
 old man had formerly been high priest, 
 and, though deposed by the foreign power 
 that ruled Judsea, was still the legitimate 
 high priest according to the law of Moses 
 (the office being for life. Num. 20 : 28; 
 35 : 25), and may have been so regarded 
 by the Jews. Annas appears to have 
 possessed vast influence, and as father- 
 in-law to Caiaphas doubtless exerted a 
 very controlling influence over him. It 
 is probable that they occupied jointly 
 the official residence, so that Annas, 
 after examining Jesus, sent him across 
 the court to the apartment occupied by 
 Caiaphas. Peter's denial took place in 
 this court, and thus all difficulties are 
 removed. 
 
 12. Then the band ; rather. So the 
 hand. See ver. 3, Bound, pinioned 
 his arms. " To apprehend and bind 
 Oyie all gave their help, the cohort, the 
 chiliarch, the Jewish otficers. . . . Only 
 by the help of all did they feel them- 
 selves secure. And thus it was order- 
 ed, that the disciples might escape vfith 
 the more safety." — Luthardt. (The 
 "chiliarch" was commander of the 
 Roman cohort.) The time of the arrest 
 was probably past midnight. 
 
 13. And led him away to Annas 
 first. On account of Annas's high posi- 
 tion and itjrfluence Jesus is led for a pre- 
 liminary examination to him first. He 
 was father-in-law to Caiaphas, the 
 incumbent of the high priest's office at 
 this time. The two men acted in har- 
 mony. It is said that Caiaphas was 
 high priest that same year. (Omit 
 same.) This expression occurs before in 
 eh. 11 : 49. Probably a popular form 
 of speech. God made the high priest- 
 hood a life-office, but under the dese- 
 
 crating Roman supremacy it Lad be- 
 come a mere annual office. 
 
 14. Refers to facts stated in ch. 11 ; 
 49. The high priest was the head of 
 the priesthood and of all religious af- 
 fairs. Aaron was the first high priest 
 (Ex. 28 : 1-38), and the office continued 
 in his family about fifteen centuries; 
 but Herod, and the Roman governors 
 after him, changed the incumbents at 
 pleasure, so much so that the office be- 
 came almost annual. Caiaphas. Jo- 
 seph Caiaphas was high priest about 
 nine years, during the whole procura- 
 torship of Pontius Pilate. He was son- 
 in-law to the deposed and rightful high 
 priest. See on ch. 11 : 49. But why is 
 Caiaphas mentioned just here? To in- 
 timate that both old Annas and his son- 
 in-law were of one mind in bitter and 
 murderous hostility to tlie Lord Jesus. 
 The legal proceedings were merely a 
 form and a mockery. The death of 
 Jesus had been fully determined upon. 
 His trial and condemnation and final 
 death constituted a base and predeter- 
 mined judicial murder. Here John 
 gives us fair warning of the character 
 of the proceedings which he is about 
 to relate. The conclusion was decided 
 upon before even the preliminary ex- 
 amination of the accused began. An- 
 nas appears, more than any other sin- 
 gle man, to be the central figure in thia 
 conspiracy. He and his friends were 
 Sadducees. They hated Christ with a 
 deadly hate, partly as a reprover of their 
 wickedness, partly as being a rival in 
 influence with the people, and jjartly, 
 perhaps, because in " cleansing the 
 temple " he had interfered with cor- 
 rupt practices by which they probably 
 received large profits. Tiie Pharisees 
 also hated him because he tlireatened 
 the reign of formalism and tradition. 
 
 15-18. First Denial by Peter. 
 Jesus being before Annas, Matt. 26 : 
 58, 69, 70; Mark 14 : ')4, 66-68; Luk« 
 
A. D. 30, 
 
 JOHN XVIII. 
 
 281 
 
 high priest, and Avent in with Jesus into the palace 
 IH of the high priest. ^But Peter stood at the door 
 without. Then went out that other disciple, which 
 was known unto the high priest, and spake unto her 
 ] 7 that kept the door, and brought in Peter. Then saith 
 the damsel that kept the door unto Peter, Art not 
 thou also one of this man's disciples ? ™ He saith, I 
 
 > Matt. 26. 69 ; 
 Mark 14. 66 ; 
 Luke 22. 54. 
 
 Luke 22. 31. 
 
 22 : 54, 56, 57. See the Author's Har- 
 mony, § 173, also table of the four ac- 
 counts in his Notes on Mark, p. 285. 
 There is not the slightest difficulty in 
 harmonizing the three other accounts 
 with each other and with John's. 
 They, for convenience, group together 
 the three denials; John, who alone 
 relates the examination before Annas, 
 mentions them, as related to that and 
 other events, in the order of time. 
 
 15. And Simon Peter followed 
 Jesus, and so did another disci- 
 ple ; literally. And there followed Jesus 
 Simon Peter and another disciple. All 
 tbrsook him and fled when he was ar- 
 x*ested, but Peter and John recovered 
 some courage, and soon followed to see 
 -vhat would become of their beloved 
 Master. It is evident from John's 
 statement that the two started in com- 
 pany. The other nine had not cour- 
 age to follow at all, but had hidden 
 themselves. John was known to the 
 high priest, was an acquaintance of 
 Annas, and therefore, being recognized 
 as a friend by the servants, was allowed 
 to enter. From his statement that he 
 went in with Jesus — i. e. at the same 
 time he did — he must have been close to 
 the Saviour. From Mark 14 : 54 we learn 
 that Peter " followed him afar off." John 
 only adds that Peter was standing at the 
 ioor without; his modesty prevents his 
 comparing himself with Peter to the dis- 
 advantage of the latter; but from all the 
 jjicts given it seems that Peter hung back, 
 as they entered the city, while John kept 
 near, and that Peter soon after ventured 
 to come up and stand outside. Farrar 
 thinks that the two came to the gate to- 
 gether, John being admitted as an ac- 
 quaintance, while the portress refused ad- 
 mission to Peter as a stranger. Palace 
 of the high priest; rather, court of 
 ihe high priest. The court was an en- 
 closed square, open to the sky, around 
 which the house was built. It was en- 
 tered by a street-door and through a pas- 
 sage or outer court. Through these and 
 
 across the court Jesus was led into the 
 apartment of Annas, doubtless on the 
 first floor, and raised one step or more 
 above the court. Compare Mark 14 : 66. 
 The doors being open, John, and after- 
 ward Peter, standing in the court, would 
 look in and observe what passed. 
 
 16. But Peter stood (rather, was 
 standing) at the door without. He 
 had come up to the street-door. Then 
 went out, etc. John, knowing that 
 Peter would soon come to the gate (or 
 possibly having left him there), went 
 out and found him there, and by speak- 
 ing to the maid-servant that kept the 
 door, and who knew John, he was 
 enabled to bring in Peter. Peter put 
 a bold face on it, and sat down by the 
 fire (Luke 22 : 56) among the servants 
 of the high priest and the officers. 
 John made less show of brafvery, and 
 had more. 
 
 17. Then saith the damsel (rather, 
 maid -servant) that kept the door un- 
 to Peter. She probably observed Peter 
 carefully when she let him in, and after- 
 ward as he sat by the fire. Something 
 about his appearance excited her sus- 
 picions. Then slie thought she remem- 
 bered having previously seen him with 
 Jesus. She approaches him, looks 
 sharply at him (Luke 22 : 56), and re- 
 marks to those around, " This man was 
 also with him." She tells Peter so 
 (Matt., Mark) and then asks him direct- 
 ly, Art not thou also one of this 
 man's disciples? Some think that 
 the word "also" refers to John, who 
 was known to be a disciple of Jesus. 
 The maid-servant speaks rather con- 
 temptuously of Jesus — only this man/ 
 She may have feared being blamed for 
 admitting Peter. He seems to have 
 been in no great danger, except as he 
 might be recognized as the assailant of 
 Malchus. But he has passed from the 
 extreme of natural bravery and rash- 
 ness to the other extreme of pusillani- 
 mous cowardice. His careless, confident 
 manner is a mere expedient of fear. 
 
282 
 
 JOHN XVIII. 
 
 A. D. 30 
 
 18 am not. And the servants and officers stood there, 
 who liad made a fire of coals ; for it was cold : and 
 
 they warmed themselves: and Peter "stood with * Ps- ^- i- ^^^t. 
 them, and warmed himself. isl 33. ' '^'^' 
 
 19 The high priest then <> asked Jesus of his disciples, • Luke ii, 53, 54. 
 
 Taken by surprise, he answers the 
 maid, I am not. From the other 
 evangelists we learn that he not only 
 denied, but assumed ignorance, and 
 tried to pass himself oflf as a stranger 
 
 and mere casual observer. Alas for 
 poor fallen Peter! 
 18. Servants and officers stood. 
 
 The servants of the high priest, and 
 officers (temple-captains and their men, 
 
 EASTERN FIRE-PAN, WITH COALS. 
 
 or some of them). These were stand- 
 ing in the court. Some of them were 
 of the party who had arrested Jesus, 
 ver. 26. Having made a fire of coals; 
 a charcoal fire, mineral coal being un- 
 known. Perhaps the fire was in a pan 
 used for the purpose. " The wealthy, 
 however, use a brazier, or stand of brass 
 or copper two feet in height, in the 
 centre of whose upper surface is set a 
 chafing-dish of like material, which 
 contains the fire. This was, doubtless, 
 the pan containing a 'tire of coals' at 
 which Peter stood and warmed himself 
 in the court of the high priest's house." 
 — Dk. Van Lennep, Bible Lands, p. 
 464. It was cold, as it well might 
 be in April, at midnight or probably 
 later, even in that climate. Fire was 
 needed for comfort. " The nights at 
 Jerusalem at that season of the year 
 are cool, though the day may be warm. 
 The air after sundown becomes chilly. 
 . . . Coal (charcoal) is one of the arti- 
 
 cles of fuel which the inhabitants of 
 Jerusalem burn at the present day." — 
 Dii. Hackett, in Smith's Dictionary, 
 art. " Coal." Peter stood. Uneasy 
 at being questioned, he had arisen, yet 
 was not prepared to abandon the as- 
 sumed boldness with which he had 
 mingled with the officers and servants, 
 imagining that he could pass oflT for 
 a stranger. Lange : "An assumed 
 boldness is a characteristic of fear." 
 John seems to have adopted the more 
 sensible plan of keeping himself more 
 retired and quiet. Besides, he was pro- 
 tected by his acquaintance with the 
 high priest. 
 
 19-23. Examination of Jesus by 
 Annas. This important circumstance 
 John only mentions. Characteristical- 
 ly, not only as writing a supplementary 
 Gospel, but also because, if the eternal 
 Son of God is to be condemned by his 
 own people, it should be known that 
 the legitimate high priest took a cou 
 
A. D. SO. 
 
 JOHN XVIli. 
 
 28S 
 
 20 and of his doctrine. Jesus answered him, pI spake pch. 7. 14, 26, 28: 
 
 8. 2 ; 10. 23, etc. ; 
 Matt. 26. 55 ; 
 Luke 4. 15. 
 
 21 
 
 22 
 
 open ly to the world ; I ever taught in the synagogue, 
 
 and in the temple, whither the Jews always resort ; 
 
 and "i in secret have I said nothing. Why askest <i Matt. lo. 27. 
 
 thou me ? Ask them which heard me, what I have 
 
 said unto them : behold, they know what I said. 
 
 And when he had thus spoken, one of the officers 
 which stood by "" struck Jesus with the palm of his 'isa. 50. 5, 6; Jer 
 hand, saying, Answerest thou the high priest so? 20. 2 ; Acts 23. 2, 
 
 trolling part in the proceedings, and 
 because all that followed resulted from 
 this. 
 
 19. The high priest (Annas, who 
 was the legitimate high priest, exer- 
 cised great authority and was greatly 
 reverenced, though deposed) asked 
 Jesus of {concerning) his disciples, 
 and of {concerning) his doctrine, or 
 teaching, evidently assuming in ad- 
 vance that Jesus was a dangerous and 
 seditious man. Annas inquired as to 
 the number and standing of his disci- 
 ples, and as to the nature of the teach- 
 ing by which he had attached them to 
 himself. The crafty old inquisitor 
 hoped by these general questions to 
 draw out of the prisoner a statement 
 which could be used against him, per- 
 haps also against his disciples. 
 
 20. I spake — such has been my 
 habit — openly — without secrecy or 
 disguise — to the world, to the pub- 
 lic. Jesus had delivered his instruc- 
 tions publicly to all who would listen. 
 In the synagogue — i. e. wherever I 
 found one. Jesus preached in the syn- 
 agogues of many towns. In the tem- 
 ple — there was but the one temple, and 
 it was the most public place in the na- 
 tion — whither the Jews always re- 
 sort, for worsliip and religious cere- 
 monies, especially at the time of the 
 great annual festivals, when all the 
 men were required by the law to ap- 
 pear before Jehovah, Jesus took such 
 opportunities for preaching, John 5 : 
 1 tf. ; 7 : 14, 37, etc. His out-door 
 teaching on the lake or mountain or 
 in the fields was of the same public, 
 open character. Hence he adds, in 
 secret have I said nothing; noth- 
 ing as a teacher or rabbi. Jesus was 
 no conspirator, holding secret meetings 
 and giving secret instructions. Even 
 thfe things which he from time to time 
 (and necessarily) said confidentially to 
 
 the Twelve were not secret plottings, 
 and, as Lange remarks, were destined 
 for ultimate publicity. Matt. 10 . 27. 
 
 21. Why askest thou me? It 
 was unjust and evinced a malicious 
 purpose. An accused person has a 
 right to be confronted with the charges 
 against him and with witnesses from 
 whom testimony should be taken. He 
 should not himself be called on to an- 
 swer questions in order to find ground 
 or pretext of conviction. This is now 
 a recognized principle observed in our 
 courts. Ask them which heard 
 me, what I have said unto them. 
 More exactly. Bring forward as wit- 
 nesses those who from time to time 
 have heard my instructions as a public 
 teacher. Behold, they know what 
 I said when teaching. They are ear- 
 witnesses. It is implied that an impar- 
 tial trial would triumphantly vindicate 
 the character of Jesus, and that he 
 recognized the animus of his enemies. 
 Thus the cunning of the aged priest 
 was foiled and his injustice exposed 
 by a few words of simple truth and the 
 manly demand for just proceedings. 
 The language of Jesus was calm and 
 respectful. Compare with Paul's heat- 
 ed manner, Acts 23 : 3, for which, how- 
 ever, he made a noble apology as far 
 as he had spoken hastily, Acts 23 : 5. 
 Jesus, the all-perfect, always speaking 
 the right and wise word, had no occa- 
 sion for apology. 
 
 22. One of the officers, doubtless 
 the temple-officers who had aided in 
 the arrest of Jesus. Some of these 
 were warming themselves in the court- 
 yard, ver. 18; others were in attend- 
 ance on Annas and were guarding the 
 prisoner. One of these struck Jesus 
 with the palm of his hand ; liter* 
 ally, gave Jesus a blow, or slap, on the 
 face, smiting him in the mouth to in« 
 dicatd that he had spoken disrespect- 
 
284 
 
 JOHN XVIII. 
 
 A. D. 30 
 
 •2 Cor. 
 Pet. 2, 
 
 23 Jesus answered him, "If I have spoken evil, bear 
 witness of the evil : but if well, why smitest thou me? 
 
 24 *Now Annas had sent him bound unto Caiaphas the *Matt. 26. 57. 
 high priest. 
 
 10. 1; 1 
 20-23. 
 
 fully and to siU'iice him. This seems to 
 l)e the natural meaning. See Acts 
 '2'.\ : 2. Yet the expression may mean, 
 .^ti'Kck J<',-<i(s irith (I rod. Answerest 
 thou tlie hisrh priest so? This 
 tauntiii'T (Hicstion aceompnnied and 
 explained the blow. " The prohibi- 
 tion. Kx. 22 : 28, had been by the 
 .lews extended into an ordinance in- 
 stilling a bigottnl veneration for su- 
 ])eriors, and for the high priest es- 
 pecially."— Lange. Probably the of- 
 ficer was enraged at the discomfiture 
 of the high priest. The whole trans- 
 action confirms the view that the Jews 
 regarded Annas, though deposed, as the 
 real or lawful high priest. 
 
 23. The answer of Jesus shows his 
 perfect presence of mind, serene dig- 
 nity, and absence of passion, as also 
 his clear sense of the indignity he had 
 received, and readiness to assert his 
 right. Jesus answered him, the 
 officer who struck him, If I have 
 spoken evil, in what I just said, 
 bear witness. " Come forward as a 
 witness against it. Accusing and testi- 
 fying are here thy business; not so [is] 
 judging, much less punishing before 
 sentence is passed." — Lange. But if 
 well, why smitest thou me ? A 
 rejjrimand sharp and clear, but in 
 perfect temper, of his unjust conduct, 
 and indirectly of Annas for allowing 
 such an outrage in a court of justice. 
 " It has been often and well observed 
 that our Lord here gives us the best in- 
 terpretation of Matt. 5 : 39 — that it does 
 
 >not exclude the remonstrance against 
 unjust oppression, provided it be done 
 calmly and patiently." — Alford. 
 
 24-27. Peter's Second and Third 
 Denials, Jesus being before Caiaphas. 
 The examination before Annas devel- 
 oped nothing which our Lord's enemies 
 could use against him — rather the con- 
 trary ; hence perhaps it is omitted by 
 the other evangelists. 
 
 24. Now Annas had sent him. 
 This unfortunate mistranshition origin- 
 ated probably in the desire to avoid a 
 supposed discrepancy. Confounding the 
 examination before Annas with that be- 
 
 fore Caiaphas, as related by Matthew, 
 Mark, and Luke, this forced rendering 
 was adopted to avoid contradiction. 
 But so John's account is obscured, and 
 a real difficulty is made where none ex- 
 isted. John alone narrates the examin- 
 ation before Annas, and then says, as 
 it should be rendered, Anjias sent him, 
 })robably across the courtyard, to the 
 apartment of the actual high priest. 
 An impressive warning against tam- 
 pering with the true text or with a true 
 translation to avoid apparent difficulties. 
 Bound. Jesus had been unbound for 
 examination. The attempt to treat him 
 as a secret conspirator had signally 
 failed. His enemies found that they 
 would be obliged to make distinct 
 charges and suborn false witnesses. He 
 is therefore bound again by order of 
 Annas, just as if the examination had 
 confirmed the idea that he was a dan- 
 gerous character, and is thus sent to 
 Caiaphas. Note the flagrant injustice. 
 John does not record the particulars 
 of the preliminary examination before 
 Caiaphas found in Matt. 26 : 57-66 ; 
 Mark 14 : 53-65 ; Luke 22 : 54-65. 
 
 It was now past midnight. A formal 
 trial before the Sanhedrim in the night 
 was unlawful, nor could one be sen- 
 tenced to death before daylight by Ro- 
 man law. Caiaphas, however, assisted 
 by leading members of the Sanhedrim, 
 proceeded to examine Jesus on a charge 
 of blasphemy. Perjured witnesses tes- 
 tified, but their statements were so dis- 
 cordant as to be worthless. (Did Joseph 
 or Nicodemus cross-examine? They 
 may not have been invited to this sit- 
 ting.) Jesus maintained perfect silence 
 even when questioned. The evidence 
 being worthless, no defence was called 
 for. Caiaphas by his conduct iiid 
 words showed that it was utterly in- 
 sufficient (Mark 14 : 60, 61); then as a 
 last resort he called upon Jesus to an- 
 swer under oath whether he was " the 
 Christ, the Son of the Blessed," Ps. 2 : 
 7 ; Mark 14 : 61. The Saviour did not 
 think it proper to refuse, when solemnly 
 adjured, to affirm his divine Messiah- 
 ship before the rulers of the choseu 
 
A. D. 30. 
 
 JOHN XVIII. 
 
 2S5 
 
 25 And Simon Peter " stood and warmed himself. " ver. 18. 
 
 ''Tliey said therefore unto him, Art not thou also one ^'M^ark^^'i/^' 69- 
 
 Luke 22. 58. 
 
 of his disciples ? 
 
 He denied it, and said, I am not. 
 
 Prov. 29. 25. 
 
 people to whom he had come. A truth- 
 ful auswer would furnish no just charge 
 against him. He therefore not only de- 
 clared himself the Christ, the Son of 
 God, but added the startling words, 
 " Ye shall see the Son of man sitting 
 on the right hand of power and coming 
 in the clouds of heaven." The high 
 priest and his associates were goaded to 
 madness by this bold and unexpected 
 answer. They decided at once, without 
 considering whether in this confession 
 Jesus had spoken the truth, that no 
 further testimony was needed, since, by 
 claiming to be sharer in the power and 
 glory of God and final Judge of all 
 mankind, he had " spoken blasphemy." 
 Thus Jesus declares who he is, and is 
 blasphemously charged with blas- 
 phemy, and declared worthy of death 
 for speaking the truth under oath. 
 
 The Jews expected a Messiah, and 
 called him " the Son of God " or " Son 
 of the Blessed." Why, then, could they 
 consider the Saviour's claim as blas- 
 phemy ? (1) Because they assumed 
 that the claim was false. (2) They do 
 not appear to have understood the full 
 meaning of " Son of God." Hence, 
 when the Saviour used it so as obviously 
 to claim divinity for himself they con- 
 sidered him a blasphemer. See en. 10 : 
 33. Compare the questions and an- 
 swers in Luke 22 : 67-71, which refers, 
 however, to the next stage of the trial — 
 namely, before the Sanhedrim in for- 
 mal session. The Jews neither under- 
 stood the spiritual nature of Messiah's 
 kingdom nor the full divine grandeur 
 of his person; hence they accounted the 
 claims of Jesus as blasphemous, and 
 condemned him accordingly, 1 Cor. 2 : 
 8. But their blindness was wilful and 
 guilty beyond measure. 
 
 He was not as yet legally condemned. 
 Meanwhile he was mocked, spit upon, 
 and buffeted (smitten with the fistj by, 
 it would seem, even his examiners ; and 
 the "servants" (officers) abused him. 
 " The officers, with blows, took him in 
 charge" (Mark 14:65, Bible Union 
 version, after best authorities) till he 
 could be formally tried by the Sanhe- 
 
 drim. The " blows" were with their open 
 hands, or perhaps with staves or rods. 
 Thus insult was added to insult, Isa. 52 : 
 14. They make his Messiahship the ob- 
 ject of scorn and mockery, and treat 
 him as a base pretender and outlaw, 
 mingling their revilings with violence. 
 The " patient Son of God " endured in 
 silence. 
 
 25. Peter's Second Denial, early 
 during the examination before Caia- 
 phas. Aud Simon Feter stood and 
 warmed himself. We learn from 
 Mark that, disturbed by the first ques- 
 tioning (by the maid who kept the door), 
 Peter " went out into the porch," through 
 which he had entered the court from 
 the street, and that "a cock crew." It 
 was then probably between twelve and 
 one o'clock. Peter was not recalled to 
 fidelity by the sign predicted by the 
 Saviour. Perhaps in his anxiety and 
 fear he did not at the moment heed its 
 significance. He is now standing prob- 
 ably in the door from the court into the 
 porch, with the blaze of the fire shining 
 upon him. It is between one and two 
 o'clock. They said therefore unto 
 him, those about him noticing him 
 narrowly, thus exposed to observation. 
 The recent transfer of the prisoner from 
 the apartment of Annas to that of Caia- 
 phas would have excited attention. This 
 may explain why Peter dared remain 
 where he was. His policy was to act 
 boldly the part of a curious stranger; 
 besides, he was anxious to see what be- 
 came of Je.sus. Art (omit not) thou 
 also one of his disciples? Several 
 questions were asked by difierent per- 
 sons at this time, all to the same effect 
 — by a second maid (Matt. 26 : 71), by 
 the maid who kept the door (Mark 14 : 
 69), by one of the men standing by 
 (Luke 22 : 58), and possibly by others. 
 The difierent records of the four evan- 
 gelists show how independent yet per- 
 fectly harmonious are their narratives. 
 He denied (omit it), and said, I 
 am not. He denied his discipleship. 
 Matthew tells us that he also denied 
 knowing Jesus, and that too with au 
 oath, calling God to witness, and with 
 
286 
 
 JOHN XVIII. 
 
 A. D. 30. 
 
 26 One of the servants of the high priest, being his kins- 
 man whose ear Peter cut off, saith, Did not I see thee 
 
 27 in the garden with him? Peter then denied again; 
 and "immediately the cock crew. 
 
 Je^us before Pilate, ivho pronounces him innocent and seeks 
 
 to release him. 
 28 'Then led they Jesus from Caiaphas unto ^the hall 
 
 «ch. 13. 38; Matt. 
 26. 74; Mark 14 
 72; Luke 22. 60. 
 
 7 Matt. 27. 1,2,11- 
 14; Mark 15. l- 
 5; Luke 23. 1-5; 
 Acts 3. 13. 
 
 « Matt. 27. 27. 
 
 the somewhat contemptuous form, " I 
 know not the man ;" as if he had come 
 from curiosity to learn the cause of this 
 gathering without any interest in it, 
 without possibly even knowing the 
 name of the person on trial. This de- 
 nial is thus a step in advance of the 
 first. He was then taken by surprise, 
 perhaps confused ; now he has had time 
 to reflect. This, therefore, is more de- 
 liberate. The number now questioning 
 him doubtless excited him to falsehood, 
 irritated him, and led to a cowardly de- 
 nial and a rash, wicked, false oath. 
 Profanity is no sign of bravery, yet his 
 real danger seems to have been small. 
 
 26,27. Peter's Thikd Dental. Je- 
 sus still before Caiaphas. Mark tells us 
 it was " a little after " the second — about 
 one hour after, Luke 22 : 59. Peter 
 was now probably again in the court, 
 anxious about the examination, which 
 was not yet over. It vvas between two 
 and three o'clock. It appears from 
 Mark that " they that stood by," hav- 
 ing doubtless discussed the matter 
 among themselves, and having noted 
 his Galilean provincialisms and accent, 
 conclude that the maid-sei'vant is right. 
 They therefore say to him, " Surely 
 thou art one of them, for thou art a 
 Galilean." Matthew says they add, 
 " For thy speech bewrayeth (betrays) 
 thee." 
 
 26. One of the servants, etc., a 
 relative of Malchus. Did not I see 
 ' thee in the garden with him? 
 Doubtless this man was one of the ar- 
 resting party. Thus is Peter hemmed 
 in, more fully identified as a disciple of 
 Jesus, and likely to be recognized as 
 having resisted the process of law by 
 force. John wrote this account prob- 
 ably after Peter's death. He suppresses 
 nothing essential to his purpose, but 
 brings out Peter's guilt much less strong- 
 ly than ^lark, who is supposed to have 
 written his Gospel under Peter's own 
 direction; and John alone relates the 
 
 recognition by the relative of !^[alchu3 
 which terrified Peter and unnerved him 
 most of all. This tenderness is very 
 touching and suggestive. The full story 
 was on record in the three other Gos- 
 pels, and John passes over it as lightly 
 as he can without mutilating the history. 
 
 27. Peter then denied again. 
 John simply names the fact. See last 
 remarks on vers. 26. We learn from 
 Matthew and Mark that he began to 
 invoke curses on himself if he told not 
 the truth, and to swear in confirmation 
 of the denial. In this lowest point of 
 Peter's fall, terrified, confounded, shorn 
 of all moral strength by previous fail- 
 ures, he broke out into profanity ; per- 
 haps an old, forsaken habit. Orientals 
 use the name of God and appeal to him 
 continually on the most trivial occa- 
 sions. In his second denial he swore a 
 single oath ; now a volley, for he was 
 beside himself with fear and anger. 
 And immediately the cock crew. 
 This was the second occurrence of the 
 sign foretold by Jesus. It was about 
 the opening of the morning watch, 
 three o'clock. As Peter heard the 
 sound he remembered and his heart 
 smote him. At this point, also, the 
 Lord, in the apartment of Caiaphas, 
 perhaps while being mocked and 
 abused (Mark 14 : (ib), turned and 
 looked out and upon Peter, Luke 22 ; 
 61. The whole enormity of his con- 
 duct broke ui)on him ; overwhelmed 
 with shame, sorrow, and anguish, ae 
 " went out and wept bitterly." In 
 spite of his great sin, Peter was a 
 true Christian. Jesus had prayed for 
 him that his strength fail not (Luke 
 22:32; John 17:15), and had de- 
 clared of his true disciples " they 
 shall never perish," John 10 : 28. 
 Hence Peter was speedily brought to 
 unfeigned repentance, learning by his 
 fall to know better both himself and 
 his Saviour. 
 
 28-40, Jesus before Pilate, who 
 
A. D. 30. 
 
 JOHN XVIII. 
 
 287 
 
 of judgment. *And it was early; ''and they them- 
 selves went not into the judgment hall, lest they 
 should be defiled ; but that they might eat the 
 passover. 
 
 •Prov. 1. 16;4. 16, 
 Luke 22. 66. 
 
 bMatt. 23. 23-28; 
 Acts 10. 28; 11. 3. 
 
 PRONCJNCES HIM INNOCENT, AND 
 SEEZS TO EELEASE HIM; THE JEWS 
 
 PREFER Baeabbas, Matt. 27 : 1-26; 
 Mark 15 : 1-15; Luke 22 : 66-71 ; 23 : 
 1-25. Here occurs one of the most 
 remarkable omissions in John's ac- 
 count. He condenses tlie preliminary 
 examination before Caiaphas and the 
 formal trial and condemnation of Jesus 
 by the Sanhedrim — events occupying 
 several hours — into the two statements, 
 Annas sent him hound to Caiaphas (ver. 
 24), and this in vers. 28, that they led 
 Jesus to Pilate. But the discipleship 
 were in possession of full accounts by 
 the other evangelists. Besides, " with 
 the fact of Annas sending the Lord 
 bound to Caiaphas everything further 
 . . . was decided." — Lange. Concern- 
 ing the formal session of the Sanhedrim 
 after daylight, held, no doubt, in Caia- 
 phas' apartments (see Matt. 27 : 1 ; Mark 
 15 : 1 ; Luke 22 : 66-71), Luke gives the 
 full account. The examination at this 
 session was the result of the previous 
 informal examination. The questions 
 asked were those which Jesus had then 
 answered, and he answered them again. 
 His statement that he was the Son of 
 God awakened no violent demonstra- 
 tions, being taken as a matter of course 
 and aground of condemnation. Hence 
 they needed and examined no witnesses. 
 They also consulted as to the best means 
 of securing his death, and fixed upon 
 two charges — viz. blasphemy and treason 
 against the Roman emperor. It seems 
 that the whole Sanhedrim went with 
 their prisoner to Pilate. Joseph of 
 Arimathea and Nicodemus (ch. 19 : 39 
 and Luke 23 : 50) alone, so far as we 
 know, courageously dissented from the 
 condemnation, and had no part in their 
 evil counsels and accusations of the Lord 
 before Pilate. Farrar suggests also the 
 possible exception of Gamaliel. Com- 
 ))are Acts 5 : 34-39. 
 
 28. Then led they Jesus {hound, 
 Matt. 27 : 2) unto the hall of judg- 
 ment; rather, into the governor's palace. 
 The governor's palace, or Prsetorium,was 
 on Mount Zion, in the western part of 
 the city. The governors generally re- 
 
 sided in Csesarea, but came to Jerusalem 
 during the great festivals to keep order 
 and to exercise judicial functions. It 
 was early — early in the day, not long 
 after sunrise. In Syria business is done 
 very early, not in the heat of the day. 
 The appearance of the whole Sanhedrim 
 with a bound prisoner at the earliest 
 proper hour would impress the govern- 
 or with the idea that Jesus was a great 
 criminal. This important hour was the 
 morning of Friday, the 15th Nisan, April 
 7th, in the year 783 from the founding 
 of Rome. They themselves went 
 not into the palace, but stood in front 
 of it. This gave them a better oppor- 
 tunitv of overawing the governor by the 
 clamor of the multitude. They assigned, 
 however — and perhaps in part sincerely— 
 another reason — viz. lest they should 
 be defiled ; but that they might eat 
 the passover. No law of God, but the 
 glosses and additions of Jewish tradition, 
 had taught that a Jew became ceremoni- 
 ally unclean by entering the house of a 
 Gentile. Hence the Sanhedrim refused 
 to go into the governor's palace to attend 
 the trial in the "judgment hall." Eat 
 the passover. Not eat the paschal 
 sujiper, for that had been eaten the even- 
 ing before ; besides, the uncleanness they 
 wished to avoid would have expired at 
 sunset. The expression is a general one, 
 and is equivalent to ohserve the passover 
 festival, which lasted eight days. They 
 did not wish to be ceremonially defiled, 
 and so disqualified for its observance, 
 during any part of it. On a misunder- 
 standing of this and other passages some 
 have imagined a discrepancy between 
 John and the other evangelists concern- 
 ing this last passover. Such eminent 
 authorities as Robinson, Lightfoot, Lu- 
 thardt, Lange, and Schaff declare that 
 none exists. See Author's Harmony, 
 pp. 295-301. This reason was, prob- 
 ably, in part sincere. Like many other 
 formalists, they cared more for cere- 
 monies than for justice and righteous- 
 ness. Hence their scrupulousness on 
 this point while carrying forward the 
 judicial murder of the Son of God. 
 At this point M^t'hew rela.tes th^ r^ 
 
288 
 
 JOHN XVIII. 
 
 A. D. 30 
 
 29 Pilate then went out unto them, and said, " What • Acts 25, 16. 
 
 80 accusation bring ye against this man? They an- 
 swered and said unto him, If he were not a male- 
 factor, we would not have delivered him up unto 
 
 31 thee. Then said Pilate unto them, Take ye him, 
 and judge him according to your law. The Jews 
 therefore said unto him, ^ It is not lawful for us to ^ ch. 19. 15. 
 
 morse, confession, and suicide of Judas. 
 Matt. 27 : 3-10; Acts 1 : 18-19. 
 
 29. Pilate. After Archelaus (Matt. 
 2 : 22) was deposed, Judaea and Samaria 
 were annexed to the Koman province 
 of Syria and governed by procurators, 
 the sixth of whom was Pontius Pilate. 
 He was appointed A. D. 25, and held his 
 office ten years, during the reign of the 
 emperor Tiberius. He was noted for 
 his severity and cruelty, and by several 
 massacres, to one of which Luke refws 
 (Luke 13 : 1), he rendered himself 
 odious to both Jews and Samaritans. 
 At the time of the trial of Jesus, Pilate 
 showed himself not incapable of feeling 
 impulses of justice and mercy, but also 
 revealed his character as " a selfish, un- 
 principled, worldly Roman politician, 
 sceptical, or rather utterly indifferent 
 to truth, cruel, weak, and mean ; and so 
 he sacrificed innocence itself to the fear 
 of losing place and power." — Schaff. 
 Pilate is called, in general terms, gov- 
 ernor. This term belonged more prop- 
 erly to the rulers of provinces. The 
 office of procurator pertained rather to 
 the revenue, but sometimes extended 
 to every department of government in 
 a portion of a large province where 
 the proconsul or legate (senatorial or 
 imperial governor) of the province 
 could not reside. Such was the case 
 with Pilate, Felix, Festus. Hence Pi- 
 late could, with propriety, be called 
 "governor." Went out unto them, 
 conceding so much to their scruples. 
 Foreign rulers were obliged to pay some 
 regard to the religious customs of the 
 Jews, to avoid exasperating them and 
 producing a fierce explosion of danger- 
 ous fanaticism. The same thing is true 
 in regard to Muslims at the East now. 
 Tlie Sepoy rebellion of India, it is 
 said, arose from disregard of such a 
 policy. What accusation. He had 
 a right to inquire before passing judg- 
 ment or allowing them to execute it. 
 " Besides this, however, Pilate immedi- 
 ately observed, doubtless, that they 
 
 came to him purposing by a pompous 
 and boisterous procession to move him 
 to confirm their sentence of death with- 
 out more ado." — Lange. He thwarts 
 them at the start. This man, of 
 whom Pilate must have heard, but 
 whom, as yet, he regarded with supreme 
 indifference 
 
 30. Malefactor, a criminal, one 
 who has violated the laws by some 
 grave offence. Delivered. The same 
 word elsewhere translated " betrayed." 
 As Judas betrayed or delivered up his 
 Lord to the Jewish rulers, so they, the 
 representatives of Israel, betrayed or 
 delivered up their Messiah, whom God 
 had given them according to his prom- 
 ise, into the hands of the heathen. 
 They thus unconsciously uttered their 
 own condemnation. Compare Acts 2 : 
 23 . Their answer was intended to carry 
 matters with a high hand. They demand- 
 ed that the Roman governor should con- 
 firm the sentence of the Sanhedrim 
 without re-examination. They hoped 
 thus to compass the death of Jesus 
 without the troublesome attempt to 
 make good their accusations at a Roman 
 seat of justice. If Pilate had yielded 
 to this impudent demand, they would 
 have stoned Jesus as a blasphemer, ac- 
 cording to the law of Moses (Lev. 24 : 
 16), as they had unlawfully repeatedly 
 attempted to do (8 : 59 ; 10 : 31), and as 
 they actually did without legal right 
 in the case of Stephen, Acts 7. 
 
 31. Take ye him, etc. A bitter 
 sarcasm on their subjection to Roman 
 power. Pilate knew that the Roman 
 law demanded for one accused a fair 
 trial before the Roman authorities. 
 His answer amounts, then, to this: 
 Since ye are such competent and in- 
 dej)endent judges, who will brook no 
 review of your decisions, take him, con- 
 demn him under your law, and execute 
 him if you dare! It is not lawful, 
 etc. The Jews lost the power of exe- 
 cuting a death-sentence when Arche- 
 laus was deposed, A. D. 6. The Sanlu;- 
 
A. D. 30. 
 
 JOHN XVIII. 
 
 289 
 
 32 
 
 put any man to death: ®that the saying of Jesus 
 might be fulfilled, which he spake, signifying what 
 death he should die. 
 
 'Then Pilate entered into the judgment hall again, 
 
 and called Jesus, aud said unto him, ^ Art thou the 
 
 84 King of the Jews? Jesus answered him, Sayestthou 
 
 this thing of thyself, or did others tell it thee of me ? 
 
 38 
 
 •ch. 12. 32, 33; 
 Matt. 20. 19. 
 
 ' Matt. 27. 11. 
 
 «ch. 1. 49; Matt. 
 2.2. 
 
 drim were obliged either to abandon 
 their full purpose or to take a lower 
 tone and acknowledge their subjection 
 — a thing ever exasperating and humilia- 
 ting to them. They chose the latter. 
 Pilate delighted to mock and harass 
 them, as far as he could with safety to 
 himself. 
 
 We learn from Luke 23 : 2 that they 
 now accused Jesus of fomenting sedi- 
 tion among the people, of interfering 
 with the tribute paid to Caesar, and of 
 treasonably giving himself out as 
 Christ, a king, — all of which they 
 knew to be false. The first charge had 
 been met before Annas. As to the 
 second, they knew that Jesus command- 
 ed to pay tribute to Caesar, Matt. 22 : 15- 
 22. As to the last, they knew that the 
 Saviour's claim of Messianic royalty 
 had no tendency to treason; he had 
 himself refused a popular call to be- 
 come a temporal king, John 6 : 15. 
 Whatever they might fear in the future, 
 they knew that Jesus had not as yet 
 ccmmitted any act of treason. Note 
 the depth of their infamy ! Chafing un- 
 der the hated dominion of Rome, they 
 falsely accuse their own God-given Mes- 
 siah, the King of Israel, the Son of 
 David, of treason against the heathen 
 conqueror ! Yet this charge \Tas cun- 
 ningly chosen. On no other point 
 would a Roman governor be so sensi- 
 tive. 
 
 32. That the saying of Jesus 
 might be fulfilled, etc. It was in 
 the divine counsel that Jesus should be 
 crucified. Jesus had repeatedly pre- 
 anncmnced what death he should 
 die. If the Jews had had the power 
 of life and death, or if Pilate had 
 yielded to their first demand, Jesus 
 would have been stoned, not crucified. 
 The cruel and shameful " death of the 
 cross " was the severest form of capital 
 punishment among the Romans. God 
 80 ordered matters that his own pre- 
 destined counsel should stand. Nor 
 does all this in the least interfere with 
 
 25 
 
 human freedom or responsibility. Acts 
 
 33. Into the judgment hall ; rath- 
 er, into the 'palace, the proper place for 
 administering justice. Pilate wished 
 to examine Jesus privately, therefore 
 he called him into the palace, where 
 he, as one accused, " stood before the 
 governor," Matt. 27 : 11. Pilate, fol- 
 lowing out the accusation of the Jews, 
 asks. Art thou the King of the 
 Jews? This had a touch of sarcasm. 
 Jesus, poor, plainly dressed, and bear- 
 ing the marks of recent abuse, looked 
 like anything but a king to the proud 
 Roman. But Pilate wished to draw 
 from Jesus what his pretensions might 
 be, and why his countrymen so hated 
 him. The governor could hardly have 
 been utterly ignorant concerning Jesus. 
 Some accounts of his great popularity 
 and miracles must, it would seem, have 
 reached the eai's even of the scoffing 
 pagan procurator. Compare Mark 15 : 
 10. 
 
 34. Sayest thou this thing of 
 thyself, — Hast thou, as governor, any 
 information that leads thee to suspect 
 me of rebellion against the Roman au- 
 thority? — or did others tell it thee 
 of uie? Dost thou simply base the 
 question on the charge of the Sanhe- 
 drim, that I claim to be " Christ, a 
 king"? This is substantially equiva- 
 lent to inquiring in what sense the 
 question is asked. Did Pilate use the 
 phrase " King of the Jews" as a Roman 
 would use it, in reference to common 
 secular dominion or aspiration thereto, 
 or as a Jew would use it, in reference 
 to the Messianic hope of the nation, 
 and the claim of Jesus that he was the 
 promised One — " Christ, a king"? This 
 claim of Messianic royalty did not in- 
 terfere with submission to the author- 
 ity of the Roman government, Matt. 
 22 : 20. Hence our Saviour's answer- 
 ing question was admirably adapted to 
 expose the deception which the Sanhe- 
 drim were endeavoring to impose upoq 
 
290 
 
 JOHN XVIII. 
 
 A. D. 30 
 
 35 Pilate answered, Am I a Jew ? " Thine own nation 
 and the chief priests have delivered thee unto nie : 
 
 36 what hast thou done? 'Jesus answered, "My king- 
 dom is not of this world : if my kingdom were of this 
 world, then would my servants fight, that I should 
 not be delivered to the Jews : but now is my king- 
 
 87 dom not from hence. Pilate therefore said unto him, 
 Art thou a king then ? Jesus answered, ' Thou sayest 
 that I am a king. "* To this end w^as I born, and for 
 this cause came I into the world, that I should bear 
 
 i>ch. 1. 11; Acta 
 
 3 13. 
 » 1 Tini. 6. 13. 
 kch. 6. 15; 8 15; 
 
 Dan. 2. 44; 7. 14' 
 
 Luke 12. 14; 17. 
 
 20, 21 ; Rom. 14. 
 
 17; Col. 1. ]3. 
 
 »Matt, 26. 64; 27. 
 
 11. 
 =»ch. 3. 11, 12; 8. 
 
 14; 14.6; 1 Tim. 
 
 6. 13 ; Rev. 1. 5. 
 
 the governor in order to secure the I 
 death of Jesus. 
 
 35. Am I a Jew? Pilate asks this 
 question in scorn and indignation. He 
 despised the Messianic hopes of the 
 Jews and their claim to be the people 
 of God as fanatical superstition ; it 
 was impossible that he should speak or 
 think ao a Jew. Thine own nation 
 and the chief priests have deliv- 
 ered thee unto me. Here Pilate 
 disclaims any ground of suspicion or 
 complaint against Jesus except the 
 accusation of the Sanhedrim. He had 
 framed his question in accordance with 
 that, but not with the views of a Jew. 
 Then he bluntly puts the question, in 
 true Roman style, what hast thou 
 done? — any thing to justify such hatred 
 and such accusations ? 
 
 36. Instead of directly answering Pi- 
 late's last question, Jesus pursues the 
 idea suggested by his question in verse 
 34. Tacitly acknowledging that he is 
 a king, and thus virtually answering 
 the first question of Pilate in ver. 33 in 
 the affirmative, he proceeds to define 
 the nature of his kingdom — first nega- 
 tively : My kingdom is not of this 
 world, not a political, secular, tempo- 
 ral kingdom. It is not within the 
 s})here of the world, which is fallen 
 and carnal. The Jews generally ex- 
 pected their Messiah to be a religio- 
 political king, mingling the spiritual 
 and the temporal, and subduing the 
 whole earth by military or supernatu- 
 ral power. But Jesus had never given 
 any countenance to these crude ideas ; 
 on the contrary, he had discouraged 
 them. Disavowing everything politi- 
 cal and secular as to the nature of his 
 kingdom, Jesus would show Pilate that 
 his claim of royal dignity could not be 
 treason against Caesar. If . . . then 
 would my servants fight. Earthly 
 
 kings and pretenders rely upon force. 
 But Jesus had forbidden his disciples 
 to defend him by force from arrest by 
 the Jews. This circumstance conclu- 
 sively showed the unworldly and spir- 
 itual nature of his kingdom, and it was 
 an argument which Pilate could not 
 but feel. But now (as it is) is 
 my kingdom not from hence. It 
 is not worldly, political, secular in its 
 origin ; of course the same is true of 
 its aims and methods. There is no 
 need of collision with secular govern- 
 ment. Compare Matt. 26 : 52, and re- 
 marks on it under verse 11 of this 
 chapter. 
 
 37. To Pilate, of course, all this was 
 strange and new. He seems to have 
 been puzzled, and to have begun to 
 feel the influence of that wonderful 
 personality. Hence the question. Art 
 thou a king then? betokening, per- 
 haps, a mingling of scorn, awe, and 
 curiosity in Pilate's mind. Thou say- 
 est that I am a king (see Matt. 27 : 
 11 ; Mark 15 : 2; Luke 23 : 3); rather, 
 Thou ffoyest it, because lam a king — that 
 is, " It is as thou sayest ; " an atfirma- 
 tive assent, " for indeed I am a king," 
 though not in an earthly, political 
 sense. Compare Matt. 26 : 25. There 
 may be a hint, also, that this kinghood 
 is real, notwithstanding the lowly ap- 
 pearance of Jesus, which seems to have 
 inclined Pilate at first to make sport of 
 his claims. Jesus then proceeds to give 
 the positive statement of the nature of 
 his kingdom. The negative is in ver. 
 36. But how could this religious and 
 spiritual conception be even suggested 
 to the dark mind of a proud, worldly, 
 sensual, and sceptical Jvoraau ? The 
 Lord, with divine skill, seizes upon the 
 only avenue of approach. Greek and 
 Roman philosophers had speculated 
 much concerning tt'uth, moral and re 
 
A. D. 30. 
 
 JOHN XVIII. 
 
 291 
 
 witness unto the truth. Every one that " is of the 
 
 38 truth heareth ray voice. Pilate saith unto him, What 
 is truth ? 
 
 And when he had said this, he went out again unto 
 the Jews, and saith unto them, "I find in him no fault 
 
 39 at. all. p But ye have a custom, that I should release 
 
 Mark 15. 6-9 ; Luke 23. 17-19. 
 
 ■ ch. 8. 47 ; 10. 26, 
 
 27 ; 1 o ohn 3. H) ; 
 
 4.6. 
 "ch. 19. 4, 6; Isa. 
 
 53. 9; Matt. 27. 
 
 18, 19, 24; Luke 
 
 23.4. 
 PMatt. 27. 15-17; 
 
 ligious. The idea was not wholly for- 
 eign to this civilized and educated pagan. 
 To this end was I born, and for 
 this cause came I into the world, 
 
 etc. ; that is, I iiave been born and have 
 come into the world in order to bear wit- 
 ness to the truth. Born. Christ was 
 born for this purpose ; it was the divinely- 
 appointed mission of his life, or a great 
 part of it. This alone would not prove 
 him more than a man, but he adds came 
 I into the world, thus distinctly in- 
 volving his pre-existence. He had come 
 from another state of being into this 
 by a supernatural birth, in order to bear 
 witness to the truth. Thus the great fact 
 of the incarnation is affirmed and pre- 
 sented in the manner most likely to be 
 received. Bear witness, Jesus did 
 not come to teach human wisdom or dis- 
 cover truth or reason about it. He was 
 a witness, declaring with authority what 
 he knew, Rev. 3 : 14 ; ch. 14 : 10 ; ch. 3 : 
 31-36 — the truth concerning God and 
 man, sin and salvation and human des- 
 tiny — the highesttruth, all that mankind 
 is supremely concerned to know, and 
 which men could learn only by a" teach- 
 er sent from God." Every one that 
 is of the truth, every one who loves 
 it and is in moral harmony with it. A 
 partial revelation had been made by the 
 Son, through the prophets, before his in- 
 carnation. Whoever had received this, 
 in the love of it, would recognize the 
 great Teacher, ch. 7 : 17 ; ch. 8 : 47. So 
 would any devout Gentile, though before 
 without the light of revelation, if any 
 such had existed; we have no reason 
 to suppose thi.'i s*as the case. Hear- 
 eth my voice ; recognizes and accepts 
 me and my tea:hing, ch. 10 : 26, 27. 
 And so, as to Pilate, if he had really 
 cared for truth, he would have attend- 
 ed to the words of Jesus and found 
 tne truth. 
 
 In this wonderful conversation, which 
 demands the most exhaustive study, re- 
 corded only by John, Jesus accomplishes 
 these three things: (1) He makes his 
 
 own innocence clear to the governor. Pi- 
 late perceives that Jesus has no political 
 aspirations. Notice, that when a fair 
 hearing would be had Jesus was ready 
 to defend himself from false charges. 
 He was silent only when justice was 
 turned into a mockery. (2) He brings 
 out in a strong light the true nature 
 of his kingdom for the benefit of all 
 men in all time. (3) He opens the door 
 of salvation to Pilate. If Pilate had 
 been candid and earnest, he would have 
 sincerely inquired further. It was prob- 
 ably the crisis of his fate. 
 
 38. What is truth? If this question 
 had been asked with a desire to obtain 
 the true answer, Jesus would undoubt- 
 edly have instructed Pilate in the doc- 
 trine taught in ch. 17 : 3 and 1 John 5 : 
 19, 20. But the fact that when he had 
 said this, he went out, waiting for 
 no answer, shows that the question was 
 asked in a flippant and sceptical spirit, 
 and that no answer was desired. " It 
 expresses, not without scoflf and irony, 
 that truth can never be found, and 
 is an apt representative of the state 
 of the polite Gentile mind at the time 
 of the Lord's coming." It expresses the 
 contemptuous scepticism of one who be- 
 lieves in nothing. Unto the Jews, 
 who were waiting in the court, I fiud 
 in him no fault. (Omit at all, not 
 in the original, which only weakens.) 
 This was the just and emphatic decision 
 of the governor. He probably regarded 
 Jesus as a harmless visionary, with some 
 undefined misgivings that he might be 
 something more. These, however, he 
 suppressed, but declares the result of 
 his examination — no fault in Jesus. 
 
 39, 40. Just here John omits several 
 events not necessary to his special pic- 
 ture of Christ before Pilate. When 
 Pilate came forth to announce the in- 
 nocence of Jesus he brought the pris- 
 oner with him or quickly sent for him. 
 The Jews accused him of many things, 
 but to Pilate's surprise he answered 
 nothing. Their maligna,nt charges 
 
292 
 
 JOHN XVIII. 
 
 A. D. 3a 
 
 unto you one at the passover : will ye therefore that 
 
 40 I release unto you the King of the Jews? ^Then 10-21 • 
 
 cried they all again, saying, Not this man, but Ba- * Acts 3. 14. ' 
 
 rabbas. *" Now Barabbas was a robber. » Luke 23. 19. 
 
 were unworthy of an answer. He 
 had stated the facts concerning his 
 kingdom to Pilate, and had nothing 
 uore to add. It was the governor's 
 plain duty to release him, but he hesi- 
 tates. At this time, partly to evade re- 
 sponsibility and partly to conciliate 
 Herod, Pilate sends Jesus to him. 
 The Saviour there maintained perfect 
 silence, both when questioned and 
 when mocked — the second time of 
 abuse. Herod probably had no lawful 
 jurisdiction in his case, nor did he care 
 for justice. Matt. 27 : 12-14; Mark 15 : 
 3-5; Luke 23 : 4-12. When Herod had 
 sent Jesus back to Pilate, the latter called 
 together the Jewish rulers again in the 
 open space before the palace, a crowd 
 gathering with them. Pilate, stating 
 th .t neither Herod nor himself had 
 found any fault in the prisoner, pro- 
 posed to "chastise and release him," 
 Luke 23 : 13-17. A singular way to 
 treat an innocent man ! But Pilate 
 hoped this indignity would satisfy the 
 rage of his enemies. It here comes 
 plainly to light that Pilate, though de- 
 spising the Jews and liking to thwart 
 them, was afraid of them. They 
 might complain of him to the empe- 
 ror, and by this means endanger the 
 loss of his place, or worse. Besides, 
 his corrupt and cruel administration 
 would not bear investigation. His 
 self-interest, therefore, prevented him 
 from doing simple justice, while he 
 shrank from the monstrous crime of 
 condemning an innocent man to death. 
 He therefore stooped to reason with 
 and strive to pacify the rulers and 
 populace — conduct inexpressibly base 
 in a judge. 
 
 39. Jesus before Pilate the second 
 time. But ye have a custom. The 
 origin of this practice is unknown. 
 The custom was probably established 
 by the Romans — possibly by Pilate 
 himself— to conciliate the Jews, since 
 persons would often be in prison whom 
 the Jews would desire to liberate from 
 the Roman law. Will ye . . . the 
 King of the Jews? Matthew states 
 that he said, " Barabbas or Jesus, who 
 
 is called Christ." Combining the two 
 gives the whole. Pilate knew that the 
 rulers had delivered Jesus to him "for 
 envy" (Mark 15 : 10), on account of 
 his popularity with the multitude, and 
 because they regarded him as a formid- 
 able rival. He had heard, no doubt, 
 of Jesus' late triumphant entry into the 
 city. He hoped that the multitude 
 would demand the release of their fa- 
 vorite, especially when contrasted with 
 a vile criminal. Another wretched ex- 
 pedient, and one that defeated itself, 
 though Pilate appealed to what he 
 considered a popular superstition by 
 calling Jesus " King of the Jews." 
 But the friends of Jesus, through fear, 
 were not in the crowd, and the fickle 
 populace, who had cried " Hosanna ! " 
 one day, are diligently wrought upon 
 by the rulers (Mark 15 : 11) to call for 
 Barabbas. 
 
 40. Then cried they all again ; 
 loud cries were again heard, this time 
 not accusing him, but saying, Not 
 this man, but Barabbas. We learn 
 from Matthew that Pilate, made more 
 anxious by a message from his wife, 
 repeated the apijeal. The rulers and 
 the populace made the same answer. 
 " What will ye then that I shall do with 
 him whom ye call King of the Jews ?" 
 The answer comes, instigated by the 
 priests and scribes, " Crucify him !" 
 " Why, what evil hath he done?" per- 
 sists Pilate. The mob, increasing in 
 violence, respond by loud cries of 
 " Crucify him !" Here Pilate, seeming 
 to yield, but hoping to produce a re- 
 action, washes his hands, and re- 
 nounces, though vainly, responsibil- 
 ity for this judicial murder. And 
 the dreadful reply is made, " His blood 
 be on us and on our children" Hav- 
 ing gone so far, Pilate is obliged to 
 release Barabbas to them, and he sends 
 Jesus, as if condemned, to be scourged, 
 but not without the intention to save 
 him from the cross if he can without 
 endangering himself. By tliis time we 
 see just what Pilate is. Knowing the 
 right, but lacking the courage to do it, 
 by every concession and artifice he eu- 
 
A. D. 30. 
 
 JOHN XVIII. 
 
 293 
 
 tangles himself more and more, till he 
 is pushed into the murder of the Prince 
 of Life. Now Barabbas was a 
 robber. Luke informs us that " for a 
 certain sedition made in the city and 
 for murder [he] was cast into prison." 
 Thus the Jewish rulers and people, 
 wickedly rejecting their Messiah, were 
 led to choose formally a plundering 
 rioter and murderous rebel in place of 
 the holy Jesus. If Barabbas had not 
 escaped thus, he would undoubtedly 
 have been crucified. The guilt of the 
 persecutors of Jesus appears of the 
 deepest dye — wilful, against light, al- 
 most devilish. The calm manner of 
 John is worthy of special notice. No 
 remarks on the wickedness of either 
 Pilate or the Jews, no coloring or ex- 
 pressions of a just indignation, even 
 like Luke's (23 : 25) temperate state- 
 ment. John gives a colorless narrative 
 of facts. This manner, in general, cha- 
 racterizes all the biblical writers of 
 history, and is a strong sign of their 
 perfect trustworthiness. 
 
 The parallels to verses 39, 40 are 
 Matt. 27 : 15-26; Mark 15 : 6-15; Luke 
 23 : 13-25. These evangelists omit 
 Pilate's futile efibrt to save Jesus after 
 his scourging. They speak of Jesus as 
 scourged and then crucified. When 
 Pilate yielded in seeming, he had 
 really yielded for good. 
 
 Practical Remarks. 
 
 1. One traitor can effect more evil 
 than many open enemies, ver. 2 ; Matt. 
 26 : 5 ; Ps. 41 : 9 ; Prov. 27 : 6. And it 
 is a remarkable thing that here came 
 Jews and Gentiles led by an apostle of 
 Christ. All classes of the world and 
 traitors in the church unite to assail or 
 betray the Saviour's cause, 2 Tim. 4 : 
 10 ; Heb. 6:6; 1 Cor. 11 : 27 ; Gal. 1 : 
 7 and 5 : 12; Matt. 13 : 41. 
 
 2. How awful is the goodness and the 
 presence of God with his servants ! vers. 
 4-6; Deut. 32 : 30; 1 Kings 18 : 17-20; 
 21 : 20-29, Acts 4 : 21. 
 
 3. The sufferings and death of Christ 
 were voluntary on his part, vers. 4-6 ; 
 Matt. 26 : 53; John 10 : 18; 19 : 11. 
 
 4. Christ ever watches over his own. 
 In that care those who are " in him " 
 may repose. Both soul and body are 
 safe in his hands, ver. 9 ; ch. 17:12; 
 Ps. 23; 2 Tim. 1 : 12; 4 : 8, 17, IS. 
 
 5. Prayer made Jesus ready for " the 
 cross." So by it we may attain to sub- 
 mission to the will of God, ver. 11 ; 
 Matt. 26 : 39; 2 Cor. 12 : 8, 9. 
 
 6. Religious leaders and hierarcha 
 are often the deadliest enemies of Christ 
 and of his truth, vers. 13, 14. Witness 
 the persecutions instigated by the Rom- 
 ish and Anglican clergies ! 
 
 7. Those who boast beforehand of 
 their strength generally fail in trial, 
 vers. 15-18, 25-27; Mark 14:29-31; 1 
 Cor. 10 : 12 ; Prov. 16 : 18. 
 
 8. A soul unprepared is apt to fall 
 into rashness, ver. 10. 
 
 9. A soul unprepared is apt to pass 
 from rashness to cowardice, vers. 15-18, 
 25-27. 
 
 10. Only God's help can prepare us 
 for peril and temptation, vers. 25-27; 
 1 Cor. 10 : 13. 
 
 11. The inconsistent Christian must 
 expect to be recognized and put to 
 shame by the worldly, vers. 17, 26, 
 
 12. Sin is progressive. Beware of 
 the very first step, vers. 15-18, 25-27 ; 
 James 1 : 15. 
 
 13. A true Christian may fall, but 
 not perish, because God will bring him 
 back, vers. 25-27 ; ch. 10 : 27-30 ; Luke 
 22 : 31, 32. 
 
 14. Peter's humble sincerity, as shown 
 in the full statement of his sin by Mark, 
 who wrote under his direction and by 
 his authority, should teach us that 
 open sin should be as openly acknow- 
 ledged, without attempt to extenuate or 
 apologize. Job 31 : 33; Prov. 28 : 13. 
 
 15. John's tender reticence concern- 
 ing Peter's sin should teach us not to 
 dwell upon or unnecessarily detail a 
 brother's fault, beyond what duty may 
 absolutely require, vers. 15-18, 25-27; 
 1 Cor. 13 : 6. 
 
 16. Formalists and fanatics, commit- 
 ting the greatest crimes, are often scru- 
 pulous in minor matters or human 
 traditions, ver, 28 ; Matt. 23 : 13-33. 
 
 17. God forsakes to judicial blind- 
 ness those who long reject his truth, 
 ver. 28; 2 Thess. 2 : 11, 12; 1 Kings 22; 
 Ex. 9 : 12, etc, 
 
 18. When men reject Christ, they 
 are forced to choose instead some un- 
 worthy object, really Satan, ver, 40. 
 
 19. The death of Christ was eternally 
 foreordained of God, even the manner 
 of it, ver. 32 ; Luke 24 : 44 ; Acts 2 ; 
 23; 1 Pet. 1 : 11, 20; Heb. 13 : 20. 
 
21)4 
 
 JOHN XIX. 
 
 A. D. 30 
 
 Jesnis scourged and mocked; Pilate seeks again to release 
 
 him, but finally delivers him to be crucified. 
 
 XrX. THEN M*iiate therefore took Jesus, and scourged 
 
 2 him. And the soldiers platted a crown of thorns, and 
 
 •Matt. 27. 26-30; 
 Mark 15. 15-19; 
 Matt. 20. 19 ; 
 Luke 18. 33. 
 
 20. The wicked act with perfect free- 
 dom and are justly res])oiisible, even 
 thougli unintentionally they fulfil the 
 divine purpose, ver. 32; Acts 4 : 25-28. 
 
 21. Jesus was ever ready to "seek to 
 gave" in the n)Ost skilful way all whom 
 he met, vers. 36, 37 ; ch. 4. 
 
 22. Coming in close contact with 
 Christ is the crisis of a man's fate, vers. 
 33-37. 
 
 23. Christ taught with authority. He 
 came out of the invisil)le world from 
 the Father. It is the part of wisdom 
 implicitly to receive his testimony, ver. 
 37 ; Matt. 7 : 29 ; 17 : 5. 
 
 24. Perfect candor and love of truth 
 are essential to discipleship, ver. 37 : 
 Acts 17 : 11. 
 
 25. One of the worst possible frames 
 of mind is a scornful, indifferent, and 
 supercilious materialism and scepti- 
 cism. This marks many scientific men 
 to-day, and their followers. It is as 
 fatal to true philosophy as to religion, 
 ver. 38 ; 2 Pet. 3 : 3-7 ; Rom. 1 : 22. 
 
 26. Jesus taught, as Baptists now do, 
 that his kingdom is purely spiritual. 
 This, our great fundamental principle, 
 carries with it reliance on spiritual, not 
 on carnal means, separation of church 
 and state, a regenerate church member- 
 ship, and similar truths, ver. 36; 1 Pet. 
 2 : 1-10 ; Eph. 4:4-6; Acts 2 : 47 ; 2 
 Cor. 10 : 4; John 1: 13. 
 
 27. " Conscience does make cowards 
 of us all." Pilate's oi)])ressions and 
 maladministration made him the more 
 afraid of the Jews. Wickedness is 
 weakness, ver. 39 ; Prov. 28 : 1. 
 
 28. If any one means to do justice at 
 all, let him stand squarely from the 
 first, and " dare to do right, dare to be 
 true." All compromise or evasion is 
 likely to end in surrender and shame, 
 vers. 38-40 ; Matt. 6 : 24. 
 
 29. Jesus was absolutely innocent, 
 ver. 38 ; ch. 8 : 46. 
 
 30. Wicked men often utter great 
 truths unintentionallv, as Caiaphas in 
 ch. 11 : 49, 50, Pilate 'in ver. 39. 
 
 31. The conduct of Jesus during his 
 trial ia worthy of profound study. It 
 teaches valuable lessons. 
 
 CHAPTER XIX. 
 
 This chapter continues the account 
 of the sufferings and death of Christ. 
 See note at the beginning of chapter 18. 
 
 1-16. Jesus Scourged and Mock- 
 ed. Pilate again Seeks to Re- 
 lease him, but finally delivers 
 HIM UP TO BE Crucified. Most of 
 this (except the scourging) is partic- 
 ularly narrated by John only. 
 
 1. Scourged, The Roman mode is 
 meant, much severer than the Jewish. 
 The number of the stripes was not lim- 
 ited to forty, as it was by the Mosaic 
 law, Deut. 25:3. "The body was 
 stripped, tied in a stooping posture to a 
 low block or pillar, and the bare back 
 lacerated by an unlimited number of 
 lashes with rods or twisted thongs of 
 leather, so that the poor sufferer some- 
 times fainted or died on the spot" — 
 ScHAFF. Roman citizens could not be 
 thus tortured — only foreigners and 
 slaves, whose lives were held worthless. 
 The object was either to extort confes- 
 sion or to suitably "prepare" the vic- 
 tim for crucifixion, according to the 
 cruel method of dealing with criminals 
 then in vogue. It is dreadful to think 
 of our Lord as undergoing such an 
 infliction ! 
 
 Pilate seemed to be proceeding in the 
 manner usual when persons were to be 
 crucified, but he secretly hoped that 
 this scourging, so terribly severe, would 
 satiate the rage of the Jews, or else 
 that it would so degrade Jesus in the 
 eyes of the rulers that they would no 
 longer fear and "envy" him. He was 
 still inwardly resolved not to crucify 
 him, if he could avoid it without in- 
 curring the dangerous ill-will of the 
 Jews. Jesus was undoubtedly scourged 
 by soldiers whom Pilate appointed for 
 the purpose. It took place outside of 
 the palace, in sight of the people, and 
 was a fulfilment of prophecy, Isa. 50 : 
 6 ; 53 : 5. 
 
 2, 3. Jesus Mocked by the Ro- 
 man Soldiers, Matt. 27 : 27-30 ; Mark 
 15 : 16-19. This was the third time our 
 Lord had been subjected to abuse and 
 
k. T>. 30. 
 
 JOHN XIX. 
 
 296 
 
 put ii on his head, and they put on him a purple 
 8 robe, and said, Hail, King of the Jews! and they 
 
 smote him with their hands. 
 4 Pilate therefore went forth again, and saith unto 
 
 mockery : first, by certain elders and 
 officers after the hearing before Caia- 
 phas, Matt. 26 : 67, 68 ; Mark 14 : 65 ; 
 Luke 22 : 63-65 ; second, by Herod and 
 his body-guard, Luke 23 : 11, 12 ; third, 
 by the soldiers who had just scourged 
 him. These took Jesus into the court 
 of the palace and gathered together 
 the whole cohort, Mark 15 : 16. 
 
 2. Platted, wove ; crown of 
 thorns, to imitate the crowns and tri- 
 umphal wreaths of emperors, kings, and 
 conquerors. The principal object was 
 mockery; a secondary one to give pain. 
 Both ends were well subserved by a 
 rudely-wrought crown made of so mean 
 and common a plant as the thorn. 
 What species of thorn was used is not 
 known. Tradition says the Spina 
 Christi, It may have been some other. 
 Thorns and thorny shrubs abound in 
 Palestine. The thorns would lacerate 
 the head of Jesus. This crown may 
 possibly have remained on his head 
 during the crucifixion, since Matthew 
 and Mark relate the removal of the 
 purple robe, but not of the crown of 
 thorns. A purple robe, having first 
 " stripped him " of his outer garment, 
 Matt. 27 : 28. Matthew calls it a " scar- 
 let robe." These colors intermingled, 
 and their names in popular language 
 were often interchanged, so that thei'e 
 is hei'e no discrepancy. Purple-red was 
 the color worn by the Roman emperors. 
 It was doubtless a Roman officer's crim- 
 son military cloak which the soldiers 
 took ; perhaps an old and cast-off" gar- 
 ment. Matthew further says that they 
 put " a reed in his right hand " as a 
 mock sceptre. 
 
 3. And said; read, according to the 
 highest critical authorities. And they 
 came to him and said. The soldiers 
 (compare Matt, and Mark) drew near 
 to Jesus as if in solemn procession, 
 bowing the knee as if to a king. Hail, 
 King of the Jews ! A salute as to a 
 king, like "Long live the king!" A 
 mocking allusion to his royal claim and 
 to the accusation of the Jews, uttered 
 in bitter contempt. And they smote 
 him with their hands. Properly, 
 
 gave him blows on the face. See eh. 18 : 
 22. Also they struck him over the 
 head with the reed, which his fettered 
 hand perhaps could not hold, and they 
 spat upon him, Matt, and Mark. The 
 pain of the blows with the reed would 
 be increased by the presence of the 
 sharp thorns. Thus their mockery was 
 turned into the grossest insult and vio- 
 lence. This treatment was not required 
 by the law. It was the lawless sport 
 (compare Acts 2 : 23, which should read 
 " crucifying him by the hands of law- 
 less ones") of a coarse and brutal sol- 
 diery, who knew little of Jesus except 
 what they had heard i'rom the Jews, 
 and who doubtless regarded him as a 
 rebel or religious fanatic. " The low, 
 vile soldiery of the Prsetorium — not Ro- 
 mans, but mostly the mere mercenary 
 scum and dregs of the provinces — led 
 him, etc. ... It added keenness to their 
 enjoyment to have in their power one 
 who was of Jewish birth, of innocent 
 life, of noblest bearing. The oppor- 
 tunity broke so agreeably the coarse 
 monotony of their lives that they sum- 
 moned all of the cohort who were dis- 
 engaged to witness their brutal sport. 
 In sight of these hardened ruffians they 
 went through the whole heartless cere- 
 mony of a mock coronation, a mock 
 investiture, a mock homage." — Far- 
 RAR. It added to the horror of this 
 scene that Jesus was fresh from the 
 scourge and covered with stripes and 
 blood. The silent patience of the Son 
 of God was wondez'ful. He bore all 
 meekly, submissively, without a word, 
 Isa. 53 : 7. 
 
 4-16. Jesus before Pilate for 
 THE Last Time. Six times was our 
 Saviour tried and examined — before 
 Annas, before Caiaphas, before the San- 
 hedrim in formal session, before Pilate, 
 before Herod, being returned to Pilate, 
 and now before Pilate for the third and 
 last time. The first (before Annas) and 
 this last are narrated only by John. The 
 other evangelists omit the last, perhaps 
 because the death of Jesus was already 
 assured by the cowardly yielding of 
 Pilate to the Jews. But it is too im* 
 
296 
 
 JOHN XIX. 
 
 A. D. 30 
 
 them, Beliold, I bring liim forth to you, Hhat ye may » ver. 6; ch. i8. 38 
 
 know that I find no fault in him. Then came Jesus 
 
 forth, wearing the crown of thorns, and the purple 
 
 robe. And Filaie saith unto them. Behold the man ! 
 
 " When the chief priests therefore and ofiicers saw 
 
 him, they cried out, saying, * Crucify him, crucify 
 
 him. Pilate saith unto them, ^Take ye him, and 
 
 crucify him : for I find no fault in him. The Jews 
 
 » ver. 6;ch. 18. 
 Heb. 7. 26. 
 
 n Acts 3. 13. 
 * ver. 15. 
 y ch. 18. 31. 
 
 portant, as bearing on the divinity of 
 Christ and the conduct of the Jews, to 
 be altogether omitted. John naturally 
 supplies "the missing link." 
 
 4. Pilate went forth again, after 
 the scourging and mocking of Jesus, to 
 the Jews outside. Behold, I bring 
 him forth to you. A formal state- 
 ment. Pilate will bring Jesus out from 
 the Prsetorium, or palace, where he has 
 been mocked. That ye may know 
 that I find no fault in him. This 
 was the object of " bringing him forth." 
 " The Jews not possessing the right of 
 capital punishment, the return of the 
 person of Jesus to them was a declara- 
 tion that he was free from the offence 
 with which they charged him." — 
 Lange. Pilate, moreover, had be- 
 thought him of a new expedient. He 
 will assume that the scourging was not 
 preparatory to crucifixion, but by way 
 of examination ; and nothing has been 
 extorted from thesuflFerer. Pilate there- 
 fore judicially and unconditionally de- 
 clares Jesus innocent. Why does he 
 not at last do his plain duty and release 
 him? Through selfish fear. But he is 
 anxious to do so, and will, if he dare. 
 This solemn declaration of the inno- 
 cence of Jesus by such a governor is 
 important. Also the trial becomes 
 now rather a trial of Pilate than of 
 Jesus. The prisoner is acquitted. AVill 
 the judge perpetrate a judicial murder? 
 
 5. Then came Jesus forth, — i. e. 
 at the command of Pilate — wearing 
 Ihe crown of thorns, and the 
 purple robe, bleeding and lacerated 
 by the scourging, fresh from mockery, 
 insult, and violence, an object of pity 
 to any humane eye, yet calm in majes- 
 tic silence and patience. Pilate hoped 
 that the sight would awaken contempt 
 or compassion, or both, and that the 
 Jews would consent to his release. 
 Behold the man ! See him for your- 
 Belves — an object not for wrath or envy, 
 but for pity I Take him from me and 
 
 release him. He is innocent and harm- 
 less. Pilate seems himself to have felt 
 an emotion of pity ; but his words, like 
 many other words and acts concerning 
 Christ, have a significance far beyond 
 the intention. " Behold the man !" 
 Truly, Jesus is the most wonderful be- 
 ing ever seen by mortal eyes or spoken 
 of in human history ! 
 
 6. Chief priests are specially named 
 as leaders in the consj)iracy against Jesus. 
 They were the heads of the twenty-four 
 courses into which the priesthood was 
 divided. Officers — that is, of the tem- 
 ple, who acted under their influence. 
 Compare ch. 18 : 3. Saw him. No 
 pity in their malignant hearts. They 
 were only inflamed with greater rage, 
 and filled with fear lest their plot 
 should fail. They cried out, the 
 chief priests, etc. But the populace, 
 excited by their arts, doubtless joined. 
 Crucify him, or simply. Crucify, cru- 
 cify. This fearful cry had been uttered 
 before, at the time of the choice of Ba- 
 rabbas, Mark 15 : 13. Now it swells at 
 the frenzied demand of an Oriental mob. 
 Take ye him, and crucify him. 
 Pilate is enraged at this inhuman and 
 infamous demand that he shall basely 
 crucify an innocent man ; hence he adds, 
 for 1 find no fault in him. If they 
 wish Jesus crucified, they must do it 
 themselves. Pilate, baftled and angry, 
 mocks the Jews in this reply, for he 
 well knew that they had lost the power 
 to inflict ca})ital punishment. Yet Pilate 
 is contenii)lating the selfish necessity of 
 doing that the demand for which en- 
 rages and disgusts him. Notice this 
 renewed solemn testimony of Pilate to 
 the innocence of Jesus, and the mingled 
 scorn and fear with which he regarded 
 the Jews. 
 
 7. Pilate having repeatedly declared 
 Jesus innocent of the political charge, 
 the Jews fear the prisoner's release; but 
 the governor's hesitation to act on hia 
 own judgment of right emboldens them 
 
k. D. 30. 
 
 JOHN XIX. 
 
 297 
 
 answered him, ^ We have a law, and by our law he 
 ought to die, because *he made himself the Son of 
 God. 
 
 8 When Pilate therefore heard that saying, he was 
 
 9 the more afraid; and went again into the judgment 
 hall and saith unto Jesus, Whence art thou ? ^ But 
 
 10 Jesus gave him no answer. Then saith Pilate unto 
 
 « Lev. 24. 16. 
 » ch. 5. 18 ; 10. ZO- 
 33 ; Matt. 26. 65, 
 
 b Isa. 53. 7 ; Matt. 
 27. 12, 14. 
 
 now to bring forward the religious ac- 
 cusation on which Jesus had been con- 
 demned by tiie Sanhedrim. We have 
 a law, the law of Moses, which their 
 foreign rulers were often obliged by pol- 
 icy to respect. The Roman government, 
 indeed, protected the Jewish worship. 
 By our law he ought to die. This 
 statement was true to this extent — name- 
 ly, that by the law a blasphemer must 
 die; also a false prophet, Lev. 24: : 16; 
 Demt. 18 : 20. And Jesus had been con- 
 demned by the Sanhedrim as a blas- 
 phemer. It was false, in that the In- 
 nocent One had been falsely, illegally, 
 and wickedly convicted. They oppose 
 it to Pilate's declaration of the inno- 
 cence of Jesus. " Yoii may find no 
 fault with him politically, but we 
 know that he is guilty by our law 
 of a capital crime. We are judges on 
 that point, and demand that our sen- 
 tence be carried out." Because he 
 made himself, assumed and claim- 
 ed to be, the Sou of God. See Luke 
 22 : 70, 71. Their words imply that his 
 chiim was false. If this had been the 
 case, the sentence of the Sanhedrim 
 would have been just. But, being a 
 true claim, their sentence was blas- 
 phemous, and made them guilty of the 
 murder of God's Sou. It is noteworthy 
 that God so ordered events that Jesus 
 should not be condemned on any side- 
 issue, but solely on the ground of his 
 claim to the Messiahship and to the 
 divine nature — convicted on his own 
 true confession of his nature and mis- 
 sion. Thus the rejection and cruci- 
 fixion of Jesus result from the deliber- 
 ate and blasphemous act of the rulers 
 of Israel, and without the possibility 
 of imputing any fault to him. And 
 Pilate is forced to sentence him un- 
 justly, with the full consciousness of 
 it. The Son of God; not merely 
 the Messlih, but the eternal Son, " the 
 only-begctten and well-beloved Son," 
 and hence a partaker in the divine 
 nature and attributes, ch. 5 : 17-23; 
 
 13 
 
 ch. 10 : 30, 36 ; ch. 14 : 9, 10, 23. Be- 
 lieving Jesus to be the Son of God in 
 any other sense is not the faith re- 
 quired in the gospel. 
 
 8. The more afraid. Already 
 Pilate had been filled with fear and 
 horror of the great crime of condemn- 
 ing Jesus to death — a very unusual 
 scrupulousness on his part. On his 
 callous heart the bearing and words 
 of Jesus and the warning of his wife 
 had made a deep impression. Hence 
 the effect of the words of the Jews was 
 opposite to what they intended. In the 
 Poman and Greek mythology "immor- 
 tal gods" were represented as having 
 human sons. Pilate in times of quiet- 
 ness may have had little belief in any 
 religion, but now his soul was haunted 
 by fears, superstitious in the form they 
 assumed, yet having, after all, a solid 
 ground. What if Jehovah, God of the 
 Jews, were a real divinity, and this re- 
 markable person his Son, as Hercules 
 was said to be the son of Jupiter? If 
 Pilate should condemn him unjustly, 
 would not celestial vengeance come 
 upon him ? 
 
 9. Pilate, disturbed by this new fear, 
 went again into the palace, sum- 
 moning Jesus to another private exam- 
 ination. Whence art thou? What 
 is thy lineage and origin? Framed, too, 
 no doubt, in remembrance of the words 
 of Jesus, ch. 18 : 37. No ansAver. Pi- 
 late needed no more facts in order to 
 know what justice required. The pris- 
 oner is entitled to release. The present 
 examination was suggested by selfish 
 fears. Jesus will not answer, but leaves 
 the governor to do justice or Injustice as 
 he pleases. Yet, comparing it with 18 : 
 37, this very silence seems a renewed 
 testimony to his superhuman origin. 
 
 10. Speakest thou not unto me? 
 Unto me is emphatic. Knowest 
 thou not, etc. According to the 
 best authorities, crucify thee and 
 release thee should exchange places. 
 Pilate is irritated by the silence of 
 
298 
 
 JOHN XIX. 
 
 A. D. 30. 
 
 him, Speakest thou not unto me? Knowest thou 
 not that I have power to crucify thee, and have 
 
 11 power to release thee? Jesus answered, "Thou 
 couldest have no power at all against me, except it 
 were given thee from above : therefore he that deliv- 
 ered me unto thee hath the greater sin. 
 
 12 And from thenceforth Pilate sought to release him. 
 
 But the Jews cried out, saying, ^ If thou let this man * Luke 23. 2, 
 
 •ch.7.30;lChron. 
 29. 11, 12; Jer, 
 27. 5; Matt. 2d 
 53 ; Luke 22. 53 
 Rom. 13. 1. 
 
 Jesus, and appeals to the motive of 
 fear. He boasts of his power, while 
 he is a slave by reason of conscious 
 guilt and moral cowardice. 
 
 11. Thou couldest (rather, wott^c?sO 
 have no power (omit at all, a weaken- 
 ing addition of the translators) against 
 me, to do me harm, except it were 
 given thee from above — that is, 
 from God. Christ does not say from 
 my Father; he uses a general term 
 more intelligible to a heathen. The 
 power of the civil magistrate is from 
 God (Kom. 13 : 1-5), and should be ex- 
 ercised in his fear. Power for evil, as 
 well as for good, is a gift from God. 
 Pilate had these powers only by gift 
 of divine Providence. He that de- 
 livered, a general expression equiva- 
 lent to those who deliver. Specifically, 
 the Sanhedrim. Hath the greater 
 sin, greater than thine, as the princi- 
 pal is guiltier than the accomplice; 
 the malicious act blacker than the 
 cowardly ; the Jew instructed in God's 
 word and heir of the promises of Mes- 
 siah infinitely more sinful, in the mur- 
 der of the Promised One, than the 
 heathen Roman governor. There- 
 fore seems to point to the fact that 
 the privileges and powers of all were 
 " given," and the more given the more 
 required. "Thou art indeed commit- 
 ting a great crime ; but Judas, Annas, 
 Caiaphas, these priests and Jews, are 
 more to blame than thou. Thus with 
 infinite dignity, and yet with infinite 
 tenderness, did Jesus judge his judge." 
 — Farrar. 
 
 12. Thenceforth, properly, there- 
 fore, upon this. " In the very depths of 
 his inmost soul Pilate felt the truth of the 
 words." — Farrar. This saying "cast 
 a bright, accidental light upon his ob- 
 Kcure, fateful, perilous situation, that 
 for an instant marked the path of duty 
 as the path of deliverance." — Lange. 
 Shrinking from the great guilt of con- 
 demning the wonderful i>risoner, and 
 
 tortured with a dreadful fear of celes- 
 tial vengeance, he then anew sought 
 to release him — not releasing him, 
 as duty demanded, but attempting to 
 do it without danger to himself. It is 
 probable that he came out to the Jews, 
 and by some word or act seemed to 
 them to be upon the point of releasing 
 the prisoner. But the Jews, a term 
 used in John's Gospel to denote the of- 
 ficial representatives of the nation, who, 
 with two or three exceptions, appear to 
 have been united in rejecting Christ 
 and conspiring against him, cried 
 out. It was probably some of the 
 chief priests who raised this furious 
 outcry. The mob, perhaps, re-echoed 
 it. (3riental mobs were, and are, fierce 
 and terrible. When excited the Jew- 
 ish populace did not hesitate to break 
 forth in insult, or even violence. If 
 thou let this man go, release Jesus, 
 thou art not Caesar's friend. The 
 title " friend of Csesar " was bestowed 
 on prefects, legates, and allies. It may 
 have been conferred on Pilate. Thus 
 was the speech of the Jews moulded into 
 this form, but the main idea is simply, 
 loyal to Ccesar. Whosoever maketh 
 himself a king — that is, lays claim 
 to royalty — speaketh (or declareth) 
 against Caesar, derogates from his 
 majesty, is a traitor. The Jews and 
 Pilate well knew that Jesus was not a 
 political offender. Pilate had repeat- 
 edly declared him innocent. But the 
 imperial government was very jealous 
 of its supremacy, and an accusation of 
 disloyalty was full of peril. The em- 
 peror himself, Tiberius, was a sensual 
 and jealous tyrant, old, diseased, and 
 malignant. He had just been made 
 more suspicious and revengeful by the 
 discovery of the " falsity and treason 
 of his only friend and minister, Seja- 
 nus; and it was to Sejanus himself 
 that Pilate is said to have owed his po- 
 sition," This cry, then, really meant, 
 If you do not condemn this innocent 
 
A. D. 30. 
 
 JOHN XIX. 
 
 299 
 
 go, thou art not Caesar's friend: ^whosoever maketh • Luke 23. 2; Acta 
 
 13 himself a king speaketli against Caesar. ^When Pi 
 late therefore heard that saying, he brought Jesus 
 forth, and sat down in the judgment seat in a place 
 that is called the Pavement, but in the Hebrew, Gab- 
 
 14 hatha. And s it was the preparation of the passover, ^ Matt 
 and about the sixth hour. And he saith unto the 
 
 t Prov. 29. 25. 
 
 27. 62 ■ 
 Mark 15, 42. 
 
 man, you will expose yourself to be de- 
 nounced as a traitor to the emperor; 
 with the implied threat that the Jews 
 would so complain of him. Before the 
 vision of loss of place and favor, and per- 
 haps punishment for treason, Pilate was 
 completely cowed. Earthly fear over- 
 came the fear of celestial vengeance. 
 
 13. When Pilate therefore heard 
 that saying (rather, according to the 
 approved text, these words), moved by 
 this threat and yielding utterly his 
 manhood and conscience, he brought 
 Jesus forth, from the palace where he 
 had just left him, and sat doAvn in 
 (properly on), the judgment seat, an 
 elevated, movable seat, probably placed 
 upon a floor of tessellated work. Such 
 a ''pavement" Julius Ctesar carried 
 about with him. Upon this he seated 
 himself to give formal sentence. The 
 judgment-seat was placed in the open 
 air, to accommodate the Jews (ch. 18 : 
 28), in a place called the Pave- 
 ment. Why "pavement" we do not 
 know, unless the reference be to the 
 ''pavement" on which Pilate's judg- 
 ment-seat was placed. In Hebrew, 
 Gabbatha. The etymology of this 
 word is uncertain ; probably it means 
 ridge or hump — i. e. an elevated spot of 
 ground. It was close to the palace. 
 By Hebrew is meant the vernacular 
 Aramaic or Aramaean, a dialect com- 
 posed of a mixture of Hebrew, Chaldaic, 
 Syriac, etc. Gabbatha does not mean 
 " pavement." The name was given 
 from some other cause. 
 
 14. Preparationof the passover. 
 Passover here means the whole paschal 
 festival. Preparation means the day 
 before the Jewish Sabbath, Friday, the 
 day on which men should prepare for 
 the day of rest. " Preparation of the 
 passover," then, simply means the Fri- 
 day which occurred during the passover 
 week, something as a Catholic or Angli- 
 can speaks of Easter-Friday, the Fri- 
 dav of the (so-called) Easter festival. 
 This is a most important mark of time ; 
 
 it fixes the day of our Lord's crucifixion 
 as Friday, loth Nisan, the first day of 
 the passover festival. It shows that 
 Jesus and his disciples "ate the pass- 
 over" at the right time, the evening 
 of 14th Nisan. And it shows that 
 John's account agrees with that of the 
 other evangelists. See Aiithor's Har- 
 inony of the Gospels, note on ^ 159. 
 
 And about the sixth hour. Thus 
 John definitely marks not only the 
 day, but, approximately, the time of 
 day. Alark says (15 : 25) It was the 
 third hour of the day, nine o'clock in 
 the morning, when they arrived at Gol- 
 gotha and fastened Jesus to the cross. 
 The discrepancy can be explained by 
 supposing that some early transcriber 
 mistook the sign for three for that for 
 six, the two resembling each other. In- 
 deed, some MSS. of John read third 
 hour, but none of the oldest and best. 
 This supposition, therefore, is hazard- 
 ous. Or, that the time of crucifixion 
 was somewhere between the two broad 
 divisions, the third and sixth hours, 
 Mark designating by the beginning, 
 John by the ending, of the period. The 
 ancients were not as precise in regard 
 to exact time as we are. John says 
 about. Or John may have used the 
 Homan mode of reckoning, from mid- 
 night to midnight. He had long resi- 
 ded beyond the bounds of Palestine 
 when he wrote his Gospel. His readers 
 were largely Gentiles, and the Jews 
 were no longer a nation. To use the 
 Jewish mode of reckoning might have 
 misled his readers. Josephus, the Jew- 
 ish historian, in his autobiography uses 
 the Roman method. About the sixth 
 hour may here mean that it was between 
 six and seven o'clock when Jesus stood 
 before Pilate at Gabbatha. This agrees 
 with the fact that "it was early" (ch. 
 18 : 28) when the Jewish rulers led 
 away Jesus to the governor, Matt. 27 : 
 1. Thus the time in John is when the 
 trial is in progress — in Mark, when the 
 sentence was put into execution. Th« 
 
800 
 
 JOHN XIX. 
 
 A. D. 30 
 
 Jews, Behold your King! But they cried out, Away 
 
 15 with him! Away with him! crucify him. Pilate 
 saith unto them, Shall I crucify your King? The 
 
 chief priests answered, ^ We have no king but Ca?sar. ^ Gen. 49. lo. 
 
 16 Then delivered he him therefore unto them to be 
 crucified. 
 
 intervening time could easily have been 
 oceu{)ied with the close of the trial, the 
 preparation for crucifixion, and the 
 going forth to Golgotha. Not only at 
 this time, but on other occasions, does 
 John appear to use the Eoman reckon- 
 ing. Thus, concerning his own first 
 interview with Jesus, he says "it was 
 about the tenth hour" — i. e. ten o'clock 
 A. M., ch. 1 : 39. It was not a late and 
 hurried visit, but one extending through 
 the day, for the two disciples " abode 
 with him that day." So also in ch. 4 : 
 6, 52. Compare Author's Harmony, 
 note on § 181. 
 
 And he saith unto the Jews, 
 Pilate, as he thus sat on the judgment- 
 seat, Jesus standing before him. Be- 
 hold your King ! Farrar thinks this 
 was said " as with a flash of genuine 
 conviction." It sounds rather like the 
 outbreak of passion combined with 
 weakness. Pilate dared not to release 
 Jesus, lest he should be accused before 
 Caesar, but he could safely mock the 
 Jews. He knew that their pretended 
 regard for Caesar's authority was trans- 
 parent hypocrisy. They would gladly 
 throw off the yoke if they could. He 
 seems to have vented the bitterness of 
 his spirit in this taunt: Here is your 
 King, this man insulted, scourged, and 
 about to be crucified ! 
 
 15. Away Avith him ! Away with 
 him ! A furious outcry of hate, in 
 which the mob joined heartily with 
 the members of the Sanhedrim. It was 
 called forth by the taunt, " Behold your 
 King!" " To the Jews it sounded like 
 shameful scorn to call that beaten, in- 
 sulted sufferer their king."— Farrar. 
 Crucify him. They renew the de- 
 mand with loud voices and riotous dem- 
 onstrations as before, Matt. 27 : 24. 
 Shall I crucify your King? This 
 question marks the last moment of 
 hesitation on Pilate's part, and in it he 
 gave expression to the bitter anger he 
 felt at being compelled by his selfish 
 fears to commit an outrage from which 
 even bis callous heart shrank, angry 
 
 with the Jews, with the circumstances, 
 and probably with himself, but too 
 great a moral coward to do right. We 
 have no king but Caesar. Goaded 
 to madness, the rulers and people of 
 Israel renounce Messianic hopes and 
 promises and acknowledge the hated 
 heathen tyrant as their lawful king. 
 Their degradation could not well go 
 further. God ordered it so that in de- 
 nying his Son they should renounce all 
 hope of the kingdom of David. They 
 declared themselves unworthy of it by 
 word and deed. Yet this loyalty was a 
 mere pretence, intended to shame and 
 terrify Pilate, for they all hated Caesar 
 and his rule, and some of them after- 
 ward perished miserably in rebellion 
 against the emperor. Thus malice, im- 
 piety, and hypocrisy were united in 
 these wicked men, especially in the 
 leaders. 
 
 16. Then delivered he him there- 
 fore unto them — i. e. to their will. 
 It is not meant that Pilate delivered 
 him into the custody of the Sanhedrim 
 for crucifixion, which would have been 
 unlawful ; besides, we know that Pilate 
 directed the details of the crucifixion. 
 The meaning is simply that he sen- 
 tenced Jesus to death according to their 
 will, so that at one and the same time 
 the Jews wickedly delivered up their 
 Messiah " to the Gentiles to be put to 
 death," and Pilate, in despite of his 
 conscience, basely delivered up Jesus 
 to the Jews — i. e. to the fate they de- 
 manded. It is proper here to note the 
 fate of the murderers of Jesus. Judas 
 died by his own hand. Pilate was soon 
 recalled, degraded, banished to Gaul, 
 where he committed suicide. The tower 
 from which he is said to have precip- 
 itated himself is still standing. Her- 
 od died in infamy and exile; Caiaphaa 
 was deposed the next year. " The house 
 of Annas was destroyed a generation 
 later by an infuriated mob, and his sen 
 was dragged through the streets and 
 scourged and beaten to his place of 
 murder." — Farrar. Some of the 
 
A . n. 30. 
 
 JOHN XIX. 
 
 301 
 
 The crucifixion. 
 
 ] 7 And they took Jesus, and led him away, * And he, 
 hearing his cross, ^ went forth into a place called The 
 
 k Lev. 16. 21, 22; 24. 14; Num. 15. 35, 36; 1 Kings 21. 13; Acts 7. 58 ; Heb. 
 13. 11-13. 
 
 Matt. 27. 31-33 
 Mark 15. 20-22 
 Luke 23. 26, 33. 
 
 wicked rulers and raging populace who 
 that day cried " Crucify him !" and 
 thousands of their children, shared in 
 the unparalleled horrors of the destruc- 
 tion of .Jerusalem. " They had forced 
 the Romans to crucify their Christ, and 
 . . . they and their children were them- 
 selves crucified in myriads by the Ro- 
 mans outside their own. walls." — Far- 
 RAR. Surely in vain did Pilate wash 
 his hands ! And from that day to this 
 has been fulfilled the horrible impreca- 
 tion of the Jews — " His blood be on us 
 and on our children." To be cruci- 
 fied. Pilate sentenced an innocent 
 man to this dreadful death knowingly, 
 through selfishness and cowardice. The 
 final order was probably in words like 
 these: "I, miles, expedi crucem" — 
 i. e. " Go, soldier, make ready the 
 cross." 
 
 Crucifixion was the severest and most 
 ignominious punishment among the an- 
 cients. To a proud Roman the cross 
 was a symbol of infamy, and crucifix- 
 ion an unspeakable disgrace. The cross 
 was generally first driven into the 
 ground, and then the criminal was 
 lifted up and fastened to it by nails 
 through the hands and feet, the latter 
 being separate or united and from one 
 to two feet above the ground. Some- 
 times the victim was first fastened to 
 the cross, and then it was sunk into its 
 place with a sudden shock, causing 
 horrible torture. Whether a single nail 
 was driven through the feet of Jesus or 
 each was nailed separately cannot be 
 determined ; but they were nailed, not 
 tied, Luke 24 : 39. See Hackett's 
 Smith's Diet, of the Bible, art. " Cruci- 
 fixion." In order that the hands might 
 not be torn away, a large wooden pin 
 was commonly inserted in the upright 
 timber, passing between the legs, to 
 support the weight of the body. The 
 unnatural position and tension of the 
 body, the laceration of the hands and 
 feet, which are full of nerves and ten- 
 dons, and the resulting inflammation ; 
 the pressure of the blood to the head 
 and stomach, causing severe pain, ter- 
 26 
 
 rible anxiety, and thirst burning and 
 raging, — all these, with no vital part 
 wounded, made crucifixion a most lin- 
 gering and excruciating death. Some- 
 times the wretched victim would hang 
 three days before death came to his re- 
 lief. The unusual quickness of death 
 in our Saviour's case can be accounted 
 for by remembering his previous ex- 
 hausting agonies, wearisome trials and 
 insults, and deep mental anguish on the 
 cross. Crucifixion was abolished by 
 Constantine, the first Christian emperor. 
 There were several forms of the cross. 
 The one used for the crucifixion of our 
 Saviour was the form preserved by tra- 
 
 dition and familiar to us 
 
 1 — viz. H". 
 
 This 
 
 is certain from the fact that a written 
 title was afiixed to the cross over his 
 head, which would be impossible with 
 the other forms — viz. T and X. 
 
 16-30. The Crucifixion and 
 Death of Jesus. John's account is 
 brief and comprehensive, but supplies 
 important particulars not in the other 
 Gospels. The day of the crucifixion was 
 Friday, loth Nisan, the first day of the 
 passover festival. The hour was about 
 nine o'clock A. M. Parallels, Matt. 27 : 
 31-56 ; Mark 15 : 20-41 ; Luke 23 : 26- 
 49. 
 
 16. And they took Jesus — the cen- 
 turion and his men — and led him 
 away, from the palace. Matt. 27 : 27, 
 31. The last clause, however, is now 
 generally regarded as an interpolation. 
 
 17. And he, bearing his cross, 
 having been stripped of the military 
 robe and invested with his own gar- 
 ments, Matt. 27 : 31, etc. It was usual 
 for the condemned to bear his own cross. 
 The general custom was not to alleviate, 
 but to increase, the sufierings of capital 
 punishment. Thus, Jesus carried the 
 rough and heavy symbol of his present 
 pain and ignominy, of his future glory 
 and victory, and of our salvation. Went 
 forth, on foot, out of the city, Heb. 13 : 
 12. The traditional route, by the street 
 of Jerusalem called Via Dolorosa, La 
 
302 
 
 JOHN XIX. 
 
 A. D. 30. 
 
 place of a skull, which is called in the Hebrew, Gol- 
 
 18 gotha; 'where they crucified him, and two others 
 with him, on either side one, and Jesus in the midst. 
 
 19 ° And Pilate wrote a title, and put it on the cross. 
 And the writing was, Jesus of Nazareth the King 
 
 »Matt. 27. 35-38 
 Mark 15. 24-28 
 Luke 23. 33, ^\ 
 38 
 
 m Matt. 27. 37 ; 
 Mark 15. 2G ; 
 Luke 23. 38. 
 
 not authenticated. The sad procession 
 was followed by a great crowd, includ- 
 ing manv women, who bewailed and 
 lamented' him, Luke 23 : 27-3L We 
 learn from Matthew that just at the 
 city-gate, meeting Simon of Cyreue, the 
 centurion impressed hira to bear the 
 cross, from which it is inferred either 
 that Jesus fainted under the burden or 
 gave evidence of inability to go on un- 
 aided. He was exhausted by suffering 
 and loss of blood. Simon probably 
 aided him in bearing the cross. Com- 
 pare Luke 23 : 26. 
 
 Place of a skull . . . Golgotha. 
 "Golgotha" is Hebrew (Aramsean) for 
 place of a skull. " Calvary " in Luke 
 should be a skull. Some suppose that 
 it was so called from the skulls of crim- 
 inals executed there. This is not well 
 supported. More probably because it 
 was a slight knoll, rounded and skull- 
 like, but not a hill. '^Mount Calvary " 
 is a pure invention. Tradition places 
 it north-west of the temple, where the 
 church of the Sepulchre now stands; 
 but this is impossible, since Golgotha 
 was without the gate. Its sight must 
 probably remain undetermined, and it 
 is perhaps better so. Identification of 
 the spot would serve no important spirit- 
 ual ends, and would probably minister 
 to superstition. J. L. Porter, in Alex- 
 ander's Kitto's Cyclopcedia, thinks it 
 was just outside the gate now called St. 
 Stephen's, in the eastern wall Dr. J. 
 P. Newman would place it near the 
 north-east corner of the city-wall, in a 
 place desolate and secluded. More 
 probably it was at the grotto of 
 Jeremiah, north of .Terusaloni, near 
 the Damascus gate. Compare .Jer. 31 : 
 39. On reaching the i)hu'e of execu- 
 tion " wine mingled with myrrh " was 
 offered to him, according to a usage not 
 Roman, but Jewish. Probably there 
 were other drugs in it. The object was to 
 stupefy and deaden the pain. Compare 
 Prov. 31 : 6. But he refused to drink, 
 since he would retain perfect conscious- 
 ness and all his powers unimpaired to 
 the end, and so finish perfectly his 
 
 atoning sacrifice. It might be allowable 
 for others, but not for the Lamb of God 
 " for sinners slain." 
 18. Where they crucified him. 
 
 Nailed him to the cross, either before 
 or after its erection, thus unconsciously 
 fulfilling pr()i)hecy, Ps. 22 : 16. They 
 had previously stripped him of his 
 clothes. It was probably just as tliis 
 dreadful process was completed that lie 
 uttered his Jirst dying word — a prayer 
 for his murderers : " Father, fokg/vk 
 
 THEM; FOR THEY KNOW" NOT WHAT 
 
 THEY DO," Luke 23 : 34. Two others 
 with him. Robbers ("thieves" is a 
 mistranslation), very likely compan- 
 ions of Barabbas, who sufiered justly 
 (Luke). They were Jews. Jesus in 
 the midst, as if he were the greatest 
 criminal of the three. This would grat- 
 ify his enemies and fulfil the Scriptures, 
 Isa. 53 : 12. This was Pilate's own ar- 
 rangement. See next verse. 
 
 ly. Pilate also (this is the proper 
 rendering) wrote. In addition to com- 
 manding what is recorded in verse 18 
 he also wrote, very likely with his own 
 hand, a title, or inscription. It was 
 customary to publish in some way the 
 crime for which a person was crucified. 
 Sometimes a public crier announced it; 
 sometimes it was written on a tablet 
 and hung about the neck of the criminal 
 as he was led to execution ; and very 
 commonly, as here, it was inscribed on 
 a white tablet and aflSxed to the cross 
 above the criminal's head, Luke 23 : 
 38. And the writing was, Jesls 
 THE Nazarene (better than of Naza- 
 reth) THE King of the Jews. Mark 
 gives it "The King of the Jews;" Luke, 
 " This is the King of the Jews ;" 
 Matthew, " This is Jesus, the King of 
 the Jews." The difference may be ex- 
 plained : (1) Some or even all the 
 evangelists may have given the sense 
 instead of the exact words ; exact 
 words were not so important to the 
 Oriental mind as to the European, pro- 
 vided the meaning be truthfully given , 
 j or (2), as the title was written in three 
 : languages, the expression, and so a 
 
A. D. 30. 
 
 JOHN XIX. 
 
 308 
 
 20 
 
 21 
 
 OF THE Jews. This title then read many of the 
 Jews: for the place where Jesus was crucified was 
 nigh to the city : and it was written in Hebrew, and 
 Greeks and Latin. Then said the chief priests of the 
 Jews to Pilate, Write not, The King of the Jews ; but 
 
 22 that he said, I am King of the Jews. Pilate answered, 
 What I have written, I have written. 
 
 23 ° Then the soldiers, when they had crucified Jesus, 
 took his garments, and made four parts, to every 
 
 ■Matt. 27. 35; 
 Mark 15. 24 ; 
 Luke 23. 34. 
 
 translation of it, would be likely to 
 vary. Latin was the official language 
 of the empire ; Greek the langnage 
 of culture and of international com- 
 munication, and very common in Pales- 
 tine ; Hebrew — i. e. Aramaean — the ver- 
 nacular language of the Jews. It is 
 likely that John's version of the in- 
 rscription, containing the contemptuous 
 phrase " the Nazarene," was the one 
 in " Hebrew." Pilate purposely wrote 
 this sarcastic title, purporting that the 
 Jews were crucifying their king and 
 that he was a Nazarene. His object 
 was to revenge himself on the Jews, but 
 he wrote more wisely than he knew. 
 
 20. Jews, members of the Sanhe- 
 drim, according to John's general usage, 
 or perhaps including the populace, 
 since they had identified themselves 
 with the hostile rulers. Nigh to the 
 city, not very far from the wall. A 
 great crowd collected to gaze. Many, 
 both of the populace and of the rulers, 
 brutally and shamefully insulted and 
 derided the patient sufferer. Matt. 27 : 
 39-43; Mark 15: 29-32; Luke 23: 35-37. 
 Hebrew, and Greek, aud Latin. 
 See remarks under the last verse. It is 
 a pleasant fancy, if no more, which 
 stes in this a coincidence reminding us 
 of the universal value and import of 
 Christ's atoning death. 
 
 21. The chief priests, perceiving 
 the implication and vexed exceedingly, 
 applied to Pilate to change the title into 
 he said, I am King of the JeAVs — 
 i.e. his offence is being a traitor and 
 rebel against Csesar. It was intolerable 
 that it should remain as written. Their 
 king, hanging between two robbers, the 
 inscription legible to all ! 
 
 22. What I have written, I have 
 written. Pilate had written the title 
 in bitter scorn and anger, and was de- 
 lighted to "revenge himself on his de- 
 tested subjects," who had forced him, 
 fts it were, to violate his own wishes and 
 
 sense of right, " by an act of public in- 
 solence." He was not unwilling also to 
 honor Jesus after a fashion. He had 
 ordered the manner of his crucifixion, 
 not from a wish to disgrace him, but to 
 mortify the Jews. " Pilate's courage, 
 which had oozed away so rapidly at 
 the name of Csesar, had now revived. 
 He was glad in any and every way to 
 browbeat and thwart the men whose 
 seditious clamor had forced him in the 
 morning " to condemn Jesus. " Without 
 deigning any justification of what he 
 had done, Pilate summarily dismissed 
 these solemn hierarchs witli [this] curt 
 and contemptuous reply." But it was 
 the spite and poor revenge of a man 
 who would " browbeat" when he dared, 
 yet would yield all manhood to craven 
 fear. (The quotations on this verse are 
 from Fan-ar.) The Jews were forced to 
 content themselves with this insult and 
 mortification. 
 
 23. The soldiers. To prevent any 
 possible rescue and ensure the comple- 
 tion of the execution, a quaternion 
 (band of four) of Roman soldiers, un- 
 der command of the centurion in 
 charge, were left upon the ground. 
 No doubt a large guard attended the 
 prisoner to Golgotha and remained 
 till he was crucified. Then the four, 
 who probably did the actual work of 
 crucifixion, kept watch while their 
 comrades were relieved. These four 
 soldiers doubtless sat down upon the 
 ground, close to the crosses, and passed 
 the time in drinking and gambling. 
 We learn from Luke (23 : 36, 37) that 
 they joined in mocking Jesus, also tan- 
 talizing his thirst, already aggravated 
 by the continual sight of their jar of 
 wine, by offering or pretending to offer 
 him of their drink. Took his gar- 
 ments, outer garments. The garments 
 of the crucified were the perquisites of 
 the soldiers having charge of the exe- 
 cution. It is possible, though not cer- 
 
304 
 
 JOHN XIX. 
 
 A. D. 30 
 
 soldier a part ; and also his coat : now the coat was 
 24 without seam, " woven from the top throughout. They • Ex. 39. 22, 23. 
 said therefore among themselves, Let us not rend it, 
 but cast lots for it, whose it shall be : that the Scrip- 
 ture might be fulfilled, which saith, p They parted my ^ Ps. 22. 18. 
 raiment among them, and for my vesture they did 
 cast lots. These things therefore the soldiers did. 
 
 tain, that a linen cloth was bound about 
 tlie Saviour's loins. His clothes they 
 divided into four parts, one for each, 
 probably rii)ping to pieces his mantle 
 or outer garment. The cloth was of 
 some value even in pieces. Coat, 
 properly tunic, a garment worn next 
 the skin like a shirt, commonly with- 
 out sleeves, usually reaching to the 
 knees. Without seam, etc. Alto- 
 gether woven in one i)iece, not sewed 
 at all. Torn to pieces, it would have 
 been of no value. The Saviour's gar- 
 ments were undoubtedly simple and 
 plain, such, perhaps, as were com- 
 monly worn in Galilee. But this 
 tunic seems to have been an attractive 
 piece of workmanship. It was prob- 
 ably an offering of love to the Great 
 Teacher from some believing woman. 
 24. Cast lots. Deciding matters 
 not easily determined otherwise by 
 the lot was very common in ancient 
 times. It is occasionally practised 
 among us, as when men draw lots for 
 a longer or shorter term of office. The 
 soldiers agreed not to spoil the tunic by 
 tearing it, but to decide by lot who sis 
 it shall be : that the Scripture 
 might be fulfilled. This cardinal 
 necessity is often recognized by the 
 Saviour and the apostles. Yet it is 
 not simply that God must bring these 
 things to pass because he has caused 
 them to be predicted, though, indeed, 
 his veracity is unchangeable and his 
 word sure, but rather thus : These 
 things form a part of his eternal coun- 
 sel. They are foreordained for the best 
 of reasons. They had been foreshad- 
 owed in ancient prophecy, because God 
 condescended in many cases dimly to 
 indicate his purposes. As the counsel 
 of God they must come to pass, and the 
 Scripture must be fulfilled because it 
 announced things eternally purposed 
 by him. They parted my rai- 
 ment, etc. Quoted from Ps. 22 : 18, 
 Septiuigint Version. In this psalm 
 David doubtless had some reference 
 
 to his own experience, but even if he 
 speaks of himself, yet he was a type 
 of Christ; and what is said of the type 
 is more perfectly true of the antityj)e, 
 and was so intended by the Holy Spirit. 
 It would thus be a typical prophecy. 
 This is not the dogma of an arbitrary 
 " double sense," which is an absurdity, 
 but a rational and necessary principle 
 of interpretation, applicable to many 
 quotations from the Old Testament in 
 the New, and justified by many anal- 
 ogies and obvious instances. We must 
 hold fist to the idea of a true prophecy, 
 even if we should concede that here it 
 has the typical form. Compare note 
 on Matt. 1 : 23. These things 
 therefore. Therefore — i. e. because 
 they were embraced in the divine plan. 
 Here, as often, this was done by the 
 voluntary acts of free agents, who 
 knew nothing of the will of God and 
 cared nothing for it. The soldiers 
 did. These words emphasize the mi- 
 nute and wonderful fulfilment of the 
 ancient prophecy by heathen soldiers 
 who knew nothing of the Scriptures, 
 but their actions fulfille<l them as per- 
 fectly as if their sole object had been 
 to carry out the divine decrees. Thus 
 God's purposes are always accomplish- 
 ed, and what he has predicted is always 
 made good. 
 
 Not very long after this one of the 
 robbers who was crucified with Jesus, 
 exercising sublime faith, recognizing 
 the Lord Messiah in the sufferer by 
 his side, uttered the prayer, " Lord, 
 remember me when thou comest in 
 thy kingdom!" It is not credible that 
 the same man an hour before reviled 
 the Lord, as did his fellow. It is better 
 to understand Matthew and Mark as 
 speaking in general terms concerning 
 the insults endured by our Lord, and 
 Luke as giving us the full particulars 
 concerning the two robbers. To him 
 Jesus, silent through all pain and 
 mockery, instantly replied [the second 
 dying saying), Verily, I SAY UNTO 
 
A. D. 30. 
 
 JOHN XIX. 
 
 305 
 
 25 <i Now there stood by the cross of Jesus his mother, 
 and his mother's sister, Mary the wife of ' Cleophas, 
 
 26 and 'Mary Magdalene. When Jesus therefore saw 
 his mother, and * the disciple standing by, whom he 
 loved, he saith unto his mother, "Woman, behold 
 
 27 thy son I Then saith he to the disciple. Behold thy 
 mother I And from that hour that disciple took her 
 * unto his own home. 
 
 « Matt. 27. 66 ; 
 
 Mark 15. 40 ; 
 
 Luke 23. 49. 
 ' Luke 24. 18. 
 • Mark 16. 9. 
 tch. 13, 23; 20. 2; 
 
 21. 7, 20, 24. 
 n ch. 2. 4. 
 
 » ch. 1. 11 ; 16. 32. 
 
 THEE, TO DAY SHALT THOU BE WITH 
 ME IN PARADISE, Luke 23 : 43. 
 
 25. There stood ; better, were 
 Btanding. At first, probably, they were 
 iiuable to get near, on account of the 
 tumult, but after a time, greater quiet 
 prevailing, they ventured to approach, 
 and were standing, in faithful love, 
 by the cross of Jesus. After- 
 ward all but the mother of Jesus are 
 found looking on, again at a distance. 
 Matt. 27 : 55, 56; Mark 15 : 40, 41. 
 His mother. Here she finds ful- 
 filled the prediction recorded in Luke 
 2:35. His mother's sister, Mary 
 the wife of Cleophas {Clopas). 
 Some suppose these words to describe 
 one person, but it is exceedingly im- 
 probable that Mary had a sister named 
 also Mary, and equally so that John 
 should omit to mention his own mother, 
 who was one of these faithful women 
 (Matt., Mark). Probably the punctu- 
 ation is wrong, and John means to 
 name four women — viz. Mary and 
 her sister (Salome, mother of John, 
 thus modestly introduced ; then John 
 was first cousin of Jesus), Mary, the 
 wife of Clopas, and Mary the Magda- 
 lene. Magdalene, not a proper 
 name, but a female inhabitant of 
 Magdala. Mary the Magdalene had 
 been a demoniac of the worst kind 
 (Luke 8 : 2), and her love to her de- 
 liverer was stronger than fear or death 
 itself. 
 
 26. When • . . therefore — i. e. in 
 view of the facts in the case, especially 
 the fact that John and Mary were now 
 standing near the cross. The disci- 
 ple . . • whom he loved. John's 
 favorite designation of himself in this 
 his Gospel. He, too, was now faithful- 
 ly watching by his Master's cross. It 
 seems he was the only apostle cour- 
 ageous and self-possessed enough to do 
 80. Woman, behold thy son! in- 
 dicating John by a glance. The use 
 of woman as a term of address was re- 
 
 spectful, though it might not be with 
 us. As on a former occasion (ch. 2 : 
 4; compare Matt. 12 : 50), so now, 
 the Saviour seems thus to indicate that 
 Mary, though his own dear mother ac- 
 cording to the flesh, was but a woman — 
 one who, like all his other disciples, 
 was dependent upon him for the par- 
 don of sin and for eternal life, and that 
 this relation was of much greater im- 
 portance than any mere earthly one. 
 Nothing could be more irreconcilable 
 with Romish Mariolatry. Besides, wo- 
 man is an honorable title. 
 
 27. Behold thy mother! addressed 
 to John, who, of course, understood the 
 Saviour's meaning. Here we have the 
 third dying saying : Woman, Behold 
 THY son! and Behold thy mother! 
 Jesus was about to die, then to rise and 
 ascend to the Father. He could no 
 more act the part of a son, but, a ten- 
 der son to the last, he commits his be- 
 loved mother to the dearest friend he 
 had upon earth. If it be asked why 
 this was necessary when Jesus had 
 " brothers," in all probability children 
 of Joseph and Mary, the answer seems 
 to lie in the fact that they did not yet 
 believe in him, John 7 : 5. The only 
 man living at all fit to take the place 
 of Jesus as a son and to care for the 
 sorrowful mother was the beloved dis- 
 ciple. By this, however, no filial obli- 
 gation on the part of her children was 
 annulled. We are not in full posses- 
 sion of all the facts, but the above view 
 seems to be the natural conclusion from 
 all that we do know. Evidently, Joseph 
 was now dead and Mary a widow. This 
 incident, related by John alone, is ex- 
 ceedingly beautiful and touching, and 
 the trust reposed in John was a precious 
 token of his Lord's confidence and af- 
 fection. And from that hour, at 
 once, with no delay — to be understood 
 literally. Jesus probably perceived 
 that the scene was too dreadful for his 
 mother longer to endure, and spoke at 
 
806 
 
 JOHN XIX. 
 
 A. D. 30, 
 
 28 y After this, Jesus "knowing that all things were xMatt. 27. 45-50; 
 now accomplished, *that the Scripture might be ful- r^Y'^Jf ^^^'''* 
 
 29 filled, saith, I thirst. Now there was set a vessel full . ch! i3 i 
 
 of vinegar: and ''they filled a sponge with vinegar, 'Ps. 22. lo; 69.21. 
 
 and put it upon " hyssop, and put it to his mouth. ** ^*'^- ^^- ^' ^^• 
 
 •Ex. 12.22; Num. 19. 18. 
 
 the moment he did in order to spare her 
 anguish too great to be borne. It was 
 probably past eleven o'clock, and the 
 Saviour had been hanging on the cross 
 two hours or more. Unto his own 
 home, in Jerusalem, no doubt. It 
 is not certain that he owned a house in 
 the city, but at this time he had a home 
 there. Thither he led Mary, and she 
 probably was henceforth a member of 
 nis family. John appears to have held 
 greater relations with the city than his 
 brethren. Compare ch. 18 : 15. The 
 idea that the apostles were indigent 
 men, almost paupers, is not sustained 
 by the New Testament. After conduct- 
 ing Mary to his home John returned, 
 for we find him with his Master at the 
 end. 
 
 28. After this, what is related in 
 vers. 25-27. But John omits much 
 that is recorded by the other evangel- 
 ists. At about noon a supernatural 
 darkness covered the land, a visible 
 token of God's displeasure at the crime 
 of crimes, and an outward symbol of 
 the soul-darkness in which the Saviour 
 was whelmed. This alarming phenom- 
 enon appaTently filled all with awe and 
 dread, and put an end to all mockery. It 
 lasted about three hours. During this 
 time Jesus, so far as we know, uttered 
 not a word. He was enduring the hid- 
 ings of his Father's countenance and 
 bearing our sins in his own body on the 
 ' tree. Into the mysterious agonies of 
 those hours no mind on earth is per- 
 mitted to penetrate, but here was the 
 very crisis of the work of redemption 
 by which alone human salvation is 
 made possible. At the close of this 
 period, as the darkness rolls away from 
 the land and from his soul, Jesus cries 
 aloud (the fourth dying saying), My 
 God, my God, why hast thou for- 
 saken ME? Matt. 27:46; Mark 15: 
 84. Jesu.s knowing ... accom- 
 plished, knowing that he had com- 
 pleted all that was appointed for him 
 to do and suffer for human salvation, 
 except the mere fact of dying — perceiv- 
 
 ing that the end had come, that the 
 Scripture might be fulfilled. Some 
 connect this with the preceding clause, 
 but its more natural connection seems 
 to be with what follows. It is not 
 meant that Jesus cried " I thirst " just 
 for the sake of fulfilling Scripture, but 
 that this cry, extorted by sore need, 
 was a divinely-ordered fulfilment. The 
 passage referred to is Ps. 69 : 21. Com- 
 pare Ps. 22 : 15. On this impressive 
 phrase, and on these typical prophe- 
 cies in the Psalms as referred to in the 
 New Testament, see note on verse 24. 
 It seems impossible to regard Ps. 69 as 
 directly and exclusively Messianic, as 
 Ps. 16, e. g., appears to be, on account of 
 verse 5. I thirst. The crucified were 
 tormented by a fevered thirst, burning 
 and intolerable, similar to that of men 
 lying wounded on the field of battle. 
 This thirst was so great that it forced 
 from the lips of Jesus his only word 
 concerning his physical sufferings — his 
 Jifth dying saying: I THIRST. He 
 could hardly die in composure unless 
 this intolerable thirst could be as- 
 suaged. He was no stoic — did not 
 teach us stoicism. 
 
 29. A vessel ; some think a jar from 
 which the soldiers had been drinking or 
 dipping out to drink ; others, that it was 
 placed there to supply the want of the 
 sufferers. Vinegar (rather, sour wine), 
 the cheap, sour, inferior wine in common 
 use by the lower classes. Full. It 
 would seem that it had been once em[)- 
 tied, and that the soldiers had just re- 
 plenished it. They. By comparing 
 Matthew and Mark it appears that 
 certain bystanders misunderstood his 
 former cry, mistaking " Eloi " (My 
 God) for "Elia" (Elijah). Wrought 
 up to dread expectancy by the dark- 
 ness, they imagined he was calHng for 
 Elijah, so prominent in all Jewish 
 ideas of Messianic times. As one, 
 perhaps a soldier, prepared to relieve 
 the sufferer, some in their excitement 
 cried out to forbear and see if Elijah 
 would come and take him down frooj 
 
A. D. 30. 
 
 JOHN XIX. 
 
 307 
 
 30 When Jesus therefore had received the vinegar, he ^ver. 28; ch.4. 3; 
 said, * It is finished : ® and he bowed his head, and \1^\ ^^j 2^ ^^ ^^: 
 gave up the ghost. He'b. 9. 11-14/22' 
 
 28 ; 10. 1-14. • Matt. 27. 50. 
 
 the cross. But he replied that they 
 should let him alone, and for the same 
 purpose — desiring to prolong the life 
 of Jesus, so as to see if Elijah would 
 come. The word they may indicate 
 that more than one participated in 
 this act of mercy, or may in general 
 terms declare that this proceeded from 
 a group of several persons, one or more 
 favoring, others remonstrating, as we 
 have seen. A sponge, used probably 
 to close the mouth of the jar. Filled, 
 saturated by being dipped in the wine 
 and put upon hyssop ; rather, a hyssop- 
 stalk, which was from one to two feet 
 long. Thus could they conveniently 
 convey the wine to the parched lips 
 of Jesus. This fact shows that persons 
 crucified were elevated to no such 
 height above the earth as pictures 
 and popular imagination represent ; 
 the mouth was only a little beyond 
 a man's reach. 
 
 30. Received the vinegar, the 
 sour wine. He had at the first refused 
 the stupefying draught of drugged 
 wine, nor did he receive the sour 
 wine afterward tendered to him in 
 mockery; perhaps it was not really 
 offered to him. But now he accepts the 
 few swallows absorbed by the sponge, 
 the inferior beverage, all that the world 
 had to offer her King to quench his 
 dying thirst, Ps. 69 : 21. But the re- 
 lief was sorely needed and welcome ; 
 besides, his sinking energies were prob- 
 ably thus sustained for a moment, 
 enabling him to utter the last words : 
 It is finished. These few words 
 are of unutterable significance. Jesus 
 glances, as the dying do, back over his 
 whole life. He sees all his work per- 
 fectly done, every temptation resisted, 
 the atonement completed. It only re- 
 mained to breathe out his life. It was 
 a cry of unspeakable joy to him and to 
 us. The doctrinal and practical im- 
 portance of these words is infinite. 
 The Saviour perfectly finished his re- 
 demptive work. By it he (1) removed 
 every obstacle to the salvation of man 
 which lay in the holiness and govern- 
 ment of God, satisfying at once the 
 
 sense of justice in God and in man, 
 Rom. 3 : 24-26 ; 1 John 2 : 2. (2) He 
 secured the eternal salvation of the 
 elect given to him by the Father, Heb. 
 13 : 20; John 17 : 2, 9, 24 ; Eph. 1:4; 
 Heb. 12 : 2. Having identified himself 
 with us, he honored the law we had 
 broken, and bore the weight of our 
 guilt and shame. His finished work is 
 the sole ground on which God can just- 
 ly pardon or man rightly hope; and 
 the words of Jesus, confirmed by his 
 resurrection and glorification, assure us 
 that the foundation he has laid for 
 human salvation is perfect and will 
 stand the test of divine scrutiny and 
 of the "great storms that will shake 
 down earth and skies." The gospel of 
 salvation is compressed into these three 
 words. Luke informs us that he " cried 
 with a loud voice " — no doubt referring 
 to this, the sixth dying saying: It is 
 finished! and that he then said, the 
 seventh dying saying: Father, into 
 THY HANDS I COMMEND (better. Com- 
 mit, as in Ps. 31 : 5) my spirit. John 
 alone records the third, the fifth, and 
 the sixth ; the latter perhaps the most 
 important of all. The fourth and the 
 sixth were loud cries — one of mental 
 anguish, the other of victory. Each 
 of these was followed by words uttered 
 probably in a lower tone — one a plaint 
 of bodily distress, the other a commit- 
 tal of his spirit to his Father. The 
 fourth and seventh were quotations 
 from that Old Testament which Jesus 
 so perfectly knew, and, now as ever, 
 honored and fulfilled. In adopting as 
 his own the words of the ancient psalm- 
 ist, he not only manifested their charac- 
 ter as typical prophecies, but the more 
 identified himself with his people, ex- 
 pressing his own anguish and his own 
 trust, in words which had expressed 
 the anguish and the trust of one of 
 his ancient saints. BoAved his head. 
 No longer having strength to sustain 
 it in an upright position, he permitted 
 it to sink upon his breast. Gave up 
 the ghost ; better, gave wjt? his spirit 
 — i. e. to God. These expressions, being 
 active, possibly imply the voluntarinesa 
 
808 
 
 JOHN XIX. 
 
 A. D. 30. 
 
 The burial. 
 
 SI 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 an high 
 day), besought Pilate that their legs might be broken, 
 
 32 and that they might be taken away. Then came the 
 soldiers, and brake the legs of ' the first, and of the 
 
 'vers. 14, 42 ; Mark 
 
 15. 42. 
 « Deut. 21. 22, 23. 
 »» Lev. 23. 7, 8. 
 
 ' ver. 18 ; Luke 23. 
 39-43. 
 
 of the Saviour's death, John 10 : 18. 
 When he had power to deliver hini.self 
 (Ma^^t. 26 : 53) he yielded himself meek- 
 ly to suffering and death of his own 
 free will, in order to complete the work 
 of redemption according to the will of 
 God. Compare Matt. 26 : 42 ; Ileb. 12 : 
 2. This is his meaning in John 10 : 18. 
 The supposition of some that he termi- 
 nated his own life by an act or exertion 
 of his own will is unscriptural, for he 
 was "slain," and wicked men are 
 charged with murdering him, Acts 2 : 
 23 ; 3 : 15, etc. ; and absurd, for that 
 would resemble suicide. Jesus died as 
 we do, because the powers of life were 
 exhausted. Not, however, because he 
 was helpless, but because he submitted 
 to undergo conditions in which his 
 physical life was naturally and neces- 
 sarily destroyed. 
 
 That Jesus should have died in six 
 hours (ver. 33 ; Mark 15 : 44), instead 
 of lingering two or even three days, as 
 the crucified often did, was owing to 
 previous exhaustion, and still more to 
 the unfathomable mental anguish en- 
 dured on the cross during the hours of 
 darkness. The only wonder is that a 
 mortal frame, however perfect in health, 
 could have held out even so long. 
 
 As Jesus expired there was an earth- 
 quake, the rocks were rent, and the 
 veil of the temple was rent in twain 
 from the top to the bottom. The effect 
 of these scenes was very great on all 
 beholders. The centurion in charge 
 was convinced that Jesus was a right- 
 eous or innocent man — nay, more, a 
 divine Being. He openly avowed it. 
 The multitude, in fear, perplexity, re- 
 morse, and vague apprehension, re- 
 turned to their homes heating their 
 breasts. Matt. 27:54; Mark 15:39; 
 Luke 23 : 47-49. 
 
 31-42. The Burialof Jf:sus. John's 
 account is the fullest, Matt. 27 : 57-66; 
 Mark 15 • 42-47 ; Luke 23 : 50-56. 
 
 31. The Jews, as usual, the rulers. 
 Preparation, our Friday, the day 
 
 before the Jewish Sabbath. That the 
 bodies ... sabbath (omit dmj). 
 The Romans were accustomed to let 
 the bodies rot on the cross and be de- 
 voured by birds. But the Jews were 
 very careful to have the bodies of those 
 executed taken down and buried before 
 sunset, Deut. 21 : 23. "So great care did 
 the Jews take respecting the burial of 
 men that even the bodies of those con- 
 demned to be crucified they took down 
 and buried before the going down of 
 the sun." — Josephus, Jewish War, iv. 
 5, 2. The murderers of Jesus were 
 scrupulous and zealous concerning the 
 ceremonial law. An high day ; better, 
 a great day — not only the Sabbath, but 
 the Sabbath of the passover-week ; 
 therefore doubly important and sacred. 
 Besought Pilate, etc. The Jewish 
 rulers urgently requested that the death 
 of the victims should be hastened, so 
 as not to have the sanctity of the Sab- 
 bath infringed by the hanging of dead 
 bodies upon the crosses ; or, if the men 
 should survive till then, so as to avoid 
 the marring of the festival by a public 
 spectacle of horror. They besought 
 Pilate probably at least two hours be- 
 fore sunset ; evidently, they did not 
 know that Jesus was already dead. 
 Thus they were preparing, in their 
 own view, a new torture of a horrible 
 kind for their rejected King. But he 
 was beyond their reach. 
 
 32. Pilate gave the desired orders, 
 after the common Roman policy of 
 respecting the religious scruples of 
 subject nations. The soldiers in 
 charge, glad to be released the sooner 
 from their watch, which, on peril of 
 their lives, must be vigilant until the 
 death of the crucified, obeyed with 
 alacrity. They brake the "legs of 
 the first, aiid of the other — i.e. 
 of the two robbers. This was effected 
 by blows with a wooden mallet, and 
 the uniform result was to kill those 
 crucified outright or cause their speedy 
 death. This custom was as cruel aa<? 
 
A. D. 30. 
 
 JOHN XIX. 
 
 309 
 
 33 other which was crucified with him. But when they 
 came to Jesus, and saw tliat he was dead ah-eady, 
 
 34 they brake not his legs : but one of the soldiers with 
 a spear pierced his side, and forthwith ^ came there- 
 out blood and water. 
 
 kHeb.9. 13,14,22, 
 1 John 1. 7; 5 
 6,8, 
 
 barbarous as crucifixion itself. Thus 
 the peuitent robber was released in a 
 savage but speedy manner from his 
 misery, and so the Lord's promise was 
 exactly fulfilled : '* To-day shalt thou be 
 with me in paradise." 
 
 33. They came to Jesus, and 
 saw that he was dead already. 
 Perhaps they had not understood his 
 very last word, or examined to see 
 whether he was positively dead or had 
 fointed. They now examine and find 
 him dead, therefore they brake not 
 his legs. His sacred body was spared 
 that further outrage. 
 
 34. Still, men had been known to fall 
 into syncope on the cross, and, being 
 taken down, to revive. The soldiers 
 were responsible for fulfilling their 
 trust with their lives, and they wished 
 to make " assurance doubly sui-e." 
 Therefore one of the soldiers with 
 a spear pierced his side. He 
 aimed at the heart and no doubt 
 reached his aim. The spear, the Ro- 
 man hasta, a lance or pike with a 
 sharp-pointed iron head, a weapon 
 used by the Roman soldiery some- 
 what as the bayonet is now used. 
 Forthwith came thereout (on 
 the withdrawal of the spear there 
 flowed forth) blood and water. 
 This act of the soldier is of value in 
 establishing beyond the possibility of 
 question the reality of the Saviour's 
 death as against all opposers and all 
 heretics. He was, indeed, already 
 dead. The opinion of some that the 
 spear-thrust caused his death contra- 
 dicts the plain and positive statement 
 of John and of all the evangelists. 
 But if he had not been dead the spear- 
 thrust must inevitably have killed 
 him. The flowing forth of the blood 
 and water is evidently regarded by John 
 as a remarkable circumstance, ver. 35. 
 Some have regarded it as miraculous, 
 but there seems to be no sufficient ground 
 lor this assumption. Others strangely 
 imagine that it betokened a change al- 
 ready begun in the body of Jesus — in- 
 
 cipient glorification. But to say noth- 
 ing of the fact that this is utterly un- 
 supported, it is far from certain that 
 Jesus had a glorified body before he 
 ascended the heavens, and that he did 
 not rise with his very same earthly 
 body. Compare ch. 20 : 27 and Luke 
 24 : 39. See J. W. Willmarth on 
 "Translation" in Baptist Quarterly, 
 Oct., 1868, especially pages 424-427. It 
 is better to regard the flowing of blood 
 and water as a natural phenomenon, 
 susceptible of a physiological expla- 
 nation. Dr. William Stroud {The 
 Physical Cause of the Death of Christ, 
 2d ed., London, 1871) maintains that 
 Jesus died of a broken or ruptured 
 heart produced by the agony he en- 
 dured on the cross for sinners. It has 
 been found that under violent and in- 
 tensely-excited emotion the heart is 
 sometimes ruptured by the violence of 
 its own action. The blood pours out 
 into the pericardium, the sac which 
 encloses tlie heart, fills it, and by pres- 
 sure gradually stops the beating of the 
 heart. The blood, sometimes a quart 
 or more, thus in the pericardium 
 quickly separates into its solid and 
 liquid constituents, crassamentum and 
 serum, popularly blood and water. The 
 spear opening the pericardium from be- 
 low, its contents would be instantly dis- 
 charged, a stream of clear, watery liquid 
 mixed with clotted blood. It is not at 
 all needful to suppose, as many do, that 
 the blood was liquid and the water pure. 
 This harmonizes admirably with John's 
 description and with the predictions in 
 Ps. 22 : 14 ; 69 : 20. It gives additional 
 prominence to the blood of Christ, as 
 his death was then literally caused by 
 the flowing forth of his blood from the 
 heart when ruptured, not by flowing 
 of blood and water from the spear- 
 thrust; and this rupture was caused 
 by the agony endured on our behalf. 
 This theory is well worthy of consid- 
 eration, and if be not the exact ex- 
 planation it indicates in what direc- 
 tion we are to look for it. 
 
310 
 
 JOHN XIX. 
 
 A. D. 30. 
 
 35 And Uie that saw it bare record, and his record is 
 true : and he knoweth that he saith true, ™ that ye 
 
 3G might believe. For these things were done, "that 
 the Scripture should be fulfilled, A bone of him shall 
 
 37 not be broken. And again another Scripture saith, 
 •They shall look on him whom they pierced. 
 
 > ver.26; ch.21.24. 
 »ch.20.3l;lJohn 
 
 5. 13. 
 "Num. 9. 12; Pa. 
 
 34. 20. 
 
 oPs. 22. 16, 
 Rev. 1. 7. 
 
 17; 
 
 35. He that saw, etc. ; better, Jle 
 that has seen has borne witness. .John, 
 the writer, was present to the lait, and 
 beheld that of which he testifies. His 
 record {(estinumy) is true, /s genuine; 
 and he knoweth that what he 
 saith is true, is exactly so. John 
 seems to feel that the thing was import- 
 ant as a fulfilment of })rophecy, and 
 also very strange. It is not necessary to 
 suppose that he understood the cause, 
 but marvellous as it was, he asserts the 
 fact in the strongest terms of his own 
 personal knowledge as an eye-witness 
 who could not possibly be mistaken. 
 That ye might believe, not merely 
 what he says, but, as the/or in the next 
 verse shows, that the fsiith of believers 
 in Christ maybe strengthened by the oc- 
 currence of so strange yet so certain a 
 phenomenon, in which the prophecies 
 of Scripture were so remarkably ful- 
 filled. 
 
 36. For (see note on last verse) these 
 things, just related, and which are 
 found in John's Gospel alone — probably 
 the flow of blood and water was only 
 noticed by the few close by — were 
 done, came to pass in the providence 
 of God, that the Scripture should 
 be {might be) fulfilled — that God's 
 purpose, revealed in the Old Testament, 
 should be carried out in every partic- 
 ular, however unlikely it might seem. 
 A bone of him shall not be broken, 
 Kx. 12:46. Spoken of the paschal 
 lamb — a conspicuous type of the Lamb 
 of God slain for sinners — and must be 
 fulfilled in the case of the great Anti- 
 type. The solemn earnestness with 
 which John quotes and emphasizes this 
 and other typical prophecies shows that 
 they are real prophecies fulfilled, and 
 not mere coincidences, however strik- 
 ing. Much of the Old Testament records 
 acts, events, and words which are typ- 
 ical prophecies, because these things 
 were ordered so as to be types and ob- 
 ject-lessons. But caution is needed in 
 applying the principle. We are abso- 
 lutely sure only in cases where the New 
 
 Testament furnishes the explanation, 
 and safe only when we follow strictly 
 the analogy of these precedents. From 
 want of caution here much folly has 
 been spoken and written. 
 
 37. John refers to another Scrip- 
 ture, Zech. 12 : 10 : They shall look 
 on him whom they pierced. Thia 
 is not a typical but a direct prophecy, 
 yet not without its bearing on the events 
 of the prophet's own day. Compare 
 Matt. 23 : 31. Jehovah Revealed (the 
 Father) in the old dispensation was 
 known to Israel through Jehovah Re- 
 vealing (the Son). See John 1 : 18. 
 He (the Son) was the Shepherd of Is- 
 rael. Compare Ex. 32 : 34 ; Deut. 1 : 
 31 ; Josh. 5 : 13-6 : 2. They rebelled 
 continually against him, killed his 
 prophets, treated him as nearly as they 
 could as their descendants did. The 
 Holy Spirit foresaw that when he should 
 become incarnate and come to them as 
 their Messiah, he would not only be re- 
 jected, but slain, and literally jOiVrce(Z by 
 a spear when delivered up by "his own 
 people " to the Gentiles. Therefore the 
 Spirit moved the prophet — perhaps he 
 did not fully understand, 1 Pet. 1 : 10- 
 12 — to compress into this one word 
 Jewish rebellion then and to come ; and 
 more — the world's rejection of Christ. 
 It is a wonderfully pregnant Messianic 
 prophecy. The world, both Jewish and 
 Gentile, rejected their Saviour, slew 
 him, pierced his very heart. The " look- 
 ing upon him " is the terrible discovery 
 by the wicked, too late, of who he is 
 and what they have done when they 
 shall see the Son of man in his glory 
 (Rev. 1:7; compare Matt. 27:64), 
 though it may have many partial ful- 
 filments previously. It embraces in ita 
 scope the whole world of unbelievers 
 in all ages; since the murder of the Son 
 of God, summed up in the word pierced, 
 is but the culmination and typical em* 
 bodiment of the common disposition of 
 all unconverted men toward Christ and 
 his truth. Hence all such must yet 
 look upon him and " wail because of 
 
A I). 30. 
 
 JOHN XIX. 
 
 311 
 
 38 F And after this Joseph of Arimathea (being a dis- 
 ciple of Jesus, but secretly ifor fear of the Jews), be- 
 sought Pilate that he might take away the body of 
 Jesus : and Pilate gave him leave. He came there- 
 
 39 fore, and took the body of Jesus. And there came 
 also ""Nicodemus (which at the first came to Jesus by 
 
 PMatt. 27. 57-61 
 Mark 15. 42-47 ; 
 Luke 23. 50-56. 
 
 q ch. 9. 22 ; 12. 42. 
 
 'ch. 3. 1, 2, etc.; 
 7. 50-52. 
 
 night), and brought 'a mixture of myrrh and aloes, • 2 Chron. 16. 14. 
 
 him." In order to the complete fulfil- 
 ment of all this Jesus must be literally 
 pierced. Hence the stroke given by 
 the Roman soldier was a divinely-or- 
 dered and, wonderful fulfilment of 
 prophecy. 
 
 38. After this, " When the even 
 was come" (Matt., Mark) — i. e. the 
 " first evening," extending from three 
 o'clock to sunset. This may have oc- 
 curred at four o'clock or later. Jo- 
 seph, a man of high rank, a member 
 of the Sanhedrim, a "good and just 
 man" (Luke 24 : 50), who was "wait- 
 ing for the kingdom of God," Mark, 
 Luke. He had not consented to the 
 condemnation of Jesus. A disciple 
 of Jesus, a believer in him, but se- 
 cretly for fear of the Jews — i. e. 
 the rulers. He had not gained sufficient 
 courage to avow his faith openly at the 
 risk of persecution and disgrace (ch. 9 : 
 22) ; compare ch. 12 : 42, which hardly 
 includes Joseph, though his weakness 
 was sinful. But when open disciples 
 were terrified and scattered this secret 
 but real believer is emboldened to show 
 his love for Jesus and see that he has an 
 honorable burial. And this is recorded 
 by all of the four evangelists. Honor 
 to Joseph of Arimathea ! Criminals 
 were usually huddled into a common 
 grave, but Joseph will not have Jesus 
 buried so. Matthew tells he was *' a 
 rich man ;" so was Nicodemus, ver. 39. 
 Thus was fulfilled Isa. 53 : 9, which 
 may be translated, "And his grave was 
 appointed with the wicked, but he was 
 with the rich in his death." Arima- 
 thea, probably Ramah, called Ramah- 
 thaim-Zophim, the birtliplace of Sam- 
 uel, 1 Sam. 1 : 1, 20. It has generally 
 been located at the modern Lydda, 
 about twenty-four miles north-west of 
 Jerusalem. Its location, however, is 
 uncertain. From 1 Sara. 9 : 4-6; 10 : 
 2 it is inferred that it lay south or south- 
 west of Bethlehem. Besought Pi- 
 late, probably at the palace. It re- 
 
 quired some courage, chiefly with ref- 
 erence to the Jews. Mark says that 
 he " went in boldly." Faith and love, 
 timii but true, are apt to grow bold in 
 time of real peril. Joseph knew that 
 Jesus was dead, and was aware of all 
 that had occurred, which indicates that 
 he was among the multitude who looked 
 on. Pilate had given orders to hasten 
 the death of those crucified. He was 
 now surprised to hear that Jesus was 
 " already dead ;" but having learned 
 the facts of the centurion, he gave 
 Joseph leave. Mark's language in- 
 dicates that he gave him the body freely 
 — not for money, as was often the case. 
 Joseph was a man of rank and of the 
 Sanhedrim ; besides, Pilate was prob- 
 ably not sorry that Jesus should be 
 honorably buried. He came there- 
 fore to the place of crucifixion, and 
 took the body. From Luke it ap- 
 pears that he arrived just in time to 
 aid in taking the body down. 
 
 39. Nicodemus, another rich, hon- 
 orable man, a member of the Sanhe- 
 drim, who had not consented to the 
 condemnation of Jesus. He at the 
 first, in the early Judsean ministry of 
 Jesus, came to Jesus by night. 
 See ch. 3 ; compare ch. 7 : 50, 51. Evi- 
 dently h(i too had since become a be- 
 liever, though perhaps a secret one. 
 The death of Jesus, filling him with 
 sorrow, inspired him also with courage. 
 The two men felt that Jesus was a 
 prophet basely murdered, whom in 
 this very public and perhaps dangerous 
 manner they would openly honor and 
 tenderly bury. As to his Messiahship, 
 of which they had been convinced, they 
 possibly were in confusion of mind, 
 like the other disciples. Nicodemus 
 may have called to mind tlie words of 
 Jesus, ch. 3 : 14, 15. Myrrh and 
 aloes, costly spices, about an hun- 
 dred pound weight — in great pro- 
 fusion, regardless of expense. It was 
 an ofiering of love. 
 
812 
 
 JOHN XIX. 
 
 A. D. 30. 
 
 40 about an hundred pound weight. Then took they the 
 body of Jesus, and * wound it in linen clothes with 
 the spices, as the manner of the Jews is to bury. 
 
 41 Now in the place where he was crucified there was 
 a garden ; and in the garden " a new sepulchre, wherein 
 
 42 was never man yet laid. * There laid they Jesus there- 
 fore, y because of the Jews' preparation day ; for the 
 sepulchre was nigh at hand. 
 
 ♦ Acts 5. 6. 
 
 » Matt. 27. 60. 
 
 » Isa. 53. 9 ; Matt 
 
 12. 40. 
 y ver. 31. 
 
 40. They wound the body round 
 md round in linen clothes — the 
 
 mummy-cloths of the Egy|)tians were 
 always linen — with the spices, so as 
 to enclose the spices next to the body, as 
 the manner of the Jews. This was 
 not to mutilate the body and mummy 
 it, but so to anoint the body as to make 
 it fragrant and pleasant in burial, and 
 to form, so to speak, a " consecrated and 
 beautiful transition of the corpse from 
 death to corruption." — Lange. It was 
 a good "manner," in striking contrast 
 with the horrible and ghastly " man- 
 ner " of the Egyptians. Yet this wrap- 
 ping and anointing of the body of Jesus 
 was but temporary — hurriedly done on 
 account of the approach of the Sabbath, 
 which began at sunset, and on which, 
 according to the law, such work would 
 be forbidden. Their object was to pre- 
 serve and prepare the body for a more 
 formal and careful embalming, which, 
 as we learn from Luke, " the women " 
 intended to perform on the first day of 
 the week, as soon as the Sabbath should 
 be past, 
 
 41. In the place, in the district or 
 vicinity ; a garden. Close to Gol- 
 gotha was a garden, walled of course, 
 which Matthew informs us belonged to 
 Joseph. He had no doubt a city res- 
 idence in Jerusalem, hence provided 
 himself with this garden as a place of 
 beauty, valuable as a place of resort as 
 well as for its productions. Here he 
 liad hewn out of the solid rock a new 
 sepulchre, doubtless for a family 
 vault. It was j)rovidential and fitting 
 that Jesus, whose body " saw no cor- 
 ruption," should be laid in a tomb 
 wherein was never man yet laid, 
 where a human body had never decayed. 
 Besides, it could never be asserted that 
 some one else besides Jesus had risen. 
 
 42. IJecausc of the Jews' prep- 
 aration day, on account of the prep- 
 aration of the Jews — i. e. because it was 
 Friday and very near the Sabbath. 
 
 Here is an intimation that if there had 
 been more time they would have given 
 to the body of Jesus what seemed to 
 them a more honorable burial in an- 
 other place. " The very haste of the 
 preparation - day was providential. 
 Jesus should be interred in a new 
 grave in a manner the most extraor- 
 dinary," — Lange, For the sepul- 
 chre was nigh at hand, near Gol- 
 gotha. It is well known that the 
 church of the Holy Sepulchre is built 
 over the traditional site of this tomb. 
 But the tradition must be false, for the 
 place where this church stands could 
 never have been "without the walls," 
 as Golgotha and Joseph's garden were. 
 It was contrary to Jewish custom tt) 
 bury the body of one not belonging to 
 the family in a family vault; but Jo- 
 seph's love was so great that in this 
 emergency he gladly opened his own 
 " new tomb." But there is no reason 
 to suppose that he intended later to re- 
 move the body. 
 
 We learn from the other evangelists 
 that the women who had watched the 
 crucifixion to the end were present. 
 They sat over against the tomb while 
 the burial was going on, and after the 
 stone had been rolled to the door and 
 Joseph and his companions had de- 
 parted, they lingered in the same spot, 
 as if to watch the body of their beloved 
 Master. This was the act of despond- 
 ing but faithful love. A very ditierent 
 guard was soon after stationed there 
 through Pilate's tart and scornful order 
 issued in compliance with the request 
 of the Jews, who were haunted by 
 guilty fears. Matt. 27 : 62-66, 
 
 .Tesus must, however, have been 
 buried an hour or two before sunset, as 
 the women at length " returned and 
 pre])ared spices ami ointments " for the 
 more careful embalming of the body, 
 "and rested on the Sabbath day ac- 
 cording to the commandment," Luke 
 23 : 66. " The pious observance ol th« 
 
A. D. 30. 
 
 JOHN XIX. 
 
 31 J^ 
 
 Sabbath on the part of Jesus' friends 
 on the occasion of their burial of him 
 [was] a testimony against tliose who, 
 with the charge of Sabbatli-breaking, 
 introduced his persecution unto death." 
 — Lange 
 
 Tliis memorable day was Friday, 15th 
 Nisan — April 7, A. D. 30. It is com- 
 memorated by a large part of the Chris- 
 tian world naturally, though not by 
 any command or example of Scripture, 
 on' the day called " Good Friday." 
 (Concerning the vain attempt to show 
 that the day of the crucifixion was 
 Thursday see Author's Notes on Mark, 
 pp. 311-313.) 
 
 Practical Kemarks. 
 
 1. The willingne&s of Jesus to be 
 scourged, mocked, and crucified in 
 shame and agony shows his love for 
 his people, and should awaken tender 
 contrition and fervent love in us, the 
 whole chapter; Isa. 53; Phil. 2 ; 5-8, 
 9, 10 ; Gal. 2 : 20. 
 
 2. That Jesus should be scourged 
 like a slave, insulted, beaten, and even 
 vilely spit upon, illustrates at once the 
 horrible depravity of man and the 
 amazing forbearance and persevering 
 goodness of God, ver. 1, etc. ; Jer. 17 : 
 9 ; 2 Pet. 3:9. 
 
 3. Human depravity is illustrated by 
 the fact that the vilest men delight in 
 mocking the innocent and the suffering 
 and in giving pain, vers. 2, 3 ; Ps. 35 : 
 15; 74 : 20. 
 
 4. The depravity shown by Jews and 
 Gentiles in their treatment of the Lord 
 is not exceptional, but the natural de- 
 velopment of our common corrupt hu- 
 man nature. What one has become an- 
 other might in the same circumstances. 
 Hence we should be filled with peni- 
 tence and self-loathing, Ps. 51 : 5-7 ; 
 Rom. 3:9, 20 ; Eph. 2:3; Rom. 7 : 
 18; 1 Cor. 4:7. 
 
 5. What an example is Christ to us 
 of calmness, fortitude, and patience! 
 the whole chapter; Isa. 53:7; 1 Pet. 
 2 : 21-25; 4: 1, 12-19. 
 
 5. After a sixfold trial no fault in 
 Jesus could be shown. Pilate repeat- 
 eily and solemnly pronounced him in- 
 nocent. He was condemned only for 
 lis own truthful words. So, and in all 
 respects, he was a blameless sacrifice, 
 ver. 6; Heb. 9 : 14; 1 Pet. 1 : 19. 
 
 7. Unitariaaism is self-stultifying. 
 27 
 
 If Jesus is not divine he was justly 
 condemned. If he had not been the 
 Son of God, but only the best of men 
 or of created beings, he would not have 
 declared himself divine and died for 
 it, ver. 7 ; ch. 10 : 33-39. 
 
 8. Those who deny the divinity of 
 Christ do virtually range themselves 
 with the impious Jews and justify the 
 murderers of the Lord, for they con- 
 demned him for his claim of divinity, 
 ver. 7 ; 1 Cor. 1 : 23 ; 2 John 7. 
 
 9. The enemies of Christ and his 
 church can go no further than God 
 permits, ver. 11; 2 Kings 19:28, 33; 
 Acts 4 : 31 ; Rom. 9 : 17 ; 2 Tim. 4 : 17 ; 
 Rev. 19 : 16. 
 
 10. There are degrees in sin and in 
 punishment, ver. 11 ; Rev. 20 : 13; Rom. 
 2 : 12; Luke 12 : 47, 48. 
 
 11. Men of great religious professions 
 have sometimes urged the grossest wick- 
 edness by the most hypocritical and ly 
 ing reasons, vers. 7 and 12; e.g. the 
 cruel inquisition pretended to burn and 
 torture in obedience to God. 
 
 12. When a man turns away from 
 special light he is prepared for the 
 most dreadful and fatal sins, vers. 12, 
 16; Ahab in 1 Kings 22; John 12 : 35. 
 
 13. Natural men are more afraid of 
 men and of temporal evils than of God 
 and his eternal wrath, ver. 12 ; ch. 12 : 
 42; Rom. 8 : 5. 
 
 14. Assumptions of dignity and mock- 
 ing and browbeating others may only 
 cover a mean and. cowardly spirit and 
 deeds of craven fear and shame, vers. 
 10, 14, 15, 22. 
 
 15. See what human nature is, and 
 what sin is in the cry, " Crucify him !" 
 ver. 15 ; 1 Cor. 16 : 22. 
 
 16. God permitted the Jews, in rejeo* 
 ing his Son, to disavow their hopes and 
 heritage. They were not sincere, but 
 God held them to their word. So sin- 
 ners who reject Christ now reject all 
 hope here and hereafter, ver. 15 ; Acts 
 4 : 12; 13 : 46. 
 
 17. He who condemns the servants or 
 the word of God only passes sentence 
 upon himself, vers. 11, 16. 
 
 18. Jesus changed the cross to a sym- 
 bol of glory, victory, and eternal life. 
 So will it be for us when he comes if 
 we are called to "bear the cross for 
 him," to show fidelity unto shame or 
 agony or death, John 12 : 25, 26; Luke 
 14 : 27 ; Rom. 8 : 17. 
 
314 
 
 JOHN XIX. 
 
 A. D. 80. 
 
 19. Thp three men crucified at Cal- 
 vary are types of the three deaths pos- 
 sible to imiii : 1. Innocent and holy — 
 Jesus. Also the sin-bearer and Saviour. 
 And the possibility of so dying is for- 
 feited by sin. 2. A penitent and be- 
 lieving sinner, dying in peace. 3. An 
 impenitent and unbelieving sinner, dy- 
 ing in despair. We must choose one 
 of the two last, ver. 18. 
 
 20. Wicked men writhe when their 
 shame is written for all to read. But 
 " what is written [is] written," Sin can 
 never be undone, ver. 21; Dan. 12 : 2. 
 
 21. Every purpose of God and predic- 
 tion of Scripture will surely be fulfilled, 
 vers. 24, 28, 35-37, etc. ; Isa. 46 : 10 ; John 
 10 : 35. 
 
 22. God fulfils his purposes by all 
 agencies, including the free and wicked 
 deeds of his enemies. What supreme 
 folly to rebel against such a being or 
 to distrust him ! Eph. 1:11; Rom. 8 : 28. 
 
 23. One man and four women stood 
 beside the cross. Thus a far greater 
 number of women than men have be- 
 lieved in Jesus in all ages and now. 
 Women have always had a great part 
 in the service of Christ, but only in a 
 womanly capacity, vers. 25-27; Acts 1 : 
 14; 16 : 14, 15; Kom. 16 : 5, 12; Phil. 
 4:3; Acts 9 : 36 ; Col. 3 : 18 ; 1 Tim. 
 2 : 11-15 ; 5 : 5-15 ; Eph. 5 : 22-33. 
 
 24. Christianity sanctions and glori- 
 fies natural affection. Also it sanctions 
 and elevates personal friendship. All 
 atFection of every kind not so hallowed 
 cannot pass over into eternity, but must 
 utterly perish, vers. 25-27 ; Matt. 25 : 
 46. 
 
 25. Though earthly relationships cease 
 at death ; yet if in Christ, those who have 
 loved on earth will love hereafter in a 
 purer and holier manner, Matt. 22 : 30 ; 
 12 : 48-50; Phil. 4 : 1; 1 Thess. 2 : 19; 
 ';:ol. 1 : 28. 
 
 26. Romish doctrine as to the Virgin 
 Mary has no scriptural sanction. The 
 doctrine of her " perpetual virginity " 
 is false, Matt. 1 : 25 ; 13 : 55, 56. Her 
 " immaculate conception '" is a prepos- 
 terous fable. To give her divine honor 
 and to pray to her is idolatry. She is 
 named only once after the crucifixion 
 (Acts 1 : 14), and, like us all, was a sin- 
 ner saved by grace (Luke 1 : 47), but 
 highly honored in being the mother 
 of the Lord (Luke 1 : 28, 48), and emi- 
 Dently pious, Luke 1. 
 
 27. Pure wine is useful for medical 
 purposes, and was set apart by Jesus 
 himself in the Lord's Supper, ver. 29; 
 Matt. 11 : 19; 1 Cor. 11 : 25 (r/. ver. 
 21); 1 Tim. 5 : 23; Ps. 104 : 15; John 
 2 : 1-11. 
 
 28. Wine (as also liquors and drugged 
 beverages) should never be used to stu- 
 pefy (unless medically necessary ), nor 
 where it can interfere with our work or 
 usefulness or injure others, Matt. 27 : 
 34 ; Isa. 5:11,12; 28 : 1 ; 1 Cor. 6 : 20 ; 
 Eph. 5 : 18; Rom. 14 : 21. 
 
 29. Our Saviour had a true humanity 
 and true human experiences, ver. 28; 
 ch. 4 : 6; Heb. 2 : 14; 4 : 15, 16. 
 
 30. Sin and physical miserv are con- 
 nected. All pain may not be caused 
 by sin, but all misery and anguish are 
 directly or indirectly by our own sin or 
 the sin of others. Because man sinned 
 Jesus thirsted. Let us beware lest we 
 thirst for ever on account of impeni- 
 tence in sin, ver. 28 ; Rom. 2:8, 9 ; 
 Luke 16 : 24; Rev. 21 : 8. 
 
 31. The finished work of Jesus is the 
 only and all-sufficient ground of hope 
 to sinners, ver. 30; Acts 4: 12; Rom. 
 4 : 24, 25 ; Gal. 2 : 16, 20. 
 
 32. To trust in anything else, in whole 
 or in part, is presumption and ruin, ver. 
 30 ; Acts 13 : 38-41 ; Rom. 3 : 28 ; 10 : 3 ; 
 Gal. 2 : 16-18. 
 
 33. To deny or explain away the atone- 
 ment destroys Christianity, ver. 30; Gal. 
 
 1 : 8, 9; Heb 9 :22; 2 Pet. 2 : 1, 2. 
 
 34. By fidelity we should seek to be 
 able at the close of life, in humble im- 
 itation of Christ, to say of our own 
 work, "It is finished," ver. 30; Matt. 
 25 : 23 ; 2 Tim. 4:5-8; Rev. 2 : 10 ; 3 : 
 21. 
 
 35. The worst of men are sometimes 
 bigoted formalists devoid of common 
 humanity, ver. 31 ; ch. 16 : 2; Acts 18 : 
 13; 23 : 12; 1 Thess. 2 : 15, 16. 
 
 36. Death, even in its most dreadful 
 form, is safe and blessed to the believer, 
 ver. 32; Acts 7 : 59 60; Rom. 8 : 35-39; 
 Phil. 1 : 21. 
 
 37. If the heart of Jesus was brok<!n 
 by our sins, ought not our hearts to melt 
 in penitence and gratitude ? ver. 34 ; Gal. 
 
 2 : 20. 
 
 38. The New Testament was written 
 primarily for the church. One object 
 is to confirm the fiiith of believers, ver, 
 35; ch. 20 : 30, 31 ; 1 John 5 : 13. 
 
 39. Men who reject Christ here must 
 
A. t). 30. 
 
 JOHN XX. 
 
 ZU 
 
 Jesus' appearance to Mary Magdalene. 
 XX. THE ^ first day of the week cometh Mary Magda- 
 
 » Matt. 28. 1 ; Mark 
 16. 1 ; Luke 24. 1. 
 
 look on him with terror and remorse in 
 the hopeless Hereafter, ver. 37 ; 1 Cor. 
 16 : 22 ; Eev. 1 : 7. 
 
 40. Care for the tender and decent 
 burial of our dead is in accordance with 
 true piety, vers. 38-42 ; Acts 8:2; 9 : 
 37 ; Gen. ch. 23. 
 
 41. The way to honor Jesus now with 
 riches is to devote them to his cause, 
 the support of his ministers, and the 
 relief of the poor, especially of his 
 needy disciples. This principle also 
 applies to the smaller offerings of 
 those not rich, ver. 42 ; Acts 4 : 32, 34, 
 35; Phil. 4 : 15, 18; 1 Cor. 9 : 11, 14; 
 Luke 19:8; Matt. 25 : 40 ; 1 John 3 : 
 17 ; Gal. 6 : 6, 10 ; 2 Cor. chs. 8 and 9. 
 
 42. Love is ready to offer its most 
 precious and sacred things to Christ, 
 ver. 41 ; ch. 12 : 3 ; Acts 21 : 13. 
 
 CHAPTER XX. 
 
 If we examine the different accounts 
 given by the four evangelists concern- 
 ing the resurrection of Jesus and the 
 events which followed on that first day 
 of the week, we find difficulties in the 
 way of harmonizing them. Yet it can- 
 not be shown that the evangelists con- 
 tradict one another even in a single 
 statement ; and if we knew more of 
 the incidents in detail, we might be 
 able to harmonize their accounts com- 
 pletely on a basis of known facts. 
 But in the absence of such detail and 
 in the light of the facts we have, the 
 following is the probable order in which 
 the events occurred : 
 
 The resurrection takes place at the 
 early dawn, about the time the women 
 start for the sepulchre. On their way 
 the women inquire among themselves 
 who shall remove the stone from the 
 door. They approach the sepulchre 
 just after the guard of Roman soldiers 
 have recovered from their fright at the 
 angel's appearance (Matt. 28 : 4) suffi- 
 ciently to flee from the scene. At their 
 fix'st view of the sepulchre the women 
 see that the stone has already been rolled 
 away. Mary Magdalene runs back to 
 the city, and reports the matter to 
 Peter and John ; and they both run in 
 excitement to the tomb. After she has 
 
 left for the city the other women view 
 the rolled-away stone, enter the sep- 
 ulchre, and not finding the body of 
 Jesus they are greatly perplexed. 
 While in this state of mind they be- 
 hold the two angels and hear the 
 announcement of Jesus' resurrection 
 and the charge that they go and make it 
 known to his disciples. They flee from 
 the tomb to bear the glad tidings. 
 Soon after they leave, John and Peter 
 come to the sepulchre, followed by Mary 
 Magdalene. They do not find the body 
 of Jesus ; and the orderly arrangement 
 of the grave-clothes and the napkin 
 convinces John that the body has not 
 been stolen, but the prediction of Jesus 
 that he should rise on the third day has 
 been miraculously fulfilled. They im- 
 mediately return to the city. But just 
 after they leave, Mary Magdalene comes 
 up, looks into the sepulchre and sees 
 the two angels there, and then turns 
 round and beholds Jesus. The other 
 women are hastening toward the city, 
 and Jesus appears to them. Mary Mag- 
 dalene also returns to the city, and 
 both she and they tell the disciples 
 what they have seen. Some of the 
 guard likewise go into the city, and re- 
 port to the chief priests what has oc- 
 curred. Afterward Jesus appears to 
 Peter, and, subsequently, to the two 
 disciples going to Eramaus. In the 
 evening he appears to teyi of the apos- 
 tles in Jerusalem, and other disciples 
 with them. See the Author's Harmony 
 of the Gospels, rem. § 187, pp. 310, 311. 
 
 This twentieth chapter gives an ac- 
 count of the first (vers. 1-18) and the 
 fifth of these appearances of Jesus 
 (vers. 19-25), and also of the sixth ap- 
 pearance, which occurred one week 
 later, 26-29. It then states why the 
 inspired writer was led to record his 
 choice-selection of facts respecting 
 Jesus the Christ, 30, 31. 
 
 1-18. Jesus appears to Mary 
 Magdalene at the Sepulchre, 
 Mark 16:9. The full account is found 
 only here. 
 
 1. The first day ; rather. But on 
 the first day, expressing a contrast to 
 " the preparation " of the verse pre- 
 ceding, and to the implied rest from 
 
SIC 
 
 JOHN XX. 
 
 A. D. ao. 
 
 »Matt. 27. 60, 66: 
 28. 2; Mark 16. 
 3,4. 
 
 »>ch. 13.23; 19.26; 
 21. 7, 20, 24. 
 
 lene early, when it was yet dark, unto tlie sepulchre, 
 and seeth * the stone taken away from the sepulchre. 
 
 2 Then she runneth, and cometh to Simon Peter, and 
 to the ** other disciple, whom Jesus loved, and saith 
 unto them. They have taken away the Lord out of 
 the sepulchre, and we know not where they have 
 laid him. 
 
 3 " Peter therefore went forth, and that other disciple, • Luke 24. 12. 
 
 4 and came to the sepulchre. So they ran both together: 
 and the other disciple did outrun Peter, and came first 
 
 5 to the sepulchre. And he stooping down, and looking 
 
 in, saw "^the linen clothes lying; yet went he not in. ^cb. 19.40. 
 
 labor during the intervening Sabbath. 
 First day of the week, Sunday, the 
 Lord's Day, Rev. 1 : 10. This day, on 
 which Jesus rose from the dead, was 
 ever afterward observed by the disciples 
 as the day of Christian rest and worship. 
 It comes down to us sanctioned by the 
 example of Christ himself, and by the 
 example and manifest oral teaching of 
 his inspired apostles, vers. 19, 26 ; Acts 
 20 : 7 ; 1 Cor. 16:2; Rev. 1 : 10. Not 
 only did Jesus twice meet his assembled 
 disciples on that day, but he further 
 hallowed it by sending the Holy Spirit 
 on the day of Pentecost, which that 
 year occurred on the first day of the 
 week. See Lev. 23 : 15, 16 ; Acts 2 : 1-4. 
 Mary Magdalene. See on ch. 19 : 25. 
 She was not alone, but with the other 
 women, Mark 16 : 1. She is singled 
 out because of the interesting narrative 
 which follows. Seeth the stone 
 taken away ; better, sees the stone has 
 been taken away. The act of its removal 
 she did not see, but she saw the stone 
 after it had been removed, as the Greek 
 clearly signifies. The stone is men- 
 tioned in Matt. 27 : 60; Mark 15 : 46. 
 From the — more exactly, out of the — 
 sepulchre, because "the stone had 
 been fitted into the mouth of the tomb, 
 which was hewn in a rocky elevation." 
 —Dr. p. Schaff. See Mark 16 : 3, 4. 
 2. Then she runneth ; in her haste 
 to seek counsel and help in the perplex- 
 ing difficulty which so deej^ly interested 
 her. The other disciple — see ver. 
 8; ch. 1:35-40; 18:15, 16— whom 
 Jesus loved; properlv, loved as a 
 friend, honored with his particular 
 friendship (derived from a word which 
 means a friend), meaning the writer, 
 John himself They have taken . . . 
 they have laid; more exactly, 2'hey 
 
 took . . . they laid, showing that she had 
 in her mind some particular time when 
 she feared his body was either stolen or 
 taken away by his enemies. We know 
 not, probably intending to speak in 
 the name of the other women in con- 
 nection with herself. In verse 13 she 
 speaks simply in her own name. 
 
 3. And that other disciple, and 
 came to the sepulchre. Impulsive 
 Peter started at once, being closely fol- 
 lowed by John, and the two were thus 
 making progress toward the tomb. The 
 word used for " sepulchre " from John 
 19 : 41 onward is different from the 
 one used six times by Matthew, and 
 properly translated " sepulchre." The 
 latter is taphos, a sepulchre or place of 
 burial ; the former is mnemeion, a me- 
 morial, remembrance, or record, a monu- 
 ment. So our word sepulchre means a 
 burial-place; and tomb originally signi- 
 fied a mound of ea^th raised over the 
 dead to commemorate them or preserve 
 them in memory. 
 
 4. So they ran both together. 
 They not only "were going," but were 
 running because they were in haste. 
 The other disciple did outrun 
 Peter, or, ran on faster thati Peter, be- 
 ing younger and more elastic, so that 
 he came first to the tomb. 
 
 5. And he stooping down, and 
 looking in, saw; or, And stooping 
 to look, he sees. The change of the 
 tenses, aorist, imperfect, and present, 
 the characteristic details, the liveli- 
 ness, circumstantiality, and inner truth 
 of the narrative in vers. 3-8, betray 
 unmistakably an eye-witness and par- 
 ticipator in the scene. Yet went he 
 not in. John's pace had been more 
 winged than that of Peter. But on 
 reaching the tomb he seems fettered 
 
A. D. 30. 
 
 JOHN XX. 
 
 317 
 
 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 'ch. 11.44. 
 with the linen clothes, but wrapped together in a place 
 
 8 by itself. Then went in also that other disciple, which 
 came first to the sepulchre, and he saw, and believed. 
 
 9 For as yet ' they knew not the Scripture, 8 that he must ^ ^Jj^J*-^ ^^^ |^' ^^ ' 
 
 10 rise again from the dead. Then the disciples went g Ps. le. 10 ; 'Acta 
 away again unto their own home. 2. 25-31 ; 13. 34, 
 
 11 ^ But Mary stood without at the sepulchre weeping, h Mark I6. 5. 
 
 by the fear of a sad discovery, by awe, 
 by astonishment at the orderly appear- 
 ance of the linen clotlies. 
 
 6. Then cometh Simon Peter, 
 while John is delaying outside the 
 tomb, and went into the sepul- 
 chre. Wiiile the contemplative John 
 stands meditating on the new signs, tlie 
 more decided and practical Peter goes 
 before him into the sepulchre. And 
 seeth the linen clothes lie. Peter 
 does not merely get a distant and indis- 
 tinct or a momentary sight, as John may 
 have done, but he goes near and beholds 
 directly and attentively the tilings within 
 the sepulchre, so as to learn what is tliere 
 and in wiiat condition. 
 
 7. Wrapped together in a place 
 by itself. It may seem strange to us 
 that this orderly condition of the grave- 
 clothes and the napkin did not make a 
 deeper impression on Peter, and imme- 
 diately remind him of Jesus' repeated 
 prediction that on the third day he 
 sliould rise from the dead. But this 
 duluess on his part may doubtless be 
 accounted for by his being so absorbed 
 with the objects on which he was look- 
 ing and with his usual ideas of the 
 state of the dead that for the time he 
 could not well go beyond that custom- 
 ary range of mental view. 
 
 8. Then went in also that other 
 disciple, because Peter had gone be- 
 fore him. John is encouraged by the 
 boldness of Peter, so that he wakes from 
 his meditation, rises above his fear, and 
 also himself goes in. And he saw 
 the order of the grave-clothes, and the 
 napkin neatly folded up and laid away 
 by itself, as if Jesus had risen from 
 sleep and leisurely adjusted his lodg- 
 ing-room before leaving it. There was 
 no evidence of the hurry and confusion 
 which must have existed had the body 
 been stolen or taken away by either 
 
 friends or enemies, and therefore it 
 dawned upon his mind that the Lord 
 whom he loved might be again alive. 
 He probably also called up the predic- 
 tions of the resurrection which had 
 been given the disciples during the 
 last few months, and he believed that 
 Jesus had fulfilled those pledges and 
 risen from the dead. 
 
 9. For as yet they knew not 
 the Scripture ; such passages as Ps. 
 16:10; 110; Isa. 26:19; 53:10-12; 
 Zech. 6 : 12, 13. After they received 
 the Holy Spirit on the day of Pente- 
 cost, the apostles understood the Old 
 Testament Scripture and its accom- 
 plishment in the Lord Jesus as they 
 never had before. See Acts 2 : 25-31. 
 And in the light thus shed upon the 
 Old Testament they were enabled to 
 recall the sayings of Jesus, perceive 
 their application, and feel their force. 
 See ch. 2 : 22. 
 
 10. Then the disciples went 
 away again unto their own 
 home. The apostles had only a tem- 
 porary home in Jerusalem among their 
 friends. It was prudent for Peter and 
 John to retire soon from the sepulchre, 
 lest they should be questioned by the 
 rulers or be accused of a design to steal 
 the body of Jesus, and because, not know- 
 ing what further they could do, they 
 desired to hasten back and report to 
 their brethren. But while Peter re- 
 tired " wondering at that which had 
 come to pass" (Luke 24 : 12), John 
 retired believing and enjoying a calm 
 satisfaction of heart. Yet, later in 
 that very day, Jesus' special appear- 
 ance to Peter, after his recent denial 
 and subsequent tears and bitter re- 
 pentance, served also to tranquillize 
 his mind, and prepare him to 
 " strengthen his brethren," Luke 22 : 32. 
 
 11. But Mary stood without at 
 
318 
 
 JOHN XX. 
 
 A. D. 30 
 
 And as she wept, she stooped down, and looked into 
 
 12 the sepulchre, and seeth two angels in white sitting, 
 the one at the head, and the other at the feet, where 
 
 13 the body of Jesus had hiin. And they say unto her, 
 Woman, why weepest thou? She saith unto them, 
 Because they have taken away my Lord, and I know 
 
 14 not where they have Laid him. *And when she had 
 thus said, she turned herself back, and saw Jesus 
 
 15 standing, and '' knew not that it was Jesus, Jesus 
 
 « Mark 16. 
 Matt. 28. 
 
 kch. 21. 4; 
 24. 16, 31. 
 
 9-11 
 
 9. 
 
 Luke 
 
 the sepulchre, because she had re- 
 turned from the city to the sepulchre, 
 and come up to it probably just after 
 Peter and John left; weeping, on ac- 
 count of her sincere love to him who 
 had done so great things for her, and 
 her deep grief for him as dead and his 
 corpse missing, perhaps fallen into the 
 hands of unfeeling and abusive enemies. 
 And as she wept, she stooped 
 down, and looked into the sep- 
 ulchre, because she was anxious to 
 see whether she might not, after all, 
 be mistaken about the absence of the 
 body. She stooped because the top of 
 the entrance was so low that she could 
 not otherwise get a near view of the in- 
 side of the tomb. 
 
 12. And seeth two angels in 
 white garmeMts, the word being plu- 
 ral. No angels had appeared to Peter 
 and John, although they both went in- 
 side the tomb only a short time before. 
 Sitting ; when the other women saw 
 the two angels in the sepulchre after 
 Rfary Magdalene had left in haste for 
 the city, Luke mentions the fact by 
 saying, " Behold, two men stood by 
 them in shining garments," Luke 24 : 
 4. Also, Mark says in ch, 16 : 5, 
 " Entering into the sepulchre, they 
 saw a young man sitting on the right 
 side, clothed in a long white garment." 
 This angel on the right-hand side is 
 particularly mentioned by Mark, prob- 
 ably because he spoke to the women, 
 and thus received their special atten- 
 tion. When he began to speak he was 
 most \\ke\y sitting ; but as he proceed- 
 ed he rose and stood, as declared by 
 Luke. The one at the head, and 
 the other at the feet. Comparing 
 these expressions with that of Mark, 
 "on the right side" — more literally, 
 "in the right-hand parts" — it would 
 seem that the body of Jesus, lying in 
 % niche or cell cu'i into the inner wall 
 
 of the sepulchre, would, to persons 
 facing it, present the head at their 
 right hand and the feet at their left. 
 
 13. And they (or they also) say 
 unto her. This form of the sentence 
 gives prominence to the pronoun they, 
 which is expressed in the Greek, and 
 is therefore emphatic. Woman, why 
 weepest thou ? x\ngels are concerned 
 on beholding the griefs of God's people. 
 They have taken . . . they have 
 laid. See on ver. 2. Taken away 
 my Lord, and I know not where 
 they have laid him. These expres- 
 sions clearly show the idea had not then 
 entered her mind that Jesus had risen 
 from the dead. 
 
 14. AndAvhen she had thus said, 
 she turned herself back. After re- 
 plying to the angels she may have 
 turned away her face from them to give 
 free vent to her tears ; or, as Doddridge 
 suggests, she may have heard a sudden 
 noise behind her, and turned round 
 to see whence it came. And saw (or 
 beholds) Jesus standing, the present 
 tense giving a vivid description ; and 
 she does not merely catch a glance, but 
 she continuously beholds him. And 
 knew not that it was Jesus. She 
 had her eyes dimmed with tears and 
 her mind occupied and excited, so that 
 she did not recognize Jesus. Besides, 
 she was not at all expecting to see him 
 alive ; and if she raised her eyes up- 
 ward, she probably did not see his face 
 and his garments presenting their usual 
 appearance. It was therefore no strange 
 thing that she did not at first sight 
 know him. Draseke, as quoted by 
 Schaff, beautifully expresses it : She 
 knew not, " because her tears wove a 
 veil, and because the seeking after the 
 dead prevents us from seeing the liv- 
 ing." She was wholly absorbed in the 
 thought of the absent Lord. 
 
 15. Woman, why weepest thou? 
 
A. D. 30. 
 
 JOHN XX. 
 
 319 
 
 saith unto her, Woman, why weepest thou? Whom 
 seekest thou ? She, supposing him to be the gardener, 
 saith unto him, Sir, if thou have borne him hence, tell 
 me where thou hast laid him, and I will take him away. 
 
 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 I am not 
 yet ascended to my Father: but go to °my brethren. 
 
 ich. 10.3; Ex, 33. 
 17. 
 
 m Matt. 28. 7, 9, 10. 
 
 n Ps. 22. 22 ; Rom. 
 
 8. 29; Heb. 2. 11. 
 
 Whom seekest thou ? These words 
 were probably spoken in a tone some- 
 what different from that which Mary 
 had been accustomed to hear from 
 Jesus, and tLerefore she did not recog- 
 nize him as the speaker. She, sup- 
 posing him to be the gardener, 
 saith unto him. Mary, supposing 
 no other man except the guard of Ro- 
 man soldiers would be likely to be there 
 at that early hour, concluded he must 
 be the garden-keeper, and must conse- 
 quently well know what had there oc- 
 curred ; and thinking he was not pleased 
 to have the body of Jesus in Joseph's 
 new tomb, she also concludes he must 
 have moved it to some less honorable 
 place. She therefore respectfully ad- 
 dresses him in the very natural lan- 
 guage, Sir, if thou have (rather, hast) 
 borne him hence, tell me where 
 thou hast laid him, and I will 
 take him away. Her heart and 
 thoughts are so full of this Jesus who 
 was crucified and buried in Joseph's 
 tomb that she supposes the gardener 
 will readily understand whom she 
 means by him — borne him hence, laid 
 him. Like the sjjouse in Solomon's 
 Song, she would inquire, " Saw ye him 
 ivhom my soul loveth ?" Cant. 3 : 3. 
 And so strong and sincere is her afiec- 
 tion that, wherever he has been laid, 
 she will undertake to remove him to a 
 more suitable place, not considering 
 that the body, with a hundred pounds 
 of spices bound about it, is much more 
 than she can carry. " But," says Henry, 
 referring to this over-estimate of her 
 own strength, '' true love makes noth- 
 ing of difficulties." 
 
 16. Jesus saith unto her, Mary! 
 It was spoken in her own native Ara- 
 maean or later Hebrew, then used by 
 the Jews in Palestine, and doubtless in 
 a tone so familiar that she recognized it 
 at once and knew the speaker was 
 Jesus himself She turned herselt, , 
 find saith unto him (the bestciitiQal 
 
 authorities say iyi Hebrew), Rabboni! 
 or Rabhouni (which is to say, 
 
 Master !), or Teacher. She recognized 
 Jesus not through the eye, but through 
 the ear. She knew the voice that had 
 bidden the demons depart from her, 
 Mark 16 : 9. After addressing the sup- 
 posed gardener, she probably assumed a 
 posture as if to hurry away in some 
 direction and get the body ; but on 
 hearing the familiar voice calling 
 " Mary !" she instantly turned toward 
 the speaker and exclaimed " Rabhouni !" 
 In the Jewish schools, rab, a great or 
 learned man, master, teacher, was a 
 title of respect ; rabbi, my teacher, was 
 a higher title ; and rabbouni, my great 
 teacher, was the highest of all, and was 
 given to only seven of their most cele- 
 brated rabbis. This title Mary sponta- 
 neously applies to Jesus. In Mark 10 : 
 51 the same word is translated Lord. 
 
 17. Touch me not; for I am not 
 yet ascended to my Father. 
 
 Few passages in the New Testament 
 have perplexed commentators more than 
 this. No interpretation can be satis- 
 lactory which does not harmonize with 
 the two declarations, " I have not as- 
 cended " and " Go, tell my brethren 
 that I ascend." Dr. A. C. Kendrick 
 thus defends an interpretation set forth 
 at length in the Bibliotheca Sacra: 
 " We will not vouch for its correctness, 
 but it seems attended by no inherent 
 difficulty, and to have the merit of giv- 
 ing a simple and coherent meaning lo 
 the entire passage. Its fundamental 
 assumption is — and it finds in this pas- 
 sage its chief authority — that Christ's 
 ascension to his Father followed close 
 upon his resurrection ; that thenceforth 
 his abode was heaven, whence he came 
 to make his appearance to his disciples ; 
 and that his ascension from Mount 
 Olivet was only the last formal, public 
 withdrawal from earth until his second 
 coming. Our Saviour then meets Mary 
 at the sepulchre ; they exchange greet- 
 
820 
 
 JOHN XX. 
 
 A. D. 30. 
 
 and say unto them, ®I ascend unto my Father, and 'ch. 13. i, 3; 14 
 Pyour Father; and to ^lay God, and your God. ^i ^^- ^8; Eph 
 
 1. 17-23; 1 Pet. 1.3. P Eora. 8. 14-17; Gal. 4. 6, 7; 1 Jolin 3. 2. q G< 
 17. 7, 8; Jer. 31. 33; Heb. 1. 9; 11. 16; Rev. 21. 3. 
 
 ings; but as she clings to him in her 
 joy he reminds her that he has a high 
 and solemn act immediately awaiting 
 him which must suspend this interview : 
 'Cling not to me, for I have not yet, 
 since I rose, ascended to ray Father. 
 But go and inform my brethren that I 
 ascend (at once) to my and their God 
 and Father.' Mary departs, and Jesus, 
 according to his declaration, ascends to 
 heaven. . . . This interpretation har- 
 monizes with all the facts following our 
 Lord's resurrection. He no longer dwelt 
 with them. He only occasionally aj^- 
 peared to them. His coming among 
 them was felt by them to be mysterious 
 and startling, as of a visitor from the 
 invisible world. ' They were terrified,' 
 says Luke, ' and affrighted, and supposed 
 that they had seen a spirit.' So Paul 
 puts the appearance of Christ to the 
 disciples in the same category with his 
 manifestation to himself. ' He was seen 
 of Cephas, then of the twelve, and last 
 of all he was seen of me also.' We can 
 scarcely resist the conviction, then, that 
 after our Saviour's resurrection he was 
 no longer a dweller upon earth. With 
 his spiritual body he became an inhab- 
 itant of the spiritual world ; and where 
 did he dwell except in heaven ? Whither 
 did he go except where he told Mary to 
 inform the disciples that he was going 
 — to his and their God and Father ?" 
 
 In regard to this interpretation it 
 may be said : The rendering of the 
 original. Cling not to mc, is not sus- 
 tained by other passages in the New 
 Testament. It occurs thirty-five times, 
 and is properly translated touch in each 
 instance; as, touching the hand, gar- 
 ment, body, etc. Compare Matt. 8:3; 
 9 : 20 ; Luke 22 : 51 ; 1 John 5 : 18. It 
 is more natural also to regard the as- 
 cending to his Father to have taken 
 place at the end of the forty days. 
 Compare ver. 27 ; Luke 24 : 39, 51 ; 
 Acts 1 : 3, 9-12. 
 
 Rather to be preferred is the view de- 
 feuded by Dr. Hackett, as follows: 
 " She had already, it is true, exclaimed 
 in the ecstasy of her joy, ' Rabboni !' 
 but she may not have been certain of 
 the precise form or nature of body 
 
 in which she beheld her Lord. It is 
 he, the Great Master, verily, she is as- 
 sured ; but is he corporeal, having really 
 come out of the grave, or is it his glori- 
 fied spirit, having already gone up to 
 God, but now having descended to her 
 in his spiritual investiture ? In this 
 state of uncertainty she extends her 
 hand to assure herself of the truth. , . . 
 The Saviour knows her thoughts and 
 arrests the act. The act is unnecessary; 
 his words are a sufficient proof of what 
 she would know. He ' had not ascended 
 to the Father,' as she half believed, and 
 consequently has not the spiritual body 
 which she supposed he might possibly 
 have. . . . Her case was like Thomas', 
 and yet unlike his — she wished, like 
 him, to touch the object of her vision, 
 but, unlike him, was not promj)ted by 
 unbelief." — Article " Mary Magda- 
 lene," Smith's Bible Diet ionary, Amer. 
 edition. 
 
 But go to my brethren; hasten 
 to do this, and let them know that I 
 have risen, for they are my brethren 
 still, though they all forsook me and 
 fled. How cheering these words, in- 
 dicating their Lord's sympathy, forgive- 
 ness, and love! I ascend unto my 
 Father ; let them therefore no longer 
 expect me to set up a temporal Messi- 
 anic kingdom on the earth. / ascend, 
 therefore let them be comforted with 
 the thought that I go to plead their 
 cause and to send forth to them the 
 Holy Spirit. I go that I may prepare 
 a place for them, and may come again 
 and receive them to myself, that where 
 I am they also may be. My Father, 
 and your Father'; and to my God, 
 and your God. Do thou tell them 
 that I ascend, and let them know that 
 while he is my Father in the eternal 
 relations of the Godhead, he is also 
 their Father by adopting them into his 
 spiritual family ; and while he is my 
 God in my official character as Medi- 
 ator, he is also their God by regenerat- 
 ing and sanctifying them and giving 
 them the indwelling of his Spirit. "My 
 God and your God — mine that he may 
 be yours ; the God of the lledeemei 
 (Ps. 89 ; 2t)) that he may be the God of 
 
A. D. 80. 
 
 JOHN XX 
 
 32i 
 
 18 •■ Mary Magdalene came and told the disciples that »Matt. 28. lo; 
 she had seen the Lord, and that he had spoken these ^"^® ^4. lo. 
 things unto her. 
 
 Jesus appears to the Apostles, Thomas being absent. 
 
 19 ■ Then the same day at evening, being the first day ' •'^^^ 24 36-49' 
 of the week, when the doors were shut where the dis- i cor. is.' 5. ' 
 
 the redeemed. The summary of the 
 new covenant is, God will be to us a 
 God, and therefore, Christ being the 
 Head of the covenant, who is primarily 
 dealt with, and believers only through 
 him, this covenant relation fastens first 
 upon him. God becomes his God, and 
 so ours ; Christ's Father is our Father ; 
 and he partaking of the human nature, 
 our God is his God." — M. Henry. 
 
 18. Mary Magdalene came and 
 told (or, comes telling) the disciples 
 (the animated present tense, showing 
 also her love and prompt obedience to 
 Christ) that she had seen the Lord, 
 and that he had spoken these 
 things unto her. She first expresses 
 her joy that she has seen the Lord, and 
 then she delivers her particular mes- 
 sage from the Lord to them. Thus, 
 as the woman of Samaria announced 
 to her countrymen Jesus as the Christ, 
 so Mary Magdalene announced to the 
 disciples Jesus as the risen Kedeemer. 
 
 19-25. Jesus appears to the Apos- 
 tles IN Jerusalem, Thomas being 
 Absent, Mark 16 : 14 ; Luke 24 : 36- 
 49. 
 
 19. Then the same day at even- 
 ing, being the first day of the 
 week. John does not attempt to de- 
 scribe all the appearances of Jesus to 
 the disciples after his resurrection, but 
 selects a few, and gives interesting par- 
 ticulars respecting them, especially such 
 as afford clear proof of the fact that 
 he has truly risen. Two of these oc- 
 curred on the very day of his resurrec- 
 tion. When the doors were shut 
 where the disciples were assem- 
 bled for (rather, with the critical edi- 
 tors, on account of their) fear of the 
 Jews, came Jesus and stood in 
 the midst ; more accurately, came into 
 the midst and stood. The fact that the 
 doors were shut is emphasized both 
 here and in ver. 26, indicating how 
 wonderful these appearances were. 
 Jesus himself had been so maltreated 
 
 14 
 
 by the Jewish officials that his disciples 
 felt there was occasion for them to fear ; 
 and if they had then heard the absurd 
 story put into the mouths of the Roman 
 soldiers, " His disciples came by night 
 and stole him away while we slept, ' 
 (Matt. 28 : 13), they 'may have thought 
 the officers would be watching, and 
 seeking to apprehend them on that 
 pretence. They therefore closed the 
 doors, probably fastening them on the 
 inside, as a matter of safety. But 
 how did Jesus come into their midst 
 when the doors were thus closed ? 
 Most likely by quietly opening the 
 doors, passing in, and closing them after 
 him, as the angel by night opened the 
 prison-doors for the apostles to go out, 
 Acts 5 : 19, and as afterward an angel 
 similarly opened the prison-door for 
 Peter to pass out. Acts 12 : 7-9. This re- 
 quired superhuman power. The doors 
 seem to have been opened and closed 
 so quietly as to be unnoticed by the 
 disciples ; and the first they observed, 
 Jesus came into the midst and stood, so 
 that " they were terrified and affrighted, 
 and supposed they had seen a spirit," 
 Luke 24 : 37. Henry remarks : " Though 
 the doors were shut, he knew how to 
 open them without noise, as formerly 
 he had walked on the water and yet 
 had a true body." Luke's account, 
 however, looks more as if Jesus en- 
 tered without opening the doors: ''Je- 
 sus himself stood in the midst of them." f 
 While the disciples were talking Jesus 
 was there, standing in the midst of them, 
 Luke 24 : 36. The language implies that 
 the manner of his entering was at least 
 extraordinary. The question whether 
 Jesus had his glorified body at his res- 
 urrection or at his ascension naturally 
 arises here. The following from Tho- 
 luck is worth noting : " In the opinion 
 of the Fathers and the theologians of 
 the Lutheran Church, it is a just infer 
 ence from the text that Jesus passed 
 through the closed doors, and oonse* 
 
522 
 
 JOHN XX. 
 
 A. D. 30. 
 
 ciples were assembled for fear of the Jews, * came Jesus « cii. 16. 22 ; Matt, 
 and stood in the midst, and saith unto them, Peace be ^^- -^• 
 
 20 unto you. And when he had so said, " he showed unto ° Luke 24. 30^ 40; 
 i\\Qm his hands and his side. Then were the disciples 
 
 21 glad, when they saw the Lord. Then said Jesus to 
 
 Acts 1,3; IJohn 
 1. 1. 
 
 quently must have risen in a glorified 
 body. This view seems to be favored 
 by the fact that the discii)les did not 
 recognize him ^ver. 14; 21 : 4; Luke 
 24 : 13) ; by the express declaration 
 (Mark 16 : 12); the sudden appearing 
 (John 21 : 1); and the vanishing (Luke 
 24 : 31); to which is to be added the 
 doctrinal argument that the resurrec- 
 tion of Christians in glory is desig- 
 nated as a repetition or continuation 
 of the resurrection of Christ, 1 Cor. 
 15 : 20; Col. 1 : 18. . . . The fact, in- 
 deed, that Christ after his resurrection 
 partook of earthly nourishment (Luke 
 24 : 42; John 21 : 13) may be set aside 
 by the distinction that the capacity to 
 assimilate food does not necessarily pre- 
 suppose its necessity; but when the 
 risen Lord attributes to himself flesh 
 and bones (Luke 24 : 39), can this body 
 be the body of his glory which is as- 
 cribed to him in his present condition ? 
 Piiil. 3 : 21. Can this be harmonized 
 with the fact that according to 1 Cor. 
 6 : 13 there shall be in the glorified 
 state no questions about meats and the 
 stomach, and that ' flesh and blood ' are 
 excluded from the perfected kingdom 
 of God? 1 Cor. 15 : 50. On the other 
 hand, were there no analogy between 
 the risen Christ and Christians when 
 they shall rise, how could Paul run 
 a parallel between them? Again, if 
 Christ remained subject to all the 
 earlier conditions of his earthly being, 
 how, during the forty days that fol- 
 lowed his resurrection, could he keep 
 aloof from the circle of his disciples, 
 when he must, on this supposition, 
 have been impelled to seek in it to 
 allay their agitation ? We consequent- 
 ly find ourselves compelled to take an 
 intermediate view, to suppose an es- 
 sential change potentially in bodily 
 organism, which did not, however, 
 come to its completion until the act 
 of ascension." Compare an able ar- 
 ticle on " Translation " by J. W. Will- 
 marth in Baptist Quarterly, Oct., 1868, 
 pp. 424-427, in which he maintains that 
 
 Christ did not have his glorified body 
 till he ascended to heaven. While I 
 incline to the latter view, I cannot sup- 
 pose that the body of our Lord under- 
 went a gradual and progressive change 
 between his resurrection and ascension. 
 Whatever change or dianges occurred, 
 either at the one time or the other, it 
 was doubtless instantaneous, similar to 
 that which shall take place with be- 
 lievers who shall be living at his 
 second coming, who " shall be changed 
 at the last trump in a moment, in the 
 twinkling of an eye," 1 Cor. 15 : 51, 52; 
 comp. 1 Thess. 4 : 17. Peace be unto 
 you ; though the disciples had desert- 
 ed him in the hour of trial, he knew 
 their integrity of heart and the strength 
 of the temptation, and he now speaks 
 to them the words of pardon and peace. 
 See ch. 14 : 27. 
 
 20. And when he had so said 
 (rather, having said this), he shoAved 
 unto them his hands and his side. 
 He has allowed them to recognize him, 
 at least in part, by his general aspect 
 and his voice, and now he will confirm 
 the impression and assure them by 
 showing them his w'ounded liands and 
 side. The scars of his wounds, newly 
 yet perfectly healed, remain in his 
 body after his resurrection, that they 
 may demonstrate the truth of it. Earth- 
 ly conquerors glory in the scars of their 
 wounds. " Christ's wounds were to 
 speak on earth that it was he himself , 
 and therefore he rose with them ; they 
 were to speak in the intercession he 
 must ever live to make, and therefore 
 he ascended with them, and appeared 
 in the midst of the throne, * a Lamb as 
 if it had been slain,' Rev. 5 : 6. He 
 will come again with his scars, that 
 they may ' look on him whom they 
 pierced,' ch. 19 : 37." — M. Henry. 
 Then were the disciples glad (or, 
 rejoiced), when they saw the Lord, 
 and were assured it was he. This in- 
 deed was the first-fruits of the joy 
 proniised in ch. 1(5 : 22. 
 
 21, Then said Jesus to theiQ 
 
k. D. 30. 
 
 JOHN XX. 
 
 323 
 
 them again, Peace be unto you : ^ as my Father hath 
 
 22 sent me, even so send I you. And when he had said 
 this, y he breathed on them, and saith unto them, ^ Re- 
 
 23 ceive ye the Holy Ghost: * whosesoever sins ye remit, 
 they are remitted unto them : and whosesoever sins ye 
 retain, they are retained. 
 
 24 But Thomas, one of the twelve, ^ called Didymus, 
 
 25 was not with them when Jesus came. The other 
 disciples therefore said unto him. We have seen the 
 
 «ch. 17. 18, 19; 
 
 Isa. 61. 1-3; 
 
 Matt. 28. 18; 2 
 
 Tim. 2. 2; Heb. 
 
 3. 1. 
 y Gen. 2. 7; Job 33. 
 
 4 ; Ezek. 37. 9. 
 «ch. 14. 16; 15. 26. 
 »Matt. 16. 19; 18. 
 
 18; Acts 10. 43; 
 
 1 Cor. 5. 3-5; 2 
 
 Cor. 2. 6-10; 1 
 
 Tim. 1. 20. 
 
 »> ch. 11. 16. 
 
 again, Peace be unto you. He 
 
 does not upbraid them with their past 
 delinquencies, but now repeats this 
 salutation to comfort them with the 
 assurance of his love. As my Father 
 hath sent me, even so send I you. 
 With the same divine authority with 
 which he acted in sending me forth I 
 also act in sending you. But how could 
 he say this if he was not God? See Isa. 
 42 : 8 ; 45 : 21, 22. And according as 
 the Father gave me all needful power 
 and every requisite gift and grace for 
 my work as Mediator, I also give you 
 every needed qualification as my apos- 
 tles. Moreover, as he sent me forth to 
 be his ambassador of peace and life to 
 sinful and perishing men, I also send 
 you to be my ambassadors of pardon, 
 peace, and life to them, 
 
 22. And when he had said this, 
 he breathed on them. As in Gen. 
 2 : 7 it is said, "The Lord God . . . 
 breathed [Septuagint, inbreathed] into 
 his nostrils the breath of life, and the 
 man became a living soul," so here the 
 risen Redeemer inbreathes, or breathes 
 within them symbolically, the breath 
 of his resurrection-life, to fit them to 
 live and act in their new and important 
 sphere, into which he sends them. Com- 
 pare Ezek. 37 : 9-14. Receive ye the 
 Holy Ghost. This woukl be to them 
 indeed the spirit " of life," and would 
 qualify them for their new sphere as 
 nothing else could, and enable them to 
 act in it according to his will. And 
 while this inbreathing was suflScient 
 for the present, it may be regarded as 
 a first-fruit and pledge of the more 
 abundant imparting of the Holy Spirit to 
 the disciples on the day of Pentecost. 
 
 23. They are remitted (or, with 
 the best critical authorities, have been 
 remitted) unto them, already in the 
 plan and purpose of God and by the 
 
 decision of the Spirit. And "whoseso- 
 ever sins ye retain, or pronounce 
 unforgiven, they are retained; rath- 
 er, have been retained already in the 
 plan of redemption, on the principles 
 of justice and truth and by the decis- 
 ion of the Holy Spirit. The have been 
 remitted and have been retained are cor- 
 relative terms. Compare Matt. 16 : 19; 
 18 : 18. The apostles should be so 
 guided by the Holy Spirit as to be able 
 to declare authoritatively the principles 
 on which men's sins are forgiven and 
 those on which they cannot be forgiv- 
 en ; also to announce the Spirit's de- 
 cision in regard to individual cases that 
 would arise. See, for examples of the 
 first class. Acts 2 : 38; 3 : 19; 11 : 17, 
 18 ; 16:31; 20 : 21 ; 26 : 20 ; and of the 
 second class, Acts 1 : 25 ; 5 : 3, 9 ; 8 : 
 21-23. They were to feel the assurance 
 that they were thus guided by the Spirit 
 into all the truth, John 16 : 13. 
 
 24. The Greek word Didymus, mean- 
 ing a twin, is intended to define the Syr- 
 iac word Thomas, and the expression 
 in this verse and in ch. 11 : 16 may be 
 translated, l^homas, ivhich means Twin. 
 One of the twelve, this being the 
 number of the apostolic body as orig- 
 inally constituted, and by which it had 
 been generally known. Was not with 
 them when Jesus came. We are 
 not told why Thomas was not with the 
 other disciples at this time. It may 
 have been through his own fault, and 
 in consequence he lost the early bless- 
 ing which he might otherwise have en- 
 joyed. 
 
 25. We have seen the Lord — that 
 is, we have seen him alive since he waa 
 crucified and buried. How speedily and 
 joyfully they make this announcement 
 to their fellow-disciple! Except I 
 shall see in his hands the print 
 {or, the mark), . . . and thrust (better 
 
J24 
 
 JOHN XX. 
 
 A. D. 30. 
 
 Lord. But he said unto them, *' Except I shall see in • ch. 6. 30 ; Ps. 106. 
 his hands the print of the nails, and put my finger 2^' Heb. 3. 12. 
 into the print of the nails, and thrust my hand into 
 his side, I will not believe. 
 
 He appears to the Apostles again, Thomas being present. 
 
 26 And after eight days again his disciples were with- 
 in, and Thomas with them : then came Jesus, the doors 
 being shut, and stood in the midst, and said. Peace be 
 
 27 unto you. Then saith he to Thomas, ** Reach hither 
 thy finger, and behold my hands ; and reach hither 
 
 «Ps. 78. 38; 103 
 13,14; ITiiu. 1 
 16; 1 John 1. 1. 
 
 put, as in the preceding clause, since the 
 Greek word is the same) my hand into 
 his side, I will not believe; more 
 accurately, on account of the double 
 negative, / shall not at all believe. 
 The mark of the nails, showing that 
 Jesus' hands were nailed to the cross 
 when he was crucified. In Luke 24 : 
 .39 we also read : " Behold my hands 
 and my feet, that it is I myself," im- 
 plying that both the hands and the 
 feet exhibited marks of the wounds 
 made by the nails. Thomas had a 
 warm, affectionate heart, as is shown 
 by his language to his fellow-disciples 
 when he perceived Jesus was resolved 
 to go into Judaea again, and by so doing 
 expose his life : " Let us also go, that 
 we may die with him," ch. 11 : 16. He 
 has been called Doubting Thomas ; but 
 though doubting until he had satisfac- 
 tory evidence, he was not disbelieving. 
 True, he was not satisfied to take evi- 
 dence at second-hand in so important 
 a matter as the resurrection oi Jesus. 
 He wished sensible proof of the Lord's 
 resurrection similar to that which his 
 fellow-disciples had received — to see 
 with his own eyes, and thus become 
 assured there was no mistake in the 
 case ; and not only this, but to feel 
 witli his own hand, and thus have the 
 evidence of touch. 
 
 2t)-3l. Jesus again Appears to 
 THE Apostles, Thomas being 
 Present. Found only here. Also, 
 WHY John has Written of Jesus' 
 Miracles, and of his Appearing 
 to the Disciples after his Res- 
 urrection. 
 
 26. And after eight days, or one 
 week, both the first and the last days 
 being counted, as in Matt. 12 : 40 and 
 27 : 63, compared with 16 : 21. Whether 
 the disciples met every day of the in- 
 
 tervening week, we are not informed; 
 but when the first day of the week 
 again came round, they were careful 
 to be together, and Thomas this time 
 with them. Jesus thus honored the 
 first day of the week bv his second 
 appearance to the assembled apostles. 
 Then came Jesus (rather, without 
 theyi, Jesus comes), the animated pres- 
 ent tense. The doors being shut 
 (see above, in ver. 19), Jesus comes into 
 the midst, and stood . . . and said. 
 Peace be unto you. Thus a second 
 time by his own example Jesus sanc- 
 tions the disciples' meeting for religious 
 worship on the first day of the week in 
 commemoration of his resurrection. See 
 ver. 19 and note on ver. 1. Peace be to you! 
 This repeated salutation, as it comes 
 from Jesus' lips, is full of meaning, and 
 adapted to quiet the fears and encour- 
 age the hearts of his anxious disciples. 
 "Peace be to you!" was the common 
 salutation of a man to his friends, and 
 it implied his wishing them prosj^erity 
 and every needed blessing. See 1 Sam. 
 25 : 6 ; Luke 10 : 5, 6. Hence that say- 
 ing of the rabbins : " Great is peace; for 
 all other blessings are included in it." 
 — Dr. a. Clarke. 
 
 27. Then saith he to Thomas, 
 He speaks to Thomas in particular, who., 
 having been absent from the former 
 meeting, was incredulous about the re- 
 ported resurrection. Reach {or, bring) 
 hither thy finger, and behold my 
 hands; and reach hitherthy hand, 
 and thrust (too violent; better, as inch. 
 5:7; 13 : 2, put), it into my side. It 
 would seem that the spear-wound was 
 large enough to admit the hand. Jesus 
 responds exactly to the desire Thonuis 
 has expressed in ver. 25, and thereby 
 proves that he is the One who searches 
 the heart and knows all the words and 
 
A.. D. 30. 
 
 JOHN XX. 
 
 325 
 
 thy hand, and thrust it into my side: and be not 
 
 28 faithless, but believing. And Thomas answered and 
 
 29 said unto him, * My Lord and my God ! Jesus saith 
 unto him, Thomas, because thou hast seen me, thou 
 
 • cb. 9. 
 9. 5. 
 
 38; Rom. 
 
 actions of men. Thomas perceives this, 
 and as he beholds the scarred hands and 
 the pierced side of his risen Lord, the 
 same body in which he suflfered, prompt- 
 ed by his reason and his feelings, he 
 exclaims: "My Lord and my God!" 
 And be not faithless (better, not 
 unbelieving), but believing, the first 
 word in the original being the same as 
 the last, with the negative particle pre- 
 Hxed. 
 
 28. And Thomas (rather, with the 
 critical authorities — omitting and — 
 Thomas) answered and said, mak- 
 ing the language concise and forcible. 
 He was evidently a man of decided 
 convictions as well as strong feelings. 
 Although he could not believe without 
 evidence, yet whenever he had evidence 
 that he deemed appropriate and suffi- 
 cient, the conviction which it produced 
 in his mind was of a positive character, 
 and influenced his conduct accordingly. 
 On this occasion he is satisfied that 
 none but God can thus know the 
 thoughts and feelings which he has 
 cherished in his heart — no stranger can 
 be so acquainted with the very words he 
 has spoken to his brethren; and the 
 marks of the wounds which Jesus re- 
 ceived on the cross are so manifest be- 
 fore his eyes that he cannot but ex- 
 press his conviction in the earnest and 
 decided words, My Lord and my 
 God ! Thus Thomas recognized not 
 only the Messiahship of Jesus, but also 
 his Deity. He at once grasped the 
 great truth which John enunciates in 
 opening his Gospel (ch. 1 : 1) — that the 
 Word was God — and was the first, so far 
 as we are informed, to make this direct 
 and explicit confession. The confes- 
 sion is in full harmony. 
 
 29. Thomas. Omit this word, with 
 'he critical authorities, and read, be- 
 cause thou hast seen me, thou 
 hast believed. He had not previously 
 given sufficient credit to the intelligence 
 and testimony of his brethren. But 
 now with his own eyes he has seen such 
 proofs of the living person before him 
 Deing really Jesus that he can no longer 
 doubt. Blessed are they that have 
 
 28 
 
 not seen, and yet have believed; 
 
 more exactly, Happy tJiey who saw 
 not and yet believed — who, when tliey 
 heard the glorious truths of the gos- 
 pel, including the resurrection, believed 
 them on the adequate testimony of the 
 preachers, the Scriptures, and the first 
 disciples. Compare also ver. 8. 
 
 Thomas was favored with a convic- 
 tion from the evidence of his own 
 senses of sight and hearing and of 
 touch. But the evidence given us from 
 the combined testim,ony of the first dis- 
 ciples is still more reliable and con- 
 clusive. Besides the six appearances 
 enumerated in the prefatory note to this 
 chapter, Jesus appeared (7) to seven 
 disciples at the Sea of Galilee, ch. 21 : 
 4-22 ; (8) to the apostles and five hun- 
 dred brethren on a mountain in Galilee, 
 Matt. 28 : 16-20 ; (9) to James, probably 
 at Jerusalem, 1 Cor. 15 : 7 ; (10) to the 
 apostles at Jerusalem and on the 
 Mount of Olives just before his ascen- 
 sion, Luke 24 : 50, 51. He seems also 
 to have appeared to his apostles at some 
 other times. See Acts 1 : 3, compared 
 with ch. 20 : 30, 31. It is thus manifest 
 that he appeared at least ten, and prob- 
 ably more, times during the forty days 
 after his resurrection, to so great a num- 
 ber of witnesses, at so many different 
 times and places, and in such various cir- 
 cumstances, that fraud in regard to the 
 fact of his resurrection was impossible, 
 because it could not have escaped detec- 
 tion. These witnesses all tested the thing 
 with their senses of sight and hearing, 
 and the apostles with the sense of feel- 
 ing (ver. 27; Luke 24: 39; 1 John 1:1), 
 and they were harmonious in their tes- 
 timony. They were honest and com- 
 petent, and would not deceive others. 
 They were not enthusiastic, but were 
 in their calm, sober senses, and not at 
 first expecting the event ; yet so fully 
 convinced were they that to the end of 
 their lives, even in the face of persecu- 
 tion and of death itself, they continued 
 to bear the same unwavering testimony 
 to the fact of Jesus' resurrection. This 
 they never would have done to falsify 
 a fact. Men may, indeed, endure pep- 
 
326 
 
 JOHN XX. 
 
 A. D. 30 
 
 hast believed : ^blessed are they that have not seen, '2Cor. 5. 7; Heb. 
 
 and yet have believed. gch.'2i. 2o;*^i Cori 
 
 30 « And many other signs truly did Jesus in the pres- lo. ii. 
 
 • ence of his disciples, which are not written in this " 'j^^^j^^^^j \ff. 
 
 31 book: ''but these are written, that ye might believe 'iTi'm. 3. io. ' ' 
 that Jesus is 'the Christ, the Son of God; "and that 'ch.i.4i,45;Matt. 
 believing ye might have life ' through his name. ^^- ''^*^' ^ ^""^"^ ^' 
 
 22. k ch. 3. 15, IG ; 5. 24 ; 10. 10 ; 1 Pet. 1. 8, 9. » Luke 24. 47 ; Acts 3. 
 16; 10. 13. 
 
 Becution, and even death, for their opin- 
 ions, because they hold them so dear, 
 nut they will not thus expose them- 
 Belves to falsify a known jact relating 
 to others. Christ's resurrection is there- 
 fore in this way established with the 
 certainty of moral evidence, besides 
 being confirmed from other sources. 
 
 30. And many other signs truly 
 did Jesus, rather. Many other signs, 
 therefore, Jesus also indeed wrought, 
 expressing each point with great minute- 
 ness and accuracy. Compare ch. 21 : 
 25. In the presence of his dis- 
 ciples, and not in some dark corner 
 or concealed place; his disciples, who, 
 as servants of the God of truth, are 
 competent and ftiithful witnesses. 
 
 31. But these are written, that 
 ye might (rather, may) believe that 
 Jesus is the Christ, . . . might (or 
 may) have life through (rather, in) 
 his name, being united to him by a 
 living faith, and thus on the ground of 
 the promises entitled to life in his name. 
 Compare ch. 6 : 47, 57 ; 15 : 5, 16. The 
 writer's object here is especially to 
 strengthen the faith of believers. Com- 
 pare 1 John 5 : 13, 
 
 Some make the signs of vers. 30 and 
 31 refer to the whole Gospel of John, 
 while others restrict them to this chap- 
 ter and the supplementary chapter 
 which follows. The latter view ap- 
 pears to ho. the correct one, because 
 (1) The signs here spoken of seem to 
 .have been wrought by the risen E,e- 
 ' deeraer, and those described have been 
 written as specimens, to confirm the 
 faith of believers in him as risen and 
 divine— the Son of God. (2) They 
 were performed in the presence of his 
 disciples. After his resurrection Jesus 
 appeared only to his disciples, and with 
 each appearance some wonderful deed 
 of his seems to have been connected, 
 such as his sudden appearance and dis- 
 appearance; his recognition by Mary 
 
 the moment her name was spoken ; hia 
 coming suddenly into the midst of the 
 assembled disciples and standing when 
 the doors had been shut; his showing 
 them his wounded hands and side ; his 
 omniscience, manifested to Thomas ; his 
 bidding the disciples cast the net on the 
 right-hand side of the ship, where they 
 should find fishes ; his providing a fire 
 of coals, with a fish and bread ; hia 
 threefold inquiry and charge to Peter; 
 and, while checking Peter's curiosity, 
 his intimation respecting the protracted 
 life of John. All these were signs to 
 his disciples indicating who and what 
 he was. (3) This view renders con- 
 sistent the three forms of expression, 
 ch. 12 : 37, " done so many miraclea 
 before them" — the Jewish multitude; 
 here, those ivrought in the presence of 
 his disciples ; and ch. 21 : 24, 25, 
 "things which Jesus did," of which 
 John has not written. 
 
 Practical Remarks, 
 
 1. Mary Magdalene early at the sep- 
 ulchre, a pattern of love and devotion 
 to Jesus. The fragrance of her affec- 
 tion was far sweeter than the most 
 precious spices which she and the 
 women had brought to embalm him, 
 ver. 1; Mark 16 : 1, 2; Song Sol, 8 : 
 6,7. 
 
 2. On the first day of the week we 
 seek not a dead but a living Christ, 
 vers, 1, 16, 19, 26; Ps, 118 : 24; Heb. 
 4 : 14-16; 12 : 2 ; Rev. 1 : 10, 
 
 3. Christians, in the weakness of 
 their faith and in their ignorance of 
 God's plans, often make tliat a cause 
 of fear and sorrow which should be to 
 them a ground of hope and an occasion 
 of joy, ver, 2, 
 
 4. In the darkest hour we should not 
 forsake Christ and his people, but 
 strive, like Peter and John, to be active 
 to help and ready to encourage othen 
 who may be in sorrow with us, ver. 3. 
 
A. D. 30. 
 
 JOHN XX. 
 
 327 
 
 5. The warmest afifection is often 
 attended with the greatest hnmilitv, 
 aalmness, and deference to others. 
 John modestly stoops down and looks 
 into the sepulchre, and with deference 
 allows Peter first to enter in, vers. 4, 5. 
 
 6. In Peter and John we have an 
 illustration of how God dispenses his 
 gifts differently. Some are quicker, 
 others more daring, vers. 5, 6. 
 
 7. How slow were the disciples to 
 believe, when we find Peter leaving the 
 sepulchre, as Luke tells us, " wonder- 
 ing"! We need often to suspect our- 
 selves and be patient with the weak 
 faith of others, ver. 7 ; Luke 24 : 12. 
 
 8. "John saw and believed; a mind 
 disposed to contemplation may perhaps 
 sooner receive the evidence of divine 
 truth than a mind disposed to action " 
 (M. Henry), ver. 8. 
 
 9. Ignorance of the Scriptures is often 
 the cause of a weak faith, vers. 9, 10; 
 Luke 24 : 25-27. 
 
 10. We must wait God's time for re- 
 vealing himself or his mercies to us. 
 Peter and John must wait before seeing 
 their Lord, vers. 10, 19; Luke 24:34; 
 
 1 Cor. 15 : 5 ; Ps. 40 : 1. 
 
 11. True love to Christ is connected 
 with a tender heart. There is beauty in 
 every tear of afiection for Jesus, ver. 11. 
 
 12. They who, weeping, would find 
 Jesus must seek for him. Mary not 
 only wept, but stooped down to look 
 into the sepulchre, vers. 11, 12; Luke 
 
 2 : 48. 
 
 13. Angels are ministering spirits to 
 God's people. They were at the sepul- 
 chre not so much as guardians as con- 
 solers and directors of the heart-bur- 
 dened women who came hither, ver. 13. 
 
 14. We are often distressed and weep 
 at that which springs from infinite love, 
 and which is for God's glory and the 
 good of men, ver. 14. 
 
 15. Jesus is often nearer his sorrow- 
 ing people than they suppose, ver. 15 ; 
 Mark 6 : 48-50. 
 
 16. How often is Jesus seen through 
 tears of penitence and love ! vers. 14-16. 
 
 17. " Jesus first showed himself to 
 Mary Magdalene, out of whom he had 
 cast seven devils, not to Mary his 
 mother. He would not by word or 
 deed do anything to countenance the 
 superstitious reverence and idolatrous 
 worship which has since been offered 
 to the Virgin," ver. 16 ; Mark 16 : 9. 
 
 18. Our first business in this world is 
 duty, not enjoyment nor the satisfying 
 of an unnecessary curiosity. There 
 will be time enough for joy and the 
 solving of mysteries in heaven, vers. 
 16-18. 
 
 19. Though Jesus is in glory, he la 
 still identified with his people in nature, 
 in sympathy, and in relation to the 
 Father, ver. 17; Heb. 2 : 11, 17, 18; 
 John 17 : 21-24. 
 
 20. The first day of the week was 
 honored by repeated appearances of 
 our Lord. How often from that day to 
 this has he manifested himself on that 
 day to his disciples, gathered for public 
 worship ! vers. 19, 26: Acts 20 : 7. 
 
 21. The manifestation of Christ's 
 presence to his disciples is attended 
 with joy. And he asks none to believe 
 without the clearest evidence. Hence 
 he showed himself to many witnesses, 
 inviting the most careful scrutiny, vers. 
 20, 27. 
 
 22. Jesus calls his ministers and 
 sends them into the world, and he 
 will furnish them with needed gi'ace 
 and with his Spirit for the performance 
 of their duties, vers. 21, 22. 
 
 23. The apostles, as inspired men, 
 spoke and taught with authority. It 
 will be soon enough for ministers to 
 resort to the confessional when they 
 can show by apostolic works, by mira- 
 cles and prophecy, tliat they possess 
 apostolic gifts, ver. 23. 
 
 24. Absentees from the prayer-meet- 
 ing, and from other assemblies of God's 
 people, know not how much they lose, 
 ver. 24 ; Heb. 10 : 25. 
 
 25. We should encourage and help 
 others by telling them of our spiritual 
 joys and striving to make them sharers 
 of the same, ver. 25 ; Phil. 2 : 18, 21 ; 2 
 Cor. 11:2. 
 
 26. How does Christ condescend to 
 the weakness of his disciples ! Luke 24 : 
 15-18. But " observe that Christ did 
 not appear to Thomas for his satisfac- 
 tion till he found him in society with 
 the rest of his disciples" (M. Heney), 
 ver. 26. 
 
 27. Jesus suffered Thomas and the rest 
 of the apostles to goto the full length of 
 their unbelief, in order that all his fol- 
 lowers after them might believe. All 
 reason for doubt was for ever taken 
 away, ver. 27. 
 
 28. In true, saving faith we take hold 
 
328 
 
 JOHN XX. 
 
 A. D. 3C 
 
 Our Lord's appearance to seven disciples at the Sea of Gali- 
 lee. — Conclusion. 
 
 XXI. AFTER these things " Jesus showed himself again « Matt. 26 32. 
 to the disciples at the sea of Tiberias ; and on this 
 
 of Christ as a personal Saviour. " 3Iy 
 Lord and my God!" ver. 28; Song Sol. 
 2: 16. 
 
 29. We are permitted to receive a 
 blessing and a joy which even the 
 apostles were not privileged to share. 
 Not having seen, we have believed, ver. 
 29. 
 
 30. The sum of Christ's history and 
 teaching is his mission as the Saviour 
 of men; and the object is salvation 
 tlirough faith in him, ver. 30; see mar- 
 ginal references. 
 
 31. As God's word was given so that 
 men might believe and be saved, it 
 should be taught and read by all, ver. 
 31 ; oh. 5 : 39 ; 2 Tim. 3 : 16. 
 
 CHAPTER XXI. 
 
 This chapter contains an important 
 and instructive interview of the Saviour 
 with seven of his disciples, recorded here 
 only. The Gospel comes to a fitting close 
 at the end of ch. 20. This chapter is 
 usually considered supplementary, but 
 none the less genuine and inspired. 
 Alford says: "I believe it to have 
 been written some years probably after 
 the completion of the Gospel, to meet 
 the error which was becoming preva- 
 lent concerning himself," ver. 23. Tho- 
 luck also : " We are inclined to think 
 that the occasion of this appendix was 
 furnished by the current saying con- 
 cerning him, that he would not die. 
 A lowly, child-like man would be the 
 very one to feel a hearty desire to re- 
 pel an expectation of that sort ; and it 
 is our opinion that, partly to give a 
 vivid picture of the circumstances un- 
 der which this last expression was ut- 
 tered by our Lord, partly to link it 
 with the appearings after his resurrec- 
 tion, which had been previously de- 
 tailed, he gives the complete account 
 of this delightful interview in Galilee." 
 It is a chapter that bears the marks of 
 an eye-witness, is full of minute de- 
 tails, and presents precious words of 
 Jesus. It begins with the miraculous 
 draught of fishes, followed by a social 
 meal (vers. 1-14), after which Jesus 
 
 draws from Peter a threefold though 
 humble avowal of sincere and fervent 
 love, and foretells his martyrdom (vers. 
 15-19), rebukes Peter's curiosity, and 
 intimates John's long service on earth, 
 20-23. The book closes with the fact 
 that much might be added. Compare 
 Author's Harmony, ^ 198. 
 
 1-8. The Miraculous Draught 
 OF Fishes, Matt. 28 : 16. 
 
 1. After these things, after the 
 appearances of Jesus in Jerusalem by 
 v^hich the faith of the disciple had 
 been established. The disciples re- 
 mained in Jerusalem until after the 
 Lord's Day following the resurrection, 
 20 : 26. They were now in Galilee, in 
 accordance with the Saviour's direc- 
 tions, Matt. 28 : 10. Several days 
 must have intervened since our Lord's 
 appearance recorded in ch. 20 : 26-29. 
 Showed himself. The expression 
 implies that there was in his appearing 
 something wonderful — manifested him- 
 self, Mark 16 : 12. After the resurrec- 
 tion Jesus did not abide with his dis- 
 ciples as before, but only at intervals 
 revealed himself to them. Again. 
 John records two previous appearances, 
 ch. 20 : 19, 26. To the disciples, 
 apostles without doubt, ch. 20 : 19, 25, 
 26. Sea of Tiberias, so called 
 from a city built on the south-west 
 shore, and named in honor of the em- 
 peror Tiberius. Also called Sea of 
 Galilee (ch. 6 : 1), Lake of Gennesaret 
 (Luke 5:1), and in the Old Testa- 
 ment Sea of Chinnereth, Num. 34 : 
 11. It still abounds in fish. "As I 
 once rode out into the lake as far as I 
 could force my horse, and then stood 
 still, I could see swarms of fishes gath- 
 ering around, about the size of the 
 American trout." — Dr. Fish, Bible 
 Lands Illustrated, p. 566. On it<^ 
 shores a large part of our Saviour's 
 ministry had been passed. Tiberias, 
 lietiisaida, Capernaum, Chorazin, and 
 other pojnilous towns crowded around 
 the sea on every side. See further on 
 ch. 6 : 1. On this wise — that is, 
 in this manner. Described in th< 
 following verses. 
 
A. D. 30. 
 
 JOHN XXI. 
 
 S29 
 
 wise showed he himself. There were together Simon 
 Peter, and Thomas called Didymus, and " Nathanael 
 of Cana in Galilee, and " the sons of Zebedee, and two 
 other of his disciples. Simon Peter saith unto them, 
 P I go a fishing. They say unto him, We also go with 
 thee. They went forth, and entered into a ship imme- 
 diately ; and that night they caught nothing. 
 
 But when the morning was now come, Jesus stood 
 on the shore : but the disciples ** knew not that it was 
 Jesus. Then 'Jesus saith unto them. Children, have 
 ye any meat? They answered him, No. And he said 
 unto them, ^ Cast the net on the right side of the ship, 
 
 " ch. 1. 45. 
 • Matt. 4. 21. 
 
 P Matt. 4. 18. 
 
 ich. 20. 14; Luke 
 
 24. 15, 16. 
 r Luke 24. 41. 
 
 » Matt. 17. 27 ; 
 Luke 5. 4, 6, 7. 
 
 2. Simon Peter. Simon is con- 
 tracted from Simeon, and means heark- 
 ening. Peter, signifying a rock, was 
 given by our Lord to Simon, ch. 1 : 
 42. His name always stands first in 
 the lists of the apostles. He had a 
 primacy of leadership and enthusiasm. 
 Thomas called Didymus, The 
 Twin, a surname of Thomas used only 
 by John. See ch. 20 : 24. Nathanael, 
 probably the same as Bartholomew of 
 the first three Gospels. For his first 
 meeting with Jesus see ch, 1 : 45-51. 
 Sons of Zebedee, James and John, 
 Luke 5 : 10. John always alludes to 
 himself in an indirect manner. Two. 
 That they were apostles seems evident 
 from vers. 1, 13. It is generally sup- 
 posed that they were Andrew, the 
 brother of Peter, and Philip, the friend 
 of Nathanael. Seven were present in 
 all. This may have embraced all the 
 fishermen of the apostolic group. Mat- 
 thew, we know, was a tax-collector. 
 Matt. 9 : 9. 
 
 3. I go a fishing. The disciples 
 now resume their occupation of fishing, 
 probably as a means of livelihood dur- 
 ing the time which the Lord had ap- 
 pointed them in Galilee between the 
 feasts of the passover and Pentecost. 
 They cannot take up the great commis- 
 sion (Matt. 28 : 19), which was prob- 
 ably given later than this (Matt. 28: 
 16), and preach of the atonement and the 
 risen Saviour, until endued with power 
 from on high. Acts 1 : 8. This seems 
 to be the first proposal to resume their 
 old calling. The decisive words of 
 Peter influence all the rest, and straight- 
 way they accompany him. Ship ; rath- 
 er, the small fishing-boat, ver. 8; im- 
 mediately should be omitted, accord- 
 ing to the highest critical authorities. 
 
 That night; night was the most 
 favorable time for catching fish (Luke 
 5 : 5), yet there were nights like this — 
 unsuccessful. Their complete failure 
 without Christ was now to be turned 
 into complete success with Christ. 
 
 4. Morning was now come (ac- 
 cording to another reading, now about 
 dawning), Jesus stood upon the 
 beach, but the disciples knew him not. 
 The early morning, the despondency in 
 their hearts, and the sudden appearance 
 when not looking for him may partially 
 account for their not recognizing him. 
 A deeper reason perhaps lies in a mys- 
 terious change in the resurrection-body 
 of Jesus. Mary did not recognize her 
 risen Saviour (ch. 20 : 14) ; '' Their eyes 
 were holden," Luke 24 : 16. 
 
 5. Children ; a word that might be 
 used equally by a stranger to inferiorn 
 and by a teacher to his disciples. Jesus, 
 wishing not to be known at oiwe, ad- 
 dresses them in this general way. 
 Meat ; literally, something to eat. Chry- 
 sostom, whose native language was 
 Greek, says that he addressed them 
 just as one who wished to buy fish 
 might have addressed them. Jesus, 
 though omniscient, would bring them 
 to confession of their emptiness, that so 
 he may help them, ch. 6 : 5. 
 
 6. Cast the net on the right side, 
 the command implying that they should 
 have success in its obedience. The 
 divine purpose works through human 
 agencies. Dispirited with their fruit- 
 less work, the}'' perhaps have drawn 
 the net into the boat. In Luke 5 : 4 
 Jesus bids them launch into the deep , 
 here, to cast the net on the right side. 
 The right side showed his sovereign 
 choice and his knowledge of the results, 
 Matt. 17 : 27. Able to draw ; a dif 
 
m 
 
 JOHN XXI. 
 
 A. D. 30 
 
 and ye shall find. They cast therefore, and now they 
 were not able to draw it for the multitude of fishes. 
 Therefore * that disciple whom Jesus loved saith unto » :.h. 13. 23; 20. 2. 
 Peter, It is the Lord. Now when Simon Peter heard 
 that it was the Lord, he girt his fisher's coat unto him 
 (for he was naked), and did cast himself into the sea. 
 And the other disciples came in a little ship (for they 
 were not far from land, but as it were two hundred 
 cubits), dragging the net with fishes. „ ^ ^^ ^^ ^ g. 
 
 As soon then as they were come to land, ° they saw Matt. 4. 11. ' ' 
 
 ferent word from that used in verse 8. 
 They could not draw it up over the 
 water, perhaps to themselves, in order 
 to empty the fish into the boat (Luke 
 5 : 7), but they could drag it through 
 the water, which was a much easier 
 feat. 
 
 7. Therefore, because of the multi- 
 tude of fishes, which evidently indicated 
 the presence of divine power. (See 
 below.) Whom Jesus loved. John 
 employs the same expression concern- 
 ing himself in ch. 13 : 23 ; 20 : 2. It is 
 an expression fragrant with the mem- 
 ory of the tender intimacy that existed 
 between John and his Saviour. It is 
 the Lord. The remembrance of a 
 former miracle upon this same sea 
 (Luke 5 : 6), when, after a fruitless 
 night of toil, their empty nets were filled 
 at the word of Christ, brings to the 
 mind of John the thought — It is the 
 Lord! The beloved disciple sees in 
 the stranger the form of Jesus, and 
 hears in the "children" (ver. 5) the 
 voice of the Saviour. Fisher's coat; 
 the upper garment, without sleeves and 
 extending to the knees. Naked; hav- 
 ing thrown off the outer garment for 
 work. He probably had on his under- 
 garment. The word in the original 
 does not always mean complete naked- 
 ness. He girded the garment that it 
 might not impede him in swimming. 
 Cast himself into the sea. The 
 characteristic mark of Peter stands out 
 distinctly. His zeal has no patience 
 with the slow moving of the boat. 
 "John, the more thoughtful, is first to 
 perceive ; Peter, the more ardent, is the 
 first to act." 
 
 8. In a little ship; literally, in the 
 boat, before spoken of, ver. 3. Two 
 hundred cubits, about three hun- 
 dred feet. Peter swam or waded while 
 they made use of the boat. They now 
 
 come to the sbore, dragging the over- 
 loaded net. >Vith fishes ; rather, full 
 of fishes, which they had caught. 
 
 The similarities and contrasts between 
 this miracle and that recorded in Luke 
 5 : 1-11 are striking. In that the net 
 began to tear ; in this it did not, ver. 
 11. Hence some have su|)posed that to 
 symbolize the gathering of men into the 
 visible church on earth, from which 
 some may be lost ; but this the elect, a 
 definite number, who are members of 
 Christ's spiritual kingdom, of whom 
 none will be lost. Thus there is an 
 advance on the former miracle. See 
 further on ver. 11, last paragraph. 
 
 9-14. The Meal upon the Sea- 
 shore, 
 
 9. As soon as they were come to 
 land ; rather, when therefore they went 
 oat upon the land, disembarked upon 
 the shore. Saw . . . fish ; rather, 
 see. The Bible Union version ren- 
 ders a fish, which accords well with 
 the original, and with the fact that Je- 
 sus commands the disciples to bring of 
 their fish. Were the bread and fish 
 miraculously provided ? Lange thinks 
 they were furnished by the agency of 
 the friends of Jesus living along the 
 shore. Compare Matt. 19 : 30; Luke 
 22 : 10. Most interpreters refer them 
 to the ministry of angels or the creative 
 word of Jesus. Compare 1 Kings 19 : 
 6. The impression made upon the 
 mind of the reader is that it was a 
 miraculous provision. Surely he who 
 filled their net with fishes could pro- 
 vide the fish, and he who fed the mul- 
 titudes on the north-eastern shore of 
 this same sea could provide the bread 
 without human hands. A fire of coals, 
 perhaps of charcoal. It is much used in 
 Bible lands at the present day. " Char- 
 coal is so much esteemed Ibr cooking 
 purposes that travellers generally man- 
 
A. D. 30. 
 
 JOHN XXI. 
 
 331 
 
 a fire of coals there, and fish laid thereon, and bread. 
 
 10 Jesus saith unto them, Bring of the fish which ye have 
 
 11 now caught. Simon Peter went up, and drew the net 
 to land full of great fishes, an hundred and fifty and 
 three : and for all there were so many, yet was not 
 the net broken. 
 
 12 Jesus saith unto them, * Come and dine. And none 
 of the disciples durst ask him. Who art thou ? know- 
 
 13 ing that it was the Lord. Jesus then cometh, and 
 taketh bread, and giv^h them, and fish likewise. 
 
 ^ Acts 10. 41. 
 
 age to carry some of it along with them 
 on their journeys packed in a bag or 
 oasket, and a fire of coals is not an un- 
 common sight in the open country." — 
 Van Lennep, Bible Lands, p. 465. 
 
 10. Bring of the fish ; rather, the 
 fishes. A double supply, his and 
 theirs. Although the fish were caught 
 in accordance with his directions alone, 
 yet Jesus graciously attributes the re- 
 sult to them. He will sup wuth them 
 and have them sup with him. 
 
 11. Simon Peter. Peter, having 
 greeted his Lord, now takes the leader- 
 ship of the work in hand. Went up, 
 that is, went on hoard of the boat now 
 at the shore, with the net probably fasten- 
 ed to it. Full of great fishes. They 
 were all large ; in this consisted part 
 of the miracle. No mystical signifi- 
 cance attaches to the number one hun- 
 dred and fifty-three. It indicates the 
 careful counting which took place after 
 the event, and in which John the nar- 
 rator took a part. Every minute detail 
 of this occurrence made a deep and life- 
 long impression upon the mind of the 
 beloved disciple. Not broken. It 
 was a marvel to the fishermen that the 
 net was not rent. Herein this miracle 
 differs from that recorded in Luke 5 : 
 5, when the net began to break. 
 
 This whole narrative has much rich- 
 ness and depth of meaning, typifying 
 the work of the apostles and their 
 source of success. When Simon, An- 
 drew, James, and John were called to 
 the work of the ministry (Matt. 4 : 18, 
 19), Jesus said, " Follow me and I will 
 make you fishers of men." At the 
 miraculous draught of fishes (Luke 
 5 : 1-11), when their nets were full, 
 Jesus said, "Fear not; from henceforth 
 thou shalt catch men." This miracle 
 revealed not only the omniscience of 
 Jesus, his wondrous love for them in 
 
 the supply of their wants, but also con- 
 tained a prophecy of the wondrous suc- 
 cess of the apostles in their work of 
 saving men. " Toiling alone, though 
 at the most favorable time, they toil in 
 vain ; but when at the command of 
 Jesus, however unpropitious the hour, 
 they cast in the net, many fishes are 
 taken. And the repetition of this les- 
 son illustrates the wisdom of Christ. 
 When required to forsake all that they 
 might prepare for their great mission, 
 and again when about to assume the 
 full responsibility and toil of that mis- 
 sion, they need to have its character 
 brought distinctly before their minds." 
 — Dr. Hovey, Miracles of Christ, p. 43. 
 See on ver. 8, last paragraph. 
 
 12. Come and dine; rather, cowie 
 break your fast, or come lunch. That 
 it was the early morning meal is evi- 
 dent from vers. 3, 4. " Breakfast took 
 place in the morning on ordinary days 
 not before nine o'clock, which was the 
 first hour of prayer. The more pro- 
 longed and substantial meal took place 
 in the evening." — Smith's Dictionary. 
 Durst ask him. They did not pre- 
 sume to do it. Tholuck says: "The 
 disciples, far from the familiarity 
 which had been their wont, refrained 
 from expressing the joy they felt at 
 beholding their Lord again." The 
 durst not sprang from reverence for the 
 Saviour. They were admitted into his 
 fellowship as friends (John 15 : 15), but 
 in their case familiarity did not breed 
 contempt, but rather awe of him as the 
 Son of God. Compare ch. 4:27. Know- 
 ing. The appearances of Jesus after the 
 resurrection were attended with such in- 
 contestable proofs of the reality of his 
 presence that doubt became faith, and 
 faith was attended with positive know- 
 ledge, Acts 1 : 3. 
 
 13. Jesus then cometh, from the 
 
332 
 
 JOHN XXI. 
 
 A. D. 30. 
 
 14 This is now ^ the third time that Jesus showed him- y ch, 20. 19, 26. 
 self to his disciples, after that he was risen from the 
 
 dead. 
 
 15 So when they had dined, Jesus saith to Simon Peter, 
 Simon, so?i of Jonas, lovest thou me ^ more than these ? 
 He saith unto him, Yea, Lord ; ^thou knowest that I 
 
 16 love thee. He saith unto him, Feed my ^ lambs. He 
 saith to him again °tlie second time, Simon, son of 
 
 » Matt. 20. 33. 
 
 * Heb. 4. 13. 
 
 b Isa. 40. 11 ; Matt 
 
 18. 10, 11. 
 Matt. 26. 72. 
 
 spot where they had seen him standing 
 to the fire of coals. Taketh bread. 
 Jesus acts as host. "He took bread 
 and blessed it, and brake, and gave to 
 them," Luke 24 : 30. It is probable 
 that in this case Jesus pronounced the 
 customary blessing. It is probable, 
 too, that the Saviour partook with 
 them of this meal, Luke 24 : 42, 
 43. 
 
 14. The third timey the third ap- 
 pearance to the disciples or apostles in 
 a group. It is also the third recorded 
 by John. The two previous appear- 
 ances are recorded ch. 20 : 19, 26. 
 This is the seventh manifestation of 
 Jesus after the resurrection, if we enu- 
 merate all his appearances. The fol- 
 lowing is the order as given in the 
 Author's Harmony of the Gospels, p. 
 312 : To Mary Magdalene; to the other 
 women returning from the sepulchre ; 
 to Peter ; to two disciples going to Em- 
 maus ; to the apostles, Thomas being 
 absent; to the apostles, Thomas being 
 present ; to seven disciples or apostles 
 at the Sea of Galilee. 
 
 15-23. Peter's Threefold Con- 
 fession OF Love; his Martyrdom 
 predicted. Jesus, before this, ap- 
 peared to Peter alone, Luke 24 : 34. 
 Li the presence of his fellow-disciples 
 Jesus now lays bare the shame of his 
 fall, and graciously grants forgiveness. 
 Peter once made a noble confession of 
 Christ's Messiahship (Matt. 16 : 16); he 
 now makes a noble protestation of his 
 deep personal love for his Saviour. 
 
 15. Had dined, or, take7i their 
 morning meal. The meal appears to 
 have passed in silence. Alford says : 
 " Surely every word would have been 
 recorded." Simon. Notice that Jesus 
 addresses him not as Peter, the name 
 which he had given him, but by his 
 former name, perhaps to remind him 
 of his frailty, Mark 14 : 37 ; Luke 22 : 
 31. Son of Jonas. John is here the 
 true reac^ng Also in vers. 16, 17, ch. 
 
 1 : 42, Jona in Bar-jona (Matt. 16 : 17) 
 is an abridged form of the word for 
 John. He thrice calls him by his orig- 
 inal name, Simon, not by his new and 
 official name, Peter. Compare Luke 
 22 : 31. The apostolic name of honor 
 gives way for a time to the old name 
 indicative of natural descent and weak- 
 ness exhibited in his fall. Lovest 
 thou me more than these? more 
 than these, thy fellow-disciples? This 
 question springs from Peter's boastful 
 expression, "Although all shall be of- 
 fended, yet will not I," Mark 14 : 29 ; 
 compare Matt. 26 : 33. Peter had 
 boasted in the presence of all; he must 
 now make public confession of his weak- 
 ness. Thou knowest that I love 
 thee. He appeals to the heart-search- 
 ing knowledge of Jesus. Compare ch. 
 1 : 48. The spirit of boastfuUiess has 
 passed away. He no longer compares 
 himself with others, but simply ex- 
 presses his own personal attachment 
 to Christ. The word used by Peter in 
 his reply, rendered love, is not the same 
 as that used by Jesus in his question, 
 though both are translated alike. Peter 
 chooses a word denoting deep personal 
 attachment as a friend. His answer 
 may be rendered, "/ love thee dearly as 
 a personal friend." Feed refers to the 
 spiritual sustenance required by the 
 flock of Christ. Instruction concern- 
 ing Christ's person, work, and prom- 
 ises would be food for the soul. Com- 
 pare ch. 4 : 32. Lambs. This desig- 
 nates a distinct class of the spiritual 
 flock — the young and tender disciples, 
 whether in age or Christian standing. 
 Compare Isa. 40 : 11; Heb. 5 : 13; 1 
 John 2 : 12, 13. 
 
 16. Jesus now repeats his question: 
 Lovest thou me ? He omits the 
 inore than these contained in his first 
 question. Christ was a tender phy- 
 sician, " breaking not the bruised reed." 
 The absence of a boastful spirit in 
 Peter's reply was a sufficient coufession 
 
K. D. 30. 
 
 JOHN XXI. 
 
 333 
 
 Jonas, lovest thou me? He saith unto him, Yea, 
 Lord ; thou knowest that I love thee. ^ He saith unto 
 
 17 him, Feed my sheep. He saith unto him «the third 
 time, Simon, so7i of Jonas, lovest thou me? Peter 
 was grieved because he said unto him the third time, 
 Lovest thou me? and he said unto him. Lord, ^thou 
 knowest all things; thou knowest that I love thee. 
 
 18 Jesus saith unto him, Feed my sheep. « Verily, verily, 
 I say unto thee. When thou wast young, thou girdedst 
 thyself, and walkedst whither thou wouldest: but when 
 
 dch. 10. 11, 16; 
 
 Matt. 25. 33; 
 
 Acts 20. 28; 
 
 Heb. 13. 20; 1 
 
 Pet. 2. 25 ; 5. 2, 4. 
 • ch. 13. 38. 
 t ch. 2. 24, 25 ; 16.30. 
 
 ech. 13. 36; 
 12. 3, 4. 
 
 Acts 
 
 of his folly and sin. To this question 
 Peter makes the same reply as at first. 
 No questioning can drive him from a 
 consciousness of his love for Christ and 
 the confession of it. Feed; a different 
 word from that used in verse 15, and 
 one more difficult to translate into Eng- 
 lish in this connection. It means tend. 
 Perhaps the full force of the original is 
 best expressed by the paraphrase, Be a 
 shepherd of my sheep. Upon the second 
 confession of Peter's love the Saviour 
 rises higher in the manifestation of his 
 restoring grace. Be a shepherd ; let 
 the love of the Shepherd, who tends and 
 feeds, leads and guards, and lays dowu 
 his life for the flock, abide in you. Al- 
 ford says : " The shepherding the sheep 
 refers to the government of the church, 
 as shown forth in the early part of the 
 Acts." If so, yet that no exclusive 
 primacy, as the Romanists teach, was 
 here conferred upon Peter is evident. 
 There was an entire equality in all 
 powers and rights among the apostles, 
 Matt. 19 : 28 ; Acts 15 : 6, 21 ; Gal. 2 : 
 11. Yet there is not necessarily im- 
 plied in the expression anything more 
 than what belongs to any overseer or 
 pastor, Acts 20 : 28. Peter may have 
 had this in mind when he wrote to 
 " elders " or pastors (1 Pet. 5 : 2-4), 
 "Feed" (rather, tend) "the flock of 
 God." 
 
 17. A third time Jesus puts to Peter 
 the question — Lovest thou me ? The 
 Saviour now uses the same word for 
 " love " that Peter had used in his 
 replies. Peter was grieved be- 
 cause he said unto him the third 
 time. The threefold denial of Christ, 
 with all its guilt and shame, over- 
 whelmed Peter with grief. The thrice- 
 repeated question brought before his 
 mind the " thrice denying that he knew 
 him," Matt. 26 : 75. Then a look of 
 
 Christ made him weep bitterly, Luke 
 22 : 62. _ Now the words of Christ 
 grieved his heart sorely. He was grieved 
 also because in this third inquiry Jesus 
 took the very word from his mouth and 
 put it into the question, " Dost thou 
 love me dearly ?" as though it could 
 fairly be doubted, and thus even more 
 keenly reminding him of his denial. 
 Thou knowest all things. He ap- 
 peals to the Saviour's omniscience for 
 the reality of his love. The first two 
 replies imply his omniscience ; this 
 replv clearly expresses it. Compare 
 ch. 'l6 : 30 ; Acts 1 : 2. Feed my 
 sheep ; feed here is the same as in 
 ver. 15. Again Jesus bids him provide 
 nourishment for the flock. Wordsworth 
 says : " To provide wholesome food for 
 Christ's sheep and lambs is the first and 
 last thing." The word used for sheep, 
 according to the majority of critics, is 
 different from that used in ver. 16, de- 
 noting the preciousness of the flock, 
 and may be rendered sheeplings. The 
 command of Christ " to watch over the 
 flock " cannot properly be said to re- 
 instate Peter in his office, for he had 
 not been displaced. But in view of 
 his sad fall, the stain left upon his 
 character, the damage done to his 
 standing among the brethren and his 
 own rest of mind, Jesus encourages 
 him, and gives him assurance that he 
 still has a place in feeding the flock and 
 guiding the church. 
 
 18. The end of his pastoral office is 
 now announced to him. Before this 
 Peter had denied his Saviour ; here- 
 after he should bear witness for him 
 even by dying for him. Verily, verily, 
 calling attention to some important an- 
 nouncement. Compare ch. 3 : 3; 5 : 24. 
 Wast young; literally, wast younger, 
 embracing the whole period of life to 
 the verge of old age. Girdedst thy- 
 
334 
 
 JOHN XXI. 
 
 A. D. 30. 
 
 thou shalt be old, thou shalt stretch forth thy hands, 
 and another shall gird thee, and carry thee whither 
 
 19 thou wouldest not. This spake he, signifying " by 
 what death he should glorify God. And when he 
 had spoken this, he saith unto him. Follow me. 
 
 20 Then Peter, turning about, seeth the disciple " whom ^ ch.nj. 2S-26; 20. 2 
 Jesus loved, following; which also leaned on his breast 
 
 at supper, and said. Lord, which is he that betrayeth 
 
 21 thee? Peter seeing him saith to Jesus, Lord, and 
 
 22 what shall this man dof Jesus saith unto him. If I 
 
 k 2 Pet. 1. 14. 
 
 I ch. 13. 3*5 ; 1 Sam. 
 12. 20. 
 
 self. In ver. 7 lie girded himself and 
 cast himself into the sea. Girding the 
 raiment about the body was preparatory 
 to journeying, Acts 12 : 8; 1 Pet. 1 : 13. 
 By the use of a familiar figure Jesus 
 meant to say that Peter went hither 
 and thither as it pleased him. Shalt 
 be old ; literally, gray. In his old age 
 diflerent treatment awaits him. Peter 
 doubtless alluded to this prophecy in 2 
 Pet. 1 ; 14. Stretch forth thy hands. 
 These terms must all be explained in 
 the light of ver. 19, which makes them 
 explanatory of a definite motZe of dying. 
 The allusion here is to stretching forth 
 the hands on the transverse beam of 
 the cross. Another shall gird. The 
 mastery over his own movements had 
 
 Eassed away. The executioner shall 
 ind him to the cross with cords. 
 Carry ; rather, lead : by a figure of 
 speech that is put last in narration 
 which lies first in order of time. The 
 prominent thought in the Saviour's 
 prophecy is the aged Peter with out- 
 stretched hands bound to the cross. 
 Wouldest not does not imply an un- 
 willingness on Peter's part to suffer 
 martyrdom, but indicates that his life 
 would be in the power of others. 
 
 19. Signifying by what death 
 {what manner of death) he should 
 glorify God. Jesus used the words 
 *' signifying by what manner of death " 
 (ch. 12 : 33), concerning his own death 
 on the cross. According to Tertullian, 
 who lived about a. d. 2UU, ami Eusebius, 
 the first church historian, Peter was 
 crucified at Rome A. D. 67 or 68. When 
 John wrote his Gospel the crucifixion 
 of Peter must have been well known in 
 the Christian churches. Peter by his 
 fall had dishonored God ; by his wit- 
 nessing for Christ, even unto death, he 
 glorified God. The full de])th of the 
 meaning of the Saviour's prophecy to 
 
 Peter doubtless came to the minds of 
 the disciples only gradually in the light 
 of subsequent events. This prediction 
 not only revealed the omniscience of 
 Jesus, but also showed the honor con- 
 ferred upon Peter that he was counted 
 worthy to walk in the footsteps of his 
 Master. Follow me. Alfbrd under- 
 stands this as a following Christ through 
 the cross to glory. Compare ch. 13 : 36. 
 The allusion (ver. 20) to John following 
 shows that it was a literal following. 
 The preceding conversation took place 
 in the presence of the disciples, ver. 15. 
 Jesus now rose in order to speak aside 
 with Peter, whom he commands to fol- 
 low him. The literal following of 
 Jesus may have had in it a symbolic 
 meaning, Matt. 4 : 19. 
 
 20. The turning about indicates 
 that Peter at once followed Christ. 
 The words whom Jesus loved, desig- 
 nating John, occur elsewhere, ch. 13 : 
 23; 20 : 2; 21 : 7. The tender relation- 
 ship existing between Jesus and John, 
 illustrated by leaning on his breast at 
 the Supper, furnishes the reason for 
 John following. His love begot a holy 
 boldness. The question, Lord, which 
 is he that betrayeth thee ? put to 
 the Saviour by John at the instiga- 
 tion of Peter (ch. 13 : 24, 25), may per- 
 haps account for Peter's question to 
 the Lord concerning John. 
 
 21. Seeing John following Jesus, 
 Peter says. Lord, and what shall 
 this man do? — meaning, how shall it 
 fare with this manf Knowing that 
 serious trials awaited himself, there 
 springs up in his mind a desire, com- 
 pounded of curiosity and love, to know 
 whether a like destiny awaited the 
 beloved disciple. 
 
 22. In the words If I will appears 
 the absolute supremacy of Jesus over 
 human life. W he were a mere man 
 
A. D. 30. 
 
 JOHN XXI. 
 
 335 
 
 will that he tarry ' till I come, what is that to thee ? 
 
 23 Follow thou me. Then went this saying abroad 
 among the brethren, that that disciple should not 
 die. Yet Jesus said not unto him. He shall not die ; 
 but, If I will that he tarry till I come, ™ what is that 
 to thee ? 
 
 24 This is the disciple which testifieth of these things, 
 and wrote these things : and ° we know that his testi- 
 mony is true. 
 
 25 " And there are also many other things which Jesus o ch. 20. 30, 31 ; Job 
 did, the which, if they should be written every one, 26. u ; Ps. 40. 5 
 P I suppose that even the world itself could not con- p Amos 7. 10. 
 tain the books that should be written. Amen. 
 
 »Matt. 16. 27, 28- 
 25. 31 ; 1 Cor. 4. 
 5; 11. 26; Rev. 
 2. 25; 3. 11; 22. 
 7.20. 
 
 ^ Deut. 29. 29 ; Job 
 33. 13. 
 
 nch.19.35; 1 John 
 1.1,2; 3 John 12. 
 
 the claim would be absurd. They show 
 that he claims to be " God blessed for 
 evermore." That he tarry {remain in 
 this life, Phil. 1 : 24, 25) till I come. 
 Our Lord liad already spoken of his 
 coming to his disci})les, ch. 14 : 18. In 
 this use of the term it included his 
 coming by the Spirit, his coming in 
 judgment, and his coming personally 
 at the close of this dispensation. Cora- 
 pare Mark 9:1; Matt. 26 : 64. " It is 
 generally referred here to that notable 
 coming at the destruction of Jerusalem 
 which John alone lived to see, and 
 which was the opening of that series 
 of events that looked forward to the 
 final coming to judgment, as in Matt. 
 25." — Jacobus. John also had re- 
 vealed to him on Patraos the whole 
 series of events connected with Christ's 
 kingdom and final coming. It is doubt- 
 ful whether Christ intended to fix any 
 specific time or give any definite indi- 
 cation of John's fate. His life was 
 entirely in Christ's hands. If he so 
 willed, he would live until he should 
 come " the second time without sin 
 unto salvation," Heb. 9 : 28. Jesus 
 administers a rebuke to Peter in his 
 reply, what is that to thee? He 
 wishes that Peter should, in rigid earn- 
 estness, keep before his eye his own 
 calling alone. " Every one of us shall 
 give account of himself to God," Rom. 
 14 : 12. Follow thou me. The word 
 thou is emphatic — Do thou follow me. 
 " His appointed lot is no element in 
 thy appointed course ; it is me that thou, 
 must follow." — Alford. 
 
 23. Brethren, the beautiful name 
 by which Christ's followers were desig- 
 nated. The heathen writers ridiculed 
 their love for each other. That dis- 
 
 ciple should not die. They inferred 
 if Christ's coming meant his final com- 
 ing to judgment, then John, remaining 
 until that time, could not see death, 1 
 Cor. 15 : 51 ; 1 Thess. 4 : 17. The preva- 
 lence of this saying shows that they 
 did not expect the coming of Christ iu 
 the near future. Yet Jesus said not. 
 Jealous for the Saviour's honor, John 
 removes the occasion of misunderstand- 
 ing, and gives the Saviour's words. Pa- 
 tiently awaiting the revelation of the 
 Master's will, John abides by the con- 
 ditional "if I will." "This saying" had 
 a wonderful vitality li' the minds ol many 
 for several centuries, creating the belief 
 that John had not really died. 
 
 24, 25. John's Authorship as- 
 serted, AND Conclusion. 
 
 24. This is the disciple. Some 
 have regarded these verses as a later 
 addition. But the manuscript author- 
 ity is so great in their favor as to leave 
 no reasonable doubt of their genuine- 
 ness. The disciple just referred to is 
 tlie author not of this chapter alone, 
 but of tlie entire Gospel. John writes 
 his name at the end of it, and bears 
 witness to the truth of it. His testi- 
 fying continues through all the ages ; 
 " Being dead, he yet speaketh." We 
 know. Lauge and others think the 
 plural refers to the added testimony 
 of the Ephesian church. But it is 
 John's style to associate himself with 
 his readers. See ch. 1 : 14 ; 1 John 4 : 
 14, 16, Testimony is true. Seech. 
 19 : 35. 
 
 25, John's Gospel was written la=t, 
 with the design, in part, to fill up the 
 gaps left by the other evangelists. But 
 with this fourfold viev of Christ his 
 life is presented only in fragments 
 
836 
 
 JOHN XXI. 
 
 A. D. 30 
 
 Yet this was to be the last inspired 
 record of Jesus. Curiosity was now to 
 be repressed, and all attempts to add 
 to the gospel testimony were to be dis- 
 countenanced. Many other things 
 might have been written which Jesus 
 did and said. See ch. 20 : 30. To de- 
 scribe the fulness of the acts and utter- 
 an^es of Jesus he employs a popular 
 hyperbole (compare ch. 12 : 19), inti- 
 mating the impossibility of recording 
 all. There would be no room for all 
 the riches of this divine life if the 
 events of it were written out one by 
 one. It will be part of the bliss of 
 the glorified life to be the companions 
 of the evangelists and learn more ful- 
 ly of Jesus, but infinitely more blessed 
 to be with Jesus and learn from him. 
 Amen, So let it be. The word, how- 
 ever, should be omitted, according to 
 the highest critical authorities. 
 
 Peactical Remarks. 
 
 1. The resurrection of Jesus from the 
 dead is established by repeated appear- 
 ances to his disciples and by many in- 
 fallible proofs, ver. 1 ; Acts 1 : 3; 1 Cor. 
 15 : 20. 
 
 2. Physical labor is not degrading; 
 even the apostles of Christ shrank not 
 from it, nor regarded it as inconsistent 
 with waiting for the Lord, ver. 3 ; Acts 
 20 : 34 ; 1 Thess. 4 : 11. 
 
 3. Fruitless toil without Christ's pres- 
 ence becomes successful when Christ 
 comes, ver. 3 ; John 15 : 5 ; Phil. 4 : 
 13. 
 
 4. In times of deepest darkness and 
 need Jesus will reveal his presence, 
 ver. 4 ; Ps. 40 : 6, 10, 15. 
 
 5. The daily wants of God's children 
 are borne in mind by our heavenly 
 Father, ver. 5 ; Matt. 6 : 11, 32. 
 
 6. God's sovereign purpose is in en- 
 tire harmony with the use of means, 
 ver. 6; Acts 27 : 24, 31. 
 
 7. Obedience to God's word, even if 
 we walk in the dark, will cause God's 
 face to shine upon us, ver. 6 ; John 7 : 
 17 ; 9 : 8. 
 
 8. Reverence for God is a fitting spirit 
 with which to come into his presence, 
 ver. 7; Ex. 3 : 5; Isa. 6 : 2. 
 
 9. At the end of this gospel age the 
 
 net full of souls shall be drawn to the 
 shore, ver. 11 ; Matt. 13 : 47, 48. 
 
 10. The gospel of the Saviour offers 
 a continual feast for those who are 
 hungry, ver. 12 ; Matt. 22 : 1-11 ; Rev. 
 3 :20. 
 
 11. Personal love for Christ is the 
 best preparation for pastoral work and 
 for leading souls to salvation, ver. 15; 
 2 Cor. 5 : 14. 
 
 12. There are gradations in the Chris- 
 tian life — lambs and sheep; there is also 
 the law of growth by which babes be- 
 come men, ver. 16; Heb. 5 : 12-14; 1 
 John 2 : 12, 13. 
 
 13. The omniscience of God is a ter- 
 ror to the impenitent, but a delight and 
 a refuge to the redeemed soul, ver. 17 ; 
 Ps. 139 : 1-17. 
 
 14. Deep grief should follow the rev- 
 elation of great sins, ver. 17; Ps. 51 : 3; 
 2 Cor. 7 : 10. 
 
 14. Life and death may equallv glo- 
 rify God, ver. 19; Ps. 116 : 15; Rom. 
 14 : 8. . 
 
 15. We may still follow Jesus, walk- 
 ing in his footsteps, and become imita- 
 tors of God, ver 19 ; Eph. 5 : 1 ; 1 Pet. 
 2 : 21. 
 
 16. It is better for us to ask, " Whai 
 wilt thou have me to do ?" than, " What 
 shall this man do?" ver. 21 ; Acts 9:6; 
 2 Cor. 5 : 10. 
 
 17. It should be the first concern of 
 every one to attend to his own proper 
 business, ver. 22. 
 
 18. Our last appeal in religious con- 
 troversy must be to the Scriptures of 
 divine truth. " To the law and to the 
 testimony " must be our cry, ver. 23 ; 
 Isa. 8 : 20. 
 
 19. The disposal of all life rests in 
 Jesus, ver. 23 ; Matt. 28 ; 18. 
 
 20. The disciples, sealing their testi- 
 mony with their blood, had no other 
 object than to bear witness for the 
 truth, ver. 24; 2 Cor. 4 : 2. 
 
 21. It is not the amount we write, but 
 its fitness and propriety, ver. 24 ; Prov. 
 25 : 11. 
 
 22. An unwritten history of Jesus is 
 reserved for us in heaven, and there 
 will be time and space for the whole 
 of it. Happy and blessed are they 
 who shall be permitted to peruse it' 
 ver. 25. 
 
INDEX. 
 
 PAGE 
 
 Abiding in Christ 246 
 
 Abraham and the Jews, 156-158 ; 
 
 and Jesus 163, 164 
 
 ^non 70 
 
 Andrew, 41; findeth Simon, 42; 
 
 and Philip 214 
 
 Angels ascending and descending. 47 
 Annas, 280 ; examination of Jesus 
 
 before 283 
 
 Anointing at Bethany 210 
 
 Apostles, inspired, 256, 257 ; 
 
 Christ's witness-bearers 257 
 
 Appearances of Jesus to Mary 
 
 Magdalene, 319 ; to the apostles, 
 
 Thomas absent, 321 ; Thomas 
 . present, 524 ; to the seven at the 
 
 Sea of Tiberias 329 
 
 Baptism, 36 ; in water, 36 ; Holy 
 Spirit, 39; nature of Christ's, 
 
 69; and purifying 71 
 
 Barabbas, 293 ; preferred to Jesus. 292 
 Baptizing, John, 36, 70, 76 ; Jesus 
 not baptizing, but his disciples.. 76 
 
 Baskets, twelve 112 
 
 Bethany, 195, 198 , cave or tomb 
 
 of Lazarus 202 
 
 Bethesda, pool of. 94, 95 
 
 Bethsaida, its meaning and prob- 
 able location 44 
 
 "Bless" and "give thanks" 112 
 
 Blind man's eyes opened, 170; 
 when and where, 168 ; on the 
 Sabbath, 172; his parents fear 
 to defend him, 174; the rulers 
 examine and condemn him, 172, 
 176, 1 77 ; put him out of the 
 synagogue, 179; his interview 
 with Jesus, 179; who rebukes 
 
 the Pharisees 180 
 
 Born of God, 31 ; again or from 
 
 above 63-65 
 
 Born of water and the Spirit 64 
 
 Brothers of Jesus, 128; did not 
 
 believe on him 129 
 
 Burial of Jesus, 311-313; where, 
 312; time of. 313 
 
 Caiaphas, 205, 280 ; his prophecy, 
 205, 206; influences the people 
 to put Jesus to death, 207 ; ex- 
 amination of Jesus before 284 
 
 PAGE 
 
 Cana of Galilee, 49 ; marriage at, 
 
 50; and Capernaum 90 
 
 Capernaum, its probable site, 55, 
 56 ; Jesus preaching in the syn- 
 agogue of. '.IWff 
 
 Casting the first stone 147 
 
 Christ, the bread of life, 117 ; 
 from heaven, 119; the suste- 
 nance of believers, 120-122; a 
 
 hard saying 123 
 
 Christ a king, 289 ; concerning 
 
 the truth 291 
 
 Christ's knowledge of what was 
 in man, 60, 123; of himself... 150-158 
 
 Christ, the light of the w^orld 149 
 
 Christ's ministry, three stages of, 
 
 58; early Judean 74 
 
 Christ, the Messiah 32, 84 
 
 Christ's opinion concerning an 
 
 adulteress 146 
 
 Christ praying 203, 215, 264 
 
 Christ's record of himself true, 
 
 145ff; his Father, where 151 
 
 Christ, whence he is 135, 152, 153 
 
 Christ's withdrawal from the 
 world, 258 ; its effect, 259 ; his 
 
 help 260 
 
 Christians kept by Christ's power, 
 269; Christ glorified in them, 
 268; belonging equally to the 
 
 Father and the Son 268 
 
 Cleansing the temple, Jesus first... 56 
 
 Cleopas 305 
 
 Condemned unheard 141 
 
 Confession of the Twelve 124 
 
 Convicting of sin, righteousness, 
 
 and judgment.., 255, 256 
 
 Cross, of Jesus, 301 ; the super- 
 scription over the, 302 ; attend- 
 ants at the, 305 ; his death up- 
 on, 307; pierced, 309; taken 
 down and buried, 312; Gol- 
 gotha 302 
 
 Crown of thorns 295 
 
 Crucifixion 301 
 
 Crucifixion of Jesus intimated, 
 154 ; robbers crucified with him, 
 303; the soldiers, 303; casting 
 lots, 304; Scripture fulfilled, 
 
 304, 306, 310 
 Crucifixion, a pre-judgment of 
 the world 216 
 
338 
 
 INDEX. 
 
 PAGE 
 
 Day, high, 308; preparation 299 
 
 Death, a sleep, 197 ; believers shall 
 not see, 161, 162; preceiliiig life, 
 the dying seed germinating life, 
 215; Christ first intimates his, 
 59; his crucilixion, 67, 154; 
 Christ's, would glorify the Fa- 
 ther, 215, 21() ; of Jesus, .'507 ; a 
 broken or ruptured heart, 809; 
 and resiuToction of Jesus evi- 
 dences of his Messiahship 154 
 
 Dedication, feast of 188 
 
 Devil, his existence, 125, 159; the 
 father of liars and murderers... 161 
 
 Disciple whom Jesus loved 218 
 
 Discipleship 155, 231, 247, 248 
 
 Discourses of Christ, their rela- 
 tion to miracles in John, 108; 
 of Jesus, 16, 61 ; to Nicodemus, 
 62 ; to a Samaritan woman, 78 ; 
 vindicates himself in regard to 
 the cure of the blind man on 
 the Sabbath, 9Q ; at Capernaum 
 on the bread of life, 114; ana- 
 lyzed, 108 ; in the temple at the 
 Feast of Tabernacles, 130; fur- 
 ther teaching in the temple, rep- 
 resenting himself as the light 
 of the world, 148 ; the good 
 shepherd, 183 ; at the last pass- 
 over to his disciples, 230; vale- 
 dictory discourse 233-262 
 
 Dispersion, Jews of. 137 
 
 Divinity of Christ, 28, 313; re- 
 marks 7, 8 
 
 "Eat thepassover" 287 
 
 Enon 70 
 
 Eternal life 67 
 
 Faith, imperfect, 90; answered, 
 91, 93; remarks, 42, 43; and 
 eternal life, 102 ; and miracles... 91 
 
 , Fall of Peter foretold 230, 231 
 
 \ Father and Sonship, 264, 107 ; re- 
 marks 13-20 
 
 Feast, of tabernacles, 127, 128 ; Je- 
 sus goes up privately, 130; the 
 last great day of, 137 ; wedding, 
 51; governor of. 52 
 
 Feeding the five thousand, llOff; 
 place where, 111 ; attempts to 
 explain away the miracle 112 
 
 First day of the week, 316, 327 ; 
 remarks 23 
 
 Flock or fold, Christ's, its extent.. 187 
 
 Food, perishable and imperish- 
 able 116 
 
 Four months and then the har- 
 vest 86 
 
 PAGE 
 
 Fountain of life 138 
 
 Freedom, true, 155; freedom or 
 bondage not of natural descent. 
 
 155, 156 
 
 Galilee, 43, 141; prophets of. 142 
 
 Genuineness of ch. 7 : 53 to 8 : 11, 
 142; of5:3, 4 95 
 
 God a Spirit, 84; only begotten, 
 or only begotten Son, 33; tak- 
 ing upon himself our nature, 
 47; remark 2 
 
 Good Shepherd, 183 ; character of, 
 186; laying down his life for his 
 sheep, 186; none shall be lost... 189 
 
 Gospel, the fourth, 7 ; when and 
 where written, 10; its sources, 
 11 ; its design, 11 ; compared 
 with the synoptic Gospels, 13, 
 15, 25 ; its peculiarities, 15 ; ar- 
 rangement and analysis, 17 ; 
 characteristics, 13, 14; olDJect, 
 326; authorship 3, 335 
 
 Gospels, the four, 4; synoptical 
 view of. 21 
 
 "Greater works" 236 
 
 Greeks who would see Jesus, 213; 
 when this occurred 218 
 
 Groaning or indignant 201 
 
 Glorifving Christ, 264, 266; the 
 Father 265 
 
 Glory, Christ's and the Chris- 
 tian's 278 
 
 Heart 284 
 
 Hireling 185 
 
 "Holy of holies of evangelical 
 
 history " 288 
 
 Holy Spirit, the Comforter or 
 Helper, 237, 251, 255; the source 
 of consolation, 238 ; indwelling, 
 gives spiritual light and life, 238 ; 
 his instruction, 240; his guid- 
 ance, 257; his mission and 
 work, 254-256; the time of his 
 coming, 254; see also remarks 
 15 and 17, p. 245 ; remarks 5, 6, 
 and 7, p. 262; given to Jesus, 
 
 73; work of, 74; remarks 10, 17 
 
 Hosanna 212 
 
 Incarnation, at the foundation of 
 the Gospel 47, 48 
 
 Intercessory prayer, Christ's, 264; 
 prayer for himself, 264-266; for 
 the apostles, 267-271; for be- 
 lievers 272-275 
 
 Impotent man, healing of 96 
 
 Jacob's well 77 
 
INDEX. 
 
 339 
 
 PAGE 
 
 Jerusalem o-i 
 
 Jesus, 38, 171 ; arrest uf, 276 ; gives 
 himself up, 277, 278; contact 
 with those outside of Israel, 88 ; 
 the door, 184; the way, 235; 
 the good shepherd, 185; and 
 the Father, 100-102, 105, 189; 
 the Lamb of God, 38 ; and the 
 Sabbath, 98-100; his defence 
 against the charge of breaking, 
 107 ; remarks, 13-20 ; triumphal 
 entry into Jerusalem, 212 ; Jesus 
 
 receiving Messianic honors 212 
 
 Jews, whom in this Gospel, 33; 
 and Abraham, 155-158 ; and the 
 devil, 158, 159; Christ's reflec- 
 tions on their unbelief. 218 
 
 John the Baptist, 29; his testi- 
 mony to Jesus, 31, 32, 34, 38, 40, 
 71; his baptism, 36; why he 
 came baptizing, 39 ; who he was, 
 34, 35 ; at ^Enon, 70 ; his humil- 
 ity, 72 ; a burning and shining 
 light, 104 ; and Jesus compared.. 192 
 John, the writer of this Gospel, 8 ; 
 the son of thunder, 9 ; the one 
 whom Jesus loved, 9, 228 ; in the 
 book of the Acts, 10 ; at Ephe- 
 sus, 10; tradition regarding his 
 writing this Gospel, 4 ; evidences 
 
 that he wrote it 7, 20 
 
 Jordan, Jesus beyond 191 
 
 Joseph of Arimathea, 311 ; beg- 
 ging the body of Jesus 311 
 
 Judas Iscariot, 125 ; a thief and 
 the betrayer, 210, 228; and Satan, 
 223, 229 ; pointed out as the trai- 
 tor, 229; going out before the 
 Lord's Supper, 230; treachery 
 
 of 277 
 
 Judea 69 
 
 Judean ministry, early 74, 76 
 
 Judgment hall .'. 287 
 
 King, Jesus a 290 
 
 Kingdom of God, 63; how and 
 what Jesus taught, 64, 294 ; re- 
 marks, 26; how being born of 
 water and the Spirit is neces- 
 sary 64, 65 
 
 Kingdom, Christ's 290, 289, 291 
 
 Knowledge and faith 265 
 
 Lamb of God 38 
 
 Lazarus, meaning of, 194; the 
 miracle of, 193 ; its design, 195, 
 203 ; its effect, 204, 205, 213 ; Je- 
 sus' love for 201 
 
 Light of the world 149 
 
 Life, 73 ; everlasting, 67 ; eternal.. 265 
 
 PAGE 
 
 Letters, Jesus not knowing, 131 ; 
 
 unlettered people accursed 141 
 
 Levites 34 
 
 Life, fountain of. 138 
 
 Living water 79-81 
 
 Logos, the Word 38 
 
 Love, discourse on, 230, 233 ; re- 
 marks, 24, 26 ; of the brethren, 
 
 248; of Christ 223, 268 
 
 Loving, his own to the end, 222, 
 223 ; the praise of men, 219, 221 ; 
 
 remarks 31 
 
 " Lovest thou me " 332 
 
 Malchus, right ear cut off, 279 ; 
 
 healed by Jesus 279 
 
 Malefactor 288 
 
 Manna, and Moses, and Christ 117 
 
 Many mansions 234 
 
 Martha 195, 198, 210 
 
 Mary Magdalene 305 
 
 Mary, the three, 195 ; the sister of 
 Lazarus, 195, 201, 210 ; anointing 
 
 Jesus, 210 ; mother of Jesus 305 
 
 Messiah, the Christ, 32, 42, 84, 124 ; 
 the Son of God, Jesus reveals 
 
 himself. 84, 180 
 
 Miracles, 53, 54 ; credibility of, 55 ; 
 Christ's first miracles, 53, 54; 
 and faith, 91 ; second in Galilee, 
 92 ; and his discourses, 108 ; of 
 Jesus, 54, 55 ; of turning w' ater 
 into wine, 49 ; heals a noble- 
 man's son, 89 ; heals the impo- 
 tent man at the pool of Beth- 
 esda, 94 ; feeds the five thou- 
 sand, 109 ; w^alks upon the W' aters 
 and stills the tempest, 113 ; heals 
 a blind man on the Sabbath, 
 168-171 ; raising of Lazarus, 202 ; 
 
 unrecorded 60, 326 
 
 Miraculous draught of fishes, 328 ; 
 
 its meaning to the apostles 331 
 
 Money changers 57 
 
 Mother of Jesus and John at the 
 
 cross 305 
 
 Mount Gerizim and Ebal 82 
 
 " Much water," 70, 75 ; remark.... 23 
 
 Nathanael, 44 ; his conversion, 46 ; 
 one of the seven to whom Jesus 
 appears after his resurrection.... 329 
 
 Nazareth, its meaning, place, and 
 characters 45 
 
 New birth 63 
 
 Nicodemus, 62 ; Christ's discourse 
 to, 61ff ; and the law, 141 ; at the 
 burial of Jesus 311 
 
 Nobleman's son healed 90 
 
340 
 
 INDEX. 
 
 PAGE 
 
 Passover, GO, 222 ; the first of 
 Christ's ministry, 57 ; tlie sec- 
 ond, 94; the third, 110; the 
 foiirtli and hist, 222; no dis- 
 crepancy l)ei\veen John and the 
 synoptics resj)ccling the last 
 passu ver, 222, 2S7 ; preparation 
 
 of 299 
 
 Peace, Christ's 240 
 
 Persecution foretold, 254; over- 
 coming oppositicjn 251, 262 
 
 Peter, 42, 43; cutting oil" the ear 
 of Malchus, 278 ; denying his 
 Lord, 281, 285, 286 ; at the sep- 
 ulchre, 317 ; tlireefold confes- 
 sion of love, 332; his martyr- 
 dom predicted 334 
 
 Pilate, 288; Jesus hel'ore, 287ff, 
 295-300 ; and the Jews, 288, 292, 
 296, 300, 303 ; and Jesus, 289-291, 
 
 298; and Ca?sar 298,299 
 
 Pharisees, 35, 140 ; John's testi- 
 mony to 36 
 
 Prayer to be answered. 237, 259 
 
 Pre-existence of Clirist 164 
 
 Philip, 43 ; and Nathanael, 44 ; 
 and certain Greeks, 214 ; his re- 
 quest 235 
 
 Porter 183 
 
 Priests 33 
 
 Prince of the world 241 
 
 Promise of extraordinary powers, 
 236 ; of answers of prayers, 237, 
 259 ; of the Comforter,^ 237, 251, 
 
 255; to endure 257 
 
 Prophet, 174 ; without honor in 
 
 his own country 89 
 
 Prophets out of Galilee 142 
 
 Purple robe 295 
 
 Regeneration, 63 ; Holy Spirit in, 
 74; remarks 10 
 
 Resurrection, of Jesus, 315 ; John's 
 account and tliose of the other 
 Gospels, 315 ; and Peter and 
 John, 316; and Mary Magda- 
 lene, 318-320 ; and the apostles. 
 321-326 ; the apostles competent 
 witnesses of, 325 ; body of Jesus, 
 321 ; of life and of judgment 103 
 
 Sabbath, its proper observance, 
 98 ; circumcising a man on the.. 134 
 
 Salvation 83 
 
 Samaria 76 
 
 Samaritans, 79, KJO ; and Jews, 78 
 79 ; the Saviotir and salvation... 88 
 
 Samaritan woman 76ff 
 
 Sanctification, 271 ; Christ's.. ..271, 272 
 Sanhedrin, the letter 172 
 
 o. .1 PAGE 
 
 Scribes i4(j 
 
 Scriptures, the, testifying to 
 
 Christ 105, 106 
 
 Scourge, the 294 
 
 Seal, on docunicnis 73 
 
 Sepulchre of Jesus, 312; place of. 312 
 Sheep, 183 ; other sheep, 186; shall 
 
 not perish 189 
 
 Sheepfold 183 
 
 Shepherd and his sheep 183 
 
 Siloam, pool of 170 
 
 Sin and sufferins:, of parents and 
 children, 168, 10!), 181 ; remark... 3 
 
 Sinlessness of Christ 160 
 
 Sinner 178, 176 
 
 Sins retained, or remitted 323 
 
 Sixth hour, in ch. 19 : 4, 299; Ro- 
 man reckoning 299 
 
 Son, of God, 40 ; of man, 47 ; only 
 
 begotten, 33; of perdition 269 
 
 Sop, a 229 
 
 Spirit and life, Christ's words are. 123 
 Spiritual worshipers true wor- 
 shipers 83 
 
 Stone, attempting to stone Jesus, 
 
 164, 189 
 
 Supper at Bethany 209-211 
 
 Supper being ended, served 223 
 
 Synagogue, its meaning and ap- 
 plication. 122 ; casting out of, 
 176 ; the healed man cast out, 
 179 ; three degrees of excom- 
 munication from 176 
 
 Tabernacles, feast of 128 
 
 Teaching of Jesus, how to know 
 it, 132 ; agreeable to God's will.. 132 
 
 Temple 57, 59 
 
 Tiberias, and lake of, 109, 115 ; Je- 
 sus never entered, 115 ; showed 
 
 himself at the sea of 328 
 
 Thomas, 197 ; his question and 
 Christ's answer, 235 ; doubting, 
 323, 324 ; believing, 325 ; at the 
 
 sea of Tiberias 325 
 
 "Touch me not ' 319 
 
 Treasury, the 151 
 
 Trial of Jesus, lirst examination 
 before Annas, 280. 283 ; before 
 Caiaphas, 284, 287; the three 
 
 before Pilate 287, 294, 297 
 
 Truth, (iod's word is, 271 ; Pilate's 
 question, what is? 291 ; making 
 freemen 155, 157 
 
 Unity, of the Father and Son, 189 ; 
 of Christ and his disciples.. ..272, 273 
 
 Valedictory discourse 233-263 
 
INDEX. 
 
 341 
 
 Vine, Christ, the true, 244 ; prun- 
 ing, 245 ; and the branches 247 
 
 Walking on the water 114 
 
 Washing his disciples' feet, 224, 
 225; Peter's refusal and assent, 
 225 ; significance of, 226, 232 ; 
 remark, 9 ; the command, how 
 
 obeyed 226.227 
 
 Water, living 79, 80 
 
 PAGE 
 
 Water pots 51 
 
 " What have I to do with thee ? ". 51 
 Wine, 50 ; the good wine, 53 ; 
 
 water turned into , 52 
 
 Works of God, which Christ did., 169 
 World, the, 152 ; who are of the... 152 
 World's hatred of Christ and his 
 
 disciples, 249; sinfulness of 250 
 
 Worshiping Jesi^s , 107 
 
 Writing on the ground 147 
 

 Date Due 
 
 
 2C "i 
 
 ^ 
 ( 
 
 
 
 N 8 ^^ 
 
 
 
 
 F 17: 
 
 ». 
 
 
 
 A|i 13^11 
 
 
 
 ■5e 1 i, %:i 
 
 
 
 
 
 
 
 
 
 .i. ■. VJ: 
 
 
 
 ^ 
 
 
 
 
 •53 
 
 
 
 
 t«MMM 
 
 » 
 
 
 
 JAN^i 
 
 \^ 
 
 
 
 2lT 
 
 infl 
 
 
 
 
 
 
 
 ■' • , t 
 
 .TSi,-? 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 ^ 
 
 
 
 
" 
 
 BS2341.C594 4 
 
 The Gospel of John . a p w 
 
 p,,,eton Theological SemmayS 
 
 7 1012 00057 9542^ 
 
 i ^ '' ' I 
 
 .-• . ^f 
 
 ' /.. V -H' 's^i: ij 
 
 
 
 '<Vr: 
 
 v>^ 
 
 • '-1 . V.s ,1 
 
 ^'/