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+
+*** START OF THE PROJECT GUTENBERG EBOOK 75543 ***
+
+
+
+
+
+                                  AN
+
+                        ILLUSTRATED COMMENTARY
+
+                                  ON
+
+                        THE GOSPEL ACCORDING TO
+
+                               ST. JOHN.
+
+         FOR FAMILY USE AND REFERENCE, AND FOR THE GREAT BODY
+              OF CHRISTIAN WORKERS OF ALL DENOMINATIONS.
+
+                        BY LYMAN ABBOTT, D.D.,
+
+       AUTHOR OF A SERIES OF COMMENTARIES ON THE NEW TESTAMENT.
+
+                        A. S. BARNES & COMPANY,
+
+                  NEW YORK, CHICAGO, AND NEW ORLEANS.
+
+                                 1879.
+
+
+
+
+                     _BY THE EDITOR OF THIS WORK._
+
+                          A POPULAR COMMENTARY
+
+                                 ON THE
+
+                             NEW TESTAMENT;
+
+   WITH MAPS, ILLUSTRATIONS, AN INTRODUCTION TO THE STUDY OF THE NEW
+    TESTAMENT, A CONDENSED LIFE OF CHRIST AND A TABULAR HARMONY OF
+            THE GOSPELS, CHRONOLOGICAL TABLE AND GAZETTEER.
+
+                            _IN TWO SIZES._
+
+
+                _FIRST SERIES. FOUR VOLUMES. LARGE 8vo._
+
+  Very sumptuously printed and bound, on toned paper with wide margin.
+
+                      Volume I. MATTHEW AND MARK.
+
+                          “ II. LUKE AND JOHN.
+
+         (THE REMAINING VOLUMES OF THIS SERIES IN PREPARATION.)
+
+
+                  _SECOND SERIES. EIGHT VOLUMES. 8vo._
+
+                 A handy edition for Christian workers.
+
+                  Volume I. MATTHEW.
+                     “  II. MARK AND LUKE.
+                     “ III. JOHN.
+                     “  IV. THE ACTS OF THE APOSTLES.
+
+         (THE REMAINING VOLUMES OF THIS SERIES IN PREPARATION.)
+
+
+ _For Sale by Subscription. Persons owning any volume of either Series
+      may obtain the other volumes by addressing the Publishers._
+
+
+                _Copyright, 1879, by A. S. Barnes & Co._
+
+
+
+
+                                   TO
+
+                             JACOB ABBOTT,
+
+             WHOSE WRITINGS HAVE INTERPRETED THE GOSPEL TO
+                          INNUMERABLE READERS;
+      WHOSE LIFE HAS EVEN MORE ILLUSTRIOUSLY MANIFESTED ITS SPIRIT
+                       TO ALL WHO HAVE KNOWN HIM;
+            AND WHO, BOTH BY EXAMPLE AND PRECEPT, HAS TAUGHT
+      HIS CHILDREN TO VALUE THE SPIRIT OF CHRIST ABOVE ALL FORMS,
+                  AND CHRIST HIMSELF ABOVE ALL CREEDS,
+                     THIS EXPOSITION OF THE GOSPEL
+             IS AFFECTIONATELY AND REVERENTLY DEDICATED BY
+                                HIS SON.
+
+
+
+
+                                PREFACE
+
+           TO ALL THE VOLUMES OF THIS SERIES OF COMMENTARIES.
+
+
+The object of this Commentary is to aid in their Christian work those
+who are endeavoring to promote the knowledge of the principles which
+Jesus Christ came to propound and establish--clergymen, Christian
+parents, Sunday-School teachers, Bible-women, lay-preachers. Intended
+for Christian workers, it aims to give the results rather than the
+processes of scholarship, the conclusions rather than the controversies
+of scholars; intended for laymen as well as for clergymen, it
+accompanies the English version of the New Testament, in all references
+to the original Greek gives the English equivalent, and translates all
+quotations from the French, German, Latin and Greek authors.
+
+The introduction to Volume I contains a statement of those principles
+of interpretation which appear to me to be essential to the correct
+understanding of the Word of God. This Commentary is the result of a
+conscientious endeavor to apply those principles to the elucidation of
+the New Testament.
+
+It is founded on a careful examination of the latest and best
+text; such variations as are of practical or doctrinal importance
+are indicated in the notes. It is founded on the original Greek;
+wherever that is inadequately rendered in our English version, a new
+translation is afforded by the notes. The general purpose of the
+writer or speaker, and the general scope of the incident or teaching,
+is indicated in a Preliminary Note to the passage, or in an analysis,
+a paraphrase, or a general summary at the close. Special topics are
+treated in preliminary or supplementary notes. The results of recent
+researches in Biblical archæology have been embodied, so as to make
+the Commentary serve in part the purpose of a Bible Dictionary. A free
+use is made of illustrations, from antiques, photographs, original
+drawings, and other trustworthy sources. They are never employed for
+mere ornament, but always to aid in depicting the life of Palestine,
+which remains in many respects substantially unchanged by the lapse of
+time. Since the Commentary is prepared, not for devotional reading,
+but for practical workers, little space has been devoted to hortatory
+remarks or practical or spiritual reflections. But I have uniformly
+sought to interpret the letter by the spirit, and to suggest rather
+than to supply moral and spiritual reflections, a paragraph of
+hints is affixed to each section or topic, embodying what appears
+to me to be the essential religious lessons of the incident or the
+teaching; sometimes a note is appended elucidating them more fully. The
+best thoughts of the best thinkers, both exegetical and homiletical,
+are freely quoted, especially such as are not likely to be accessible
+to most American readers; in all such cases the thought is credited to
+the author. Parallel and contrasted passages of Scripture are brought
+together in the notes; in addition, full Scripture references are
+appended to the text. These are taken substantially from Bagster’s
+large edition of the English version of the Polyglot Bible, but they
+have been carefully examined and verified in preparing for the press,
+and some modifications have been made. For the convenience of that
+large class of Christian workers who are limited in their means, I have
+endeavored to make this Commentary, as far as practicable, a complete
+apparatus for the study of the New Testament. When finished it will be
+fully furnished with maps;--there are four in this volume; a Gazetteer
+gives a condensed account of all the principal places in Palestine,
+mentioned in our Lord’s life; and an introduction traces the history
+of the New Testament from the days of Christ to the present, giving
+some account of the evidence and nature of inspiration, the growth of
+the canon, the character and history of the manuscripts, the English
+version, the nature of the Gospels and their relation to each other,
+a brief life of Christ, and a complete tabular harmony of the four
+Gospels.
+
+The want of all who use the Bible in Christian work is the same. The
+_wish_ is often for a demonstration that the Scripture sustains the
+reader’s peculiar theological tenets, but the _want_ is always for
+a clearer and better knowledge of Scripture teaching, whether it
+sanctions or overturns previous opinions. I am not conscious that this
+work is written in the interest of any theological or ecclesiastical
+system. In those cases in which the best scholars are disagreed in
+their interpretation, the different views and the reasons which lead
+me to my own conclusions have been given, I trust, in no controversial
+spirit. For the sole object of this work is to ascertain and make
+clear the meaning of the Word of God, irrespective of systems, whether
+ecclesiastical or doctrinal.
+
+No work is more delightful than that which throws us into fellowship
+with great minds; of all work the most delightful is that which brings
+us into association with the mind of God. This is the fellowship to
+which the student of the Bible aspires. I can have for those who use
+this work no higher hope than that they may find in its employment some
+of the happiness which I have found in its preparation, and that it
+may serve them as it has served me, as a guide to the Word of God, and
+through that Word to a better acquaintance with God himself.
+
+     CORNWALL-ON-HUDSON, _May_, 1875.               LYMAN ABBOTT.
+
+
+
+
+                          TABLE OF CONTENTS.
+
+
+                          THE GOSPEL OF JOHN.
+
+                                                         PAGE
+
+     INTRODUCTION                                           3
+
+     SUPPLEMENTARY NOTES--
+
+          ON THE INTRODUCTION TO JOHN’S GOSPEL             13
+
+          THE INCARNATION                                  21
+
+          THE LAMB OF GOD                                  24
+
+          CHRIST’S EXAMPLE IN THE USE OF WINE              32
+
+          CHRIST AS A CONVERSATIONALIST                    58
+
+          CHRIST’S DISCOURSE ON THE BREAD OF LIFE          83
+
+          THE WOMAN TAKEN IN ADULTERY                     105
+
+          THE PARABLE OF THE SHEEPFOLD                    125
+
+          THE RESURRECTION OF LAZARUS                135, 145
+
+          THE ANOINTING OF JESUS                          150
+
+          THE LORD’S SUPPER                               162
+
+          CHRIST’S LAST DISCOURSE WITH HIS DISCIPLES      171
+
+          THE PARABLE OF THE VINE                         185
+
+          CHRIST’S INTERCESSORY PRAYER                    201
+
+          THE CHARACTER OF PONTIUS PILATE                 221
+
+          THE CHARACTER OF JOHN’S GOSPEL                  240
+
+
+
+
+                         LIST OF ILLUSTRATIONS
+
+
+Most of the engravings in this volume have been drawn and engraved
+expressly for this work; some from original sketches by Mr. A. L.
+Rawson, others from careful study from the best accessible authorities,
+by Mr. R. F. Zogbaum.
+
+                                                     PAGE
+
+              CANA OF GALILEE                          29
+
+              AN ORIENTAL WEDDING                      29
+
+              WATER-POTS AND EWERS                     31
+
+              SUBSTRUCTURES OF THE TEMPLE              34
+
+              PLAN AND SECTION OF THE TEMPLE           36
+
+              THE EXPULSION OF THE TRADERS             36
+
+              EASTERN MONEY-CHANGER                    37
+
+              A MODERN JEWISH RABBI                    41
+
+              TRADITIONAL SITE OF ENON                 48
+
+              JACOB’S WELL                             52
+
+              JESUS AT THE WELL                        54
+
+              SAMARITAN REMAINS IN GERIZIM             60
+
+              CHURCH OVER THE POOL OF BETHESDA         63
+
+              BETHSAIDA                                77
+
+              TIBERIAS                                 85
+
+              BOOTH ON THE HOUSETOP                    96
+
+              OFFICERS OF THE CHIEF PRIEST            104
+
+              THE MOUNT OF OLIVES                     107
+
+              THE WOMAN AND HER ACCUSERS              108
+
+              AN EASTERN SHEEPFOLD                    126
+
+              FELL AT HIS FEET                        142
+
+              RESURRECTION OF LAZARUS                 146
+
+              BETHANY                                 151
+
+              ANOINTING OF THE FEET                   152
+
+              ANCIENT MONEY-BAG                       153
+
+              WASHING OF FEET                         163
+
+              DIPPING THE SOP                         168
+
+              TORCHES                                 212
+
+              ANCIENT FIRE UTENSILS                   214
+
+              DENIALS OF PETER                        215
+
+              JESUS BEFORE PILATE                     217
+
+              ROMAN JUDGMENT-SEAT                     221
+
+              HE GIRT HIS FISHER’S COAT UNTO HIM      235
+
+              ANCIENT BREAD                           236
+
+
+
+
+                     THE GOSPEL ACCORDING TO JOHN.
+
+
+
+                             INTRODUCTION.
+
+
+From the beginning of the third century to near the close of the
+seventeenth, the Fourth Gospel was by a common and substantially a
+unanimous consent attributed to the Apostle John. This authorship was
+then questioned, at first by an English critic by the name of Evanson.
+The discussion was soon transferred to Germany, where it waxed warm,
+and whence it was again transferred to England and this country.[1] It
+may now be regarded as the most hotly contested question in biblical
+criticism. The controversy has been intensified by prejudices and
+feeling on both sides. It is indeed impossible to discuss it with cool
+indifference, as a mere matter of curious literary interest. If this
+Gospel was written by the Apostle John, we have the testimony of an
+undoubted eye-witness--not his conclusions but his account of facts
+in respect to which he could not well be deceived--certainly not,
+unless we are prepared to believe that Jesus was himself a deliberate
+deceiver; testimony of an eye-witness whose honesty not even the
+most resolute skepticism would or could well call in question. This
+testimony would establish beyond question such facts as the miraculous
+feeding of the five thousand, the healing of the man born blind, the
+resurrection of Lazarus, and the death and resurrection of Jesus
+himself. In other words, it would establish beyond the possibility of
+reasonable question, the truth of historical Christianity. Accordingly,
+Renan, who to a certain extent accepts the authenticity of the Fourth
+Gospel, is compelled to maintain that the pretended resurrection of
+Lazarus was a pious fraud to which Jesus lent himself because it was
+necessary to the success of his mission, and because his growing
+religious enthusiasm justified to his conscience this means, for the
+sake of the end to be accomplished by it. Moreover, we have in this
+Gospel a report of words of Jesus, which leave to us no alternative
+but to accept him as in a peculiar sense the Son of God, or to regard
+him either as a religious impostor or a religious enthusiast. The
+synoptics leave some opportunity for discussion as to the place which
+Jesus assumed to fill. The Fourth Gospel does not. Thus the question
+of the authorship of this Gospel is not merely a question in literary
+criticism, but even more one respecting the nature of Christianity.
+Accordingly we find, on the one hand, the advocates of its apostolic
+authorship more or less resting their belief upon the inherent beauty
+of the book, and the opponents more or less declaring the true ground
+of their opposition to it, viz., that it presents what they call a
+mythological view of Jesus, and a dogmatic view of his teachings; in
+other words, that it presents Jesus distinctively as the incarnate
+Son of God, and represents the central truth in his teaching to have
+been the necessity of faith in him. Both these aspects of truth
+are indeed presented in the other Gospels, but not with the same
+clearness, nor with the same prominence, as in the Fourth Gospel.
+Hence the latter is assailed with peculiar vigor by the opponents of
+evangelical Christianity, and is, for the same reason, maintained with
+equal vigor by evangelical believers. It does not come within the
+province of this work to enter into the details of this controversy.
+To give the arguments, pro and con, would require a treatise, and for
+a consideration of them the reader is of necessity referred to the
+various works which have been written on this subject. The student
+will find the most vigorous assault on the authenticity of the Fourth
+Gospel in the second volume of “Supernatural Religion,” which, however,
+must be read with considerable allowance for a scholarship evidently
+warped by determined prejudices, and which is certainly one-sided, if
+not absolutely false in many particulars. Among the many defences of
+the authenticity of the Gospel, I have found nothing more comprehensive
+or satisfactory than that contained in the first volume of Godet’s
+Commentary on John. With this, however, may be advantageously compared
+Luthardt’s “St. John, the Author of the Fourth Gospel,” Prof. Fisher’s
+“Supernatural Origin of Christianity,” and the introductions to the
+commentaries, especially those of Luthardt, Lange, Alford, Meyer and
+Tholuck. Here I propose merely to set before the reader briefly a
+compact statement of the more important facts in the case, confining
+myself mainly to those that are undisputed--facts which led the world
+for fifteen centuries to attribute the Fourth Gospel to John without
+a doubt, and which on a more careful examination have led the great
+majority of scholars to adhere to that conclusion.
+
+=The Apostle John.= The Apostle John was probably a native, certainly a
+resident, of Galilee. His mother, Salome,[2] early became a follower of
+Jesus. She was probably one of the women of Galilee who accompanied him
+on his missionary tours, and ministered to him of their substance.[3]
+She was with him on his last journey to Jerusalem, and during the
+passion week, and was one of those women who were last at the cross
+and first at the sepulchre.[4] Like the other followers of Jesus, she
+anticipated the establishment of a temporal kingdom, was ambitious for
+her sons James and John, and made an application for special favors
+for them when the kingdom should be established. From a comparison of
+Matt. 27:56 with John 19:25, it would appear that she was own sister
+to the Virgin Mary, in which case John was own cousin to Jesus. This
+opinion is not accepted by all critics, but I believe it to be the
+correct one. See note on John 19:25. John’s father, Zebedee, was a
+well-to-do fisherman on the shores of the sea of Galilee. Of him we
+know very little. He was sufficiently prosperous to own several boats
+and to hire men to work for him. Tradition makes him of noble birth;
+and this tradition is perhaps confirmed by the fact that John had some
+acquaintance with the high-priest.
+
+John has been characterized by those critics who wish to make out that
+his character is inconsistent with the idea of his authorship of the
+Fourth Gospel, as ignorant and unlettered, on the authority of Acts
+4:13, and as a vehement and bigoted Jew on the authority of Galatians,
+chap. II, and of the peculiar Hebraic tone of the Book of Revelation.
+Both characterizations are quite gratuitous assumptions. In connection
+with every Jewish synagogue was a parochial school, in which the
+pupils were taught reading, writing, and the rudiments of such natural
+sciences as were then in existence. The Jewish children of the common
+people were far better educated than those of Greece or Rome. There is
+every reason to believe that John received this common education of the
+age and community in which he lived, and there is absolutely no reason
+whatever to suppose the contrary. It was only by the Pharisees that
+John was considered as ignorant and unlettered, and they affixed the
+same stigma upon Jesus himself.[5] To the Pharisees the only learning
+worth the name was learning in the traditional lore of the church. Of
+this the Galilean fisherman was ignorant. In the eyes of a Pharisee
+of Jerusalem, Plato himself would have been ignorant and unlearned.
+As little reason is there to believe that John was a vehement and
+bigoted Jew. There is not the slightest evidence that John was among
+the Judaizing Christians to whom Paul so frequently refers, and whom
+throughout his life he combated. With one exception, Judas Iscariot,
+all the twelve were taken from Galilee. This province of Palestine
+was innocent of that formalism and narrowness which characterized the
+southern province of Judea. The people had lived in amicable relations
+with their heathen neighbors, and had intermarried with them ever
+since the days of the treaty of amity between Solomon and the King of
+Tyre.[6] The line of commerce between Damascus and the Mediterranean
+lay directly across this province. Mineral springs of real or fancied
+value near the southern coast of the Sea of Gennesaret made it the
+summer resort of the wealthy Romans of the entire land. Thus history
+and location, commerce and social relations, combined to make the
+inhabitants of Galilee indifferent to the rigid formalism of the
+Judeans, and comparatively free from their narrow race and religious
+prejudices. Indeed, the two assertions that John was ignorant and
+unlearned, and at the same time a narrow and bigoted Jew, contradict
+each other. Jewish bigotry and reverence for the traditional lore of
+the Jewish church always went together.
+
+The important facts in the history of John, so far as known, are few
+and soon told. John the Baptist was second cousin of Jesus, and John
+the Apostle was probably, as we have seen, his own cousin. The two
+Johns were, therefore, probably acquainted. At all events, when the
+Baptist began preaching the gospel of repentance for the remission of
+sins, the Apostle was among his disciples; and when the Baptist pointed
+out Jesus as the one whom God had indicated to him as the promised
+Messiah, John was among the first to leave the old teacher to follow
+the new one. This was, however, a temporary following only. We next
+meet him fishing with his father at the Sea of Galilee, where Jesus
+finds him and his brother, and calls them to become permanent followers
+of him. This summons, without hesitation or delay, they obey. From this
+time onward John is the constant companion of Jesus. With Peter and
+James he belongs to an inner circle of friends: the three are selected
+to be the sole witnesses of the resurrection of Jairus’s daughter;
+they alone go up into the Mount of Transfiguration, and witness his
+glory there; they alone accompany him to the Garden of Gethsemane, and
+are invited to be the sharers of his sorrow there; when the arrest
+takes place, and all the disciples forsake their Master and flee, John
+and Peter turn back and follow him to the scene of his trial, and the
+former, with a courage for which few critics give him credit, goes
+without concealment, as a disciple, openly, into the house of Caiaphas,
+follows the Master to the trial before Pilate, and when the sentence
+of crucifixion is pronounced, accompanies the procession to the place
+of execution, to remain by the cross till all is over. When the news
+of the resurrection is brought to the disciples, he and Peter are the
+first to reach the sepulchre. In the subsequent history of the Church,
+as recorded in the book of Acts, he does not take a prominent part. To
+him was committed the care of Mary, the mother of Jesus, and probably
+this sacred charge prevented him from quitting Palestine while she
+lived.[7]
+
+For the subsequent history of John we are dependent on tradition. This
+is, however, in his case, less uncertain than in many other cases. As
+Christianity spread over the heathen world, Jerusalem ceased to be the
+centre of Christian operations; but, while the Roman Empire continued
+pagan and persecuting, Rome could not take the place of Jerusalem,
+as subsequently it did. Hence, for the first century, Asia Minor was
+the great field of missionary work, and Ephesus, which was the scene
+of Paul’s greatest triumphs and most successful labors,[8] became
+the centre of the Christian church. Here John became settled in his
+later life. From this point he seems to have exercised an apostolic
+supervision over the churches of all Asia Minor. The few traditional
+stories of his old age accord with what the Gospels indicate of his
+character. When he could no longer preach, it is said that he was
+accustomed to be carried into the church, and to repeat from the pulpit
+as the sum and substance of Christian doctrine, “Little children, love
+one another!” He was banished to the island of Patmos, where, according
+to the book of Revelation, he witnessed the vision therein recorded. He
+subsequently returned to Ephesus, where it is probable he died at an
+extremely advanced age--not much, if any, less than a hundred years old.
+
+=The character of John= has been strangely misconceived. He is with
+reason identified with the unnamed “disciple whom Jesus loved,” and
+who at the Last Supper rested his head on Jesus’ bosom; the Epistles
+attributed to him breathe a spirit of love; the Gospel attributed to
+him is of all the Gospels the most spiritual in its tone. From these
+premises, the character of John has been constructed; it has been
+supposed that he was by nature peculiarly tender, gentle, loving,
+and spiritually-minded; that his was a woman’s character. He is so
+portrayed in art, and to some extent in literature; and the special
+friendship which Christ has been supposed to have entertained for him
+is attributed to a character by nature peculiarly loveable.
+
+There are, however, other considerations which any such view totally
+ignores. James and John were by Jesus called Boanerges, “the sons of
+thunder;” it was John who prohibited a strange disciple from casting
+out devils in Jesus’ name, because he followed not the Twelve; it was
+John who desired to call down fire from Heaven upon the Samaritan
+village which refused to entertain his Master; it was James and John
+who, with their mother, applied secretly to Jesus for the highest
+offices for themselves in his anticipated kingdom; it was John who
+followed Jesus into the courtyard of the high-priest, when all the
+other disciples forsook him and fled; John who stood with the Galilean
+women near the cross at the time of the crucifixion; John who with
+Peter defied the edict of the Sanhedrim after the death of Jesus,
+prohibiting them from teaching or speaking in his name.[9] These
+are not the acts of one whose nature was characteristically timid,
+gentle, or spiritually-minded. By nature John was ardent, courageous,
+impetuous, and not more broad-minded or spiritually-minded than his
+co-disciples. Indications of these traits are not wanting, as we shall
+presently see, in the Gospel and the Epistles which bear his name.
+
+But he was of all the Twelve the most receptive. When Christ foretold
+his passion, Peter remonstrated with him. When Jesus spoke of the
+heavenly mansions and of his departure to prepare a place therein for
+his disciples, Thomas expressed his doubt and his perplexity by the
+question, “We know not whither thou goest, and how can we know the
+way?” When Jesus pointed to himself as the manifestation of the Father,
+Philip, dissatisfied, asked for a direct revelation of the Father. When
+Jesus promised to his disciples a spiritual manifestation of himself,
+Judas (not Iscariot), after the manner of modern theology, desired to
+have that manifestation explained to him before he could accept the
+truth. When Jesus rebuked Judas Iscariot for complaining of Mary’s
+act in anointing her Lord, Judas was angered.[10] But we look in vain
+in the Gospels for any instance in which John expressed any rebuke of
+Christ, or any opposition to him, or any doubt of his teaching, or
+demanded any other evidence of its truth than the simple word of his
+Lord. Of all the disciples the most receptive, he was the one whose
+character underwent the greatest and most radical change. The John that
+we know is the John transformed by the renewing influence of the spirit
+of Christ; he is the John that is a new creature in Christ Jesus.
+He was, I believe, the beloved disciple, because he was the one in
+whom the love of Christ had the freest course and wrought the fullest
+and the largest results. This simple fact must be borne in mind in
+considering the question of the internal evidences for and against the
+Johannine authorship of the Gospel.
+
+=The external evidence.= Those who expect to find a demonstration
+of the Johannine authorship of the Fourth Gospel in the external
+evidences, will be disappointed. The literature of the first three
+centuries does not afford a demonstration of authorship of any ancient
+book. But the authorship of John’s Gospel I believe to be as well
+established, on a fair consideration of all the evidence, external and
+internal, as that of any work of the same era.
+
+It is not questioned by any one that at the beginning of the third
+century the Fourth Gospel was in general use in the churches, and
+universally recognized as written by the Apostle John. Eusebius,
+Origen, Tertullian, Clement of Alexandria, are among those who bear
+testimony to this fact. The Fourth Gospel is recognized as John’s
+composition in the canon of Muratori, A. D. 175; and by Irenæus, who
+died about 202, and who was a pupil of Polycarp, himself a pupil of
+John. References to sayings of Jesus reported only by John are also
+found in the writings of Tatian, A. D. 170, Justin Martyr, A. D.
+120-160, and the various Gnostic writers of the second century. These
+references do not conclusively prove the Johannine authorship of the
+Fourth Gospel, for these earliest writers are not accustomed to give
+the names of authors from whom they quote; but they do conclusively
+prove that as early as the first part of the second century, sayings of
+Christ, found only in the Fourth Gospel, were attributed by the Church
+to Jesus. The best report of these quotations which I have seen is to
+be found in the second volume of “Supernatural Religion,” and they
+are there the more effective because the author in vain endeavors to
+break their force, by what most readers will consider an ingenious but
+ineffective special pleading. Let the reader compare these quotations
+with the parallel passages in the Fourth Gospel; he will not doubt that
+the later writers borrowed from the earlier one. The only alternative
+is the irrational hypothesis that both borrowed from the same source
+and one generally recognized in the primitive Church; in other words,
+that there was a Gospel containing the same matter that is now found
+in the Fourth Gospel, but that it has so entirely disappeared that no
+tradition even of its existence has survived, and that in its place a
+forgery has been palmed off upon the Church so successfully, that in
+the beginning of the third century it was universally accepted as the
+original work of the Apostle whose name it has ever since borne.
+
+Space does not allow me to give in detail these quotations, which are
+numerous; it would be still more out of the province of this
+introduction to enter into the arguments by which the rationalistic
+writers endeavor to reconcile these quotations with their hypotheses.
+I can but briefly indicate a few of them, referring the student to the
+larger works for the examination in detail of the parallelism between
+these early ecclesiastical writers and the Fourth Gospel. Justin
+Martyr thus refers to the testimony of John the Baptist: “I am not the
+Christ ... for he cometh who is stronger than I, whose shoes I am not
+meet to bear” (comp. John 1:19-27). He cites Christ as saying, “Unless
+ye be born again, ye shall not enter into the kingdom of heaven,” and
+adds the comment, “Now that it is impossible for those who have been
+born to go into the matrices of the mother is evident to all” (comp.
+John 3:3-5). Tatian refers to the sayings, “The darkness comprehends
+not the light” (comp. John 1:5), and “All things were by him, and
+without him was not anything made” (comp. John 1:5, 3). Hegessippus
+(A. D. 125) refers to “that which is spoken in the Gospels, ‘That was
+the true light which lighteth every man who cometh into the world’”
+(comp. John 1:9). In the writings of the Naaseni and Peratæ, Gnostic
+sects of the beginning of the second century, we have several
+unmistakable references to sayings that are peculiar to the Fourth
+Gospel. “I am the door,” (comp. John 10:7); “As Moses lifted up the
+serpent in the wilderness, even so must the Son be lifted up,” (comp.
+John 3:14); “If thou hadst known who it is that asketh thee, thou
+wouldest have asked of him, and he would have given thee living water,
+springing up,” (comp. John 4:10); “The Saviour hath said, ‘That which
+is born of flesh is flesh, and that which is born of the Spirit is
+spirit,’” (comp. John 3:6); “Except ye eat my flesh and drink my
+blood, ye shall not enter the kingdom of heaven,” (comp. John 6:53).
+These are by no means all the citations from the writers of the first
+two centuries which appear to have been taken from the Fourth Gospel,
+but they will suffice to give the reader an idea of the nature of the
+evidence which is regarded by most Christian writers, and by some
+rationalistic critics--Matthew Arnold, for example--as establishing
+the fact that the Fourth Gospel was in existence and recognized as an
+authority in the Church in the beginning of the second century. If
+this is the fact, it is reasonably certain that it was the work of the
+Apostle John, since if it had been written by any one else as early as
+that date, that is, during the lifetime of some of the contemporaries
+of John, the forgery would certainly have been detected.
+
+=The internal evidence.= The facts indicated above are not questioned
+by any critic. But though from the beginning of the third century
+to the close of the eighteenth, the Fourth Gospel was unanimously
+attributed to the Apostle John, it is maintained by those critics who
+deny the Johannine authorship that a fair consideration of the external
+evidence now extant, leaves it uncertain whether the unanimous opinion
+of the Church in the first century was correct, and that the internal
+evidence, _i. e._, the character of the Gospel itself, when contrasted
+(1) with the other Gospels, (2) with the known character of John, (3)
+with the other writings attributed to him, makes it certain that he was
+not the author.
+
+Unquestionably the Fourth Gospel presents very different matter and a
+very different aspect of Christ’s life and character from that
+presented by the other three Gospels. The three Gospels give an
+impression almost exclusively Galilean; the Fourth Gospel narrates
+almost exclusively a ministry in Judea; the three Gospels indicate one
+which might have been completed in a single year; the fourth indicates
+three years as the duration of Christ’s ministry; the three Gospels
+report chiefly Christ’s ethical discourses; the fourth reports chiefly
+his doctrinal discourses; love to men’s neighbor is the predominate
+theme in the three Gospels; faith in a divine Saviour is the
+predominate theme in the fourth; the three Gospels portray the work of
+Jesus Christ; the fourth portrays his person and character; the three
+Gospels repeat the same incidents and instructions in slightly
+different language; the fourth repeats scarcely anything found in the
+other three; and when, as in its account of the feeding of the five
+thousand, it does repeat, the manifest object of the repetition is to
+introduce a report of a discourse of Jesus omitted in the other
+narratives.
+
+It is also true that there is a marked difference between the style of
+John’s Gospel and the Book of Revelations. This difference is so
+considerable that it is vigorously maintained that the same author
+could not have written both books. “The difference,” says Lucke,
+“between the language, way of expression and mode of thought and
+doctrine of the Apocalypse and the rest of the Johannine writings is
+so comprehensive and intense, so individual and even so radical; the
+affinity and agreement on the contrary either so general, or in detail
+so fragmentary and uncertain, that the Apostle John, if he really is
+the author of the Gospel and of the Epistles--which we here
+advance--cannot have composed the Apocalypse either before or after
+the Gospel and the Epistles.” This difference is of two kinds, a
+difference both of style and of spirit. The language of the Apocalypse
+is comparatively harsh and Hebraic, that of the Gospel a comparatively
+fine and flowing Greek. The author of the Apocalypse, it is claimed,
+is an intense Jew, whose imagery is borrowed from the Hebrew
+Scriptures, and whose object is the exaltation of the Jewish people;
+who narrates the outpoured punishment of God on the enemies of God’s
+chosen people, and whose celestial capital of the kingdom without end
+is the new Jerusalem. The author of the Fourth Gospel, it is claimed,
+could not have been a Jew or of Jewish extraction; he makes no attempt
+to conceal his enmity of the Jews; he stigmatizes them as the enemies
+of Christ, and as the children of the devil;[11] and he writes of them
+and of their customs as no Jew would or could have written of the
+customs of his own people.[12]
+
+It is not my purpose here to enter upon a discussion of these
+objections. It must suffice to say that they are founded on a false
+conception of the character of John and a false assumption that what
+John was when he first met Jesus by the banks of the Jordan, that he
+was after a life-time spent as a disciple, learning of him and
+undergoing that transformation of character which has been the
+peculiar and glorious fruitage of Christ’s husbandry. Instead of
+entering into such a discussion, I shall ask the reader to consider
+briefly what are some of the more notable characteristics of the
+Fourth Gospel, and what would be the conclusion as to its authorship
+from an independent and original examination of its pages.
+
+Imagine then that we have just discovered this ancient manuscript,
+a manuscript which unquestionably dates from the beginning of the
+third century, probably from a still earlier period, and which we
+have abundant evidence was then unanimously attributed to the Apostle
+John. We enter upon its examination that we may form for ourselves a
+judgment who its real author probably was. In this examination there
+are three characteristics which force themselves upon our attention
+as predominant: (1) the claims which it presents; (2) its literary
+character; (3) the indications which it affords as to the personality
+of its author.
+
+=1. Its claims.= It assumes to be written by an eye-witness. In his
+introduction the writer says distinctly of the subject of his
+biography: “We beheld his glory, the glory as of the only-begotten of
+the Father.” In the Epistle attributed to him, he reiterates this
+statement even more explicitly. “That which was from the beginning,
+which we have heard, which we have seen with our eyes, which we have
+looked upon and our hands have handled of the word of life ... that
+which we have seen and heard declare we unto you.” In his account of
+the crucifixion he emphasizes the fact that he is an eye-witness of
+the events described. “He that saw it bare record and the record is
+true; and he knoweth that he saith true that ye might believe.” And
+yet again in the closing chapter, generally regarded as written
+subsequent to the rest of the volume, and as supplementary to it, the
+writer is identified with the unnamed beloved disciple. “This is the
+disciple who testified of these things and wrote these things, and we
+know that his testimony is true.”[13]
+
+In reading the book we constantly come upon indications that the work
+is by an eye-witness or by one who writes in order to give that
+impression. No one of the Evangelist’s narratives more abounds with
+graphic touches, slight but significant, such as indicate the vivid
+remembrance of one who was not only an eye and ear witness, but also
+one who treasures up in a remarkably retentive memory incidents which
+mere tradition would not have preserved. John the Baptist “looks upon
+Jesus,” and points him out to his disciples, by his peculiar gaze;
+Jesus “turns” and sees them follow; wearied with the journey he sits
+“thus on the well;” there is “much grass” where he feeds the five
+thousand; when Mary anointed Jesus the “house was filled with the odor
+of the ointment;” when Judas went out to complete the betrayal “it was
+night;” the night “was cold,” and Peter stands with the servant of the
+high-priest warming himself at a fire of coals in the court-yard.[14]
+These may serve as illustrations. Examples the reader will find in
+great abundance, and references to them in the notes. Of all the
+Gospels, the Fourth Gospel is the one which reports most fully the
+private conferences between Jesus and the Twelve, and the only one
+which reports his “asides” and his personal feelings in explanation of
+his public acts.[15] These features in the narrative do not prove that
+it was written by an eye-witness, but they indicate that it was
+written either by an eye-witness, or by one who desired to produce
+that impression; either by one of the Twelve or by a deliberate and
+skilful forger.
+
+=2. Its literary character.= The differences between this Gospel and
+the other three which I have already very briefly described, are
+very considerable. They have led different minds to very different
+conclusions respecting the authorship of the Fourth Gospel. It is,
+however, safe to say that they are just such as might be expected if
+the Fourth Gospel was written after the other three, and by some one
+familiar with them, or at least with the traditions embodied in them.
+This Gospel presents precisely the aspect which would be presented by
+a book written for the purpose of supplementing the accounts already
+possessed by the primitive churches, and of portraying an aspect of
+character not adequately portrayed by the earlier writers. It presents,
+too, exactly that aspect which would be presented by a narrative
+written after the rapid growth of the Church, and its prophetic
+incursions into heathenism had given the writer a better conception
+than his co-disciples possessed of the spiritual character of the new
+religion. Matthew, Mark, and Luke might perhaps have believed that
+the privileges of Christianity were to be confined to Jews and Jewish
+proselytes. Though many of Christ’s words which they report indicate
+a broader scope, it is by no means clear that they comprehended them.
+But no one can doubt that the author of John’s Gospel, when he wrote,
+believed that the atonement of Jesus Christ was for all humanity, his
+religion for all classes, races, and conditions of mankind. It is the
+Fourth Gospel which tells us that He was the true Light which lighteth
+_every man_ which cometh into the world, that God so loved the _world_
+that he gave his only beloved Son that whosoever believeth in him
+should have everlasting life, and that _whosoever_ comes to him he will
+in no wise cast out; it is the Fourth Gospel which reports Christ’s
+interview with the woman of Samaria and his subsequent preaching to the
+Samaritans, which brings out more clearly than either of the others
+the grounds of Christ’s practical abrogation of the Pharisaic law of
+the Sabbath, which dwells more than any other Gospel on the spiritual
+aspects of his kingdom and the divine nature of the king.[16] All this
+we might expect from one writing after more than half a century of
+Catholic Christianity had interpreted the nature, mission, and words of
+Christ to his church.
+
+Let us add that a forger would not have suffered his narrative to stand
+in such a marked contrast with the previous and recognized narratives
+already in the possession of the churches. He would have commingled the
+ethical with the doctrinal, the human with the divine. He would have
+repeated in a modified form some of the incidents and teachings already
+reported by the other Evangelists, that he might thus give a color of
+authenticity to his narrative. The very contrast between the Fourth
+Gospel and the other three, on which skeptic writers rely to prove
+its untrustworthiness, is an indication that it cannot be the work of
+fraud. If that aspect of Christ’s character and teachings reported by
+John’s Gospel was not recognized by the primitive church as true, or if
+the author was not himself known in the age in which the narrative was
+produced, and so known that his simple name was a sufficient guarantee
+of the accuracy of his narrative, an account so dissimilar from those
+already in the possession of the churches would have received little
+credit and no general, certainly no universal, acceptance.
+
+=3. Indications of authorship.= A further examination of this Gospel
+gives a definite impression respecting the character of the author.
+He is evidently thoroughly familiar with Jewish manners and customs.
+He knows whereof he writes. He has lived in the country and mingled
+with the people. His knowledge is not that of a student of books, nor
+that of a mere casual traveler. But he writes for those who are not
+familiar with Palestine or its social life. He inserts parenthetical
+explications of Jewish customs. He explains to his Gentile readers the
+use of the firkins of water at the wedding-feast “for purifying after
+the manner of the Jews;” the wrapping of the body of Jesus, as the
+manner of the “Jews is to bury;” the refusal of the Pharisees to enter
+Pilate’s hall “lest they should be defiled.” The feast of Tabernacles
+is the Jews’ feast of Tabernacles, the Passover is the Jews’ Passover,
+and the Preparation for it is the Preparation of the Jews.[17] These
+references are so incidental as to indicate a writer thoroughly
+familiar with Jewish life; yet they are so marked as to indicate
+equally clearly a writer whose readers were not Jews but Gentiles.
+
+The indications are not less clear that the writer, whoever he may
+have been, was not himself a sharer in Jewish prejudices. Jew he may
+have been; an intolerant Jew he certainly was not. He is familiar with
+the Pharisees and with the Pharisaic law, but he has no sympathy with
+the one and no admiration for the other. We can hardly be mistaken in
+thinking that his native prejudices are adverse rather than favorable
+to the inhabitants of Judea. More than any of the other Evangelists
+his language respecting them indicates his aversion to them. He is the
+Evangelist who reports the mobs in Jerusalem against Jesus, and the
+secret counsels for his assassination, and the deliberate judgment of
+Caiaphas that it is better for the rulers to kill the Galilean Rabbi
+than to hazard their own offices, and the persistent persecution of
+Jesus; he it is who with delicate sarcasm stigmatizes Caiaphas as
+high-priest for “that same year;” the very language which he employs in
+describing the religious festivals of Judea as “feasts of the Jews,”
+indicates an author not in sympathy with the religious formalism
+of Judea; the very phraseology with which he characterizes the
+reluctance of the Jews to enter into Pilate’s judgment-hall, indicates
+a writer having little sympathy for the formalism which was never a
+characteristic of the Galilean Jews, and always was a characteristic of
+the more intense and bigoted Jews of the Syrian province of Judea.[18]
+
+Nor can we be mistaken in surmising that the author was, by nature and
+temperament, ardent, impulsive, vehement. The intensity of his nature
+has been tamed by age, experience or grace, or the three combined;
+but the indications of his native character crop out in occasional
+utterances. The records of Matthew, Mark, and Luke are absolutely
+colorless. They are without epithets. Their simple and artless
+narrative is left to produce its own impression. This is less true of
+the Fourth Gospel than of the other three. The intense indignation
+which the writer feels against Judas Iscariot, he is at no pains to
+conceal. He it is who reports Jesus as declaring early in his ministry,
+One of you is a devil; he it is who characterizes Judas Iscariot
+as a thief; he who twice declares that Satan entered into Judas
+Iscariot.[19] These are the most notable exhibitions of his feelings;
+but one can hardly read through the entire narrative without realizing
+in its tone and spirit the evidence that the author was a man of
+intense and passionate earnestness, kept under marvelous self-restraint.
+
+Finally, it is clear that the author is a man of some native capacity
+for culture and of large education. He is familiar with the Greek
+language and with the Greco-Oriental philosophy. He writes with a pure
+and flowing style. His introduction could have been penned only by
+one who had become habituated to those forms of philosophic thought
+which some cities of Greece, and notably Ephesus, had imported from
+Alexandria and the further East. It could only have been written for
+readers who were familiar with that philosophy and could best be
+approached by employing its phraseology.
+
+We find then in the direct claims and the incidental allusions of the
+Fourth Gospel indications that it was written by an eye and ear
+witness, who was with Jesus from the commencement to the close of his
+ministry; in the broad differences between the Fourth Gospel and the
+other three gospels, indications that it was written after the others
+and by one who was familiar with them or with the traditions embodied
+in them, and who wrote to supplement their accounts; in the general
+catholic and spiritual atmosphere of the book, indications that it was
+written after history had begun to interpret the words and work of
+Christ, and to make clearer his transcendent and incomparable
+character; and in the style and phraseology of the book, indications
+that it was written by one who was familiar with Jewish customs but
+not sharing Jewish prejudices, who possessed an ardent nature which
+had been brought under the power of a strong self-control, and who to
+a native capacity for culture added that familiarity with Greek
+literature and philosophy which only long residence in a thoroughly
+Greek society could impart.
+
+Now, so far as our limited knowledge enables us to judge, John’s life
+and character remarkably correspond with these indications of the
+Gospel which was so long unanimously attributed to his pen. His
+parents were well-to-do Galileans, and he probably received a fair
+education in his childhood; his early education as a Galilean would
+have given him familiarity with Jewish customs, and yet would
+prejudice him against rather than in favor of the inhabitants of
+Judea; his later and prolonged residence in Ephesus, of all Greek
+cities the most Oriental, would have made him familiar with the best
+Greek culture, and with the mystic philosophy of the Greco-Oriental
+school; that he possessed a vehement nature is evident from his
+original title of Son of Thunder; his receptive disposition and his
+intense love for Jesus might have been expected to tame that nature,
+without eradicating from his writings all indications of its
+existence; of all the disciples the most courageous and the most
+sympathetically intimate with the subject of his biography, he was of
+them all the one to adhere to Jesus in his dangerous ministry in
+Jerusalem, and the one therefore to record what all the others have
+omitted; he was also the one to interpret Christ’s actions by his own
+suggestion of Christ’s unuttered thoughts; writing after the other
+Gospels had been written and were already being widely circulated, his
+omission of events and teachings which they had recorded is not only
+explicable, but natural and to be anticipated; finally, writing after
+the destruction of Jerusalem, after the dispersion of the Jews had
+begun, after the descent of the Holy Spirit had interpreted the
+mystical promises of another Comforter, after churches had been
+organized as far west as Rome in which Gentile and Jew met on equal
+terms, after, in a word, the history of the church had interpreted the
+prophecies and instructions of its Lord, it would have been strange
+indeed if he had not given a deeper, truer, and more catholic
+exposition of Christ’s Gospel than could have been written during the
+first half-century in Palestine, by those whose comprehension of
+Christ’s, teaching had not been broadened by residence in a foreign
+land and an observation of Christ’s redeeming work in a pagan
+community.
+
+=Other hypotheses.= The conclusion to which a consideration of the
+external and internal evidence brings the candid student is confirmed
+by a consideration of the alternative hypotheses presented to him.
+These are many in form; for it is a significant fact that while those
+who believe in the authenticity of the Fourth Gospel are entirely
+agreed in respect to its authorship, and the time and place of its
+composition, those who disbelieve in its authenticity are not agreed
+among themselves respecting either. But in general their various
+opinions may be reduced to two classes.
+
+The first is that the Fourth Gospel is the work of a Gentile Christian
+writing in the third century. Confessedly this Gospel purports to be
+written by an eye and ear witness. Confessedly it was unanimously
+attributed to the Apostle John in the third century. Confessedly it is
+without a peer in literature, ancient or modern, sacred or secular,
+Christian or pagan, in the purity of its doctrine, the moral elevation
+of its style, and the spirituality of its atmosphere. This hypothesis
+asks us to believe that it is the work of a deliberate ecclesiastical
+forger, with so little conscience that he neither hesitated to assume
+the pen of an Apostle nor to attribute to Jesus fictitious discourses
+and imaginary miracles, yet with so much conscience that he would not
+put an Apostle’s name to his composition, but left its authorship to
+be inferred by a self-deluded public; written too by a forger who was
+so skillful that he deceived the whole contemporaneous church, all
+sects and sections, Jewish and Gentile, Greek, Roman, and African,
+orthodox and heretic, and yet who was such a bungler that the gross
+discrepancies of his account, contrasted with that of the other three
+evangelists, make his fraud palpable to the ecclesiastical and literary
+critics of the nineteenth century. This hypothesis demands so great
+an exercise of credulity that sober critics of even the rationalistic
+school are generally abandoning it, or have already done so. This
+opinion may be already characterized as a thing of the past.
+
+The other hypothesis is more plausible and captivating. This is that
+the Fourth Gospel was written by an amanuensis or a disciple of the
+Apostle John, that its essential facts were derived from him, that it
+was written in his old age, that his recollection was already growing
+dim and his reports of the words of Jesus are unconsciously modified
+by his philosophy and experience, and that these reports are still
+further modified by the free pen of the amanuensis or the disciple who
+perfected the written record; and it is urged that this hypothesis
+explains both verbal peculiarities and the title given to it from
+early ages, viz., not the Gospel of John, but the Gospel according to
+John.[20]
+
+In support of this opinion there is quoted an ancient legend found in
+the canon of Muratori (A. D. 175), which runs as follows: “The fourth
+of the Gospels is by the disciple John. He was being pressed by his
+disciples and (fellow) bishops, and he said, ‘Fast with me this day,
+and for three days; and whatsoever shall have been revealed to each one
+of us, let us relate it to the rest.’ In the same night it was revealed
+to the Apostle Andrew that John should write the whole in his name,
+and that all the rest should revise it.” It must suffice to say of
+this opinion that in its most pronounced form it is wholly unsustained
+by evidence. It is ingenious, but not substantial. Doubtless the
+reports of Christ’s disciples are not verbatim. Doubtless we have
+in many instances the sentiments of Christ embodied in the words of
+John. Possibly some glosses and explanations added originally by an
+amanuensis or scribe may have become incorporated in the narrative.[21]
+But that the book is in no sense a composite production, that it is the
+work of one not of many minds, that we have essentially the portrayal
+of the life and character of Jesus by a single author, is evident on
+even a casual perusal, and still more on a careful analysis of the work.
+
+=Discourses of Jesus.= The Gospel of John abounds with reports of the
+discourses of Jesus; it is more a report of his discourses (λόγια) than
+of his works (ἔργα); the miracles reported are generally only a text
+for a discourse which follows. The student, passing from the Sermon on
+the Mount in Matthew, or the parables in Perea, in Luke, to the sermon
+on the Bread of life at Capernaum (John, ch. 6), or on the Good
+Shepherd, at Jerusalem (John, ch. 10), feels the difference between
+them, a difference chiefly in the phraseology employed, sometimes in
+the phases of truth taught, but never amounting to a contradiction in
+the essential teaching. The same doctrine respecting the authority of
+Christ is conveyed by Matt. 11:27, and John 5:19-30; the same truth as
+to the nature and necessity of a new and divine life in the soul is
+expressed in Mark 4:26-29, and in John 6:50-58; similar parallels in
+essential truth may be found in the synoptics to all that is taught in
+the Fourth Gospel; but the form of expression is strikingly different.
+Thus, in the study of the Fourth Gospel, the question is constantly
+pressed upon the student, how far the reports of Christ’s addresses by
+John are to be regarded as reported in the words of Christ.
+
+In answer to this we have, on the one hand, Christ’s promise reported
+by John: “The Comforter ... shall bring all things to your remembrance
+whatsoever I have said unto you” (ch. 14:26); on the other, we have
+reason to believe that the reports are not verbatim. (_a_) This would
+require a supernatural exercise of memory nowhere claimed by the
+Evangelists, and therefore not to be claimed by the church for them.
+(_b_) In some instances, _e. g._, the case of the conversation with
+Nicodemus and the woman at the well, it is certain that John could not
+have been present, and must have derived his information either from
+Jesus or from the other party to the conference. (_c_) The language in
+which the discourse is reported is analogous not only in words, but
+also in the forms of expression to that of the narrator; the likeness
+is so marked that in several instances the critics are not fully
+agreed how much is to be regarded as the discourse of Jesus, and how
+much as the accompanying comment of John. (_d_) The thought is
+sometimes, and the language is often, obscure. And though this
+obscurity is increased by mistranslations, and by the division into
+verses, which hides from the reader the true unity of the discourse,
+nevertheless it exists in the Greek original. Such obscurity does not
+exist in the reports of Christ’s discourses in the other Gospels.
+(_e_) The largest public discourse as reported would not have required
+over eight minutes in delivery. I believe then that in the Fourth
+Gospel we have the substantial thoughts of Christ, reproduced
+generally in the words and with the phraseology of John, whose mind,
+under the divine inspiration, preserves the essential truth
+unimpaired, but represents it, not as a mechanical repeater of words,
+but as a disciple who freely reproduces the ideas of his Master, but
+largely in language of his own.
+
+=Object and character.= We are not left to surmise the object of the
+author of the Fourth Gospel. He himself tells us what it was: “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.”[22]
+
+According to John’s Gospel, true religion consists not in obedience
+to an external law, but in a new life in the soul, by which it is
+transformed, and the soul, its habits and character, are brought
+into conformity with the law of God, that is, the law of love. This
+new and divine life is implanted supernaturally from above; it is fed
+perpetually by the influence of the divine Spirit; it emancipates the
+soul from all bondage to sin and the law; for it preparation is made by
+the life and death of the Lord; in it God is manifested in a peculiar
+manner to the soul and abides with it, an indwelling Comforter. This
+life comes through a vital faith in Jesus as in a peculiar sense the
+Son of God, in whose life the believer finds his ideal of true life,
+by whose death he is redeemed from death, by whose spiritual power he
+is raised a new creature in Christ Jesus, by whose abiding presence he
+is guided, guarded, strengthened, fed. Those incidents and discourses
+in the life of Christ which illustrate and enforce this aspect of
+Christian truth and experience are those which John gives us in his
+Gospel. The other Gospels represent the duties of the disciples, John
+their privileges; the other Gospels bid them what they ought to do,
+John points them to what they can become; the other Gospels represent
+Christ chiefly as a Saviour coming to seek and to save that which is
+lost, John as a Friend abiding with his own; in the other Gospels he is
+a Shepherd in the wilderness, in John the Shepherd in the fold; in the
+other Gospels the Son is either still in the far country or but just
+returning to his Father’s home, in John he has returned and is abiding
+in his Father’s love. In the other Gospels, therefore, Jesus is chiefly
+represented as a divine teacher, in John as a recognized Saviour; in
+the other Gospels as the Son of man, in John as the Son of God; in the
+other Gospels we have seen him as he appears to the wanderer, in John
+as he is interpreted by the heart of the saved; in the other Gospels
+the bridegroom is coming for his bride and is still the Unknown;
+in John he has taken her to himself, and her love at least dimly
+recognizes in him the One among ten thousand and altogether lovely.
+
+These aspects of truth may be easily discerned in even a brief survey
+of the Fourth Gospel.
+
+John opens his narrative by an introduction, in which he borrows the
+mystical language of Oriental philosophy to characterize Jesus, whom
+he describes as the Life, the Light, the Word; he reports John the
+Baptist, not as the preacher of the baptism of repentance, but as a
+prophet of the Lamb of God which taketh away the sin of the world
+(ch. 1); in his account of the conversation with Nicodemus (ch. 3),
+he points out the origin of the spiritual life which Christ imparts to
+the believer, “Ye must be born from above;” in his report of the
+conversation with the Samaritan woman, and of the discourse at
+Capernaum (chaps. 4, 6), he indicates the means by which that life is
+sustained, by appropriating faith in Christ; and in his record of the
+intermediate discourse at Jerusalem (ch. 5), the basis for that faith
+in Christ’s own portrayal of himself as the Son and manifestation of
+God the Father; in his report of the discourses in the Temple, he sets
+forth in a different form the same truths. (ch. 7), declares the
+emancipation from bondage which faith in the Son achieves for the
+soul, contrasts it with the life of bondage unto sin (ch. 8), and
+describes the safety and security of the disciples, a security
+purchased by the death of their Lord (ch. 10); he narrates the
+resurrection of Lazarus, therein portraying Jesus as the resurrection
+and the life (ch. 11); he reports those words of Jesus at the Last
+Supper, the full meaning of which no Christian experience has ever yet
+fully sounded, in which is promised to the believing disciple a
+spiritual manifestation of God to the soul, an abiding life of God in
+the soul, and a joyful realization of all spiritual fullness in God by
+the soul (chaps. 14, 15, 16); he records the only reported
+intercessory prayer of the Lord for his disciples (ch. 17), the burden
+of which is, “As thou Father art in me and I in you, that they also
+may be one in us;” in the account of the Passion he alone gives the
+short dialogue between Jesus and Pilate, in which the Lord declares
+himself a king and his kingdom one of everlasting truth; and in his
+account of the resurrection (ch. 20), he tells the story of Thomas’s
+unbelief and of Christ’s warm commendation of “those who have not seen
+and yet have believed.” Life through faith--this is the burden of
+John’s Evangel; Jesus Christ the Life-giver, the disciple of Jesus
+Christ the recipient of a new life--this is the good news which
+constitutes the Fourth Gospel.
+
+=When and where and for whom written.= A very ancient testimony, that
+of Irenæus, repeated by Jerome and later writers, fixes the place of
+publication at Ephesus. This accords with the character of the Gospel
+itself. The Oriental phraseology employed in the first chapter
+especially, but also in less degree in other portions of the Gospel,
+indicates that it was written in a city where Oriental philosophy had
+a strong hold; and of all Greek cities Ephesus was the most Oriental.
+Moreover, an ancient and apparently trustworthy tradition makes this
+city the home of John in his later years. The time of its composition
+is uncertain. Irenæus states that it was the latest written of the
+four Gospels. The character of the Gospel, as we have seen, confirms
+this tradition. The book bears marks of being written in old age; it
+is apparently the production of a ripened Christian experience. Alford
+fixes the date as between A. D. 70 and A. D. 85; Macdonald, A. D. 85
+or 86; Godet, between A. D. 80 and 90; Tholuck, not far from A. D.
+100.
+
+
+     [1] For same account in detail of these discussions, see
+         Godet’s Commentary on St. John’s Gospel, Intro., Chap.
+         II.
+
+     [2] Comp. Matt. 27:56 with Mark 15:40.
+
+     [3] Luke 8:3.
+
+     [4] Matt. 20:20, 21; Mark 15:40; 16:1.
+
+     [5] John 7:15, 48.
+
+     [6] 1 Kings 9:10, 11. See Abbott’s Dict. of Rel. Knowledge,
+         art. _Galilee._
+
+     [7] See John 1:35-37, notes; Matt. 4:21; 10:2; 17:1; 20:20;
+         26:37; Mark 5:37; John 13:23; 14:26, 27; 20:1-8; Acts
+         3:1, etc.; 8:14-25; Gal. 2:9.
+
+     [8] Acts, ch. 19; ch. 20:17-38.
+
+     [9] Mark 3:17; Luke 9:49-56; Matt. 20:20; John 18:15; 19:26;
+         Acts 4:19, 20.
+
+    [10] Matt. 16:22; John 14:5, 8, 22; John 12:4, with Matt. 26:14.
+
+    [11] John 5:16, 18; 7:13, 19; 8:40, 44, 59; 9:22, 28; 18:31, etc.
+
+    [12] See John 2:6, 13; 5:1; 6:4; 7:2; 8:17; 10:34; 15:25;
+         19:40, 42.
+
+    [13] John 1:14; 19:35; 21:24; 1 John 1:1-3.
+
+    [14] John 1:36, 38; 4:6; 6:10; 12:3; 13:30; 18:18.
+
+    [15] John 12:27, 28; 13:3; chaps. 14-16.
+
+    [16] John 1:19; 3:16; 6:37; chaps. 4, 5, 10, 14, 15.
+
+    [17] John 2:6; 5:1; 6:4; 7:2; 18:28; 19:40.
+
+    [18] See John 7:1, 19, 25, 32; 8:6, 59; 9:22; 10:31; 11:49.
+
+    [19] John 6:70, 71; 11:6; 13:2, 27.
+
+    [20] The student will find this hypothesis urged with great
+         literary ingenuity by Matthew Arnold, in “God and the
+         Bible.”
+
+    [21] See John 5:4, and note there.
+
+    [22] John 20:31. This declaration makes it unnecessary to
+         discuss the various theories which have been proposed,
+         such as that it was written to supplement the other
+         Gospels and supply their defects, or to refute certain
+         Gnostic heresies, or to commend Christianity to the
+         disciples of Oriental philosophy and the like. These may,
+         or may not, have been subordinate aims of the writer:
+         the main design he clearly indicates, and it is the
+         design here indicated which affords the key to the true
+         interpretation of the Gospel as a whole.
+
+
+
+
+                     THE GOSPEL ACCORDING TO JOHN.
+
+
+1:1-18. THE CHRISTOLOGY OF JOHN.--THE PRE-EXISTENCE OF CHRIST.--THE
+CREATIVE POWER OF CHRIST.--THE REGENERATING WORK OF CHRIST.--THE
+ILLUMINATION GIVEN BY CHRIST.--THE DIVINE MANIFESTATION IN CHRIST.--THE
+WORD; THE LIGHT; THE LIFE; THE TABERNACLE; THE ONLY-BEGOTTEN
+SON.--CONTRASTED WITH JOHN THE BAPTIST; WITH MOSES.--THE GIFTS HE
+CONFERS; THE WELCOME HE RECEIVES.
+
+PRELIMINARY NOTE.--The ordinary English reader will find no difficulty
+in comprehending the truths which John expresses in this introduction
+to his Gospel, viz., the pre-existence, divine attributes, and divine
+nature of that Jesus, the Messiah, of whom his book is written. John
+identifies him with the Word, which was with God from eternity, and
+with the Light which lighteth every man that cometh into the world.
+But it is not so clear why he should use the peculiar and somewhat
+mysterious language here employed; for the full understanding of this,
+some historical explanation is necessary. My object in this note is to
+afford very briefly this historical explanation, as a basis for more
+detailed consideration of particular words and phrases in the notes.
+
+From the earliest ages the ablest minds have been perplexed by the
+problem how to reconcile faith in an all-wise, all-powerful, and
+all-benevolent Creator, with the fact of a creation full of sin and
+suffering. One of the ablest thinkers of modern times (John Stuart
+Mill) has declared the problem insoluble, and from the facts of
+creation has deduced the conclusion that the Creator is neither
+all-wise, all-powerful, nor all-good; to use his own words respecting
+the Creator, “his wisdom is possibly, his power certainly limited,
+and his goodness, though real, is not likely to have been the only
+motive which actuated him in the work of creation.”--(_Three Essays in
+Religion._) Oriental philosophy, pondering this problem, proposed for
+its solution an hypothesis which to a Western mind seems singularly
+puerile and fantastic, and yet which, in slightly different forms,
+gained, at one period in the world’s history, an acceptance quite as
+widespread as any form of philosophy or theology of to-day. This
+hypothesis, however modified in form, was in essence this, that the
+evil in the world came not from the Creator, but from some other and
+inferior Being. In the Persian religion there were two deities, a good
+and an evil god, Ormuzd and Ahriman, struggling with each other for
+the supremacy. In the Chaldean philosophy Light was the soul of the
+universe and the Original First Cause; in the lower realms, far below
+the space filled with pure and unapproachable light, were darkness,
+night, and all forth-springing evils, which either the Supreme Light
+regarded it beneath his dignity to contend with, or which were
+indestructible and could only be confined within narrow limits, not
+destroyed. In the Hindoo philosophy, the Great First Cause, the
+beatific Brahm, lived in perpetual repose, in a supreme and serene
+indifference to all things. From him, by emanations, proceeded lesser
+deities, and from these, by a process more or less remote, a corrupt
+creation. At the beginning of the Christian era, Alexandria, founded
+by and named in honor of Alexander the Great, was one of the
+intellectual centres of the world. Here was gathered a library of over
+700,000 volumes; here congregated Oriental dreamers, Greek philosophers,
+and Jewish religionists. Here, in the third century before Christ, was
+translated into the Greek language the Old Testament Scriptures. Here
+about 20 B. C., was born Philo, a Jew, of a priestly family, a
+philosopher and _litterateur_, and a voluminous writer. He was not an
+original thinker; his works are therefore all the more valuable as a
+reflection of the current mystical philosophy of his age and school.
+This dreamy philosophy it is difficult to translate into modern forms
+of thought. So far as this can be done, it may be said to have
+involved the following statements: God is simply the absolute,
+unchangeable Existence, incomprehensible, inconceivable, yet ever to
+be the object of our thoughts and meditations. He could not come
+directly into contact with matter without losing something of his
+ineffable excellence. Hence he gave forth certain divine powers or
+influences, “incorporeal potencies,” which surround God as the members
+of a court surround an earthly monarch. The highest of these is the
+divine Logos or Word of God. Through this Word the world was created,
+and to the influence of the inferior potencies the evils of the world
+must be attributed. Again, borrowing the imagery of the Chaldeans,
+Philo conceives of God as the pure and absolute Light, the original
+source of effulgence, the Logos or Word as the nearest circle of light
+proceeding from it, and each separate power as a separate ray, fading
+more and more away into darkness, as it becomes removed from the
+original source and centre. From this philosophy was later developed
+that peculiar and incomprehensible form of thought known as
+Gnosticism. This Gnostic philosophy, which reached its climax in the
+second century after Christ, undertook to describe in detail all the
+emanations from the original inconceivable deity; Reason, the Word,
+practical Wisdom, theoretical Wisdom, Power, Light, Life, were all
+lesser deities. The God of the Jews was one of these lower deities;
+Jesus Christ was a higher deity--the Reason according to some, the
+Word according to others, who came to deliver the world from its
+subjection to the inferior deity, and who entered the body of Jesus at
+his baptism, and departed from it just before his crucifixion. Whether
+John was acquainted with the writings of Philo we do not know; but he
+was certainly familiar with this Gnostic philosophy. It had already
+begun to enter into and corrupt the Christian church during the
+lifetime of Paul, whose writings contain frequent references to
+different phases of it (e. g., Col. 2:18; 1 Tim. 4:1-4; 2 Tim.
+2:16-18); Ephesus, a city of luxury, effeminacy and superstition
+(Acts, ch. 19, notes), was a centre of this philosophy; in Paul’s
+address to the elders of the church at Ephesus (Acts 20:29, 30), and
+in his letter to Timothy, first bishop of that church (subs. to 2
+Tim.), he especially warns against it (2 Tim. 2:16-18; 3:8, 9); and
+Ephesus was John’s residence, and probably the city in which he wrote
+his Gospel. (See Introduction.)
+
+John, then, employs the language of this mystical philosophy, in order
+more effectually to refute its errors. He finds a certain substratum
+of truth, viz., that there is one God and one Mediator between God and
+man, underlying this superstructure of error; he begins his Gospel
+by occupying this ground, and by his phraseology brings himself into
+sympathy with his Gnostic readers; then, from this common ground he
+leads them on to the truth respecting the incarnation. It is true,
+he says to them, that there is a Word of God, but this Word was from
+the beginning with God, and is indeed God himself, who is not
+incommunicable, but a self-manifesting God. It is true that there is a
+Life and a Light; but the Life is God himself, not an inferior and
+subordinate deity; and the Light is not remote and unapproachable, but
+lighteth every man that cometh into the world. For this Mediator is
+not an emanation from God, but God himself, the true Light shining in
+the darkness (verse 5), the true Life by whom we can not only commune
+with Christ, but become the very children of God (verses 12, 13). And
+he has come and tabernacled among men in the flesh, in the earthly
+life of Jesus of Nazareth.
+
+It only remains to add that there is to be found in the Old Testament
+(see notes below) a Scriptural basis for John’s use of the language
+here, particularly his phrase “the Word of God,” and that there is not
+the least ground for the claims of some rationalistic scholars that
+John derived his doctrine here from Philo, or from the Alexandrian or
+Gnostic schools. On the contrary, his doctrine and theirs are radically
+inconsistent. Philo holds that matter is inherently defiling, that God
+cannot come into contact with matter, even to fashion it in creation,
+without defilement; John, that God “was made flesh and dwelt among us,”
+and yet so far from being defiled thereby, manifested his glory, “the
+glory of the only-begotten of the Father.”
+
+
+
+
+                               CHAPTER I.
+
+
+      1 In[23] the beginning was the Word,[24] and the Word was
+       with[25] God, and the Word was[26] God.
+
+          [23] Prov. 8:22, 31; Col. 1:16, 17; 1 John 1:1.
+
+          [24] Rev. 19:13.
+
+          [25] ch. 17:5.
+
+          [26] Phil. 2:6; Heb. 1:8-13; 1 John 5:7.
+
+=1. In the beginning.= John begins the Gospel where Moses began the
+Law. The employment of and the reference to the language of the
+first verse of the first chapter of Genesis is unmistakable. In that
+beginning in which God created the heavens and the earth was the Word,
+and the Word was with God and was God and was the One through whom
+the act of creation was consummated. So in Prov., chap. 8, Wisdom
+personified is represented as with God in the creation and from the
+beginning (see especially verses 23-29). For parallel passages
+teaching the pre-existence of Christ, see John 8:58; 17:5; Phil. 2:5,
+6; 1 John 1:1. In Rev. 3:14 he is described as “the beginning of the
+creation of God,” but this does not necessarily imply that he was a
+created Being. See notes there.--=Was the Word.= There are several
+Greek words meaning _word_; (1 and 2) ῥῆμα and ἔπος, word in the
+grammatical sense, _i. e._, that which is spoken; (3) μῦθος, word in
+the rhetorical sense, that which is delivered by words, the subject
+expressed; (4) ὄνομα, word in a technical sense, strictly a _name_,
+and only because words are names or appellations; (5) λόγος, word in
+the philosophical sense, the outward form by which the inward thought
+is expressed. The latter term is employed here. As the thoughts or
+experiences of the soul are completely hidden from us till they are
+uttered, so God is the Unknown and the Unknowable, save as he utters
+himself, discloses his nature to us, which he does chiefly if not
+solely through him who is for that reason called the Word, _i. e._,
+the utterance of God. The metaphor which underlies this phraseology
+is in part interpreted by the saying of Wordsworth that language is
+the incarnation of ideas. (2) In the Old Testament we have a partial
+employment of the same symbolism. In Moses’ account of the creation,
+God is represented as calling the various powers of nature into
+being by a _word_. “God said Light be! Light was!” (Gen. 1:3, see
+also 6, 9, 11, etc.) In the later Hebrew poetry this symbol is
+made more prominent in the distinct declaration that “by the word of
+the Lord were the heavens made.” (Ps. 33:6; comp. 107:20; Isaiah
+55:10, 11; see also Heb. 11:3.) The same symbol, in a slightly
+different form, reappears in Prov., chap. 8, which is connected
+with that employed here by the language of certain of the apocryphal
+books, _e. g._, “I (Wisdom) came out of the mouth of the Most High
+and covered the earth as a cloud” (Ecclesiasticus 24:3). “She
+(Wisdom) is the breath of the power of God” (Wisdom of Solomon
+1:25). (3) The same symbolism was employed as we have seen (Prel. Note
+above) in the mystical philosophy of Alexandria and of later
+Gnosticism, with which John was familiar, and of which, Ephesus,
+his city, was a centre, to represent an eon or emanation for the
+deity. That the Word here does not mean the Bible or the Gospel is
+evident both from the connection, since it cannot be said that the
+Bible became flesh (ver. 14), and also from John’s usage, who never
+employs the phrase Word of God to designate the Bible, but usually
+the term Scriptures or writings (John 2:22; 5:39; 7:38, 42; 19:24,
+28, 36, 37, etc.). Moreover he does employ this phraseology elsewhere
+to designate Jesus Christ (1 John 1:1; Rev. 19:13). It cannot mean
+_the Speaking One_ nor _the Promised One_. Though both these meanings
+have been attributed to it, it is not grammatically capable of either
+interpretation. There is classical authority for rendering it _Reason_
+or _Order_, and this meaning it still retains in words ending with
+_ology_, such as _ge-ology_ (ge-logos), the order, _i. e._, science of
+the earth; _path-ology_ (pathos-logos), the order, _i. e._, science of
+disease. But it is never used with this signification by John, and is
+never but once so used in the N. T. (1 Peter 3:15), if even there the
+translation is strictly accurate, which is doubtful. Seeking, then, to
+understand John as he would have been understood by his contemporaries,
+I think it clear that he declares, not that Reason or Wisdom was in
+the beginning with God, nor Speech, nor the Promised Messiah, but _the
+Word_, _i. e._, _the One by and through whom he was chiefly to be
+manifested to the world_, as one soul is to another by utterance.--=And
+the Word was with God and the Word was God.= Grammatically the last
+clause of the sentence may be read, _and God was the Word_. But the
+obvious connection calls for the rendering of our English version, and
+it is the rendering adopted by the best scholars. There is a difference
+in the language of the first and last clause of this sentence in the
+original which is significant, but difficult, if not impossible, to
+render in the English. In the first clause, “_the Word was with God_,”
+the article accompanies the word God; in the second clause, “_the
+Word was God_,” it is wanting. We should measurably reflect the
+meaning by reading the passage, “the Word was with God and the Word was
+divine;” or “the Word was with the Father and the Word was God.”
+
+
+      2 The same was in the beginning with God.
+
+=2. The same was in the beginning with God.= John recurs to his first
+statement and reiterates it, not merely for the sake of emphasis,
+but also to mark a real distinction between the Word and the unknown
+Father. For he labors to express two conflicting and even apparently
+contradictory ideas, the identity of the Word with God and the
+individuality of the Word, as distinct from the infinite and invisible
+deity. This contradiction subsequent theology has endeavored in vain
+to eliminate by drawing distinctions between essence and substance,
+person and being, etc., in such phraseologies as three in substance and
+one in essence, or three persons in one God. This _philosophy_ of the
+Trinity is extra-Scriptural, framed to harmonize teachings respecting
+the divine nature, which are best harmonized by the frank confession
+that the knowledge of the divine nature is too wonderful for us, we
+cannot attain unto it (Ps. 139:6; Job 11:7). So Chalmers, “The
+Father is God, the Son is God, the Holy Spirit is God. God is one. If
+you ask me to reconcile the four (propositions), I answer, I cannot.
+We require no one to reconcile the personality of each with the unity
+of God.” So Calvin, “I could wish them (the extra-Scriptural phrases,
+person, hypostasis, etc.) to be buried in oblivion, provided this truth
+were universally received, that the Father, Son, and the Holy Spirit
+are the one God; and that nevertheless the Son is not the Father, nor
+the Spirit the Son, but that they are distinguished from each other by
+some peculiar properties.”
+
+
+      3 All[27] things were made by him; and without him was not
+       anything made that was made.
+
+          [27] Ps. 33:6; Eph. 3:9.
+
+=3. All things were made by him.= To interpret this language “All
+things” as meaning simply the moral creation, is to distort plain
+language in order to conform it to preconceived ideas, a fault in
+exegesis of which no school of theology is entirely innocent. The
+reference to Genesis, ch. 1, is unmistakable. The declaration is
+parallel to and interpreted by such passages as Col. 1:16; 1 Cor. 8:6;
+Heb. 1:2. The Greek student will observe, however, and the English
+student should know, that the language here implies that the Word
+was the _instrument_ by which God created the “all things,” not the
+_original source of creative power_. There are two Greek prepositions
+translated in English “_by_,” one (ἐκ) signifying the source or origin
+from which anything proceeds, or the power by which it is produced;
+the other (διά) signifying the means or instrument through which it is
+produced. One indicates the original, the other the proximate cause.
+The preposition here used is the latter, and the exact meaning of the
+sentence will be imparted by the rendering All things were made _by
+means of him_ or _through him_. With this interpretation corresponds
+the general teaching of the New Testament, which represents Christ,
+both in his earthly life and in his heavenly administration, as always
+the executor of his Father’s will. This is in some sense especially
+prominent in John’s Gospel (see for example John 5:22, 23, 27; 6:37,
+44, 57; 8:28, 42; 10:29; 14:10; 17:18, 24); but it is equally clearly
+taught elsewhere (Luke 2:49; 1 Cor. 15:27, 28; Phil. 2:9; Col. 1:19;
+comp. Mark 10:40, note and references there).--=And without him was
+not anything made that was made.= Simply an emphatic and exhaustive
+reiteration, such as is not infrequent in fervid writing. For analogous
+rhetorical repetition in John see verse 20; 1 John 2:4, 27. Some
+manuscripts and some few scholars put a period at the close of the
+first clause of the sentence, and connect the last clause with the
+following verse, so that the passage reads: _And without him was not
+anything made. And what originated in him was life._ But while this
+reading is grammatically possible, it is generally repudiated by the
+best scholars, who accept the punctuation and rendering of our English
+version as correct.
+
+
+      4 In him[28] was life; and the life was the light[29] of
+       men.
+
+          [28] ch. 5:26; 1 John 5:11.
+
+          [29] ch. 8:12.
+
+=4. In him was life.= There is probably a reference here again to the
+language of Gnostic philosophy (See Prel. Note), which supposed
+other eons or emanations from God, besides the Word, prominent among
+which was Light and Life. Here, as throughout this introduction, John
+employs the language of the Gnostics to correct their errors. The
+general and practical teaching for us of the declaration is that Christ
+is the source of both physical or external life (Col. 1:17), and
+of intellectual and spiritual life (ch. 10:10). It is admirably
+interpreted by Kaulbach’s famous cartoon of the Reformation, in which
+Luther with the open Bible in his hand is represented as the centre
+of the intellectual and moral awakening which characterized that
+century. Observe, since Christ is Life and Light, that any religion
+which dwarfs man, represses their life, belittles them, and any which
+shuts them up in darkness and denies them intellectual freedom
+and progress in any direction, is so far anti-Christ. The cause of
+Christ has nothing to fear from any intellectual life or any light of
+scientific discovery.--=And the life was the light of men.= Not merely
+_shall be_, not merely _is_, but _was_. The intimation is that all the
+light of Old Testament prophecy and instruction, if not all that dim
+religious light which has illuminated even heathen nations, through
+special instructors such as Buddha, Confucius and Socrates, came
+through the Word, _i. e._, through the Mediator by whom the invisible
+God reveals himself to man, of which revelation the incarnation
+(ver. 14) is only a part, though a most important part. Compare
+with the language here 1 John 1:5.
+
+
+      5 And the light shineth in[30] darkness; and the darkness
+       comprehended[31] it not.
+
+          [30] ch. 3:19.
+
+          [31] 1 Cor. 2:14.
+
+=5. And the light shineth in the darkness.= _Shines_, not merely
+appears; a real illumination is indicated; _shines_, not shone; a
+present and continuous illumination is indicated; _the_ darkness, not
+merely darkness; as, before God said “Let there be light,” the earth
+is reported as enveloped in darkness (Gen. 1:2), so, before and
+apart from this spiritual illumination, through the Light of the world,
+the nations of the earth were in gross darkness. Comp. Isaiah 42:6,
+7; Matt. 4:16, note; Ephes. 5:7, 8; John 12:46.--=And the darkness
+comprehended it not.= This has been universally true in the world’s
+history; the dim light of conscience has never been apprehended, taken
+hold of by heathen nations. The light afforded by special and signal
+moral geniuses has never been comprehended aright by the people, as
+witness the deterioration of Buddhism and Confucianism; the teachings
+of the Jewish prophets were not comprehended; they shone in darkness
+which was not dispelled by their instructors; and the clearer light
+of Christ has never, even in the best ages, been more than very
+imperfectly apprehended, even in the church. Here the primary reference
+is certainly to the constant closing of their eyes by the Jews to the
+light of the Old Testament teachings, concerning the spirit of true
+religion, the nature of the kingdom of God, and the character and
+appearance of the promised Messiah. For the reason why the darkness
+does not comprehend the light, see chap. 3:19; comp. Matt. 13:15, note.
+
+
+      6 There was a man[32] sent from God, whose name _was_ John.
+
+
+      7 The same came for a witness, to bear witness of the
+       Light, that all _men_ through him might believe.
+
+          [32] Luke 3:2, 3.
+
+=6, 7. There was a man sent from God.= From a characterization of the
+light, John passes to a description of the incarnation and its object,
+and to a discrimination between the incarnate Light and the prophet
+who foretold its coming. From the Greek word here rendered _sent_
+(ἀποστέλλω, _apostello_) comes our word _apostle_. The apostle is a
+man sent from God; Christ is the word or utterance, or manifestation
+of God. Comp. Heb. 1:1-3.--=John.= The Baptist.--=The same came for a
+witness.= As one who enters the witness-stand to testify what he
+knows, so John the Baptist came to declare what had been revealed to
+him concerning the coming Messiah. Comp. John 5:32-35.--=To bear
+witness of the Light.= Simply a repetition and amplification of the
+previous clause of the sentence. He was not a mere preacher of the
+law, nor of the duty of repentance, though this is the phase of his
+ministry most prominent in the reports of Matt. (3:1-12), and Luke
+(3:1-18). He was a forerunner of the great King, sent to bear witness
+of his approach. And this phase of his ministry, though indicated in
+the other Gospels (Matt. 3:11; 11:9, Mark 1:7, 8; Luke 3:16, 17), is
+most clearly brought out in John (verses 23, 29-36).--=That all
+through him might believe.= That is, through John might believe in the
+Light. The other construction, through the Light might believe, _i.
+e._, in God, is forced and unnatural, even if grammatically
+admissible. The true office of the Christian ministry is so to bear
+witness to the Light which the preacher _knows_ by his own experience
+(Rom. 7:14; 8:28; 2 Tim. 1:12), that men may believe in and accept
+that Light (2 Cor. 4:5; Col. 1:28.)
+
+
+      8 He[33] was not that Light, but _was sent_ to bear witness
+       of that Light.
+
+      9 _That_ was the true Light,[34] which lighteth every man
+       that cometh into the world.
+
+          [33] Acts 19:4.
+
+          [34] Isa. 49:6.
+
+=8, 9.= An early Gnostic sect (second century) believed that John was
+the Messiah. The primary reference here appears to be to this error,
+which, in common with other Gnostic errors (see Prel. Note),
+John aims to correct in this introduction to his Gospel. Compare, with
+the declaration here, Christ’s characterization of John, “He was a
+burning and a shining light” (ch. 5:35). The Greek scholar will
+observe that the English word “_light_” represents different Greek
+words in the two passages. Here the word is one signifying original
+light (φῶς), there rather a borrowed or reflected light (λύχνοσ),
+though the latter word is once applied to Christ (Rev. 21:23).
+We are to be in a true sense the former kind of light (φῶς, Matt.
+5:14), because Christ _in us_ is our light, and by his indwelling
+we are made partakers of his nature (2 Pet. 1:4), and men seeing
+this light glorify, not us, but Him who shines in and through
+us.--=The true Light was that which lighteth every man that cometh into
+the world.= There is some difficulty about the construction of this
+sentence; this appears to me to be the best. For other constructions,
+see Alford and Meyer. On the meaning of the declaration observe,
+(1) That John’s use of the word _true_ here is interpreted by his
+use of the same word in other and analogous passages, _e. g._, “true
+worshippers” (John 4:23); “true bread” (ch. 6:32); “true vine” (ch.
+15:1). The light, the bread, the vine of earth are regarded only as
+symbols of the spiritual truths which they parabolically represent.
+Christ is the original pattern, or source of light; all prophets and
+teachers are only reflections from him; all material light is a symbol
+or parable of his illuminating grace. (2) The phrase, “_lighteth every
+man that cometh into the world_,” is not to be taken as an hyperbole.
+The latter clause is added, not merely, as Meyer, “as a solemn
+redundance,” “an epic fullness of words,” but to emphasize and make
+clear the declaration, and to show that “every man” means not merely
+(_a_) the Jews, nor (_b_) those who accept Christ as their light, nor
+(_c_) the Christian nations, but literally _all men_. The _every_
+(πᾶς) here is thus distinguished from the _all_ (πᾶς) of verse 7
+above. Christ is the universal light; all intellectual and political
+as well as moral illumination has come through him; and this, not only
+in Christendom, but also in heathendom. Such light as struggles
+through the thick darkness, in a partial disclosure of divine truth
+afforded by a Buddha or a Confucius, or dimly recognized by a
+Cornelius, comes from Him who, in larger or smaller measure, lighteth
+_every_ man that cometh into the world. By this declaration we are to
+interpret such passages as Matt. 8:11; Acts 10:35; Rev. 5:9; whoever
+accepts even this imperfect and dim light, mistakenly called the light
+of Nature, in so far accepts Christ.
+
+
+    10 He was in the world, and the world was made by him,
+       and[35] the world knew him not.
+
+          [35] verse 5.
+
+
+    11 He[36] came unto his own, and his own received him
+       not.
+
+          [36] Acts 3:26; 13:46.
+
+=10, 11.= Notice the rhetorical climax in these verses; he _was in_
+the world; he _came_ unto his own; the world _knew_ him not; his
+own _received_ him not. The _world_ is here humanity in general,
+Jew and Gentile, both of whom united in Christ’s crucifixion; the
+Jew, represented in the high-priest who deliberately rejected him
+(John 11:47-50), the Gentile, represented in Pilate and the
+soldiers, who simply did not know him. _His own_ are the Jewish
+people, Jehovah’s peculiar possession (Exod. 19:5; Deut. 7:6;
+Psalm 135:4; Isaiah 31:9), to whom he first came and by whom he
+was rejected before he was preached to the Gentiles (Acts 13:46;
+Rom. 1:16). It was only the world of _men_ that knew him not;
+nature knew and obeyed him whenever he commanded her obedience, as
+in the turning of water into wine, the stilling of the tempest, etc.
+The verbs in this sentence are in the imperfect tense, and the
+reference is to the incarnation of Christ and his earthly life. Observe
+that the Jewish nation which rejected the Messiah is rejected by God
+(Matt. 8:12), and that the disciples of Christ are not to know
+the world which knew not their Lord and Master (1 John 2:15-17).
+
+
+    12 But as many[37] as received him, to them gave he power
+       to become the sons of God, _even_ to them[38] that believe
+       on his name:
+
+          [37] Isa. 56:4, 5; Rom. 8:14, 15; 1 John 3:1.
+
+          [38] Gal. 3:26.
+
+=12. But as many as received him.= Not merely, as Alford, “recognized
+him as that which he was--the Word of God and Light of men,” but
+_received him_ as the Word to be implicitly obeyed (ch. 14:21;
+15:10, 15), and the Light in which to walk (1 John 1:6).--=To
+them gave he power= (ἐξουσίαν). Not _capability_, nor _privilege_,
+nor _claim_, but _power and right_; the original word combines the two
+ideas. He confers the _power_ to become the sons of God, and confers
+the _right_ to claim that privilege. Ryle is certainly correct in
+saying that this verse “does not mean that Christ confers on those who
+receive him a spiritual and moral strength, by which they convert
+themselves, change their own hearts, and make themselves God’s
+children.” He is as certainly wrong in saying, with Calvin and the
+marginal reading, that the original Greek word means “right or
+privilege.” The reader will best get its meaning by comparing John’s
+use of it in other passages, in no one of which could it be rendered
+either “right” or “privilege.” See ch. 5:27; 10:18; 17:2; 19:10, 11.
+Comp. Matt. 28:18, note. The plain implication here is that the
+_power_ to become a son of God is not natural and inherent, but
+acquired, and is the especial gift of God. See Phil. 2:12, 13; Titus
+3:4, 5.--=To become the sons of God.= Sons and therefore (1) partakers
+of the divine nature (Ephes. 4:13; Heb. 12:10; 2 Pet. 1:4); (2)
+entitled to and walking in freedom as children, not in bondage as
+servants (ch. 15:15; Gal. 4:1-7); (3) heirs of God and joint-heirs
+with Christ, his only-begotten Son (Rom. 8:16, 17). But the full
+conception of the meaning of this sonship we cannot know, till in the
+other world we see the Father as he is (1 John 3:1, 2).--=Even to them
+that have faith in his name.= His name is _Jesus_, _i. e._, Saviour,
+given to him because he saves his people from their sins (Matt. 1:21).
+To have faith in that name is to have faith in him as a personal
+Saviour from sin. Observe, then, that this verse comprises the whole
+Gospel in a sentence. It declares (1) the object of the Gospel: that
+we who are by nature the children of disobedience and of wrath (Ephes.
+2:2, 3) may become the sons of God; (2) the source to which we are to
+look for this prerogative of sonship: _power_ conferred by God; (3)
+the means by which we are to attain it: personal faith in a personal
+Saviour from sin. Observe too that John follows his description of the
+rejection of Christ, not by threatening punishment to them, but by
+depicting the infinite gain of those that accept Christ.
+
+
+    13 Which were born,[39] not of blood, nor of the will of
+       the flesh, nor of the will of man, but of God.
+
+          [39] James 1:18.
+
+=13. Not of blood, nor of the will of the flesh, nor of the will of
+man, but of God.= That is, not by inheritance (Luke 3:8); nor by
+resolution (Rom. 8:5-8); nor by human teaching (1 Cor. 3:6, 7); but by
+the direct personal influence and contact of the Spirit of God on the
+heart (Titus 3:5, 6). Thus, John emphasizes the declaration of the
+preceding verse, that _God gives the power to become the sons of God_,
+by declaring that Christian character is not the product of either
+good parentage, a strong will, or a good education, but directly of a
+divine recreative act. (Gal. 6:15.) The Greek student will observe
+that the preposition used is _of_ (ἐκ), not _through_ (διά); the
+writer is speaking of the _origin_ or _source_ of Christian character,
+not of the _instruments_ by which it is developed. Good parentage,
+will power, and education, are all _means_ for the development of
+divine sonship; the original cause, without which a true son of God is
+never produced, is the creative act of God himself.
+
+
+    14 And the Word[40] was made flesh, and dwelt among us,
+       (and[41] we beheld his glory, the glory as of the only
+       begotten of the Father,) full[42] of grace and truth.
+
+          [40] Luke 1:35; 1 Tim. 3:16.
+
+          [41] 2 Pet. 1:17; 1 John 1:1, 2.
+
+          [42] Ps. 45:2; Col. 2:3, 9.
+
+=14. And the Word.= The self-manifesting God, as described in the first
+verse.--=Became flesh.= Not _a man_ (ἄνθρωπος) nor _a body_ (σῶμα),
+but _flesh_ (σάρξ). The word is one whose signification would probably
+be best rendered to the English reader by the phrase _human nature_.
+Though occasionally used in the N. T. of the literal and material flesh
+(Acts 2:31), it almost always indicates man in his corporeal or
+earthly nature, sometimes signifying the predominance of that over the
+higher or spiritual nature, sometimes simply signifying this aspect of
+his nature, without any indication of its corrupt tendencies. Here,
+then, the declaration is that the Word became human nature; _how_ is
+not indicated. The language gives no sanction to either of the two
+principal theories of the incarnation; the first, that Christ _took
+on_ human nature as something superadded to the divine, so carrying
+through life a double nature, both divine and human; the second, that
+he simply entered a human body and became subject to the limitations
+which it imposed on him. _How the divine became human_ we must learn
+elsewhere in the N. T., if the N. T. reveals it at all; but the
+declaration here is explicit that the divine Word became human.--=And
+tabernacled among us.= _Pitched his tent with us._ As God in the
+wilderness dwelt for a time in the transitory tabernacle, so the Word
+dwelt in the flesh, which is elsewhere in the N. T. compared to a
+tabernacle (2 Cor. 5:1, 4; 2 Pet. 1:13, 14). As God dwelt subsequently
+in the permanent Temple at Jerusalem, so the Word makes its permanent
+abode in the soul of the believer, which is the _Temple_, not the
+Tabernacle of God (ch. 15:6, 7; 2 Cor. 6:16; Rev. 21:3). That the
+reference here is to the incarnation, not to the spiritual presence of
+Christ with the believer, is evident from the fact that the verb
+(ἐσκίνωσεν) is in the historical tense. John says he _tabernacled_,
+not he _tabernacles_, among us.--=And we beheld his glory, the glory
+as of the only begotten from the Father.= We are made sons of God; but
+Christ alone is the _only begotten Son_. For the meaning of this
+phrase, see Luke 7:12; 8:42; 9:38. John uses it only of Jesus Christ.
+The Greek student should observe the use of the preposition _from_
+(παρά). It designates the source from which anything is derived, and
+here indicates that in a peculiar sense Christ is from the Father,
+directly and immediately; we are from him only through Christ. Comp.
+ch. 7:29. In a peculiar sense the Apostles beheld Christ’s glory (ch.
+2:11; Matt. 17:1-4; 2 Pet. 1:16; 1 John 1:1). But in Christ’s life and
+character, and in their influence on the world, we are all beholders
+of the true divine glory, manifested in him (Heb. 1:3); and his
+earthly life is the brightness and glory of heaven (Rev. 21:23; 5:9,
+10). The language, _as of the only begotten_, distinguishes the glory
+of Christ from that of all previous revealers of the divine will and
+nature. Since many of the prophets too were glorified, as Moses,
+Elijah, and Elisha, the one encircled by the fiery chariot, the other
+taken up by it; and after them Daniel and the three children, and the
+many others who showed forth wonders; and angels who have appeared
+among men, and partly disclosed to beholders the flashing light of
+their proper nature; and since not angels only, but even the cherubim
+were seen by the prophet in great glory and the seraphim also; the
+Evangelist, leading us away from all these, and removing our thoughts
+from created things, and from the brightness of our fellow-servants,
+sets us at the very summit of good. For, “not of prophets,” says he,
+“nor angel, nor archangel, nor of the higher powers, nor of any other
+created nature, if other there be, but of the Master himself, the King
+himself, the true only begotten Son himself, of the very Lord of all,
+did we _behold the glory_.”--(_Chrysostom._)--=Full of grace and
+truth.= There is some doubt whether this is said of the _glory_
+beheld, or of the _only begotten Son_ whose glory was beheld. The
+question is not very important; the latter construction is
+grammatically preferable. Thus rendered, the clause “And we beheld,
+etc.,” is parenthetical, John’s statement being: “The Word tabernacled
+among us, full of grace and truth.” Observe (1) that the _grace_ here
+answers to the _Life_ in verse 4, and the _truth_ to the _Light_ in
+verse 9. Because of his grace Christ is Life to all who accept him;
+because of his truth he is Light to all who follow him; (2) that the
+declaration here is explained by, and is possibly partially derived
+from Exodus 33:18, 19, where Moses asks to see God’s glory, and is
+promised a disclosure of the divine _goodness_; in the goodness of God
+in Christ Jesus we behold the divine glory; (3) that the Christian is
+to be, like his Master, full of grace _and_ truth, and that to be at
+once perfectly truthful and also gracious is one of the most difficult
+practical problems of the Christian life (Rom. 12:9). It seems to me
+clear that John has in mind throughout this verse the manifestation of
+the glory of God, through the Shechinah, in the Tabernacle, and
+subsequently in the Temple (Exod. 40:34, 35; 1 Kings 8:10; see Matt.
+17:5, note). As the Shechinah made luminous and glorious these earthly
+dwelling-places, so the Word, by his indwelling, made glorious the
+flesh.
+
+
+    15 John[43] 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.
+
+          [43] Matt. 3:11, etc.
+
+=15. John is testifying concerning him.= John the Baptist was long
+since dead when these words were written; but his testimony was
+not dead; it was an ever-living testimony. The verb is therefore
+put in the present tense, not, as in our English version, in the
+past.--=And he cried, saying,= It is the echo of this cry which still
+resounds and witnesses to Jesus Christ. The language used implies a
+public testimony, and one borne with confidence and joy. On seeing
+the Christ of whom he had prophesied, John the Baptist _cries out_,
+“This is he of whom I spoke.” For illustration of John’s prophetic
+utterances concerning the Messiah, previous to the baptism of Jesus,
+see Matt. 3:11, 12; Mark 1:7, 8.--=He that cometh after me.= Christ
+did not begin his public ministry till the imprisonment of John the
+Baptist (Mark 1:14). Thus as a public teacher he came after John the
+Baptist.--=Came forth before me.= Not, _was before me_ (γίγνομαι has
+not the force of εἰμί), for then the sentence would be tautological--
+that Jesus _was_ before John is in the next clause given as the
+_reason_ for the statement in this, that he came forth before him; nor
+can the meaning be _was preferred before me_, in the sense of esteemed
+above me, for the mere fact of Christ’s pre-existence would be no
+reason for esteeming him more highly than John--the devil _existed_
+before John the Baptist; nor, _was preferred before me_, in the sense
+of, was exalted in rank above me, though some excellent scholars, _e.
+g._, Alford, Olshausen, De Wette, so interpret it; but, as I have
+rendered it above, _came forth_, or, _was set before me_. The
+reference is to the previous manifestations of the Word, in the
+partial revelations of God in the O. T. All the disclosures of the
+divine nature in the O. T. were made through the Word or utterance of
+God, through whom alone he speaks to the human race. See ver. 4, note,
+and ch. 8:56-58. John then says “He who is coming after me is the One
+who has already come forth before me; for he existed before me.”
+Christ’s pre-existence would not explain the preference, either in the
+divine love or in rank, but it does in part explain precedence in
+appearance or manifestation. So Hengstenberg, “My successor is my
+predecessor.”
+
+
+    16 And of his fulness[44] have all we received, and grace
+       for grace.
+
+          [44] ch. 3:34.
+
+=16. And of his fullness have we all received.= The _fullness_ is
+that of the divine nature, of which we are made partakers through
+faith in Christ (Col. 1:19; 2:9, 10; Ephes. 3:19). The _all_
+are those who receive him and thus become the sons of God (verse
+12). This and the two following verses are the addition of the
+Evangelist, not the continuance of John the Baptist’s discourse;
+this is evident both from their style, which better accords with
+that of the Evangelist, and because the _fullness_ of Christ’s
+nature was not received by John the Baptist and his disciples, for
+it was not disclosed till after the Baptist’s death. Observe, (1)
+How inexhaustible the fountain. From Christ’s fullness all spiritual
+life is supplied. Chrysostom compares Christ to a fire from which ten
+thousand lamps are kindled, but which burns as brightly thereafter
+as before. “The sea is diminished if you take a drop from it, though
+the diminution be imperceptible; but how much soever a man draw from
+the divine Fountain, it continues undiminished.” (2) How free the
+supply; we have _all_ received. “None went empty away.”--(_Meyer._)
+(3) The nature of Christian experience. It is not a mere trust in
+a crucified Saviour for pardon for the past; it is also a personal
+and continuous receiving of divine life from the fullness of a
+living Saviour.--=And grace for grace.= Of this expression there are
+two interpretations. The ancient expositors understood it to
+mean, For the lesser grace of the O. T. we have received the greater
+grace of the N. T. So Chrysostom: “There was a righteousness and
+there is a righteousness (Rom. 1:17); there was a glory and there is a
+glory (2 Cor. 3:11); there was a law and there is a law (Rom. 8:2);
+there was a service and there is a service (Rom. 9:4; 12:11); there
+was a covenant and there is a covenant (Jer. 31:31, 32); there was a
+sanctification and there is a sanctification; there was a baptism and
+there is a baptism; there was a sacrifice and there is a sacrifice;
+there was a temple and there is a temple; there was a circumcision and
+there is a circumcision; and so too there was a grace and there is a
+grace.” The modern commentators, Alford, Meyer, Lange, etc.,
+understand it to mean, “For each new accessory of grace we receive a
+still larger gift. Each grace, though, when given large enough, is, as
+it were, overwhelmed by the accumulation and fullness of that which
+follows.”--(_Bengel._) “Grace for grace, grace _in the place_ of
+that which preceded--therefore grace uninterrupted, unceasingly
+renewed.”--(_Winer._) The spiritual signification of the passage is
+substantially the same on either interpretation. We have nothing to
+give in exchange for the divine grace; our only virtue is to receive.
+It is given to us in exchange for the grace already imparted. “Unto
+every one that hath shall be given;” but what he already hath is God’s
+gift, which bestows both the good and the purchase money, each new
+gift superseding the old, as the N. T. gift of grace and truth through
+Jesus Christ superseded the lesser gift of law through Moses. With
+this accords the teaching of both O. T. and N. T. See, for example,
+Deut. 7:7; Ps. 6:4; 23:3; 25:7; 31:16; 79:9; 115:1; Isaiah 55:1;
+Ephes. 2:4; 1 John 4:8, 10.
+
+
+    17 For the law was given by Moses, _but_ grace[45] and
+       truth came by Jesus Christ.
+
+          [45] Ps. 85:10; Rom. 5:21.
+
+=17. For the law was given by Moses.= _Through_ (διὰ) Moses as the
+instrument or mediator of the old covenant.--=Grace and truth came by
+Jesus Christ.= _Through_ (διὰ) Jesus Christ as the mediator of the new
+covenant. The _grace_ is the favor of God (see below), the _truth_ is
+the clear revelation of the divine character and will, seen only dimly
+under the old covenant. (2 Cor. 3:13, 14.) Observe the contrast
+between Christ and Moses (comp. Heb. 3:5, 6); and between the
+gifts brought by the two. The law _was given_, a completed thing, once
+for all; _grace and truth_ came and continually come, grace for grace,
+out of the inexhaustible fullness of the giver.
+
+ON THE MEANING OF THE WORD “GRACE.” The word here translated _grace_
+(χάρις) is also variously translated in the N. T. _acceptable_,
+_benefit_, _favor_, _gift_, _joy_, _liberality_, _pleasure_, _thanks_,
+and _thankworthy_. This fact will of itself sufficiently indicate that
+the word possesses various shades of meaning. They are all, however,
+etymologically derived from the same root idea. The noun is derived
+from a verb meaning to rejoice, and primarily signifies that which
+gives joy to another. With the Greeks, beauty was one of the chief
+joys; hence the first meaning of the word--grace of external form,
+manner, or language, a meaning which it but rarely bears in the N. T.
+(see Luke 4:22; Col. 4:6). Thence it derived a deeper meaning, viz.,
+beauty in character, and this, according to the N. T. teaching, is
+good-will, the disposition to do a kindness to another, to make
+another rejoice; hence the word is used to signify that quality in God
+which leads him to confer freely happiness on men, either on special
+individuals (Luke 2:40; 1 Cor. 3:10), or on the whole human race (Rom.
+3:24; Ephes. 1:6; Tit. 2:11). Thence it was employed to designate the
+kindness actually flowing from and conferred by this disposition,
+hence an alms, and in the N. T. the spiritual gifts conferred by the
+divine love on the soul (1 Cor. 16:3; 2 Cor. 8:4; 1 Cor. 15:10; 2 Cor.
+6:1; 2 Pet. 3:18); in which sense it is employed in the apostolic
+benediction (1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3, etc.). Finally it was
+used to designate the feeling awakened by favors shown, the reflection
+in the human heart of the divine grace imparted, and hence gratitude
+and even its expression in thanks (Luke 6:32-34; 17:9; 1 Tim. 1:12; 2
+Tim. 1:3). Underlying its meaning in all these uses is the radical
+idea that the gift is conferred freely and finds its only motive in
+the bounty and love of the giver, an idea which finds expression in
+the Latin word _gratis_ (for nothing), now thoroughly Anglicized, a
+word which comes from the same root as grace (_gratia_). By the
+doctrine of grace, then, as it is variously expounded in the N. T., is
+meant that our own spiritual life is the free gift of God, bestowed on
+us without merit or desert on our part, purely from the love and
+good-will of God. Our _graces_ are God’s _free gifts_. John here marks
+the contrast between the law which _requires_ obedience of man, and
+grace and truth which _confers_ spiritual power on man. The one says,
+Do this and live; the other says, Live, so that you can do this (Rom.
+8:3). Nowhere in the N. T. is the doctrine of grace more clearly set
+forth than in these 16th and 17th verses, which may be paraphrased
+thus: From the divine fullness in Jesus Christ we have all received;
+the only condition which God attaches to the free impartation of his
+spiritual gifts is that we should have received willingly those
+already proffered to us; by Moses it was revealed to us what God would
+have us do and be; by Christ it is clearly disclosed to us what God
+is, and there is freely imparted to us power to become, like him, sons
+of God.
+
+
+    18 No man hath seen God[46] at any time; the[47] only
+       begotten Son, which is in the bosom of the Father, he hath
+       declared _him_.
+
+          [46] Ex. 33:20; 1 Tim. 6:16.
+
+          [47] 1 John 4:9.
+
+=18. No one hath seen God at any time.= Not merely _no man_; no
+_one_--man, angel, archangel. The phrase here, _seen God_, is
+equivalent to the phrase _knowing God perfectly_, in Matt. 11:27
+(see note there). We know him but in part, shall see him only when we
+awake in his likeness (Ps. 17:15); Christ sees him because he is one
+with him.--=The only begotten Son.= Some manuscripts have here, _The
+only begotten God_, and this reading is adopted by Tregelles, but
+rejected by Alford, Meyer, and Tischendorf. For examination of the
+authorities on both sides, see Alford (sixth edition) and Lange,
+critical note by Dr. Schaff. The external authorities are not
+conclusive; internal authority strongly favors the ordinary reading.
+The only begotten God is a phrase occurring nowhere else in the N. T.,
+and is unnatural if not unmeaning. The change of a single letter in
+the early copies would account for the corruption of the text (Ψ to
+Θ).--=Which is in the bosom of the Father.= A metaphorical expression,
+indicating the closeness of intimacy, and drawn more probably from the
+relation of a child with its parents, than from the not infrequent
+reclining of one on the bosom of his friend, at meal-time (John
+13:25).--=He hath declared him.= Comp. ch. 6:46; 14:6, 9, 10; 1 Tim.
+3:16; Heb. 1:3. These and other kindred passages indicate clearly
+_how_ Christ declares the Father, viz., not merely by what he teaches
+concerning the divine nature, but yet more by his personal
+manifestation of the divine nature in his own life and character. This
+verse thus interprets the word _truth_ in the preceding verse, as the
+word grace has already been interpreted by verses 11 and 12. Christ is
+the _truth_ of God, because he reveals the divine nature; he is the
+_grace_ of God because he imparts the divine nature to such as trust
+in him.
+
+NOTE ON THE INCARNATION. A correct apprehension of the character and
+place in history of Jesus Christ is essential to a correct
+apprehension of Christianity. Our conception of the system will depend
+upon our conception of the Founder. The other Evangelists give simply
+the story of his life, leaving the readers to draw their own
+deductions respecting him. John, writing at a later date, and in
+a more philosophical atmosphere, begins his Gospel with a
+characterization of the One the story of whose earthly life he is
+about to narrate. It is evident on even a cursory examination of this
+preface that John believed and intended to teach, (1) That Christ
+existed prior to his earthly birth. He was the Light that lighteth
+every man that cometh into the world; was before John the Baptist,
+whom in his earthly history and mission he succeeded; and he was in
+the beginning with God (vers. 1, 4, 15). (2) That he possessed a
+superhuman character. He is carefully distinguished from and placed
+above John the Baptist, the last of the prophets and more than a
+prophet (Matt. 11:9), and from Moses the lawgiver and politically the
+founder of the Jewish nation; and he is emphatically declared not only
+to have been with God in the beginning, but to have partaken of the
+divine nature (vers. 1, 6-8, 17). (3) This superhuman character is
+further illustrated by what is declared of his office or work. He is
+the Creator, the Light and Life of men, the regenerating power through
+whom men are brought into divine sonship, the daily support of the
+spiritual life of the children of God, the disclosure of the divine
+nature to men (vers. 3, 4, 12, 13, 16, 18). (4) This truth is
+incidentally, but all the more effectively, enforced by John’s
+peculiar language in describing Christ’s earthly state: he
+“tabernacled among us and we beheld his glory, the glory as of the
+only begotten from the Father” (ver. 14). (5) Finally, it is
+illustrated in the various titles conferred upon him throughout this
+chapter, which are ten in number: the Word; the Light; the Life; the
+only begotten of the Father; Jesus Christ, _i. e._, the Saviour, the
+Messiah; the only begotten Son; the Lamb of God; the Son of God;
+Master; the Son of Man. It is not the province of the commentator to
+construct a systematic theology. But it is certain that these elements
+must enter into any conception of Jesus Christ which is founded on and
+accords with the N. T. There is probably no other single passage of
+equal length in the N. T. which contains so much respecting the
+character and office of Jesus Christ as this preface to John’s Gospel;
+with it, however, should be examined Paul’s Christology (e. g., Phil.
+2:5-11), and that of the unknown author of the Epistle to the Hebrews
+(Heb., chaps. 1, 2).
+
+       *       *       *       *       *
+
+Ch. 1:19-51. INTRODUCTION OF CHRIST TO THE WORLD. BY JOHN THE BAPTIST
+(vers. 19-37); BY HIMSELF (vers. 38-51). CHRIST THE SIN-BEARER OF THE
+WORLD.--THE POWER OF CHRIST; THE ABIDING OF GOD’S SPIRIT ON HIM.--
+CHRIST OUR PATTERN IN FISHING FOR MEN.--THE VALUE OF PERSONAL AND
+PRIVATE WORK.--THE POWER OF PREJUDICE IN GOOD MEN.--THE BEST ANSWER TO
+SKEPTICISM, “COME AND SEE.”--CHRIST REVEALS HIMSELF WHEN HE REVEALS US
+TO OURSELVES.--CHRIST’S FIRST COMING A PROPHECY AND FORETASTE OF HIS
+SECOND COMING.
+
+The historical portion of the Fourth Gospel begins here. The interview
+between the deputation from the Sanhedrim and John the Baptist here
+described probably took place after the baptism of Jesus, and during
+the temptation, of which latter event this Gospel makes no mention.
+With the account of the Baptist’s ministry given here the reader
+should compare Matt., chap. 3, and Luke, chap. 3.
+
+
+    19 And this[48] is the record of John, when the Jews sent
+       priests and Levites from Jerusalem to ask him, Who art
+       thou?
+
+          [48] Luke 3:15, etc.
+
+
+    20 And he confessed, and denied not; but confessed, I am
+       not the Christ.
+
+=19, 20. And this is the witness of John.= The writer goes back and
+gives a detailed history of John’s first explicit testimony to the
+Messiah, connecting it with his previous reference to that testimony in
+verse 15.--=When the Jews sent priests and Levites.= In John’s Gospel,
+the term Jews generally signifies, not the residents of Palestine,
+but those of Judea, and sometimes the official heads of the people.
+This appears to be the meaning here. It is clear from verse 22 that
+this was an official deputation, probably sent by the Sanhedrim. The
+Baptist’s preaching had produced a profound sensation throughout
+that part of Palestine; great crowds flocked to his ministry; he
+was universally regarded as a prophet, and by some as perhaps the
+Messiah; some of the Pharisees themselves came to his baptism, though
+his severe denunciation of their formalism, and their own opposition
+to such a personal reform as his preaching demanded, made them, as
+a class, bitterly opposed to him (Matt. 3:5, 7; 21:25, 26; Luke
+3:15). It was therefore natural and fit that the Sanhedrim should
+send to inquire officially respecting his ministry. There is nothing
+to indicate whether this inquiry was conducted in a hostile spirit or
+otherwise.--=Who art thou?= Observe, throughout this interview, the
+difference in the spirit of the inquirers and of John. They persist in
+demanding to know _who_ he is; he replies only by pointing out _what_
+he does. “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 exalts,
+only cares for Christ’s work.”--(_Alford._)--=And he publicly
+acknowledged, and denied not.= We know from Luke 3:15 that some
+thought he _might_ be the Messiah; and later, a Gnostic sect
+maintained that he was the Messiah. This testimony, amplifying the
+brief reference to it in verses 7, 8, is probably inserted in part to
+refute this error.
+
+
+    21 And they asked him, What then? Art thou Elias? And he
+       saith, I am not. Art thou that prophet? And he answered, No.
+
+=21. Art thou Elijah? And he saith, I am not.= Mal. 4:5 declares that
+Elijah should precede the Messiah. John the Baptist’s character, and
+even his appearance (comp. Matt. 3:4 with 2 Kings 1:8), resembled that
+of Elijah. Christ distinctly declares that John the Baptist is the
+Elijah foretold by the prophet and expected by the people (Matt.
+17:12, 13; comp. Luke 1:17). Here John says he is not. The true
+explanation is, not that the people were expecting a literal
+resurrection of Elijah from the dead, and John denied that he
+fulfilled that expectation, but that, like many another great but
+humble messenger of God, he did not comprehend his own character and
+mission and relation to ancient prophecy. He was more than he
+knew.--=Art thou that prophet?= From Deut., 8:15 the Jews expected a
+prophet to precede the Messiah (John 6:14; 7:40). Not till later was
+this prophecy correctly interpreted by the Apostles as referring to
+Christ himself (Acts 3:22; 7:37).
+
+
+    22 Then said they unto him, Who art thou? that we may give
+       an answer to them that sent us. What sayest thou of thyself?
+
+
+    23 He[49] said, I _am_ the voice of one crying in the
+       wilderness, Make straight the way of the Lord, as said the
+       prophet[50] Esaias.
+
+          [49] ch. 3:28; Matt. 3:3; Mark 1:3; Luke 3:4.
+
+          [50] Isa. 40:3.
+
+=22, 23.= See Matt. 3:3 and Mark 1:3, and notes. It is evident that the
+characterization of John the Baptist there and the application to him
+of the prophecy of Isaiah 40:3 was derived from John himself.
+
+
+    24 And they which were sent were of the Pharisees.
+
+
+    25 And they asked him, and said unto him, Why baptizeth
+       thou then, if thou be not that Christ, nor Elias, neither
+       that prophet?
+
+
+    26 John answered them, saying, I baptize with water: but
+       there standeth one[51] among you, whom ye know not;
+
+          [51] Mal. 3:1.
+
+
+    27 He it is, who coming after me is preferred before me,
+       whose shoe’s latchet I am not worthy to unloose.
+
+=24-27. And they which were sent were of the Pharisees.= The Pharisees
+were scrupulous ceremonialists, and ablutions were an important part of
+their ceremonial. See Matt. 15:1-7; Mark 7:2-5, notes. To them John’s
+employment of baptism appeared irregular and unauthorized if he were
+not invested with some special divine authority.--=John answered
+them.= This answer is only indirectly responsive to their
+interrogatory. He passes at once from his own authority, which he
+disdains to defend, to testify to the Messiah, whose forerunner he is.
+The synoptical Evangelists (Matt. 3:11, 12, note; Mark 1:7, 8; Luke
+3:16, 17) report more fully John’s characterization of his own baptism
+and its contrast with that which the Messiah would inaugurate; one in
+water, the other in fire and the Holy Ghost; one a symbol, the other
+the thing symbolized; one a prophecy, the other its fulfillment.--=There
+standeth one among you whom ye know not.= That is, do not recognize as
+what he really is, the Messiah. It is not necessarily implied that
+Jesus Christ was present at this interview, and verse 29 implies that
+he was not. The language simply points to one apparently of the common
+people and unknown.--=Who cometh after me, whose shoe-latchet I am
+unworthy to unloose.= This is the true reading; the words _is
+preferred before me_ have been added by some copyist from verse 15. On
+the significance of the expression, see notes on Matt. 3:11 and Luke
+3:16. The latchet of the shoe is the leather thong with which the
+sandal was bound on to the foot or the shoe was laced. For
+illustration, see Mark 6:7-13, Vol. 1, p. 362.
+
+
+    28 These things were done in Bethabara[52] beyond Jordan,
+       where John was baptizing.
+
+          [52] Judges 7:24.
+
+=28. Bethabara.= The best reading here is Bethany; the common reading,
+Bethabara, is derived from Origen, who found such a place about
+opposite Jericho. The Bethany intended is certainly not the well-known
+town of that name on the eastern slope of the Mount of Olives, for this
+one was beyond Jordan. The site is unknown; it has been fixed by Origen
+as far south as Jericho; by Stanley, 30 miles north of Jericho, near
+Succoth; by Lightfoot, north of the Sea of Galilee. We can only say
+that it was probably at one of the fords of the Jordan, in the great
+eastern line of travel, and certainly at some point between the sea
+of Galilee and the neighborhood of Jericho. There are two traditional
+sites, one Greek, the other Latin, and both historically worthless.
+
+
+    29 The next day John seeth Jesus coming unto him, and
+       saith, Behold the Lamb[53] of God, which taketh[54] away
+       the sin of the world.
+
+          [53] Ex. 12:3; Isa. 53:7, 11; Rev. 5:6.
+
+          [54] Acts 13:39; 1 Pet. 2:24; Rev. 1:5.
+
+=29. The next day.= Not merely, _some following day_, for the original
+Greek word (ἐπαύριον) never has this meaning in the N. T. It has been
+so rendered by some commentators here, in order to introduce the
+Temptation between the testimony of the Baptist to the delegation from
+Jerusalem and his testimony here uttered to his own disciples.--=He
+seeth Jesus.= The word _John_ has been inserted by some copyists to
+make the meaning clearer.--=Coming toward him.= Not, as in our English
+version, _unto him_. The preposition employed (πρός) signifies simply
+direction. Why he was coming toward him is not a matter for profitable
+conjecture. Not, as some suppose, for baptism, for the temptation
+followed the baptism, and the order of events in John’s narrative
+follow each other so closely up to and after the marriage at Cana
+(vers. 35, 43; ch. 2:1), that no time is afforded for the temptation,
+which was forty days in duration, and which must have occurred prior
+to the interview between the Baptist and the Jewish delegation.--=And
+said.= Publicly, probably to his own disciples, perhaps to the
+multitude. This first preaching of Christ produced no observable
+effect. It was not till John repeated it on the following day (ver.
+37) that any of his auditors followed Jesus.--=Behold the Lamb of
+God.= Not _a_ lamb of God. The meaning cannot therefore be, Behold a
+pure and innocent man; an interpretation which would probably never
+have been conceived, but for the purpose of escaping the doctrine of
+atonement for sin, which can be escaped only by rejecting both the Old
+and the New Testaments in their entirety.--=Which taketh away.= This
+exactly represents the significance of the original verb (αἴρω), which
+means, not bears, or suffers, or releases from the penalty of, but
+_takes away_. For its non-metaphorical use, see Matt. 13:12, _shall be
+taken away_; 21:21, _be removed_; Luke 6:30, _that taketh away_ thy
+goods; John 11:39, _take away_ the stone; 11:48, the Romans shall
+_take away_ both our place, etc. It thus corresponds almost exactly
+with the word (ἁφίηγι) ordinarily translated forgive. See Matt. 6:12,
+note. Observe that the verb is in the present tense, _is taking away_.
+The sacrifice has been offered once for all; but its effect is a
+continuous one. Christ is ever engaged in lifting up and taking away
+the sin of the world.--=The sin of the world.= Not _sins from the
+world_, which would be a very different matter. The sin is represented
+as _one burden_, which Christ _as a whole_ lifts up and carries away.
+His redemption is not a limited redemption; it provides a finished
+salvation for the entire human race. See ch. 16:22, note.
+
+Very unnecessary difficulty has been made respecting the interpretation
+of the Baptist’s simple metaphor here. The lamb was throughout the O.
+T. times commonly used for sacrifice as a sin-offering (Lev. 4:32); in
+cleansing the leper (Lev. 14:10); at the morning and evening sacrifice
+(Exod. 29:38); at all the great feasts (Numb. 28:11; 29:2, 13, 37;
+Lev. 23:19); and in large numbers on special occasions (1 Chron.
+29:21; 2 Chron. 29:32; 35:7). The sacrifice of the paschal lamb at the
+Passover connected the lamb as a sacrifice with the greatest feast day
+of the nation, and with the national redemption from bondage and
+deliverance from death (Exod. 12:21-27). The ceremony with the
+scape-goat on the day of atonement, the only fast-day in the Jewish
+calendar, interpreted clearly, and by an annual symbol, the meaning of
+these sacrifices. On that day two kids of goats were chosen, closely
+resembling each other; one was slain as a sin-offering; over the other
+the high-priest confessed the sins of the people, “putting them on the
+head of the goat,” who was then led away into the wilderness, “to bear
+upon him all their iniquities unto a land not inhabited” (Lev.
+16:5-10, 20-22). Isaiah, with unmistakable reference to these typical
+sacrifices, declared that the Messiah should bear the sins and sorrows
+of the world as a lamb slaughtered (Isaiah 53:1-7); and the Baptist,
+speaking to a people whose national education had led them to regard
+the lamb as the type of sacrifice, through the shedding of whose blood
+there was a redemption, a carrying away of sins, points to Jesus with
+the declaration, Behold _the_ Lamb of God that taketh away the sin of
+the world, that is, the true Sin-bearer, of whom all that went before
+were but types and prophecies. _How_ he was to take away this load of
+sin the Baptist does not say, and probably did not know. That he did
+not realize that Christ was to be a true sacrifice for sin is
+indicated by his subsequent perplexity and message to Jesus (Matt.
+11:2-6, note). Observe the analogy and the contrast between the O. T.
+and the N. T. Under the O. T. there were provided by the sinner lambs,
+whose sacrifice took sin away from the individual or the nation, but
+for the time only, and therefore the sacrifice needed to be
+continually repeated; under the N. T. _one_ Lamb is provided, the Lamb
+of God, _i. e._, proceeding from and _provided by God_, as intimated
+by Abraham to Isaac (Gen. 22:8), whose sacrifice _once for all_ (Heb.
+10:10-12) takes away the sin of the _whole world_ (1 John 2:2), and
+therefore never needs to be repeated. It is worthy of note that the
+word _lamb_ is never used in the N. T. except in reference to Jesus
+Christ (John 1:29, 36; Acts 8:32; 1 Peter 1:19; Rev. 5:6, 8, 12,
+etc.). The word _lambs_ in the plural form occurs twice, but both
+times refer to the disciples of Christ (Luke 10:3; John 21:15).
+
+
+    30 This is he of whom I said, After me cometh a man which
+       is preferred before me: for he was before me.
+
+
+    31 And I knew him not: but that he should be made manifest
+       to Israel, therefore am I come baptizing with water.
+
+=30, 31. After me cometh=, etc. See on verse 15.--=But that he should
+be made manifest to Israel therefore am I come=, etc. The object of
+the Baptist’s ministry was not then merely to preach repentance, but
+to preach repentance _as a preparation for the coming of the kingdom
+of God in the incarnation of the King_. And with this agrees his own
+definition of his mission (verse 23) and the other Evangelists’
+epitome of his ministry (Matt. 3:2). The true office of the
+minister is always that Christ may be made manifest.
+
+
+    32 And John bare record, saying, I saw the Spirit
+       descending from heaven like a dove, and it abode upon him.
+
+
+    33 And I knew him not: but he that sent me to baptize with
+       water, the same said unto me, Upon whom thou shalt see the
+       Spirit descending, and remaining[55] on him, the same is he
+       which baptizeth[56] with the Holy Ghost.
+
+          [55] chap. 3:34.
+
+          [56] Acts 1:5; 2:4.
+
+
+    34 And I saw, and bare record that this is the Son of God.
+
+=32-34. And John witnessed.= Evidently the Evangelist here speaks of
+his witness at some period subsequent to the baptism, and therefore
+subsequent to the temptation which immediately succeeded the
+baptism.--=I saw the Spirit descending from heaven like a dove.= That
+is, in the form of a dove. The vision was seen only by Jesus and John.
+On it see Matt. 3:16, note.--=And it abode upon him.= The Spirit of
+God, not the dove, abode. That John in some way recognized the abiding
+as a part of the sign of Christ’s Messiahship, is evident from the
+next verse; how he recognized it is not indicated.--=I also knew him
+not.= He connects himself with the people who knew him not (verse 26).
+=I=, as well as you, knew him not, till this sign was vouchsafed me.
+Why then did he at first object to baptizing Jesus, if he did not
+recognize in him the Christ (Matt. 3:14). He was second cousin of
+Jesus; knew him, probably, as a pure and holy man; perhaps knew the
+facts respecting Jesus’ birth, which were certainly known to John’s
+mother; may even have _suspected_ that he was the promised Messiah;
+and at all events may have believed that he needed no baptism of
+repentance. He did not, however, know him to be the Messiah, and did
+not recognize him _as such_, till after the promised sign, and this
+followed the baptism of Jesus.--=Saw and bare witness.= That is, at
+that time. He refers the people to his witness-bearing at the time of
+the baptism, a testimony which was still fresh in their memory.
+
+
+    35 Again the next day after John stood, and two of his
+       disciples:
+
+
+    36 And looking upon Jesus as he walketh, he saith, Behold
+       the Lamb of God!
+
+
+    37 And the two disciples heard him speak, and they followed
+       Jesus.
+
+=35-37. Again the next day.= That is, the day following the apparent
+public discourse, so briefly reported in the preceding verses
+(29-34).--=And two of his disciples.= See on their names verse 40 and
+note. As they were disciples of the Baptist it is to be presumed that
+they had been baptized, but by John’s baptism which was unto
+repentance and not in the name of the Father, Son, and Holy Ghost. See
+Acts 19:3-5.--=As he walked.= Or, as we should say, _As he was taking
+a walk_. One of the numerous indications in the Gospels that Christ
+was a lover of nature, and accustomed to meditate and study in
+communion with nature.--=Saith, Behold the Lamb of God.= See on verse
+29. Observe the practical value of line upon line. John’s private
+message recalls and repeats his public testimony. See Phil. 3:1.--=And
+the two disciples heard him speak.= He spoke possibly in soliloquy,
+more probably to them. It is clear that it was not a public discourse
+which is here reported. There is no ground for the hypothesis that the
+two disciples had not heard the discourse of the previous day. Rather
+the implication is that they had heard it, and these words uttered to
+them in private by their teacher, enforced the public lesson, and led
+them to seek further knowledge concerning the one who was pointed out
+to them as the Messiah. Observe how this passage teaches the value of
+personal work and personal influence. The first disciples are led to
+seek Christ, not by the public discourse, but by the private words of
+the Baptist; by private influence they bring Peter (41); by private
+invitation Philip is added to the disciples (43); and by his personal
+solicitation Nathanael is brought to Christ (45).--=And they followed
+Jesus.= Not, in the religious sense of the words, became followers of
+Jesus; not till later did they leave all to follow him (Luke, ch. 5).
+The simplest is also the truest interpretation of these words. They
+literally followed him; drawn partly by curiosity, partly, perhaps, by
+a real spiritual desire for closer acquaintance with the one whom
+their teacher designated as the Lamb of God.
+
+
+    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,) where dwellest thou?
+
+
+    39 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.
+
+=38, 39. Jesus * * * saith unto them, What seek ye?= Not because he
+was ignorant of their purpose, for he knew what was in man (ch. 2:25;
+comp. Mark 2:8, etc.); but because he would draw them out. In a
+similar manner he opens conversation with the woman at the well (ch.
+4:10, 16), with the disciples fishing at the sea of Galilee (ch.
+21:5), and with the disciples on their way to Emmaus (Luke 24:17).
+Christ _as a conversationalist_ is a study for the Christian. Observe
+how he opens the way and leads on to familiar acquaintance,
+first by his question, then by his invitation, finally by his
+hospitality.--=Rabbi * * * Master.= Rather, _teacher_, or _doctor_.
+Rabbi is a Hebrew word; _teacher_ (διδάσκαλος) is its Greek
+equivalent. John, writing for the Gentile world, habitually translates
+the Hebrew phrases into their Greek equivalents.--=Where dwellest
+thou?= They are timid and dare not, or at least do not, express their
+whole desire. Often in the spiritual reticence, so common to the first
+experiences of the awakened soul, its real aspirations after truth are
+concealed beneath an assumed curiosity respecting some indifferent
+matter. Christ meets this non-pertinent if not impertinent curiosity
+with an invitation which attaches the two inquirers to him for
+life.--=Come and see.= Rather, _Come and ye shall see_. This is the
+best reading, and is given by Alford, Meyer, Tischendorf, Tregelles,
+etc. (ὄψεσθε not ἴδετε).--=And abode with him that day.= For the rest
+of the day.--=For it was about the tenth hour.= Reckoning from 6 A.
+M., according to Jewish fashion, this would make it 4 P. M. Observe,
+as indicative of the Evangelist John’s character, and of the force of
+the impression made on him from the outset by Christ, that he
+remembered not only the day, _but the very hour_, of his first
+interview with his subsequent Lord. This, too, is one of those minute
+touches which would not be found in either a mythical tradition or an
+ecclesiastical forgery.
+
+
+    40 One of the two which heard John _speak_, and followed
+       him, was Andrew, Simon Peter’s brother.
+
+
+    41 He first findeth his own brother Simon, and saith
+       unto him, We have found the Messias, which is, being
+       interpreted, the Christ.
+
+
+    42 And he brought him to Jesus. And when Jesus beheld him,
+       he said, Thou art Simon the son of Jona: thou[57] shalt be
+       called Cephas, which is by interpretation, A stone.
+
+          [57] Matt. 16:18.
+
+=40-42. One of the two * * * was Andrew.= It is the almost universal
+belief of scholars that the other was John the Evangelist, an opinion
+which rests on the following considerations: (1) John never mentions
+himself in his Gospel; if he refers to himself at all it is never by
+name (ch. 13:23; 18:15; 19:26; 20:3; 21:20). (2) The name of the other
+disciple would have been mentioned if there had not been some special
+reason for not mentioning it, and John’s habit of suppressing his own
+name constitutes a sufficient reason; no other plausible reason has
+been suggested. (3) The minute accuracy of detail in this narrative,
+extending to the specification of the day and of the hour, justifies
+the belief that it is the narrative of an eye and ear witness. On the
+life and character of Andrew see note at close of Matt. ch. 10, Vol.
+1.--=He first findeth his own brother.= Our English version is
+ambiguous if not misleading. The meaning is not, Before going to
+Jesus’ residence he found his own brother, but of the two he was the
+first to find Simon. The implication is that both went in search of
+him; all three, John, Andrew, and Simon were probably at the baptism
+of John the Baptist, and were his disciples. There is no evidence to
+sustain the hypothesis that John brought his brother James to Jesus at
+this time, or even that James was with John at the Jordan.--=The
+Messiah * * * the Christ.= One is a Hebrew, the other a Greek word.
+The meaning is the Anointed One. On the spiritual meaning of the names
+of Jesus, see note at close of Matt. ch. 1, Vol. I. Andrew’s
+exclamation of delight on finding the Messiah, _eureka_ (εὐρήκαμεν,
+_we have found_), is the same attributed to Archimedes on his
+discovery of the adulteration of Hiero’s crown. He detected the
+mixture of silver in a crown which Hiero had ordered to be made of
+gold, and determined the proportions of the two metals by a method
+suggested to him by the overflow of the water when he stepped into a
+bath. When the thought struck him, he is said to have been so pleased
+that, forgetting to put on his clothes, he ran home shouting _Eureka,
+Eureka, I have found it, I have found it_. What is the grandest
+discovery compared with that which the soul makes when it finds its
+Messiah?--=Thou shalt be called Cephas, which is by interpretation
+Peter.= Cephas is Hebrew; Peter is Greek; both words mean a stone. On
+the significance of this change of name, see Matt. 16:18, note. At the
+interview there reported Christ refers to the name here given, and
+confirms and interprets it; at least this is the view of the best
+Evangelical scholars, Meyer, Alford, Lange, Schaff; and it is more
+reasonable, on the whole, than the supposition that the Evangelist
+John anticipates and reports the change of name out of its place. The
+careful student will observe that here Christ’s language is that of
+prophecy: Thou _shalt be_ called Peter; there it is the language of
+fulfillment. Thou _art_ Peter. The apostle did not become Peter till
+he made the inspired confession of Christ as the divine Messiah, which
+is recorded in Matthew.
+
+
+    43 The day following. Jesus would go forth into Galilee,
+       and findeth Philip, and saith unto him, Follow me.
+
+
+    44 Now Philip was of Bethsaida, the city of Andrew and
+       Peter.
+
+
+    45 Philip findeth Nathanael, and saith unto him, We have
+       found him, of whom Moses[58] in the law, and the prophets,
+       did write, Jesus of Nazareth, the son of Joseph.
+
+          [58] Luke 24:27, 44.
+
+=43-45. The day following.= That is, the day following the bringing of
+Peter to Jesus, which Meyer thinks occurred on the same day in which
+Andrew and John accompanied Jesus to his home, but which it appears to
+me, from verse 39, must have occurred on the following day; and this
+is the view of the ancient and of many of the modern expositors. In
+that case the order would be as follows: first day, John’s conference
+with the delegation from Jerusalem (19-28); second day, John’s public
+testimony to Jesus (29-34); third day, John’s private testimony to
+Jesus (35-39); fourth day, Peter brought to Jesus (40-42); fifth day,
+Nathanael brought to Jesus (43-51); seventh day, one day intervening,
+the marriage at Cana in Galilee (ch. 2:1, etc.).--=Findeth Philip and
+saith unto him, Follow me.= This is Christ’s first personal call of a
+disciple to follow him. There is no evidence that Philip ever withdrew
+from this personal following of Christ as did John and Peter and
+Andrew; they did not permanently attach themselves to Jesus till his
+subsequent call to them by the sea of Galilee (Luke 5:1-11). On
+Philip’s life, see note at close of Matt. 10, Vol. I. He is not to be
+confounded with Philip the deacon, mentioned in Acts 6:5; 8:5-12,
+etc.--=Bethsaida.= There is no good ground for the hypothesis that
+there were two towns of this name on or near the sea of Galilee. The
+city was on the northern shore, near the entrance of the Jordan into
+the sea. See Mark 6:45, note; and for illustration of site, John ch.
+6.--=Philip findeth Nathanael.= Observe that the young disciple does
+not wait, but as soon as he has found Christ begins to declare his
+discovery to others. So with Andrew above (41), with the woman of
+Samaria (ch. 4:28, 29), with Paul after his conversion (Acts 9:20).
+Nathanael’s name occurs in the N. T. only here and in John 21:2. It is
+not among the list of apostles furnished by Matt. 10:2-5; Mark
+3:16-19; Luke 6:14-16; and Acts 1:13. But they all mention, in close
+connection with Philip, a Bartholomew, which is not properly a name
+but only a patronymic, its meaning being Son of Tholmai. These facts
+have led most scholars to adopt, as a reasonable hypothesis, the
+opinion that Nathanael and Bartholomew are different names for the
+same person. The name Nathanael, like our Theodore, means _gift of
+God_.--=We have found him of whom Moses in the law, and the prophets,
+did write.= The reference is unmistakably to the Messiah. For
+references in the books of Moses to the promised Messiah, see Gen.
+3:15 and 17:7, with Gal. 3:16, and Deut. 18:15-19.--=Jesus of
+Nazareth, the son of Joseph.= This is the language, not of the
+Evangelist, but of Philip. Unquestionably at that time Philip knew
+nothing of the supposed birth of Jesus; to him Jesus was, as to the
+Nazarenes subsequently (Matt. 13:54-56), simply the son of Joseph. The
+supposed inconsistency of this language and the account of Christ’s
+supernatural birth as given by Matthew, is therefore purely imaginary.
+
+
+    46 And Nathanael said unto him,[59] Can there any good
+       thing come out of Nazareth? Philip saith unto him, Come and
+       see.
+
+          [59] chap. 7:41.
+
+=46. Out of Nazareth is it possible that anything good can come!=
+There is a scornful emphasis on the word Nazareth not preserved in our
+English version. That Nazareth was an unimportant and insignificant
+town is indicated by the fact that it is neither mentioned in the O.
+T. nor in Josephus; that the moral condition of its inhabitants was
+below that of the rest of Galilee is indicated by the declaration of
+Mark 6:5, 6, and by the mob which threatened the life of Christ at a
+time when he was just growing into popularity elsewhere in Galilee
+(Luke 4:28-30). No other definite reason is known for the evident
+odium which attached to Nazareth even in the minds of Galileans. Comp.
+Matt. 2:23, note. The question of Nathanael furnishes a striking
+illustration of the spirit of prejudice in even good men. To Nathanael
+it seems impossible that the promised Prophet can appear elsewhere
+than in or near the city of the Great King.--=Come and see.= This is
+the best answer to make to unbelief. Christ is his own best witness
+(ch. 5:34). It is not merely true that “personal experience is the
+best test of the truth of Christianity, which, like the sun in heaven,
+can only be seen in its own light” (_Schaff_), but it is also true
+that Christ is a greater miracle than any he ever wrought; and that
+the supreme character of Christ carries in itself a moral conviction
+to hearts which resist all arguments drawn from nature. Of this truth
+John Stuart Mill, in his Three Essays on Religion, affords a striking
+illustration. After considering all the arguments for the existence
+and perfection of the Divine Being derived from nature, and declaring
+that Natural Religion points to a Being “of great but limited power,”
+“who desires and pays some regard to the happiness of his creatures,
+but who seems to have other motives of action which he cares more
+for,” he comes to the character of Christ, and not only pays a tribute
+to it, eloquent and reverent, but adds his conviction that it would
+not “even now be easy, even for an unbeliever, to find a better
+translation of the rule of virtue from the abstract into the concrete,
+than to endeavor so to live that Christ would approve our life.”
+Chrysostom notices the gentleness and candor of Philip’s reply; he
+furnishes a model to all disputants in dealing with religious
+prejudice. See 2 Tim. 2:24.
+
+
+    47 Jesus saw Nathanael coming to him, and saith of him,
+       Behold[60] an Israelite indeed, in whom is no guile!
+
+          [60] Ps. 32:2; Rom. 2:28, 29.
+
+
+    48 Nathanael saith unto him, Whence knowest thou me? Jesus
+       answered and said unto him, Before that Philip called thee,
+       when thou wast under the fig tree, I saw[61] thee.
+
+          [61] Ps. 139:1, 2.
+
+
+    49 Nathanael answered and saith unto him, Rabbi, thou[62]
+       art the Son of God; thou art the King[63] of Israel.
+
+          [62] chap. 20:28, 29; Matt. 14:33.
+
+          [63] Matt. 21:5; 27:11.
+
+=47-49. An Israelite indeed.= Because in faith and love a true child
+of God. Comp. Luke 19:9; Romans 2:28, 29; Gal. 3:29; 6:15, 16. For O.
+T. description of such an Israelite, see Psalm 15.--=In whom is no
+guile.= Therefore, characteristically unlike the Pharisees, whose
+pride it was that they were children of Abraham (Luke 3:8; John 8:33),
+and who were full of hypocrisy (Matt. 6:2, 5, 16; 23:14-33).--=Whence
+knowest thou me?= As Saul of Tarsus (Acts 9:5, 6, notes), so Nathanael
+is surprised by the Lord’s reading of his character and inward
+experience.--=When thou wast under the fig-tree.= The whole course of
+the narrative indicates in this response a supernatural sight, as in
+the previous characterization of Nathanael a supernatural insight. If
+Christ had merely chanced to see Nathanael without being seen by him,
+this fact would afford, surely, no basis for Nathanael’s faith, or
+Christ’s commendation of it. It seems also clear that something more
+is implied than the mere fact that Christ saw Nathanael under a
+fig-tree, since that would neither explain Christ’s commendation of
+him as an Israelite without guile, nor Nathanael’s astonishment. Hence
+the surmise of the commentators that he had retired there for purposes
+of prayer, and that Christ had seen him there, like the Israel from
+whom he descended (Gen. 32:24-23) wrestling with God, for the bestowal
+of the long-promised blessing to his realm, in the gift of the
+Messiah. It was probably this revelation of the secret of his soul
+which caused Christ to characterize him as a true Israelite, and
+Nathanael to recognize in the One who read his inmost life so
+perfectly, the King of Israel.--=The Son of God * * * the King of
+Israel.= The Messiah. See Ps. 2:7; Matt. 16:16; Luke 22:70;
+John 1:34; 11:27. Observe that Christ recognizes and accepts this
+characterization of himself at the outset of his ministry, a quite
+sufficient refutation of the theory of Renan, that it was the
+outgrowth of his followers’ later admiration, and tacitly accepted by
+Christ at or near the close of his earthly life. That Nathanael fully
+comprehended the meaning of his own confession is not, however,
+probable.
+
+
+    50 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 than these.
+
+
+    51 And he saith unto him, Verily, verily, I say unto you.
+       Hereafter ye shall see heaven[64] open, and the angels[65]
+       of God ascending and descending upon the Son of man.
+
+          [64] Ezek. 1:1.
+
+          [65] Gen. 28:12; Dan. 7:9, 10; Acts 1:10, 11.
+
+=50, 51.= There is some difficulty respecting the proper
+interpretation of Christ’s promise here. The word _hereafter_ is
+rather _henceforth_; but it is omitted by the best critics, _e. g._,
+Alford, Tischendorf, Lachmann. The figure is undoubtedly drawn from
+the vision of Jacob (Israel) of the ladder between heaven and earth,
+and the angels ascending and descending on it (Gen. 28:12). Some
+suppose the reference to the angelic appearances to Christ, and the
+divine signs given in attestation of his mission (ver. 32; Matt. 4:11;
+Luke 2:13; 9:29-31; 22:43), but the earlier of these had already taken
+place, and Nathanael was neither present at the temptation, at the
+transfiguration, nor at the garden of Gethsemane. Chrysostom refers in
+addition to the angelic appearances at the resurrection, but they by
+no means furnish a literal fulfillment of the promise. Some interpret
+it spiritually, of the manifest opening of the heavens and the
+intercommunication between earth and heaven, through Jesus Christ. So
+Maurice: “Faithful and true Israelite! the vision to thy progenitor
+who first bore that name, shall be substantiated for thee, and for
+those who trust in me in lonely hours, through clouds and darkness, as
+thou hast done. The ladder set upon earth and reaching to heaven--the
+ladder upon which the angels of God ascended and descended--is a
+ladder for thee and for all. For the Son of man, who joins earth to
+heaven, the seen to the unseen, God and man in one, He is with you;
+through Him your spirits may arise to God; through Him God’s Spirit
+shall come down upon you.” Similarly Luther, Calvin, Tholuck, Alford,
+and others. But this interpretation is not wholly satisfactory, since
+it converts Christ’s words into an allegory, and deprives them of all
+literal meaning. According to this view the angels are but spiritual
+blessings, the open heavens are not seen, and the angelic appearances
+are not upon the Messiah, but through him to mankind. A third
+interpretation connects Christ’s words here with his analogous
+declarations in Matt. 25:31; 26:64, etc., and refers it to his Second
+Coming. So Ryle: “When He comes the second time to take his great
+power and reign, the words of this text shall be literally fulfilled.
+His believing people shall see heaven open, and a constant
+communication kept up between heaven and earth--the tabernacle of God
+with men, and the angels visibly ministering to the King of Israel,
+and King of all the earth.” I believe that these three views are
+congruous and consistent, and are all embraced in the promise. Christ
+opened the communication between earth and heaven; manifested that
+fact by the angelic appearances which accompanied his coming, his
+presence, and his departure; still manifests it, by the spiritual
+blessings which he constantly confers in answer to the prayers of his
+people; and will finally manifest it yet more gloriously when he comes
+to take possession of his established kingdom, with his holy angels
+with him. The past and present fulfillments of this prophecy are but
+fragmentary and imperfect. The final and perfect fulfillment awaits us
+in the future.
+
+
+
+
+[Illustration: AN ORIENTAL WEDDING.
+
+“_And the third day there was a marriage in Cana of Galilee_”]
+
+
+                              CHAPTER II.
+
+
+Ch. 2:1-11. THE MARRIAGE AT CANA IN GALILEE. CHRISTIANITY NOT
+ASCETICISM.
+
+This miracle is recounted only by the Evangelist John. That fact does
+not discredit the account: it incidentally confirms the view that he
+wrote to supply what was lacking in the other Gospels.
+
+
+[Illustration: CANA OF GALILEE.]
+
+
+      1 And the third day there was a marriage in Cana[66] of
+       Galilee; and the mother of Jesus was there.
+
+          [66] ch. 4:46; Joshua 19:28.
+
+
+      2 And both Jesus was called, and his disciples, to the
+       marriage.[67]
+
+          [67] Heb. 13:4.
+
+=1, 2. The third day.= That is, probably, after the interview with
+Nathanael described at the close of the preceding chapter. Lightfoot
+says that, according to Jewish custom, the weddings of virgins took
+place on the fourth day of the week, our Wednesday, and of widows on
+the fifth day, our Thursday.--=There was a marriage.= For description
+of wedding ceremonies among the Jews, with illustration of wedding
+procession, see Matt. 25:1-13, Prel. Note.--=In Cana of Galilee.= The
+traditional site is Kefr Kenna, four and one-half miles northwest of
+Nazareth. The more probable site is about nine miles north of Nazareth
+and six or eight hours from Capernaum. See Map, Vol. I, p. 50.
+Robinson describes it as a fine situation, and once a considerable
+village of well-built houses. They are now uninhabited and the whole
+region is wild and desolate.--=And the mother of Jesus was there.= Her
+name is never mentioned by John. The fact that Joseph is not mentioned
+in either of the Gospels, after Christ’s manhood, has led to the
+universal opinion that he was dead. The presence of Mary, and her
+apparent authority (ver. 5), indicates that the bride or bridegroom
+were connections or relatives. Different traditions represent
+respectively Alphæus, one of his sons, John the Apostle, and Simon the
+Canaanite as the bridegroom, but they are all equally untrustworthy.
+The Mormons maintain that this was the marriage of Jesus himself.The
+student will observe that it is said of Mary that she _was there_, of
+Jesus that he _was called_, an indication that he came at a later
+period, and probably after the marriage feast, which usually lasted
+for several days, had begun.--=And his disciples.= Probably those who
+had already begun to follow him, though not yet ordained as apostles,
+nor summoned by him to leave their regular avocations to become his
+constant companions. These were Andrew, John, Simon Peter, Philip, and
+Nathanael, and they were probably invited because they were with
+Christ, and out of consideration for him.
+
+
+      3 And when[68] they wanted wine, the mother of Jesus saith
+       unto him, They have no wine.
+
+          [68] Eccles. 10:19; Isa. 24:11.
+
+=3. And the wine failing.= Not merely, as in our English version, when
+they wanted wine. The implication is that wine had been provided,
+but the supply proved insufficient. Possibly the unexpected addition
+of the five disciples of Christ exhausted it.--=The mother of Jesus
+saith unto him, They have no wine.= _Why_ did she appeal to him?
+There is certainly no ground for such an explanation as that of
+Bengel, that she meant to give a hint to Jesus and his disciples
+to go away! Nor is there any evidence that she asked him to work a
+miracle, or even definitely anticipated or desired it. If she were
+in any way responsible for the success of the feast, and the supply
+was falling short, the appeal for help to her son was natural; and it
+was specially so, if, as modern customs in the Orient indicate (see
+Ellicott’s _Life of Christ_, p. 118), the guests often contribute to
+the supplies at such entertainments. Along with this desire to do
+the bride and bridegroom a favor, there may have been, as Chrysostom
+suggests, a desire through her son to render herself conspicuous,
+and a vague and inexpressible feeling that he could, if he would,
+supply the want by a miracle, as Elijah supplied the widow’s cruse
+(1 Kings 17:14-16). And his _quasi_ rebuke, if rebuke it be, may have
+been addressed to this mother’s vanity.
+
+
+      4 Jesus saith unto her, Woman, what have I to do with thee?
+       mine hour is not yet come.
+
+=4. Woman, what have I to do with thee? Mine hour is not yet come.=
+Some question has been made respecting the meaning of this language.
+It is clear (1) that _woman_ is not a harsh term, and involves no tone
+of rebuke or reproof; for when Christ on the cross commends his mother
+to John’s care, he uses the same term, “_Woman_, behold thy son” (ch.
+19:26); (2) the Greek phrase (τί ἐμοὶ καὶ σοὶ) is properly rendered in
+our English version, _What have I to do with thee?_ Though literally
+capable of the translation proposed by Dr. Adam Clarke, _What is this
+to thee and me?_ that is, _What is this to us?_ the uniform usage of
+the N. T. forbids this translation. The Greek is the same in the
+following passages, where the translation cannot be other than that
+given both there and here. Matt. 8:29, note; Mark 1:24; 5:7; Luke
+8:28. I can only understand it as a disclaimer on Christ’s part of any
+responsibility in the matter, and an intimation that in his future
+mission he was not, as he had heretofore been, subject unto his
+mother. There may also be in it implied a gentle rebuke of her
+endeavor to elicit from him some display of his miraculous power,
+before the time for the commencement of his public ministry.
+Chrysostom interprets her spirit here by that of Christ’s brethren
+(ch. 7:4), and his reply by his refusal, later, to turn aside from his
+work at her solicitation (Matt. 12:47, 48). Evidently she did not
+regard his language as that of refusal, for she expects his aid, and
+bids the servants do his bidding. “She read a _yes_ latent in his
+apparent _no_.”--(_Trench._)--=Mine hour is not yet come.= Not mine
+hour to die, though that is usually the signification of this
+oft-repeated phrase in John’s Gospel (ch. 7:30; 8:20; 12:23, 27;
+13:1); but that would be here meaningless; nor, The hour to work this
+miracle, because the wine is not yet wholly exhausted, or the guests
+are not conscious of the lack, and have not asked for supply; but, The
+hour for me to begin my public ministry, accompanied as it is to be
+with the working of miracles, the hour for my manifestation. The
+Protestant commentaries see in the language here a rebuke of the
+spirit of Mariolatry, in this following the fathers; _e. g._,
+Chrysostom: “The answer was not that of one rejecting his mother, but
+of One who would show her that having borne him would have availed
+nothing, had she not been very good and faithful;” and Augustine: “As
+God he has no mother. And now that he was about to perform a divine
+work, he ignores, as it were, the human womb, and asks, ‘Woman, what
+have I to do with thee?’ as much as to say, Thou art not the mother of
+that in me which works miracles; thou art not the mother of my
+Godhead.”
+
+
+      5 His mother saith unto the servants, Whatsoever[69] he
+       saith unto you, do _it_.
+
+          [69] Luke 5:5, 6.
+
+=5. His mother saith onto the servants.= The fact that there were
+servants, and more than one, indicates that the family was in at least
+comfortable if not opulent circumstances. Christ associated with the
+rich as readily as with the poor; but the rich did not, as readily as
+the poor, associate with him. Her direction to the servants and their
+unquestioning obedience indicates that in this marriage festival she
+had some degree of authority.
+
+
+      6 And there were set there six water-pots of stone, after
+        the manner of the purifying of the Jews, containing two or
+        three firkins apiece.
+
+
+      7 Jesus saith unto them, Fill the water-pots with water.
+        And they filled them up to the brim.
+
+
+      8 And he saith unto them, Draw[70] out now, and bear unto
+        the governor[71] of the feast. And they bare _it_.
+
+          [70] Eccles. 9:7.
+
+          [71] Rom. 13:7.
+
+=6-8.= The forms of the water-pot and of the ewer, with which the water
+was drawn or dipped out, are shown in the accompanying illustration.
+The water-pots may have set in the room; more probably in an ante-room
+or in the courtyard of the house. The fact that the water was provided
+for purifying is stated to account for the presence of so much water;
+and the reference to the manner of the Jews is added for the Gentile
+readers, for whom John especially wrote. On these ceremonial washings,
+see Mark 7:2-5, notes. The _firkin_ (μετρητης) is equivalent to 8⅞
+gallons; the whole amount of water, therefore, was between 100 and 150
+gallons. Since the jars were filled to the brim, the water was apparent
+_after_ they were filled; there was, therefore, no room for fraud or
+mistake. The statement of the exact number and proximate size indicates
+that we have here the description of an eye-witness. It also indicates
+that there were a large number of guests.
+
+
+[Illustration: WATER-POTS AND EWERS.]
+
+
+The quantity of wine made by Christ on this occasion has been the
+subject of some hostile criticism, as though it were an invitation to
+excessive drinking. But (1) there is no evidence that any more wine
+was created than was used. Whether it was changed in the stone jars,
+or as it was carried to the guests, does not appear; (2) in Palestine,
+a wine-growing and wine-consuming country, where it is not merely _a_
+beverage, but _the_ beverage of the common people, four or five
+barrels of wine would not seem so extraordinary a supply as it would
+to us, nor would it produce any such effect in the consumption as an
+equal amount of the ordinary wines of to-day; (3) it is God’s way to
+pour out his bounty, not only in abundance, but in superabundance. As
+Christ created, not merely barely enough bread for the 5,000, but the
+disciples, after all were fed, gathered up twelve baskets full, so we
+may well believe that here he created not barely sufficient for the
+hour, but a superabundance which remained to bless the home after the
+departure of the guests. On the probable character of this wine, see
+below, Note on Christ’s example in the use of wine.
+
+
+     9 When the ruler of the feast had tasted the water that
+       was made wine, and knew not whence it was: (but the
+       servants[72] which drew the water knew;) the governor
+       of the feast called the bridegroom,
+
+          [72] ch. 7:17; Ps. 119:100.
+
+
+    10 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: _but_ thou hast kept the
+       good wine[73] until now.
+
+          [73] Ps. 104:15; Prov. 9:2, 5.
+
+=9, 10. The ruler of the feast.= The same word as _governor of the
+feast_, in the preceding verse. Among the Greeks and Romans, a ruler
+of the feast (_symposiarch_) was commonly chosen, usually by lot, who
+regulated the whole order of the festivities, proposed the amusements,
+etc. A reference in the Apocrypha (Eccles. 32:1, 2) indicates that the
+same practice prevailed among the Jews. There is no ground for
+supposing the ruler of the feast in this case to have been other than
+a guest, who occupied this honorary office.--=But the servants knew,
+they having drawn the water.= Not merely, _the servants which drew,
+knew_; the reason of their knowledge is indicated; they knew because
+they had themselves filled the jars with the water, and drawn it
+out.--=Called the bridegroom.= Called out to him, probably across the
+table. The language which follows is sportive, and characteristic of
+such an occasion of festivity.--=Every man at the beginning doth set
+forth good wine; and when men are drunken, then that which is worse.=
+The verb rendered in our English version “have well drunk” is
+literally _are drunken_. It is in the passive voice. This does not
+necessarily imply that in the East men counted on the inebriacy of
+their guests, and for that reason provided the best wine first, still
+less that the guests here were intoxicated. “The man says only in
+joke, as if it were a general experience, what he certainly may have
+often observed.”--(_Meyer._) The ancient commentators have observed
+the difference between the feasts of the world and the feasts of
+Christ; the world gives its best wine at first, and when men have
+become intoxicated with it, then the poor, as the prodigal son
+experienced (Luke 15:13-16); Christ ever reserves the good wine to the
+last. See this thought beautifully drawn out by Jeremy Taylor in his
+_Life of Christ_. Comp. John 4:13, 14.
+
+
+    11 This beginning of miracles did Jesus in Cana of Galilee,
+       and manifested[74] forth his glory: and his disciples
+       believed[75] on him.
+
+          [74] ch 1:14.
+
+          [75] 1 John 5:13.
+
+=11. This beginning of miracles.= An incidental and indirect testimony
+that the miracles of Christ’s infancy, narrated in the apocryphal
+Gospels, are spurious.--_And manifested forth his glory._ Observe _his_
+glory; the miracles of the disciples did not manifest forth _their_
+glory, but that of their Lord (Acts 3:8; 14:11-15).--=And his
+disciples believed in him.= That is, the five that had already begun to
+follow him. But _what_ or _how much_ they believed is not indicated.
+They began to have that confidence in him which was not consummated
+till after his resurrection.
+
+In respect to this miracle, observe, (1) _The simplicity of the
+narrative_. John does not directly assert that the water was made wine,
+nor that a miracle was performed, nor does he deduce any conclusion
+from the event; he simply narrates what he saw and heard--the jars
+filled with water, the contents drawn out, the testimony of the
+governor of the feast to the excellence of the wine carried to
+him; the reader is left to draw his own conclusion. (2) _The utter
+failure of all naturalistic explanations_, such as that Christ simply
+accelerated the process of nature, or changed the attributes of the
+water after the analogy of mineral waters, so as to give it the taste
+and appearance of wine, or that the taste and semblance of wine was
+due to a state of spiritual exaltation on the part of the company, all
+of which views have had defenders even among orthodox critics. See
+Lange’s and Meyer’s Commentaries for a statement of these and kindred
+interpretations. Meyer well says, respecting them all, “Instead of a
+transmutation of water we have a frivolous transmutation of history.”
+(3) _The impossibility of deception or fraud._ The jars are those
+belonging to the household; they are filled to the brim with water;
+it is drawn out by the servants; the judgment respecting the wine is
+pronounced by the governor of the feast, who does not know of the
+miracle. (4) _The analogy of nature._ “He who made the wine at this
+wedding does the same thing every year in the vines. As the water
+which the servants put into the water-pots was turned into wine by
+the Lord, so that which the clouds pour down is turned into wine by
+the same Lord. It excites no wonder in us, because it occurs every
+year.”--(_Augustine._) (5) _The moral and spiritual significance of
+the miracle._ Contrast Christ’s ready consent to convert water into
+wine to add to the festivities of others, with his refusal to convert
+stones into bread to supply his own imperative needs (Matt. 4:3, 4);
+his conversion of water into wine, the symbol of inspiration and life,
+with the first miracle of Moses, who converted water into blood, an
+instrument and a symbol of death (Exod. 7:20, 21)--Christ brings life
+and power, Moses brings law and condemnation (Rom. 7:8, 9); his
+entrance on his ministry by attendance on a marriage festivity, and
+his miracle to prolong its festivities, with the asceticism of John
+the Baptist (Luke 1:15; Matt. 3:4). Compare his inauguration of the
+new covenant by a miracle at a marriage with God’s inauguration of the
+old covenant by ordaining and creating the marriage relation (Gen.
+1:21-24). Notice in this miracle a type of Christ’s redeeming love,
+who converts the water of the law into the wine of the Gospel, and
+every soul which hears and obeys his creative command into an
+inspiring life-giving spirit (John 5:21; 6:33; 1 Cor. 15:45). Observe
+the fundamental lesson, that Christ’s example bids us not to withdraw
+from the world, nor abstain from its use, but to use without abusing
+it (1 Cor. 7:31), and that the assertion that Christianity bids men
+“make this earth as unpleasant to themselves as possible so as to
+secure hereafter the joys of heaven,” is a monstrous perversion of the
+teaching and example of Jesus Christ. Comp. Matt. 9:9, 10; 11:19; Luke
+7:36; 11:37; 14:1; John 12:1, 2.
+
+       *       *       *       *       *
+
+CHRIST’S EXAMPLE IN THE USE OF WINE. 1. _The facts._ These are that
+Christ inaugurated his public ministry by attending a wedding feast,
+and there by a miracle creating a large quantity of wine--certainly
+all that the guests could use--for the simple purpose of prolonging
+the festivities of the occasion; that he was accustomed throughout his
+life to attend social gatherings where wine was freely used; that he
+used it freely himself, notwithstanding the fact that it subjected him
+to the reproaches and the misrepresentations of his enemies (Matt.
+11:19; Luke 7:34); that he never directly or indirectly condemns the
+use of wine, though he does condemn drunkenness (Matt. 24:49; Luke
+12:45); and that he directs its use by his church as a perpetual
+memorial of his atoning love, and employs it as a symbol of joy and
+fellowship in the world to come (Matt. 26:26-29; Mark 14:22-25; Luke
+22:18; 1 Cor. 10:16). The force of this example is strengthened by the
+reflection that drunkenness was common in the East before Christ’s day
+(Esther 1:10; Isa. 5:22; 28:7; Dan. 5:2-4; Hosea 4:11), and in
+Palestine and the neighboring countries during Christ’s lifetime, so
+that even the church of Christ had need of constant admonition against
+it (Matt. 24:49; Luke 15:13; Rom. 13:13; 1 Cor. 11:21; Gal. 5:21; 1
+Pet. 4:3); that a Jewish Sect existed, the Essenes (Matt. 3:7, note),
+who were total abstainers, with whom Christ never identified himself;
+and that he directly contrasts his life and example with that of John
+the Baptist (Matt. 11:19), who, as a Nazarite, was pledged against the
+use of wine and strong drink (Luke 1:15; Numb. 6:3). Attempts have
+been made to show that the wine which Christ made on this occasion and
+used on other occasions was not fermented. It is certain that there
+were in use in the Greek and Roman world, and presumptively in
+Palestine, three kinds of wine--fermented wines, which, however, were
+unlike our own fiery wines and contained only a small percentage of
+alcohol, and which were usually mixed in the use with water, in the
+proportion of two or three parts of water to one of wine; new wine,
+made of the juice of the grape, and, like our new cider, not fermented
+and not intoxicating; and wines in which, by boiling the unfermented
+juice of the grape, or by the addition of certain drugs, the process
+of fermentation had been stopped, and the formation of alcohol
+prevented. It is claimed that fermented wine was not used at the
+Passover, though I can find no other reason for this opinion than the
+fact that leavened, _i. e._, fermented bread was prohibited--a
+prohibition the sole object of which was to remind the Jews of the
+haste of the original passover. Paul’s language in 1 Cor. 11:21 (see
+note there) makes it evident that fermented wine was used by the
+primitive church in the administration of the Lord’s Supper; and the
+Rabbinical rule, requiring water to be mixed with the wine at the
+paschal feast (see Lightfoot on Matt. 26:27), lest drunkenness should
+disgrace it, makes it equally evident that wine was used in the
+original O. T. festival. There is nothing in the language of the N. T.
+to indicate any discrimination between fermented and unfermented
+wines; Christ himself never directly or indirectly discriminates
+between them; neither do any of his apostles; and it is apparently
+indicated if not necessarily implied in the account here, and in other
+passages, that it was the ordinary fermented wine which Christ
+employed; see especially Matt. 11:19, “Behold a glutton and a
+wine-bibber,” and Matt. 9:17, “No man having drunk old (_fermented_)
+wine, straightway desireth new (_that of the last vintage and
+unfermented_), for he saith the old is better.” The language of Mark
+14:25, “I will drink no more of the fruit of the vine,” etc., plainly
+implies that he had been accustomed to drink it freely and as a
+beverage with his followers. I judge then that Christ here made, and
+throughout his life ordinarily used, fermented wine; and this is the
+nearly unanimous judgment of the best unprejudiced Biblical scholars.
+The opposite opinion is of later origin, an after-thought, the product
+not of impartial Biblical research, but of the temperance reformation.
+(2) _Significance of these facts._ It appears to me clear, in the
+light of these facts, that neither Christ’s precept nor his example
+can be cited in favor of the doctrine of total abstinence, as a
+universal and permanent obligation from all use of wine, even as a
+beverage; that it rather indicates that he recognizes the right and
+propriety of so using it; and that the doctrine and practice of total
+abstinence must be maintained, if at all, not by any specific precept,
+nor by the general course of Christ’s life, but from local and perhaps
+temporary considerations, and solely on the ground that the Christian
+must always be willing to surrender a lawful gratification for the
+sake of a higher good, either to himself or to others (Matt. 5:29, 30;
+Rom. 14:21; 1 Cor. 6:12). It is equally clear that neither Christ’s
+precepts nor his example justifies the ordinary drinking usages of
+American society of to-day, with its bars, its wine-shops, its
+beer-gardens, its fiery wines and strong liquors, and all its
+attendant evils. The ordinary wine of to-day is a very different
+article from that in Christ’s day. The _word_ is the same, the _thing_
+is different. And the usages are equally different. It is not my
+province here to enter into a general discussion of the temperance
+question, or even of the Bible teaching on the subject; but for the
+convenience of the student I add, from my _Dictionary of Religious
+Knowledge_, a tabular view of the principal Bible passages which bear
+on the subject, either for or against the use of wines.
+
+
+                             THE BIBLE
+
+          COMMENDS WINE:                     CONDEMNS WINE:
+
+   _As an offering to God            _As a cause of violence and woe_:
+   with oil and wheat_:                Prov. 4:17; 23:29-32.
+     Numb. 18:12.
+     Neh. 10:37-39.                  _Of self-security and irreligion:_
+                                       Isa. 28:7; 56:12.
+   _As a blessing to man_:             Hab. 2:5.
+     Gen. 27:28-37.
+     Deut. 7:13.                     _As a poison_:
+     Judges 9:13.                      Deut. 32:33.
+     Prov. 3:10.                       Prov. 23:31.
+     Isa. 65:8.                        Hosea 7:5.
+     Joel 3:18.
+     Ps. 104:15.                     _As an accompaniment of
+     Zech. 9:17.                     wickedness_:
+                                       Isa. 5:22.
+   _As an emblem of spiritual
+   blessing_:                        _As an emblem of divine
+     Isa. 55:1.                      wrath_:
+     Sol. Song 7:9.                    Ps. 60:3; 75:8.
+                                       Isa. 51:17.
+   _As a perpetual memorial            Jer. 25:15.
+   of Christ’s atoning                 Rev. 14:10; 16:19.
+   sacrifice_:
+     Matt. 26:26-29.                 _By the example of priests
+     Mark 14:22-25.                  on entering the tabernacle_:
+      1 Cor. 10:16.                     Lev. 10:8-11.
+
+   _As a medicine_:                  _Of Rechabites_:
+     Prov. 31:6, 7.                    Jer. 35:6.
+      1 Tim. 5:23.
+                                     _Of Nazarites_:
+   _By the example of Jesus            Numb. 6:2, 3.
+   Christ_:
+     John 2:1-11.                    _Of Daniel_:
+     Luke 7:34.                        Dan. 1:8, 12.
+
+       *       *       *       *       *
+
+Ch. 2: 12-22. CHRIST CASTS THE TRADERS OUT OF THE TEMPLE. AN
+ILLUSTRATION OF THE CHARACTER OF CHRIST.--A SYMBOL OF THE WORK OF
+CHRIST.--AN EXAMPLE TO THE FOLLOWERS OF CHRIST.
+
+This incident is narrated only by John. It is not to be confounded
+with the second casting out narrated by the synoptists. See note on
+Matt. 21:12, 13. This occurred at the first Passover in Christ’s
+public ministry; that at the last. There is a significance in the
+repetition. It indicates both the tendency of a corrupt church to
+corruption in spite of cleanings, a truth unhappily abundantly
+illustrated in history; and the persistence of Christ’s zeal, a
+quality imperfectly reflected in the zeal of his disciples. The
+probable date of this event was March, A. D. 28.
+
+
+    12 After this he went down to Capernaum, he, and his
+     mother, and his brethren, and his disciples: and they
+     continued there not many days.
+
+=12. Went down to Capernaum.= From Cana, which was the hill country,
+to Capernaum, which was on the shore of the sea of Galilee. For
+description of Capernaum, see Matt. 4:13. It would be on the natural
+though not necessary route from Cana to Jerusalem. This visit is not
+to be confounded with Christ’s permanent change of residence from
+Nazareth to Capernaum, which resulted from the mob in the former city
+(Luke 4:28-31); this did not take place till after the imprisonment of
+John the Baptist (Matt. 4:12, 13). The statement that _they continued
+not there many days_, distinguished this visit from that permanent
+change of residence.--=His mother and his brethren and his disciples.=
+His public ministry had not yet fully begun; he had not, therefore,
+yet left his mother and brethren to devote himself to his work. That
+these were real brethren, not cousins or other relations, I think is
+clear, though by many doubted. See note on “Brethren of our Lord,”
+Vol. I, p. 187.
+
+
+    13 And the Jews’ passover[76] was at hand, and Jesus[77]
+       went up to Jerusalem,
+
+          [76] Ex. 12:14.
+
+          [77] Verse 23; chap. 5:1; 6:4; 11:55.
+
+=13. And the Jews’ Passover was at hand.= For origin of Passover see
+Exodus, ch. 12; for some account of its ceremonies see Matt. 26:26-30,
+Prel. Note.--=And Jesus went up to Jerusalem.= Observe, that he was
+accustomed to attend the Jewish feasts as well as the synagogue
+services. The corruption of the church did not cause his withdrawal
+from its public services (ch. 10:25).
+
+
+[Illustration: SUBSTRUCTURES OF THE TEMPLE.]
+
+
+[Illustration: BIRD’S-EYE VIEW OF JERUSALEM.]
+
+
+[Illustration: _From “Life of Jesus; the Christ,” by Rev. Henry Ward
+Beecher._
+
+PLAN AND SECTION OF THE TEMPLE.]
+
+
+    14 And found[78] in the temple those that sold oxen and
+       sheep and doves, and the changers of money sitting:
+
+          [78] Matt. 21:12; Mark 11:15; Luke 19:45.
+
+=14. In the temple.= Historically there were three temples: Solomon’s
+(1 Kings, ch. 6, 7; 2 Chron., ch. 3, 4), the temple of Zerubbabel,
+constructed at the time of the restoration under Nehemiah (Ezra
+3:8-11; 6:3-5), and Herod’s. The latter, named for its builder, Herod
+the Great (Matt. 2:1, note), is the one mentioned here and elsewhere
+in the N. T. Its site, established with as much certainty as any in
+the N. T., was a rock platform in the southeast corner of Jerusalem,
+now occupied by the Mohammedan Mosque of Omar. In its erection ten
+thousand skilled workmen were employed; among them one thousand
+priests especially instructed in the arts of the stonecutter and the
+carpenter. The result was a temple whose architectural magnificence is
+thought never to have been surpassed in ancient or modern times. It
+was less a building than a collection of buildings, and covered an
+area of over nineteen acres. The stone was white marble, the roof
+cedar, the architecture probably a combination of the Greek and the
+Roman. On the east it overlooked the valley of the Cedron, forming an
+effective fortification. It also served as a defence on the north,
+where adjoined the tower of Antonia, the barracks of the Roman
+soldiery. On the south a single gateway, on the west four gateways,
+gave exit and entrance. On the east it was connected by a bridge over
+the Tyrophœan valley with Mount Zion, the site of Solomon’s and later
+of Herod’s palace. The remains of this bridge have been lately
+discovered. The annexed ground plan, from Henry Ward Beecher’s “Life
+of Christ,” will enable the reader to understand the internal
+structure of the temple. The illustration in Vol. I, p. 257, will give
+an idea of its external appearance. The reader is there supposed to be
+on the Mount of Olives looking down upon the temple from the east;
+Mount Zion with its palaces and towers is in the background; the
+long-roofed structure on the left, that is, the south, is the royal
+cloister or _Stoa basilica_. This is minutely described by Josephus
+(Ant. 15:11, 5). It consisted of a nave and two aisles, the side
+toward the country being closed by a wall, that toward the temple
+proper being open. It was 105 feet in breadth, 600 feet in length; the
+centre aisle was 100 feet high, the side aisles 50. The roof of cedar
+was supported by 102 Corinthian columns of white marble, the floor was
+a magnificent mosaic. Between this cloister and the temple structure
+was the open court of the Gentiles. It was open to all, heathen and
+Jew alike, and was used for the purpose of social and intellectual
+exchange, as well as for religious processional services. Here Christ
+(Matt. 21:23), and subsequently his disciples (Luke 24:53; Acts 5:21,
+42), taught the people. Inscriptions in Greek and Latin forbade the
+heathen from passing beyond this court, under penalty of death. For a
+supposed infringement of this law Paul was mobbed (Acts 21:26-30).
+Within were the successive courts of the women, of Israel, of the
+priests. In this latter was the sacred furniture and utensils, the
+table of shewbread, the altar, the laver, etc. In the heart of this
+enclosure, investing all with a mysterious sacredness, was the Holy of
+Holies, veiled from even priestly gaze by the curtain, which was
+subsequently rent in twain at the time of Christ’s death (Matt.
+27:57). This Holy of Holies, 90 × 30 feet, is seen in the illustration
+of the temple as restored, in the centre of the building; it
+constituted the most prominent feature. It was in the outer court of
+the Gentiles that the sheep and cattle and money-changers had
+gathered. The scattered Israelites were unable to bring in person the
+sacrifices for the altar. The Mosaic law permitted them to sell their
+first-fruits, and with the money purchase their gifts at Jerusalem
+(Deut. 14:24-26). They were also required to pay for the support of
+the temple service a half-shekel (Exod. 3:11-16; Matt. 17:24-27,
+notes). This must be paid in Jewish money, for Gentile coin would
+pollute the sacred coffers. Thus, gradually, the feast-days became
+great market-days, as they still are among the nomadic tribes of the
+Mohammedan religion. The priesthood, sharing in the profits, suffered
+the traffickers gradually to intrude into and occupy the outer court
+of the temple. Thus, not only were the religious services of the Jews
+disturbed by the bleating of sheep, the lowing of cattle, the cooing
+of doves, the clangor of the money-changers, and the hum of a busy
+market, but the Gentiles were absolutely driven from all participation
+in the religious benefits of the temple. To their exclusion Christ
+referred in the second expulsion (Mark 11:15-19, note). The priests
+winked not only at the sacrilege, but also at the double defrauding of
+God and man which accompanied it (Mal. 1:7, 8). The court of the
+Gentiles was worse than a market-place; it was a den of thieves. Thus
+Christ’s act was not only a vehement protest against the sacrilege
+which suffers business to encroach on the house and worship of God,
+but also a rebuke of the bigotry which is indifferent to the
+religious wants and worship of men not of our race, faith, or
+companionship.--=Those that sold cattle, sheep, and doves.= For
+sacrifices under the Levitical law; sheep, rams, lambs, goats, kids,
+bulls, cows, calves, doves, and sparrows were offered for this
+purpose. All sacrifices were required to be offered by the priesthood
+and in the temple. On the great feast-days, when the population of
+Jerusalem was increased to a million or more, the traffic must have
+been both large and profitable.--=And the changers of money.=
+Money-changers had in Greece and Rome their stalls or tables in the
+streets and market-places for the purpose of exchanging the coin of
+one nation for another. They are still to be found in Jerusalem,
+seated by their little glass cases, in which are saucers of brass
+filled with coins of silver and gold, of every size and value.
+
+
+[Illustration: THE EXPULSION OF THE TRADERS.
+
+“_He drove them all out of the temple, and the sheep and the oxen; and
+poured out the changer’s money, and overthrew the tables._”]
+
+
+    15 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 tables;
+
+
+    16 And said unto them that sold doves, Take these things
+       hence; make not my Father’s house an house of merchandise.
+
+
+=15, 16. And when he had made a scourge of rushes.= The original
+indicates that the scourge was made of the rushes which were used to
+bed the cattle. Christ picked these up from the floor and wove them
+together into a whip. Of course this fragile lash would not do much
+real execution. It was used as one might use a switch to alarm and so
+drive out the animals. The original shows very clearly that it was
+used for this purpose alone, and not to threaten the men with physical
+chastisement.--=He drove all out of the temple, both the sheep and the
+cattle.= This is the correct rendering; our English version is
+ambiguous and so misleading.--=And poured out the changers’ money.=
+Poured it out upon the floor. This prevented their resisting, for it
+occupied their energies to pick up and save the coin.--=And said unto
+them that sold doves.= It is noteworthy that he drove out the sheep
+and cattle, which the owners could reclaim in the streets, but did not
+set the doves free, which would thus have been lost to their owners. A
+true Christian indignation never blinds to the true rights even of the
+most flagrant wrong-doers.--=Make not my Father’s house a house of
+merchandise.= Compare Christ’s language at the second expulsion, Mark
+11:17, note.
+
+
+[Illustration: EASTERN MONEY-CHANGER.]
+
+
+    17 And his disciples remembered that it was written,[79]
+       The zeal of thine house hath eaten me up.
+
+          [79] Psalm 69:9.
+
+=17. And his disciples remembered=, etc. At the time, not afterward;
+if this had been meant it would have been expressed, as in ver. 22. It
+is not here stated that the utterance in Ps. 69:9 was a prophecy which
+Christ fulfilled; simply that his course recalled the language there.
+The fact indicates the vigor and intensity of Christ’s zeal in the
+manner and spirit of his action, as well as in the act itself.
+
+This and the subsequent purification of the temple during the Passion
+week, indicate in Christ a vigor and intensity of character, and a
+power of indignation, which modern thought rarely attributes to him.
+They interpret the suggestive description of Christ’s personal
+appearance given by John in Rev. 1:13-16, the only hint of his
+personal appearance afforded by the New Testament. We can imagine that
+in this expulsion his eyes were as flames of fire, his feet firm in
+their tread like feet of brass, his voice as the sound of the ocean,
+his words as a two-edged sword. This indignation was aroused by (_a_)
+the sacrilegious covetousness which made God’s house a house of
+merchandise; (_b_) the fraud which converted it into a den of thieves;
+(_c_) the selfishness of the bigotry which excluded the heathen from
+the only court reserved for them. It should inspire in his disciples a
+like spirit of indignation (_a_) against the sacrilegious covetousness
+which converts the house of God into a mart of merchandise, whether by
+the sale of indulgences, masses, and prayers to others, or by
+employing it not for the praise of God but for the social and
+pecuniary profit of the pretended worshipper; (_b_) against the
+bigotry which permits us to look with indifference upon the exclusion
+of the poor, the outcast, the despised from the privileges of God’s
+house. It is a type of (_a_) the cleansing which Christ comes to do
+for every soul, which is a temple of God (1 Cor. 3:16), and out of
+which all unclean things must be driven by the power of God, before it
+is fit for God’s indwelling; (_b_) the final cleansing when he will
+come to cast out all things that defile and work abomination (Rev.
+21:27). Observe that in Revelation the world is represented as
+dreading “the wrath of _the Lamb_.” Christ’s example here does not
+justify the use of physical force by the church to cleanse it from
+corruption; for Christ did not employ physical force. His whip was not
+a weapon; the power before which the traders fled was the moral power
+of Christ, strengthened by the concurring judgment of their own
+consciences and the moral sense of the mass of the people (Mark 11:15,
+note).
+
+
+    18 Then answered the Jews and said unto him, What sign[80]
+       showest thou unto us, seeing that thou doest these things?
+
+          [80] ch. 6:30; Matt. 12:38, etc.
+
+
+    19 Jesus answered and said unto them, Destroy[81] this
+       temple, and in three days I will raise it up.
+
+          [81] Matt. 26:61; 27:40.
+
+=18, 19. What sign showest thou unto us?= What evidence of authority
+to expel from the temple practices allowed by the priesthood. They
+questioned not the right of an inspired prophet to act thus, but the
+authority of Jesus as a prophet. The moral power before which all
+quailed was the greatest of signs; but to that they were indifferent.
+“They required signs to be proved by signs.”--(_Bengel._) No other
+authority for any reformation is ever required than the power
+and grace to achieve it. The same question was repeated at the
+second cleansing, but it elicited a very different answer (Matt.
+21:23).--=Destroy this temple and in three days I will raise it up.=
+In interpreting this passage observe that (1) John himself explicitly
+declares Christ’s meaning, “He spake of the temple of his body” (ver.
+21); (2) that not only the Jews, who might have willfully perverted
+Christ, misunderstood his meaning, but his own followers did not, till
+after his death, understand him (ver. 22); hence (3) the hypothesis
+that he pointed to himself when he said, “Destroy this temple,” is not
+only unnecessary but improbable. The words are a prophecy, but are
+purposely left enigmatical, to be interpreted by the event. The temple
+is itself a type of man, who is intended to be the temple of God, in
+which he will dwell; and therefore a type perfectly fulfilled only in
+Christ, in whom alone the Spirit of God dwelt without measure, and
+with no periods of partial or complete exclusion. The Jews in
+crucifying Christ destroyed the divine reality of which the building
+was only a symbol or prophecy; moreover they inaugurated that terrible
+drama of passion which ended in the literal destruction of the temple
+itself. For description of this destruction see Matt. ch. 24, Prel.
+Note. Some objections to this passage have been suggested. (1) _The
+crucifixion of Christ and his resurrection taking place three years
+later cannot be a sign of his authority here._ Ans. In fact Christ
+does not comply with the Pharisees’ demand for a sign but refuses it,
+as in the analogous passage in Matt. 12:34-40, where he also by a
+metaphor refers to his resurrection. (2) _The prophecy would not be
+and in fact was not understood._ Ans. It was not intended to be
+understood then, but to afford a basis for the faith of the disciples
+when subsequent history had interpreted it. It was an enigma more
+likely to be remembered because enigmatical. “Many such sayings he
+uttered which were not intelligible to his immediate hearers, but
+which were to be so to those who should come after. And wherefore doth
+he do this? In order that when the accomplishment of his predictions
+should have come to pass, he might be seen to have foreknown from the
+beginning what was to follow.”--(_Chrysostom._) (3) _The language is
+imperative and thus involves a command by Christ to crucify him._ Ans.
+The imperative, _Destroy this temple_, is not equivalent to the
+future, You will destroy this temple; nor is it permissive merely, You
+may destroy this temple; nor yet is it a command, You must destroy
+this temple. It is a challenge. Destroy this temple, and I will raise
+it up. “It springs from painfully excited feelings, as he looks with
+heart-searching gaze upon that implacable opposition which was already
+beginning to show itself, and which would not be satisfied till it had
+put him to death.”--(_Meyer._) (4) _The language, I will raise it up,
+imputes to Christ the power of the resurrection which is uniformly
+attributed to the Father._ Ans. This objection is founded on a
+misapprehension. The N. T. recognizes no such distinction between the
+Father and the Son as this objection implies, and Christ uses language
+elsewhere, as distinctly implying his own act in the resurrection as
+that used here (ch. 10:18; 11:25; comp. 5:39, 40, 44). The
+interpretation proposed by some writers, that Christ here speaks of
+the decay of the Jewish religion in its temple, and the building up of
+a new spiritual theocracy, will not be accepted by those who believe
+that John’s explicit declaration of Christ’s meaning is inspired and
+authoritative. Observe how the Jews intentionally misrepresented
+Christ’s saying; they accused him of threatening to destroy the temple
+(Matt. 26:61, note), when he had really prophesied that they would
+destroy it.
+
+
+    20 Then said the Jews, Forty and six years was this temple
+       in building, and wilt thou rear it up in three days?
+
+
+    21 But he spake of the temple[82] of his body.
+
+          [82] Ephes. 2:21, 22; Col. 2:9; Heb. 8:2.
+
+=20. Forty and six years was this temple in building.= The argument is
+a natural one, and seemed conclusive. The temple was commenced by Herod
+twenty years previous to the birth of Christ, and had been forty-six
+years in construction up to this time. It was not finally completed,
+however, till A. D. 64, under Herod Agrippa II; so that it was really
+over eighty years in building. The workmen were at this time still
+engaged upon it, and the language of the people refers to the work up
+to this time.
+
+
+    22 When therefore he was risen from the dead, his disciples
+       remembered that he[83] had said this unto them: and they
+       believed the scripture, and the word which Jesus had said.
+
+          [83] Luke 24:8.
+
+=22. When therefore he was risen from the dead.= Not merely after but
+at the time of his resurrection and in the light of that fact, the
+disciples interpreted both what he had said and what the O. T.
+contained on this subject.--=They believed the Scripture.= Not the N.
+T., no part of which was written at the time of the resurrection; and
+the “Scripture” is here distinguished from the words which Jesus had
+spoken. The O. T. contained prophecies of the resurrection which are
+enigmatical, and probably were but imperfectly comprehended by even
+the most devout Jews, but which were interpreted by the event (Ps.
+16:4 with Acts 3:15; Ps. 17:15; 73:23, 24; Isaiah 26:19; Hosea 6:2).
+For evidence that Christ, and subsequently the apostles, recognized in
+the O. T. prophecies of the resurrection, see Luke 24:26, 27; John
+20:9; 1 Cor. 15:4.
+
+
+    23 Now when he was in Jerusalem at the passover, in the
+       feast _day_, many believed in his name when they saw the
+       miracles which he did.
+
+
+    24 But Jesus did not commit himself unto them, because
+       he[84] knew all _men_,
+
+          [84] ch. 16:30; 1 Sam. 16:7; 1 Chron. 28:9; 29:17;
+          Jer. 17:9, 10; Matt. 9:4; Acts 1:24; Rev. 2:23.
+
+
+    25 And needed not that any should testify of man: for
+       he knew what was in man.
+
+=23-25. Many trusted in his name, seeing the signs which he wrought,
+but Christ did not entrust himself to them, because he knew all men
+and needed not=, etc. Compare with the English version the translation
+here given which approximates more nearly to the original; and observe
+respecting this that (1) the term miracle has acquired in modern
+theology a technical meaning it does not possess in the N. T. Christ
+may have wrought miracles at this time not recorded by the Evangelist
+(ch. 21, 25), but the belief of the Jewish disciples may have rested
+on such signs of his moral power as the expulsion of the traders from
+the temple; (2) their trust in his name was not necessarily a true
+spiritual acceptance of him as a personal Saviour from sin; the
+reverse is implied by the statement that they trusted him _because
+they saw his miracles_; and still more by the declaration respecting
+himself that he did not entrust himself to them; (3) this declaration
+would scarcely need interpretation were it not for a common
+misinterpretation. It does not imply that he held back from them his
+doctrine, or refused to work miracles for their benefit, but simply
+that he did not and could not enter into that close and unreserved
+personal intercourse with them which characterized his Galilean life
+and companionships. He knew them too well to do this; knew that when
+the spiritual and universal nature of his kingdom of love was revealed
+unto them, they would reject and crucify him. The statement that he
+knew what was _in man_, indicates a divine and supernatural reading of
+the secrets of the human heart, of which the N. T. affords many and
+striking illustrations (Matt. 9:4; Mark 2:8; Luke 7:39, 40). The
+declaration that he knew _all men_, indicates that this interior
+knowledge of the heart was not occasional and exceptional, but
+universal. Melancthon sees in the example of our Lord here an
+admonition of caution in opening our hearts unreservedly to strangers,
+even though they may seem to receive our word with kindness. Be
+friendly to all, be intimate with few.
+
+
+
+
+                              CHAPTER III.
+
+Ch. 3:1-21. CHRIST’S CONVERSATION WITH NICODEMUS.--THE ARGUMENT FROM
+MIRACLES: ITS STRENGTH AND ITS WEAKNESS ILLUSTRATED (verse 2).--CHRIST
+MORE THAN A TEACHER, A LIFE-GIVER; CHRISTIANITY MORE THAN A SYSTEM
+OF TRUTH, A NEW LIFE.--THE CONDITION OF SPIRITUAL KNOWLEDGE, A NEW
+SPIRITUAL LIFE.--THE SPIRIT OF SKEPTICISM ILLUSTRATED (verse 4).--THE
+TRUE METHOD OF ANSWERING SKEPTICISM, NOT BY ARGUMENT, BUT BY PERSONAL
+ASSURED CONVICTION (verse 5).--THE TWO CONDITIONS OF ENTERING CHRIST’S
+KINGDOM: A NEW SPIRITUAL LIFE, AND A PUBLIC CONFESSION OF CHRIST (verse
+5).--LIKE BEGETS LIKE.--THE KNOWN AND THE UNKNOWN IN THEOLOGY (verses
+8, 11): THE KNOWN, WHAT TAKES PLACE ON EARTH; THE UNKNOWN, WHAT TAKES
+PLACE IN HEAVEN.--THE IGNORANCE OF THE WISE; HE IS NO MASTER WHO HAS
+NO PERSONAL KNOWLEDGE OF THE NEW BIRTH.--THE POWER OF SALVATION:
+A CRUCIFIED CHRIST; THE CONDITION OF SALVATION: FAITH IN HIM; THE
+CONDEMNATION OF SINNERS: THEIR LOVE OF DARKNESS AND REJECTION OF THE
+LIGHT.
+
+Christ’s interview with Nicodemus is described only by John. It
+occurred immediately after the events described in the preceding
+chapter, and before Christ had inaugurated his missionary labors,
+which he did not begin till the imprisonment of John the Baptist (Mark
+1:14). In studying this passage, the following considerations will
+prevent the student from falling into the perplexities and errors into
+which some learned and orthodox commentators have fallen. (1) The
+conversation was had at the commencement of Christ’s ministry, before
+he had explained, even to his own disciples, the principles of his
+kingdom; we cannot therefore safely assume that Nicodemus was familiar
+with those principles, nor can we interpret Christ’s teachings here by
+the later apostolic teaching, except in so far as that was developed
+from this as from a germ. (2) Nicodemus was a Pharisee, therefore a
+formalist, and pre-eminently a Jew. We may safely assume that Christ’s
+object was in part to correct Jewish and Pharisaic errors, and
+our first object must be to understand, if we can, Nicodemus’
+understanding of our Lord. (3) There is no evidence that John was
+present at this interview; and it is not probable that we have a full
+verbatim report of it. The structure of the narrative indicates that
+only so much of the conversation is reported as was necessary to make
+clear Christ’s discourse founded thereon.
+
+
+     1 There was a man of the Pharisees, named Nicodemus,[85] a
+       ruler of the Jews:
+
+          [85] ch. 7:50, 51; 19:39.
+
+=1. There was a man of the Pharisees named Nicodemus.= Of Nicodemus
+nothing is known except what John tells us. He is not mentioned by the
+other Evangelists; and subsequent traditions are untrustworthy. There
+is a Nicodemus referred to in the Talmud; but there is nothing to
+identify him with this one, for the name was common among the Jews.
+The only incidents related of him are this conference, his protest
+against condemning Jesus unheard (ch. 7:50-52), and his participation
+with Joseph of Arimathea in the burial of Jesus (ch. 19:39). There is
+a spurious Gospel of Nicodemus, the author of which is, however,
+unknown. The designation of him here as a _ruler of the Jews_
+indicates that he was one of the Sanhedrim, and this indication is
+confirmed by ch. 7:50. On the character of the Pharisees, see Matt.
+3:7, note. Among them there were some pure and honest souls, sincere
+but not courageous seekers after the truth (Mark 12:28-34; 15:43; Acts
+5:34-39; 15:5; Phil. 3:5); to this class of the Pharisees Nicodemus
+seems to have belonged.
+
+
+[Illustration: A MODERN JEWISH RABBI.]
+
+
+     2 The same came to Jesus by night, and said unto him,
+       Rabbi, we know that thou art a teacher come from God,
+       for[86] no man can do these miracles that thou doest,
+       except God[87] be with him.
+
+          [86] ch. 9:16, 33; Acts 2:22.
+
+          [87] Acts 10:38.
+
+=2. The same came to Jesus by night.= Why _by night_? The reason
+generally assumed is fear of the Jews; but this is not asserted by the
+Evangelist, and at this time there had not been developed any
+pronounced hostility on the part of the Judeans to Jesus. Nicodemus
+may have had a natural reluctance to commit himself to an unknown
+Rabbi, till he had learned more of his doctrine; he may have simply
+sought a quiet and personal conversation, such as he could not obtain
+in the busy day-time.--=Rabbi, we know that thou art a teacher.= The
+plural is not used here for the singular number; Nicodemus expresses
+not merely his own personal conviction, but that of the Pharisees as a
+class. That they did, even much later, recognize Christ’s superhuman
+character and mission is clear from such passages as Matt. 12:23, 24;
+John 9:29-34; 11:47, and this even when they resisted him most
+bitterly.--=For no man can do these miracles=, etc. This is the
+argument from miracles put in the tersest possible form. Comp. Acts
+4:16, 17. And this is all that miracles prove, namely, the commission
+and authority of Christ; they do not of themselves show his
+_character_. Nicodemus then regards Christ as a _prophet sent from
+God_; and John, who in ch. 1:6, etc., has drawn clearly the
+distinction between the prophet and the Light and Life, reports in
+this conversation with Nicodemus a discourse of Christ in which he
+emphasizes the same distinction. Nicodemus impliedly asks to know what
+_new doctrine_ Christ has to teach; Christ replies in substance that
+the world needs not new doctrine, but _new life_. The key to the
+understanding of this conversation is the contrast between the two
+conceptions of religion, as a system of doctrine, and as a new and
+spiritual life.
+
+
+     3 Jesus answered and said unto him, Verily, verily, I say
+       unto thee, Except[88] a man be born again, he cannot see
+       the kingdom of God.
+
+          [88] ch. 1:13; Gal. 6:15; Eph. 2:1; Tit. 3:5; James
+          1:18; 1 Peter 1:23; 1 John 2:29; 3:9.
+
+=3. Verily, verily.= With Christ these words are a common precursor of
+any especially weighty and solemn declaration (Matt. 5:18,
+note).--=Except a man be begotten anew, he cannot see the kingdom of
+God.= On the meaning of this sentence, it is to be observed that, (1)
+The word (γεννάω) here rendered in our English version _born_, more
+properly signifies the act of begetting. Here therefore Christ’s
+language carries Nicodemus back to the very beginning of life. (2) The
+word (ἄνωθεν) rendered here in our English version _again_, is
+certainly mistranslated. It means either _anew, i. e., from the
+beginning_ or _from above_. Both meanings are attached to it here by
+the best scholars. According to the first definition, Christ simply
+implies that the life must begin anew, that the character must be
+rebuilt from the foundation, without however implying how; according
+to the other idea, he indicates in the use of this word not only a new
+but a spiritual and divine birth. The word is used in the first sense
+in Luke 1:3, where it is rendered _from the very first_; in the second
+sense in James 1:17; 3:15, 17, where it is rendered _from above_. It
+is clear that Nicodemus understood it in the former sense merely, and
+therefore I have so rendered it here. (3) The word rendered _see_
+(ἰδεῖν) is not equivalent to _enter into_ (εἰσελθεῖν), as Meyer
+interprets it. The declaration is explicit that a new spiritual life
+is necessary, not only to enter into but even to form any correct
+conception of the kingdom of God. And with this agrees the teaching of
+Christ elsewhere (Matt. 13:14, 15), and of Paul (1 Cor. 2:9, 14, 15).
+Christ thus declares to Nicodemus that he cannot even understand the
+spiritual teachings of the new religion without first beginning a new
+life. In other words, _a new spiritual life is the condition precedent
+to a correct spiritual apprehension of Christ’s teaching_. It is
+further to be observed that light is thrown on the meaning of this
+declaration by a consideration of previous Rabbinical and of later
+Apostolic teaching. The new birth was a familiar metaphor with the
+Rabbis. They held that a Gentile in becoming a Jewish proselyte, and
+submitting to circumcision and baptism, was born again. Old things
+passed away; all things became new; it was even maintained that the
+proselyte might marry his nearest kin without offence, because the old
+relationships were annulled by his new birth. Christ employs this
+metaphor, familiar to the Jewish Rabbi, without interpreting it, and
+declares that no man, _Jew or Gentile_, could see the kingdom of God
+without undergoing a change as radical. This truth, that a man may
+bury his old life and begin a new one, with something of the freshness
+and hope of youth, is also foreshadowed in the O. T. (Isa. 1:18, 19;
+Jer. 31:33; Ezek. 11:19, 20; 36:26), and underlies the teaching of the
+N. T. (Rom. 6:8; 8:3; 12:2; 2 Cor. 5:17; Gal. 6:15; Ephes. 2:1-8; Col.
+3:9, 10; Titus 3:5); and the metaphor itself frequently occurs in the
+teaching of the apostles (Rom. 8:15; James 1:18; 1 Pet. 1:3; 1 John
+3:9).
+
+
+     4 Nicodemus saith unto him, How can a man be born when he
+       is old? can he enter the second time into his mother’s
+       womb, and be born?
+
+=4. How can a man be born when he is old?= It seems to me clear that
+this question is asked in a spirit of irony. So Godet, Alford, Luther,
+and others. Considering that the metaphor was a common one, as
+Lightfoot has shown, and that the doctrine of a new life inspired from
+God could not have been unknown to any devout student of the
+O. T. (see references above), it is hardly possible to suppose
+that Nicodemus took Christ literally. This is however Meyer’s
+interpretation of the question; but it represents Nicodemus as not
+only “a somewhat narrow-minded man,” but also as a grossly ignorant
+and stupid one; and so, in truth, Meyer represents him throughout.
+
+In the following verses (5-8), Christ answers Nicodemus’ threefold
+question: _first_, by simply reasserting his declaration that no man
+can see the kingdom of God unless he is born anew; _second_, by
+declaring the nature of this new birth, as the commencement of a new
+spiritual life, not of a new physical or fleshly life; and _third_, by
+borrowing an illustration from nature to indicate the degree of
+knowledge attainable by man on this subject; he can perceive the
+results of the operations of the spirit of God, but he cannot trace
+them to their source nor comprehend their laws.
+
+
+     5 Jesus answered, Verily, verily, I say unto thee, Except a
+       man be born of water[89] and _of_ the Spirit,[90] he cannot
+       enter into the kingdom of God.
+
+          [89] Mark 16:16; Acts 2:38.
+
+          [90] Rom. 8:2; 1 Cor. 2:12.
+
+=5. Born of water and of Spirit.= Governing ourselves by the cardinal
+canon, that we are to understand Christ as Christ expected his auditor
+to understand him, it cannot be difficult to understand this
+declaration. The Jewish proselyte, as a sign that he put off his old
+faiths, was baptized on entering the Jewish church. John the Baptist,
+employing the same symbolic rite, baptized Jew as well as Gentile, as
+a sign of purification by repentance from past sins. The Sanhedrim
+were familiar with his baptism, and had sent a delegation to inquire
+into it (ch. 1:19, 25), and he had told them prophetically of the
+baptism of the Spirit which Christ would inaugurate. Nicodemus then
+would certainly have understood by Christ’s expression, “born of
+water,” a reference to this rite of baptism, and by the expression,
+“born of the Spirit,” a reference to a new spiritual life, which
+however he could have only imperfectly apprehended. The declaration
+then is that no man can enter the kingdom of God except by (1) a
+_public_ acknowledgment and confession of sin, a _public_ putting off
+of the old man and entering into the new; and (2) a real and vital
+change of life and character wrought by the Spirit of God in the heart
+of the believer. By the one act he enters into the visible and
+external kingdom; by the other, into the spiritual and invisible
+kingdom. That a _public_ confession and consecration is essential is
+clearly indicated elsewhere in Christ’s teaching (Matt. 10:32, 33).
+Observe the difference in phraseology here and in verse 3. He cannot
+_see_ the kingdom of God, except his eyes are opened by the Spirit of
+God; he cannot _enter_ it, except by a public and complete abandonment
+of the old and a spiritual consecration to the new life (2 Cor.
+5:14-16).
+
+
+     6 That[91] which is born of the flesh is flesh; and that
+       which is born of the Spirit is spirit.
+
+          [91] 1 Cor. 15:47, 49; 2 Cor. 5:17.
+
+=6. That which is born of flesh is flesh.= The connection is this:
+even if a man when he is old could enter again his mother’s womb and
+be born, it would avail nothing; that which is born of flesh is always
+flesh; only that which is born of the Spirit partakes of the Spirit of
+God. (Comp. Rom. 8:5-9.) The declaration here, coupled with John’s
+explicit declaration in ch. 1:14, that the Word was made flesh,
+implies that the birth of Jesus was supernatural, though he narrates
+none of the circumstances of that birth.
+
+
+     7 Marvel not that I said unto thee, Ye must be born again.
+
+=7. Marvel not that I said unto thee, Ye must be born again.= The
+original, by its construction, puts an emphasis on the word _ye_. And
+it was this which surprised Nicodemus; not that men must be born
+again, but that this necessity was laid on him, a child of Abraham,
+and an honored ruler and teacher among the Jews. Observe too that he
+says _ye_, not _we_. “The Lord did not, could not say this of Himself.
+Why? Because, in the full sense in which the flesh is incapacitated
+from entering the kingdom of God, He was not born of the flesh. He
+inherited the weakness of the flesh, but his spirit was not like that
+of sinful man, alien from holiness and God, and therefore on Him no
+sentence hath passed; when the Holy Spirit descended on Him at His
+baptism, the words spoken by the Father were indicative of past
+approval, not of renewal. His obedience was accepted as perfect, and
+the good pleasure of the Father rested on Him. Therefore He includes
+not himself in this necessity for the new birth.”--(_Alford._)
+
+
+     8 The wind bloweth where it listeth, and thou hearest the
+       sound thereof, but canst not tell whence it cometh, and
+       whither it goeth: so[92] is every one that is born of the
+       Spirit.
+
+          [92] 1 Cor. 2:11.
+
+=8.= It is very difficult to convey the exact meaning of the original
+of this verse; for in the original the same word signifies _wind_ and
+_spirit_; there is thus a verbal felicity in the metaphor, a certain
+play upon the word itself, which cannot be transferred from the Greek
+into another language. As in nature we see the operation of the summer
+breeze, that comes we know not whence, and goes we know not whither,
+so in the kingdom of grace we see the effects of the Spirit of God, in
+changes wrought in the individual character and in the community (Gal.
+5:22), but are unable to comprehend the nature of the influence or the
+laws according to which it operates. Christ by this metaphor certainly
+indicates something more than the mere incomprehensibleness of the
+Spirit’s work (comp. Eccles. 11:5); he indicates also the realm in
+which we are to conduct our investigations, and that from which, by
+the nature of the case, we are excluded. We can study to advantage the
+_results_ of the Spirit’s operations; but all endeavors to know _how
+He_ operates, what are the occult laws of _His_ being and work, are in
+vain. A humble acceptance of this teaching would eliminate many
+useless discussions from theology. Alford notices that the Greek word
+used for wind (πνεῦμα) indicates the gentle breath of summer, not the
+violent gale. “It is one of those sudden breezes springing up on a
+calm day, which has no apparent direction, but we hear it rustling in
+the leaves around.” Observe also in the language, _where it listeth_,
+an indication of the fact that the divine operations are free,
+unconstrained, and not answerable to man, nor subject to his control.
+Comp. Rom. 9:15, 16.
+
+
+     9 Nicodemus answered and said unto him, How can these
+       things be?
+
+
+    10 Jesus answered and said unto him, Art thou a master of
+       Israel, and knowest not these things?
+
+=9, 10. Nicodemus answered, ... how can these things be?= He is
+sobered by the moral power and earnestness of the Lord, lays aside
+cavilling, and asks seriously for clearer light. For similar effect of
+Christ’s personal power on a skeptical nature, compare his conference
+with the Samaritan woman (ch. 4:11 with 25), and with Pilate (ch.
+18:33-38 with 19:9-12); compare also account of Paul before Festus and
+Agrippa (Acts 26:31, 32). Observe that Christ does not overcome
+Nicodemus’ skepticism by arguing against his objections, but by the
+mere power of his own personal assurance of the truth.--=Thou art the
+teacher of Israel; and dost thou not know these things?= There is
+certainly in this declaration and question a touch of irony and of
+rebuke. The necessity of a radical change of heart and life, for
+Israelite as well as Gentile, is abundantly taught by the O. T. (see
+ver. 3, note, for references); Nicodemus, as a professional teacher of
+the religion of the O. T., ought not to have been surprised at
+Christ’s reiteration of the truth; and the less because the doctrine
+of a new birth and a public baptism as a symbol of it were taught by
+the Rabbis to the Gentiles. The language here, _The_ teacher of Israel
+(ὁ διδάσκαλος) indicates that Nicodemus was a well-known teacher;
+perhaps that he prided himself on his pre-eminence.
+
+
+    11 Verily, verily, I say unto thee, We[93] speak that we do
+       know, and testify that we have seen; and ye receive not our
+       witness.
+
+          [93] 1 John 1:1-3.
+
+
+    12 If I have told you earthly things, and ye believe not,
+       how shall ye believe if I tell you _of_ heavenly things?
+
+=11, 12. We speak that we do know=, etc. Christ has spoken hitherto
+only of that which is matter of common observation, viz., man’s need
+of a new and divine life, and the apparent results of it in character
+and conduct. He now speaks of that which is matter of personal
+experience with Him, the new life in the soul. He now becomes not
+merely an interpreter to facts that are patent, but also a _witness_
+to facts that are not. Christian teaching, to be effectual, must
+always be founded on personal experience of the truth taught (1 Cor.
+2:12, 13).--=Earthly things ... heavenly things.= The connection of
+these verses with the preceding interprets the contrast which Christ
+here indicates. Nicodemus has impliedly asked for an exposition of
+Christ’s system of truth. Christ has replied by saying that no man can
+understand the truths that pertain to the kingdom of God unless he is
+born again. This necessity of a radical change in heart and life in
+order to appreciate divine things is an earthly fact, easily tested by
+an observation of men; a striking evidence of it is afforded by the
+question of Nicodemus in verse 4. He then immediately goes on to ask
+how such a change can be effected. But this, the method of God’s work
+in anew creating the heart, is a heavenly thing, not a matter of
+observation; and Christ says, If you do not believe me when I tell you
+a truth which you can easily verify by studying the earthly life of
+men, what use is there in my telling you the secrets of God’s working,
+the truth of which disclosure you have no means of verifying. Observe
+the implication that the things which are earthly, literally, _upon
+the earth_ (ἐπίγεία), belong to us to study and know, and the things
+which are heavenly, literally, which take place _in the_ heavens
+(ἐπουρανια), belong to the secret counsels and work of God, and do not
+belong to us to investigate (Deut. 29:29). And yet by far the largest
+proportion of theological conflicts have taken place respecting these
+hidden things, concerning God’s eternal counsels not man’s present
+duty.
+
+
+    13 And[94] no man hath ascended up to heaven, but he that
+       came down from heaven, _even_ the Son of man which is in
+       heaven.
+
+          [94] Eph. 4:9, 10.
+
+=13.= The key to the interpretation of this verse is to be found in
+its context and connection. Christ says: How shall ye believe if I
+tell you of things which take place in heaven; yet no one else can
+tell you, for no one has ascended into heaven, and no one therefore
+can report its secrets, except he who has descended from heaven and is
+in continual communion with heaven. So interpreting it, observe, (1)
+The declaration, _No one_ (not merely no man) _hath ascended up to
+heaven_, means no living person; it does not militate against the
+doctrine of the resurrection of the dead, nor imply an unconscious or
+even an intermediate state. It is by the connection limited to those
+living on the earth, for they alone could reveal the secrets of heaven
+if acquainted with them. (2) _He that came down from heaven_ plainly
+implies the pre-existence and supernatural character and origin of
+Jesus Christ (comp. ch. 8:58). He contrasts himself with other men,
+patriarchs, prophets, apostles, as the _only one_ who has descended to
+earth from heaven. (3) _Which is in heaven_ indicates not merely, as
+Meyer apparently interprets it, that Christ’s proper abode and home
+were in heaven, but also that he maintained a vital and continuous
+communion therewith, dwelling in the Spirit in heaven, even while in
+the flesh upon earth. The Christian’s experience interprets, though it
+does not fully measure, this mystery of the heavenly life in the flesh
+(Phil. 3:20; Ephes. 2:6; Heb. 12:22).
+
+
+    14 And as[95] Moses lifted up the serpent in the
+       wilderness, even so must the Son of man be lifted up:
+
+          [95] Numb. 21:9.
+
+
+    15 That whosoever[96] believeth in him should not perish,
+       but have eternal life.
+
+          [96] ver. 36; Heb. 7:25.
+
+=14, 15. As Moses lifted up the serpent in the wilderness.= The
+reference here is to the event recorded in Num. 21:4-9. The account
+there should be carefully studied and compared with the spiritual
+interpretation which Christ affords here. What species are there
+indicated by the description “fiery serpent” is not very clear;
+probably the title was given from the burning sensations produced by
+their bite. Travelers describe a large serpent, said to abound in the
+Arabian peninsula, full of fiery red spots and undulating stripes,
+and regarded as one of the most poisonous of the serpent kind.
+Excruciating heat and a burning thirst are among the symptoms produced
+by the bite of this serpent. The brazen serpent described in Numbers
+is thought to have been put upon a pole and carried throughout the
+camp, so as to bring it within the sight of all the people. It was
+carefully preserved and carried into the Holy Land, where it became an
+object of idolatry and was destroyed in the reformation instituted
+under Hezekiah (2 Kings 18:4). A Roman Catholic church at Milan,
+Italy, however, still claims to possess the original brazen
+serpent.--=Must the Son of Man be lifted up.= Why _must_? What is the
+necessity? That question Christ does not answer here, nor, so far as I
+can see, does the N. T. anywhere. It simply represents the atoning
+sacrifice of Christ as a necessity, without explaining the grounds of
+that necessity (comp. Luke 24:26). That it is in the divine economy of
+grace an inexorable necessity is indicated even by the types of the O.
+T. (Lev. 17:11; Heb. 9:22). The phrase “Son of Man” was a common
+Jewish designation for the Messiah. It would have been so understood
+by Nicodemus (Matt. 10:23, note).--=Be lifted up.= Not only _on the
+cross_, but _by the cross unto glory_. It is the cross which lifts up
+Christ to be the object of adoration for the whole creation (Phil.
+2:9; Rev. 5:9).--=Should not perish.= These words are wanting in the
+best manuscripts. But the doctrine implied, that those who do not
+believe will perish, is clearly taught in verse 16, from which it was
+probably borrowed and inserted here by some early copyist.--=Eternal
+life.= The same Greek words are rendered everlasting life in the next
+verse (ζωὴν αἰώνιον). Comp. ch. 10:10. Eternal life is the life of the
+soul which disaster cannot impair nor death destroy--a present
+possession, not a future inheritance, except that it is a possession
+which grows in value and importance in the future.
+
+In studying Christ’s language in these two verses observe (1) That we
+have Christ’s authority for the doctrine that the O. T. history is
+intended to indicate, by types or object-teaching, the great truths of
+the Gospel. This he assumes elsewhere in his ministry (Luke 22:15, 19,
+20; John 6:49-51), and it is directly asserted by Paul (1 Cor. 10:11),
+and underlies the Epistle to the Hebrews. The history of the brazen
+serpent is then a parable of the Gospel; parabolically it points out
+the way of salvation. (2) The serpent is throughout the Bible an
+emblem of Satan, and its poison an emblem of the deadly and pervasive
+effects of sin (Gen. 3:1, 14, 15; Deut. 32:33; Psalm 58:4, 5; 140:3;
+Rom. 3:13; 2 Cor. 11:3; Rev. 12:9). It is a fitting emblem--slight in
+its first wound, affecting the blood, the current and fountain of
+life, pervading the whole frame with its subtle poison, a poison for
+which there is no human remedy, and resulting in certain death. (3)
+For the human soul, poisoned by sin, the end whereof is death (James
+1:15), there is lifted up One who, though he knew no sin, was made in
+the likeness of sinful flesh (2 Cor. 6:21), so that in him the enemy
+himself was, as it were, nailed to the cross (Col. 2:15). Thus, as the
+brazen serpent represented the fiery serpent, yet had in him not
+poison but healing, so Christ represented sinful flesh, but had in him
+no sin but redemption from the poison of sin in others. (4) The one
+only condition of healing to the poisoned Israelite was that he _look
+on_ the brazen serpent; and this simply as an act of obedient faith.
+To this fact Isaiah had reference in his interpretation of the divine
+condition of salvation, “Look unto me, and be ye saved, all the ends
+of the earth; for I am God, and there is none else” (Isaiah 45:22). So
+here to “believe in him” is not to believe some doctrine about the
+Messiah, but simply to trust in him, to look unto him (Acts 16:31;
+Heb. 12:2). (5) The work of heralding the Gospel is the work of Moses
+in the wilderness. It is a simple pointing to the Saviour, lifted up
+that the sinner, by looking unto him, may be saved. The work of
+instruction in the precepts of Christ and the principles of his
+kingdom comes after, not before, salvation (Matt. 28:19, 20, note).
+
+
+    16 For God[97] so loved the world, that he gave his only
+       begotten Son, that whosoever believeth in him should not
+       perish, but have everlasting life.
+
+          [97] 1 John 4:9.
+
+=16.= Some scholars, including Olshausen and Tholuck, suppose that
+Christ’s discourse ends with the preceding verse, and that the
+remainder, to verse 21, are added by John; but the grounds for such an
+hypothesis seem to me quite insufficient, and the objections to it
+quite conclusive. The grounds are (_a_) _That all allusion to
+Nicodemus is henceforth dropped_. But Nicodemus is only introduced as
+an interrogator, because his questions elicit the instruction of
+Jesus; and only so much of his share in the conversation is recorded
+as is necessary to make Christ’s language intelligible. (_b_)
+_Thenceforth past tenses are used._ This might, however, well be the
+case, even if the events were future, the discourse being prophetic.
+But the events were not future, but past. The love of God, the sending
+his Son into the world, the opening of the door of salvation through
+Him--all this was already accomplished; and the passion is not
+described in detail as an event past. (_c_) _The phrase “only
+begotten” is said to be peculiar to John._ But Stier well replies that
+John probably obtained the phrase from Christ. The objections to the
+view which supposes that Christ ends the discourse at verse 15, and
+that the rest is John’s are, (_a_) That the discourse breaks off
+abruptly, if ended at verse 15, leaving Nicodemus in entire ignorance
+of the way of salvation. The same necessity which, on this hypothesis,
+led John to complete it, would much more have led Christ to complete
+it. (_b_) There is nothing to indicate a break at verse 15; and to
+suppose John guilty of adding to the discourse of our Lord his own
+words, without indicating that it is an addition, is to accuse him of
+imposture, if not forgery, and casts discredit over his whole
+narrative. Lange, Stier, Meyer, Alford, all hold the discourse to be
+our Lord’s to the end, at verse 21. The verse itself has been well
+called by Luther “The little gospel,” for it embodies the whole gospel
+in a single sentence. It declares the divine nature--love (1 John 3:9,
+16); the nature of that love, a love unto self-sacrifice, the
+sacrifice of his Only Son; the object of that love--the whole world;
+the result of that love--the gift of the Messiah; the divine nature
+of the Messiah--God’s only begotten Son; the object of that
+gift--salvation; the sole condition of securing the benefits of that
+gift--trust in the Saviour; the proffer of that salvation--to all that
+believe in him; the effect of rejecting it--perishing; the effect of
+accepting it--everlasting life. Observe, (1) that all attempts to
+limit the meaning of the word _world_ (ὁ κόσμος) to the elect, or the
+church, are inconsistent with the original and with other parallel
+passages of Scripture. See particularly 1 John 2:2, and Matt. 13:38,
+note; (2) the cause of the atonement is traced here not to the wrath
+but to the _love_ of God, a fundamental fact often lost sight of in
+presenting that doctrine; (3) in the original an emphasis is put upon
+the word _so_, which is not preserved in the English version. The
+wonder of the Gospel is not that God loved the world, but that he
+loved it with such a love, a love which only the sacrifice of an only
+begotten Son can interpret.
+
+
+    17 For God[98] sent not his Son into the world to condemn
+       the world; but that the world through him might be saved.
+
+          [98] Luke 9:56.
+
+=17. Not ... to condemn the world.= The Jews believed (see _Lightfoot_)
+that the Messiah would save Israel and judge the Gentile nations. It
+was a Rabbinical interpretation of Isaiah 21:12, “The morning cometh
+and also the night.” “It will be the morning to Israel (when the
+Messiah shall come), but night to the (Gentile) nations of the world.”
+This error Christ refutes, in this his first private preaching of
+the Gospel, as subsequently in his first public preaching (Luke
+4:25-27); he declares that he brings salvation to the whole world.
+Alford notices the peculiar construction of the close of the verse,
+not, That he might save the world, but, That the world through him
+might be saved. “The free will of the world is by this strikingly
+set forth in connection with verses 19, 20. Not that the Lord is not
+the Saviour of the world, but that the peculiar cast of this passage
+requires the other side of the truth to be brought out.”
+
+
+    18 He[99] that believeth on him is not condemned: but he
+       that believeth not is condemned already, because he hath
+       not believed in the name of the only begotten Son of God.
+
+          [99] ch. 6:40, 47.
+
+=18.= The connection is this: Though God did not send his Son into the
+world to condemn the world, yet he is even now judging it and
+condemning its unbelief, though not in the way Nicodemus had
+anticipated; his mere presence is a judgment. His fan _is_ in his hand
+(Matt. 3:12); for he that trusts in Christ is thereby taken out from
+judgment, while he that rejects Christ condemns himself. The next
+verse states the ground and the nature of this condemnation. The Light
+has come into the world, and men by refusing the Light attest their
+love of darkness; and it is for this, not for the darkness but for
+their _love_ of it, that they are condemned.--=Is not condemned.= But
+“is passed from death unto life” (ch. 5:24).--=Is condemned already.=
+The sinner is condemned, not by Christ but by his own act; he is
+_self-condemned_ (Tit. 3:11). Observe, that throughout the N. T. both
+condemnation and salvation are represented as _present_ realities, not
+as future possibilities. The last judgment _decides_ nothing; it
+simply announces publicly the results of the judgment now forming.
+_Life is the true judgment-day._--=Because he hath not believed.= Men
+are not condemned for their deeds but for their desires. The way of
+escape from the evil is provided and declined; and for this the soul
+is condemned. Thus it is true that the Lamb of God taketh away the sin
+of the world (ch. 1:29) and yet condemns the sinner (ch. 15:22),
+because the condemnation is not for the past sin, but for the present
+rejection of the Saviour from sin.--=In the name of the only begotten
+Son of God.= The name is Jesus, _i. e._, Saviour, and was given to him
+because “he shall save his people from their sins” (Matt. 1:21). To
+disbelieve in that name is to reject that salvation. “The ‘only
+begotten’ also here sets before us the hopelessness of such a man’s
+state; he has no other Saviour.”--(_Alford._)
+
+
+    19 And this is the condemnation, that light[100] is come
+       into the world, and men loved darkness rather than light,
+       because their deeds were evil.
+
+          [100] ch. 1:4; 9:11.
+
+=19. And this is the condemnation.= Not merely, This is the cause of
+the condemnation; Christ has already stated that in the preceding
+verse; he here states the nature of the condemnation. He that loves
+darkness rather than light is given over to his own choice; this is
+the sentence pronounced against him (Hosea 4:1-17; Rom. 1:28; Rev.
+22:11).--=Men loved darkness rather than light.= Not merely _more_
+than light; they chose darkness. For illustration of this deliberate
+choice of darkness see Matt. 13:14, 15; 28:12-14; John 6:66; 12:10,
+11; Acts 4:16, 17; 2 Tim. 4:10. This is not always, however, a
+conscious and deliberate choice. See John 12:43; 2 Tim. 3:4.--=Because
+their deeds are evil.= _Corrupting to others._ This is the force of
+the Greek word (πονηρὰ), which is different from that rendered _evil_
+in the next verse. The corrupting power of sin lies in its secreting
+its evil character and purpose; hence it avoids the light; hence too
+it is called in Scripture the power of darkness (Luke 22:53; Col.
+1:13; Rev. 16:10). Observe the secret cause of unbelief here
+indicated; men are willfully ignorant of the truth. It is not the
+intellect, but the will which is perverse. “The source of unbelief is
+immorality.”--(_Meyer._)
+
+
+    20 For every one that doeth evil hateth the light,
+       neither[101] cometh to the light, lest his deeds should be
+       reproved.
+
+          [101] Job 24:13, 17; Pr. 4:18, 19.
+
+=20. Every one that practiseth evil.= _Worthless things_ (φαῦλα) not
+as in the preceding verse, _things corrupting_. But corrupting include
+worthless things, for they are not only worthless but worse than
+worthless. The evil here characterized is parallel to the idle words of
+Matt. 12:36, and it is opposed to the truth which is always fruitful in
+goodness and love.--=Hateth the light.= It has been supposed by some
+that there is in these words a covert rebuke of Nicodemus for coming to
+Christ secretly by night. This seems to me improbable. Christ was not
+accustomed to conceal his rebukes so deftly.--=Lest his deeds should be
+reproved.= Not necessarily by words of condemnation, but by the mere
+exposure of their worthlessness when brought to the light. See Luke
+3:19, 20; John 8:8, 9; Compare Ephes. 5:11-13.
+
+
+    21 But he that doeth[102] truth cometh to the light, that
+       his deeds may be made manifest, that they are wrought[103]
+       in God.
+
+          [102] 1 John 1:6.
+
+          [103] John 3:21.
+
+=21. But he that doeth the truth.= Man _practises_ the evil (πράσσω),
+he _does_ the truth (ποιέω). Compare ch. 5:29, where the same
+distinction is observed: “they that have _done_ good (shall come
+forth) unto the resurrection of life, they that have _practised_ evil,
+unto the resurrection of damnation.” “He that _practises_ (πράσσω) has
+nothing but his _practice_, which is an event, a thing of the past, a
+source to him only of condemnation, for he has nothing to show for it,
+for it is also worthless (φαῦλον); whereas he that _does_ (ποιέω)
+has his _deed_--he has abiding fruit; his works do follow
+him.”--(_Alford._)--=Cometh to the light.= Not merely is willing and
+desirous to come to the light, but is also enabled to come to it, and
+to appreciate and receive it (Prov. 4:18; John 7:17). Observe that
+throughout the N. T. truth is represented not merely as an abstract
+philosophy to be intellectually received, but as a _life_ in harmony
+with the eternal verities of God’s law and character. Thus the
+incarnation is the fundamental doctrine of Christianity; as Christ is
+himself emphatically the Truth, so every Christian must be in a
+smaller measure an embodiment and incarnation of divine truth,
+manifesting it less by his words than by his life. So, on the other
+hand, Paul catalogues the vices of life, as the things which are
+contrary to “sound doctrine” (1 Tim. 1:10). For an exemplification of
+what it is to do the truth, see Psalm 15.--=That they are wrought in
+God.= The Christian comes to the light, not for self-glorification,
+but to glorify God; his desire is not to manifest the goodness in
+himself, but the goodness in God which has triumphed over the evil in
+himself (Matt. 5:16; 1 Cor. 15:10).
+
+       *       *       *       *       *
+
+Ch. 3:22-36. FURTHER TESTIMONY FROM JOHN THE BAPTIST TO JESUS.--THE
+OFFICE AND THE JOY OF THE MINISTRY--CHRIST CONTRASTED WITH HIS
+HERALD--THE HUMAN CONFIRMATION OF DIVINE TRUTH--THE CONDITIONS OF
+SALVATION--THE GROUND OF CONDEMNATION--THE DANGER OF AND THE DEFENCE
+FROM ENVY.
+
+
+    22 After these things came Jesus and his disciples into
+       the land of Judæa; and there he tarried with them, and
+       baptized.[104]
+
+          [104] ch. 4:2.
+
+=22. After these things.= Not necessarily immediately after. There is
+nothing to indicate how much time elapsed between the conversation
+with Nicodemus and the events recorded in the latter part of this
+chapter, except the note of time in verse 24.--=And baptized.= Christ
+did not baptize (ch. 4:2), and the baptism could not have been in the
+name of the Father, the Son, and the Holy Ghost, for the Holy Ghost
+was not yet given (John 7:39), that is, in such measure as to be the
+common heritage of all disciples. The probable explanation of the
+statement here and in ch. 4:1, 2, is that of Chrysostom: “Both parties
+(John and the disciples of Jesus) alike had one reason for baptizing,
+and that was to lead the baptized to Christ.”
+
+
+    23 And John also was baptizing in Ænon, near to Salim,[105]
+       because there was much water there: and they[106] came, and
+       were baptized.
+
+          [105] 1 Sam. 9:4.
+
+          [106] Matt. 3:5, 6.
+
+
+    24 For John[107] was not yet cast into prison.
+
+          [107] Matt. 14:3.
+
+=23, 24. In Enon near to Salim.= The site of both places is uncertain.
+For different hypotheses see _Smith’s Bible Dictionary_, article
+_Ænon_. Jerome and Eusebius both affirm that Salim existed in their
+day eight Roman miles south of Scythopolis near the Jordan. Van der
+Velde found a Mussulman oratory called Sheyk Salim about six miles
+south of Scythopolis, and two miles west of the Jordan. Dr. Hackett
+seems to think this the more probable site. This places it near the
+northern border of Samaria.--=Because there was much water there.=
+Rather _many_ waters, _i. e._, many springs. Whether this spot was
+chosen because the water afforded conveniences for baptizing, or
+because the springs afforded conveniences for the pilgrims that
+flocked in such numbers (Matt. 3:5) to the baptism of John, is
+uncertain. Nothing respecting the form of baptism can be deduced from
+this expression.--=For John was not yet cast into prison.= For
+chronology of this period, see Matt. 4:12, note. The events recorded
+in John, chaps. 2, 3, and 4, seem to have occurred between the
+temptation and the first preaching of Jesus recorded in Matt. 14:3-12;
+Mark 6:14-29. See notes there.
+
+
+    25 Then there arose a question between _some_ of John’s
+       disciples and the Jews about purifying.
+
+
+    26 And they came unto John, and said unto him, Rabbi,
+       he that was was with thee beyond Jordan, to whom thou
+       barest[108] witness, behold, the same baptizeth, and all
+       _men_[109] come to him.
+
+          [108] ch. 1:7, 15, etc.
+
+          [109] Ps. 65:2; Isa. 45:23.
+
+=25, 26. Then there arose a question between some of John’s disciples
+and a Jew about purifying.= Not _the Jews_, but _a Jew_, an indication
+that the difficulty, whatever it was, started with him. Various
+conjectures have been proposed respecting the nature of this question.
+The discussion of them is unprofitable. The fact of the question is
+merely stated to explain how the instructions of John the Baptist came
+to be given.--=And they came.= Some of the disciples of John
+came.--=Said unto him.= What they said was evidently in the nature of
+a complaint. “He who also was with thee,” said they, “as one of thy
+disciples, has started off on a mission of his own, and is eclipsing
+thee.” There was possibly a little personal jealousy in this
+complaint. To their minds Jesus was but a disciple of the Baptist like
+themselves.
+
+
+    27 John answered and said, A man[110] can receive nothing,
+       except it be given him from heaven.
+
+          [110] 1 Cor. 2:12, 14; 4:7.
+
+
+    28 Ye yourselves bear me witness, that I said,[111] I am
+       not the Christ, but that I[112] am sent before him.
+
+          [111] ch. 1:20, 27.
+
+          [112] Luke 1:17.
+
+=27, 28. A man can receive nothing except it be given him from
+heaven.= Some, as Alford and Maurice, suppose that John refers to
+himself, saying in effect: I cannot take more than God has given me,
+viz., the mission of a herald; others, as Chrysostom, that he refers
+to Jesus. This latter seems to me clearly the true view, which has
+been abandoned, perhaps, from a reluctance to apply the principle
+involved in it to Christ, that whatever power he possessed was not
+independent but derived from the Father. The connection seems to me to
+be this: “If he whom I baptized is drawing all men unto him and is
+conferring on them spiritual gifts greater than I conferred, it is
+because his spiritual power, heaven bestowed, is greater. For, in the
+spiritual realm no man can usurp; no man can receive what heaven
+does not give.” In other words, spiritual results are always an
+all-sufficient justification for any spiritual work. No question of
+its regularity, or of the authority or the right of the worker is to
+be entertained.--=Ye yourselves bear me out.= He turns their words,
+“to whom thou barest witness,” against themselves. See for his witness
+Matt. 3:11, 12; John 1:20, 25-27.--=I am sent before him.= As a herald
+before a king (Luke 3:3-6).
+
+
+[Illustration: TRADITIONAL SITE OF ENON.]
+
+
+    29 He that hath the bride[113] is the bridegroom: but the
+       friend[114] of the bridegroom, which standeth and heareth
+       him, rejoiceth greatly because of the bridegroom’s voice:
+       this my joy therefore is fulfilled.
+
+          [113] Cant. 4:8-12; Jer. 2:2; Ezek. 16:8; Hos. 2:19, 20;
+                Matt. 22:2; 2 Cor. 11:2; Ephes. 5:25, 27; Rev. 21:9.
+
+          [114] Cant. 5:1.
+
+
+    30 He must increase, but I _must_ decrease.
+
+=29, 30. He that hath the bride is the bridegroom=, etc. In the East,
+etiquette forbids any meetings between the bride and groom prior to
+marriage. Often they do not even see each other. All communications
+between them are carried on by one answering to our groomsman, and who
+is designated as the friend of the bridegroom. See Matt. 25:1-13,
+Prel. Note. To this custom John refers. The Church is the bride (Matt.
+9:15; 25:1-13; Rev. 21:9); in a sense every individual Christian is
+the bride (Jer. 3:14; Isa. 54:5); Christ is the bridegroom; every one
+who brings Christ to his Church, or to the individual soul, is a
+“friend of the bridegroom.” The practical lesson for us is that we are
+to rejoice to be lost in the Master; to rejoice when our mission is
+ended for the Church or the individual, and those whom we have been
+teaching are able to say to us, as the Samaritans to the woman (John
+4:42), “Now we believe, not because of thy saying; for we have heard
+him ourselves, and know that it is indeed the Christ, the Saviour of
+the world.” “I know scarcely any words in all the Scriptures which
+have a deeper and diviner music in them than these, or which more
+express all that a Christian minister and a Christian man should wish
+to understand and feel; and should hope that some day he may
+understand and feel as he who first spoke them did.”--(_Maurice._)--=Who
+standeth and heareth him.= Stands ready to do the bridegroom’s
+bidding.--=He must increase, but I must decrease.= This is with John
+the Baptist a subject not for resignation, but for rejoicing. His
+decrease in the increasing of Christ is the evidence that his work and
+his faith have not been in vain. For him to live is Christ; hence the
+more Christ and the less John, the greater his joy.
+
+
+    31 He that cometh from above[115] is above all: he[116] that
+       is of the earth is earthly, and speaketh of the earth: he
+       that cometh from heaven is above all.
+
+          [115] ch. 6:33; 8:23.
+
+          [116] 1 Cor. 15:47.
+
+
+    32 And what he hath seen and heard, that he testifieth; and
+       no man[117] receiveth his testimony.
+
+          [117] ch. 1:11.
+
+
+=31-32.= It has been supposed by some critics that the discourse of
+John the Baptist ends with the preceding verse, and that what follows
+is a comment by the Evangelist, (so Bengel, Olshausen, Tholuck); and
+by others that although it is in form the Evangelist’s report of the
+Baptist’s words, it has been so transformed in the reporting that it
+is in effect the Evangelist’s, (so Lucke and De Wette.) It must be
+confessed that the style is far more like that of John the Evangelist
+than like that of John the Baptist, so far as we have reports from
+other quarters, of the latter’s discourses; but there is no indication
+of any transition here from a report to a comment on it; and the
+closeness of the connection in thought forbids the idea that any such
+transition exists. I therefore (with Alford and Meyer) regard the
+whole discourse as in substance that of John the Baptist, though
+probably in phraseology largely that of the Evangelist.--=He that
+cometh from above is above all.= The Baptist emphasizes the contrast
+between Christ and himself. Christ, from above and above all, speaks
+what he knows and has seen (comp. John 3:11); John the Baptist from
+the earth, and possessing the earthly nature, can, like all other
+human teachers, only declare the truth as it has come to him in his
+earthly condition and as seen through the earthly atmosphere. The
+teachings of Christ are the highest even in the Bible, for they are
+free from that admixture of earthiness which belongs essentially to
+all mere earth-born teachers.--=No man receiveth his testimony.= A
+sorrowful comment (comp. ch. 1:11); but not literally true, nor is it
+intended to be literally taken. This is evident from the next verse.
+
+
+    33 He that hath received his testimony hath set[118] to his
+       seal that God is true.
+
+          [118] 1 John 5:10.
+
+
+    34 For he[119] whom God hath sent speaketh the words of
+       God: for God giveth not the Spirit by measure[120] _unto
+       him_.
+
+          [119] ch. 7:16.
+
+          [120] ch. 1:16; Ps. 45:7; Isa. 11:2; 59:21; Col. 1:19.
+
+
+    35 The Father loveth the Son,[121] and hath given all
+       things into his hand.
+
+          [121] Matt. 28:18.
+
+=33-35. He that hath received his testimony hath sealed that God is
+true.=--The seal was in ancient times, as in modern, attached to any
+document in confirmation and attestation of it. John the Baptist
+declares that whoever accepts heartily the testimony of Jesus Christ
+becomes himself a confirmation of its truth to others, by his own
+life. The meaning is interpreted by Matt. 5:14; and 2 Cor. 3:2. A
+pregnant and suggestive metaphor; that we put the seal to God’s
+testimony.--=He whom God hath sent.= The question of Christ’s relation
+to the Father is not in issue here. John’s disciples complain that
+Jesus teaches at all; John replies that the divine effects of his
+teaching are the attestation of his divine ministry; and that having
+been divinely sent, he can speak no other than divine words. Compare
+ch. 7:16.--=For the Father giveth not the Spirit by measure.= Alford
+sustains the addition of the English translators, _unto him_; to me it
+seems, as to Meyer, quite arbitrary. The meaning is not, God has
+distinguished Christ from all other teachers by his unmeasured gifts
+of grace to him; but, when God gives he does not stint, nor measure,
+nor parley, but gives abundantly more than we can ask or think (Ephes.
+3:20); therefore, when he sends one into the world to reveal divine
+truth, we are not to be afraid of his teaching, and to put limitations
+upon and hindrances about him, lest he go astray. The truth that God
+has given immeasurably more into the hands of his only begotten Son
+than to any created being appears in the next verse, not in this. Our
+English version destroys the climax, and makes ver. 35 little more
+than a repetition of ver. 34.--=And hath given all things into his
+hands.= Observe that throughout the N. T. the power and authority of
+Christ is represented as derived from the Father, not as original or
+independent of him. See for example, John 5:26; Phil. 2:9; Heb. 1:9.
+
+
+    36 He[122] that believeth on the Son hath everlasting life:
+       and he that believeth not the Son shall not see life; but
+       the wrath[123] of God abideth on him.
+
+          [122] ver. 15, 16; Hab. 2:4.
+
+          [123] Rom. 1:18.
+
+=36. He that believeth on the Son hath everlasting life.= An
+assertion, not a promise. The declaration is not that everlasting life
+shall be given to him in the future as a reward for his act of faith,
+but that faith at once inducts him into spiritual life, which is alone
+everlasting. Compare ver. 18 above; Rom. 6:23; 1 John 3:2. Observe
+what faith confers is _life_, _i. e._, the highest development and
+activity of the whole being (John 10:10), the reverse being
+death.--=He that believeth not the Son.= Two different Greek words are
+translated in the two clauses of this verse by the English word
+_believe_. The force of the original is impaired, if not destroyed, by
+this mistranslation; but it is not easy to find in English the exact
+equivalent for the distinction which is noted in the original. The
+passage may perhaps be rendered, _He that hath faith in_ (πιστεύων
+εἰς) _the Son hath everlasting life; but he that will not be persuaded
+by_ (ἀπειθων) _the Son shall not see life_. Beware of considering
+_Believe on the Son_ as equivalent to either _Believe correctly about
+the Son_, or even _Believe the Son_. See Matt. 18:6, note.--=Shall not
+see life.= Not only shall not have it, but cannot even comprehend it.
+Spiritual life is only spiritually discerned, and faith is the first
+condition of spiritual discernment. See ver. 3 and note.--=The wrath
+of God abideth on him.= Remains, as something previously resting upon
+him and not removed. See Ephes. 2:3.
+
+
+
+
+[Illustration: SYCHAR.]
+
+
+                              CHAPTER IV.
+
+
+Ch. 4:1-26. CHRIST AND THE WOMAN OF SAMARIA.--CHRIST A PREACHER
+IN SEASON AND OUT OF SEASON.--HIS EXAMPLE AS A CHRISTIAN
+CONVERSATIONALIST.--THE DIVINE SPRING; THE HUMAN CISTERN.--THE
+ESSENTIAL AND THE INSIGNIFICANT QUESTIONS IN WORSHIP CONTRASTED.
+
+This interview between Christ and the Samaritan woman is reported
+alone by John. The time is uncertain; the only definite indication is
+that of verse 35, and the interpretation of that is uncertain. With
+Ellicott and Andrews, I think December of A. D. 27 the most probable
+date. Matthew (4:12) explains Christ’s departure into Galilee by
+saying that it took place when he heard that John the Baptist was cast
+into prison; John here attributes it to another cause, a fear of
+rivalry and contention between his own and John’s disciples. The
+probable explanation is that Christ left Judea for the latter reason,
+but did not commence his public ministry till the imprisonment of the
+Baptist. See ch. 5, Prel. note.
+
+
+     1 When therefore the Lord knew how the Pharisees had heard
+       that Jesus made and baptized[124] more disciples than John,
+
+          [124] ch. 3:22, 26.
+
+
+     2 (Though Jesus himself baptized not, but his disciples,)
+
+
+     3 He left Judæa, and departed again into Galilee.
+
+
+     4 And he must needs[125] go through Samaria.
+
+          [125] Luke 2:49.
+
+=1-4. Jesus made and baptized more disciples than John.= The
+conversation between Christ and Nicodemus took place at the Passover,
+and therefore in the spring; if that between Christ and the woman at
+the well occurred in December, Jesus and John the Baptist baptized
+together during the summer. The doctrine which Christ preached at this
+time was substantially the same as that of the Baptist. “Repent, for
+the kingdom of heaven is at hand” (Matt. 3:2; 4:17); for he had not
+yet begun to explain publicly the spiritual and universal nature of
+his kingdom. But differences between the ministries of the two were
+from the first apparent; differences chiefly respecting the
+ceremonials of religion--purifying, baptizing, fasting (ch. 3:25, 26;
+Matt. 9:14). The increasing popularity of Christ threatened to awake
+the envy of the Baptist’s disciples, his disregard of ceremonial to
+awaken their suspicion; the Pharisees were alert to stimulate both. So
+Christ withdrew, forestalling the first danger of rupture and
+conflict, a lesson to all Christian workers against all unchristian
+rivalries and contentions about details in doctrine or ceremony. Envy
+is the most common instigator of denominational controversy.--=Jesus
+himself baptized not.= No instance is recorded of any baptism
+administered by Christ, or of any baptism commanded or authorized by
+Christ, till after his resurrection and about the time of his
+ascension. Baptism appears to have been adopted by his disciples from
+John the Baptist, and employed by them without express direction from
+Christ, as a symbol of repentance and a profession of a new life, and
+to have been subsequently adopted in a modified form by their Lord.
+That it was always regarded by the apostles as subordinate to the
+preaching of the Word is indicated by Acts 10:4, 8, with 1 Cor. 1:16,
+17, from which it appears to have been a ministerial act not
+ordinarily performed by the apostles. On the history of baptism, see
+note on the baptism of Jesus by John, Vol. I, p. 72, and on Christian
+baptism, note on Matt. 28:19.--=And he must needs go through Samaria.=
+Simply because that province lay directly between Judea and Galilee,
+and therefore on the direct route. See map. Josephus tells us that it
+was the custom of the Galileans, when they came to the holy city to
+the festivals, to take their journey through the country of the
+Samaritans. The more bigoted Judeans may have sometimes avoided it by
+going through Perea. The history of Samaria explains, and in some
+measure justifies, the odium attaching to it and its inhabitants among
+the Jews. At the time of the secession of the ten tribes under
+Rehoboam (1 Kings, ch. 12), Shechem was adopted by him as the capital
+of the new monarchy, and made the seat of an idolatrous worship.
+Subsequently the city of Samaria was built by Omri, king of Israel, as
+capital (1 Kings 16:24), and so remained till the time of the
+captivity of the ten tribes under Shalmaneser (2 Kings 17:6). A
+heathen colony was then sent in to take the places of the exiled
+Israelites; these colonists suffered from the devastations of wild
+beasts, and acting on the common assumption of that time that their
+own gods were not competent to take care of them in a strange land,
+sent for and received priests of Israel to teach them the manner of
+the God of Palestine. The result of this instruction was a mixed
+religion, partly Jewish, partly heathen (2 Kings 17:24-41). In the O.
+T., the phrase “the cities of Samaria,” is equivalent to the “kingdom
+of Israel;” it thus included all of Palestine north of Judea. That
+portion of Israel east of the Jordan which originally belonged to it
+was subsequently taken away the kings of Assyria (1 Chron. 5:26),
+Galilee shared the same fate (2 Kings 15:29), and Samaria was reduced
+to the dimensions which it possessed in the time of Christ. The
+character and conduct of the Samaritans increased the antagonism
+between them and the Jews. They were refused permission to participate
+in the rebuilding of the temple at Jerusalem, at the time of the
+return of Judah from captivity, and became open, and, for a time,
+successful opponents of the rebuilding (Ezra, chaps. 4 and 5; Neh.,
+chaps. 4 and 6). Finally, an exiled priest from Jerusalem obtained
+permission from the Persian king of his day to build a rival temple at
+Gerizim, and Samaria became the rival of Jerusalem, and the
+rallying-point of its foes and its outlaws (Josephus’ Antiq. 11:8, 6).
+To a rival temple and religion, they added a Samaritan Pentateuch, for
+which they claimed a greater antiquity and authority than for any copy
+of the O. T. possessed by the Jews. The bitter national and religious
+antipathy between Jew and Samaritan, consequent upon this history, is
+illustrated in several passages in the N. T. (ver. 9, note; 8:48; Luke
+9:52-56; 10:30-37; 17:16). If anything could justify such an antipathy
+this would be justified, since the Samaritans were renegades both to
+their religion and to their nation; and Christ’s course here and
+elsewhere implies a condemnation of all rancor and bitterness, founded
+on race, national, or religious differences. Of the Samaritans, one
+hundred and fifty still worshipping in a little synagogue at the foot
+of Gerizim are all that are left, “the oldest and the smallest sect in
+the world.”
+
+
+     5 Then cometh he to a city of Samaria, which is called
+       Sychar, near to the parcel of ground that Jacob gave[126]
+       to his son Joseph.
+
+          [126] Gen. 33:19; 48:22; Josh. 24:32.
+
+=5. A city of Samaria called Sychar.= The prevalent opinion is that
+Sychar is a corruption of the name Shechem, that it means _drunken_,
+and that this slight change was given by the Jews to the rival capital
+in derision, and in possible allusion to Isaiah 28:1. If this be so,
+it must have become current at this time; for we can hardly believe
+that John would otherwise embody a mere term of derision in the
+Evangelical narrative. Dr. Thomson (_Land and Book_, ii:206, following
+Hug, Luthardt, and Ewald) identifies the ancient Sychar with a village
+about half a mile north of the supposed site of Jacob’s well, called
+Aschar; and as the corruption of Shechem into Sychar is a mere
+hypothesis, framed to account for the use of the word here, Dr.
+Thomson’s opinion appears to me the more probable. Shechem was two
+miles distant from Jacob’s well, and apparently was abundantly
+supplied with water.
+
+
+[Illustration: JACOB’S WELL.]
+
+
+     6 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.
+
+=6. Now Jacob’s spring was there.= There are two Greek words
+translated _well_ in this narrative: the first means a spring or
+fountain, _i. e._, water-source; the second a well or cistern, _i.
+e._, a water-chamber. The first (πηγή) is used here, indicating that
+the well was fed internally by springs, not externally by rain. A
+well, now dry and deserted, answering to all the conditions of the
+narrative here, is designated by an ancient tradition as the one here
+described; and the case is one of the very few in Palestine in which
+tradition appears to be trustworthy. It is accepted even by Dr.
+Robinson. The purchase of the ground by Jacob is described in Gen.
+33:18-20, but for the digging of the well there is no other authority
+than tradition, unless Gen. 49:22 is an allusion to it. Whether Jacob
+himself dug it, or whether his name was subsequently given to it by
+tradition is not known, nor does the reference here determine that
+question; it only designates the well by its customary name. Why he
+should have dug a well at all has been made matter of question, since
+the whole valley abounds with water. To this question Dr. Thomson
+replies: “The well is a very _positive_ fact, and it must have been
+dug by somebody, notwithstanding this abundance of fountains, and why
+not by Jacob?” And he suggests that these fountains may have been
+already appropriated by the native population. The site of the well is
+in the valley between Mts. Gerizim and Ebal. For a striking
+description of this valley, see Van der Velde. The historical
+associations connected with the site were many and sacred. There the
+Lord first appeared to Abraham (Gen. 12:6, 7); Jacob built his first
+altar (Gen. 33:18-20); Joseph sought his brethren in vain (Gen.
+37:12); Joshua rehearsed the law, with its blessings and cursings, and
+amidst the loud amens of the assembled people (Josh. 8:30-35;
+24:1-25); and there Joseph was buried in the land that belonged to his
+father Jacob (Josh. 24:32). “At no other spot in Palestine, probably,
+could Jesus have more fitly uttered his remarkable doctrine, of the
+absolute liberty of conscience from all thrall of place or tradition,
+than here in Shechem, where the whole Jewish nation, in a
+peculiar sense, had its beginning.”--(_H. W. Beecher’s Life of
+Christ._)--=Being wearied with his journey.= The commentators call
+attention to this weariness as an evidence of the reality of his
+humanity. It seems to me, when coupled with the prophecy of Isaiah
+53:2, his apparent sinking under the weight of the cross, and his
+early death, while the two thieves survived (Matt. 27:32; Mark 15:44;
+John 19:32, 33), to be an indication that his physical frame was not
+robust, was not equal to the demands of the soul which it contained,
+and that, as a part of his human experience, he knew the peculiar
+sorrows which an intense and active mind feels when hindered by a weak
+bodily organization.--=Sat thus at the spring.= “What meaneth ‘thus’?
+Not upon a throne; not upon a cushion; but simply and as he was upon
+the ground.”--(_Chrysostom._)--=And it was about the sixth hour.= That
+is, about twelve o’clock. There appears to be no adequate reason for
+the opinion that has been advanced, that John employs a different kind
+of reckoning from that common among the Jews, and means here 6 P. M.
+It is true that the evening was the common hour of resort to the wells
+by the women, but evidently this conference was with Christ _alone_,
+an indication that the hour was not the evening hour, for then others
+would probably have been present also. Ryle suggests that there is a
+significance in the fact that while Christ talked with Nicodemus
+alone, and at night, his ministry to this sinful woman was at a public
+resort, and at noon. “If a man will try to do good to a person like
+the Samaritan woman, alone and without witnesses, let him take heed
+that he walk in his Master’s footsteps, as to the time of his
+proceedings, as well as to the message he delivers.” Compare the
+circumstances of Christ’s Gospel message to the woman that was a
+sinner (Luke 7:37, etc.).
+
+
+     7 There cometh a woman of Samaria to draw water: Jesus
+       saith unto her, Give me to drink.
+
+
+     8 (For his disciples were gone away unto the city to buy
+       meat.)
+
+=7, 8. A woman of Samaria.= That is, a Samaritan woman.--=To draw
+water.= In the East the towns are not supplied, as with us, by means
+of aqueducts and water-pipes, nor are individual houses furnished each
+with its well. The well itself is usually excavated from the solid
+limestone rock, and provided with a low curb to guard against accident
+(Exod. 21:33). On such a curb Christ probably sat to rest. The well is
+ordinarily not furnished with any apparatus for drawing water. Each
+woman brings her own bucket, most commonly made of the skin of some
+animal; sometimes the well is shallow, and she descends by steps made
+for the purpose (Gen. 24:16), and dips the water up from the surface;
+if it is deep, she lets down her bucket with a rope. To assist in the
+work, a wheel or pulley is sometimes fixed over the well. A trough of
+wood or stone usually provides a means for watering cattle and sheep
+(Gen. 24:20; Exod. 2:16). In this case, Christ had no bucket with him,
+and the well being deep, so that he could not descend into it, he had
+no means of obtaining water (ver. 11).--=Jesus saith unto her, Give me
+to drink.= Observe how insignificant a request he makes the occasion
+for a deeply spiritual religious conversation; and how natural the
+transition from the material to the spiritual. Observe, too, that by
+asking a favor he opens the way to the granting of one. He thus
+verifies the truth that the way to gain another’s good will is not at
+first by _doing_, but by _receiving_ a kindness.--=His disciples were
+gone ... to buy meat.= They apparently carried little or nothing to
+eat on their journeys (Matt. 16:6, 7; 12:1), but money to make the
+necessary purchases (John 12:6). The direction to depend on
+hospitality (Matt. 10:9, 10) was not for their general guidance and
+government.
+
+
+     9 Then saith the woman of Samaria unto him, How is it that
+       thou, being a Jew, askest drink of me, which am a woman
+       of Samaria? for the Jews have no dealings[127] with the
+       Samaritans.
+
+          [127] Acts 10:28.
+
+=9. For the Jews have no dealings with the Samaritans.= This is
+taken by some to be said by the woman; more probably it was added
+parenthetically by the Evangelist, to explain to his Gentile readers
+the woman’s surprise. For the reason of the fact, see on verse 4. It
+seems clear that the statement is not to be taken literally, for the
+disciples, who were Jews, had just gone into the Samaritan city to
+purchase food; but that there was abundant ground for it is evident
+from Rabbinical writings; _e. g._, “Let no Israelite eat one mouthful
+of anything that is a Samaritan’s; for if he eat but a little mouthful,
+he is as if he ate swine’s flesh.”
+
+
+    10 Jesus answered and said unto her, If thou knewest the
+       gift[128] of God, and who it is that saith to thee, Give
+       me to drink; thou wouldest have asked of him, and he would
+       have given thee living[129] water.
+
+          [128] Eph. 2:8.
+
+          [129] Isa. 12:3; 41:17, 18; Jer. 2:13; Zech. 13:1;
+          14:8; Rev. 22:17.
+
+=10. If thou knewest the gift of God.= Not, If thou knew that water is
+the gift of God; this knowledge might indeed have prevented her
+seemingly surly refusal, but it would not have led her to ask living
+water of him. Nor, If thou knewest the peace and joy which are the
+spiritual gifts of God; these constitute the living water, and if she
+already knew them, in her experience, she would not need to ask to
+_receive_ them. Christ is the unspeakable gift of God; if she knew the
+full importance of this gift, the office and work of the Messiah, and
+that he who was asking her for a drink of water was he, she would have
+asked and received from him living water. The objection that the woman
+would not have so comprehended the reference, and therefore that it
+cannot be the primary meaning (_Alford_, _Meyer_), is not tenable,
+because by the very language itself it is implied that the woman will
+not comprehend it. Christ speaks of a mystery to provoke her to
+further inquiry.--=Living water.= This phrase signifies primarily
+spring water, as opposed to water in a cistern. In Gen. 26:19; Lev.
+14:5; Jer. 2:13, the word rendered “springing,” “running,” and
+“living,” is in the Septuagint the one here rendered “living.” It is
+taken by Christ as a symbol of the spiritual life which he imparts,
+and so as a symbol of himself, for he gives himself to the soul, and
+is, by his indwelling, the bread and water of life. The spiritual
+meaning then is not _life-giving_; for that a different Greek word
+would be employed (ζωοποιών not ζῶν). It is true that living water is
+life-giving, but that is not the meaning conveyed by the phrase. The
+meaning is water that has life in itself, as in John 6:51; “living
+bread” means the living Christ, in contrast with the inert manna. The
+significance of the metaphor here is explained by its connection.
+Christ compares himself with water, not because of its cleansing
+power, nor because of its revivifying power on the soil, but because
+he satisfies the soul’s thirst. A similar metaphorical use of water is
+to be found in the O. T. See Psalm 23:2; Isaiah 55:1; Jer. 2:13; but
+especially Numb. 20:8-11, an incident which it appears to me probable
+Christ had in mind, and one with which the woman was probably
+familiar, as the Samaritans accepted and employed the Pentateuch.
+Observe that salvation is the gift of God (Rom. 6:23), and that the
+only condition of receiving it is asking (Matt. 5:6; 7:7; Rev. 22:17).
+The water’ is always ready; it is the thirst only that is wanting
+(Luke 14:17-19).
+
+
+    11 The woman saith unto him, Sir, thou hast nothing to draw
+       with, and the well is deep: from whence then hast thou that
+       living water?
+
+
+    12 Art thou greater than our father Jacob, which gave us
+       the well, and drank thereof himself, and his children, and
+       his cattle?
+
+=11, 12. Sire, Thou hast no bucket, and the well is deep.= Not spring;
+the water chamber, not the water source (φρέαρ not πηγή) See on ver.
+6. The language is that of badinage. It is analogous to that of
+Nicodemus in ch. 3:4; though here, commingled with irony, there may
+well have been a real perplexity. The original indicates a change in
+the woman’s tone; she at first says, How is it that thou being a
+_Jew_? she now addresses him as “_Sire_” (kύριε).--=Our father Jacob=,
+etc. The Samaritans traced their origin back to the patriarchs, and
+her language here implies a claim to an ancestry superior to that of
+the Jews, among whom she classed Jesus. Observe an illustration of the
+spirit which says, What sufficed for our fathers is good enough for
+us, no one can be greater than they; a spirit which is fatal to all
+progress, in either material or spiritual things.
+
+
+[Illustration: AT THE WELL.
+
+“_Whosoever drinketh of the water that I shall give him shall never
+thirst._”]
+
+
+    13 Jesus answered and said unto her, Whosoever drinketh of
+       this water shall thirst again:
+
+
+    14 But whosoever[130] drinketh of the water that I shall
+       give[131] him shall never thirst; but the water that
+       I shall give him shall be in him[132] a well of water
+       springing up into everlasting life.
+
+          [130] ch. 6:35, 58.
+
+          [131] ch. 17:2, 3; Rom. 6:23.
+
+          [132] ch. 7:38.
+
+=13, 14. Every one drinking of this water=; accustomed to drink
+of it, and relying upon it. “The ‘drinking’ sets forth the
+recurrence, the interrupted seasons of the drinking of earthly
+water.”--(_Alford._)--=Shall thirst again.= He appeals in this to the
+woman’s experience, who comes daily to re-supply the ever-recurring
+want.--=But whosoever has drunk=; once for all; the tense (aorist,
+πίῃ) indicates an historical act once performed.--=That I shall give
+to him.= Observe the representation throughout that the water is a
+gift, and a gift not _received_ by Christ in common with humanity, but
+_given_ by Christ to humanity. The Bible may be searched in vain for
+similar language from any prophet or apostle.--=Shall not thirst unto
+eternity.= That is, shall never, even unto eternity, thirst. “The
+whole verse is a strong argument in favor of the doctrine of the
+perpetuity of grace, and the consequent perseverance and the faith of
+believers.”--(_Ryle._) Comp. ch. 10:28; Rom. 8:35-39; 2 Tim.
+1:12.--=But the water which I shall give him.= This Christ does by
+giving his own life for the life of the world in his sacrifice for sin
+(ch. 6:51) and in his spiritual indwelling in the soul of the believer
+(ch. 14:19, 23).--=Shall become in him a fountain of water.= Not a
+_well_ (not φρέαρ but πηγή). The reason he shall never thirst is that
+the water which Christ gives becomes itself a water source, a spring,
+a perpetual fountain of supply.--=Springing up unto eternal life.= Not
+_into_; the preposition indicates not something into which the
+fountain will be transformed, but the duration of its existence; it
+will forever spring up in the soul. The contrast throughout these
+verses is between earthly and spiritual supplies. The _well_ (φρέαρ)
+is a symbol of earthly supply. This appeases but never satisfies; for
+it furnishes that which is external, and which is consumed in the
+using, so that the soul which relies on earthly cisterns for its
+satisfaction thirsts again. The living water, the spring (πηγή) which
+Christ gives, becomes a fountain in the soul, it enters into and
+becomes part of the character; using does not consume but increases
+the supply. In Christ’s promise here thirst is not equivalent to
+“desire,” nor is the declaration “shall never thirst,” equivalent to
+“shall never feel any spiritual want.” Thirst is of all bodily
+cravings the most painful and intolerable. Hence it is used in the
+Bible as a metaphor, not merely of spiritual _desires_, but of an
+urgent and intense desire, that cannot be denied (Psalm 42:2; 63:1;
+143:6; Isaiah 55:1; Matt. 5:6, note). Here then the declaration is
+that Christ satisfies this painful longing, so that the soul shall
+experience it no more. Of soul-thirst we have striking illustrations
+in Psalms 41 and 42, and in Rom. 7:17-24; of soul-satisfaction in
+Christ, illustrations in Psalm 46 and in Rom. 8:31-39. Compare
+Christ’s promises in John 11:36; 16:32, 33. The continuance of earnest
+spiritual desires is not inconsistent with a rich spiritual
+experience. See Phil. 3:12-14.
+
+
+    15 The woman saith unto him, Sir, give me this water, that
+       I thirst not, neither come hither to draw.
+
+=15.= There is certainly a difference in tone between this request
+and the answer of verses 11, 13. The woman now dimly recognizes and
+vaguely appreciates Christ’s interpretation of her own soul-want, and
+replies half in jest, half in earnest. But her language “neither come
+hither to draw,” shows that she still gives to Christ’s words, as I
+think purposely misinterpreting them, a prosaic and literal meaning.
+Observe the implied misapprehension of the office of Christ, as one
+who relieves the soul of all further care and labor in the matter of
+religion. “There are many like her who would be glad of such a divine
+gift of religion as should take away all the labor and trouble of
+Christian life. ‘That I come not hither to draw’ is the desire of
+thousands who want the results of right living without the trouble of
+living aright.”--(_H. W. Beecher._)
+
+
+    16 Jesus saith unto her, Go, call thy husband, and come
+       hither.
+
+=16. Go, call thy husband=, etc. This is in appearance a break in the
+conversation; it is in reality the first step toward granting the
+woman’s request: “Give me this water;” for the first step is to
+convince of sin. It is only if we confess our sins that “He is
+faithful and just to forgive us our sins and to cleanse us from all
+unrighteousness” (1 John 1:9). Hence when Christ came to bring this
+water of life to the world he began by preaching the duty of
+repentance (Matt. 4:17; Mark 1:15). Other explanations, as that a
+longer conversation with the woman alone would be indecorous
+(_Grotius_), or that she was unable to understand Christ’s meaning and
+so he summoned her husband (_Cyril_, quoted in _Alford_), or that he
+wished her husband to share with her in the benefits of the
+conversation (_Chrysostom_), singularly ignore the moral meaning and
+continuity of the discourse. Observe Christ’s uniform way of dealing
+with skepticism. Its root is in sin; and he addresses not the reason,
+but proceeds directly to convict the conscience. It is only the
+sinner, conscious of sin, who ever truly finds a divine Saviour.
+
+
+    17 The woman answered and said, I have no husband.Jesus
+       said unto her, Thou hast well said, I have no husband:
+
+
+    18 For thou hast had five husbands; and he whom thou now
+       hast is not thy husband: in that saidst thou truly.
+
+=17, 18.= The word (ἀνήρ) in Christ’s reply, rendered _husband_, is one
+of more general import and is often translated _man_. But it is the
+ordinary word used in the N. T. for husband, and I see no reason to
+doubt that she had lived with five successive husbands.--From these
+she had been separated, from some perhaps by death, from others by
+divorce; at all events the last of these separations was unconcealedly
+illegal, and her present life was one which her own conscience
+condemned as licentious. Observe the severity in fact and the
+gentleness in form of Christ’s rebuke. It shows a full knowledge of
+her sin; yet it is couched in the language not of condemnation but of
+commendation.
+
+
+    19 The woman saith unto him, Sir, I perceive[133] that thou
+       art a prophet.
+
+          [133] ch. 1:48, 49.
+
+
+    20 Our fathers worshipped in this mountain;[134] and ye
+       say, that in Jerusalem[135] is the place where men ought to
+       worship.
+
+          [134] Judges 9:7.
+
+          [135] Deut. 12:5-11; 1 Kings 9:3.
+
+=19, 20. The woman saith unto him.= Her sentence is incomplete, either
+in the utterance or in the report. It is the basis of a question,
+implied, or perhaps expressed, but not given by John, in which place
+should worship be offered; which were right, Jew or Samaritan. The
+question was one fiercely debated between them (See on verse 5).--=I
+perceive that thou art a prophet.= It was a hasty conclusion; Christ
+might have known her character and life by other than supernatural
+means. Bigotry and vice are apt to be credulous and superstitious.
+Observe, however, the difference in tone between this declaration and
+the language of verse 9: “How is it that thou being a Jew.”--=Our
+fathers worshipped.= “The argument of ‘our fathers’ has always proved
+strong. Opinions, like electricity, are supposed to descend more
+safely along an unbroken chain. That which ‘our fathers’ or our
+ancestors believed, is apt to seem necessarily true; and the larger
+the roots of any belief, the more flourishing, it is supposed, will be
+its top.”--(_Beecher._) Calvin’s comments are admirable though too
+long to quote. He suggests four errors into which men are apt to fall,
+from blindly following the “_fathers_,” all illustrated by the
+Samaritans: (1) When pride has created a false custom or religion, the
+history of the fathers is ransacked to find justification for it; (2)
+when men imitate the example of the evil-doers, because they are
+ancient, forgetful that they only are worthy to be reckoned as fathers
+who are true sons of God; (3) when we imitate the conduct but not the
+spirit of the fathers, as if one should defend human sacrifice
+from the example of Abraham in Gen. 22:1-10; (4) when we imitate
+the conduct of the fathers without considering the change of
+circumstances, as when the Christian church attempts to copy the
+ceremonials of the Jewish. “None of these are true imitators of the
+fathers; most of them are apes.”--=In this mount=, Gerizim. According
+to the Samaritan tradition it was here that Abraham went to sacrifice
+Isaac; and here, not on Ebal, as according to our Scripture (Josh.
+8:30; Deut. 27:4), that the altar was erected by Joshua on which the
+words of the law were inscribed. The first view is sanctioned by some
+Christian scholars, prominent among whom is Dean Stanley. A temple was
+built on Gerizim by the Samaritans, according to Josephus, during the
+reign of Alexander, though the date is doubtful. The two temples
+intensified the bitterness of the feud between the Jews and the
+Samaritans, and the Samaritan temple was deserted and destroyed, B. C.
+129, by John Hyrcanus (Josephus’ Antiquities 13:9, 11); but the
+Samaritans at Sechem (Nablus) still call Gerizim the holy mountain,
+and turn their faces toward it in prayer.--=Ye say.= She still treats
+Christ as a Jew.
+
+Some have regarded the question presented by the woman here as a
+serious one; recognizing Christ as a prophet, she asks his solution of
+what was to her mind the great religious problem of the day; others
+see in it an endeavor on her part to evade the personal reference to
+her own sins. Both seem to me true. She endeavors to turn the
+conversation; recognizing the truth of Christ’s allegation, “He whom
+thou now hast is not thy husband,” not by confessing her sin but by
+acknowledging him as a prophet; but eludes the topic by opening a
+problem in controversial theology. In all this she is honest and in
+earnest. She is not the first inquirer who has deemed theoretical
+theology more important than practical duty. The moment her thoughts
+are turned to religious truth, they tend to its external aspects, and
+she naturally and honestly seeks a refuge from her conscience in the
+question, Where ought men to worship? The question, What ought _I_ to
+do? is postponed. Observe that Christ suffers her to change the
+subject; leaves her conscience to press the sin to which he has
+awakened it, and teaches his followers how to deal with those who
+evade practical duty by doctrinal or ceremonial questions by his own
+response, No matter _where_ or _how_ the soul seeks God, if it only
+seeks him in spirit and in truth.
+
+
+    21 Jesus saith unto her, Woman, believe me, the hour
+       cometh, when ye[136] shall neither in this mountain, nor
+       yet at Jerusalem, worship the Father.
+
+          [136] Mal. 1:11; Matt. 18:20.
+
+
+    22 Ye worship[137] ye know not what: we know what we
+       worship: for salvation[138] is of the Jews.
+
+          [137] 2 Kings 17:29.
+
+          [138] Isa. 2:3; Rom. 9:5.
+
+
+    23 But the hour cometh, and now is, when the true
+       worshippers shall worship the Father in spirit[139] and in
+       truth: for the Father seeketh such to worship him.
+
+          [139] Phil. 3:3.
+
+
+    24 God[140] _is_ a Spirit: and they that worship him must
+       worship _him_ in spirit and in truth.
+
+          [140] 2 Cor. 3:17.
+
+=21-24. Believe me.= This expression is nowhere else used by our Lord.
+It answers to his “Verily, verily, I say unto you” (Matt. 5:18, note),
+and to Paul’s “This is a faithful (_i. e._, trustworthy) saying” (1
+Tim. 1:15, 4:9; Tit. 3:8). He employs it here because his declaration
+is partly in the nature of a prophecy, which must be accepted, if at
+all, upon simple trust in him.--=The hour cometh.= The word _hour_ is
+here equivalent to time or season; this use of “hour” is not
+infrequent in John’s Gospel (ch. 2:4; 5:25, 28, 35, “season;” 8:20,
+etc.).--=When ye shall neither in this mountain nor yet at Jerusalem
+worship the Father.= A prophecy which was speedily, perhaps in the
+lifetime of this woman, fulfilled. The ravaging of Palestine by the
+Roman armies, and the destruction of Jerusalem and the dispersion of
+the Jews, has scattered the worshippers throughout the world. The
+Samaritan sect is indeed extinct, except the few survivors at Nablus,
+but the Jews continue their worship in exile in every land (Mal.
+1:11).--=Ye worship ye know not what.= Their ignorance concerning the
+nature of the true God is indicated in their early history (2 Kings
+17:24-34). The woman was solicitous concerning the _place_ of worship;
+Christ directs her thought toward the _person_ to be worshipped.--=We
+know what we worship.= This is the only instance in which Christ
+classes himself with the Jews by the pronoun _we_. He accepts, for the
+time, her estimate of him as a Jewish prophet, and declares that it is
+in the Jewish Scripture she is to look for a knowledge of the true
+God. In fact, all correct knowledge of the character, attributes, and
+dealings of God, possessed by the world to-day, has come through the
+Jewish people, by means of the Old and New Testaments (see Romans 3:1,
+2; 9:4, 5). At the time of this conversation idolatry had entirely
+disappeared from the Jewish nation; and however inadequate, imperfect,
+and corrupt their worship, they at least recognized the one only true
+God. Notwithstanding some efforts to prove the contrary, I think it
+is historically demonstrable that Judaism is the source of all
+monotheistic religion. It is reasonably certain that the monotheism of
+Mohammedanism is due to Mohammed’s early instruction in the principles
+of Judaism.--=For the salvation is of the Jews.= The definite article
+in the original, unfortunately omitted in our English version, gives
+not only emphasis but significance to the language. The Jews know what
+they worship, because it is from them, as a nation, that there comes
+forth the divine salvation, typified by the sacrifices at Jerusalem,
+prophesied by Jewish Scripture, and fulfilled by the Messiah born at
+Bethlehem in Judea. It is therefore here equivalent not merely to the
+Saviour, but also includes all the preparations which preceded his
+personal advent.--=But the hour cometh and now is.= The last clause is
+added parenthetically as a suggestion that the woman is not to look to
+the remote future for the fulfillment of this word. Already the day
+has dawned, though it has not fully arrived. Her language in verse 25
+indicates that a suspicion of Christ’s true nature was, perhaps by
+this declaration, awakened in her.--=When the true worshippers.= Not
+merely the sincere in opposition to consciously hypocritical
+worshippers (Isaiah 29:13), but also the true, inward worshippers, in
+opposition to those whose worship was one of external form and
+therefore not genuine. The word _true_ is elsewhere used thus by John
+to indicate the inward and spiritual as contrasted with the external
+and earthly, _e. g._, the true light (1:9), the true bread (6:32), the
+true vine (15:1). Compare Luke 16:11.--=Shall worship the Father=, and
+therefore know what they worship; =in spirit and in truth=. Not in the
+Holy Spirit, though it is true that all spiritual worship is inspired
+and directed by his influence (Rom. 8:26; Zach. 12:10); nor with the
+breathing and aspirations of the heart, in contrast to worship with
+outward forms and symbols, for symbol is necessary in all public
+worship, language is but an external symbol of inward feeling; nor in
+holiness and righteousness of life, for that is not the meaning of
+_spirit_; nor in soundness of faith, in contrast to heretical worship,
+for the worship of the Jews was not heretical, Christ has just said,
+“We know what we worship.” _In_ (ἐν) expresses not the instrument with
+which the worship shall be conducted, but the atmosphere in which it
+will live, an atmosphere of spiritual life and truth; worship _in
+spirit_, is in contrast with a worship in the flesh, the essence of
+which consists in the rite, the form, the language, the posture (Comp.
+Rom. 12:1; Phil. 3:3, 4; Heb. 9:9, 24); worship _in truth_ is one
+which in its character harmonizes with the nature of him who is
+worshipped. The Lycaonians would have worshipped Paul and Barnabas
+(Acts 14:11-13) in sincerity, but not in truth. Christ’s language
+condemns the spirit of ritualism, but not the employment of
+rites.--=For the Father is seeking such to worship him.= God is
+represented as in quest of such worshippers, among the many who are
+worshippers merely in form. Observe _work is not_ worship; God is
+seeking not merely workers (Matt. 20:1) but also worshippers (Comp.
+Luke 10:38-42, notes).--=God is a Spirit.= This declaration is
+fundamental, and radically inconsistent with (1) all scientific
+theories which represent him as an abstract impersonal force; (2) with
+all metaphysical refinements which, ignoring his personality, treat
+him as a “power that makes for righteousness,” or as “the highest
+dream of which the human soul is capable;” (3) with much of the
+received theology, which often assumes that God is like nature, and
+deduces his attributes from such an imaginary likeness; (4) with all
+idolatry, whether the idol be in the imagination or in wood, stone, or
+canvas. But it justifies us in looking to man’s spiritual nature to
+interpret the divine nature to us. The spirituality of God is
+abundantly taught in the O. T., but by implication only. The abstract
+statement occurs only here and in 2 Cor. 3:17.--=Must worship him in
+spirit and in truth.= Nothing else is worship.
+
+Observe (1) Christ answers the woman’s question not by pointing out
+the right place of worship, but by inculcating such a conception of
+the true nature of worship, that the controversy respecting Gerizim
+and Jerusalem shrinks into insignificance. The solution of many
+theological problems is to be found, not in any answer, but in a new,
+a higher, a more spiritual conception of religion as a spiritual life.
+(2) The place, and impliedly the forms and methods of worship, are
+matters of no importance. (3) It is important that we know what we
+worship, _i. e._, that our worship be intelligent, else it is
+superstitious. “Unless there be knowledge, it is not God that we
+worship, but a phantom or idol.”--(_Calvin._) (4) That knowledge
+includes three elements, viz., that God is a _spiritual being_, with
+the sympathies, the flexibility, the _life_ which belongs to spirit;
+that he is a Father, and is therefore to be approached with a filial,
+reverential, trusting affection (Matt. 5:9, note); that he is revealed
+to us through the Jewish Scripture and the Jewish Messiah. (5) He must
+be worshipped in spirit, _i. e._, with the heart, and in truth, _i.
+e._, in accordance with the realities of his nature as thus revealed
+to us; nothing else is worship. (6) Worship is essential to a
+religious life. God looks for it, as well as for work, as an evidence
+of love. The whole lesson is eloquently embodied by Henry Ward Beecher
+in his _Life of Christ_: “It expresses the renunciation of the senses
+in worship. It throws back upon the heart and soul of every one,
+whoever he may be, wherever he may be, the whole office of worship. It
+is the first gleam of the new morning. No longer in this nest alone,
+or in that, shall religion be looked for, but escaping from its shell,
+heard in all the earth, in notes the same in every language, flying
+unrestrained and free, the whole heavens shall be its sphere and the
+whole earth its home.”
+
+
+    25 The woman saith unto him, I know that Messiah cometh,
+       which is called Christ: when he is come, he will tell us
+       all things.
+
+
+    26 Jesus saith unto her, I[141] that speak unto thee am
+       _he_.
+
+          [141] ch. 9:37.
+
+=25, 26. The woman saith unto him.= Chrysostom well expresses her
+spirit: “The woman was made dizzy by his discourse, and fainted at the
+sublimity of what he said.” So she turns away from the present
+revelation, procrastinating its application with the expectation of a
+better opportunity when the Messiah comes.--=He will tell us all
+things= is not to be interpreted literally; it is the expression of a
+vague hope of a clearer light by and by.--=I that speak unto thee am
+he.= Christ did not until a much later period declare his Messiahship
+to his own disciples; he never declared it more clearly than to this
+sinful Samaritan woman. There is a reason for it, in that this
+declaration took from her all excuse of procrastination, and in fact
+made her a missionary of the Messiah. Perhaps, too, the very fact that
+she was an uninfluential woman and a Samaritan may have made him more
+ready to reveal himself; for it was certainly his general purpose not
+to disclose his character and mission to the public until his death
+(Matt. 17:9). We certainly have no right to say, with some
+rationalizing critics, that because we cannot fully understand his
+reasons it is incredible. Such a method of criticism would make havoc
+of all history. Most scholars suppose that the words “which is called
+Christ” were spoken by the woman. It seems to me more probable that
+they were added by John, as an explanation to his Greek readers of the
+Hebrew term Messiah. The word Christ is its Greek equivalent.
+
+       *       *       *       *       *
+
+NOTE ON CHRIST AS A CONVERSATIONALIST.--Christ as a preacher has
+been studied; Christ as a conversationalist is quite as worthy the
+Christian’s study. Many of his so-called discourses were simply
+conversations; this is notably the case with the discourse to Nicodemus
+(ch. 3:1-21) and the discourse here to the woman of Samaria.
+Observe, I. _The contrast._ In the first the conversation is with a
+religious teacher, of honorable position, of unexceptionable life;
+in the second, with an abandoned woman, of licentious life; in the
+first, conversation with Christ is sought, in the second, repelled; in
+the first, Christ impresses the truth that the moralist must be born
+again, and without personal trust in a personal Saviour is condemned;
+in the second, he impresses upon the outcast the truth that for the
+lost there is new life in him; the first he discourages, the second
+encourages; to the first he proclaims duty, to the second he preaches
+deliverance. II. _The harmony._ Both are skeptical; both receive
+his declaration with scoffs; both invite argument; with both Christ
+refuses to argue; to both he simply proclaims the truth, but without
+strife or debate; with both he conquers cavilling by patience, not
+by argument. III. _Christ’s method._ (_a._) Though wearied, he does
+not neglect the occasion and opportunity afforded to him. (_b._) He
+commences the conversation by a natural request. (_c._) He opens the
+woman’s heart by requesting from her a favor. (_d._) He passes, by a
+natural transition, from the physical to the spiritual world, from
+nature to the truth which nature typifies. (_e._) He presents to her
+not ethical, but spiritual truth; not the simple moralities, but the
+deep things of the Gospel. (_f._) Her badinage does not affront him,
+nor does he reprove her for it, or indicate surprise, astonishment,
+or even objection. (_g._) He answers it by a direct and unanswerable
+appeal to her conscience, by convicting her of sin. (_h._) In this,
+while his rebuke is sharp, his language is courteous, the language
+of commendation clothing condemnation. (_i._) Having once awakened
+her conscience, he does not pursue the rebuke; leaving conscience to
+do its work, he suffers her to change the subject. (_j._) He answers
+her theological question not by direct response, but by asserting a
+principle of worship which lifts the soul above all controversies
+respecting forms and methods of worship. (_k._) Finally, he makes his
+first and fullest disclosure of his Messiahship to this Samaritan
+woman, showing himself most a Saviour to her who most needs his
+salvation. IV. _His example._ It illustrates the enthusiasm (Rom.
+10:1; Col. 4:13; 2 Tim. 4:2), the skill (Prov. 11:30), the patience (2
+Tim. 2:24; 1 Thess. 2:7), and the spirituality (1 Cor. 2:13, 14)
+needed for the most efficient, direct, personal work of soul-saving.
+
+       *       *       *       *       *
+
+Ch. 4:27-42. CHRIST IN SAMARIA.--THE SUSTENANCE OF CHRISTIAN
+LABORERS.--THE CALL FOR CHRISTIAN LABORERS.--THEIR REWARD.--THEIR
+SUCCESS.
+
+
+    27 And upon this came his disciples, and marvelled that
+       he talked with the woman: yet no man said, What seekest
+       thou? or, Why talkest thou with her?
+
+
+    28 The woman then left her waterpot, and went her way into
+       the city, and saith to the men,
+
+
+    29 Come, see a man, which told me all things that ever I
+       did: is not this the Christ?
+
+
+    30 Then they went out of the city, and came unto him.
+
+=27-30. And marvelled that he talked with a woman.= There is no
+definite article in the original. The disciples knew nothing of the
+woman’s character except that she was a Samaritan. What amazed them
+was that Christ should descend to instruct a woman at all, and
+especially a woman of Samaria. See above on ver. 4.--=No man said,
+What seekest thou?= One of the many indications in the Gospel of the
+awe in which these life-companions of Christ stood toward him (Mark
+9:32; 10:32; 16:8; Luke 8:25; John 21:12).--=Left her waterpot.=
+Lightfoot supposes in kindness, for the Lord to use; Calvin, with
+greater probability, in her haste forgetting it. In her eagerness to
+carry to others the news of the Messiah, she forgets her original
+errand, which was to draw water for her home.--=Come see a man.=
+Compare ch. 1:39, 46.--=Which told me all things that ever I did.= The
+natural exaggeration of enthusiasm. Observe the method of the spread
+of Christianity in its earliest years. The new convert became a
+missionary, propagating its faith. Compare Acts 8:4; 9:20. If ever a
+new convert might be excused from evangelical labors, this one
+might--a woman, living in an age when female preaching was more
+obnoxious even than now, and a woman of such ill-repute that she might
+well expect to be received with scorn, not with respect. But her
+strong convictions overbear all obstacles, secure for her a hearing,
+and obtain for her mission success (ver. 39). Chrysostom dwells upon
+her wisdom as well as her eagerness: “She said not, Come, see the
+Christ, but, with the same condescension with which Christ had netted
+her, she draws the men to Him; Come, she saith, see a man who told me
+all that ever I did. Is not this the Christ? Observe again here the
+great wisdom of the woman; she neither declared the fact plainly, nor
+was she silent; for she desired not to bring them in by her own
+assertion, but to make them to share in this opinion by hearing him. *
+* * Nor did she say, Come, believe, but Come, _see_, a gentler
+expression than the other, and one which more attracted them.”--=Then
+they came out of the city.= Wisdom and tact inspired by enthusiasm
+produced by a personal and profound conviction of Christ’s person and
+power, rarely fail in evangelical labor.
+
+
+    31 In the mean while his disciples prayed him, saying,
+       Master, eat.
+
+
+    32 But he said unto them, I have meat to eat that ye know
+       not of.
+
+
+    33 Therefore said the disciples one to another, Hath any
+       man brought him _aught_ to eat?
+
+=31-33. Master, eat.= The disciples had brought food from the city, to
+obtain which they had originally left him (ver. 8).--=I have meat to
+eat that ye know not of.= The commentators generally assume that the
+doing of his Father’s will was this meat. This seems to me a false
+interpretation not required by and not really accordant with a correct
+reading of ver. 34 below (see note there); inconsistent with other
+teachings of Scripture, and practically misleading to the disciple.
+It is inconsistent with the metaphor; for in nature work is never
+a substitute for food, but physiologically exhausts it. It is
+inconsistent with other teachings of Scripture, which never represent
+_work_, but always divine sustaining grace, as the Christian food. It
+is practically misleading, for it leads the disciple to suppose that
+he can grow by simply doing the will of his Father, whereas he is to
+acquire the power to do that will by constantly receiving grace from
+the Father. Christ’s language here is interpreted by such passages as
+Matt. 4:4, “Man shall not live by bread alone, but by every word that
+proceedeth out of the mouth of God;” Matt. 25:4, “The wise took oil in
+their vessels with their lamps.” Compare John, ch. 6. That Jesus lived
+by this divine food is evident from his habit of prayer, and from such
+declarations as John 5:19, 26, 30; 14:10, 11. This meat then is the
+indwelling Spirit of God, conditioned upon entire consecration to God.
+It was this meat which fed Peter in prison (Acts 12:6), Paul and Silas
+at Philippi (Acts 16:25), and Paul in the shipwreck (Acts 27:23,
+etc.); this too which sustained Christ in the hour of Gethsemane and
+throughout his Passion. A faint type of it is afforded in earthly
+experiences by the strength which seems often to be imparted to even a
+feeble mother in the hour of her child’s sickness, and which carries
+her through vigils which, but for her love, it would be impossible for
+her to sustain. Her work is not her food: her love and faith are her
+food, and sustain her for her work. No Christian can live by or on his
+work; nor did Christ.--=Hath any one brought him aught to eat.=
+They thought, perhaps, that the woman had done so. “It is very
+characteristic of the first part of this Gospel to bring forward
+instances of unreceptivity to spiritual meaning. Compare ver. 11; ch.
+2:20; 3:4; 6:42, 52.”--(_Alford._)
+
+
+    34 Jesus saith unto them, My meat[142] is to do the will of
+       him that sent me, and to finish[143] his work.
+
+          [142] ch. 6:38; Job 23:12.
+
+          [143] ch. 17:4.
+
+=34. For me meat is in order that I may do the will of him that sent
+me.= The meaning is not, as our English version seems to imply, that
+meat and doing God’s work are synonymous. The above is a literal
+translation of the original; and the meaning is, The object of meat is
+that I may do the will of him that sent me and may finish his work.
+The expression is parallel to and interpreted by Paul’s in Acts 20:24,
+“Neither count I my life dear unto myself so that I might finish my
+course;” or in Phil. 1:21, “For to me to live is Christ.” The object
+of Christ was the accomplishment of his mission; for this purpose
+alone had meat any value to him; for this purpose he both needed and
+possessed meat that his disciples, in their then state of spiritual
+culture, did not and could not understand; and in the work which he
+had accomplished, by his conversation with the woman, he had received
+greater satisfaction than in any food which they could have brought to
+him from the city.
+
+
+    35 Say not ye, There are yet four months, and _then_
+       cometh harvest? behold, I say unto you, Lift up your eyes,
+       and look on the fields; for they are white already to
+       harvest.[144]
+
+          [144] Matt. 9:37.
+
+=35.= There is some uncertainty regarding the proper interpretation
+of this verse. Alford, Tholuck, De Wette, and some others, suppose
+that Christ is quoting a proverbial expression; perhaps referring
+to the time which elapsed between seed-time and harvest, perhaps
+to some time intervening between a local feast or a religious
+anniversary and the harvest. Meyer, Andrews, Ellicott, and others
+take it as a chronological indication that it was then four months
+to harvest, _i. e._, the month of December, a fact to which perhaps
+some reference had been made by the disciples in the course of
+their walk. Chrysostom, Meyer, and others, suppose moreover that
+the approaching Samaritans were seen through the corn-fields, and
+to them Christ pointed when he said, “Lift up your eyes and look on
+the fields.” “The approaching townspeople now showed how greatly
+the doing of the Father’s will was in process of accomplishment.
+They were coming through the corn-field, now tinged with green;
+thus they make the fields, which for four months would not yield
+the harvest, in a higher sense already white harvest fields. Jesus
+directs the attention of his disciples to this; and with the beautiful
+picture thus presented in nature he connects further appropriate
+instructions.”--(_Meyer._) The phrase “Say not ye” seems to me clearly
+to indicate that Christ refers to some proverbial saying (comp. Matt.
+16:2); the direction, “Lift up your eyes and look on the fields,”
+indicates some present appearance which gave point to his declaration
+that they were white already, a declaration which would have no
+significance if the fields were literally ready for the harvest. I
+therefore, with Tholuck, combine the two views and suppose that Christ
+did refer to a proverbial expression, probably indicating the time
+between seed-time and harvest, and appropriate then because it
+was then the seed-time. The spiritual meaning is very clear.
+Procrastination is a fault of the church as well as of the world, of
+the disciple as well as of the impenitent sinner. The Christian is
+constantly waiting for an opportunity; he should wait _on_, he never
+need wait _for_ the Lord. Since Christ has ascended, and the Holy
+Ghost has been given, the field is always white for the harvest; we
+never need wait for God to ripen the grain. The message, “All things
+are now ready,” was given by the Lord to his servants; it is only as
+the servant understands and believes this that he can make the guests
+believe it (Luke 14:17).
+
+
+[Illustration: SAMARITAN REMAINS IN GERIZIM.]
+
+
+    36 And he that reapeth receiveth wages, and gathereth
+       fruit[145] unto life eternal: that both[146] he that soweth
+       and he that reapeth may rejoice together.
+
+          [145] Rom. 6:22.
+
+          [146] 1 Cor. 3:5-9.
+
+
+    37 And herein is that saying true, One[147] soweth, and
+       another reapeth.
+
+          [147] Micah 6:15.
+
+
+    38 I sent you to reap that whereon ye bestowed no labour:
+       other[148] men laboured, and ye are entered into their
+       labours.
+
+          [148] 1 Pet. 1:12.
+
+=36-38. And he that reapeth receiveth wages and gathereth fruit unto
+life eternal.= The Lord’s husbandman has both wages and heaven. The
+earthly wages of the successful evangelist is not in his salary, nor
+in his fame or position, but in the affections which reward him, and
+the personal present consciousness of work achieved, the highest and
+grandest which it is ever permitted man to do. To this is added the
+joy inherent in bringing souls to Christ, and through Christ into
+eternal life, a joy which will not be consummated until the reaper
+enters into glory, with an “abundant entrance,” and brings his sheaves
+to his Lord.--=That both * * * may rejoice together.= The sowing is in
+tears; the reaping is with rejoicing (Ps. 126:5); but in the future
+life both will rejoice in the ingathering; hearts that knew not whence
+they received the seed will learn to thank the unknown or the
+unrecognized benefactor; and the Lord of the harvest will say to both,
+“Well done, good and faithful servants.”--=Herein is that saying
+true.= Undoubtedly a reference to a proverbial saying, to which Christ
+gives a new and spiritual significance. Primarily, Christ is the
+sower, who sowed in tears and reaped but little; the apostles are the
+reapers, who gathered in a single day more souls into the church of
+Christ than Jesus himself in his whole lifetime.--But secondarily the
+prophets were sowers and the apostles reapers, a fact illustrated by
+their constantly quoting of the prophets in attestation of the divine
+character and mission of Christ. And finally, the twofold work of
+sowing and reaping goes on throughout all time, the same man sometimes
+being both sower and reaper, sometimes sowing all his life in tears
+that another may reap in joy. The truth of Christ’s saying in verses
+37, 38, is illustrated, but as a prophecy it is not fulfilled, by the
+successful mission of the apostles to Samaria, where Christ sowed at
+this time and they reaped subsequently (Acts 8:5-8, 14-17).
+
+
+    39 And many of the Samaritans of that city believed on
+       him for the saying[149] of the woman, which testified,
+       He told me all that ever I did.
+
+          [149] ver. 29.
+
+
+    40 So when the Samaritans were come unto him, they
+       besought him that he would tarry with them: and he
+       abode there two days.
+
+
+    41 And many more believed because of his own word;
+
+
+    42 And said unto the woman, Now we believe, not
+       because of thy saying: for[150] we have heard _him_
+       ourselves, and know that this is indeed the Christ,
+       the Saviour of the world.
+
+          [150] ch. 17:8; 1 John 4:14.
+
+=39-42.= This mission of Christ to the Samaritans is not inconsistent
+with his directions to his apostles, when they were commissioned, not
+to go into any Samaritan city, for the reason of that prohibition was
+not his unwillingness to open the Gospel to the heathen, but the fact
+that his apostles did not yet comprehend its catholicity, and could
+not therefore successfully preach it to the heathen. That the opening
+of the doors to others than Jews was neither an afterthought with
+Christ, nor a supplemental act originating with Paul, is evident from
+the incident recorded here. Notice that the faith of the Samaritans
+rested on Christ’s words--he apparently wrought no miracles; and
+that they recognized in him the Saviour not of the nation but of the
+_world_. “Universalism was more akin to the Messianic faith of the
+Samaritans than to that of the Jews, with their definite and energetic
+feeling of nationality.”--(_Meyer._) Notice too, the forms of Christian
+experience illustrated in this passage; one (ver. 39) rests on the
+testimony of others, the other (ver. 42) rests on a personal communion
+with and experience of Christ as a Messiah and Saviour.
+
+       *       *       *       *       *
+
+Ch. 4:43-54. THE CURE OF THE CENTURION’S SON.--TWO KINDS OF FAITH; A
+POOR FAITH REQUIRES MIRACLES; A TRUE FAITH ACCEPTS CHRIST’S WORD SIMPLY.
+
+
+    43 Now after two days he departed thence, and went
+       into Galilee.
+
+
+    44 For Jesus himself testified, that[151] a prophet
+       hath no honour in his own country.
+
+          [151] Matt. 13:57; Mark 6:4; Luke 4:24.
+
+
+    45 Then when he was come into Galilee, the Galilæans
+       received him, having seen[152] all the things that he
+       did at Jerusalem at the feast: for[153] they also went
+       unto the feast.
+
+          [152] ch. 2:23.
+
+          [153] Deut. 16:16.
+
+=43-45. After two days.= Spent in preaching the gospel to the
+Samaritans. The nature of this ministry is left to conjecture. We must
+presume, however, that it was of the same type as Christ’s preaching
+in Galilee at this time, where his theme was, “Repent, for the kingdom
+of heaven is at hand” (Matt. 4:17); the nature of that kingdom, and
+the character of the Messianic king, he probably made no attempt to
+explain. It was preparative; he sowed only, leaving the reaping to be
+done by others at a later day.--=For Jesus himself testified that a
+prophet hath no honor in his own country.= The rationalistic critics
+cite this as one of the evidences that the Fourth Gospel is not the
+product of one of the Twelve. Thus, “In the Synoptics Jesus is
+reported as quoting against the people of his own city, Nazareth, who
+rejected him, the proverb, ‘A prophet has no honor in his own country’
+(Matt. 13:57; Mark 6:4; Luke 4:24). The appropriateness of the remark
+here is obvious. The author of the Fourth Gospel, however, shows
+clearly that he was neither an eye-witness nor acquainted with the
+subject or country when he introduces this proverb in a different
+place. * * * * * He (Christ) is made to go into Galilee, which is his
+own country, because a prophet has no honor in his country, and the
+Galileans are represented as receiving him, which is a contradiction
+of the proverb.”--(_Supernatural Religion_, Vol. II, 447.) I have
+cited this objection at length because it is a not unfair illustration
+of the straits to which rationalism is reduced in its efforts
+to discredit this Gospel. Constructive dogmatism is bad enough;
+destructive dogmatism is much worse. The difficulties created by
+evangelical critics in the interpretation of the passage are equally
+curious as an illustration of forced and fanciful exaggerations. The
+curious will find them stated in Alford and Meyer. The English reader,
+who simply takes the context, will assuredly find no difficulty in the
+passage. Christ was received in Samaria, notwithstanding he was a Jew,
+with whom usually the Samaritans had no dealings (ver. 9), and this
+though he wrought no miracles, and merely because of his words, _i.
+e._, the purity and beauty and self-evident truth of his teaching
+(ver. 41).--In Galilee he was received only because he was a Jew, and
+had wrought miracles at Jerusalem (chap. 3:2), and brought with him a
+metropolitan reputation. He had no honor in his own country as a
+prophet, until he brought it back with him from the holy city; it was
+honor, not indigenous but imported.
+
+
+    46 So Jesus came again into Cana of Galilee, where he
+       made[154] the water wine. And there was a certain nobleman,
+       whose son was sick at Capernaum.
+
+          [154] ch. 2:1, 11.
+
+
+    47 When he heard that Jesus was come out of Judæa 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.
+
+=46, 47. Into Cana.= For site see chap. 2:1, note. The fact that he
+went at once to Cana, gives color to the supposition that the marriage
+there may have been that of John, according to an ancient tradition;
+at all events it probably was one of some intimate friend of
+Christ.--=A certain nobleman.= Probably an officer of Herod Antipas
+who had a palace at Tiberias. It has been conjectured that he may have
+been the Chuza, whose wife became attached to Jesus with other women
+of Galilee (Luke 8:3). That he was a Jew is probable, since the
+manifestation of faith in a heathen is generally especially noted by
+the historian or by Christ.--=Was sick at Capernaum.= About twenty
+miles distant.--=Was at the point of death.= Literally _Was about to
+die_.
+
+
+    48 Then said Jesus unto him, Except ye see signs[155] and
+       wonders, ye will not believe.
+
+          [155] 1 Cor. 1:22.
+
+
+    49 The nobleman saith unto him, Sir, come down ere my child
+       die.
+
+=48, 49. Except ye see signs and wonders.= Rather a soliloquy applied
+to the entire people, than a personal rebuke of the nobleman. For
+there is certainly no evidence that his faith was notably small;
+rather the reverse. He had traveled twenty miles to apply to Christ
+for assistance; his request that Christ should come personally was
+certainly not unnatural, for he could not be expected to assume that
+Christ would or could heal by a word; when the word was spoken he went
+away undoubtingly; and he evidently made no great haste (see note
+on verse 51), an indication of his restful assurance on Christ’s
+mere word. Analogous to Christ’s utterance here is that of Mark 9:19;
+see note there. It is certainly a rebuke to the skepticism which to-day
+demands signs and wonders as a basis for faith, and to the church
+which continually endeavors to satisfy this desire by demonstrating
+the miracles as though they were the evidences of Christianity. Christ
+himself never, in public discourse with skeptics, based his claims on
+his miracles; never performed a miracle for the purpose of proving his
+claims to an unbeliever (Matt. 11:4, 5 is not an exception; see note
+there); and rebuked the demand made on him for miracles as a basis of
+faith in his mission.--=Come down.= One of those geographical and
+incidental evidences of accuracy in the historian which demonstrate
+his familiarity with the country. Capernaum was on the shore of the
+sea of Galilee; Cana was in the hill country.
+
+
+    50 Jesus saith unto him, Go[156] thy way; thy son liveth.
+       And the man believed the word that Jesus had spoken unto
+       him, and he went his way.
+
+          [156] Matt. 8:13; Mark 7:29, 30; Luke 17:14.
+
+
+    51 And as he was now going down, his servants met him, and
+       told _him_, saying, Thy son liveth.
+
+
+    52 Then inquired he of them the hour when he began to
+       amend. And they said unto him, Yesterday at the seventh
+       hour the fever left him.
+
+
+    53 So the father knew that _it was_ at the same[157] hour,
+       in the which Jesus said unto him, Thy son liveth: and
+       himself believed,[158] and his whole house.
+
+          [157] Ps. 107:20.
+
+          [158] Acts 16:34; 18:8.
+
+
+    54 This _is_ again the second miracle _that_ Jesus did,
+       when he was come out of Judæa into Galilee.
+
+=50-54. He went his way.= The course of the nobleman was not that of
+one deficient in faith. On the contrary, he did not wait to see signs
+or wonders; he believed the simple word. That he did not hasten is
+evident from the next verse. Christ spoke the word of healing at the
+seventh hour, _i. e._, one in the afternoon. The father could have
+reached home that same night; but it was not until the next day that
+his servants, coming to relieve his fears, met him on the road. Faith
+neither worries nor hurries.--=Thy son is living.= He was so sick
+before the father left home, that the mere announcement that he was
+living demonstrated that he was recovering. The case was one in which
+life could not last long if a change for the better did not take
+place.--=Himself believed.= Believed what? He had believed before,
+when he came to Jesus, or he would not have come; and again when he
+went away, or he would not have been satisfied at the mere word of
+Jesus. But he before simply believed _about_ Jesus, _e. g._, that he
+was a prophet, possessing certain healing powers, the extent of which
+he had not measured. Now he believed _on_ Jesus; without as yet
+comprehending the Saviour’s mission or character, he yet had faith in
+him; that kind of faith which was ready to accept him as all that he
+claimed, whatever that might be. To _believe_, used absolutely, as
+here, always indicates not believing a doctrine about Christ, but
+personal belief in and allegiance to him.
+
+This miracle is certainly not the same with the healing of the
+centurion’s servant, recorded in Matt. 8:5-13, with which it has been
+sometimes confounded, but with which it really has little in common.
+One is wrought at Capernaum, the other at Cana; one at the petition of
+a nobleman, an officer of the court, the other at the request of a
+centurion; one probably for a Jew, the other certainly for a Roman;
+one in behalf of a son, the other in behalf of a servant; one for a
+petitioner who entreats Christ to come to his house, the other for one
+who deprecates his doing so; one affording an illustration of the
+largest faith in a heathen, the other of the development of faith from
+a small beginning in an Israelite. The resemblances are superficial;
+the differences are radical. Accepting the narrative as true, it is
+one of the many which utterly refute the rationalistic explanation of
+miracles offered by such writers as Schenkel. This cure could not have
+been due to any natural means, as the inspiration of hope, or the
+infusion of nervous power by personal contact, or the like, for the
+sick man did not see Jesus nor even know when the father saw him.
+
+
+
+
+                               CHAPTER V.
+
+
+Ch. 5:1-47. HEALING OF IMPOTENT MAN AND DISCOURSE THEREON.--A PARABLE
+OF REDEMPTION; THE NATURE AND THE CONDITION OF SPIRITUAL CURE
+ILLUSTRATED.--THE CHRISTIAN LAW OF THE SABBATH ILLUSTRATED.--THE
+AUTHORITY OF THE SON OF GOD: HE IS WITH THE FATHER; COMES FROM THE
+FATHER; IS TO BE HONORED AND TRUSTED AS THE FATHER; HE RAISES THE DEAD
+AND JUDGES THE LIVING.--THE EVIDENCES OF CHRISTIANITY; THE TESTIMONY
+OF JOHN; OF CHRIST’S LIFE AND WORKS; OF THE SCRIPTURE.--THE CAUSE OF
+UNBELIEF.
+
+
+[Illustration: CHURCH OVER THE POOL OF BETHESDA.]
+
+
+     1 After this there was a feast[159] of the Jews; and Jesus
+       went up to Jerusalem.
+
+          [159] ch. 2:13; Lev. 23:2, etc.; Deut. 16:16.
+
+
+     2 Now there is at Jerusalem by the sheep _market_, a pool,
+       which is called in the Hebrew tongue Bethesda, having five
+       porches.
+
+
+     3 In these lay a great multitude of impotent folk, of
+       blind, halt, withered, waiting for the moving of the water.
+
+
+     4 For an angel went down at a certain season into the pool,
+       and troubled the water: whosoever then first[160] after the
+       troubling of the water stepped in, was made whole[161] of
+       whatsoever disease he had.
+
+          [160] Prov. 8:17; Eccles. 9:10; Matt. 11:12.
+
+          [161] Ezek. 47:8, 9; Zech. 13:1.
+
+=1-4. After this was a feast of the Jews.= There were three great
+feasts of the Jewish nation, the Passover in the spring, usually
+March; the Pentecost, fifty days after, coming therefore usually early
+in June; and the Tabernacles, a feast in the Fall, usually October,
+analogous to our Thanksgiving. To these must be added the feast of
+Purim, which was kept in celebration of the deliverance of Israel, in
+the time of Esther, from massacre (Esther 9:17-19), and the feast of
+Dedication, instituted subsequent to the close of the O. T. canon, to
+commemorate the purging of the temple and the rebuilding of the altar,
+after Judas Maccabeus had driven out the Syrians, B. C. 164. There is
+nothing in the language of John to indicate which of these various
+feasts is the one here intended. Some manuscripts have indeed the
+words, _the_ feast of the Jews, and if this reading were correct it
+would unquestionably designate the Passover; but the weight of
+authority is against it. The question is one which has provoked a vast
+deal of discussion, but no general agreement. It is important only in
+determining the chronology of the life of Christ, and is itself so far
+undetermined that it cannot be of great value even for that purpose. I
+think it clear (_a_) that it could not be the feast of Dedication,
+which took place in the winter, when it is not probable that the sick
+would be lying in the porches of Bethesda; (_b_) nor the feast of
+Purim, though this has been maintained by some eminent modern
+scholars, as Wieseler, Godet, Olshausen, Ellicott, and Meyer; for
+there is no evidence that the Jews generally went up to Jerusalem to
+celebrate the feast of Purim, and no reason to believe that our Lord
+would have gone there in honor of a festival which was purely
+national, not directed by the O. T., observed not in connection with
+the temple service, but privately at home, and often, if not
+generally, with rioting and excess, rather than with religious
+services. I agree therefore with Alford and Tholuck that we cannot
+gather with any probability what feast it was.--=And Jesus went up to
+Jerusalem.= Presumptively to attend the feast.--=By the sheep-market.=
+Rather _sheep-gate_. See Neh. 3:1, 32; 12:39. The site is unknown. The
+traditional site, identical with the gate now known as St. Stephen’s,
+is pretty effectually disproved by Robinson, who shows that no wall
+was existing there at the time of Christ.--=A pool.= Properly _a
+swimming-place_. Pools for purposes of bathing were in use in the
+great cities of the old world; and recent excavations have brought to
+light the fact that ancient Jerusalem was in a remarkable degree
+supplied with water. See below.--=Called Bethesda.= The word means
+_House of mercy_. The location is entirely uncertain. Tradition places
+it near the modern St. Stephen’s gate; but this tradition dates back
+only to the 12th century.--=Having five porches.= Opening upon the
+bath or tank. In these the sick could lie and be partially protected
+from the weather.--=In these lay a great multitude of impotent, blind,
+halt, withered.= Four classes intended to embrace all forms of purely
+bodily disorder of a chronic character, but not including those
+possessed of evil spirits. The _impotent_ are those simply suffering
+from special weakness and infirmity or from general debility; the
+_halt_ are those deprived from any reason of the full and free use of
+their limbs; the _withered_ are those affected by paralysis or kindred
+disorders.--=Waiting for the moving of the water * * * * was made
+whole of whatever disease he had.= Whether this explanation, _i. e._,
+the last clause of ver. 3 and the whole of ver. 4, is genuine or a
+later interpolation, is a question of dispute among the critics; the
+weight of authority is, on the whole, in favor of its omission; the
+weight of reason is wholly so. (_a_) The external evidence is, on the
+whole, against its retention. It is wanting in the Vatican, Cambridge,
+and Sinaitic manuscripts; in those manuscripts in which it occurs, the
+verbal variations are considerable. Tischendorf, Meyer, Alford, and
+Tregelles all declare against it. (_b_) The internal evidence is
+conclusive. If it had been in the original, the early copyists would
+not have omitted it; for in the first centuries there was no such
+reluctance to accept the supernatural, and no such discrimination
+between wonders that are and wonders that are not miracles, as would
+have induced its omission. On the other hand, if no explanation of the
+reason why the sick were gathered in the porches of Bethesda were
+given in the original account, it would have been very natural for
+copyists to have supplied the omission by inserting one. (_c_) The
+explanation offered by the doubtful passage is itself incredible. It
+is a marvel, but it is in no sense a miracle. The irregular and fitful
+appearance of help by such an angelic visitor, would have witnessed to
+no truth, would have had no tendency to confer faith in God or his
+grace. “That God would thus miraculously interpose to throw down from
+time to time a boon among a company of cripples, to be seized by
+the most forward, selfish, and eager, leaving the most helpless
+and miserable to be overwhelmed again and again with bitter
+disappointment, is a supposition not admissible.”--(_Jacob Abbott’s
+Notes on the N. T._) (_d_) These considerations have led the latest
+and best scholars, with substantial unanimity, to omit the explanatory
+words of ver. 4, and latter clause of ver. 3. So Alford, Tholuck,
+Ebrard, Trench, Olshausen, Meyer, Tischendorf, and Tregelles. But
+though it is no part of the sacred record, it probably correctly
+states what was the popular belief among the Jews, or at least among
+such as resorted to this spring for cure. The real basis of this
+belief is indicated by recent researches. These have made it evident
+that the pools in and about Jerusalem were connected with each other
+by underground aqueducts. Dr. Robinson gives an account of his
+exploration of such an aqueduct connecting two pools, the Fountain of
+the Virgin and the Pool of Siloam. He satisfied himself that water
+flowed from the one to the other reservoir, and he witnessed the
+“troubling of the water” in the Fountain of the Virgin. “We perceived
+the water rapidly bubbling up from under the lower step. In less than
+five minutes it had risen in the basin nearly or quite a foot; and we
+could hear it gurgling off through the interior passage. In ten
+minutes more it had ceased to flow; and the water in the basin was
+again reduced to its former level.” His observation has been since
+confirmed by others. It is now difficult to see how the Fountain of
+the Virgin could ever have been surrounded by porches or made a
+resting-place for the sick; and it is quite certain that the Fountain
+of the Virgin cannot be asserted with any positiveness to have been
+the Pool of Bethesda. But these discoveries indicate the probably true
+explanation of the troubling of the water mentioned, not by John it
+will be remembered, but by some subsequent copyist, in the text. The
+Pool of Bethesda, probably, was connected by an underground passage
+with some intermittent spring, possibly possessing healing virtues,
+and the bubbling of the water from time to time gave rise to the
+legend of an angelic visitant, which certain of the Jews accepted, but
+which the Evangelist does not confirm, and to which there is no
+reference in other literature.
+
+
+     5 And a certain man was there, which had an infirmity[162]
+       thirty and eight years.
+
+
+     6 When Jesus saw him lie, and[163] 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[164] no man,
+       when the water is troubled, to put me into the pool: but
+       while I am coming, another steppeth down before me.
+
+
+     8 Jesus saith unto him, Rise,[165] take up thy bed, and
+       walk.
+
+
+     9 And immediately the man was made whole, and took up his
+       bed, and walked: and on[166] the same day was the sabbath.
+
+          [162] Luke 8:43; 13:16.
+
+          [163] Ps. 142:3.
+
+          [164] Deut. 32:36; Ps. 72:12; 142:4; Rom. 5:6; 2 Cor.
+          1:9, 10.
+
+          [165] Matt. 9:6; Mark 2:11; Luke 5:24.
+
+          [166] ch. 9:14.
+
+=5-9. Which had an infirmity.= The original implies rather a loss of
+power than a positive disease; probably it was a nervous disease of
+the paralytic type.--=Thirty and eight years.= The words “in that
+case,” are added by the translator, but they correctly convey the
+meaning, which is not that he had been at the Pool of Bethesda, but
+that he had been diseased that length of time.--=Wilt thou be made
+whole?= Why this question? Not necessarily because there was any
+reasonable doubt whether the man desired healing; nor because Christ
+required, as a conditional preliminary, the man’s assent to healing on
+the Sabbath; nor because he would imply blame, as though the man’s
+long infirmity were the result of his own weakness of will; nor,
+surely, because he would indicate that he was an impostor and desired
+to use his apparent but exaggerated infirmity to appeal to the
+compassion of others. All these hypotheses have been suggested. But
+Christ almost, if not quite, always requires on the part of the healed
+some act of the will precedent to and concurrent with his act of
+grace; the cured are never merely receptive and quiescent. I believe
+there is a deep religious meaning in this, for every miracle is a
+parable of redemption, and that our Lord would teach us that it is
+only as we will to be made whole that any wholeness is possible for
+us, even through omnipotent divine grace. In this particular case it
+is certainly true that the man might have traded on his infirmity and
+not really desired to be cured; and though Christ’s knowledge of
+character would have rendered the question unnecessary for his own
+information, it was not unnecessary to make it clear to others that he
+was acting in sympathy with the man, nor was it unimportant as a
+disclosure to the man himself that he must rouse himself from the
+lethargy of despair, and lay hold, by hope, on the salvation brought
+to him.--=I have no man.= It is the friendless who appeals peculiarly
+to the Friend of the sinful and the suffering.--=Rise, take up thy bed
+and walk.= The original (κράββατόν) implies a small, low bedstead. See
+for illustration Mark 2:4, note. Here, however, the term may be used
+in a more general way, and may imply simply a mattress which served as
+a couch by day and a bed by night. Observe the command to _take up the
+bed_. This apparently was not necessary; I can conceive but two
+reasons for it; one to emphasize the perfection of the cure, the other
+to provoke the controversy with the Pharisees respecting the
+Sabbath, and thus make it the occasion for the discourse which
+follows.--=Immediately.= The instantaneousness of the cure indicates
+its miraculous character; so does its permanence. He was cured
+instantly; he was cured so thoroughly that he could not only walk, but
+could carry his bed; and he remained cured.
+
+I have already said that the miracles are parables of redemption. Of
+no one of the miracles is this more strikingly true than of the
+present one. The diseased man has been a long time sick. He is
+helpless, friendless, in despair. He waits for an imagined moving of
+the water, an expected divine cure that is to come without act or
+interposition on his part; and it never comes. Christ calls first his
+will into exercise: Wilt thou be made whole? then bids him do: “Rise,
+take up thy bed;” and in the choice and the _obedience_, by faith
+indeed, but by the faith which chooses and obeys, he is made instantly
+and permanently well.
+
+
+    10 The Jews therefore said unto him that was cured, It
+       is the sabbath day:[167] it is not lawful for thee to carry
+       _thy_ bed.
+
+          [167] Jer. 17:21, etc.; Matt. 12:2, etc.
+
+
+    11 He answered them. He that made me whole, the same said
+       unto me, Take up thy bed, and walk.
+
+
+    12 Then asked they him, What man is that which said unto
+       thee, Take up thy bed, and walk?
+
+
+    13 And he that was healed wist[168] not who it was: for
+       Jesus had conveyed[169] himself away, a multitude being in
+       _that_ place.
+
+          [168] ch. 14:9.
+
+          [169] Luke 4:30.
+
+=10-13. It is not lawful for thee to carry thy bed.= The general
+Sabbath command was, Thou shalt do no work. Nehemiah, enforcing this
+command, forbade the carriage of commercial burdens (Neh. 13:19). From
+this the Pharisees, with their accustomed literalism, had deduced the
+doctrine that nothing must be carried on the Sabbath. To forbid this
+man from carrying his bed was like forbidding a modern, man to move a
+chair or a campstool. Either he must have left his bed at the pool, to
+be stolen, or he must have stayed there to watch it, or he must have
+been allowed to take it home with him. For the Pharisaic regulations
+respecting the Sabbath, see Matt. 12:2, note.--=He that made me whole
+said unto me.= The man knew nothing about Christ or his authority. His
+idea appears to have been that Christ proved his right to give the
+command, Take up thy bed and walk, by his miracle of healing.--=What
+man is it that said unto thee, Take up thy bed.= Observe the spirit of
+the Pharisees. Their question is not, Who healed thee? but, Who said
+unto thee, Take up thy bed and walk? They are blind to the miracle;
+they can see only the Sabbath violation, as they regard it.--=A
+multitude being in that place.= Christ had stopped a moment, spoken
+the word of healing, and passed on into the crowd. All was over
+in an instant, and because of the crowd Christ escaped the man’s
+identification. This was early in his ministry; he was not yet widely
+known and thronged, as later in life. Observe the indications of the
+nature of belief, an obedient trust, not a correct intellectual
+apprehension. This man had faith enough to be healed because faith to
+obey Christ’s directions despite Pharisaic criticism; yet he knew
+nothing of Christ’s person, character, or work; did not even know who
+he was. It is possible to have faith in even an unknown Christ.
+
+
+    14 Afterward Jesus findeth him in the temple, and said unto
+       him, Behold, thou art made whole: sin[170] no more, lest a
+       worse thing come unto thee.
+
+          [170] ch. 8:11.
+
+
+    15 The man departed, and told the Jews that it was Jesus,
+       which had made him whole.
+
+
+    16 And therefore did the Jews persecute Jesus, and sought
+       to slay him, because he had done these things on the
+       sabbath day.
+
+=14-16. In the temple.= Possibly an indication that the divine grace
+of healing had already acted as a means of spiritual quickening.--=Sin
+no more, lest=, etc. A plain indication that the man’s disease,
+probably some form of paralysis, was an effect of sin. See note on ch.
+9:1. Here, as almost everywhere, Christ makes the physical healing
+minister to a spiritual cure.--=And reported to the Judeans that it
+was Jesus which had made him whole.= They asked who bade him carry his
+bed; he replied that it was Jesus who healed him. They asked to
+condemn, he answered so as to honor Christ.--=And therefore did the
+Judeans come in pursuit of Jesus.= Here, as very generally throughout
+his gospel, John uses the word Jews (Ἰουδαῖος) to signify not
+generally the members of the Hebrew race, but distinctly the
+inhabitants of the province of Judea. I therefore render it here and
+elsewhere by the more distinctive word Judeans. His language indicates
+not a legal persecution, but a malicious pursuit. Norton translates as
+I have, Came in pursuit of Jesus. This is the literal rendering of the
+original verb (διώκω), which however generally, though not always,
+indicates a pursuit with an evil intent. Here the meaning is not that
+the general cause of the persecution which Christ suffered in Judea
+was his supposed Sabbath violation, but that in this particular
+instance they pursued him to call him to account for this particular
+act of Sabbath breaking. It is always the nature of the ceremonialist
+to care more for the ceremony than for man.--=And sought to slay him.=
+These words do not belong here. They have been added to explain and
+correspond with the expression in verse 18, Sought the more to kill
+him. They are omitted by Alford, Meyer, Norton, and all the best
+critical authorities.
+
+       *       *       *       *       *
+
+=17-47.= In the study of the discourse which follows, beware of
+considering it simply verse by verse. It is not a collection of
+incidental aphorisms, but a connected address, the theme being the
+character, mission, authority, and credentials of the Son of God. The
+Pharisees call Christ to account for healing on the Sabbath; he cites
+in his defence the example of his heavenly Father. They seize upon his
+language, deduce from it the conclusion that he makes himself equal
+with God, and charge him with blasphemy. This serves as the text of
+the discourse which follows. He declares that he comes not to draw
+allegiance from, but to, the Father; that he acts under the Father’s
+will; that to him the Father has committed the whole work of grace on
+the earth; that he is even now raising the spiritually dead to life;
+that he is to raise the physically dead to a new life; and that he
+will finally complete this work entrusted to him, by declaring and
+executing the divine judgment. The evidence of his mission and
+authority is not in his own words; he is testified to by John the
+Baptist; by his own life and work; and by the Scriptures of the O. T.
+He closes by pointing out the secret cause of the Jews’ rejection of
+him, viz., their personal ambition. Beware, too, of imputing to the
+words a dogmatic meaning borrowed from later ecclesiastical
+controversies, which they did not bear in the minds of his hearers at
+the time. There is little or nothing here respecting the relations of
+the Son to the Father, except as the language throughout implies that
+the Son is subordinate to and dependent upon the Father; but the
+relation of the Son to the human race is clearly revealed, the
+relation of life-giver and judge, and is certainly not that of any
+man, however endowed, to his fellow-men. Nevertheless this address
+contains the christology of Jesus Christ, his own teaching concerning
+his own character and work; and it clearly implies, on the one hand,
+that he not only represents the Father, as an ambassador might
+represent a king, that he is not only clothed with divine authority,
+as Moses was clothed, in the administration of the theocracy, with the
+authority of God, but that he is a partaker of the divine nature; nor
+less clearly, on the other hand, does it imply that his authority is
+derived from the Father, that his power is conferred on him by the
+Father, that he executes in all things the will of the Father, that he
+is to be conceived of not as distinct from, but as one with the
+Father, and that his object is in all things to be a way unto the
+Father. Against every form of tri-theism, against all substitution of
+the Son in the place of the Father, this discourse is a solemn and
+earnest admonition, no less than against all belittling of either his
+character to that of man or angel, or his mission to that of mere
+messenger or teacher.
+
+
+    17 But Jesus answered them, My[171] Father worketh
+       hitherto, and I work.
+
+          [171] chaps. 9:4, 14:10.
+
+=17. My Father worketh hitherto, and I work.= The argument is very
+brief; it is based on the premises that we are to be followers of God
+as dear children (Ephes. 5:1), that the Father’s work is a pattern for
+our own working. It gives color to the opinion that the days of
+creation are long eons or periods; that the seventh day, which God
+blessed and on which he rested, is the present period in which the
+mere physical work of creation has given place to the higher work of
+redemption; thus the Sabbath of God becomes both interpreted and an
+interpreter to us of what our Sabbath should be. The divine work does
+not cease; the grass grows, the buds swell, the flowers bloom, the
+fruits ripen, the rains fall, the winds blow,--but all this is the
+work of love; over all this work God’s tender mercies brood (Psalm
+145:9). The lesson of nature interpreted here by Christ is that the
+work of love is never a violation of the true Sabbath law. This verse,
+with Matt. 12:8 and Mark 2:27, give the three canons for the Christian
+observance of the Sabbath. (1) The Son of man is Lord also of the
+Sabbath. It is then a Christian day, belongs to the Christian
+dispensation, is under the Lordship of Christ and in his kingdom, and
+is to be kept in that spirit of joyous freedom with which Christ makes
+free. (2) The Sabbath is made for man. It is therefore man’s day;
+belongs to all men, Gentile and Jew, poor and rich; a day to be used
+_for_ man; so that whatever work is necessary to the real abiding
+welfare of the human race, is not foreign to this day. (3) My Father
+worketh hitherto. The Father’s work is the example and the law for his
+children; the work of love, the work for others, the work that has
+tender mercy for its inspiration and its overseer, is Sabbath work. It
+is to be our rest-day as it is our heavenly Father’s rest-day, and
+only so; a prophecy of that eternal rest which will be one of glorious
+activity: a rest from care, from worldliness, from the common
+temptations of life, but not a day of mere dull cessation of labor.
+
+
+    18 Therefore the Jews sought the more to kill[172] him,
+       because he not only had broken the sabbath, but said also
+       that God was his Father, making[173] himself equal with God.
+
+          [172] ch. 7:19.
+
+          [173] ch. 10:30, 33; Zech. 13:7; Phil. 2:6.
+
+=18. Because he had not only broken the Sabbath.= Literally _relaxed_
+(λύω) the Sabbath. See note on Matt. 5:19 for meaning of the word. The
+Pharisees then, as the literalists now, believe that the sanctity of
+the Sabbath could only be preserved by putting the soul under bonds to
+a literal compliance with specific regulations. Christ broke these
+bonds asunder, gave the soul liberty, and preserved the Sabbath by
+inspiring the souls of his disciples with allegiance to himself, love
+for humanity, and sympathy with the redeeming work of the Father. He
+did relax what they supposed to be essential to the preservation of
+the day, but what was really destroying it. To keep this poor man on
+his bed, or watching it to prevent it from being stolen, would have
+destroyed for him the rest of the day, in order that he might comply
+with the letter of the Pharisaic regulations. So he who rides in a
+horse-car rather than remain away from church, or travels late
+Saturday night or early Sunday morning rather than destroy his Sabbath
+by spending it with strangers, seems to the Sabbatarian of to-day to
+be relaxing the Sabbath, while he may be in truth preserving it.--=But
+said also that God was his own Father.= (πατέρα ἴδιον.) Norton renders
+the sense accurately though freely, _Had spoken of God as particularly
+his Father_. The meaning of the original will be indicated to the
+English reader by Rom. 8:32, “Spared not _his own_ Son;” 1 Cor. 6:18,
+“Sinneth against _his own_ body;” 1 Cor. 7:2, “Have _her own_
+husband.” It is clear that the Jews either did understand Christ by
+his language to claim peculiar relations with God, or pretended so to
+do. In his mere reference to God as Father there was no such claim,
+for he bids us all call him our Father (Matt. 6:6, 7). True, in the
+language “_my_ Father,” most commentators see a ground for the
+interpretation put upon his language by the Judeans:--thus Meyer:
+“They rightly interpreted ‘my Father’ as signifying peculiar and
+personal fatherhood;” Bengel: “The Only-begotten alone can say, ‘my
+Father’;” similarly Alford, Tholuck, and others. There is perhaps some
+ground for this view. Yet I can hardly think that Christ’s mere
+designation of God as “_my_ Father” implies more than Paul’s “Abba
+Father” (Rom. 8:15), which Luther renders “dear Father,” or the
+frequent designation of God as _my_ God by the patriarchs, and
+especially by David. See for example, Exod. 15:2; 1 Chron. 28:20; 2
+Chron. 18:13; Ps. 22:1, 10; 38:21; 71:12; 2 Cor. 12:21; Phil. 4:19.
+And in Psalm 89:26; Jer. 3:4, man is directed by God to apply this
+very phrase “my Father” in his address to God. I believe then that the
+statement that Jesus said that God was _in a peculiar sense_ his
+Father, and the deduction that he thus made himself equal to God, are
+the malicious wresting of his words by the Judeans, for the very
+purpose of finding an occasion of offence. They manifested the same
+spirit in John 10:31, etc., though there they have better ground for
+the interpretation which they put upon his words. In the discourse
+which follows, Christ does not hold them to their original charge
+respecting the Sabbath. He follows them into the new ground which they
+have entered on, and expounds his true nature and mission.--=Making
+himself equal with God.= “On the same level with God” (_Meyer_); “On
+an equality with God” (_Norton_); “Of the same nature and condition”
+(_Robinson_). The language of Jesus, his claim of the right to work
+because the Father works, and his language _My Father_, the Judeans
+regard as embodying an assumption that he is of the divine nature and
+possesses the divine prerogatives. That they so interpreted his
+language does not prove that it is to be so interpreted. The Pharisees
+are not authorized interpreters of the words of Christ. His claim we
+must interpret for ourselves from the discourse which follows. How far
+does he correct and how far confirm their interpretation? It seems to
+me clear that at the very outset he materially modifies it, in his
+declaration of his obedience to and dependence upon and work under the
+Father (ver. 19), while he confirms the substantial idea that he
+possesses the same nature as the Father, is, so to speak, of kin to
+Him, by his declaration that he does what the Father does (ver. 19),
+shares in all the counsels of the Father (ver. 20), gives life to the
+dead as the Father (ver. 21), judges all men for the Father (ver. 22),
+is to be honored as the representative of the Father (ver. 23), is the
+door through which all must enter into eternal life in the Father
+(ver. 24), and is the final Resurrection and Judge for the Father
+(ver. 25-29); yet at the close he again emphasizes the truth that in
+all this he is not a second or even subordinate God, but the One
+through whom the Father does all (ver. 30), the one mediator between
+God and man (1 Tim. 2:5).
+
+
+    19 Then answered Jesus and said unto them, Verily, verily,
+       I say unto you,[174] The Son can do nothing of himself,
+       but what he seeth the Father do: for what things
+       soever he doeth, these also doeth the Son likewise.
+
+          [174] verse 30.
+
+
+    20 For[175] the Father loveth the Son, and sheweth him all
+       things that himself doeth: and he will shew him greater
+       works than these, that ye may marvel.
+
+          [175] chaps. 3:35; 17:26; Matt. 3:17.
+
+=19, 20. Verily, verily.= A formula used by Christ in cases of
+important and emphatic affirmation.--=The Son can do nothing of
+himself=, _i. e._, of his own will or authority. “Of myself (ἀφ’
+ἑαυτοῦ), _i. e._, of one’s own will or accord, without authority or
+command from another.”--(_Rob._ 24, art. ἀπό.) This declaration cannot
+be limited, as by Calvin, to the power of Christ in his human nature,
+without, adding to the verse what is not in it, nor in its necessary
+connection; nor can we read it, as Chrysostom does, that Christ can do
+nothing contrary to his Father’s will, because of the perfect union
+between them, for this is clearly not the meaning of the original.
+Christ says not, I can do nothing contrary to my Father, but, I can do
+nothing _of myself_ by my own independent and original power. The
+meaning of the original is transparent, though the truth is
+transcendent. This is that _the power of Christ is not an original but
+a derived power_; that it comes from the Father and is a power only to
+do those things which carry out the Father’s will. As the Christian
+can do nothing without Christ (ch. 15:5), yet can do all things
+through Christ strengthening him (Phil. 4:13), so Christ can do
+nothing without the Father, but does all things by virtue of a divine
+power imparted to him by the Father, and as a manifestation of the
+Father. This is a partial answer to the charge that Christ makes
+himself equal to the Father. He show’s that so far from doing anything
+calculated to draw away allegiance from the Father, he draws
+allegiance to the Father, since in all that he does he acts out only
+the Father’s will. He is divine because of the divinity with which he
+has, so to speak, been clothed by the Father’s love.--=But what he
+seeth the Father do.= “A familiar description, borrowed from the
+attention which children give to their father--of the inner and
+immediate intention which the Son perpetually has of the Father’s
+will, in the perfect consciousness of fellowship of life with
+Him.”--(_Meyer._)--=Whatsoever things he doeth, these also doeth the
+Son likewise.= _In like manner_ (ὁμοίως), that is, with like power and
+authority. This surely could be said of no man, no angel. It indicates
+not only a superhuman but also a super-angelic character. Thus this
+verse puts in a very compact form the paradox of Christ’s character--a
+paradox not to be explained away by either modifications of the first
+clause or denials of the second. The first clause asserts that
+Christ’s power comes from the Father, and thus, in a sense, is not
+equal to that of the Father, which is uncreated and underived. And
+with this declaration agree many other passages of Scripture. See for
+example, ch. 7:17, 18; 8:42; 14:10; Phil. 2:9; Heb. 1:9; 3:2. The
+second clause asserts that this power, conferred upon the Son, is that
+of the Father, who has put all things into the hands of the Son that
+he may be Lord of all. Acts 10:36; James 5:9; Col. 1:16, 17; 3:11. It
+is noticeable that John, who of all Evangelists makes most clear the
+divine nature of Christ, as well as his divine mission, is the one who
+more clearly than any other of the evangelists asserts his dependence
+on the Father.--=For the Father loveth the Son=, etc. This is stated
+as the reason why the Son is able to do all things that the Father
+doeth. His power is derived from the Father through the Father’s love
+for him. Comp. Heb. 1:9.--=And showeth him all things.= “He who loves
+hides nothing.”--(_Bengel._)--=He will show him greater works than
+these.= Greater miracles than the healing of the impotent man. Far
+greater works were done later in Christ’s ministry in Jerusalem and
+vicinity, the consummation being the raising of Lazarus from the
+dead.--=That ye may marvel.= Here the verb _marvel_ (θαυμάζω) is used
+with the idea of praise as well as wonder. The object of the wonderful
+works of God is not merely to awaken the wonder of mankind, but,
+through the wonder, the reverence and so the allegiance of mankind to
+the Father through Christ his Son.
+
+
+    21 For as the Father raiseth up the dead, and quickeneth
+       _them_; even[176] so the Son quickeneth whom he will.
+
+          [176] ch. 11:25; 17:2; Luke 8:54.
+
+
+    22 For the Father judgeth no man, but hath committed[177]
+       all judgment unto the Son;
+
+          [177] Matt. 11:27; Acts 17:31; 2 Cor. 5:10.
+
+
+    23 That all _men_ should honour the Son, even as they
+       honour the Father. He that honoureth not the Son, honoureth
+       not the Father which hath sent him.
+
+=21-23. For as the Father raiseth up the dead and maketh them to live,
+even so the Son, whom he will, makes to live.= Observe, (1) that the
+verbs in this sentence are in the present tense; Christ is therefore
+speaking of a _present_ resurrection, one now taking place. (2) That
+this resurrection is one recognized among men, not one taking place in
+the invisible world (ver. 23). (3) That as the result of this
+resurrection, the raised pass from death unto life (ver. 24). (4) That
+a universal resurrection is not indicated, but only of those whom _he
+wills_ to raise (ver. 21). It is then not of a future resurrection of
+all men at the last day, nor of a present resurrection of the
+literally dead taking place as they die, that Christ here speaks, but
+of a spiritual resurrection, taking place on the earth, confined to
+those whom the Saviour calls and who hear and answer his call, and so
+manifest to men that it is recognized as a sign of the Saviour’s
+power. As Christ has power on earth to forgive sins (Mark 2:10), so
+also he has power to raise the dead in trespasses and sins. Thus he is
+now, as he will be in another sense in the last day, the resurrection
+and the life (John 11:25). This theme of a spiritual resurrection and
+life-giving occupies verses 21-27; then by a natural transition Christ
+passes to the future resurrection of the physical dead. Be not
+surprised, he says in substance, at my declarations respecting the
+spiritual resurrection; for the final resurrection shall also be at my
+voice. Be not surprised at my claim to be now a judge, for the great
+day of judgment the Father has also committed into my hands.--=Whom he
+will.= This phrase does not indicate “that he specially confers this
+grace on none but certain men, that is, on the elect” (_Calvin_); nor
+can we say that “He will not quicken others because they believe not”
+(_Meyer_), for though this is true, it is neither asserted, nor even
+hinted at here; nor is the meaning merely that “in every instance
+where his will is to vivify, the result invariably follows”
+(_Alford_). Clearly the indication of the passage is that spiritual
+life has its source, not in the will of the sinner but in that of the
+Saviour (comp. ch. 1:13; Rom. 9:16); but the reason why the divine
+will apparently chooses some and not others, whether for reasons in
+human character and choice, or for inscrutable reasons, not explained
+nor indeed explicable, is not here hinted at.--=For the Father judgeth
+no man.= The whole work of judgment, the whole moral government of the
+world, the whole course of divine Providence, as regards the nation,
+the church, and the individual, is entrusted to the Son. See Psalm 2;
+Rev. 1:5.--=That all men should honor the Son even as they honor the
+Father.= There is some reasonable ground for a difference of opinion
+as to the proper interpretation of the preceding verses, which treat
+of the relations of the Father to the Son; and Christian critics are
+not wholly agreed respecting their meaning. But there can be no room
+for difference of opinion as to the meaning of this verse, which gives
+the practical outcome of those which precede. Whatever opinion the
+theologian may entertain concerning the mystery of Christ’s nature,
+the Christian can hardly doubt the plain teaching of Scripture that
+the highest allegiance that the soul can pay to its God, the highest
+love it can offer, the highest reverence it can experience, are all
+due to the Son. _Even as_ signifies the manner and the degree. So in
+heaven the highest praises are paid to the Lamb slain from the
+foundation of the world (Rev. 5:12; 7:10).--=He that honoreth not the
+Son, honoreth not the Father which hath sent him.= Not because the
+failure to honor an ambassador is a failure to honor the king whom he
+represents, but because the honor paid to God belongs to his
+character, and of that character the Son is the manifestation; so that
+the soul that does not honor the Son, who is the brightness of the
+Father’s image, and who doeth all things which the Father does, and as
+the Father does them, does not really honor the Father. In truth, he
+who does not recognize in Christ the Son of the Father, the true image
+of the divine glory, has either no true conception of the Son or none
+of the Father; for the only way to the Father is the Son. And in fact,
+those forms of theological doctrine which have tended to belittle
+Christ have also tended, in the history of the church, to dwarf
+worship.
+
+
+    24 Verily, verily, I say unto you, He[178] that heareth my
+       word, and believeth on him that sent me, hath everlasting
+       life, and shall not come into condemnation; but is
+       passed[179] from death unto life.
+
+          [178] ch. 6:40, 47.
+
+          [179] 1 John 3:14.
+
+=24. Verily, verily, I say unto you, He that heareth me and hath faith
+on him that sent me, hath eternal life, and comes not into judgment,
+but has passed out of the death into the life.= The meaning of this
+declaration is not obscure, though it has been sometimes obscured by
+unbelief. To _hear the word of Christ_ is to hear it with the
+spiritual ear, not merely with the physical ear. Thus those may be
+included who have never heard of the historic Christ; for as he is the
+Light of the world, who lighteth _every man_ who cometh into the world
+(ch. 1:9, note), so those who, without the literal hearing of his
+words, do hear and attend to the message which he speaks to the soul,
+in the inner experience, are to be included among those who hear his
+words. To _have faith on him that sent me_, is not merely to believe
+his written word, nor to believe that he has sent Christ into the
+world, nor to believe any specific dogma respecting Christ, however
+important, but to have faith in an unseen divinity, in contrast to
+faith in either one’s self or in any human helper. It is to direct
+faith toward this unseen God that Christ came into the world; and to
+have faith in Christ is to have faith in the Father who sent him, in
+order that he might bring all unto the Father, and present all to him
+(ch. 17:8, 21, 24). _Cometh not into judgment_ is mistranslated in our
+English version, _Shall not come into condemnation_. The verb is not
+future, and the noun is judgment, not condemnation. “There can be no
+good reason why the word (κρίσις, _krisis_) should be rendered
+_judgment_ in the 22d verse, and _condemnation_ in the 24th. But from
+a fear, I suppose, lest the one should seem to contradict the
+other--lest the Son should be thought not to execute the judgment that
+had been committed to him--they (the translators) were unfaithful to
+the letter, perhaps even more unfaithful to the spirit, of the
+passage.”--(_Maurice._) The promise is one fulfilled in this life, a
+promise of present not merely future deliverance, and of a deliverance
+not merely from condemnation, but from judgment. If the Christian
+comes into judgment, he would also inevitably come into condemnation
+(1 John 1:8, 10). The meaning of this verse then is, that when the
+soul has accepted Christ as its Master, hearing his words, and
+following him, for spiritual hearing involves following (ch. 10:3, 4)
+so as to live by faith in God (Gal. 2:20), he is no longer subject to
+divine judgment; there is no more condemnation to them who are thus in
+Christ Jesus (Rom. 8:1). With this is involved the further truth that
+there will be no true judgment for them in the last day. “The
+reckoning which ends with ‘Well done, good and faithful servant,’ is
+not judgment; the reward is of free grace. In this sense the believers
+in Christ will not be judged according to their works; they are
+justified before God by faith, and by God.”--(_Alford._) Finally, the
+last clause of the verse, _but hath passed out of death into life_,
+indicates the true condition of both the impenitent and the believer;
+the one is already in death, from which he can only be delivered by
+the Life-giver; the other has already entered into eternal life. This
+is not a future reward reserved for him; it begins here and now,
+though it is to be consummated hereafter. _The_ life is spiritual
+life, _the_ death spiritual death. Of these great realities physical
+life and death are but tropes and symbols.
+
+
+    25 Verily, verily, I say unto you. The hour is coming, and
+       now is, when the dead[180] shall hear the voice of the Son
+       of God; and they that hear shall live.
+
+          [180] verse 28; Ephes. 2:1.
+
+
+    26 For as the Father hath life in himself; so hath he given
+       to the Son to have life[181] in himself;
+
+          [181] 1 Cor. 15:45.
+
+
+    27 And hath given him authority[182] to execute judgment
+       also, because he is the Son of man.
+
+          [182] verse 22.
+
+=25-27. The hour is coming, and now is, when=, etc. The resurrection
+here spoken of is then one already taking place. In order to meet this
+evident requirement of the verse, those commentators who regard Christ
+as throughout this passage speaking of the final resurrection suppose
+here a reference to the cases of resurrection which took place in
+connection with his ministry. But none such had as yet taken place;
+moreover, this construction requires us to suppose that Christ used
+the word _life_ in one sense in the preceding verse and in another
+sense here, without giving any indication of the change of meaning.
+His reference then I believe to be here, as throughout this passage up
+to verse 28, to spiritual death and spiritual resurrection.--=For as
+the Father hath life in himself, so he hath given to the Son to have
+life in himself.= Norton renders this somewhat enigmatical verse
+liberally, thus: “For as the Father is the fountain of life, so hath
+he given to the Son to be the fountain of life.” This must be regarded
+rather as a paraphrase than as a translation; but it embodies well the
+meaning of the verse, as indicated by the context. No man is a
+fountain of life to any other man. He may be a conduit, but not a
+source. It is given to Christ to be a source of life himself to
+others. We live only as we draw continuously our life from God; to the
+Son the Father has given life in such a sense that he becomes himself
+the life of the world, and thus the life-giver to the dead.--=Because
+he is a Son of man.= Not, as in the English version, _the_ Son of man.
+The omission of the article is significant, for without the article
+the phrase son of man means simply one of the human race; with the
+article it always means the Messiah. Here then the meaning is that
+Christ is to be the judge of all the earth, because he has taken on
+himself human nature. Why is this any reason that he should be the
+judge of the world? The answer is, I think, indicated by Heb. 5:15:
+“We have not an high-priest which cannot be touched with the feeling
+of our infirmities, but was tempted in all points like as we are, yet
+without sin.” Our judge is chosen, because he knows our frame, he
+understands sympathetically our temptations, is able to make
+allowances for all infirmities and weaknesses of humanity, and for all
+trials of life, and able, also, to measure at their true worth the
+false excuses with which we endeavor to excuse ourselves to ourselves
+and to our fellows. Other explanations, for which in detail see Meyer,
+as that judgment is a necessary part of redemption, or that it belongs
+to Christ as the Messiah, or that it is given to him as a reward for
+accepting the humility of human nature, seem to me to be inadmissible.
+Judgment is not a part of redemption; it is in no true sense
+redemptive; the phrase _a_ son of man never means the Messiah; and it
+would be no reward to a tender and loving nature to exercise judgment,
+except as it afforded an opportunity for the exercise of mercy in
+judgment.
+
+
+    28 Marvel not at this: for the hour is coming, in the
+       which all that are in the graves shall hear his voice,
+
+
+    29 And shall come forth; they[183] that have done
+       good, unto the resurrection of life; and they
+       that have done evil, unto the resurrection of
+       damnation.[184]
+
+          [183] Dan. 12:2.
+
+          [184] Matt. 25:46.
+
+=28, 29. Marvel not at this.= Not only because the greater wonder
+absorbs the less (_Meyer_), but also because there is nothing strange
+in the declaration that he who is to be the final judge of all flesh
+should exercise judgment now on men, and he who is to be the final
+resurrection and the life should be the resurrection and the life in
+the spiritual realm now.--=For the hour is coming.= He does not add
+_and now is_, for now he is speaking not of a present resurrection, but
+of one to take place only in the future.--=All that are in their
+graves shall hear his voice, and shall come forth.= A voice like the
+sound of a trumpet (Rev. 1:10), and like the sound of many waters
+(Rev. 1:15), that is, like the roar of the ocean for fullness and
+power. Comp. 1 Thess. 4:16. The entire language is highly figurative.
+If literally interpreted it would seem to imply a bodily resurrection,
+and it is apparently so understood by some of the commentators, _e.
+g._, Alford and Olshausen; but it is evident that it cannot be
+literally interpreted. Thus the dead do not in a literal sense hear
+his voice; their arousing is not that of literal sleepers who have
+been awakened by a voice. The doctrine that death is a sleep, that the
+soul remains in an unconscious state till the resurrection, and that
+the life is then anew given to the soul simultaneously with the
+re-creation of the body from the dust, is so inconsistent with the
+plain teaching of Scripture in many passages (see 1 Cor. 15:36-38, 50,
+51), that it cannot be sustained by doubtful interpretations of
+pictorial passages like the present one. How little ground there is
+for the opinion that the Bible supports a doctrine of a literal and
+universal bodily resurrection, will be evident to the student who
+considers the force of the following passages, which are said by
+Olshausen, and quoted with apparent approval by Alford, both of whom
+seem to believe in a literal resurrection of the body, to be the only
+passages in Scripture which imply a resurrection of the bodies of the
+impenitent: Acts 24:15; Matt. 10:28; Matt. 25:34, etc.; Rev. 20:5, 12;
+Dan. 12:2. No one of these directly asserts the resurrection of the
+body, and some of them can hardly be said even remotely to imply it.
+The doctrine is directly inconsistent with the teaching of Paul in 1
+Cor., ch. 15. See notes there.--=They that have done good unto the
+resurrection of life.= That is, unto a resurrection the necessary
+result of which is life, life in the Messiah’s kingdom.--(_Meyer._)
+--=And they that have practised evil.= The righteous have _done_
+good--their fruit remains; the wicked have only _practised_
+evil--their works do not follow them. The wheat is garnered into the
+storehouses; the chaff is destroyed. See ch. 3:20, 21.--=Unto the
+resurrection of judgment.= Observe again that only they that have done
+evil come into judgment (verse 24, note). Observe too that it is they
+that have done good to whom is given the gift of eternal life, and
+they that have practised evil that enter into judgment. The test, and
+the only test of character which the New Testament recognizes, is that
+of fruit in the actual life (Matt.7:20; 12:33; 25:31-46; Ephes. 5:6; 1
+John 3:7, 8). The works of righteousness are the fruits of the Spirit;
+his gracious influences are received into the soul by faith, but the
+evidence of the abiding of that Spirit consists in the manifestation
+of these fruits in a righteous life (John 15:1, 2, 6; Gal. 5:22-24;
+James 2:14-26). Living a Christ-like life is the only evidence of
+possessing a Christ-like spirit.
+
+
+    30 I[185] can of mine own self do nothing: as I hear, I
+       judge: and my judgment is just: because I seek not mine own
+       will, but the will[186] of the Father which hath sent me.
+
+          [185] verse 19.
+
+          [186] ch. 4:34; 6:38; Ps. 40:7, 8; Matt. 26:39.
+
+=30.= In this verse Christ returns to the statement made in the
+beginning of the discourse, ver. 19 (see note there); he does all
+things as the representative of the Father and the expression of the
+Father’s will.--=As I hear I judge.= As Christ is the image of the
+Father, so his voice is the echo of the Father’s voice.--=My judgment
+is just, because I seek not my own will, but the will of the Father.=
+To the Father there is no law superior to his own will; to the Son the
+will of the Father is the law. In this declaration our Lord gives us
+an example of the way in which we may secure just judgments in
+ourselves. It is self-seeking which obscures the judgment. Unselfish
+seeking of the Father’s will is the great clarifier of the moral
+judgments of the disciple.
+
+
+    31 If I bear witness[187] of myself, my witness is not true.
+
+          [187] ch. 8:14; Prov. 27:2; Rev. 3:14.
+
+=31.= This verse makes a transition from the subject-matter of the
+discourse thus far to a new subject. Christ has been speaking of his
+own character and authority; he now passes to speak of the evidences
+which attest it. The verse is to be read not affirmatively, but
+interrogatively. Do you say, if I bear witness of myself, my witness
+is not true? I will then point you to other testimony. That this is
+the true reading of the verse is evident from ch. 8:14, where Christ
+declares that though he bears witness of himself, his witness is true.
+He here anticipates the objection there made by the Pharisees (ch.
+8:13), and replies to it. In his reply, which extends to verse 39, he
+cites in attestation of his mission three witnesses: (1) the testimony
+of John the Baptist (vers. 32-35); (2) his own works, including, but
+only incidentally, his miracles (ver. 36); (3) the personal testimony
+of the Father, speaking chiefly through the O. T. Scripture (vers.
+37-39).
+
+
+    32 There is another[188] that beareth witness of me; and I
+       know that the witness which he witnesseth of me is true.
+
+          [188] ch. 8:18; Acts 10:43; 1 John 5:7-9.
+
+
+    33 Ye sent unto John, and[189] he bare witness unto the
+       truth.
+
+          [189] ch. 1:7, 32.
+
+=32, 33. There is another that beareth witness of me.= Most of the
+modern commentators consider this _another_ to be the Father. So
+Alford, Meyer, Bengel, Tholuck, and others. They understand the
+connection to be this: The Father testifies to me; John’s testimony I
+do not receive, because it is human and fallible, but in passing I
+refer to it, for your salvation. Thus verses 33-35 are parenthetical.
+The other interpretation seems to me the more natural and preferable.
+Christ gives, in an ascending climax, a threefold testimony to
+himself: first the testimony of John, a prophet, rather the prophet
+and forerunner of the Messiah; then his own works; finally the
+testimony of the Father, in the heart and through the written
+word.--=And I know that the witness which he witnesseth of me is
+true.= Such language confirming the testimony of John the Baptist is
+natural; such language in confirmation of the testimony of the Father
+seems to me strained and unnatural. What significance can be given to
+the statement, The Everlasting Father testifies of me, and I know that
+his testimony of me is true? It is apt if applied to John the Baptist,
+a human and fallible witness, whose language might be attributed by
+the Jews to extraordinary and mistaken admiration.--=Ye sent unto
+John.= The reference is probably to the delegation which came out from
+Jerusalem to inquire into John’s character and work (ch. 1:19).--=He
+bare witness unto the truth.= That is, To the truth concerning Jesus
+Christ. By this declaration Christ makes the christology of John the
+Baptist his own, and declares of himself that he is the Son of God and
+the Lamb of God that taketh away the sins of the world. See ch. 1:29,
+34.
+
+
+    34 But I receive not testimony from man: but[190] these
+       things I say, that ye might be saved.
+
+          [190] ch. 20:31; Rom. 3:3.
+
+
+    35 He was a burning and a shining light: and ye were
+       willing[191] for a season to rejoice in his light.
+
+          [191] Matt. 21:26; Mark 6:20.
+
+=34, 35. But I receive not testimony from man.= This is not equivalent
+to, I will not avail myself of human witness in this matter (_Meyer_);
+he does in fact avail himself of human witness, cites it, and declares
+the reason why he does so, that his auditors may by it be saved from
+fatal error; nor does it merely mean, as Calvin, that he cites this
+testimony out of regard to them rather than to himself, though this is
+true, and equally true of all his ministry, and of all the testimony
+which he cites in support of his divine claims. Here, as in so many
+other places in the N. T., especially in the reports of Christ’s
+words, the careful study of the original clears up obscurity which is
+felt in the translation, and sometimes which any mere translation
+fails to clear away. _From_ (παρά), when joined to verbs of inquiring,
+asking, and learning, indicates that the matter to be learned is
+viewed as in the mental possession of the person cited (see _Winer_, §
+47, p. 365), that is, as derived from him and dependent on his
+testimony. So in common language with us, “I know such a fact to be
+true, for I learned it _from_ Mr. A.,” indicates Mr. A. as the
+_authority_ for the statement. Christ’s declaration here then is, not
+that he will not use human testimony, but that his claims do not
+depend upon it. Compare Matt. 11:27, “No man knoweth the Son but the
+Father,” and Matt. 16:17, “Flesh and blood hath not revealed it (the
+truth respecting Jesus) unto thee, but my Father which is in heaven.”
+The testimony of John the Baptist, like that of all the prophets, is
+not in truth testimony of or from man, but testimony _from_ God,
+_through_ man, the man speaking as he is moved by the Holy Ghost. And
+the moral for us is that all mere human argument for and witness to
+the character of Christ breaks down; it is only as the divine
+character has been divinely revealed to us, by the Spirit of God, that
+we can hope to persuade others of the truth, a lesson abundantly
+confirmed in the history of the church by its dealings with
+infidelity. Unbelief is to be vanquished by spiritual, not by mere
+intellectual power. Alford represents the idea well by a free
+translation, “I take not my testimony from man.”--=These things I say
+that ye might be saved.= Blind to the testimony of the O. T. (2 Cor.
+3:14), unspiritual, and therefore deaf to the inner voice of God (1
+Cor. 2:14), there is hope that they may heed the recent testimony of
+John, whom all men counted for a prophet (Matt. 21:26), and whose
+baptism even the Pharisees and the Sadducees had attended (Matt. 3:7).
+Therefore he cites it to them, that he may by any means save some. He
+seeks to outflank their prejudice.--=He was the lamp, kindled and
+shining.= Observe the difference between this translation and that of
+our English version. He was not _a light_, but _the lamp_; not
+_burning_, but _kindled_. A common title given to famous Rabbis was
+The candle of the law; Christ borrows it, applies it to John, and
+declares him to have been _the_ lamp, lighting not the law, but the
+way to Christ. _The_ lamp, because the one foretold in the prophets to
+light the way of the Lord and prepare for his coming. The _lamp_, not
+_light_. Two different Greek words (λύχνος and φῶς) are erroneously
+rendered by the same English word, _light_. Man is but a _lamp_;
+Christ is _the light_ which lighteth every man that cometh into the
+world (ch. 1:9); and man (the lamp) can give light to others only as
+he is himself filled with Christ (the true and only light). This lamp
+is _kindled_ (καιόμενος, passive), _i. e._, by the touch of God, as a
+lamp unable to give light until it is filled and lighted by the
+owner’s hand; and _shining_, as one of the lights of the world (Matt.
+5:14), shining with divine light because kindled by a divine hand and
+partaking of the divine nature (_lumen illuminatum_, not _lumen
+illuminans_).--=And ye were willing for a season to rejoice in his
+light.= The two marks of a spurious religious enthusiasm. They were
+willing to _rejoice_, but not to _repent_; they were ready to “enjoy
+religion,” but not to “bring forth fruit meet for repentance;” they
+flocked in great crowds to John’s Baptism (Matt. 3:5), much as men now
+flock to camp and tabernacle meetings; but they were not ready to “do
+justly, love mercy, and walk humbly before God.” And their enthusiasm
+was but “for a season,” as all merely emotional enthusiasm is. It made
+no practical and lifelong change in their character or conduct.
+
+
+    36 But I have greater witness than _that_ of John; for the
+       works[192] which the Father hath given me to finish,[193]
+       the same works that I do, bear witness of me, that the
+       Father hath sent me.
+
+          [192] ch. 10:25; 15:24; Acts 2:22.
+
+          [193] ch. 17:4.
+
+=36. But I have greater witness than that of John; for the works which
+the Father hath given me to finish.= From the testimony of John the
+Baptist, Jesus passes to the second authentication of his mission, the
+works which he is doing. These _works_ are not merely nor primarily
+his miracles. Against this narrow and unspiritual interpretation the
+church should have been saved by even a careful study of the words.
+For (_a_) the word here rendered _works_ (ἔργον) is never used by John
+as equivalent to a miracle, but always, when in connection with
+Christ, as significant of his whole course of beneficent and redeeming
+activity; (_b_) in this very discourse Christ uses it in connection
+with and in reference to his work of spiritual life-giving to the dead
+in trespasses and sins (vers. 20, 21); (_c_) the phrase “hath given me
+to finish” points forward to the time when he should be able to say in
+prayer to his Father, “I have finished the work which thou gavest me
+to do” (ch. 17:5; comp. 4:34), and in his last triumphant cry upon the
+cross, “It is finished” (ch. 19:30). The matter is important because
+the church needs to recognize that the evidences of Christianity on
+which Christ relied are not the miracles, which are purely historical
+acts, the historic veracity of which must be proved like that of any
+other past events, but the whole work of redeeming love, the visible
+and indubitable fruits of which are to be unceasingly seen in
+the victories of Christianity over the individual and over
+communities.--=The same works that I am doing.= Not _have done_, which
+might have been said of miracles already wrought, but _am now engaged
+in doing_, which alone could be said of the unceasing work of him who
+ever went about doing good. Observe that the works which he is doing
+are those which the Father _hath given him to do_ (vers. 19, 20,
+notes), and that whatever the Father hath given him, that he does (ch.
+18:11).--=Bear witness of me, that the Father hath sent me.= Because
+they are manifestations of the Father’s love. The message which the
+Son has come to bring is the message of the Father’s grace (ch. 1:14).
+
+
+    37 And the Father[194] himself, which hath sent me, hath
+       borne witness of me. Ye[195] have neither heard his voice
+       at any time, nor seen his shape.
+
+          [194] Matt. 3:17; 17:5.
+
+          [195] Deut. 4:12; 1 Tim. 6:16.
+
+
+    38 And ye have not his word[196] abiding in you: for whom
+       he hath sent, him ye believe not.
+
+          [196] 1 John 2:14.
+
+=37, 38. And he which hath sent me, the Father himself, hath borne
+witness of me.= The past tense of the verb indicates a completed
+testimony, borne in past time, but accessible to present hearers. The
+meaning therefore cannot be the witness of the Spirit to Christ’s
+character and mission, a continuously fresh testimony, which is
+however borne only to those that are already the sons of God, through
+a measurable faith in Jesus as Saviour and Messiah. The reference is
+possibly in part to the testimony which the Father had borne at the
+baptism to Christ as his well-beloved Son (Matt. 3:17), a testimony
+repeated on other occasions (Matt. 17:5; John 12:28); but the primary
+reference is to the testimony borne to God in the O. T. Scriptures,
+which were to the Jewish nation witnesses to the Messiah, whose coming
+they heralded, and whose work they described (Luke 24:27-44; Acts
+13:27).--=No voice of his have ye ever heard, no appearance of his
+have ye ever seen, and his word ye have not abiding in you.= This
+gives as nearly literally as is possible the meaning of the original.
+Two interpretations are possible. One is that indicated by our English
+version. According to this interpretation Christ declares the general
+philosophic truth, that the Father is a Spirit, and therefore
+invisible and inaudible, to be spiritually discerned; and since the
+Jews have not spiritual discernment, since they have not God’s word
+abiding in them, they are without any knowledge of God or
+understanding of his witness. The other interpretation is that
+indicated by the more literal translation given above. According to
+this translation it is the language of “reproach for want of
+susceptibility to this (divine) testimony” (_Meyer_). This was the
+view of Calvin, who here, as in the interpretation of so many other
+passages, anticipated the results of later criticism. “When he says
+that they had never heard the voice of God or seen his shape, these
+are metaphorical expressions, by which he intends to state generally
+that they are utterly estranged from the knowledge of God.” This last
+I believe to be the correct interpretation, both because it more
+nearly accords with the literal rendering of the original, and
+because, according to the other interpretation, Christ inserts in the
+midst of his discourse an abstract statement of philosophic truth, in
+a manner which, if not absolutely artificial, is at least quite unlike
+his usual method. _His word abiding in you_ is the word of the O. T.
+This they had; but it was external to them. They did not believe it
+“with the heart unto righteousness” (Rom. 10:10). It was not an
+abiding force in the shaping of their conduct or the formation of
+their character. He only can truly comprehend what the Scriptures
+teach concerning God, who yields obedience to whatever they teach
+concerning duty; for it is only as the divine attributes are
+reproduced in us that we can approximate an understanding of them in
+God.--=For whom he hath sent, in him ye have not faith.= This may be
+regarded either as the reason why they have not seen God nor heard his
+voice, because they have not faith in his Son; or as the evidence that
+they have not seen God, etc., since if they had they would have faith
+in his Son. The latter is the preferable interpretation, He that is
+truly and spiritually familiar with the Father will discern the
+Father’s lineaments in the Son; he that does not recognize the
+divinity in the Son bears thereby witness that he does not truly know
+in what divinity consists.
+
+
+    39 Search[197] the Scriptures; for in them ye think ye have
+       eternal life: and they are[198] they which testify of me.
+
+          [197] Isa. 8:20; 34:16.
+
+          [198] Luke 24:27; 1 Pet. 1:10, 11.
+
+
+    40 And ye will not come[199] to me, that ye might have life.
+
+          [199] ch. 3:19.
+
+=39, 40. Ye search the Scriptures because in them ye think ye have
+eternal life; and they are they which testify concerning me; and still
+ye will not come unto me that ye might have life.= The verb _search_
+(ερευνᾶτε) may be rendered either as imperative or as indicative.
+Alford and Tholuck make it, as does the English version, imperative,
+thus interpreting it as a direction to search the Scriptures; Meyer,
+Bengel, Olshausen, and Godet make it indicative, thus interpreting it
+as a statement of a fact and a basis for the condemnation which
+follows. Which interpretation is correct is to be determined wholly by
+the context and the circumstances; either is grammatically correct. It
+appears to me clear, both from the context and the audience, that
+Christ does not give here a command or an exhortation, but simply
+states a fact. For (1) he is addressing men who did not need a
+direction to Scriptural study; the great, almost the exclusive, study
+of the Jewish Rabbis was either the Scriptures or the commentaries
+thereon. It is true that their search was not spiritual; they stopped
+with the letter which killeth, and disregarded the spirit which giveth
+life; but this was a reason, not for an exhortation to more searching,
+but to a different spirit in the searching. (2) The theme of Christ’s
+discourse here would not naturally lead to an exhortation to Bible
+study. He is pointing them to himself; and their failure to find him
+was not because they were not familiar with the Scriptures, but
+because a veil was over their hearts when they read it (2 Cor. 3:15).
+I understand then that Christ in this verse notes a contrast between
+the Scriptures and himself; the Jews search the Scriptures because _in
+them_ they think to find eternal life. But eternal life is not in the
+_Book_; it is in the _person_ to whom the Book bears witness. And they
+search in vain who do not find in it the Christ to whom the Book bears
+testimony. In contrast with their searching, note the spirit and
+method of the Bereans, who searched to see _if these things were so_
+(Acts 17:10, 11), that is, with a docile and inquiring, not a
+predetermined mind.--=Ye will not come unto me.= Though the Scriptures
+which they searched so diligently contained testimony to a suffering
+and saving Messiah, they would not come to him. They were as one who
+reads a guide-board, but goes not whither it points.--=That ye might
+have life.= The object of Christ’s coming was to give life; the object
+of coming to Christ is to receive life (ch. 10:10). The kind of life
+imparted by him and to be received by us is indicated in Ephes. 2:10;
+Gal. 5:22, 23.
+
+
+    41 I receive not honour from[200] men.
+
+          [200] verse 34; 1 Thess. 2:6.
+
+
+    42 But I know you, that ye have not the love of God in you.
+
+=41, 42. I receive not honor from men.= It is true that at his name
+every knee shall bow and every tongue shall confess him to be Lord,
+but _to the glory of God the Father_ (Phil. 2:10, 11). As the
+Christian lets his light shine that men may glorify Christ, so Christ’s
+light glorifies the Father. Moreover, this honor is not derived from
+men. What was said on the meaning of the original on ver. 34 (see
+note there) is equally applicable here. From men (παρά) indicates
+the original source. Christ’s glory comes _from_ the Father (Phil.
+2:9); human voices do but echo the divine voice.--=I know you.= As no
+man ever knows his fellow-men. For illustration of Christ’s divine
+insight into the hearts of men, see Matt. 9:4; John 2:24; Heb.
+4:13.--=That ye have not the love of God in you.= They who were
+condemning Christ for a violation of the ceremonial law of the Sabbath
+were themselves guilty of violating the first and great commandment Of
+the law (Deut. 6:5).
+
+
+    43 I am come in my Father’s name, and ye receive me not: if
+       another shall come in his own name, him ye will receive.
+
+
+    44 How can ye believe, which[201] receive honour one of
+       another, and seek[202] not the honour that _cometh_ from
+       God only?
+
+          [201] ch. 12:43.
+
+          [202] Rom. 2:10.
+
+=43, 44. In my Father’s name.= “The name of God, of Christ, is a
+paraphrase for God himself, Christ himself, in all their being,
+attributes, relations, manifestations.”--(_Rob. Lex._, art. ὄνομα.) See
+Matt. 28:19, note. Here, therefore, Christ’s declaration is primarily,
+I have come in the power of the Father, not in my own power, or with my
+own authority; and secondarily, I have come to manifest and glorify not
+myself, but Him.--=If another shall come in his own name, him ye will
+receive.= The reference is primarily to the false Christs, of whom many
+have been at different times received by Jews. See Matt. 24:5, note.
+But the declaration has a wider application to all times and nations.
+Wherever the minister is received, not as a guide to God, but as an
+independent object of hero-worship, he is received _in his own
+name_.--=How can ye have faith which receive honor derived from=
+(παρά) =one another?= Earthly ambition is inconsistent with spiritual
+growth. He that seeks the perishable cannot at the same time seek the
+imperishable crown.--=And seek not the honor which cometh from the
+only God.= Not, as in our English version, from God only. The
+structure of the sentence forbids that interpretation. The reference
+is to such passages as Exod. 8:10; 9:14; 20:3; Deut. 4:35, 39; 2 Sam.
+7:22; Isa. 45:5, 6, etc. To those who seek from the one and only true
+God glory and honor and immortality, by patient continuance in
+well-doing, and to them alone, is the gift of eternal life promised
+(Rom. 2:6, 7).
+
+
+    45 Do not think that I will accuse you to the Father: there
+       is[203] _one_ that accuseth you, _even_ Moses, in whom ye
+       trust.
+
+          [203] Rom. 2:12.
+
+
+    46 For had ye believed Moses, ye would have believed me:
+       for he[204] wrote of me.
+
+          [204] Gen. 3:15; 22:18; Deut. 18:15, 18; Acts 26:22.
+
+
+    47 But if ye[205] believe not his writings, how shall ye
+       believe my words?
+
+          [205] Luke 16:31.
+
+=45-47. Do not think that I will be your accuser before the Father.=
+The imagery is borrowed from the course of judicial proceedings. In
+the last judgment Christ will be judge (ver. 37), not public
+prosecutor.--=There is one that accuseth you.= Observe the present
+tense, _who is accusing you_. The law is a perpetual accusation against
+the sinner (Rom. 2:15; 3:19, 20), from whose indictments there
+is no escape except in the pardon offered by the grace of God through
+Jesus Christ. For prophetic and specific accusations of the Jewish
+nation in the Mosaic writings, see Deut. 31:21, 26.--=Even Moses.=
+The law-giver is put for the law.--=In whom ye have put your hopes.=
+(εἰς ὃν) For the meaning of _in whom_ (εἰς ὅν), see 2 Cor. 1:10. _In_
+(εἰς) signifies the end toward which any action tends; with verbs
+indicating a mental action, the object of that action. The hopes of
+the Jews looked toward Moses, _i. e._, toward an exact obedience of
+the letter of the law given by Moses, not toward a spiritual communion
+with the Father whose children they were called to be. For a portrayal,
+autobiographically, of this legal and self-righteous hope, see Phil.
+3:4-6.--=Had ye believed Moses.= Not believed _in_ or _on_ him; the
+child of God believes the prophets, he believes _in_ or _on_ Christ
+only. If the Jews had really believed Moses, even as a teacher, they
+would have believed _on_ Christ; for Moses testified of Christ.--=For
+he wrote of me.= An incidental testimony to the Mosaic authorship of
+the books usually attributed by the Jews to Moses, viz., the first
+five books of the O. T.; also an indication of the prophetic and
+typical character of the ceremonial law. Moses was a prophet because
+the entire O. T. ceremonial and service--temple sacrifices, ablutions,
+etc.--were prophecies, fulfilled in and by Christ. Thus Christ himself
+incidentally confirms that view of the O. T. ceremonial which
+underlies and is most fully expounded by the Epistle to the
+Hebrews.--=But if ye believe not his writings, how shall ye believe my
+words?= “The meaning is, Men give greater weight to what is written
+and published, the letter of a book, than to mere word of mouth; and
+ye in particular give greater honor to Moses than to Me: if then ye
+believe not what _he_ has written, which comes down to you hallowed by
+the reverence of ages, how can you believe the words which are uttered
+by _Me_, to whom ye are hostile? This however is not all; Moses leads
+to Christ; is one of the witnesses by which the Father hath testified
+of Him; ‘if then ye have rejected the _means_, how shall ye reach the
+_end_?’ If your unbelief has stopped the path, how shall ye arrive at
+Him to whom it leads?”--(_Alford._)
+
+
+
+
+                              CHAPTER VI.
+
+
+Ch. 6:1-15. FEEDING OF THE FIVE THOUSAND.--THE GRACE, THE BOUNTY, THE
+POWER, AND THE METHOD OF CHRIST ILLUSTRATED.
+
+Of this miracle accounts are given by the four Evangelists (Matt.
+14:13-33; Mark 6:32-52; Luke 9:10-17); and it is the only miracle
+recorded by them all. There are some differences in their records; for
+details see notes below. In the main the three Synoptics agree, while
+the differences between them and the Fourth Gospel are more
+considerable. According to the Synoptics Jesus and his disciples
+crossed the Sea of Galilee to the east side; the people, going round
+by land, outran them, and apparently were waiting for them on the
+shore (Mark); Christ therefore abandoned his original design of rest,
+and devoted the day to instruction (Mark) and healing (Matthew and
+Luke). When evening was come the disciples asked him to send the
+people away to the villages to get necessary food; Jesus replied, Give
+ye them to eat; the disciples answered that they had nothing but five
+loaves and two small fishes to give; and from these Jesus fed them.
+According to John, Jesus crossed over the sea with his disciples, went
+up into the hills, and there sat with them; while sitting there he saw
+the people coming round by land, proposed to feed them, asked Philip
+where they should get the bread, and apparently going down to the
+plain to feed the people, took the five loaves and two small fishes
+and distributed them among the people. All agree, however, as to the
+main facts: the feeding of five thousand on five loaves and two small
+fishes, and the gathering of twelve baskets of fragments, are narrated
+by all four Evangelists; the subsequent departure of Christ into the
+mountain for solitude and prayer, the embarkation of the disciples by
+boat, and his walking to them upon the sea are recounted by all but
+Luke; Matthew alone gives the account of Peter’s attempt to walk upon
+the water to meet Jesus. Harmonists have endeavored to combine these
+accounts in one consistent narrative; this is the work, however,
+rather of imagination than of criticism; any such harmony is
+necessarily hypothetical. The attempts have succeeded in so far as to
+show that the accounts are capable of combination. It may be added
+that the variations are just such as we might expect in narratives
+coming from independent eye-witnesses, and not such as we might expect
+in different fictitious accounts, or in different versions of a myth,
+derived from the same tradition. The miracle took place immediately on
+the return of the twelve after executing the commissions given to them
+in Matthew, ch. 10; the immediate object of Christ in retiring to the
+eastern shore of the Sea of Galilee was to secure quiet for a personal
+conference with the twelve respecting their work (Mark 6:30). For
+further statement of the chronology of the event, and the most
+probable harmony of the four accounts, see Matt. 14:13-27, note. A
+topographical difficulty is presented by an apparent but not real
+inconsistency between Luke 9:10 and Mark 6:45. According to Luke,
+Christ took the twelve with him into a desert place belonging to
+Bethsaida, whither the multitude followed him; according to Mark,
+after feeding the multitude he told the twelve to sail across to the
+other side unto Bethsaida. Thus Luke seems to place Bethsaida on the
+eastern, and Mark on the western shore of the lake, and this has led
+to the hypothesis that there were two Bethsaidas, an hypothesis
+generally adopted by the commentators, without, it seems to me,
+sufficient inquiry. It has no historical confirmation, was invented to
+harmonize Luke and Mark, and is needless. Let the reader compare the
+map of the Sea of Galilee (Vol. I, p. 342) with the accompanying
+illustration, in which he looks down on the Sea of Galilee from the
+north. The ruins in the foreground are those of Bethsaida; the river
+is the Jordan. Probably in ancient times the town of Bethsaida reached
+to or near the shore of the lake. The mountains in the distance are
+those on the eastern shore of Galilee, and the plain at their foot is
+the plain of Butaiha, where the five thousand were fed. Christ was at
+or near Capernaum; sailed with his disciples across the Sea of Galilee
+to the plain of Butaiha, at the foot of the hills on the northeastern
+shore of the lake, not far from Bethsaida. After the attempt of the
+multitude to make Jesus king, he bade them embark and row along the
+shore toward (πρός) Bethsaida (Mark 6:45), where he proposed to meet
+them. A sudden wind rising and blowing down the Jordan valley from the
+Lebanon range (see on verses 16-18), drove the disciples’ boat out
+into the lake; and it was while they were rowing back, against the
+wind, toward Bethsaida, where their Lord had promised to meet them,
+that he came out upon the waves for that purpose. Thus it is true that
+when they left Capernaum for the plain of Butaiha in the morning, they
+were going over to a plain belonging to the city of Bethsaida, as Luke
+reports; and also true that when they started back in the evening in
+the direction of Capernaum, as John reports (ver. 17, εἰς indicating
+the ultimate point they had in view), they were also going toward
+Bethsaida, which lay on the northern shore, and not far from midway
+between the eastern and the western shores. See further, Mark 6:45,
+note.
+
+
+[Illustration: BETHSAIDA.]
+
+
+     1 After[206] these things Jesus went over the sea of
+       Galilee, which is _the sea_ of Tiberias.
+
+          [206] Matt. 14:15, etc.; Mark 6:34, etc.; Luke 9:12,
+          etc.
+
+
+     2 And a great multitude followed him, because they saw his
+       miracles which he did on them that were diseased.
+
+=1, 2. After these things.= Not a definite note of time. It was
+subsequent to the healing of the impotent man at the foot of Bethesda.
+But many and important events had intervened. See Tabular Harmony of
+Gospels, Vol. I, p. 44.--=Which is the Sea of Tiberias.= John, writing
+for Gentile readers, gives the name by which this body of water was
+best known in the Gentile world. For map and description, see Vol.
+I, p. 342. The eastern shore was not populous; it is to this day
+comparatively a solitude; Christ went thither with his disciples partly
+for rest and a quiet conference (Mark 6:30, 31), and partly in
+consequence of the death of John the Baptist, perhaps to avoid the
+possibility of danger to himself and to them from Herod. After the
+sermon which followed this miracle of feeding, reported in this chapter
+by John, he engaged no more in any public ministry in Galilee. See
+Matt. 15:29-39, note.--=Because they saw his miracles which he did.=
+John has not recorded any miracles done at this time in Galilee, and
+only two performed at any time in Galilee. This is one of those
+incidental references which makes it clear to my mind that John wrote
+not only with a personal knowledge of the writings of the other
+Evangelists or some of them, but with a recognition of the fact that
+their writings would be familiar to the readers of his own Gospel. The
+miracles referred to here are those performed in Christ’s Galilean
+ministry subsequent to his return from the second Passover at
+Jerusalem. They are recorded in Matthew, chaps. 8-13; Mark, chaps.
+2-5; and Luke, chaps. 5-8.
+
+
+     3 And Jesus went up into a mountain, and there he sat with
+       his disciples.
+
+
+     4 And the passover, a feast of the Jews, was nigh.
+
+=3, 4. And Jesus went up into the hill country.= Up from the shore of
+the sea to the quiet of the hills. These, on the eastern shore, rise
+to a height of nearly 2,000 feet above the level of the sea, which is
+however itself depressed some 600 feet below the level of the
+Mediterranean.--=The Passover, a feast of the Jews, was nigh.= This
+affords both a note of time and an explanation of the multitude
+present. The month was Nizan (our March). The grass was green; the
+trees were in full leaf; the palm trees were laden with blossoms; the
+orange and lemon trees with fruit; the barley was ripening in the
+fields. At such a season and in such a climate, to spend a night
+without shelter is no hardship, and is not unusual. The leisure of the
+Oriental is partly a characteristic of the people, partly an incident
+of a climate which compels less labor than ours. The fifteen days
+preceding the Passover were largely devoted to various preparations
+for it; the roads, streets, and bridges were repaired, and the
+caravans began to move toward Jerusalem. The gathering at such a time
+of a congregation of 5,000 men, besides women and children, attracted
+by the fame of such a prophet, is not at all incredible. The reader
+must also remember that Galilee was then the home of a large
+population. According to Josephus, there were six cities of
+considerable size on the thirteen miles of coast-line along the
+northern and northeastern shores of the Lake of Tiberias.
+
+
+     5 When Jesus then lifted up _his_ eyes, and saw a great
+       company come unto him, he saith unto Philip, Whence shall
+       we buy bread, that these may eat?
+
+
+     6 And this he said to prove him: for he himself knew what
+       he would do.
+
+=5, 6. When Jesus then lifted up his eyes.= According to Mark the
+people going round by the shore outran Jesus, and he found them there
+upon his arrival (Mark 6:33). There is no irreconcilable inconsistency
+in the two statements. It may be that Jesus found a few of his
+disciples, those that knew his probable destination, and took them up
+with him and the twelve into the hills; for the term _disciples_ (ver.
+3) is not in the Gospels confined to the twelve apostles; that the
+larger multitude followed, looking for the Lord; and that their
+gradual congregating moved his compassion (Mark 6:34) and led him to
+descend from the retirement of the hills to teach and to heal
+them.--=He saith unto Philip.= He spent the greater part of the day in
+teaching and healing (Matt. 14:14; Mark 6:34; Luke 9:11). The people,
+absorbed by their interest, took no note of the passage of time. As
+the afternoon drew on, the disciples proposed to Christ to send the
+people away to procure food (Matthew, Mark, Luke); it was probably as
+a result of this proposition that Christ addressed to Philip the
+question here, Whence shall we buy? This question is reported alone by
+John. Why did Jesus address this inquiry to Philip? Some commentators
+have supposed that he was the purveyor for Christ and the apostles;
+others that his faith was especially weak and needed strengthening;
+still others that the question was addressed to him because he
+belonged to Bethsaida (ch. 1:44), and therefore would be the one to
+know where food could be procured; but there is no evidence to support
+either hypothesis. Christ frequently questioned his disciples in order
+to bring out to their own consciousness the measure of their faith
+(Matt. 9:28; 16:13; 19:17; Luke 24:17, etc.).--=For he himself knew
+what he would do.= A statement made by the apostle to emphasize the
+truth that Jesus himself was not in perplexity, and taking counsel
+with his apostles for his own guidance. This he is never recorded to
+have done. According to Matthew the question of providing for the
+multitude was not raised until “it was evening” (Matt. 14:15). Yet
+both Matthew and John say that “when evening was come” Jesus was left
+alone in the mountain (ver. 16; Matt. 14:23). The explanation of this
+discrepancy lies in the fact that there were two evenings recognized
+by the Hebrews, as by the Greeks, one beginning with the declining sun
+at or about three in the afternoon, the other with the setting sun. It
+was during the first evening, _i. e._, between three and six, that the
+people were fed; at the second evening, _i. e._, about sunset, they
+had departed and left Jesus alone.
+
+
+     7 Philip answered him, Two[207] hundred pennyworth of bread
+       is not sufficient for them, that every one of them may take
+       a little.
+
+          [207] Numb. 11:21, 22; 2 Kings 4:43.
+
+
+     8 One of his disciples, Andrew, Simon Peter’s brother,
+       saith unto him,
+
+
+     9 There is a lad here, which hath five barley loaves, and
+       two small fishes: but what are they among so many?
+
+=7-9. Two hundred pennyworth of bread.= The penny, or denarius, was
+equal in value to seventeen cents American coin; but it was the day’s
+wages of a common laborer (Matt. 20:2); two hundred pennyworth
+therefore would be practically equivalent to $200 worth in our time.--
+=One of his disciples said unto him.= Christ bade them ascertain how
+much they had on hand for themselves (Mark 6:38). Andrew ascertained
+and reported in response to Christ’s direction. The lad here mentioned
+was therefore probably some one in attendance upon Christ and the
+twelve, and carrying their simple store for them. How much blessing
+the Lord can impart to the service of a little child. Comp. 2 Kings
+5:2, 3. Here a _little boy_ (παιδάριον) had but five loaves, and they
+of barley, and yet when given to the Lord, and blessed by Him, they
+feed five thousand.--=Five barley loaves.= The loaves of the Jews were
+thin round cakes or crackers; for illustration and description, see
+Mark 8:3-5, note. Barley was the food only of the lower classes. “One
+in the Talmud, speaking of barley bread, says, ‘There is a fine crop
+of barley.’ Another answers, ‘Tell this to the horses and asses.’ A
+Roman soldier who had quitted his ranks, had for part of his
+punishment that he received barley bread instead of wheaten.”--(_Geike’s
+Life of Christ._) Thus we have here (1) an indication of the
+simplicity of the living of our Lord; without a place to lay his head,
+_i. e._, a permanent home, and with the plainest possible food for his
+fare, the bread of the peasant classes; (2) a suggestion of true
+benevolence; he did not create wheaten bread for the multitude; he
+gave such as he had. To share what we have, not to aspire to give what
+we have not, is true benevolence.--=And two small fishes.= The word
+here rendered _small fishes_ (ὀψύριον) denotes any relish eaten with
+bread; hence, because fish was a common accompaniment, the most common
+from the animal kingdom, it came to be used for fish, generally salt
+fish, prepared for and used as a relish.
+
+
+    10 And Jesus said, Make the men sit down. Now there was
+       much grass in the place. So the men sat down, in number
+       about five thousand.
+
+
+    11 And Jesus took the loaves: and when he had given thanks,
+       he distributed to the disciples, and the disciples to them
+       that were set down; and likewise of the fishes as much as
+       they would.
+
+=10, 11. Make the men sit down.= It requires little imagination to
+picture to the mind the wondering surprise with which the disciples
+prepared to obey a direction the object of which they could not
+conceive, and the perplexity of the people as they prepared to take
+their places, wondering what was to occur next. They sat down; Mark
+tells us _in ranks_, literally _garden plats_ (πρασιαὶ πρασιαὶ;
+the repetition without καί denotes distribution). With their
+bright-colored Oriental dresses, these men sitting cross-legged on the
+ground in groups of fifty each (Mark 6:40), so that their number was
+afterward easily estimated, presented an appearance which recalled a
+brilliant garden in the early summer. The picture thus presented by
+Mark, but lost in our English translation, is one of the pictorial
+characteristics of his Gospel, and is thought to have been derived by
+him from Peter, the most effective and therefore probably the most
+pictorial of all the apostolic preachers.--=There was much grass in
+the place.= This is not inconsistent with its description by the other
+Evangelists as a _desert_ place, the word desert implying simply
+solitude, not an arid soil. The location (_Thompson’s Land and Book_,
+Vol. II, p. 29) was probably the rich level plain of Butaiha, forming
+a triangle, of which the Eastern mountains make one side and the lake
+shore and the Jordan the other two. It was at the southeastern angle
+of this plain, near the point where the hills abut upon the lake, that
+the feeding took place. “From the four narratives of this stupendous
+miracle we gather: 1st, that the place belonged to Bethsaida; 2d, that
+it was a desert place; 3d, that it was near the shore of the lake, for
+they came to it by boats; 4th, that there was a mountain close at
+hand; 5th, that it was a smooth, grassy spot, capable of seating many
+thousand people. Now all these requisites are found in this exact
+locality, and nowhere else, so far as I can discover. This Butaiha
+belonged to Bethsaida. At this extreme southeast corner of it the
+mountain shuts down upon the lake, bleak and barren. It was,
+doubtless, desert then as now, for it is not capable of cultivation.
+In this little cove the ships (boats) were anchored. On this
+beautiful sward, at the base of the rocky hill, the people were
+seated.”--(_Andrews._)--=About five thousand.= Besides women and
+children (Matt. 14:21), who perhaps sat separately from the men, as
+Oriental custom would require them to do.--=When he had given thanks.=
+The same act is differently expressed by the other Evangelists as
+blessing the bread. Asking a blessing upon food before meals was a
+universal custom among the Jews, and was practised both by Christ and
+by the apostles (Luke 22:17, 19; 24:30; Acts 27:35).--=He gave [to the
+disciples and the disciples] to them that were set down.= The words
+which I have put in brackets are not in the original according to the
+best manuscripts. They have been added from Matt. 14:19. They
+undoubtedly represent the actual fact, viz., that the bread was
+distributed by the hands of the twelve.
+
+
+    12 When they were filled,[208] he said unto his disciples,
+       Gather up the fragments that remain, that nothing[209] be
+       lost.
+
+          [208] Neh. 9:25.
+
+          [209] Neh. 8:10.
+
+
+    13 Therefore they gathered _them_ together, and filled
+       twelve baskets with the fragments of the five barley
+       loaves, which remained over and above unto them that had
+       eaten.
+
+
+    14 Then those men, when they had seen the miracle that
+       Jesus did, said, This is of a truth that[210] prophet that
+       should come into the world.
+
+          [210] Gen. 49:10; Deut. 18:15-18.
+
+
+    15 When Jesus therefore perceived that they would come and
+       take him by force, to make him a king, he departed again
+       into a mountain himself alone.
+
+=12-15. Gather up the fragments that remain, that nothing be lost.=
+“It was a custom and a rule (among the Jews) that when they ate
+together they should leave something to those that served. ‘Every one
+leaves a little portion in the dish, which is called the servitor’s
+part.’”--(_Lightfoot._) The fragments thus gathered up by the apostles
+were probably preserved for their own use. The practical lesson is
+important: “He likewise exhorts his disciples to frugality when he
+says, ‘Gather the fragments which are left, that nothing be lost’; for
+the increase of the bounty of God ought not to be an excitement to
+luxury. Let those therefore who have abundance remember that they will
+one day render an account of their immoderate wealth, if they do not
+carefully and faithfully apply their superfluity to purposes which are
+good, and of which God approves.”--(_Calvin._) This gathering up of
+the fragments demonstrates also the reality of the miracle. See
+below.--=They filled twelve baskets= (κοφίνος). These baskets were the
+common baskets used universally by the Jews in traveling to carry
+their food. See for description and illustration, Matt. 16:9, 10,
+note. Christ there distinguishes between this miracle and that of the
+feeding of the 4,000, which are evidently not to be confounded as one
+event.--=That prophet that should come into the world.= Foretold in
+Deut. 18:15, 16, and referred to by the delegation sent from Jerusalem
+to inquire of John the Baptist as to his character and authority (John
+1:21). By some Rabbis this prophet was regarded as a forerunner of the
+Messiah; by others as the Messiah himself. Here apparently the people
+regarded the two as identical; this at least is indicated by their
+desire to take Christ at once and crown him as king.--=Jesus knowing
+that they were about to come and seize him that they might make him
+king.= Either by reading in their hearts the half-formed design; or
+perceiving it in their whispered conference; or informed of it by the
+apostles, who doubtless shared the enthusiasm of the multitude, and
+who may have been as eager as any for the coronation of their Lord.
+This attempt of the people to make Christ a temporal king was a
+renewal of Satan’s endeavor to tempt him to secure the kingdoms of the
+earth by Satanic methods (Matt. 4:8-10, note). The Jews anticipated a
+realm of material marvels and miracles with the advent of the Messiah.
+“Drought and famine should then be known no more. The prophecy of
+Isaiah (Isa. 65:13), ‘My servants shall eat, but ye shall be hungry,’
+should be literally fulfilled. Israel should be gathered together. The
+young men should feed on bread, the old men on honey, the children on
+oil. Every palate should be pleased, every appetite satisfied, and the
+prolific profusion of the Garden of Eden should repeat itself in the
+land of the Messiah. These prophecies of the scribes, with which
+constant repetition in the synagogue had made the common people
+familiar, seemed to them about to be fulfilled.”--(_Abbott’s Jesus of
+Nazareth._)--=He departed again into the mountain.= For solitude and
+prayer (Matt. 14:23; Mark 6:46). He first constrained his disciples to
+embark for Bethsaida, a fact which Matthew and Mark state (Matt.
+14:22; Mark 6:45) without giving the reason for it; John alone tells
+of the purpose of the multitude to make Christ a king. There is
+significance for us in Christ’s refusal of their homage. They desired
+to _make_ him king, not to accept him as king; to give him a sceptre,
+not to own allegiance to the sceptre he possessed; to secure his power
+and authority in aid of their designs, not to recognize his royal
+authority and be obedient to his will. When they found out what that
+will involved, from his discourse on the following Sabbath at
+Capernaum, they would have him for their king no longer. It is one
+thing to attempt to make Christ serve our wills; it is a very
+different thing to make our wills obedient to his.
+
+Various attempts have been made to explain this miracle on
+rationalistic principles. The two principal explanations offered are:
+(1) that the people were so satisfied with Christ’s instruction that
+they did not feel the claims of hunger (_Schenkel_); (2) that they had
+their hearts opened by the beneficence of Christ, so that those who
+possessed food themselves provided for those that had none, and thus
+all were furnished by a miracle of love, operating not by the literal
+creation of new supplies, but by the inspiration of a new spirit of
+benevolence in the people themselves. This, if I understand him
+aright, is Lange’s explanation. See his _Life of Christ_, Vol. II, p.
+140. For a more elaborate classification of rationalistic theories,
+see _Lange’s Commentary on Matthew_, Am. ed., p. 266. Neither
+interpretation deserves serious refutation. The first is inconsistent
+with the fact that twelve baskets of the fragments were gathered up
+after the meal was ended; the second is contradicted by the language
+of the disciples, who plainly imply that the people are without food
+(Matt. 14:15; Mark 6:36; Luke 9:12), and by the enthusiasm of the
+people after the miracle has been performed. They were not of a kind
+to be ready to crown a prophet as king, merely because he had opened
+their hearts and inclined them to benevolence. It is, however, to be
+noted that here as elsewhere the Evangelists simply state the facts,
+leaving the reader to make his own deductions. These facts are that
+over 5,000 people were upon a plain, without provisions; that all the
+food which Christ had for them was five loaves and two small fishes;
+that he distributed this to the twelve, and they to the multitude;
+that all had enough; and that when the meal was over there were twelve
+baskets full of fragments remaining. Assuming these to be the facts,
+the explanation of a miraculous creation of bread is the only
+reasonable explanation; any other hypothesis impugns the historical
+verity of the four Gospels. The attempt to explain the miracle as an
+acceleration of the processes of nature (_Olshausen_), to which, as
+Dr. Schaff well says, “must be added an accelerated process of art, or
+the combined labors of the reaper, miller, and baker,” gives no help
+in understanding the process by which Christ provided for all. We can
+accept the fact without comprehending the method, which is indeed as
+entirely incomprehensible as are God’s methods in the ordinary
+phenomena of nature, _e. g._, the multiplication of a single kernel of
+corn into the many kernels upon the stalk. The parallel and contrast
+between this miracle and the analogous but different multiplication of
+food wrought by the O. T. prophets Elijah and Elisha (1 Kings 17:16; 2
+Kings 4:42-44) are instructive. Like all of Christ’s miracles, this
+multiplication is a parable. (1) It illustrates Christ’s method: the
+way to men’s hearts is often through ministering to their bodies; in
+the recent famines in India and China (1877), the missionaries have
+found the way opened for the gospel in many districts by their ability
+to provide the starving with food or employment. (2) It manifests the
+miraculous grace of God: “everything wastes in the hands of men; but
+everything multiplies in those of the Son of God.”--(_Quesnel._) (3)
+It rebukes distrust: “He who feeds here five thousand men in an
+extraordinary manner and by a visible miracle, cannot He find means to
+support this numerous family, which raises in the mind of this father
+and mother so many unceasing and distrustful thoughts?”--(_Quesnel._)
+(4) It is an inspiration and a prophecy of Christian love. It is “the
+brilliant inauguration of that fruitful miracle of Christian charity
+which has ever since gone on, multiplying bread to the hungry. The
+heart of man once touched, like the rock in the desert touched by the
+rod of Moses, has gone on pouring over thirsty crowds the
+inexhaustible stream of generosity.”--(_Pressense._) (5) It is a
+symbol of the inexhaustible love of Christ himself; a symbol of that
+miraculous multiplying of sacred influences which, from one brief life
+of three active years, and one body pierced and broken on the tree,
+feeds innumerable thousands, a love which Christ imparts to his
+disciples, and which they in turn convey throughout the ages and to
+all lands.
+
+       *       *       *       *       *
+
+Ch. 6:16-21. JESUS WALKS ON THE SEA.--CHRIST THE LORD OF NATURE: LIGHT
+IN OUR DARKNESS; PEACE IN OUR STORMS.--HE COMES TO THOSE WHO ARE
+TOILING TO COME TO HIM.--HIS MESSAGE TO ALL HIS DISCIPLES: FEAR
+NOT.--THE GROUND OF THAT MESSAGE: HE IS THE I AM. Compare Matt. 14:22,
+23; Mark 6:45-52, and see Prel. Note at beginning of this chapter.
+
+
+    16 And[211] when even was _now_ come, his disciples went
+       down unto the sea,
+
+          [211] Matt. 14:23; Mark 6:47, etc.
+
+
+    17 And entered into a ship, and went over the sea toward
+       Capernaum. And it was now dark, and Jesus was not come to
+       them.
+
+
+    18 And the sea arose[212] by reason of a great wind that
+       blew.
+
+          [212] Ps. 107:25.
+
+=16-18. And when even was come.= This was the second evening, which
+began at sunset. See on ver. 6.--=His disciples went down unto the
+sea.= From the plain where the five thousand had been fed. By the
+disciples here is meant the apostles. They went reluctantly, yielding
+to Christ. This is implied by the language of Matthew and Mark, he
+“constrained his disciples.” While they departed by sea Jesus sent the
+multitude away.--=And entered into a ship.= A fishing-boat; large
+enough to carry Christ and the twelve; not too large to be propelled
+by oars. See for description, Mark 6:36, note.--=And went over the sea
+unto Capernaum= (εἰς Κ.). Mark says _toward Bethsaida_ (πρός β.). John
+indicates the final aim of their journey; Mark the direction in which
+the boat was steered. They started _for_ Capernaum _via_ Bethsaida.
+See Prel. Note above, and Mark 6:45, note.--=Jesus was not come to
+them.= An evidence that they expected to meet him along the shore;
+probably (this is implied upon a comparison of the three gospel
+narratives) at Bethsaida, _i. e._, at or near the entrance of the
+Jordan upon the lake.--=The sea arose by reason of a great wind that
+blew.= It is a common occurrence for the winds to arise suddenly upon
+this lake, drawing down the Jordan valley from the Lebanon range in
+the north. See Mark 4:37, note. “My experience in this region enables
+me to sympathize with the disciples in their long night’s contest with
+the wind. I spent a night in that wady Shukaiyif, some three miles up
+it, to the left of us. The sun had scarcely set when the wind began to
+rush down toward the lake, and it continued all night long with
+constantly increasing violence, so that when we reached the shore the
+next morning the face of the lake was like a huge boiling caldron. The
+wind howled down every wady from the northeast and east with such fury
+that no efforts of rowers could have brought a boat to shore at any
+point along that coast. In a wind like that the disciples _must_ have
+been driven quite across to Gennesaret, as we know they were. To
+understand the causes of these sudden and violent tempests, we must
+remember that the lake lies low--six hundred feet lower than the
+ocean; that the vast and naked plateaus of the Jordan rise to a great
+height, spreading backward to the wilds of the Hauran, and upward to
+snowy Hermon; that the water-courses have cut out profound ravines and
+wild gorges, converging to the head of this lake, and that these act
+like gigantic _funnels_ to draw down the cold winds from the
+mountains.”--(_Thompson’s Land and Book_, 2:32.) Dr. Thompson adds a
+testimony to the suddenness with which these winds arise: “I once went
+in to swim near the hot baths, and before I was aware a wind came
+rushing over the cliffs with such force that it was with great
+difficulty I could regain the shore.”
+
+
+    19 So when they had rowed about five and twenty or thirty
+       furlongs, they see Jesus walking on the sea, and drawing
+       nigh unto the ship: and they were afraid.
+
+
+    20 But he saith unto them, It is I;[213] be not afraid.
+
+          [213] Ps. 35:3; Isa. 43:1, 2; Rev. 1:17, 18.
+
+
+    21 Then they willingly received him into the ship; and
+       immediately the ship was at the land whither they went.
+
+=19-21. So when they had rowed about five-and-twenty or thirty
+furlongs.= _Stadia_; that is, a little over three miles. The lake at
+this point is about six miles across; they had therefore rowed about
+half way across the lake; but they were unable to make head against
+the wind, and could not reach the northern shore to keep their
+appointment with Jesus. _It was while they were endeavoring to come to
+Jesus that he came out upon the sea to meet them._--=They see Jesus
+walking on the sea.= That he was really walking on the sea, not
+standing on the land and supposed to be on the sea because only dimly
+discerned through the storm and darkness (_Bleek_), is evident from
+the facts, (1) that Peter went out to meet him (Matt. 14:28-31); (2)
+that on receiving him into the ship they were immediately at the land
+“unto which they were going” (εἰς ἣν ὑπῆγον). This was the plain of
+Gennesaret, on which Capernaum was situated, and was two or three
+miles away from the point where they met Jesus; for they had as yet
+rowed only about half the distance across the lake.--=He saith unto
+them, It is I.= Literally, _I am_. The same language used by Jesus in
+Jerusalem (ch. 8:58), for which the Pharisees would have stoned him,
+and in the O. T. to designate Jehovah (Exod. 3:14). Here I should
+prefer to give it this meaning. Christ says not merely, “It is I, your
+Friend and Master;” he says, at least implies, It is the “I am” who is
+coming to you, the Almighty One who rules winds and waves, who made
+them, and whom they obey.--=Be not afraid.= This is the message of
+Christ to his people in the hour of his advent (Luke 2:10); of their
+tempest experiences of temptation and struggle (Matt. 14:27; Mark
+6:50; 1 Pet. 3:14); their sorrows (Matt. 28:10; Mark 5:36); and their
+hour of dangerous duty (Acts 18:9).--=Then they willingly received
+him.= Literally, _Thereupon they willed to receive him_. If this
+account stood alone we might perhaps doubt whether he actually did
+enter the ship, as some rationalistic commentators have done; but
+Matthew and Mark are explicit in their statements that he did
+so.--=And immediately the ship was at the land to which they were
+going.= That is, the shore at Capernaum. This, coupled with the
+statement of ver. 19 that they had only rowed twenty-five or thirty
+furlongs, _i. e._, about half way, seems clearly to imply a further
+miracle, unless indeed we give to the word _immediately_ (εὐθέως) a
+large latitude of expression, understanding it merely to mean that
+since the wind at once ceased (Matt. 14:32) they had no further
+difficulty in reaching their destination. Matthew adds that they that
+were in the ship came and worshipped Jesus, saying, “Of a truth thou
+art the Son of God;” and Mark that they were amazed beyond measure,
+“for they considered not the miracle of the loaves, for their heart
+was hardened,” rather _dull, stupid_. They had been amazed at the
+miracle of the loaves, but they had not deduced from it the natural
+conclusion that Christ was the Lord of nature, so when a new
+manifestation of his power was made they were as much surprised as if
+they had never seen any previous manifestation. In this they were very
+typical of Christians in all ages of the church.
+
+       *       *       *       *       *
+
+Ch. 6:22-71. SERMON ON THE BREAD OF LIFE.--THE CONDITION OF ETERNAL
+LIFE: FEEDING ON CHRIST.--THE TRUE NATURE OF FAITH SYMBOLIZED.--THE
+MEANING OF THE LORD’S SUPPER.
+
+PRELIMINARY NOTE.--Before entering upon this discourse in detail, some
+preliminary considerations are necessary. 1. _The report._ There is no
+reason to believe that we have a verbatim report of Christ’s
+discourse, but good reason to believe the reverse. John makes no claim
+to give the sermon in full. The language of ver. 59 implies that he
+does not. The whole sermon occupies in deliberate reading less than
+five minutes. We can hardly suppose that an actual discourse delivered
+in the synagogue would have been compressed in so brief a space. We
+have then, here, John’s subsequent report written out from memory,
+though from memory quickened by divine inspiration, of a discourse
+very much longer than the report. It embodies in John’s language the
+substance of Christ’s thoughts. 2. _The circumstances and connection._
+After the feeding of the 5,000, the apostles embark in their boat;
+Christ goes up into the hills to pray; the people linger a while for
+his return, then conclude that he has returned to Capernaum, and go
+back to Capernaum themselves; on the following Sabbath morning he
+enters the synagogue; their astonishment at his approach is great;
+they break out in questioning, How did you get here? His answer
+diverts them from mere astonishment to a serious consideration of
+spiritual truth: “Ye are seeking me, not because of the evidence I
+have given of my divine commission, but because ye did eat of the
+loaves and were filled. Labor not for the meat that perisheth, but for
+that meat which endureth unto everlasting life.” Their response
+indicates some seriousness of desire: “What is the work which God
+would have us to do that we might have this bread of life as our
+reward?” This is the question of all religious aspiration, and
+Christ’s answer is the response of Christianity to the soul-hunger of
+the ages: “This is the work of God, that ye have faith in him whom he
+hath sent.” This I believe to be the text of the sermon which follows;
+it gives the subject; it is the key to its mysticism. The object of
+the discourse is to give Christ’s definition and interpretation of
+faith. This definition appears and reappears, first in metaphor, then
+in interpretation: My Father is giving you the true bread, which is
+coming down from heaven. I am the bread of life; he that cometh to me
+shall never hunger; he that believeth on me shall never thirst. This
+coming is not a literal physical coming; it is a coming of the spirit;
+a coming drawn by divine influence; a coming of those who are taught
+of God. To thus believe in me, to thus eat my flesh and drink my
+blood, is to have everlasting life; for to thus eat my flesh and drink
+my blood is to dwell in me and have in me an indwelling life. Finally,
+to guard his followers against that literalism which has since
+converted this metaphor into a stone of stumbling and a rock of
+offence, Christ adds to his discourse the decisive words of ver. 63,
+“It is the Spirit that quickeneth, _the flesh_ profiteth nothing; the
+words that I speak unto you, they are spirit and they are life.” 3.
+_Meaning of the metaphor._ I believe then that the key to the
+metaphors of this sermon is to be found in the question and answer of
+verses 28, 29; that it is Christ’s metaphorical interpretation of the
+declaration that faith is a condition of spiritual life; that it is
+mystical, because experience is always mystical except to those that
+know it experimentally; that it is expressed in metaphor, because a
+spiritual experience can never be expressed in any other way; and that
+Christ has emphasized the importance of the metaphor by subsequently
+making it a permanent symbol in the Lord’s Supper. To eat his flesh
+and drink his blood is to have faith in him, to come unto him; to
+partake of his character and imbibe his spirit (verses 35, 40, 47, 54,
+57). Faith, according to Christ, is not then merely believing what is
+revealed in the Word (_Westminster Confession_); nor merely receiving
+what God says to be true and resting on it (_George Muller_); it is
+feeding on Christ. It is interpreted (_a_) by the physical phenomenon
+of eating and drinking. The food enters into us, becomes a part of us;
+builds us up; makes us what we are; different food going to different
+parts of the body--some to brain, others to muscle, etc.; different
+natures and different avocations needing different food. It is Christ
+_in_ us who is the hope of glory. (_b_) By our own use of the same
+metaphor. We recognize in common language a higher than mere physical
+feeding; other gateways to the nature than the mouth and the stomach;
+other means that modify, develop, and make the character. Men are made
+by what they receive through interior faculties. So Christ’s metaphor
+constantly reappears in the language of our common life; we drink in a
+picture; imbibe ideas; devour books; _e. g._,
+
+    “My ears have not yet _drunk_ a hundred words
+      Of that tongue’s uttering.”--(_Shakespeare._)
+
+    “Longing they look, and gaping at the sight,
+    _Devour_ her o’er and o’er with vast delight.”--(_Dryden._)
+
+(_c_) By the Rabbinical use of the metaphor, common in Christ’s time,
+and well understood by the Jews. “There is nothing more common in the
+schools of the Jews than the phrases of eating and drinking in a
+metaphorical sense.”--(_Lightfoot._) “To eat of my bread” was a phrase
+equivalent to partake of my doctrine. Christ borrows a common metaphor
+to emphasize a deeper truth; to have faith in him is not to “eat of my
+bread,” but to “eat of my flesh;” that is, it is to receive not merely
+the influence of Christ’s teaching, but yet more that of his life and
+character itself, an influence which could be imparted to the world
+only through his passion and death, through the literal rending of his
+flesh and shedding of his blood. (_d_) By the experience of faith in a
+lower sphere, our faith in each other. The highest faith of a child in
+his mother is not believing something about her, nor merely believing
+what she says; it includes an intellectual belief that she is his
+mother, and a filial trust in her, but it also includes such a
+reverence for her, an uplooking to her, an admiration of her, a
+feeding upon her, that all her best characteristics are reproduced in
+the worshipping child. So the character of the best teachers ever
+reproduces itself in the character of their admiring pupils. (_e_) By
+the actual record of the experience of faith contained in the O. T.
+and the N. T. (_e. g._, Ps. 42:5, 11; 63:5-8; 73:23-26; 2 Cor. 3:18;
+Gal. 2:20; Phil. 3:8-14). (_f_) By other metaphors in the N. T. in
+which Christ is compared to a way on which we walk, a garment which we
+are to put on, a vine on which we are to be engrafted, a husband to
+whom we are to be married, a head from which we as a body are to
+derive all our life, the ground in which we are to be rooted, the
+foundation on which we are to be built, and the Spirit which is to
+dwell in us as in a temple. Faith in Christ then, as defined by Christ
+himself, if I have rightly interpreted this discourse, _is not belief
+about him, nor trust in him, but appropriation of him_. It is not mere
+belief in what the Bible teaches respecting him, though it is
+certainly founded on historical Christianity; it is not mere trust in
+his word or power or grace, though it involves the highest personal
+trust in him as a divine and gracious Saviour. It is making him the
+soul’s spiritual aliment, following after him, coming to him, dwelling
+in him, so drinking in his words, life, and spirit as to be conformed
+to his image. The soul enters into eternal, that is spiritual life,
+not by believing any teaching respecting Christ, not by trusting that
+Christ will bestow that life, but by so fastening its love and
+aspirations and desires upon Christ that he becomes the All and in all
+to the soul, and at once the model for and modeler of its future and
+final character.
+
+
+    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
+       disciples into the boat, but _that_ his disciples
+       were gone away alone;
+
+
+    23 (Howbeit there came other boats from Tiberias, nigh unto
+       the [214]place where they did eat bread, after that the
+       Lord had given thanks;)
+
+          [214] verse 11.
+
+
+    24 When the people therefore saw that Jesus was not
+       there, neither his disciples, they also took shipping,
+       and came to Capernaum, seeking for Jesus.
+
+=22-24. The day following=, etc. A part of the people undoubtedly had
+dispersed to the villages about; others of them remained, hoping for
+the reappearance of Jesus; when he did not reappear they thought it
+possible that he had returned to Capernaum, and went thither
+themselves. _The other side of the sea_ indicates the eastern shore,
+_i. e._, the opposite side from Capernaum. In ver. 25 the same phrase
+indicates the western shore, _i. e._, the opposite side from that on
+which the multitude had left Christ. The construction of these verses
+is complicated and involved, but the original is fairly well rendered
+in our English version. The facts here stated, together with the
+surprise of the people (ver. 25) at Christ’s appearance at Capernaum,
+afford an additional though incidental evidence of Christ’s miraculous
+passing from the eastern to the western shore.--=Tiberias.= A town on
+the southwestern shore of the Sea of Galilee; mentioned in the N. T.
+only by John; built by Herod Antipas, and named in honor of the
+emperor Tiberius. The present city, Tubanyeh, contains about two
+thousand inhabitants.
+
+
+[Illustration: TIBERIAS.]
+
+
+    25 And when they had found him on the other side of the
+       sea, they said unto him, Rabbi, when camest thou hither?
+
+=25. And when they had found him.= The greater part of the discourse
+which follows was apparently delivered in the synagogue (ver. 29),
+and presumptively on the Sabbath day. Maurice supposes that “the
+conversation commences on the borders of the lake of Tiberias, with
+the people who had just crossed and found Jesus there,” and is
+afterward continued in the synagogue, and he makes the synagogue
+discourse commence with ver. 43. This is certainly possible, though I
+should think it more probable, from the close connection between the
+beginning and close of the colloquy as reported, that all occurred
+at one time and in the synagogue. It is not at all incredible that
+such interruptions as are here reported should have occurred in the
+synagogue service.--=Rabbi, when camest thou thither?= “The question
+_when_ includes _how_.”--(_Bengel._) Wordsworth’s comment on the
+mysterious manner in which Christ crossed the sea and presented himself
+in the synagogue affords a curious illustration of the allegorizing
+method which he pursues throughout in dealing with this chapter.
+“By walking on the sea, invisibly to the eyes of the multitude, and
+suddenly presenting himself to them in the synagogue at Capernaum, in
+a manner unintelligible to them, he instructs us that, though he does
+indeed come by water in holy baptism, and is verily and indeed present
+in the holy eucharist, yet the _manner_ of his presence is not to be
+scrutinized by us. * * * * Let us not speculate inquisitively into the
+_time_ and _manner_ in which he is present in the holy eucharist, but
+let us receive him joyfully in our hearts, as the disciples received
+him into the ship; and then we shall soon be at the haven of peace
+where we would be.”
+
+
+    26 Jesus answered them and said, Verily, verily, I say
+       unto you, Ye seek me, not because ye saw the miracles, but
+       because ye did eat of the loaves, and were filled.
+
+
+    27 Labour not for the meat which perisheth, but for
+       that[215] meat which endureth unto everlasting life, which
+       the Son of man shall give unto you: for him[216] hath God
+       the Father sealed.
+
+          [215] verses 54, 58; ch. 4:14; Jer. 15:16.
+
+          [216] ch. 8:18; Ps. 2:7; 40:7; Isa. 42:1; Acts 2:22; 2
+          Pet. 1:17.
+
+=26, 27. Verily, verily, I say unto you.= See Matt. 5:18, note.--=Ye
+seek me, not because ye saw the signs, but because ye ate of the
+loaves and were satisfied.= Christ leads the people from the lower to
+the higher, from the earthly to the spiritual, making, as was his
+wont, a simple incident the text of a deeply spiritual discourse. See
+Matt. 11:7; 16:6; Luke 13:1; 14:7; John 4:10. The meaning here is
+this: You are not seeking _me_ because you have seen and recognized
+the evidences of my divine commission, and really desire to put
+yourselves under me as your Lord and Master; you are seeking my
+_gifts_, and because you have eaten and been satisfied. He thus
+characterizes and impliedly rebukes those who seek not Christ but
+Christ’s, because they want not _him_, but something external to
+himself, which they think he can give them.--=Busy not yourselves
+about the meat which perishes.= It is not literally true that we are
+not to _labor_ for the meat that perishes (Acts 18:3; Eph. 4:28; 1
+Thess. 4:10-12); it is true that the meat which perishes is not to be
+the object of our life-work (Matt. 5:24). “If any be idle and
+gluttonous, and careth for luxury, that man worketh for the _meat that
+perisheth_. So, too, if a man by his labor should feed Christ, and
+give him drink, and clothe him, who so senseless and mad as to say
+that such an one labors for the meat which perisheth, when there is
+for this the promise of the kingdom that is to come, and of those good
+things? This meat endureth forever.”--(_Chrysostom._) Comp. with
+Christ’s language here Isa. 55:2, to which perhaps he refers, and John
+4:13, 14, where an analogous metaphor is used to enforce the same
+teaching.--=But about the meat which abides unto everlasting life.=
+_Unto_ (εἰς) indicates the purpose for which it remains, namely, that
+it may nourish eternal life, _i. e._, the life which continues unto,
+not which begins in, eternity; for eternal life is a present
+possession (vers. 47, 54). This food abides in us. Chaps. 5:38; 6:56;
+8:31; 15:4, 7; 1 John 2:6, 27; 4:12, 15; 2 John 2 indicate both what
+is the meat and what the abiding of which Christ speaks.--=Which the
+Son of man shall give to you.= The phrase _Son of man_ is here, as
+everywhere in Christ’s use of it, equivalent to the Messiah (Matt.
+10:23, note), and would be so understood by his hearers. This food of
+the spiritual life is the _gift_ of God through the Messiah (Rom.
+5:17; 6:23). We might well wonder that Christ’s characterization of it
+here as a gift should not have prevented the question of the multitude
+in the following verse, but for the fact that, despite the explicit
+teaching of the N. T. that eternal life is _given_, even the disciples
+of Christ have ever been seeking to earn it as wages by labor. Christ
+says _shall give_ (future) because the great sacrifice was not yet
+offered, and so the unspeakable gift (2 Cor. 9:15) was not yet
+perfected.--=For Him hath God the Father sealed.= In the East the
+method of authenticating a document is not, as with us, by a
+signature, but by the impression of a seal (1 Kings 21:8; Esther 3:12;
+8:8, 10; Jer. 32:10). The meaning here then is that Jesus’ commission
+as the Messiah of God is authenticated by the Father, by the works
+given him to do (John 5:36).
+
+
+    28 Then said they unto him, What shall we do, that we might
+       work the works of God?
+
+=28. What can we do that we may work the works of God?= Observe _can_,
+not _shall_; subjunctive, not future. _The works of God_ are not works
+wrought by God, but works pleasing to God (Jer. 48:10; 1 Cor. 15:58).
+The meaning is not, What are the works of God which we shall do? but,
+What can we do in order that we may please God by our works? This is
+the question which humanity has ever been asking, repeated in the
+pilgrimages and the self-mutilations of the Oriental religions, in the
+penances and appointed prayers of the mediæval religions, and in much
+of the so-called Christian activity of modern Protestantism. This was
+the question which Loyola asked by his vigils, and to which Luther
+found an answer when, climbing Pilate’s staircase on his knees, he
+heard the words, “The just shall live by faith,” and fled from the
+religion of works to that of faith. That the questioners of Christ
+were seeking, not guidance to devout activity, but to divine rewards,
+is clear from the sequel (ver. 31).
+
+
+    29 Jesus answered and said unto them, This[217] is the work of
+       God, that ye believe on him whom he hath sent.
+
+          [217] 1 John 3:23.
+
+=29. This is the work of God, that ye have faith in him whom he hath
+sent.= They ask respecting the _works_ of God (plural), he replies
+concerning the _work_ of God (singular); they ask what they shall
+_do_, he replies _have faith_; they ask respecting work to be done
+_for_ God _by_ them, he replies that it is a work _of_ God _in_ them
+that is required. The condition of eternal life is not doing any
+work for God, it is having a work of God done in ourselves. See John
+3:5; Titus 3:5-7. The condition of this work is faith in Christ. The
+nature of this faith it is the object of the discourse which follows
+to explain; it is certainly not equivalent to belief, and the use
+of the word believe is an unfortunate necessity from the poverty of
+the English language, which contains no verb corresponding to the
+noun faith. Of this faith I know no better nor more comprehensive
+definition than that of Webster’s dictionary, “That confiding and
+affectionate belief in the person and work of Christ which affects
+the character and life, and makes the man a true Christian.” See Heb.
+11:1, and notice that it is there defined not only as the _evidence_
+of things unseen, _i. e._, the power of seeing and realizing the
+invisible world, which would include the imagination, but also as the
+_substance_ of things hoped for, which clearly includes the activity of
+the desires and affections. The germ of all Paul’s subsequent teaching
+of justification by faith is contained in this one single sentence.
+The Epistles are but an amplification of the gospel as proclaimed by
+Christ himself. “I know not where we can find any passage, even in the
+writings of the apostles, which says more significantly that
+all eternal life in men proceeds from nothing else than faith in
+Christ.”--(_Schleiermacher._)
+
+
+    30 They said therefore unto him, What sign[218] shewest thou
+       then, that we may see, and believe thee? what dost thou work?
+
+          [218] Matt. 12:38; 1 Cor. 1:22.
+
+
+    31 Our fathers[219] did eat manna in the desert; as it is
+       written,[220] He gave them bread from heaven to eat.
+
+          [219] Exod. 16:15; Numb. 11:7; 1 Cor. 10:3.
+
+          [220] Neh. 9:15; Ps. 78:24, 25.
+
+=30, 31. What therefore doest thou as a sign that we may see and
+believe thee?= This response of theirs brings out the contrast between
+faith and belief. Christ has said, Believe in him whom God hath sent;
+the people, recognizing his reference to himself, reply, Why should
+we believe you? or, as Norton renders it, “give you credit.” He calls
+for an affectionate and confiding belief in his person and work, they
+decline to give him simple credence.--=What dost thou work?= This is
+not, as Maurice seems to interpret it, the language of a spiritual
+yearning, but, as Alford, Stier, Meyer, the language of unbelief and
+opposition, a sarcastic retort of his own words. “Thou commandest
+us,” say they, “to work; what dost thou work thyself?” This demand,
+coming so soon after the feeding of the five thousand, has given
+rise to some perplexity, and rationalistic commentators cite it as
+an evidence that no such miraculous feeding took place. If not, why
+should the people refer to the manna? The fact is that, though the
+five thousand were fed, no explanation was made to them of the way in
+which the food was provided; they were commanded to take their seats;
+the barley cakes, the bread of the poorest peasantry, were distributed
+among them; they were doubtless astonished; but no conclusions were
+drawn for them, and they were not in the habit of drawing conclusions
+for themselves. When, therefore, on the Sabbath, Christ met in the
+synagogue some of those who had been fed, together with others who
+had not been present, nothing was more natural than this demand,
+impliedly for both a repetition and an explanation of the miracle.
+This is the significance of the reference to the O. T. account of the
+miracle of the manna, “He gave them bread from heaven to eat” (Ps.
+78:24). It was as if they said, The Psalmist has explicitly pointed
+out the way in which the commission of Moses was confirmed; leave
+us not in the dark respecting the feeding of the multitude, which
+was, indeed, strange, but which has not been interpreted.--There is
+also implied a contrast between the work of Moses and the work of
+Christ; the manna came down from heaven, the bread was distributed
+upon the earth; the manna was given day by day as needed for forty
+years, the bread had been given but once; the manna was a sweet and
+delicate food, “the taste of it like wafers with honey” (Exod. 16:31),
+and it was among the rabbinical prophecies that the Messiah would
+cause manna to descend which would please all tastes, “bread for the
+young men, honey for the old, oil for the children;” but the bread
+which Christ had distributed was barley bread, the commonest fare of
+the poorest people.
+
+
+    32 Then Jesus said unto them, Verily, verily, I say unto
+       you, Moses gave you not that bread from heaven; but my[221]
+       Father giveth you the true bread from heaven.
+
+          [221] Gal. 4:4.
+
+
+    33 For the bread of God[222] is he which cometh down from
+       heaven, and giveth life unto the world.
+
+          [222] verses 48, 58.
+
+=32, 33. Verily, verily, I say unto you, not Moses gave to you that
+bread from heaven; but my Father is giving you that which is the true
+bread from heaven.= The people have referred to the manna as the
+authentication of Moses; though they do not in words refer to him, the
+spirit of their response is analogous to that of ch. 4:12, Art thou
+greater than our father Jacob? Compare ch. 8:53. To this Christ
+replies (1) that Moses did not give the manna; it was given by God;
+Moses had nothing to do with bestowing it; the Israelites found it in
+the morning after the dew had dried off the ground (Exod. 16:4, 14).
+(2) This manna was not the true bread, but merely a type or shadow of
+the spiritual antitype; so the Red Sea, the rock, the brazen serpent,
+were mute prophets of spiritual verities, to be fulfilled through
+Christ (ch. 4:14, 15; 1 Cor. 10:1-11). (3) Hence, the bread of God was
+not a past, historic gift fulfilled in the days of the wilderness, but
+a present and a perpetual gift, which the Father is ever giving. The
+practical contrast suggested is that between the faith which reveres
+only a past religion, a providence and an inspiration in the days of
+the patriarchs and prophets and apostles, and that which holds fast to
+a present providence, an ever-living Spirit, and a continuous
+inspiration, a living bread ever given throughout all ages.--=For the
+bread of God is that which comes down from the heaven and gives life
+to the world.= Christ here lays down a general principle in which he
+defines the essential characteristics of God’s spiritual gift. That
+alone is the true bread (1) which is evermore descending from the
+heavens, a perpetual bestowment; (2) which bestows life; (3) which is
+for the world. The manna did not last over a single day (Exod. 16:19,
+20), and finally ceased to fall when the Israelites entered the Holy
+Land (Josh. 5:12); they that ate it all died (ver. 49); and it was
+given only to a single nation. The type was brief in its duration,
+limited in its effects, confined to a few recipients. The antitype is
+for all mankind, confers everlasting life, and is bestowed evermore.
+
+
+    34 Then said they unto him, Lord, evermore give us this
+       bread.
+
+=34. Lord, evermore give to us this bread.= Comp. ch. 4:15, note.
+Not spoken ironically (_Calvin_), nor with a definite idea of some
+miraculous kind of sustenance, a magic food or means of life from
+heaven (_Alford_, _Meyer_), nor with a serious comprehension of
+his spiritual meaning and a sincere desire for his spiritual gift
+(_Maurice_, _Lucke_). The people were shallow and superficial;
+without comprehending the meaning of Christ’s words, they yet saw
+in them the offer of something desirable, they knew not what, and
+asked for it. In the minds of some there may have been a dim sense
+of the value of the inner life, such as is sometimes borne in upon
+sensual and superficial natures by the mere power of the presence of a
+great soul. Comp. Luke 14:15. There, as here, Christ by his teaching
+rebukes the superficial and ignorant desire for an uncomprehended
+blessedness; there, by showing parabolically how the spiritual food
+is declined by those to whom it is offered; here, by interpreting
+the nature of spiritual food. The rejection of Christ by the people
+here, illustrates the parable uttered by Christ there.
+
+
+    35 And Jesus said unto them, I am the bread of life:
+       he[223] that cometh to me shall never hunger; and he[224]
+       that believeth on me shall never thirst.
+
+          [223] Rev. 7:16.
+
+          [224] chaps. 4:14; 7:38.
+
+
+    36 But I said unto you, That ye[225] also have seen me, and
+       believe not.
+
+          [225] verse 64.
+
+=35, 36. I am the bread of life.= They say, Give us this bread. His
+reply is, The bread is already given; it is for you to accept and feed
+upon it. And this is always the answer of the gospel to every soul
+that cries out for a Saviour and a salvation. How the soul is to
+accept this bread he then goes on to say.--=He that cometh to me shall
+not hunger, and he that hath faith in me shall never thirst.= It is
+clear that the “coming” and “believing in” here are equivalent to the
+eating and drinking of ver. 54. See notes there. The coming is a
+continuous coming (present participle with πρός); a coming into
+Christ’s likeness, and therefore into spiritual unity with him; a
+coming perfected only by the process of feeding upon him, drinking in
+his spiritual power so as to be transformed by it. It is the coming
+which David describes in Psalm 63:8, “My soul followeth hard after
+thee,” and Paul in Phil. 3:13, 14, “Forgetting those things which are
+behind, and reaching forth unto those things which are before, I press
+toward the mark for the prize of the high calling of God in Christ
+Jesus.” Comp. with the promise here Matt. 5:6; Rev. 7:16. All
+spiritual hunger and thirst are not ended when Christian experience
+begins, because in this life we are ever coming toward Christ, we have
+never come fully into him. This coming is consummated when we are one
+with Christ as he is one with the Father (John 17:21, 22); the promise
+of the gospel is then fulfilled in the glorious satisfaction of a
+perfected redemption (1 John 3:2; Ps. 17:15). We are not _satisfied_
+till we awake in his likeness.--=Ye also have seen me and ye have not
+had faith.= See ch. 20:29. The reference here may either be to words
+actually uttered in this discourse, but not reported by John, or to
+what he has said by implication though not by exact words, or to
+rebukes uttered on some previous occasion, _e. g._, John 5:38, 40, 43.
+
+
+    37 All[226] that the Father giveth me shall come to me; and
+       him[227] that cometh to me I will in no wise cast out.
+
+          [226] verse 45, ch. 17:6, 8, etc.
+
+          [227] Ps. 102:17; Isa. 1:18; 55:7; Matt. 11:28; Luke
+                23:42, 43; 1 Tim. 1:15, 16; Rev. 22:17.
+
+
+    38 For I came down from heaven, not to do mine own will,
+       but[228] the will of him that sent me.
+
+          [228] ch. 5:30; Ps. 40:7, 8.
+
+=37, 38. The all which the Father has given to me shall come toward
+me, and he that comes toward me I will in no wise cast out.= _Toward_,
+not _to_ me. The original (πρὸς) indicates the object toward which
+anything is directed, not ordinarily the goal actually reached. The
+promise then is that he who sets out in the direction of Christ shall
+not be rejected by him. He does not wait till we have come to him; he
+receives us when we start toward him. In this and the next verse _all_
+(πᾶν) is in the neuter gender, indicating, not that the body is
+included with the soul (_Maurice_), but that _the whole_ is given by
+the Father in its totality, but is received by the Son separately and
+individually. “In Jesus Christ’s discourses, that which the Father
+hath given to the Son himself is termed, in the singular number and
+neuter gender, _all_; those who come to the Son himself are described
+in the masculine gender, or even the plural number, _every one_, or
+_they_. The Father has given to the Son the whole mass, as it were,
+that all whom he hath given may be one; that whole the Son develops
+individually in the execution of the divine plan.”--(_Bengel._)
+Christ’s language here indicates his dependence upon the Father’s will
+and power, and is analogous to that in many of his discourses,
+especially in those reported by John. He has come to do his Father’s
+will; the works which he does are those which his Father has given him
+to do, and are done by his Father’s power; the words which he speaks
+are his Father’s words; his whole life is represented as the incarnate
+expression of his Father’s will; and those whom he saves are saved not
+by his own independent power, they are those whom his Father has given
+him (ch. 10:28, 29). Here then I understand Christ neither to limit
+his salvation nor to declare it to be without limit. He simply asserts
+on the one hand that his saving power is efficacious only over those
+whom the Father has given unto him, and on the other that there is
+nothing lacking in his grace or power which shall cause those thus
+given to fail of a perfected salvation. As a Saviour he is the
+representative of the Father’s gracious love and power. Here there is
+no indication who are the _all_ thus given to him. From other
+Scripture, however, it appears clear that it includes many among the
+heathen nations (Ps. 2:8 with Matt. 8:11), and that it does not
+include the entire human race (ch. 17:6, 9, 25). This interpretation
+is confirmed by the verse which follows, which further expresses the
+subjection of the Son in his mediatorial work to the Father.--=Because
+I came down from heaven, not that I might do mine own will, but the
+will of him that sent me.= The catholicity of Christ’s love is a
+disclosure of the love of the Father toward us. In these words Christ
+gives us a suggestion of the reason of his receiving sinners and
+making them companions and associates. His own earthy inclinations,
+tastes, and sensibilities, had he followed them, would all have been
+against such society; but all were subordinate to, and overridden by,
+his great controlling purpose that the world through him might be
+saved (ch. 3:17; 1 Tim. 1:15). For every Christian disciple there is a
+practical lesson in these words of Christ. We are all sent into the
+world as Christ also was sent into the world (ch. 17:18); and it is
+ours to see to it that no pride, or social taste, or moral
+irresolution, induce us to cast out those who would otherwise come to
+us for help; but we are also to remember that our power to help does
+not extend beyond those whom the Father in his own gracious wisdom has
+seen fit to give to us as the seals to our apostleship (1 Cor. 9:2).
+
+
+    39 And this is the Father’s will[229] 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.
+
+
+    40 And this is the will of him that sent me, that[230]
+       every one which seeth the Son, and believeth on him, may
+       have everlasting life: and I will[231] raise him up at the
+       last day.
+
+          [229] chaps. 10:28; 17:12; 18:9; Matt. 18:14; 2 Tim.
+                2:19.
+
+          [230] verses 47, 54; ch. 3:15, 16.
+
+          [231] ch. 11:25.
+
+=39, 40. And this is the will of him that sent me, that the all which
+he has given me, from it I should lose nothing, but shall raise it up
+in the last day.= In omitting the word Father from verse 39 and
+inserting it in verse 40 I follow the best MSS. See _Alford_. The
+resurrection here spoken of is the resurrection of life, _i. e._, unto
+eternal life (ch. 5:29), which is given only through Christ (ch.
+11:25; Phil. 3:10, 11).--=For this is the will of my Father, that
+every one= (πᾶς, not πᾶν), masculine, not neuter; the _whole_ is given
+to the Son; but each one must come by and for himself to the
+Son.--=Seeing the Son.= Looking unto him, as those bitten in the
+wilderness looked unto the brazen serpent (ch. 3:14, 15; Numb. 21:9;
+Isa. 45:22).--=And having faith in him.= Making Christ the substance
+of his hope as well as the object of his faith (Heb. 11:1; ver. 29,
+note).--=May have eternal life; and I will raise him up at the last
+day.= These verses clearly imply (1) that there is nothing in any
+secret decree or election of God, or in the nature or extent of the
+provisions of divine grace, to limit the gift of eternal life or
+prevent any one from receiving it through faith in the Son; (2) that
+the only condition required is one inherent in the nature of the case,
+namely, a sincere belief in, and desire for, that spiritual life which
+alone is eternal and of which Christ is the supreme manifestation; (3)
+that whoever has once thus looked to Christ with living faith has an
+absolute assurance of preservation from the weakness of his own will,
+as well as from external temptation, an assurance afforded by Christ’s
+declaration, “Of all which he has given me I shall lose nothing.” It
+does not imply a literal bodily resurrection. The literalism which so
+reads this promise is akin to that which misinterpreted Christ’s
+language respecting eating his flesh and drinking his blood. The whole
+spirit and tone of this discourse is poetic and metaphorical.
+
+
+    41 The Jews then murmured at him, because he said, I am the
+       bread which came down from heaven.
+
+
+    42 And they said, Is[232] 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?
+
+          [232] Matt. 13:55; Mark 6:3; Luke 4:22.
+
+=41, 42. The Jews then murmured at him.= The _Jews_ are in the usage of
+John the _Judeans_; here, those who had come from Jerusalem, or who,
+dwelling in Galilee, partook of the character of the more bigoted and
+superstitious dwellers in the southern province.--=Because he said, I
+am the bread=, etc. Their reference is to what he has said in verses
+33, 35, 38. Envy was the real cause of their murmuring. This claim to
+superiority offended their pride.--=Is not this Jesus the son of
+Joseph=, etc. Comp. ch. 7:27; Mark 6:3. The Christ they knew was the
+Christ according to the flesh, whom Paul declared he would not know (2
+Cor. 5:16); the Christ who came down from heaven, that is, the divine
+Spirit working in him and manifesting itself through him, they
+did not know. He is known and only can be known by spiritual
+apprehension.--=How then saith this fellow= (λέγει οὗτος). There is
+implied in the original Greek a contempt which may fairly be expressed
+by this translation. The same expression is so translated in Matt.
+12:24; 26:61; Luke 23:2; John 9:29.
+
+
+    43 Jesus therefore answered and said unto them, Murmur not
+       among yourselves.
+
+
+    44 No man can come to me, except the Father which hath sent
+       me draw[233] him: and I will raise him up at the last day.
+
+          [233] Cant. 1:4.
+
+
+    45 It is written[234] in the prophets, And they shall be
+       all taught of God. Every man[235] therefore that hath
+       heard, and hath learned of the Father, cometh unto me.
+
+          [234] Isa. 54:13; Jer. 31:34; Micah 4:2.
+
+          [235] Matt. 11:27.
+
+=43-45. Jesus therefore answered=, * * * * =No one= (not, _no man_)
+=can come unto me except the Father which has sent me draw him=.
+Parallel to this declaration is that of Matt. 16:17; the true
+knowledge of Christ is revealed to the soul by the Father. There has
+been much theological discussion as to the proper interpretation of
+this passage. On the one hand, Calvin declares that “it is therefore a
+false and profane assertion, that none are _drawn_ but those who are
+willing to be _drawn_, as if man made himself obedient to God by his
+own efforts; for the willingness with which men follow God is what
+they already have from himself, who has framed their hearts to obey
+him;” on the other hand, Adam Clark, representing the Arminian school
+of theology, thus interprets the divine drawing: “A man is attracted
+by that which he delights in. Show green herbage to a sheep, he is
+drawn by it; show nuts to a child, and he is drawn by them. They run
+wherever the person runs who shows these things; they run after him,
+but they are not forced to follow; they run through the desire they
+feel to get the things they delight in. So God draws man; he shows him
+his wants--he shows the Saviour whom he has provided for him.” The
+true interpretation of the declaration involves the long disputed and
+yet unsettled problem of the psychology of the will, what is the
+nature of and what are the limits to its freedom of action, a problem
+which belongs rather to the domain of mental science than to that of
+theology or Biblical interpretation. In interpreting this passage,
+however, the student should consider: (1) the literal meaning of the
+word draw (ἕλκω). This primarily carries with it the idea of force,
+and is used by Homer of carrying one away captive; by Luke, of
+dragging persons before a court (Acts 16:19; comp. James 2:6); and by
+John himself of dragging a net (ch. 21:6, 11). Thus the metaphor
+involved in the word implies at least a certain resistance to the
+divine love and a certain difficulty to be overcome by the divine
+drawing. (2) Parallel teachings in the O. T. and N. T. (comp. Sol.
+Song 4:1; Jer. 31:3; Hos. 11:4; Luke 14:23, note; John 12:32; 1 Cor.
+1:9), where the word _called_ is parallel to the word _draw_ here
+(Phil. 2:12, 13). (3) Christ’s own interpretation of the Father’s
+drawing, afforded by ver. 45. They that have learned of the Father are
+they that are drawn by him. (4) The nature of that coming to Christ
+which is the object of the divine drawing. “We do not come to Christ
+by walking, but by believing; not by the movement of the body, but by
+the free will of the heart. * * * * Think not that thou art drawn
+against thy will, for the mind is drawn by love.”--(_Augustine._)
+Interpreting this passage in the light of these considerations, I
+understand not that God drags the unwilling by an irresistible grace,
+nor merely the willing by placing before the will in its natural
+condition such objects--a sense of its needs and a revelation of its
+Saviour--as attract the unsatisfied heart to himself; but that he
+makes the soul willing in the day of his power, working in us both to
+will and to do of his good pleasure (Ps. 110:3; Phil. 2:13).--=It is
+written in the prophets= (Isa. 54:13), =They shall be all taught of
+God=. The _all_ here appears clearly from the reference in Isaiah to
+be all the children of God, not all humanity.--=Every one, therefore,
+hearing from the Father and learning, comes unto me.= Emphasis is
+placed by the structure of the sentence in the original Greek on the
+word _learning_. The Pharisees heard, but they did not learn. He that
+does not reverently recognize the divine glory in the life and
+character of Christ, who sees no beauty in him that he should desire
+him, does not possess true piety, has not heard and learned of God.
+
+
+    46 Not[236] that any man hath seen the Father, save he
+       which is of God,[237] he hath seen the Father.
+
+          [236] ch. 5:37.
+
+          [237] Luke 10:22.
+
+=46. Not that any one has seen the Father.= The object of this verse,
+which is parenthetical, seems to be to guard the Jews against an
+unspiritual interpretation of his words.--=Save he which is from God.=
+Evidently Jesus refers to himself. Comp. ver. 35, and observe how
+habitually he distinguishes himself from man, never classing himself
+with men. “Imagine a human creature saying to the world, ‘I came forth
+from the Father--ye are from beneath, I am from above;’ facing all the
+intelligence and even the philosophy of the world, and saying, in bold
+assurance, ‘Behold, a greater than Solomon is here’--‘I am the light
+of the world’--‘the way, the truth, and the life;’ publishing to all
+peoples and religions, ‘No man cometh to the Father, but by me;’
+promising openly in his death, ‘I will draw all men unto me;’
+addressing the Infinite Majesty, and testifying, ‘I have glorified
+thee on the earth;’ calling to the human race, ‘Come unto me’--‘follow
+me;’ laying his hand upon all the dearest and most intimate affections
+of life, and demanding a precedent love: ‘He that loveth father or
+mother more than me is not worthy of me.’”--(_Bushnell._)
+
+
+    47 Verily, verily, I say unto you,[238] He that believeth
+       on me hath everlasting life.
+
+          [238] verse 40.
+
+
+    48 I[239] am that bread of life.
+
+          [239] verses 33, 35, 51.
+
+=47, 48. Verily, verily, I say unto you, He that hath faith hath
+eternal life.= The words _on me_ are wanting in the best manuscripts,
+are omitted by Tischendorf and Alford, and are queried by Schaff;
+internal evidence is against them. The declaration is generic; faith
+in the largest sense of that word--the power which lays hold upon the
+invisible and the hope which reaches after it (Heb. 11:1), a faith
+which may be and is exercised by those who have never known Christ
+(Rom. 2:7), is the essential condition of spiritual life. This life is
+not, as in our English version, merely “everlasting life,” but life
+eternal, _i. e._, the spiritual life which is created in the soul when
+it is born from above, which is nurtured in the soul that follows
+after that it may apprehend Christ Jesus (Phil. 3:12), the fruits of
+which are love, joy, peace, etc. (Gal. 5:22, 23). This eternal life is
+a present possession; he that hath faith already hath this life.--=I
+am the bread of that life.= Faith may exist without Christ, as it did
+in the O. T. prophets and patriarchs, and as it does in greater or
+less measure in some at least of those in heathen lands; but Christ is
+the bread of that life; by him it is fed, strengthened, and made to
+grow; by him faith in invisible things is made rich and strong. The
+universal effect of a pure Christianity has been to turn the mind away
+from material things to unseen realities (2 Cor. 3:18).
+
+
+    49 Your fathers did eat manna in the wilderness, and[240]
+       are dead.
+
+          [240] Zech. 1:5.
+
+
+    50 This is the bread which cometh down from heaven, that a
+       man may eat thereof, and[241] not die.
+
+          [241] verse 58.
+
+
+    51 I am the living bread which came down from heaven: it
+       any man eat of this bread, he shall live for ever: and the
+       bread that I will give is my flesh,[242] which I will give
+       for the life[243] of the world.
+
+          [242] Heb. 10:5, 10, 20.
+
+          [243] ch. 3:16; 1 John 2:2.
+
+=49-51.= In these verses Christ marks the contrast between the bread
+given in the wilderness through Moses, to which the people had referred
+(ver. 31), and for a repetition of which they had asked, and the
+spiritual bread of which this material manna was but a type. That manna
+was temporary in its effects, the fathers were dead, of this spiritual
+bread if one eats he shall _not_ die, it is eternal in its effects;
+that bread was material, dead, this is a living and immortal bread;
+that was given to a few, the Jewish nation, this descends from heaven,
+that any one may eat of it, it is for universal humanity; that bread
+was bestowed without suffering, this bread is a divine sacrifice given
+for the sake of saving others from suffering.--=This= (fellow) =is the
+bread=. They had said (ver. 42), “How then saith this fellow?” He
+replies, repeating their language of contempt, This (fellow, οὗτός) is
+the bread which descends from heaven. Observe that his language here,
+as throughout this discourse, implies his pre-existence, if not his
+supernatural birth.--=In order that any one may eat of it and may not
+die.= Not merely “that one may eat;” his language, “that any one may
+eat,” implies the universality of divine grace; the bread is for
+whosoever will.--=I am the living bread.= Not equivalent to
+life-giving, for which another Greek word (not ζόω, but ζοωποιέω)
+would have been used. Here, as in John 4:10, is signified the
+spiritual life of the food itself which Christ affords by the bestowal
+of himself. It is true that Christ is life-giving, but he is so
+because he is ever-living. He _is_ the life, therefore he _gives_
+life.--=If any one eat of this bread.= Again the universality of
+divine grace is implied. Comp. Acts 2:38, 39, note and refs.
+there.--=He shall live unto eternity.= Not merely _forever_. The idea
+here, as everywhere throughout the N. T., is not merely an endless
+existence, which might be no boon, but an immortal, a divine life, the
+very life of God, making the new-born soul a true son of God.--=And
+the bread which I will give.= Observe the future tense. He speaks
+therefore of a gift yet to be perfected by his passion and death.--=Is
+my flesh, which I will give for the sake of= (ὑπὲρ) =the life of the
+world=. Comp. ch. 3:16. It seems to me that these enigmatical words
+are added to guard the church from falling into the error of supposing
+that Christ’s _doctrine_ is the bread of life, and that to hear and
+believe his words as a divine teacher is to secure the life eternal of
+which he speaks. This bread is not merely the teaching nor the example
+of Christ; the sacrifice is an essential principle of that spiritual
+food which he has provided for the world’s life.
+
+
+    52 The Jews therefore strove among themselves, saying,
+       How[244] can this man give us _his_ flesh to eat?
+
+          [244] ch. 3:9.
+
+=52. How can this= (fellow) =give us his flesh to eat=? The Judeans
+here interpret Christ’s words with precisely the literalism with which
+the church of Rome has interpreted them since. The rest of the
+discourse Christ devotes to guarding his hearers against this
+misapprehension of literal and prosaic natures, and to emphasizing the
+mystical doctrine to the elucidation of which the whole discourse is
+devoted. Verses 53-55 reiterate and re-emphasize the truth that the
+soul must feed on Christ, receive him, his life, his death, his
+character, as the supply of its own spiritual life; verses 57-59 and
+verses 61-63 interpret what he means by the metaphor. In the
+interpretation of Christ’s symbolic language here we are to guard
+ourselves against simplifying it, either by a literal rendering on the
+one hand, or, on the other, by that process of rationalism which,
+under pretence of interpreting a metaphor, does away with it
+altogether. If there were nothing mystical in the doctrine, we may be
+sure that Christ would not have clothed it in language seemingly so
+full of mysticism.
+
+
+    53 Then Jesus said unto them, Verily, verily, I say unto
+       you, Except[245] ye eat the flesh of the Son of man, and
+       drink his blood, ye have no life in you.
+
+          [245] Matt. 26:26, 28.
+
+
+    54 Whoso[246] eateth my flesh, and drinketh my blood, hath
+       eternal life; and I will raise him up at the last day.
+
+          [246] verse 40.
+
+
+    55 For my flesh is meat indeed,[247] and my blood is drink
+       indeed.
+
+          [247] Ps. 4:7.
+
+=53-55. Therefore Jesus said unto them.= Therefore connects what
+follows with what has preceded; he emphasizes and explains the eating
+and drinking, in response to their interruption in ver. 53.--=Verily,
+verily, I say unto you.= These words give a solemn emphasis to the
+declaration which follows.--=Except ye eat the flesh of the Son of
+man.= That is, of the Messiah (Matt. 10:23, note).--=And drink his
+blood.= The use of animal blood in any form was prohibited to the
+Israelites as food (Gen. 9:4; Lev. 3:17; 7:26, 27; 17:10-14; 19:26;
+Deut. 12:16, 23; 15:23), and was exceedingly odious to the Jewish
+thought. Moreover, to touch even the corpse of a man rendered the Jew
+unclean. It is not, therefore, strange that Christ’s language here
+should have offended many even of his disciples (ver. 60).--=Ye have
+no life in you.= The mere physical life is accounted in the N. T. no
+life at all. The true life is that of God in the soul, the absence of
+which is death.--=Whoso eateth my flesh.= The Greek verb rendered in
+both places _eat_ is different from that used above. The word here
+(τρώγω) signifies literally to _chew_ or _masticate_, and seems to me
+to have been substituted by Christ for the more general one (φαγεῖν),
+in order to add still further emphasis to the doctrine which he is
+expounding.--=And drinketh my blood, hath eternal life.= A present
+possession. See ver. 47, note.--=And I will raise him up at the last
+day.= This is one of the passages on which the advocates of the
+doctrine of conditional immortality base their belief. The promise of
+resurrection here certainly is limited to those who through faith have
+received the gift of eternal life.--=For my flesh is true meat and my
+blood is true drink.= To Christ the material universe was but a
+shadow, and the realities were those things of which the material
+universe is a type. “Food and drink are not here mere metaphors;
+rather are our common material food and drink mere shadows and
+imperfect types of this only real reception of refreshment and
+nourishment into the being.”--(_Alford._) In the interpretation of
+Christ’s language here, the student must remember the declaration
+respecting him, “Without a parable spake he not unto them” (Mark
+4:34); unquestionably the language here is parabolic. It is also true
+that the phrases eating and drinking were used among the Jews in a
+metaphorical sense, and that bread especially was employed among them
+as a symbol for doctrine (Isa. 3:1; Jer. 15:16; Lightfoot on John
+6:51; Geikie’s Life of Christ, ch. 44, note c). It seems to me,
+however, very clear not only that Christ here means something more
+than receiving his doctrines, but that he employs his peculiar
+language for the express purpose of emphasizing the truth that it is
+not merely enough to receive him as a teacher. If this had been his
+meaning, it would have been easy to correct the misapprehension of his
+Jewish hearers, and remove the offence which they felt at his
+discourse. This he does not do. On the contrary, he declares, not that
+they must eat the _bread_ of the Son of man, but that they must eat
+_his flesh_ and drink _his blood_ (ver. 53); in a slightly different
+form, he reiterates this declaration in ver. 54; and finally, to avoid
+the possibility of the misinterpretation which substitutes his
+teaching for his personal presence and influence, he adds the emphatic
+declaration of ver. 55. If something more than accepting and following
+the teaching of Christ is not meant by these verses, then it would
+seem that Christ has embodied a very simple truth in very
+unnecessarily mystical language. That more than this is meant I take
+to be declared unmistakably by verses 53-55; what more than this is
+meant it is the object of verses 56-58 to show. The commentators have
+discussed at great length the question what relation the solemn
+assertions of these verses bear to the Lord’s Supper. There are three
+general opinions: (1) that no reference to the Lord’s Supper is
+intended; (2) that the whole passage exclusively relates to the Lord’s
+Supper prophetically; (3) that the idea involved in the Lord’s Supper,
+but not the ordinance itself, is referred to. For discussion of these
+opinions, see Alford’s note. To me it seems clear that Christ here
+teaches by a word-parable the same truth which he subsequently
+embodies in a parable in action in the ordinance of the Supper;
+whether he prophetically refers to it or not is a question of no great
+importance.
+
+
+    56 He that eateth[248] my flesh, and drinketh my blood,
+       dwelleth[249] in me, and I in him.
+
+          [248] Lam. 3:24.
+
+          [249] ch. 15:4; 1 John 3:24; 4:15, 16.
+
+
+    57 As the living Father hath sent me, and I live by the
+       Father: so[250] he that eateth me, even he shall live by me.
+
+          [250] 1 Cor. 15:22.
+
+
+    58 This is that bread which came down from heaven: not as
+       your fathers[251] did eat manna, and are dead: he that
+       eateth of this bread shall live for ever.
+
+          [251] verses 49-51.
+
+=56-58. He that eateth my flesh and drinketh my blood abides= (μένω)
+=in me and I in him=. This result of the eating and drinking
+interprets the kind of eating and drinking signified. The same truth
+is elsewhere interpreted by other metaphors, ask by that of being
+engrafted on Christ (John 15:4, 5); being rooted in him (Ephes. 3:17);
+being joined to him as the body to the head (Ephes. 4:15, 16); being
+married to him (Ephes. 5:23); receiving him as a temple receives and
+is made sacred by the Spirit of God (1 Cor. 3:16); being clothed with
+him (Rom. 13:14; Gal. 3:27).--=And I in him.= As Christ is in the
+Father and the Father in Christ, so the disciples are to be one in
+them (John 17:21).--=As the living Father hath sent me and I live by
+the Father, so he that eateth me, even he shall live by me.= This one
+verse should have prevented the three current errors of interpretation
+in this chapter: (1) that spiritual life is dependent on a literal
+feeding on Christ’s body and blood; (2) that it is dependent on a
+sacramental feeding on the sacred symbols of his body; (3) that it
+requires only a belief in him as a religious teacher. How did Christ
+live by the Father? Certainly not by any literal eating of the
+Father’s flesh or drinking of the Father’s blood; nor by any symbol or
+ceremonial whatever; nor yet by any mere hearing and obeying of the
+Father’s words. The Father was personally present in Christ; Christ,
+by his words and his acts, manifested the indwelling glory of the
+Father; so Christ fed on the Father because the Father was the source
+and supply of his spiritual life. In like manner we feed on Christ,
+not when we merely accept and endeavor to follow his precepts, but
+when, under the direct personal influence of his spiritual presence,
+we manifest his glory unto the world, having not merely a spirit like
+Christ, but having the very spirit of Christ himself in us (Rom. 8:9,
+10).--=This is that bread which came down from heaven.= Christ thus
+interprets his own previous metaphor.--=Not as your fathers did eat
+and are dead.= Again he guards the Jews against their literal
+interpretation; the eating of which he has spoken is not the physical
+eating for the supply of the body; this can never give true life.
+
+After this chapter had gone to press a remarkable article from the pen
+of Dean Stanley appeared on “The Eucharist” in the Nineteenth Century
+(May, 1878), in which he arrives at substantially the same conclusions
+that I have arrived at in these notes, and enforces them with his
+usual eloquence and learning. He urges that in all religious
+ordinances we ought to try to get beneath the phrases we use, and not
+to rest satisfied with the words, however excellent, till we have
+ascertained their meaning; that Christ’s words here and in the
+appointment of the last supper as a permanent memorial ordinance are
+evidently metaphorical; that the very strangeness of the metaphor
+should turn our thoughts from the outward form to the inward essence;
+that the body and flesh signify the personality and character of
+Christ; that we must incorporate in ourselves, that is in our
+moral natures, the substance--the moral substance--of the teaching
+and character of Jesus Christ; that this is the only true
+transubstantiation; that the blood of Christ is his spirit, the inmost
+essence of his character, the self of his self; and that to drink his
+blood is to imbibe this inmost spirit; that this spirit is love or
+charity, which is throughout the New Testament represented as the
+fundamental essence of the highest life of God, and therefore of his
+children; and he interprets verses 53-56 here, in accordance with
+these principles, as follows: “This is one of those startling
+expressions used by Christ to show us that he intends to drive us from
+the letter to the spirit, by which he shatters the crust and shell in
+order to force us to the kernel. It is as if he said: ‘It is not
+enough for you to see the outward face of the Son of man, or hear his
+outward words, or touch his outward vesture. That is not himself. It
+is not enough that you walk by his side, or hear others talk of him or
+use terms of affection and endearment toward him. You must go deeper
+than this; you must go to his very inmost heart, to the very core and
+marrow of his being. You must not only read and understand, but you
+must mark, learn, and inwardly digest, and make part of yourselves,
+that which alone can be part of the human spirit and conscience.’ It
+expresses, with regard to the life and death of Jesus Christ, the same
+general truth as is expressed when St. Paul says, ‘Put ye on the Lord
+Jesus Christ’--that is, clothe yourselves with his spirit as with a
+garment; or again, ‘Let the same mind be in you that was in Christ
+Jesus.’ It is the same general truth as when our Lord himself says, ‘I
+am the vine; ye are the branches.’”
+
+
+    59 These things said he in the synagogue, as he taught in
+       Capernaum.
+
+
+    60 Many therefore of his disciples, when they had heard
+       _this_, said, This is an hard saying; who can hear it?
+
+=59, 60. In the synagogue.= I believe the whole discourse to have
+been delivered in the synagogue. See Prel. Note above.--=Many of his
+disciples.= Not of the twelve, but of those who had been theretofore
+inclined to accept him as a teacher.--=This is a hard saying.= Rather,
+_an impious saying_, or at least hard in the sense of harsh and
+repulsive, rather than in that of merely difficult. To the Jews then,
+as to the world ever since, a system of religion which proposes an
+amelioration of condition only by a revolution of moral character, by
+a new and divine life, seemed not only not attractive, but
+repellent.--=Who can hear it?= That is, Who can stay and listen to
+such teaching as this?
+
+
+    61 When Jesus knew in himself that his disciples murmured
+       at it, he said unto them, Doth this offend you?
+
+
+    62 _What_ and if ye shall see the Son of man ascend[252] up
+       where he was before?
+
+          [252] ch. 3:13; Mark 16:19; Ephes. 4:8-10.
+
+
+    63 It[253] is the spirit that quickeneth; the flesh
+       profiteth nothing: the words that I speak unto you, _they_
+       are spirit, and _they_ are life.
+
+          [253] 2 Cor. 3:6.
+
+=61-63. When Jesus knew in himself.= Either miraculously or by a subtle
+sense which the delicately organized often possess.--=Doth this offend
+you?= _Stumble you._ See Matt. 5:29, note; 11:6, note. The teaching of
+the disciple, as the teaching of Christ, will sometimes be to men a
+stumbling-stone and a rock of offence.--=What and if ye shall see the
+Son of man ascend up where he was before?= Another admonition that
+they are not to take his words in a material sense, for in his
+glorified body he is to ascend into heaven before their sight. The
+language is a strong testimony to the historical verity of the
+ascension.--=The spirit is the life-giver, the flesh profiteth nothing
+whatsoever=; _i. e._, It is my spirit in your spirit which will give
+eternal life, not my flesh in your flesh. This is the natural meaning
+of these words, and they are to be taken in their material sense, not
+with such qualifications as that of Augustine, “The flesh alone and by
+itself profiteth not,” _i. e._, without the blessing of the spirit; or
+such as that of Alford, “He does not say _my_ flesh profiteth nothing,
+but _the_ flesh.” _The_ flesh is _my_ flesh; for it is only of his own
+flesh that he has spoken at all in this discourse. The flesh of
+Christ, if it could be miraculously reproduced by the benediction of a
+priest, would still be of no profit.--=The words which I have spoken
+to you, they are spirit and they are life.= The meaning is not that
+Christ’s words are themselves life-giving, though this is true; but
+that the words which he has just spoken to them respecting his flesh
+and his blood relate to the spiritual realm and the eternal life, and
+are to be so interpreted.
+
+
+    64 But there are some of you that believe not. For Jesus
+       knew[254] from the beginning who they were that believed
+       not, and who should betray him.
+
+          [254] Rom. 8:29; 2 Tim. 2:19.
+
+
+    65 And he said, Therefore said I[255] unto you, that no
+       man can come unto me, except it were given unto him of my
+       Father.
+
+          [255] verses 44, 45.
+
+=64, 65. But there are some among you who have not faith.= Such could
+not receive the teaching of Christ, for it is true in spiritual as in
+physical gifts, according to one’s faith, so is Christ’s blessing
+(Matt. 9:29).--=For Jesus knew from the beginning=, etc. Compare this
+distinct statement of Christ’s foreknowledge with Christ’s own
+statement of the limitations of his knowledge in Mark 13:32. The
+contrast illustrates one of the inexplicable mysteries of Christ’s
+nature, whose knowledge transcended that of man, yet in his earthly
+condition was less than that of omniscience. To the question, Why, if
+he foreknew the betrayal of Judas, did he ordain him as an apostle?
+there is no satisfactory answer. The problem of divine foreknowledge
+and human free-will, of that divine law the inflexibility of which
+science has in these later days so strikingly demonstrated, and that
+freedom of moral action to which universal consciousness testifies, is
+one which transcends the limits of the human intellect.--=Therefore
+said I unto you that no one can come unto me except it were given unto
+him of my Father.= Judas and the withdrawing disciples had, in a
+sense, come unto him; they had followed him, accepted him as their
+Master, and had given him for a time their allegiance. Yet they had
+not really come to him, for no one truly comes except he is drawn by a
+divine influence. _Therefore_ connects the declaration of ver. 44 with
+the fact here stated that some of the disciples were without true
+faith. The practical warning to us here is this, that we have need to
+examine ourselves that we may know whether our coming to Christ has
+been merely that of a natural inclination or that of obedience to the
+impulse of the Spirit of God.
+
+
+    66 From that _time_ many of his disciples went back,[256]
+       and walked no more with him.
+
+          [256] Zeph. 1:6; Luke 9:62; Heb. 10:38.
+
+
+    67 Then said Jesus unto the twelve, Will ye also go away?
+
+=66, 67. From this many of his disciples went back.= _From this_
+indicates both, as the English version represents, the _time_ from
+which this withdrawal dated, and also the _cause_ from which it
+proceeded. Observe that faithful preaching will drive some apparent
+disciples away from Christ. The minister, like his Master, will ever
+have the fan in his hand, and the gospel which he preaches will in
+some measure separate the chaff from the grain. This was illustrated
+in the experience of the apostle Paul. See Acts 13:44-46; 14:4; 17:12,
+13, etc. “It will never be possible for us to exercise such caution
+that the doctrine of Christ shall not be the occasion of offence to
+many; because the reprobate, who are devoted to destruction, suck
+venom from the most wholesome food and gall from honey. The Son of God
+undoubtedly knew what was useful, and yet we see that he cannot avoid
+offending many of his disciples.”--(_Calvin._)--=Then said Jesus also
+to the twelve, Ye do not also wish to go away?= The tone is one of
+pathetic protest; the language that of one who felt keenly the
+desertion, and yearned for an expression of the fidelity of his
+immediate friends, not as an assurance, for he knew from the beginning
+who believed not, and therefore who believed and would endure, but as
+an utterance of loyalty and love. At the same time he leads them to a
+confession which draws them more closely and binds them more tenderly
+to himself.
+
+
+    68 Then Simon Peter answered him, Lord, to whom shall we
+       go? thou hast the[257] words of eternal life.
+
+          [257] Acts 5:20; 7:38.
+
+
+    69 And [258]we believe and are sure that thou art that
+       Christ, the Son of the living God.
+
+          [258] chaps. 1:29; 11:27; Matt. 16:16.
+
+=68, 69. Then Simon Peter answered.= As in Matt. 16:16, he speaks
+quickly, for all.--=Lord, to whom shall we go?= To go away from
+Christ is to go out even here into the darkness; unto loneliness,
+hopelessness, despair.--=Thou hast the words of eternal life.= As
+Martha’s utterance of her faith in John 11:27, so Peter’s declaration
+here is not wholly responsive to the discourse that has preceded. He
+does not fully comprehend the meaning of that personal feeding on
+Christ of which the Lord has been speaking; but he believes that
+Christ’s words, though he does not fully understand them, are words
+of, that is full of, eternal life, and that he is the Messiah and the
+Son of God. And in this faith he is content to await humbly till the
+full meaning of Christ’s enigmatical discourse shall be revealed to
+him, as it could not be till Christ’s death, resurrection, and
+ascension, and the descent of the Holy Spirit.
+
+
+    70 Jesus answered them, Have not I chosen you twelve, and
+       one of you is a[259] devil?
+
+          [259] ch. 13:27.
+
+
+    71 He spake of Judas Iscariot _the son_ of Simon: for he it
+     was that should betray him, being one of the twelve.
+
+=70, 71. Have not I chosen you twelve?= Chosen them, not to be heirs
+of eternal life, but to be apostles; in the inner circle of his
+disciples; receiving his most sacred influence and intimate
+instruction.--=And one of you is a devil.= Not _the_ devil; not merely
+_devilish_; but belonging to the kingdom of the devil; one of his
+ministers and agents. To Christ all men belong to either the one or
+the other kingdom. He here, as it were, looks forward to the time when
+Judas should have gone to his own place, forecasts his future, and
+characterizes him in the present by what he is to be when the germinal
+sin, now in him, has brought forth its final fruit. On the character
+of Judas Iscariot, see Vol. I, p. 307, Note on character and career of
+Judas Iscariot.
+
+
+
+
+                              CHAPTER VII.
+
+Ch. 7:1-52. JESUS AT THE FEAST OF TABERNACLES. THE DEMAND OF THE
+UNBELIEVER FOR AN EXHIBITORY CHRIST.--THE WORLD NEVER READY FOR ITS
+REFORMERS AND REGENERATORS; ALWAYS READY FOR THOSE WHO HAVE FOR IT
+NO MESSAGE.--THE TRUE AUTHORITY AND ORDINATION OF THE CHRISTIAN
+TEACHER.--LAY PREACHING SANCTIONED BY THE EXAMPLE OF CHRIST.--THE LAW
+OF THE CHRISTIAN SABBATH AND THE LAW OF CHRISTIAN JUDGMENT.--WHENCE
+CHRIST COMETH; WHITHER HE GOETH.--THE POWER OF FAITH: TO RECEIVE; TO
+IMPART.--THE MORAL POWER OF CHRIST ILLUSTRATED.
+
+PRELIMINARY NOTE.--Between the close of ch. 6 and the beginning of ch.
+7 occurred a period of retirement, employed by Christ in giving to his
+apostles especial instructions concerning the kingdom of God. The
+fullest account of these instructions is afforded in Matthew, chaps.
+15, 16, 17, 18. During this time occurred the healing of the
+Syrophenician woman’s daughter and the transfiguration. The public
+ministry of Christ in Galilee was substantially brought to an end by
+his sermon in the synagogue at Capernaum and his consequent rejection
+by the people. The ministry in Judea begins with this chapter and
+continues to ver. 39 of the tenth chapter, verses 40-42 affording a
+concise statement of that ministry in Perea, of which Luke alone gives
+any extended account. The journey to Jerusalem mentioned below (ver.
+10) is, I think erroneously, identified by some harmonists with that
+described by Luke, ch. 9:51, 52. That journey was immediately before
+his passion, and was notably public, messengers going before his face
+to prepare the way for him; this was “as it were in secret,” and six
+months of instruction in Judea and Perea intervened between it and his
+death. See Luke 9:51-56, Prel. Note, and Tabular Harmony, Vol. I, p.
+45.
+
+
+     1 After these things Jesus walked in Galilee: for he would
+       not walk in Jewry, because the Jews sought to kill him.
+
+
+[Illustration: BOOTH ON THE HOUSETOP.]
+
+
+     2 Now the Jews’ feast[260] of tabernacles was at hand.
+
+          [260] Lev. 23:34.
+
+
+     3 His brethren therefore said unto him, Depart hence, and
+       go into Judæa, that thy disciples also may see the works
+       that thou doest.
+
+
+     4 For _there is_ no man _that_ doeth anything in secret,
+       and he himself seeketh to be known openly. If thou do these
+       things, shew thyself to the world.
+
+=2-4. Now the Jews’ feast of Tabernacles was at hand.= This was one of
+the three greater festivals to be observed by Israel. It was also
+called the feast of Ingathering, from the fact that it was held at the
+year’s end, when all the labors of the field were consummated. It thus
+resembled nearly our own Thanksgiving Day. It commenced on the
+fifteenth of the seventh month, answering to our October, and lasted
+seven days. It was instituted to commemorate the dwelling in tents
+when in the desert; accordingly, while the feast lasted the people
+dwelt in booths or tents placed on the flat roofs of the houses, in
+the courts of the temple, and in the squares and open places, and the
+streets when their width allowed. The particular sacrifices to be
+offered are detailed in Num. 29:1-38, and notices of the observance
+are to be found in Neh. 8:13-18; Hos. 12:9; Zech. 14:16-19.--=His
+brethren.= Their names are given in Matt. 13:55. I believe his half
+brothers, children of Joseph and Mary, are intended. See Note on
+Brethren of the Lord, Vol. I, p. 187.--=That thy disciples also may
+see the works that thou doest.= This was after the commission, the
+missionary tour, and the return of the twelve (Matt., ch. 10), through
+whose ministry probably many had become in a certain loose sense
+disciples of our Lord, regarding him as a Jewish rabbi, and perhaps as
+an inspired prophet, who had never seen him personally. The language
+of Christ’s brothers is that of contempt. Leave this province, said
+they, and go up into Judea, the religious centre of the Holy Land, and
+show yourself to those who have heard of you, and exhibit to them what
+you can do. Additional significance is given to this language if we
+remember that it was used after a period of retirement of more than
+six months. See above.--=For no one does anything in secret, and yet
+seeks himself to be frank and open= (ἐν παῤῥησίᾳ). The intimation is
+that the reason why Jesus does not make more public exhibition of
+himself and his work is that he is deceiving the people. His brothers
+attempt to compel him to adopt their policy by imputing to him,
+because of his course, a lack of frankness and fearlessness.--=If thou
+do these things, show thyself to the world.= _If_ implies a doubt. In
+a worldly view the policy of these brothers would seem wise; but it
+was really, in a more subtle form, the policy suggested by Satan in
+the second temptation (Matt. 4:5-7). Christ would be accepted by faith
+and love, not by wonder and fear; for the sake of his truth, not
+because of his miracles. These he persistently refused to show to the
+world as a means of compelling allegiance.
+
+
+     5 For neither did his brethren[261] believe in him.
+
+          [261] Mark 3:21.
+
+=5. For neither had his brethren faith in him.= This verse seems to me
+quite conclusive that none of the brethren here mentioned were among
+the twelve, and therefore that James, Simon, and Judas, the brethren
+of the Lord, cannot be the apostles who bore the same name. They
+afterward became believers (Acts 1:14; 1 Cor. 9:5). They may at this
+time have recognized that Jesus possessed extraordinary powers,
+without recognizing in him the Messiah, or even an inspired teacher,
+whose instructions they were willing to follow. “They expected him to
+make a startling exhibition of his power to the eye. They did not
+believe in HIM; for faith rests upon that which is not seen; it
+confesses an inward vital power.”--(_Maurice._)
+
+
+     6 Then Jesus said unto them, My[262] time is not yet come:
+       but your time is alway ready.
+
+          [262] verses 8, 30; chaps. 2:4; 8:20.
+
+
+     7 The[263] world cannot hate you; but me it hateth, because
+       I testify of it, that the works thereof are evil.
+
+          [263] ch. 15:19.
+
+
+     8 Go ye up unto this feast: I go not up yet unto this
+       feast; for my time is not yet full come.
+
+
+     9 When he had said these words unto them, he abode _still_
+       in Galilee.
+
+=6-9. My time is not yet; but your time is always prepared.= The
+context indicates the meaning. They had urged him to show himself to
+the world; his answer is, My time to show myself to the world is not
+yet. This manifestation of himself is gradual and successive; he
+partially manifested himself in the discourse delivered in Jerusalem
+at this very feast (see vers. 16, 18, 28, 29, 37, 38); more fully by
+his subsequent discourses in the temple during the Passion week
+(Matthew, chaps. 21, 22, 23); still more fully by his crucifixion, in
+which was disclosed that love which is the wisdom and power of God
+unto salvation (1 Cor. 1:24), and in which, even at the time and by
+the manner of his death, his divine Sonship was revealed to the Roman
+centurion (Mark 15:39); yet again by his resurrection from the dead
+(Acts 2:32-36; 3:15); increasingly in the ages since, by his personal
+presence and power in the church (Matt. 28:18, 20; Rom. 1:3, 4); a
+manifestation to be finally consummated when he is revealed from
+heaven in his second coming (Matt. 24:27; Col. 3:4; 2 Thess. 1:7). For
+this final coming the church is ever preparing the world, casting up a
+highway for him; and not till this highway is completed and he comes
+again shall all flesh see the salvation of God (Luke 3:4-6). The time
+of his brothers was always prepared; for the world is always ready for
+him who has no message for it. “If I,” said Luther, “would speak what
+the Papists like to hear, I would be very glad, too, to take lodgings
+with the Bishop of Magdeburg at Rome.” “The Son of man feels all the
+difference between those whose time was always ready, who could go up
+to the feasts whenever it pleased them, merely with the expectation of
+meeting friends and mixing in a crowd, and him who had the straitening
+consciousness of a message which he must bear, of a baptism which he
+must be baptized with.”--(_Maurice._)--=The world cannot hate you=,
+etc. Comp. chaps. 15:18; 17:14; 1 John 3:13; Luke 6:26. He that would
+preach the gospel of salvation to the world must first testify of it
+that its deeds are evil. The Holy Spirit convinces the world of
+righteousness only after convincing it of sin (John 16:8, 9). For
+illustrations of Christ’s preaching against the works of the world,
+see Matt. 5:20; 6:1, 2, 5, 16; 7:22; 11:16-24; 12:39-15; Luke 6:46;
+10:12-16; 11:45-54; 12:54-57, etc. A study of the preaching of Christ
+and the apostles, and of the writings of Paul, will show that the
+divine method is always to convince of sin as a preparation for
+proclaiming the good news of salvation from it.--=I go not unto this
+feast.= The word yet is not in the original, though it probably
+correctly interprets the real meaning of Christ’s answer. This was
+not, =I shall not go= (future), but, =I am not now going= (present).
+Perhaps Christ did not know whether he should go or not; he who acted
+constantly under the guidance of the Divine Spirit may not have
+received guidance on this point. It would at all events have defeated
+his purpose to have gone up with those who were determined that he
+should make an exhibition of himself and his work. There is no ground
+for either the reproach that he deceived his brethren, or that he
+acted in a fickle manner in subsequently going up to the feast.
+
+
+    10 But when his brethren were gone up, then went he also up
+       unto the feast, not openly, but as it were in secret.
+
+
+    11 Then[264] the Jews sought him at the feast, and said,
+       Where is he?
+
+          [264] ch. 11:56.
+
+
+    12 And[265] there was much murmuring among the people
+       concerning him: for some said, He is a good man: others
+       said, Nay; but he deceiveth the people.
+
+          [265] ch. 9:16.
+
+
+    13 Howbeit, no man spake openly of him, for fear of the
+       Jews.
+
+=10-13. Not openly, but as it were in secret.= Not _secretly_, but _as
+if_ in secret, that is, quietly, unostentatiously, _incognito_, in
+contrast to the way in which his brothers wished him to go up. “Not in
+the company of a caravan of pilgrims or in any other way of outward
+observation, but so that the journey to that feast is represented as
+made in secrecy, and consequently quite differently from his last entry
+at the feast of the Passover.”--(_Meyer._) The description of this
+journey to Jerusalem renders it improbable that it is to be identified
+with the journey described in Luke 9:51, 52. See Prel. Note.--=Then
+the Jews sought him.= By the _Jews_ John generally if not invariably
+means the inhabitants of Judea, in contradistinction to the other
+inhabitants of the Holy Land. See ch. 6:41, note.--=Where is that
+fellow= (ἐκεῖνος)? The language is derisive. “Thus contemptuously can
+they speak of the man, that they cannot name him.”--(_Luther._)--=And
+there was much murmuring.= The original (γογγυσμός) implies suppressed
+discourse.--=Some indeed said.= The Greek particle which I have
+rendered _indeed_ (μέν) implies a concession, at the same time
+pointing forward to something antithetic. The implication is that
+among the Judeans the believers were a minority.--=No! but he
+deceiveth the people.= He that is popular with the multitude is
+generally looked upon with aversion by the hierarchy.--=No one spoke
+openly.= “Both mistrusted the hierarchy; even those hostile in their
+judgment were afraid, so long as they had not given their official
+decision, that their verdict might be reversed. A true indication of
+an utterly Jesuitical domination of the people.”--(_Meyer._) Hostility
+to Christianity fears nothing so much as free discussion; and it quite
+accords with human nature that the consideration of Christ’s claims by
+the people at all should be dreaded by the priesthood. The
+interpretation of Alford, Godet, Tholuck, and others, that only the
+friends of Christ feared to speak openly, is in direct conflict with
+the explicit language of the narrative. Maurice pictures the scene
+well: “It is a hum of voices. There is a fear of something, the people
+do not well know of what. It is a fear of the Jews; the apostle says
+each fears the other. There is a concentrated Jewish feeling in the
+Sanhedrim, among the rulers, which all tremble at. Till that has been
+pronounced--above all, while there is a suspicion that it will come
+forth in condemnation--it is not wise for any to commit themselves.
+Brethren, do we not know that this is a true story? Must it not have
+happened in Jerusalem then, for would it not happen in London now?”
+
+
+    14 Now about the midst of the feast, Jesus went up into the
+       temple, and taught.
+
+
+    15 And[266] the Jews marvelled, saying, How knoweth this
+       man letters, having never learned?
+
+          [266] Matt. 13:54.
+
+=14, 15. About the midst of the feast.= Bengel calculates that on this
+year the middle of the feast would be the Sabbath; the temple would in
+that case be especially crowded, and the day would suggest the remarks
+respecting the Sabbath.--=Jesus went up into the temple and taught.=
+He came to Judea privately, he went into the temple publicly; he would
+not exhibit himself, he would not conceal his doctrine.--=And the
+Judeans marvelled, saying.= The form of the question which follows
+indicates a hostile spirit; but it may have been raised, not by the
+scribes or teachers (_Meyer_, _Alford_), but by the people
+(_Tholuck_).--=How knoweth this fellow learning, never having been
+taught?= “A rule analogous to that which still prevails in most church
+communions forbade any rabbi to teach new truths except he was a
+regular graduate of one of the theological schools. He might
+catechise, but he could not preach. This rule the Jews cited against
+Jesus. ‘How,’ said they contemptuously, ‘does this man know anything
+of sacred literature, being no graduate?’”--(_Abbott’s Jesus of
+Nazareth._) _Letters_ (γράμμα) is here the sacred writings of the
+Jews, _i. e._, the sacred Scriptures and the comments thereon. This
+question affords the key to the interpretation of the discourse which
+follows, which is upon the authority, primarily of Christ, secondarily
+of every Christian teacher, an authority derived, not from theological
+schools or clerical ordination, but from the indwelling Spirit of God.
+Christ was himself a “lay preacher;” his example and his precept alike
+sanction unordained preaching.
+
+
+    16 Jesus answered them, and said, My doctrine is not[267]
+       mine, but his that sent me.
+
+          [267] chaps. 8:28; 12:49.
+
+
+    17 If[268] any man will do his will, he shall know of the
+       doctrine, whether it be of God, or _whether_ I speak of
+       myself.
+
+          [268] ch. 8:43.
+
+=16, 17. My teaching is not mine, but his that sent me.= For
+_doctrine_ read _teaching_; for not merely the subject-matter taught,
+but the power with which it was presented, was divine. _My teaching is
+not mine_ is not a hyperbole. It is not merely equivalent to “not
+acquired by any labor on my part in learning” (_Bengel_), or “not an
+invention of my own” (_Geikie_). Neither in origin nor in aim was
+Christ’s teaching his own. Ever about his Father’s business, he was
+ever teaching his Father’s words and doing his Father’s works (ch.
+5:19, 30). In a sense every true Christian teacher should be able to
+repeat this saying of Christ (chaps. 14:26; 16:13). It does not follow
+that the Christian teacher need not be a Christian student; but it
+does follow that he should be a student only of those things which
+enable him better to understand and interpret the Father’s will and
+nature. Only so far as schools of theological thought help him to do
+this are they truly Christian schools.--=If any one wills to do his
+will, he shall know concerning the teaching, whether it be of God or
+whether I speak of myself.= An often misunderstood declaration. The
+promise is not that if any man does God’s will all theology shall be
+made clear to him, nor even that he shall be brought to a correct
+apprehension of the most important truths of the Christian system. The
+last clause qualifies the first; the declaration is that if any man
+purposes to do God’s will, _makes that his ultimate and supreme
+choice_ (1 Tim. 6:11-16), he shall know respecting Christianity
+_whether it is of divine or human origin_. The declaration is both a
+promise and the enunciation of a spiritual law. The purpose to do
+God’s will itself clarifies the spiritual sight, so that the soul
+recognizes the Spirit of God in the life, the character, and the
+teachings of his Son. The degree of advancement which one subsequently
+makes in comprehending the full significance of those teachings will
+depend partly upon the purity of his spiritual purposes, but partly
+upon other conditions. Not the mere outward obedience to God’s
+commandments, but a true spiritual purpose, is declared to be the
+condition of spiritual light; and to that purpose is attached, not a
+promise of _all_ light, but only of so much as will enable the soul to
+know the source from which it may obtain constantly increasing
+illumination. Nevertheless, the first step toward the solution of any
+theological difficulty whatever, is repentance of sin and practical
+obedience to the voice of God in the soul. Except a man be born again
+he cannot _see_ the kingdom of God.
+
+
+    18 He[269] that speaketh of himself seeketh his own glory:
+       but he that[270] seeketh his glory that sent him, the same
+       is true, and no unrighteousness is in him.
+
+          [269] ch. 8:50.
+
+          [270] Prov. 25:27.
+
+
+    19 Did not Moses[271] give you the law, and _yet_ none[272]
+       of you keepeth the law? Why go ye about to kill[273] me?
+
+          [271] John 1:17; Gal. 3:19.
+
+          [272] Rom. 3:10-19.
+
+          [273] ch. 5:16, 18; Matt. 12:14.
+
+=18, 19. He that speaketh from himself seeketh his own glory.= _From_
+(ἀπό) represents the remote cause; _out of_ (ἐκ) represents the more
+immediate cause. The former refers to what is general, the latter to
+what is special. See _Rob. Lex._, ἀπό. Every Christian teacher must
+speak _out of_ himself, _i. e._, out of his own experience of truth
+internally possessed and become a part of his nature; but no Christian
+teacher may speak, _from_ himself, _i. e._, of his own notions and by
+his own authority. The inward experience out of which he speaks is
+powerful only as it is derived from the Spirit of God. Egotism is the
+natural expression of him who speaks from himself, and has not the
+rhetorical skill to conceal the inherent weakness.--=But he
+that seeketh his glory that sent him, the same is true, and no
+unrighteousness is in him.= This is a general proposition. In so far
+as any one seeks the divine glory he is preserved both from error and
+from unrighteousness (Rom. 8:1, 2; 1 John 1:5, 7; 3:6). Christ is the
+only one who is absolutely true, and in whom is no unrighteousness,
+because he is the only one in whom there is no self-seeking.--=Did not
+Moses give you the law=, etc. The connection is well given by Alford:
+“There is a close connection with the foregoing. The will to do his
+will was to be the great key to a true appreciation of his teaching;
+but of this there was no example among _them_; and therefore it was
+that they were no fair judges of the teaching, but bitter opponents
+and persecutors of Jesus, of whom, had they been anxious to fulfil the
+law, they would have been earnest and humble disciples” (ch.
+5:46).--=Why go ye about to kill me?= The reference is to the purposed
+assassination at a previous visit to Jerusalem (ch. 5:18), a purpose
+from which the Pharisees had evidently not relented (ch. 7:1).
+
+
+    20 The people answered and said,[274] Thou hast a devil:
+       who goeth about to kill thee?
+
+          [274] ch. 8:48.
+
+
+    21 Jesus answered and said unto them, I have done one work,
+       and ye all marvel.
+
+
+    22 Moses[275] therefore gave unto you circumcision; (not
+       because it is of Moses, but[276] of the fathers;) and ye on
+       the sabbath day circumcise a man.
+
+          [275] Lev. 12:3.
+
+          [276] Gen. 17:10.
+
+
+    23 If a man on the sabbath day receive circumcision, that
+       the law of Moses should not be broken; are ye angry at me,
+       because[277] I have made a man every whit whole on the
+       sabbath day?
+
+          [277] ch. 5:8.
+
+
+    24 Judge[278] not according to the appearance, but judge
+       righteous judgment.
+
+          [278] Deut. 1:16, 17.
+
+=20-24. Thou hast a devil; who goeth about to kill thee?= It is evident
+from ver. 25 that some of his auditors knew the secret design which had
+been formed for Christ’s assassination. Their language here is that
+of foulest abuse. I judge then that they were startled by Christ’s
+sudden revealing of the secret designs against him; and with that
+inconsistency which is common to the self-condemned, they in the same
+sentence denied that his death had been compassed, and implied that the
+fact that it was compassed had been disclosed to him by an evil spirit
+which possessed him.--=Jesus answered * * * * I have done one work,
+and ye all marvel.= The work referred to is that described in the
+fifth chapter of John, the only miracle in Jerusalem up to this time
+which is described in detail; not the only one which he had wrought
+(chaps. 2:23; 3:2), but presumptively the last one. They wondered not
+at the miracle, but at the fact that he had performed it on
+the Sabbath day (ch. 5:16). It is not necessary to give to the
+word _wonder_ here any accessory idea, as of doubt (_Bengel_)
+or disquietude (_Chrysostom_); Christ begins with the mildest
+characterization of their sentiment as that of mere surprise. Here, as
+habitually, he does not proceed to severe language till milder
+language has proved unavailing.--=Moses therefore gave unto you
+circumcision.= There is some doubt whether the word _therefore_
+belongs to this or to the preceding verse; _i. e._, whether Christ
+says, _I have done one work, and ye all therefore marvel_, or, _Moses
+therefore gave unto you circumcision, not because it is of Moses, but
+of the fathers_. The latter reading is preferred by the later
+scholars, _e. g._, Bengel, Meyer, Alford, against Olshausen, Tholuck.
+Either is grammatically possible; and the purely grammatical
+considerations appear to me to be about equally balanced. The latter
+interpretation is preferable, because it gives a better meaning to the
+sentence. Accepting this rendering, the meaning appears to be, Moses
+gave unto you circumcision for this reason, viz., because it was
+patriarchal, not because it originated with him. And this statement of
+the reason of the Mosaic law respecting circumcision affords a basis
+for the argument which follows. It was a saying of the rabbis “that
+circumcision drives away the Sabbath,” and they held that the rite,
+notwithstanding the work which it necessarily entailed, might be
+performed on the Sabbath day, because it was of patriarchal origin,
+and so antedated the Mosaic institution of the Sabbath. Christ,
+referring to this fact, convicts the Jews of inconsistency in being
+angry with him for placing the law of mercy above the law of the
+Sabbath. For the law of mercy was older than either; it belongs to the
+eternal law of God’s nature.--=That the law of Moses should not be
+broken.= That law prescribed that circumcision should be performed on
+the eighth day (Lev. 12:3); to allow that day to pass by, therefore,
+without circumcision would be a breach of the law.--=Because I have
+made an entire man= (ὅλον ἄνθρωπον) =well on the Sabbath day=. We can
+hardly suppose, with Bengel and Olshausen, that the _entire man_ here
+signifies the healing of both soul and body; for there is no evidence
+in the original account that the physical was accompanied with a
+spiritual healing, and no likelihood that Christ’s auditors would have
+understood him here to refer to spiritual healing. The contrast rather
+seems to be between circumcision as an act of wounding, which brought
+only ceremonial cleanness, and the miracle at the pool of Bethesda,
+which gave relief from the consequences of sin (ch. 5:14), and gave
+health to the whole body.--=Judge not according to appearance, but
+judge righteous judgment.= See Zech. 7:9. One of Christ’s Sabbath
+laws; we are ourselves to avoid, but we are not to condemn in others,
+the appearance of evil. What is Sabbath observance and what Sabbath
+transgression is to be determined, not by the external act, but by the
+inward motive and the ultimate end.
+
+
+    25 Then said some of them of Jerusalem, Is not this he,
+       whom they seek to kill?
+
+
+    26 But, lo, he speaketh boldly, and they say nothing unto
+       him. Do[279] the rulers know indeed that this is the very
+       Christ?
+
+          [279] verse 48.
+
+
+    27 Howbeit[280] we know this man whence he is: but when
+       Christ cometh, no man knoweth whence he is.
+
+          [280] Matt. 13:55.
+
+=25-27. Then said some of them of Jerusalem.= Residents of Jerusalem,
+who were therefore more likely than the pilgrim strangers to know the
+designs of the hierarchy.--=Whom they seek to kill.= See chaps. 5:18;
+7:19, 32.--=Surely= (μήποτε) =the rulers do not know that this is
+indeed the Messiah=? The form of the sentence is an inquiry, strongly
+implying a negative answer.--=Howbeit as to this fellow, we know
+whence he is; but when the Messiah cometh, no man knoweth whence he
+is.= It is true that prophecy foretold that the Messiah should be born
+in Bethlehem (Micah 5:2; Matt. 2:6); but according to the Rabbinical
+teaching he was straightway to be snatched away by spirits and
+tempests, lie hidden for a while, and unexpectedly and supernaturally
+reappear to enter upon his miraculous mission (Lightfoot on Matt.
+2:1). The people here bore an unconscious testimony to the Messiahship
+of Jesus; for they neither knew his earthly nor his heavenly origin.
+They believed him who was born in Bethlehem to be a native of
+Nazareth, and the Son of God to be the son of a carpenter.
+
+
+    28 Then cried Jesus in the temple as he taught, saying, Ye
+       both know me, and ye know whence I am: and[281] I am not
+       come of myself, but he that sent me[282] is true, whom[283]
+       ye know not.
+
+          [281] ch. 5:43.
+
+          [282] Rom. 3:4.
+
+          [283] chaps. 1:18; 8:55.
+
+
+    29 But[284] I know him: for I am from him, and he hath sent
+       me.
+
+          [284] ch. 10:15; Matt. 11:27.
+
+=28, 29. Then Jesus cried aloud teaching in the temple, and said, Ye
+do indeed know me, and ye know whence I am; and I am not come of
+myself, but it is the True One who hath sent me; him ye do not know. I
+know him, for I have come from him, and he it is that hath sent me
+forth.= As I read it, this is one of those outbursts of indignation
+with which we occasionally meet in the teachings of Christ. The
+obduracy and resoluteness in evil of the Jews aroused his indignation
+and elicited his stern rebuke. Comp. chaps. 8:41, 44; 9:41; Matthew,
+ch. 23. I understand then his language to be neither ironical nor
+interrogative, but affirmative, and not to refer to his human nature
+and origin, but to his divine character and mission. In his miracles
+and his instructions they had seen and heard enough to assure them
+that he was from God (chaps. 3:2; 11:47, 48). Their contemptuous
+declaration, _We know this fellow_, he transformed into an indictment
+against them. They had whispered it; he proclaimed it aloud. “Ye do
+know me,” he says, “and ye know whence I am, for the authentication of
+my divine mission is ample. Ye do know that I am not come of myself,
+for my whole life is a conclusive demonstration that I am not a
+self-seeker.” The _True One_ is not equivalent to the Truthful One nor
+the Really Existent One merely, but the One True God (2 Chron. 15:3;
+Jer. 10:10; John 17:3; 1 Thess. 1:9; 1 John 5:20). Him they did not
+and could not know, because the knowledge of God is only for the pure
+in heart (Matt. 5:8). Jesus knew him, for he had been his companion
+from eternity. In a sense we are all from God, but not in the sense in
+which Christ here indicates that he is from God. The preposition used
+(παρά) has the sense of _from beside, from near_, French _de chez_
+(_Rob. Lex._). The declaration is interpreted by ch. 1:1; Phil. 2:6.
+The public exposure of their whispered contempt, the equally public
+exposure of the secret thought of their own hearts, which they had not
+themselves read as clearly as Christ read it for them, and the tone of
+fearless assumption in which he at once claimed to be the companion of
+the Only True God and declared that they did not even know Him, whose
+peculiar people it was their peculiar boast to be, angered the
+Judeans, and especially the hierarchy, and led to the unsuccessful
+attempt to arrest Jesus recorded in the succeeding verse.
+
+
+    30 Then[285] they sought to take him: but no man laid hands
+       on him, because his hour was not yet come.
+
+          [285] ch. 8:37; Mark 11:18; Luke 20:19.
+
+
+    31 And many[286] of the people believed on him, and said,
+       When Christ cometh, will he do more miracles than these
+       which this _man_ hath done?
+
+          [286] ch. 4:39.
+
+=30, 31. They sought therefore to arrest him.= An arrest for the
+purpose of bringing him before the authorities, not a mere lawless act
+of a mob, is indicated by the original (πιάζω). The attempt, however,
+was probably made by some of the people, acting without special
+authority; this is implied by the account of the official action
+subsequently taken (ver. 32).--=Because his hour was not yet come.=
+The hour appointed in the divine counsel for his passion and death.
+The immediate cause of the failure to arrest may have been a fear of
+the Galileans and others with whom Christ was popular; but John passes
+this wholly by to speak of the real reason in the divine counsels.
+Predestination is quite as strongly marked in John as in Paul.--=But
+of the multitude many believed on him.= The degree of faith is not
+indicated. Its spirituality may have been very slight; yet the rest of
+the sentence certainly indicates that they were inclined to think that
+this might be the promised Messiah.--=More miracles than these which
+this one hath done.= To those which had been wrought in Jerusalem were
+probably added, in their thought, those which had been wrought in
+Galilee; some of these had doubtless been witnessed by many of the
+Galileans present.
+
+
+    32 The Pharisees heard that the people murmured such things
+       concerning him; and the Pharisees and the chief priests
+       sent officers to take him.
+
+
+    33 Then said Jesus unto them, Yet[287] a little while am I
+       with you, and _then_ I go unto him that sent me.
+
+          [287] chaps. 13:33; 16:16.
+
+
+    34 Ye[288] shall seek me, and shall not find _me_: and
+       where I am, _thither_ ye cannot come.
+
+          [288] ch. 8:21; Hos. 5:6.
+
+=32-34. The Pharisees and the chief priests sent officers to take
+him.= This was an official act on the part of the Sanhedrim or its
+officers, carrying out the design of certain of the people, as
+indicated in ver. 30; and it is the first official endeavor to arrest
+him, the beginning of a course of action consummated in his final
+arrest, trial, and crucifixion.--=Therefore said Jesus unto them.= A
+break evidently occurs between verses 31 and 32. The discourse up to
+ver. 31 is continuous, and took place about the middle of the feast,
+that is, the third or fourth day; the discourse in verses 37-39 was on
+the last day of the feast; between the two the orders for Christ’s
+arrest were given. Verses 33, 34 are founded on Christ’s knowledge of
+those orders, and it is a reasonable surmise that the presence of the
+officers suggested it to him and interpreted its meaning to some at
+least of his auditors.--=Yet a little while am I with you.= About six
+months after this address he was crucified.--=And I go unto him that
+sent me.= With this explicit statement of his meaning, interpreted as
+it was by the previous declaration that it was the true God who had
+sent him, it is difficult to understand how the Jews could have been
+perplexed respecting his meaning. De Wette’s explanation that they
+knew not the One who had sent him, and therefore that this saying was
+a dark one to them, is not wholly satisfactory, for surely they did
+know who was meant by the phrase, _he that sent me_, and as surely
+they could not fail to understand that going to God was equivalent to
+death. Meyer supposes that the words _him that sent me_ in this verse
+were not a part of Christ’s discourse, but added, perhaps by John
+himself; but they are not wanting in any of the manuscripts; and that
+is both a doubtful and a dangerous kind of criticism which removes a
+difficulty by the summary process of removing the difficult words,
+without any external authority for so doing. I believe therefore that
+Christ was explicit, that he was understood, and that the assumed
+perplexity of his hearers was a piece of hypocrisy. See on verses 35,
+36.--=Ye shall seek and shall not find me; and where I am ye cannot
+come.= The key to the true interpretation of this passage, is afforded
+by Luke 17:22; John 8:21; 13:33. Christ does not refer to an inimical
+seeking; the _search_ here is the same as the _desire_ to see one of
+the days of the Son of man in Luke 17:22; _i. e._ the Jewish desire
+for a manifestation of the Messiah. He does not refer to a true
+spiritual seeking, for in ch. 8:21 he declares, to the same Jewish
+auditors, _Ye shall seek me and ye shall die in your sins_. Eusebius
+declares that many Jews in consequence of the judgments of God on
+Jerusalem became believers; such did indeed seek Christ, but they
+found him. The meaning then is that in the coming days of travail and
+sorrow, when many should go out after false Christs (Matt. 24:23, 24),
+the Jews would earnestly desire a Messiah for their deliverer, whom,
+however, they could not have, because with their own hands they had
+put him to death. They would seek, but theirs would be a temporal, not
+a spiritual seeking; the seeking of fear and self-interest, not of
+repentance, faith, and love. This verse affords no authority whatever
+for the opinion that any earnest spiritual soul ever seeks Christ in
+vain.
+
+
+    35 Then said the Jews among themselves, Whither will he
+       go, that we shall not find him? will he go unto the
+       dispersed[289] among the Gentiles, and teach the Gentiles?
+
+          [289] Isa. 11:12; James 1:1; 1 Pet. 1:1.
+
+
+    36 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?
+
+=35, 36. Then said the Jews among themselves.= Their utterance has
+been by some regarded as the utterance of a genuine perplexity. So
+apparently Maurice: “He had broken down the barriers between different
+classes of Israelites--between Galileans, Samaritans, and Jews. Why
+might he not carry his designs further? Why might he not go to the
+dispersed tribes in heathen lands? Why might he not preach to the
+heathen themselves?” By others it is regarded as the language of scorn
+and contempt. So Meyer: “An insolent and scornful supposition, which
+they themselves, however, do not deem probable (therefore the question
+is asked with μή), regarding the meaning of words to them so utterly
+enigmatical. The bolder mode of teaching adopted by Jesus, his
+universalistic declarations, his partial non-observance of the law of
+the Sabbath, would lead them, perhaps, to associate with the
+unintelligible statement a mocking thought like this, and all the more
+because much interest was felt among the heathen, partly of an earnest
+kind, and partly (comp. St. Paul in Athens) arising from curiosity
+merely, regarding the Oriental religions, especially Judaism.” The
+latter view seems to me the more probable, because (1) it is
+inconceivable that the Jews should have misapprehended Christ’s
+meaning (ver. 33, note); (2) his analogous language in the next
+chapter they clearly did understand to refer to his death (ch. 8:22);
+(3) the fact that what was said was “among themselves” indicates that
+it was not an honest perplexity, in which case they would have asked
+Christ for an explanation, but of the same quality as the murmuring
+reported in verses 26, 27.
+
+
+    37 In the last[290] day, that great _day_ of the feast,
+       Jesus stood and cried, saying, If[291] any man thirst, let
+       him come unto me, and drink.
+
+          [290] Lev. 23:36.
+
+          [291] Isa. 55:1; Rev. 22:17.
+
+=37. In the last day, that great day of the feast.= The feast of the
+Tabernacles proper lasted for seven days (Lev. 23:34, 41, 42), but on
+the eighth day a solemn assembly kept as a feast-Sabbath was directed
+to be held (Lev. 23:36; Numb. 29:35; Neh. 8:18); and though the people
+dwelt in the booths only the seven days, this eighth day was reckoned
+by the Jews as a part of the feast. Whether the seventh or the eighth
+is intended here by the “last day of the feast” is a little uncertain,
+as it also is whether the drawing of water from the brook Siloah,
+which was a characteristic ceremonial of the other days of the feast,
+took place also on the eighth day. This ceremonial recalled the
+miraculous supply of water in the wilderness from the riven rock; it
+was connected by the more superstitious of the people with the notion
+that at this time God determined the amount of rain which should fall
+during the year; and the more spiritual saw in it a symbol of the time
+when the promised gift of the Holy Spirit should be bestowed upon
+Israel (Isa. 12:3). Whether the words of Christ were uttered, as Dr.
+Geikie supposes, during this ceremonial, or, as Alford supposes, the
+day after this service had come to an end, the reference to it is
+unmistakable. Dr. Geikie’s supposition certainly makes this reference
+more striking, and gives, if not peculiar significance, at least
+peculiar force, to Christ’s words. “The last day of the feast, known
+as ‘the Hosanna Rabba’ and the ‘Great Day,’ found him, as each day
+before, doubtless, had done, in the temple arcades. He had gone
+thither early, to meet the crowds assembled for morning prayer. It was
+a day of special rejoicing. A great procession of pilgrims marched
+seven times round the city, with their lulabs, music, and loud-voiced
+choirs preceding, and the air was rent with shouts of Hosanna, in
+commemoration of the taking of Jericho, the first city in the Holy
+Land that fell into the hands of their fathers. Other multitudes
+streamed to the brook of Siloah, after the priests and Levites,
+bearing the golden vessels with which to draw some of the water. As
+many as could get near the stream drank of it amidst loud shouting of
+the words of Isaiah--‘Ho, every one that thirsteth, come ye to the
+waters,’ ‘With joy shall we draw water from the wells of
+salvation’--rising in jubilant chants on every side. The water drawn
+by the priests was, meanwhile, borne up to the temple, amidst the
+boundless excitement of a vast throng. Such a crowd was, apparently,
+passing at this moment. Rising as the throng went by, his spirit was
+moved at such honest enthusiasm, yet saddened at the moral decay which
+mistook a mere ceremony for religion. It was burning autumn weather,
+when the sun had for months shone in a cloudless sky, and the early
+rains were longed for as the monsoons in India after the summer heat.
+Water at all times is a magic word in a sultry climate like Palestine,
+but at this moment it had a double power. Standing, therefore, to give
+his words more solemnity, his voice now sounded far and near over the
+throng, with soft clearness, which arrested all: If any man thirst,
+let him come unto me and drink.”--(_Geikie._)--=If any man thirst.=
+This is not an unconditional promise; it is conditioned, not merely on
+desire, but on a fervent desire. Comp. Isa. 55:1; Matt. 5:6; Rev.
+22:17. “None are called to obtain the riches of the Spirit but those
+who burn with the desire of them. For we know that the pain of thirst
+is most acute and tormenting, so that the very strongest men, and
+those who can endure any amount of toil, are overpowered by
+thirst.”--(_Calvin._) An illustration of this spiritual thirst is
+afforded by David in Psalms 42, 43, and by Paul in Phil. 3:8-14.--=Let
+him come unto me.= If one can imagine these words spoken to the throng
+while the procession is marching into the temple, or even just after
+the solemn service is over and the minds of the people are still full
+of it, he will form a faint conception of the divine assumption
+implied in them; and if he further considers the effect produced, both
+on the multitude (verses 40, 41) and on the officers sent to arrest
+Jesus (ver. 46), he will form a faint conception of the divine dignity
+with which those words were uttered.
+
+
+    38 He that believeth on me, as the scripture hath said,
+       out[292] of his belly shall flow rivers of living water.
+
+          [292] ch. 4:14; Prov. 18:4; Isa. 58:11.
+
+=38. He that hath faith in me.= As in ch. 6 to eat the flesh and drink
+the blood of Christ is to have faith in him and live by him, so here,
+to come unto him and drink is to come with the affections and receive
+him into the soul.--=As the Scripture hath said.= There is no passage
+in the O. T. which directly sustains this citation, and no reason to
+suppose that Christ refers to any lost book. Alford refers to Ezek.
+47:1-12, where the river of the water of life is described as flowing
+from under the temple, which Alford regards as a symbol of the
+believer; similarly Olshausen; but both this reference and that to
+Zech. 14:8 are remote and unnatural. We are either to suppose that the
+phrase “as the Scripture hath said” refers only to the preceding
+clause, “he that believeth on me,” so that the meaning is, He that
+according to the O. T. believeth on me; or else we are to suppose that
+John by the following verse (39) not only interprets the meaning of
+Christ’s promise, but also the meaning of his reference, and that we
+are to look for the Scripture in those passages which refer to
+and promise the gift of the Holy Ghost. The former of these
+interpretations is that of Chrysostom, the latter that of Meyer, who
+refers to Isa. 44:3; 55:1; 58:1; Joel 3:18; Zech. 13:1.--=Shall flow
+rivers of living water.= This declaration is not to be limited so that
+it shall be simply equivalent to the promise in John 4:14, “Whosoever
+drinketh of the water that I shall give him shall never thirst.” The
+language _out of his belly_ clearly implies something received that it
+may flow _from_ the recipient unto others. The water which he drinks
+becomes in him a spring from which living waters flow, as the light
+which illuminates him makes him in turn one of the lights which
+illuminate the world (Matt. 5:14; Phil. 2:15). That this is the
+meaning is clear, not only from the language here, but from John’s
+interpretation in the succeeding verse. “The mutual and inspired
+intercourse of Christians from Pentecost downwards, the speaking in
+psalms and hymns and spiritual songs, the mutual edification in
+Christian assemblies by means of the charismata even to the speaking
+with tongues, the entire work of the apostles, of a Stephen and so on,
+furnish an abundant historical commentary upon this text.”--(_Meyer._)
+
+
+    39 (But this spake he of the[293] Spirit, which they that
+       believe on him should receive: for the Holy Ghost was not
+       yet _given_; because that Jesus was not yet glorified.)
+
+          [293] ch. 16:7; Isa. 44:3; Joel 2:28; Acts 2:17, 33.
+
+=39. But this spake he of the Spirit.= This declaration of John makes
+the second chapter of Acts and the succeeding history of the Church of
+Christ the true commentary on Christ’s promise.--=For the Spirit was
+not yet.= The meaning cannot of course be that the Holy Spirit had no
+existence, for “this would be not only in flat contradiction to chaps.
+1:32, 33; 3:5, 8, 34, but to the whole O. T., in which the agency of
+the Spirit in the _outward world_ is recognized even more vividly than
+in the N. T.” (_Alford._) And it is not only in the outward world that
+the O. T. recognizes the Holy Spirit, but also in the hearts of
+individual prophets, who thus became the ministers of divine grace to
+others (Gen. 41:38; Exod. 4:11, 12; 31:3; 2 Chron. 15:1; Ps. 51:11;
+Isa. 63:11, 14). Nor does the addition by the translators of the word
+_given_ adequately represent the meaning, for the Holy Ghost was given
+before the glorification of Christ, but not to all men; he was not a
+universal gift. The meaning is that the dispensation of the Holy Ghost
+had not yet begun; he had not yet been so given that whoever had faith
+in the Son of God received the gift of the Holy Ghost and became one
+of the Lord’s prophets (Acts 2:38). See Acts 2:4, note.--=Because
+Jesus was not yet glorified.= The death and resurrection of Christ
+were the conditions precedent of the outpouring of the Holy Ghost (ch.
+14:16, 17; 16:7; Acts 1:7-9).
+
+
+    40 Many of the people therefore, when they heard this
+       saying, said, Of a truth this is the Prophet.[294]
+
+          [294] ch. 6:14; Deut. 18:15, 18.
+
+
+    41 Others said, This is the[295] Christ. But some said,
+       Shall[296] Christ come out of Galilee?
+
+          [295] chaps. 4:42, 6:69.
+
+          [296] verse 52; ch. 1:46.
+
+
+    42 Hath not the scripture said, That Christ[297] cometh of
+       the seed of David, and out of the town of Bethlehem,[298]
+       where David[299] was?
+
+          [297] Ps. 132:11; Jer. 23:5.
+
+          [298] Micah 5:2; Luke 2:4.
+
+          [299] 1 Sam. 16:1-4.
+
+
+    43 So there was a division among the people because of him.
+
+
+    44 And some of them would have taken him; but no man laid
+       hands on him.
+
+=40-44.= These verses give the impressions produced on different
+auditors by Christ’s discourses at the feast. The word _many_ is
+wanting in the best manuscripts, and is omitted by Lachmann,
+Tischendorf, Meyer, Alford, Schaff; for it read _some_. Some regarded
+Jesus as the prophet foretold in Deut. 18:15 (comp. ch. 1:21; Matt.
+16:14); others thought that he might even be the Messiah. See ver. 31.
+The opponents of Christ based their opposition not upon his character
+or that of his teaching, but upon their Jewish prejudice to his
+supposed Galilean origin. There is no good ground for the conclusion,
+arrived at by some rationalistic critics from John’s language here,
+that he did not know that Jesus was born in Bethlehem. Writing his
+Gospel many years after the main facts of Christ’s birth, life, and
+death were known throughout the church, he here simply narrates as an
+historian the objections which the Judeans made to the claim that
+Jesus was the Messiah; to have pointed out their mistake would have
+been a work of supererogation. Alford’s note on this point is quite
+conclusive: “De Wette’s ‘probability that John knew nothing of the
+birth at Bethlehem’ reaches much further than may appear at first. If
+John knew nothing of it, and yet the mother of the Lord lived with
+him, the inference must be that _she_ knew nothing of it--in other
+words, that it never happened.”
+
+
+[Illustration: OFFICERS OF THE CHIEF PRIESTS.]
+
+
+    45 Then came the officers to the chief priests and Pharisees;
+       and they said unto them, Why have ye not brought him?
+
+
+    46 The officers answered, Never[300] man spake like this
+       man.
+
+          [300] Luke 4:22.
+
+=45, 46. Then came the officers.= Not Roman soldiers, but temple
+police, answering to the modern constable or the Roman lictor or the
+English beadle. They had been directed by the officers of the
+Sanhedrim to arrest Jesus (ver. 32). Presumptively this return of the
+officers occurred several days after their commission to make the
+arrest. They had been watching him during the feast.--=Never man spake
+like this man.= They were not overawed by the multitude, but by the
+words of Christ himself. There is no stronger testimony, even in the
+Gospels, to the marvellous moral power of Christ’s personality and
+words than this declaration of the temple police, who were probably
+ignorant but also simple men, without the culture, but also without
+the religious prejudices, of the rulers. In the life of Whitefield are
+several illustrations of analogous moral power over roughs who had
+come to the preaching to break it up, but who remained spell-bound
+under its influence. To have elicited such testimony as this from such
+men as these, Jesus must have possessed the power of a true oratory.
+
+
+    47 Then answered them the Pharisees, Are ye also deceived?
+
+
+    48 Have any of the rulers[301] or of the Pharisees believed
+       on him?
+
+          [301] ch. 12:42; Jer. 5:4, 5; 1 Cor. 1:26.
+
+
+    49 But this people, who knoweth not the law, are cursed.
+
+=47-49.= The language of the Pharisaic rulers is that of unbounded
+scorn for Jesus and for the multitude. The latter are declared to be
+under divine wrath and cursed with moral blindness because they have
+an admiration for such a Sabbath-breaker. “All here is wonderfully
+living and characteristic. The faint effort of the officers to execute
+the command of their masters; the awe which held them back; their
+simple confession of the power which they found in the words of Jesus;
+the surprise of the Sanhedrim that the infection should have reached
+even their servants; their terror lest there might be traitors in the
+camp, lest any Pharisee or lawyer (probably some eyes were turned on
+Nicodemus) should have been carried away by the impulse to which the
+crowd, naturally enough, had yielded; their scorn of the people, as
+wretched, ‘accursed’ men, utterly ignorant of the law--who does not
+feel as if he were present in that convocation of doctors? as if he
+were looking at their perplexed and angry faces? as if he were hearing
+their contemptuous words?”--(_Maurice._)
+
+
+    50 Nicodemus saith unto them, (he[302] that came to Jesus
+       by night, being one of them,)
+
+          [302] ch. 3:2.
+
+
+    51 Doth[303] our law judge _any_ man before it hear him,
+       and know what he doeth?
+
+          [303] Deut. 17:8; Prov. 18:13.
+
+
+    52 They answered and said unto him, Art thou also of
+       Galilee? Search and look: for out of Galilee[304] ariseth
+       no prophet.
+
+          [304] Isa. 9:1, 2.
+
+=50-52.= On the character of Nicodemus, see notes on ch. 3. The
+impression which Jesus had made upon him in that interview was an
+abiding one. There is a covert sarcasm in his question here, _Doth our
+law judge the man except it first hear him and know what he doeth?_
+They themselves knew not the law, and were openly disregarding it. The
+Rabbinical laws explicitly required that every accused person should
+have a hearing, with an opportunity to confront the witnesses against
+him and to cross-examine them. See Vol. I, p. 298. That Nicodemus’
+rebuke was felt by the Pharisees is shown by the tone of their answer.
+They replied, not by argument, but by a sneer, _Art thou also of
+Galilee?_ and by a falsehood, _Out of Galilee hath arisen_ (perfect,
+not present) _no prophet_. Jonah was of Galilee (2 Kings 14:25),
+Elijah very probably so (1 Kings 17:1;--_Alford_), and Nahum either of
+Galilee or of Assyria, a heathen land (Nahum 1:1). The prejudices of
+the Pharisees led them to forget their history as well as their law.
+In lieu of _doth our law judge any man?_ read _the man_, _i. e._, this
+man; Nicodemus refers specifically to Jesus. In lieu of _ariseth_ read
+_hath arisen_; though there is some uncertainty. Alford gives the
+present tense, _ariseth_; Lachmann, Tischendorf, and Meyer, with
+greater probability, the past tense, _hath arisen_. With either
+reading the meaning is substantially the same; not, as Godet, The
+promised prophet is not now arising, but, as Meyer and Alford, No
+prophet ever ariseth from Galilee.
+
+
+    53 And every man went unto his own house.
+
+=53.= This verse belongs with the next chapter.
+
+
+
+
+                             CHAPTER VIII.
+
+
+Ch. 7:53 to 8:11. THE WOMAN TAKEN IN ADULTERY.--ILLUSTRATES: THE TACT
+OF CHRIST--THE PRECEPT, JUDGE NOT, THAT YE BE NOT JUDGED--THE POWER OF
+CONSCIENCE--THE CHRISTIAN TREATMENT OF THE FALLEN.
+
+PRELIMINARY NOTE.--Verse 53 of ch. 7 belongs unquestionably with the
+first eleven verses of ch. 8. Whether the whole passage is really a
+part of John’s Gospel or no is one of the most difficult and doubtful
+questions in Biblical criticism. The weight of critical authority is
+against it; the weight of internal evidence is in its favor. For a
+complete discussion of the considerations _pro_ and _con_, the student
+must be referred to the commentaries of Alford, Meyer, Luthardt,
+and Godet, the last being, of the three, the most comprehensive in
+its treatment. Here I give briefly (1) the facts, (2) the different
+opinions, (3) my own conclusion.
+
+I. _The facts._ (1) The passage in question is wanting in many if not
+most of the best MSS.; pre-eminently the Alexandrian, the Vatican, the
+Ephraem, and the Sinaitic. Of the great manuscripts, the Cambridge
+alone contains it. (2) It is transposed in some documents; one places
+it in John after 7:36; ten at the end of John; four in the Gospel of
+Luke, at the close of ch. 21. (3) In those MSS. which contain it there
+are great variations. Griesbach distinguishes three entirely different
+texts; the ordinary text, that of the Cambridge MS., and that
+resulting from a collection of other MSS. Alford gives these three in
+his Greek Testament. Sixty various readings are found in these twelve
+verses. “No genuine apostolic text has ever undergone such
+alterations.”--(_Godet._) (4) The style and character of the narrative
+is strikingly unlike John. These differences are partly verbal, and
+are apparent only to the Greek scholar. Ten expressions are given by
+Meyer as non-Johannean. They are partly structural, and as easily
+recognized by the English reader as by the Greek scholar. Such are the
+propounding of a question concerning the law to tempt Christ, and the
+departure of Christ at night from the temple, both of which agree
+rather with the Synoptics’ account of the last sojourn in Jerusalem
+than with John’s account of this period of Christ’s ministry. If the
+account is omitted altogether, the discourse in ch. 7 and that in ch.
+8 appear to be in close connection; the interruption of this incident
+is not very clearly cognate to either discourse; and it is not John’s
+habit to narrate incidents that are not connected with and do not lead
+to some discourse of the Lord. (5) Among the fathers Origen,
+Chrysostom, Theophylact, and Tertullian are altogether silent about
+the passage; Jerome, Ambrose, and Augustine recognize it as authentic;
+among critical scholars Lucke, Tholuck, Olshausen, De Wette, Luthardt,
+Hengstenberg, Schenkel, Godet, Lachmann, Tischendorf, Alford, and
+Schaff apparently agree in regarding it as an addition by some other
+hand to John’s Gospel; Bengel and Hilgenfeld are the only scholars of
+widely recognized reputation who defend its Johannean authorship. (6)
+But though the narrative is unlike John, the act is very like Jesus.
+The whole scene possesses an air of historic reality: the arrest of
+the woman, the demand on Jesus, the Pharisaic contempt for public
+morality in obtruding the crime and the criminal on public attention
+in the temple courts; the attempt to entrap Jesus; the skill of his
+reply; the subtle recognition of the woman’s shame and despair, and
+the gentle avoidance of adding to it, in turning the public gaze from
+her to himself by writing on the ground; the final confusion of the
+Pharisees and release of the woman. It is impossible to believe that
+any monkish mind conceived of this and added it to the narrative. The
+deed is the deed of Christ, whether or no the record is the record of
+John.
+
+II. _Opinions._ These are three: (1) That the narrative belongs here;
+was written by John, and was expunged from the Gospel at an early date
+because it was feared that an immoral use would be made of it. This
+was Augustine’s opinion. But this hypothesis does not account for the
+variety of readings, nor for peculiarities in character and diction
+which make it unlike John’s Gospel. (2) That it is an interpolation of
+a later age, for a purpose, by some early copyist. But the copyist who
+could have conceived this incident must have possessed the moral
+genius of Christ himself. “It is eminently Christlike, and full of
+comfort to penitent outcasts. It breathes the Saviour’s spirit of holy
+mercy, which condemns the sin and saves the sinner. It is parallel to
+the parable of the prodigal, the story of Mary Magdalene, and that of
+the Samaritan woman, and agrees with many express declarations of
+Christ that he came not to condemn, but to save the lost (John 3:17;
+12:47; Luke 9:56; 19:10; comp. John 5:14; Luke 7:37, etc.). His
+refusal to act as judge in this case has a parallel in a similar case
+related in Luke 12:13-15.”--(_Schaff._) (3) That it is a tradition of
+the apostolic age, and was incorporated in the present evangelical
+narratives, probably in the second or third century, but in different
+forms and in different places. It may have been originally part of one
+of the lost Gospels. Eusebius relates that the work of Papias
+contained “the history of a woman accused before the Lord of numerous
+sins, a history contained also in the Gospel of the Hebrews.” This
+opinion, which is substantially that of Godet, Meyer, Luthardt, and
+Alford, accounts for the existence of the narrative, the apparent
+truthfulness of it, the variations of form, and the non-Johannean
+characteristics of style. It seems to me inherently the most probable.
+On internal grounds it seems to me clear that the narrative is
+historical; on critical grounds that it is not John’s; who was its
+author and how it became incorporated in John’s Gospel is a matter
+only of conjecture.
+
+
+     1 Jesus went unto the mount of Olives.
+
+
+     2 And early in the morning he came again into the temple,
+       and all the people came unto him; and he sat down, and
+       taught them.
+
+=Ch. 7:53 to 8:1, 2. Every man went unto his own house; Jesus went unto
+the Mount of Olives.= The force of the contrast is impaired by the
+unfortunate and unnatural break between the two clauses of what should
+be printed as a single sentence. The auditors had homes; Jesus had no
+where to lay his head; and if, as is probable, this incident belongs
+to the Passion week, it was not safe for him to spend a night within
+the city walls. He either spent it on the mount or went beyond it to
+Bethany, the home of his friends Martha and Mary.--=He sat down and
+taught them.= One of the indications that this passage is not from
+John; for “it is not in John’s manner to relate that Jesus taught
+them, without relating what he taught” (_Alford_).
+
+
+[Illustration: THE MOUNT OF OLIVES. (From the wall of Jerusalem.)]
+
+
+     3 And the scribes and Pharisees brought unto him a woman
+       taken in adultery; and when they had set her in the midst,
+
+
+     4 They say unto him, Master, this woman was taken in
+       adultery, in the very act.
+
+
+     5 Now[305] Moses in the law commanded us that such should
+       be stoned: but what sayest thou?
+
+          [305] Lev. 20:10.
+
+=3-5. Brought unto him a woman.= There was no reason why they should
+have brought her to him, except for the purpose of involving him in
+difficulty.--=When they had set her in the midst.= This public
+exposure to shame was itself a terrible punishment, and aroused the
+pity, the shame, and the indignation of Jesus. It was not done in the
+interest of public morals. They were flagrantly disregarded in this
+obtrusion of a public scandal into the midst of the temple worship, by
+accusers who cared not for her, nor for the general public, if they
+could but involve in perplexity and bring into disrepute the Rabbi
+whom they so bitterly hated.--=In the very act.= The man was equally
+amenable under the Mosaic law to the death penalty (Lev. 20:10; Deut.
+22:22). But the man they had let go; for then, as now, society
+punished the guilty woman, but not the guilty man.--=That such should
+be stoned.= Stoning was only commanded by Moses for unfaithfulness in
+a betrothed virgin (Deut. 22:23, 24). But infidelity in a wife is made
+by the preceding verse punishable with death, and perhaps, by
+implication, the same form of death.
+
+
+[Illustration: THE WOMAN AND HER ACCUSERS.
+
+“_He that is without sin among you let him first cast a stone at her._”]
+
+
+     6 This they said, tempting him, that they might have to
+       accuse him. But Jesus stooped down, and with _his_ finger
+       wrote on the ground, _as though he heard them not_.
+
+=6. This they said tempting him.= The commentators have been needlessly
+puzzled to explain how Christ’s answer to this question could have
+furnished matter for accusation. The Pharisees would have accused him
+to the people, not to the Roman government. The law of Moses was a dead
+letter. There is no authentic instance in post-Mosaic history of an
+execution under it. Divorce was easy, and the injured husband generally
+avoided public disgrace by simply separating from his unfaithful wife.
+Could Christ refuse to adjudge the case? He had claimed to be King of
+Israel, in the Sermon on the Mount, had put his own precepts above
+those of Moses, and had proclaimed a far more stringent law of purity
+than Moses ever enacted (Matt. 5:27-32). Could he acquit her,
+and so set aside the Mosaic law? He had declared that not one jot or
+tittle of it should pass away till all was fulfilled, and that whoever
+relaxed the least of its precepts should be least in his kingdom. Could
+he condemn her? He would thus revive an obsolete statute, and enforce
+it against a hapless and defenceless woman--he who had come to seek
+and to save the lost, who had received the publican and harlot among
+his disciples, and had accepted the homage of a notorious woman of the
+town (Luke 7:36-39). It often happens that people are unwilling
+to have a teacher set aside in theory a law which they are equally
+unwilling to see enforced in practice. Only a small minority is willing
+in our own day to abolish capital punishment; but only rarely is a
+jury willing to inflict it. There are comparatively few persons who
+are willing to live according to the Sabbath law which they wish their
+minister to preach.--=But Jesus stooped down and with his finger wrote
+on the ground.= The words _as though he heard them not_ are an addition
+of the translators, though at least one manuscript contains the
+idea. What was the meaning of this action? Various opinions have been
+suggested, _e. g._, a usual act signifying preoccupation of mind
+(_Alford_); to hide his own confusion, the shock to his own moral
+sensibility by the grossness of the Pharisees’ public abuse of the
+woman (_Geikie_); as a judge, for a judicial sentence is not only
+pronounced, but written (_Godet_); as a refusal to interfere, a sign
+that he paid no attention to their question (_Meyer_, _Luthardt_).
+His object in this writing seems to me to be interpreted by its
+result. It turned all eyes from the wretched woman, in an anguish of
+shame and terror, to himself. She stood alone and forgotten; all eyes
+were then and have ever since been fixed on the figure of Christ,
+wondering what and why he wrote in the dust. It is not fanciful to
+note the contrast between this writing and that prescribed in case
+of the trial of a suspected adulteress by the Mosaic law (Numb.
+5:23). The priest was to write certain curses in a book, then
+wash them with bitter water, which the accused was required to drink,
+that the curses might enter into her if she were guilty. Christ, on
+the contrary, writes his sentence on the sand, where, in a moment,
+it will be effaced by the pardon, “Neither do I condemn thee; go,
+and sin no more.” What he wrote has been made a matter of ingenious
+rather than profitable conjecture. The most probable conjecture is that
+he wrote the sentence, “He that is without sin amongst you,” etc.,
+thus enabling the Pharisees, if they had not been too passionately
+intent on their design, to avoid his public rebuke.
+
+
+     7 So when they continued asking him, he lifted up himself,
+       and said unto them, He that is without sin among you,[306]
+       let him first cast a stone at her.
+
+          [306] Deut. 17:7; Rom. 2:1, 22.
+
+
+     8 And again he stooped down, and wrote on the ground.
+
+
+     9 And they which heard _it_, being convicted by _their own_
+       conscience, went out one by one, beginning at the eldest,
+       _even_ unto the last: and Jesus was left alone, and the
+       woman standing in the midst.
+
+=7-9. So when they continued asking.= They would not take the rebuke
+of his quiet contempt. Had they stopped to think, conscience would
+have answered their inquiry; but they were too eager; they did not
+hear what it had to say to them; Christ must interpret its voice; and
+he did so with a poignant rebuke.--=He that is without sin among you,
+let him first cast a stone at her.= Christ puts on them the problem
+with which they had sought to perplex him. In their vindictive haste
+they had forgotten the provision of the law that the witnesses on
+whose testimony the accused was condemned should cast the first stone
+(Deut. 17:5-7). They had also forgotten the provision of the
+Rabbinical law that, in case of accusation, if the husband was not
+guiltless, the wife could not be condemned (_Lightfoot_). Christ
+recalls these two principles, and leaves them to solve their own
+problem. Go on, he says in effect, and try and condemn the accused
+according to your own law. Let the sinless cast the first stone. But a
+deeper meaning is in his words. Unchastity was a universal sin in the
+first century. Its extent in Palestine is illustrated by the
+licentious lives of the Herods, father and sons. Nowhere was this vice
+more flagrant and unrestrained than among the priests, whose
+licentiousness was no secret to the common people (see Matt. 12:39;
+James 4:4). It was this revelation of their own guilt, implied in the
+words and easily understood by the people, which stung them, and drove
+them, self-condemned, one by one, from the presence of both the
+accused and the judge.--=And again he stooped down.= To give
+conscience in them an opportunity to assert itself, with as little
+resistance as possible from pride. He gave them no opportunity to
+answer; he did not look to see who was first to withdraw.--=Beginning
+with the elders.= The word rendered eldest (πρεσβυτέρων) is almost
+universally rendered _elders_, generally as an official designation,
+and frequently in connection with the word _ruler_ (_e. g._, Matt.
+15:2; 16:21; Mark 8:31; 15:1; Luke 7:3; 22:52). Here it seems to me
+more probably to designate rank (_Lucke_, _De Wette_) than age
+(_Luthardt_, _Godet_). The leaders in the accusation were the first
+to withdraw. The words “even unto the last” are wanting in most
+MSS.--=Jesus was left alone.= The circle of accusers had all
+withdrawn. The people and the disciples may have still remained; hence
+the woman is described as “standing in the midst;” that is, of the
+auditors who, before this interruption, had been listening to the
+teaching of Jesus (ver. 2). The woman remains waiting, as if to
+receive the sentence of Jesus. The people remain waiting to hear the
+end of this strange episode.
+
+
+    10 When Jesus had lifted up himself, and saw none but the
+       woman, he said unto her, Woman, where are those thine
+       accusers? hath no man condemned thee?
+
+
+    11 She said, No man, Lord. And Jesus said unto her, Neither
+       do I condemn[307] thee: go, and sin[308] no more.
+
+          [307] ch. 3:17.
+
+          [308] ch. 5:14.
+
+=10, 11. Hath no man condemned thee?= They had then _all_withdrawn?--
+=Neither do I condemn thee.= He contrasts himself with the accusers;
+they could not, he will not. He does not, however, pronounce her
+forgiven. There is no evidence of repentance or of faith, as, for
+example, in the case of the woman that was a sinner in Luke 7:37. His
+language condemns the sin, and it gives opportunity for repentance
+to the sinner. “It is a declaration of sufferance, not of
+justification.”--(_Godet._)--=Go, and sin no more.= Comp. ch. 5:14.
+The object of divine forgiveness is a divine life in the forgiven.
+
+       *       *       *       *       *
+
+Ch. 8:12-20. CHRIST’S DISCOURSE CONCERNING HIMSELF.--HE IS LIGHT,
+LIBERTY, LIFE.--HE GIVES LIGHT TO THOSE THAT FOLLOW HIS EXAMPLE,
+LIBERTY TO THOSE THAT OBEY HIS WORD, LIFE TO THOSE THAT PUT THEIR
+FAITH IN HIM.--HE IS ATTESTED BY HIS OWN CHARACTER AND BY HIS FATHER’S
+WITNESS.--HE IS MADE KNOWN IN AND BY HIS PASSION AND DEATH.--HIS FATHER
+IS THE SOURCE OF HIS TEACHING, HIS WORKS, AND HIS CHARACTER.--HIS
+CHARACTERIZATION OF WILFUL OPPUGNERS OF THE TRUTH: CHILDREN OF THE
+WORLD; CHILDREN OF THE DEVIL.--CHRIST’S SHORT METHOD WITH DEISTS (ver.
+46). See note at end of chapter.
+
+The exact chronology of the events from this point to the close of
+the tenth chapter is very uncertain and quite unimportant. One
+characteristic feature of the feast of the Tabernacles was the
+illumination of the temple; the two great candelabra of the Court of
+the Women were lighted, and it is said in the Rabbinical hooks that
+the light shone all over Jerusalem. Since Christ was accustomed to
+take his text from passing events, it is a not improbable surmise that
+this illumination afforded the suggestion for the discourse on the
+divine light which follows. The illumination of the temple
+commemorated the pillar of fire, as the ceremony of drawing water (see
+ch. 7:37, etc., notes) commemorated the striking of the rock in Horeb
+and the gift of water from it, and the dwelling in booths recalled the
+time when Israel dwelt in tents and booths in the wilderness. We may
+therefore see in Christ an antitype of the fiery cloud that guided
+Israel in their pilgrimage, and in the Shechinah filling the
+Tabernacle (Exod. 40:34, 35), an illustration of the light which
+Christ imparts to those that follow him.
+
+
+    12 Then spake Jesus again unto them, saying, I[309] am the
+       light of the world: he that[310] followeth me shall not
+       walk in darkness, but shall have the light of life.
+
+          [309] chaps. 1:4; 9:5.
+
+          [310] ch. 12:35, 46.
+
+=12. I am the light of the world.= The illumination of the temple
+lighted Jerusalem; that of the fiery cloud, Israel. Christ is
+the light, not merely of his disciples, or of the Jewish nation,
+but of the _world_, a word which here, as always in the N. T.,
+stands for the whole human race. Comp. ch. 1:4, 9, notes. He is
+the _light_ as well as the life, coming to instruct as well as
+to revive; a Saviour from ignorance as well as from wilful sin.
+Therefore no ignorance or doubt need keep the soul that desires
+light away from Christ. He need not wait for instruction, any more
+than for reformation, before he comes to Christ.--=He that follows
+me need not walk in darkness.= The best reading is subjunctive,
+not indicative. _Following Christ_, not believing something about
+him, is the way out of darkness into light. Comp. ch. 7:17, and note
+the fact that in no single instance did Christ call on any one of
+his disciples to form correct opinions about him before becoming
+his follower. They followed first and learned afterward. Even he
+who doubts whether Christ is not a myth can still follow the ideal
+life.--=But shall have the light of life.= That is, the light which
+guides and nourishes the true, the spiritual life. Comp. ch. 6:48,
+“bread of life.” See Ps. 119:105, where the Bible is compared to a
+lantern carried to light the path on a dark night. He is a light not
+for the illumination of doubtful questions in science or metaphysics or
+abstract theology, but for the solution of practical problems in the
+moral and spiritual life.
+
+
+    13 The Pharisees therefore said unto him, Thou[311] bearest
+       record of thyself; thy record is not true.
+
+          [311] ch. 5:31.
+
+
+    14 Jesus answered and said unto them, Though I bear record
+       of myself, _yet_ my record is true: for I know whence I
+       came, and whither I go; but[312] ye cannot tell whence I
+       come, and whither I go.
+
+          [312] chaps. 7:28; 9:29, 30.
+
+=13, 14. Thou bearest record of thyself; thy record is not true.=
+See ch. 5:31, note; perhaps the Pharisees here refer to Christ’s
+declaration there.--=Though I bear record of myself, yet my record is
+true; for I know whence I have come= (my origin) =and whither I go=
+(my destiny). In general no man can bear testimony of himself, however
+truthful he may be, for no man understands his own mission. He may
+faithfully do from day to day the work which God gives him to do, and
+yet not comprehend the relation which that work bears to the great
+problems of life and destiny which the Eternal Spirit is working out
+in the race. But Christ could bear record of himself, for he knew
+himself; he knew the Father; he knew his own origin and his own
+destiny; and he knew the relation which his life and death sustained
+to the world’s life.--=Ye know not= (not merely cannot tell) =whence I
+am coming and whither I am going=. Christ knew whence he _had come_
+(ἠλθον, past tense), _i. e._, from the glory he had with the Father
+from the beginning of the world (chaps. 1:1; 17:5); the Pharisees did
+not know whence he was ever _coming_ (ἔρχομαι, present tense), _i.
+e._, they had no spiritual sense to perceive and appreciate that
+divine grace of which he was ever the recipient, and that constant
+communion with the Father from which he was ever bringing divine light
+and life wherewith to bless his followers.
+
+
+    15 Ye judge after the flesh; I[313] judge no man.
+
+          [313] chaps. 3:17; 12:47.
+
+
+    16 And yet if I judge, my[314] judgment is true: for[315] I
+       am not alone, but I and the Father that sent me.
+
+          [314] 1 Sam. 16:7; Ps. 45:6, 7; 72:2.
+
+          [315] verse 29; ch. 16:32.
+
+=15, 16. Ye judge according to the flesh.= They therefore rejected
+Jesus Christ as the Messiah, because he did not come with the earthly
+pomp, or bring the earthly deliverance, which they had expected.--=I
+judge no one.= Yet his fan is in his hand; and even while he lived he
+was sifting the wheat from the tares. He judges not; the world is
+self-judged and self-condemned. Every soul that rejects the light doth
+thereby write its own condemnation. “Light is come into the world, and
+men loved darkness rather than light, because their deeds were evil”
+(John 3:19).--=Yet if I judge, my judgment is true; for I am not
+alone, but I and the Father that sent me.= Comp. ch. 5:30. The Spirit
+of the Father, given without measure to Christ, makes his spiritual
+judgments absolutely without error. In the measure in which this
+spirit is received and followed by the disciple, it similarly makes
+the disciple’s judgments true. See Matt. 16:19, note; John 20:22, 23.
+
+
+    17 It is also written[316] in your law, that the testimony
+       of two men is true.
+
+          [316] Deut. 17:6; 19:15.
+
+
+    18 I am one that bear witness of myself, and the
+       Father[317] that sent me beareth witness of me.
+
+          [317] ch. 5:37.
+
+
+    19 Then said they unto him, Where is thy Father? Jesus
+       answered, Ye[318] neither know me, nor my Father: if[319]
+       ye had known me, ye should have known my Father also.
+
+          [318] verse 55; chaps. 16:3; 17:25.
+
+          [319] ch. 14:7, 9.
+
+
+    20 These words spake Jesus in the treasury,[320] as he
+       taught in the temple: and no man laid hands on him;
+       for[321], his hour was not yet come.
+
+          [320] Mark 12:41.
+
+          [321] ch. 7:30.
+
+=17-20. Also in your own law.= Not in _our_ law; Christ never classes
+himself with the Jews, nor counts himself as under their law. He obeys
+it, not because it is binding, but by a voluntary subjection, for
+example’s sake (Matt. 3:15; 17:27). The reference here is to Deut.
+17:6; 19:15.--=I am one that bear witness concerning myself.= Not
+merely nor mainly by words; for Christ said comparatively little in
+public concerning his character; but by his life and works. See John
+14:11.--=And the Father that sent me beareth witness of me.= By direct
+declarations to his divine character and mission (Matt. 3:17; John
+12:28); by the testimony of prophets and apostles, especially of John
+the Baptist (Luke 2:28-32, 38; John 1:32-34, 36); by the voice of
+angels (Luke 2:9-14); by the miracles wrought (John 11:42); but still
+more by that manifestation of the divine presence which made itself
+felt in many ways in Christ’s person, as in his attraction of
+publicans and sinners to himself, his expulsion of the traders from
+the temple, his passing through the mob at Nazareth, etc. Godet tells
+a story in illustration of the power of this witness of the Spirit.
+About 1660, Hedinger, chaplain to the Duke of Wurtemberg, took the
+liberty of censuring his sovereign, at first in private, but afterward
+in public, for a serious fault. The latter, much enraged, sent for
+him, resolved to punish him. Hedinger, after seeking strength by
+prayer, repaired to the prince, the expression of his countenance
+betokening the peace and the presence of God. The prince, after
+looking at him for a moment, asked, in agitation, “Why did you not
+come alone?” and dismissed him unharmed. The vital communion of this
+servant of God with his God was a sensible fact, even to one whom
+anger had exasperated. Comp. Acts 4:13; 6:15.--=Who is your Father?=
+Asked, not in perplexity, for Christ’s reference to God as his
+Father had been so frequent at Jerusalem that they could not have
+misunderstood his meaning, but in scorn. Christ’s reply is adapted to
+the spirit of their inquiry.--=Ye neither know me nor my Father.= They
+gloried in being the peculiar people of God; but they as little
+apprehended him as they did Christ his Son.--=If ye had known me ye
+would have known my Father also.= For the Son is the way to the
+Father. The converse of this proposition is also true, He that knows
+the Father will know the Son. Both are known by the spiritual
+sense; and the same faculty which appreciates the divine qualities
+resplendent in the Son will answer to and be ready to receive and be
+impressed by the divine qualities in the invisible Spirit, the Father
+whom no one hath seen or can see.--=In the treasury.= See Luke 21:1,
+note. The thirteen trunks or chests placed for the reception of the
+gifts of the worshippers, and properly called the treasury, were in
+the Court of the Women. Each bore an inscription, indicating the use
+to which the money placed therein was devoted. Probably either that
+part of the Women’s Court where these chests stood, or, more probably,
+an adjoining apartment used in connection with them, perhaps where the
+money was kept, was also designated the treasury, and it is this
+apartment that is indicated by the word here.--=For his hour was not
+yet come.= See ch. 7:30, note.
+
+
+    21 Then said Jesus again unto them, I go my way, and
+       ye[322] shall seek me, and[323] shall die in your sins:
+       whither I go, ye[324] cannot come.
+
+          [322] ch. 7:34.
+
+          [323] Job 20:11; Ps. 73:18-20; Prov. 14:32; Isa.
+          65:20; Ephes. 2:1.
+
+          [324] Luke 16:28.
+
+=21. I go away.= Not _my way_, a translation for which there is no
+authority whatever in the original.--=And ye shall seek me, and shall
+die in your sins.= _In your sins_ means not, _by reason of your sins_,
+but, _while continuing in a state of sin_. This verse is not to be
+taken as an evidence that a sincere and contrite seeking of Christ as
+a pardoning and redeeming Saviour will ever be in vain. It is
+interpreted by many a so-called death-bed repentance, in which
+deliverance from a future penalty is sought, without any real
+contrition of heart for past sins. But, coupled with the next clause,
+it seems to me strongly opposed to the doctrine of a universal
+restitution.--=Whither I go ye cannot come.= Compare ch. 7:34, “Ye
+shall seek me and shall not find me; and where I am, thither ye cannot
+come,” and contrast ch. 14:3, “I will come again and receive you unto
+myself, that where I am, there ye may be also.” See also ch. 17:24.
+
+
+    22 Then said the Jews, Will he kill himself? because he
+       saith, Whither I go, ye cannot come.
+
+
+    23 And he 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[325] therefore unto you, that ye shall die in
+       your sins: for[326] if ye believe not that I am _he_, ye
+       shall die in your sins.
+
+          [325] verse 21.
+
+          [326] Mark 16:16.
+
+=22-24. Will he kill himself?= This they said to each other, partly in
+perplexity, partly in scorn. Contrast their different interpretation
+but similar spirit in ch. 7:35. Christ, in his reply, repels the idea
+that he had referred to his death; they cannot come where he is going,
+because he is going to that heaven from which he first came, and they
+are of the earth earthy. Comp. 1 Cor. 15:50, “Flesh and blood cannot
+inherit the kingdom of God.”--=Ye are from beneath, I am from above.=
+This statement is interpreted by the clause which follows.--=Ye are
+of= (_from_, ἐκ) =this world, I am not of= (_from_, ἐκ) =this world=.
+Man is born of the flesh, and therefore is flesh, needing to be born
+anew and from above in order to enter into the kingdom of heaven (ch.
+3:5, 6). Christ was born, even in his earthly nature, of the Spirit
+(Luke 1:35), was from his birth the Son of God, and therefore did not
+need to experience the new birth. Though John does not describe his
+supernatural birth, he recognizes it. Christ’s language here would be
+incomprehensible but for the interpretation afforded by the narratives
+of his advent in Matthew and Luke. The declaration “Ye are from
+beneath” here is not equivalent to the declaration of ver. 44, “Ye are
+of your father the devil.” Here he speaks only of the earthly nature
+inherited; there of the wilful sin superadded.--=If ye believe not
+that I am, ye shall die in your sins.= In the phrase “I am” there is a
+reference to Exod. 3:14, and the language implies the divinity of
+Christ, and would be so understood by his Jewish auditors, and was so
+understood by them. See ver. 38 and note. But it is not equivalent to
+a general statement that belief in the divinity of Jesus Christ is
+essential to salvation. It was addressed to men who had abundant
+reason to believe that Christ was the divine Messiah of prophecy, and
+who were wilfully ignorant of the truth. We must not give the words
+any wider application than our Lord gave to them himself. To reject
+Christ is fatal; to be ignorant of him is not.
+
+
+    25 Then said they unto him, Who art thou? And Jesus saith
+       unto them, Even _the same_ that I said unto you from the
+       beginning.
+
+=25. Who art thou?= A question asked possibly partly in perplexity and
+partly in scorn, but more for the purpose of evoking an answer which
+would give them a point for an attack upon Christ.--=Even the same that
+I said unto you from the beginning.= The grammatical difficulties in
+the correct rendition of this passage are almost insuperable, and no
+two scholars give exactly the same shade of meaning to it, while none
+of the interpretations afforded are altogether satisfactory, even to
+the interpreter. The principal interpretations are: (1) _What I from
+the beginning am teaching you? do you ask that?_ An interrogative
+expression of surprise. According to this view Christ does not answer
+the question at all. (2) _Why indeed do I still speak to you at all?_ A
+language of reproach. (3) _Even the same that I said unto you from the
+beginning_, the rendering of our English version. (4) _Essentially that
+which also I discourse to you_; _i. e._, You are to ascertain my nature
+by a study of my discourses. Neither one of these interpretations, it
+will be seen, affords a direct answer to the question.
+
+
+    26 I have many things to say and to judge of you: but[327]
+       he that sent me is true; and I speak to the world those
+       things which I have heard of him.
+
+          [327] ch. 7:28.
+
+
+    27 They understood not that he spake to them of the Father.
+
+=26, 27. Many things I have which I might say, and many sentences
+which I might pronounce concerning you.= The meaning and the
+connection is obscure, and the translation which I have given is not
+so literal as that of the English version. But Christ elsewhere
+declares that he has not come to judge the world (ver. 15; chaps.
+3:17; 12:47), and to understand him here to assert the contrary makes
+his utterances contradictory. Moreover, if we interpret his
+declaration as the English version does, it is difficult to see any
+connection with the preceding or the subsequent clause. I understand
+therefore that he means that he _has_ many things to say, and many
+judgments formed in his own mind, which he might pronounce, but that
+he will only speak those things which he has been commissioned by the
+Father to speak; and his commission at this time is not to judge, but
+to save the world.--=They understood not that he spake to them of the
+Father.= Strange! Less strange, perhaps, than it now seems to us, for
+we read this discourse in the light of eighteen centuries of
+Christianity. So far, too, Christ had not designated by any title the
+One who had sent him. He had veiled his meaning, as he did in the
+parables, that he might not be fully understood at once; for he could
+hope to get lodgment for the truth only by gradually unfolding it.
+“There is no accounting for the _ignorance of unbelief_ as any
+minister of Christ knows by painful experience.”--(_Alford._)
+
+
+    28 Then said Jesus unto them, When ye have lifted up[328]
+       the Son of man, then shall ye know that I am _he_, and
+       _that_ I do nothing of myself; but as my Father hath taught
+       me, I speak these things.
+
+          [328] chaps. 3:14; 12:32.
+
+
+    29 And he that sent me is with me: the Father hath not left
+       me alone; for I do always those things that please him.
+
+
+    30 As he spake these words, many[329] believed on him.
+
+          [329] ch. 10:42.
+
+=28-30. When ye have lifted up the Son of man.= The phrase Son of man
+was used by the rabbis, who borrowed it from David, for the Messiah
+(see Matt. 10:23, note). The Greek verb here rendered _lifted up_
+(ὑψόω) is used by John only with reference to the crucifixion (chaps.
+3:14; 8:28; 12:32, 34), but everywhere else in the N. T. is used in
+the sense of _exalted_, and is so translated except in James 4:10. See
+Matt. 11:23; Luke 1:52; Acts 2:33; 5:31, etc. This fact is of itself
+an indication that John’s Gospel was written after the cross had been
+seen to be the means by which Christ was himself exalted, his glory,
+not his shame. It is the cross which has led to his recognition among
+men as the Son of God (Mark 15:39; 1 Cor. 1:23, 24); to his exaltation
+by the Father (Phil. 2:8-10); to his adoration in heaven (Rev.
+5:12).--=Ye shall know that I am.= See on ver. 24. The passion and
+death of Christ is the attestation of his divinity (Mark 15:39).--=I
+do nothing of myself; but as the Father hath taught me I speak these
+things.= In Christ’s time the things _done_, _i. e._, the miracles,
+were recognized as signs of divine presence and power; more and more
+the _words spoken_ are recognized as still greater signs of the divine
+presence and power. The word is more than the external work, the truth
+is greater than the miracle.--=He that sent me is with me.= The Son is
+a manifestation of the Father, because the Father is ever in and
+working and speaking through the Son. He is not merely an ambassador
+sent by, he is a tabernacle in which dwells, the Eternal King. So
+Christ, who sends forth his disciples (ch. 17:18), is ever with them
+(ch. 14:17, 23; Matt. 28:20).--=The Father hath not left me alone; for
+I do those things that please him always.= _Always_ is emphatic. In
+this uniformity of obedience to the Father’s will is the secret of the
+abiding of his presence; it is true for us, as for Christ, that doing
+the Father’s pleasure secures the divine fellowship (chaps. 14:21;
+15:10).--=Many believed on him.= Comp. ch. 12:42. Faith, like
+knowledge, is of different degrees, and the quality of this faith is
+not indicated. It may have been like the seed received on stony places
+(Matt. 13:20, 21). But beware of understanding here, or anywhere, by
+this phrase a mere intellectual belief in Christ as either Rabbi,
+Prophet, or Messiah. To _believe on_ always signifies an emotion or
+heart action. “Our Lord’s words did not appeal to the understanding;
+they were not argumentative; we cannot account for their influence by
+any processes of logic. So far as we can judge from a very simple
+statement, they went straight to the heart; the faith which they
+called forth was a faith of the heart.”--(_Maurice._)
+
+
+    31 Then said Jesus to those Jews which believed on him, If
+       ye continue[330] in my word, _then_ are ye my disciples
+       indeed;
+
+          [330] Rom. 2:7; Col. 1:23; Heb. 10:38, 39.
+
+
+    32 And ye shall know[331] the truth, and the truth shall
+       make you free.[332]
+
+          [331] Hos. 6:3.
+
+          [332] ch. 17:17; Ps. 119:45; Rom. 6:14, 18, 22; James
+                1:25; 2:12.
+
+
+    33 They answered him, We be Abraham’s seed, and were never
+       in[333] bondage to any man: how sayest thou, Ye shall be
+       made free?
+
+          [333] Lev. 25:42.
+
+=31-33. If ye continue in my word, then are ye my disciples indeed.=
+A promise and a condition. The thing promised is discipleship. “They
+should be--what? Saints? divines? doctors? No; but what is much
+better than any of the three--what all the three should wish to
+be raised into--_disciples_. They will then be learners, learners
+sitting continually at the feet of the true Teacher.”--(_Maurice._)
+The theology of Christ is a progressive theology; the promise to his
+followers is not that they shall be learned, acquiring the truth once
+for all, but learners, ever acquiring it more and more. This promise is
+conditioned on--what? Receiving his word? defending his word? No; but
+abiding in his word, _i. e._, living, moving, and having their being
+in it. The word of Christ cannot be accepted once for all; the soul,
+to be nourished on it, must abide in it, as the body abides in and is
+nourished by the atmosphere (comp. chaps. 5:38; 6:56; 15:4-10; 1
+John 2:6, 10, 14, etc.; 3:6). To be Christ’s disciples indeed, we
+must _continue_ (Matt. 13:20, 21; John 6:66; Col. 1:23; Heb. 10:38;
+Rev. 2:7-11, 17) _in_ (John 15:1-7; Rom. 8:9; Gal. 2:20; Col.
+1:27) _the word of Christ_ (Matt. 11:29, 30; 1 Cor. 3:11; Gal.
+1:8).--=And ye shall know the truth.= Living according to the word
+of Christ is the condition precedent to a true apprehension of
+the truth. Christ teaches that life precedes creed; the church
+has too often reversed this, making the creed precede life. But
+a creed that does not grow out of spiritual experience is dead.
+There is no virtue in the doctrine of native depravity except as
+an outgrowth of personal humility; nor in belief in a personal
+God, except as it is rooted in a living experience of faith in
+him.--=And the truth shall make you free.= This, too, the church
+has often reversed, bringing men into bondage unto a creed, instead of
+using the creed as an instrument to enlarge their intellectual
+independence.--=We be Abraham’s seed, and were never in bondage to any
+one.= This is the language of pride, and it is not more true than the
+language of pride is ordinarily. Politically the nation had been in
+bondage to Babylon, Persia, Greece, Rome. Spiritually it had been in
+bondage to idolatries in past times, _e. g._, the reign of Manasseh,
+and was now in bondage to the rabbis, literalists in interpretation,
+and without spirituality or sympathy (Matt. 23:4). Christ, however,
+rarely enters into argument; he makes no attempt to refute their
+statement, pays no heed to their interruption, but goes on with his
+discourse.
+
+
+    34 Jesus answered them, Verily, verily, I say unto you,
+       Whosoever[334] committeth sin is the servant of sin.
+
+          [334] Rom. 6:16, 20; 2 Pet. 2:19.
+
+
+    35 And the servant[335] abideth not in the house for ever:
+       _but_ the Son abideth ever.
+
+          [335] Gal. 4:30.
+
+
+    36 If[336] the Son therefore shall make you free, ye[337]
+       shall be free indeed.
+
+          [336] Isa. 61:1.
+
+          [337] Rom. 8:2; Gal. 5:1.
+
+=34-36. Whosoever committeth sin= (lives in the commission of sin) =is
+the slave= (not servant) =of sin=. He is in bondage to sin. For action
+forms habit, and habit becomes second nature. Thus every sinful act
+tends to bring the soul into bondage to the law of evil habit.
+Striking illustrations of this law of human nature are afforded by
+self-indulgence in appetite; but the same principle is involved in all
+evil-doing--it tends to fasten evil habits on the soul. See Rom.
+6:16-18; 7:9-24. And this law belongs to human nature; it is equally
+operative in Jew and Gentile, in church-member and in man of the
+world. Every sin helps to weld a chain.--=The slave abideth not in the
+house forever, but the Son abideth ever.= The language is parabolic;
+the meaning seems to me to be this: The world is in bondage; it
+_seems_ to be under Satan; his promise to Christ, “All these things
+will I give thee if thou wilt fall down and worship me,” appears not
+like a vain promise. But this bondage is short-lived. The kingdoms of
+the world are _in truth_ the kingdoms of the Lord and of his Christ.
+He shall reign forever and forever (Rev. 11:15). He, therefore, who
+yields to the yoke of bondage by conforming to the world gets only a
+brief advantage, for the period of bondage to sin and Satan will soon
+be over. He that accepts Christ as his Lord, and acknowledges
+allegiance to him, will have an eternal freedom in the house which God
+has built, and over which Christ is to have eternal rule (Heb. 3:2-6).
+The world is God’s house, not Satan’s.--=If the Son therefore shall
+make you free.= From past penalty, by himself bearing it for us; from
+the bondage of sin, by giving us power to become the sons of God; from
+the law, by imparting to us a new spiritual life. See Paul’s Epistle
+to the Galatians, especially chaps. 4 and 5, which may be regarded as
+his sermon on this text.--=Ye shall be free indeed.= Made free by the
+_truth_ (ver. 32) as it is in Christ Jesus. For freedom is not
+independence of all law--that never is and never can be; God himself
+is not thus free; it is the comprehension and the right use of law. We
+are free when we perfectly comprehend the laws of nature, _i. e._, of
+God, perfectly and cheerfully comply with them, and so know how to get
+the advantage and profit of them. All progress in material
+civilization has been attained by increasing knowledge of the divine
+laws, and consequently an increased use of them. We have yet to learn
+the gain that there is in a similar comprehension of and obedience to
+the intellectual and the spiritual laws of the universe. Thus it is
+that the _truth_ makes _free_ (ver. 32).
+
+
+    37 I know that ye are Abraham’s seed: but ye seek to kill
+       me, because my word hath no place in you.
+
+
+    38 I[338] speak that which I have seen with my Father: and
+       ye do that which ye have seen with your father.
+
+          [338] ch. 14:10, 24.
+
+=37, 38. I know that ye are Abraham’s seed.= Not equivalent to _I
+know that ye regard yourselves as Abraham’s seed_. The reference is
+to the covenant with Abraham (Gen. 12:1-3; 17:4-8), which
+involved a promise of divine protection and blessing to the nation. The
+Pharisees adhere to the idea of political freedom. Christ assents to
+their declaration that they are the seed referred to in that covenant,
+but returns to the spiritual idea which underlies his discourse, and
+emphasizes the extent to which, in character, they have wandered from
+the pattern set by Abraham.--=Nevertheless= (ἀλλὰ, notwithstanding you
+are Abraham’s seed) =ye seek to kill me= (chaps. 7:1, 19, 32; 8:59;
+10:31, 39). To whom were these words spoken?--to the believing
+Judeans mentioned in ver. 30, or to enemies? The true answer is that
+believers and unbelievers were intermixed in the crowd, and that it
+is as little possible for the reader now as it would have been for
+the observer then to distinguish between them.--=Because my word
+makes no progress in you.= They heard it--nay, crowded round him to
+hear it, were willing and interested listeners. But the truth did not
+get entrance into their hearts, nor permeate their character. It was
+not like the leaven hid in three measures of meal. They were thus a
+type of many modern hearers who listen to the truth, but in whom the
+truth does not work. The words rendered _hath no place_ (οὐ χωρεῖ)
+signify, literally, does not _work, spread, go forward_.--=I do that
+which I have seen with my Father, and ye do that which ye have heard
+with your father= (ἠκούσατε, _heard_, not ἑωράκατε, _seen_, is the
+better reading). Christ approaches a truth whose depths, in our
+ignorance of the spirit world, we cannot sound. This is that every
+soul draws its inspiration from an invisible world--either belongs to
+the kingdom of light and is taught of God, or belongs to the kingdom
+of darkness and is taught of evil spirits. The unseen companions of
+the soul are the most influential. Demoniacal possession is only an
+exceptional fruitage of a universal demoniacal inspiration. See below,
+on ver. 44.
+
+
+    39 They answered and said unto him, Abraham[339] is our
+       father. Jesus saith unto them, If[340] ye were Abraham’s
+       children, ye would do the works of Abraham.
+
+          [339] Matt. 3:9.
+
+          [340] Rom. 2:28, 29; 9:7; Gal. 3:7, 29.
+
+
+    40 But now ye seek to kill me, a man that hath told you the
+       truth, which I have heard of God: this[341] did not Abraham.
+
+          [341] Rom. 4:12.
+
+=39, 40. Abraham is our father.= They recognize, as we all recognize,
+that there is a source from which are drawn the ideas and the
+influences which mould our character. This fountain is, according to
+their conception, Abrahamic. It is true that character is moulded
+by national influences; but these are not the profoundest nor the
+most potent.--=If ye were Abraham’s children ye would do the works
+of Abraham.= Seed they are, children they are not. Descendants? yes!
+disciples? no! They do not do that which they have heard from Abraham.
+We are the children of a noble ancestry, the Reformers, the Puritans,
+and the like, only as we show their spirit in dealing with the men and
+the problems of our own time.--=This did not Abraham.= Called of God
+to leave his country, and his kindred, and his father’s house, he did
+not resist, but left all to go out, not knowing whither he went.
+Abraham obeyed the divine message; the seed of Abraham would kill the
+divine messenger.
+
+
+    41 Ye do the deeds of your father. Then said they to him,
+       We be not born of fornication; we[342] have one Father,
+       _even_ God.
+
+          [342] Isa. 63:16; 64:8.
+
+
+    42 Jesus said unto them, If[343] God were your Father, ye
+       would love me: for I proceeded forth and came from God;
+       neither came I of myself, but[344] he sent me.
+
+          [343] Mal. 1:6; 1 John 5:1.
+
+          [344] ch. 17:8, 25.
+
+=41, 42. Ye do the deeds of your father.= A generic truth; the
+spiritual paternity of any soul may be known by its deeds; the
+source of its life is witnessed by the life itself.--=We be not
+born of fornication.= It is a Jewish legend to this day that
+Jesus was born of adultery. This is the Jewish explanation of his
+premarital birth. I believe that this legend had been invented in
+Christ’s own time to account for his supernatural birth, and that
+the expression here is a scornful allusion to this dishonoring
+report. This, at least, though I do not find it suggested by any
+of the commentaries, seems to me the most natural explanation of
+the language of the Pharisees, which has given the scholars
+no little difficulty. Other explanations suggested--_e. g._, that Sarah
+was not an adulteress, and therefore the Jews were certainly children
+of Abraham (_Meyer_), or that, unlike the Samaritans, there was no
+taint of heathen blood in their veins (_Alford_, _Godet_)--seem to me
+unnatural and far-fetched, and are apparently not very satisfactory
+even to those who suggest them.--=We have one Father, even God.= They
+abandon their claim to have derived their life from Abraham, and
+substitute a claim to derive it from the God of Abraham. Or we may
+suppose that, the first interlocutors being silenced, others make this
+assertion.--=If God were your Father ye would love me.= The practical
+and present application is that every soul whose life is truly rooted
+in God will be drawn toward Christ by spiritual sympathy.--=For I came
+forth and am here from God.= The first verb (ἐξῆλθον) indicates
+Christ’s _coming forth_ from the glory which Christ had with the
+Father from the beginning of the world (John 17:5); the second verb
+(ἥκω, present formed from a perfect) indicates the _perpetual
+presence_ of the Father with Christ, and Christ’s continuous
+manifestation of the Father to the world.--=Neither came I of myself.=
+Therefore that phase of theology which represents the Son as
+interceding to make a just God merciful, and thus induce him to
+forgive the sinful, is thoroughly false. The mercy of Christ
+originated with the Father; the mission of Christ was wrought out by
+the Father. Christ came not of his own will, but of the Father’s. See
+chaps. 3:16, note; 6:38, note.
+
+
+    43 Why do ye not understand my speech? _even_ because ye
+       cannot hear my[345] word.
+
+          [345] Isa. 6:9.
+
+
+    44 Ye[346] are of _your_ father the devil, and the lusts
+       of your father ye will do. He was a murderer from the
+       beginning, and abode[347] not in the truth, because there
+       is no truth in him. When he speaketh a lie, he speaketh of
+       his own: for he is a liar, and the father of it.
+
+          [346] Matt. 13:38; 1 John 3:8.
+
+          [347] Jude 6.
+
+=43, 44. Why do ye not understand my speech?= He has thus far spoken
+parabolically, as though reluctant to characterize them openly as
+children of the devil. He now abandons the dark saying, and speaks
+plainly.--=Even because ye cannot hear my word.= _Word_ is the doctrine
+taught, _speech_ is the form in which it is clothed; to _hear_ is to
+receive with the heart, as in Matt. 13:16, 20; John 5:24; 8:47, etc.;
+to _understand_ is to comprehend intellectually. The implication then
+is that he who is unwilling to receive and act upon the doctrine of
+Christ in his heart and life cannot comprehend the forms in which it is
+couched. The declaration is thus the converse of ch. 7:17.--=Ye are
+from your father the devil.= God is the Father of Christ, and of all
+those who through faith in Christ are born again; they become by
+adoption his children (Rom. 8:15-17), are sent into the world by their
+Father (ch. 17:18), and manifest their Father unto the world (Phil.
+2:15). In like manner they that resist the truth are children, by
+their own choice, of the devil, commissioned by him, serving him, and
+manifesting his spirit, in their selfishness, cupidity, malice, and
+all uncharitableness. In each case the soul derives its spirit from
+its own chosen father. The whole contrast would be almost meaningless
+if by the devil Christ understood only a poetic personification of
+evil in human nature. There are two households, one of God, the other
+of Satan; two churches, one of truth and love, the other of falsehood
+and malignity. “This verse is one of the most decisive testimonies for
+the objective personality of the devil. It is quite impossible to
+suppose an accommodation to Jewish views, or a metaphorical form of
+speech, in so solemn and direct an assertion as this.”--(_Alford._)--
+=The will= (lusts is too narrow a word; the original signifies earnest
+desire, but generally of a bad sort) =of your father ye are determined
+to do=. Literally, _will to do_. Resolute determination to evil is
+clearly indicated by the form of the sentence (θέλετε ποιεῖν). The
+language of Christ here, therefore, does not apply to sins of
+ignorance and inattention. He is speaking to wilful opposers of the
+truth.--=He was a murderer from the beginning.= Not because he
+inspired Cain’s murder of his brother Abel, but because, from the very
+outset, he endeavored to seduce into disobedience, and so to destroy,
+the human race. His declaration “Ye shall not surely die” (Gen. 3:4)
+was not merely a lie, but a lie having for its object the death of
+mankind.--=Stood not in the truth.= It seems to me that there is here
+a reference to the fall of the devil. So Augustine and the Roman
+Catholic commentators generally; _contra_, Meyer, Alford, and the
+moderns. Satan was in a high position, but he did not _stand_, because
+truth was not his foundation, and--=Because truth is not in him=. No
+definite article is appended to _truth_ here. Satan did not _stand_ on
+the truth of God, because in him, in his inner character, truth found
+no place. We can only stand _by_ the truth when truth is in _our
+inward parts_ (Ps. 51:6), _i. e._, in our desires and our affections.
+The truth must be _in_ us to be _under_ us.--=He speaketh of his own.=
+Out of (ἐκ) his own treasury of evil things. So the evil man, out of
+the evil treasure, bringeth forth evil things (Matt. 12:35).--=For he
+is a liar, and the father of it.= Or _of him_; either the father of
+_lying_ or the father of the _liar_. Either rendering is grammatically
+possible. The latter better fits the context.
+
+
+    45 And because[348] I tell _you_ the truth, ye believe me
+       not.
+
+          [348] Gal. 4:16; 2 Thess. 2:10.
+
+
+    46 Which of you convinceth[349] me of sin? And if I say the
+       truth, why do ye not believe me?
+
+          [349] Heb. 4:15.
+
+
+    47 He that is of God heareth God’s words: ye therefore hear
+       _them_ not, because ye are not of God.
+
+=45-47. But because I tell you the truth ye believe me not.= “A
+thoroughly tragical _because_; it has its ground in the alien character
+of the relation between that which Jesus speaks and their devilish
+nature, to which latter a lie alone corresponds.”--(_Meyer._) Truth
+has not always its evidence in human nature; for human nature may be
+so warped as to be more ready to believe a lie than the truth (Rom.
+1:21; Ephes. 4:18; 2 Thess. 2:11). If Christ had told a lie they
+would have believed him, just as many of those who now rejected him
+did subsequently believe the false Christs of a later date.--=Which of
+you convinceth me of sin.= Not of _error_ (_Calvin_), but of _sin_
+(_Alford_, _Godet_, _Meyer_). Indeed, _error_ in Christ’s teaching in
+this matter would be _sin_; for if his declaration respecting himself,
+that he came not from the earth but from above, from the Father, and
+was the long-anticipated Messiah, was not true, it would have been
+false and fraudulent--not merely a mistake, but a lie. By this
+question he asserts, by implication, his sinlessness; he defies his
+opponents to point out a single sin in his life, a single flaw in his
+character. And they were speechless, as scepticism has been ever
+since, before his incomparable character. The argument is this: If I
+am not the Son of God, find out some human defect that indicates a
+human origin and kinship. And this has never been done. I imagine a
+pause, a moment’s expressive silence, no answer from the Pharisees,
+and then the crushing words that follow, calmly uttered:--=If I say
+the truth, why do ye not believe?=--=He that is of God=--as the
+Pharisees had claimed to be (ver. 41)--=heareth= (receiveth) =God’s
+words; ye therefore hear them not, because ye are not of God=. This is
+Christ’s method with deists. Point out a single flaw in his stainless
+character. You cannot? Then at least listen with reverent attention to
+the words of the sinless man. To refuse a hearing to such an one
+demonstrates hostility to purity and truth, and so to God.
+
+
+    48 Then answered the Jews, and said unto him, Say we not
+       well that thou art a Samaritan, and[350] hast a devil?
+
+          [350] ch. 7:20.
+
+
+    49 Jesus answered, I have not a devil; but I honour my
+       Father, and ye do dishonour me.
+
+
+    50 And I[351] seek not mine own glory: there is one that
+       seeketh and judgeth.
+
+          [351] ch. 5:41.
+
+=48-50. Say we not well thou art a Samaritan and hast an evil
+spirit?= The Jews take to the common resort of men silenced
+and convinced against their will; they reply to argument
+by calling names. _Devil_ is an unfortunate translation, giving the
+English reader the impression that they use the same word which Christ
+has used in ver. 44. Their word is _demon_ (δαιμόνιον), and signifies
+primarily, in classic usage, a tutelary demon or genius; in N. T.
+usage, an evil spirit. These spirits are represented as fallen angels
+(2 Pet. 2:4; Jude 6), subject to Satan (Matt. 9:34; 25:41;
+2 Cor. 12:7; Rev. 12:9), possessing the power of working miracles
+(Rev. 16:14), dwelling in the idols of the heathen and uttering
+the heathen responses and oracles (Acts 16:17; 1 Cor. 10:20; Rev.
+9:20), and the authors of evil to mankind (2 Cor. 12:7; 1 Tim.
+4:1). See _Rob. Lex._, art. δαιμόνιον. The charge had before
+been made by the Pharisees that Christ cast out devils by Beelzebub
+the prince of devils (Matt. 12:24). It is not necessary to trace any
+connection between the two epithets _a Samaritan_ and _possessing a
+demon_. Passion is never coherent. The language is wild, bitter,
+passionate, but illogical and inconsequential.--=I have not a devil *
+* * * ye do dishonor me.= He passes by the charge of being a Samaritan
+in silence, for the author of the parable of the Good Samaritan
+refuses to recognize opprobrium in it; he calmly denies the charge of
+having a demon, and declares that by the discourses which they
+attribute to a demon he honors the Father, while they dishonor him.
+Peter’s declaration (1 Pet. 2:23), “Who, when he was reviled, reviled
+not again, but committed himself to him that judgeth righteously,” is
+illustrated by Christ’s response here. Contrast his indignation at the
+wrong done to others (Matt. 23:14, 15, 23, etc.) with his mildness
+when wrong is done to himself. And the next verse gives the secret
+reason of his calmness.--=I am not seeking my own glory.= Therefore he
+is comparatively indifferent to public abuse and dishonor.--=There is
+one who seeks and judges.= Because God cares for the honor of his
+children, they can well be unconcerned respecting it; because God
+judges them righteously, they can well disregard the unrighteous
+judgments of men.
+
+
+    51 Verily, verily, I say unto you, If a man keep my saying,
+       he shall never see death.
+
+=51. Verily, verily.= With Calvin and Godet, I regard Christ’s
+discourse to his opponents as ended with the preceding verse.
+Recognizing the fact that some of his auditors have been inclined
+toward him, though with but a feeble faith, he addresses them in the
+words that follow, that he may strengthen their faith. The connection
+which Alford and Meyer endeavor to trace between this and the
+preceding verse I cannot perceive: _e. g._, “Ye are now the children
+of the devil; but if ye keep my word ye shall be rescued from that
+murderer.”--(_Alford._) The very words with which Christ begins the
+sentence, “Verily, verily” (ἀμὴν, ἀμὴν) indicate a new topic.--=If any
+one.= Emphasis is put on the pronoun. The promise is universal; it
+embraces Jew and Gentile.--=Keep my word.= _Keep_, as a guard his
+prisoner, with watchfulness (Matt. 19:17, note), against all
+seductions and assaults; _Christ’s word_, that which he had taught,
+and therefore pre-eminently that faith in him as a divine Saviour
+which had been the pre-eminent theme of his teaching. We are to keep
+not merely the _sayings_ in _memory_, or the _teaching_ in the
+_heart_, but, with sentiments of reverence and affection, the _truth_
+in our _life_, both in the inward experience and in the outward
+conduct.--=Shall not see death for ever.= Not, _Shall not see eternal
+death_, but, _Shall never see death_. “The death of the body is not
+reckoned as death, any more than the life of the body is life, in our
+Lord’s discourses. See ch. 11:25, 26.”--(_Alford._) Christ puts
+himself in contrast with the devil, whose slaves, by evil-doing, the
+Jews have become (ver. 34). The devil is a murderer, a life-taker
+(ver. 44); Christ is a life-giver, even to those that are dead in
+trespasses and sins (Ephes. 2:1).
+
+
+    52 Then said the Jews unto him, Now we know that thou hast
+       a devil. Abraham is dead,[352] and the prophets; and thou
+       sayest, If a man keep my saying, he shall never taste of
+       death.
+
+          [352] Zech. 1:5.
+
+
+    53 Art thou greater than our father Abraham, which is dead?
+       and the prophets are dead: whom makest thou thyself?
+
+=52, 53. The Judeans.= Not the believers of ver. 30. The opponents of
+Christ reply to words which were not addressed to them.--=Abraham is
+dead.= * * * * --=Art thou greater than our father Abraham?= * * *
+=Whom makest thou thyself?= Their argument is, as Chrysostom
+interprets it: “They who have heard the word of God are dead, and
+shall they who have heard thee not die?” Their perplexity was real,
+for the unspiritual never comprehend either spiritual natures or
+spiritual teaching. They are literalists, and understand Jesus to
+speak of natural death. They are dull and will not comprehend his
+declaration that he is the Messiah in hope of whom Abraham and the
+prophets had lived. Compare with their question here that of the
+Samaritan woman (ch. 4:12), “Art thou greater than our father Jacob?”
+but contrast their spirit with hers. She is in doubt; they are
+scornful. See also Christ’s declaration in Matt. 12:42, “Behold, a
+greater than Solomon is here.”
+
+
+    54 Jesus answered, If[353] I honour myself, my honour is
+       nothing: it is my Father[354] that honoureth me; of whom ye
+       say, that he is your God:
+
+          [353] ch. 5:31, 41.
+
+          [354] ch. 17:1.
+
+
+    55 Yet ye have not known him; but I know him: and if I
+       should say, I know him not, I shall be a liar like unto
+       you: but I know him, and keep his saying.
+
+
+    56 Your father Abraham rejoiced to see my day: and he[355]
+       saw _it_, and was glad.
+
+          [355] Gen. 22:13, 14; Heb. 11:13.
+
+=54-56. If I glorify myself my glory is nothing.= To _honor_ or
+_glorify_ (δοξάζω) is to attribute honor, generally by words. Christ’s
+reply to the question, _Whom makest thou thyself?_ is that he makes
+nothing of himself; he leaves others to interpret his character from
+his life and teachings. And this is singularly true; Christ is to each
+soul what its spiritual sight is able to discern in him. He does not
+declare himself.--=It is my Father that glorifieth me.= He leaves his
+reputation in the hands of his Father, an example to his followers
+when belied and misrepresented. See on ver. 18.--=Ye have never
+learned him, but I know him.= There is a double contrast in the two
+verbs (γινώσκω and οἶδα), the one signifying acquired, the other
+direct intuitive knowledge; and in the tenses, the one signifying a
+past act, _never have known_, the other a perpetually present
+possession, _I always know_. The sense may be expressed: _Ye have
+never acquired any knowledge of God, but I am always in fellowship
+with him._--=I should be a liar like unto you.= To boast of one’s
+spiritual experience is to glorify one’s self; such glory is nothing.
+To deny it, under pretence of humility, is to become a liar. There may
+be hypocrisy in disavowing the sense of God’s presence and love, as
+well as in falsely pretending to it. The true method is that of
+Christ, who showed it by his life, not by his professions.--=Your
+father Abraham exulted that he might see my day= (_i. e._, that it was
+promised to him); =and he has seen it and was glad=. There is some
+difficulty in the interpretation of this passage, to which I have
+given a literal translation. Some scholars regard it as wholly
+prophetical, “Abraham rejoiced in anticipation of Christ’s advent;”
+others as historical but typical, “He rejoiced, seeing in the birth of
+Isaac a type of the advent of the Messiah,” and they even suppose that
+Christ refers to Abraham’s laughter (Gen. 17:17); still others
+interpret it as partly prophetic and partly historical, “He rejoiced
+in anticipation of the promised advent; he has since seen it from his
+home in paradise, and was glad.” The latter view seems to me best to
+accord with the original and with the context. So Godet, Meyer,
+Alford. For a statement of different views, see _Meyer_. The
+declaration is responsive to the question, Art thou greater than our
+father Abraham? The answer is, Your father Abraham rejoiced because he
+was promised that he should see my advent, and the realization of his
+hope has given him new joy in the heavenly kingdom. If this
+interpretation be correct, the language incidentally confirms the
+doctrine that the saints in heaven are cognizant of what passes upon
+earth.
+
+
+    57 Then said the Jews unto him, Thou art not yet fifty
+       years old, and hast thou seen Abraham?
+
+
+    58 Jesus said unto them, Verily, verily, I say unto you.
+       Before Abraham was, I[356] am.
+
+          [356] ch. 1:1, 2; Exod. 3:14; Isa. 43:13; Col. 1:17;
+          Rev. 1:8.
+
+
+    59 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.
+
+=57-59. The Judeans therefore said to him, Thou art not yet fifty years
+old.= No indication of his actual age. The fifty years was specified
+because this was the age of a perfected maturity, according to Jewish
+notions (Numb. 4:3, 39; 8:24--Lightfoot).--=And hast thou seen
+Abraham?= He did not say that he had, but that Abraham had seen him.
+They pervert his words, partly through stupidity, partly through
+wilfulness.--=Verily, verily.= The precursor of a specially solemn
+declaration.--=Before Abraham was born, I am= (γίγνομαι-εἰμί). Two
+Socinian explanations are afforded of this passage: (1) Before Abraham
+was born I (Christ) existed in the divine counsels, _i. e._ I was
+purposed by God and foretold by him; (2) Before Abram can become
+Abraham, a spiritual father of nations, I (Christ) must be sent forth
+as the Messiah. They both seem to me to be shifts devised to
+accommodate Scripture to a theological preconception. All independent
+Greek scholars (Meyer, Luthardt, Alford, Godet, Tholuck, etc.) agree
+substantially in their interpretation of the language. Its meaning is
+made clear by a consideration of the original Greek, in which the
+contrast is strongly marked between Abraham, who began to be, and
+Christ, who eternally is; by the context, in which the pre-eminence of
+Christ above Abraham is clearly implied; by the unexpressed but hardly
+doubtful reference to the appellation given by the O. T. to Jehovah as
+the I AM (Exod. 3:14; comp. Matt. 14:27; Mark 6:50; 14:62; John 8:24,
+25); and by the interpretation which was put upon Christ’s words by
+his auditors, who understood them as a claim of divinity, and took up
+stones to stone him as a blasphemer. Christ, then, by these words, as
+I understand him, identifies himself, as the N. T. manifestation of
+the unseen God, with the I AM of the O. T., the One who had manifested
+the Invisible to Israel in all their history.--=Then took they up
+stones to cast at him.= The building of the temple was still going on,
+and stones were probably lying about in the temple court. Stoning was
+the O. T. punishment for blasphemy, but it could not be lawfully
+inflicted without trial and judgment.--=Jesus hid himself.= There is
+no good ground to suppose any miraculous escape, either here or in
+Luke 4:30. And there is good reason to believe that there was not a
+miraculous interposition, for Christ never availed himself of any
+miracle for his own benefit. See Matt. 4:6, note. The clause “going
+through the midst of them, and so passed by,” is wanting in the best
+MSS., and is omitted by Alford, Meyer, Godet, Luthardt. The latter
+traces a curious analogy between this typical expulsion and the final
+crucifixion of Christ. He hides himself from the eyes of those whom
+the God of this world has blinded; he leaves the Pharisees apparent
+victors and in possession of the field; in taking up stones to stone
+him they show themselves to be murderers at heart, as they afterward
+became in outward act.
+
+In this discourse, or these discourses, for it is not quite clear
+whether it is one or more, the connection is sometimes obscure, and
+the meaning accordingly difficult. The student must remember (1) that
+Christ addresses a very different audience from that in Galilee. There
+he spoke to willing but ignorant disciples; in Jerusalem he speaks to
+obstinate and perverse enemies. (2) Hence the difference in spirit. In
+Galilee gentleness is predominant, in Jerusalem severity. (3) The
+continuity of the discourse is affected by the sudden transitions of
+feeling in Christ, which are great, as in all natures of deep and
+ready sympathy. He speaks now with great pathos, as in the question, a
+semi-soliloquy, Why do ye not understand my speech? (ver. 43), then
+with indignation, Ye are of your father the devil (ver. 44); now with
+self-abnegation, I judge no man (ver. 15), If I honor myself my honor
+is nothing (ver. 54), again with divine self-assertion and the power
+of an unconcealed divinity, I am from above (ver. 23), Before Abraham
+was I am (ver. 58). (4) The continuity of his speech is constantly
+broken in upon by rude interruptions (verses 19, 22, 39, 41, 48, 52,
+53, 57), and by changes in the direction of his discourse, which is
+sometimes addressed to his disciples (ver. 31), and sometimes to his
+opponents (verses 42, 49, etc.). (5) Nevertheless we may say generally
+that the discourse embodies Christ’s teaching respecting himself, and
+embraces the following points: He is (_a_) the light, _i. e._, the
+moral and spiritual illuminator, of the world (ver. 12); (_b_)
+superhuman in his origin (ver. 23); (_c_) the manifestation of the
+Father, because the tabernacle (ch. 1:14) in which the Father dwells
+(ver. 29); (_d_) the emancipator of all those that accept and obey the
+truth as manifested by him (verses 31-36); (_e_) sinless (ver. 46);
+(_f_) the life-giver (ver. 51); (_g_) the great I AM (ver. 58). To
+receive the benefit of the light which he confers, we must follow his
+example (ver. 12); to receive the benefit of the freedom he brings, we
+must live habitually in the truth which he teaches (verses 31, 32); to
+receive the life which he bestows, we must be born from above (ch.
+3:3) by faith in him as our Messiah (ver. 24).
+
+
+
+
+                              CHAPTER IX.
+
+Ch. 9:1-41. THE HEALING OF THE MAN BORN BLIND.--A MIRACLE OF CHRIST
+ATTESTED BY A JUDICIAL INVESTIGATION.--A PARABLE OF REDEMPTION.--A
+LESSON IN FAITH. See note at ver. 38.
+
+PRELIMINARY NOTE.--This miracle is reported only by John. There is
+nothing peculiar in this, since John alone reports Christ’s Judean
+ministry, in which it occurred. The place was Jerusalem; the time is
+uncertain; it was on a Sabbath (ver. 14), in the fall of A. D. 29
+(Vol. I, p. 45), between the feast of Tabernacles in October (ch. 7:2)
+and the feast of Dedication in December (ch. 10:22). Some identify it
+with the last day of the former feast (ch. 7:37), which was a Sabbath,
+supposing ch. 7:53 to 8:11 to be an interpolation. It is not probable
+that it occurred at the time which seems to be indicated by its place
+in the report furnished by the Evangelists. That Christ stopped on
+escaping from a mob who threatened to stone him, in order to work this
+miracle, is not probable; that under such circumstances his disciples
+should have asked him the abstruse question of ver. 2 is still more
+improbable. I put it therefore at some other time in his Judean
+ministry, which lasted a little over two months. See ch. 7, Prel.
+Note. In studying this chapter the student will do well to observe its
+natural division into three parts: (1) the miracle (verses 1-7); (2)
+the investigation (verses 8-33); (3) the result (verses 34-38).
+
+
+     1 And as _Jesus_ passed by, he saw a man which was blind
+       from _his_ birth.
+
+=1. And passing by, he saw a man blind from birth.= To the ordinary
+reader the connection of this verse with the last verse of the
+preceding chapter indicates that this miracle was wrought as Jesus
+passed from the temple driven by the mob. But the latter clause of
+that verse is of doubtful authenticity. The phrase “passing by”
+appears to be used here simply to indicate that the miracle of mercy
+was called forth by the occasion, not by the blind man’s petition nor
+by any previously formed purpose. “It was he who saw the blind man,
+not the blind man who came to him; and so earnestly did he look upon
+him that even his disciples perceived it.”--(_Chrysostom._) Compare
+this case with that in Luke 18:35-43. There the blind man appeals to
+Christ, here Christ heals without being appealed to. There, in the
+stillness of the country, the noise of the multitude awakens the
+attention of the blind man. Here, in the crowded city, there is
+nothing to announce to the blind man a healer until Christ speaks to
+him. There, therefore, he awaits the petition; here he does not.
+Congenital blindness is incurable by modern science. How it was known
+to the Evangelist that this man was blind from his birth has been
+questioned. The man appears, from the following narrative, to have
+been a well-known mendicant. Perhaps he proclaimed the nature and
+extent of his misfortune as a means of awakening charity.
+
+
+     2 And his disciples asked him, saying, Master, who did sin,
+       this man, or his parents, that he was born blind?
+
+=2. Who did sin?= It was not only a Jewish opinion that such
+afflictions were a divine punishment for sin, it is the teaching of
+experience that special diseases are frequently the natural
+consequence of sin either in the sufferer or in his ancestry, and the
+teaching of Scripture that all disease, and even death itself, is the
+fruit of sin. This truth Christ had already recognized in at least two
+instances (Mark 2:5; John 5:14), and it is enforced both by warnings
+and by historical illustrations in the O. T. (Lev. 26:16; Deut. 28:22;
+Numb. 12:10; 2 Kings 5:27). The Jewish error consisted in believing
+that all special afflictions were divine visitations for special sins
+(Job 4:7; 8:6), an opinion which was not confined to the Jews (Acts
+28:4). This error Christ here corrects. The form of the disciples’
+question has given rise to some needless perplexity. How could they,
+even in imagination, attribute a blindness from birth to the blind
+man’s own sin? All such explanations as that some among the Jews
+believed in the transmigration of souls and others in a pre-existent
+state, and therefore in sins committed in a previous life, and still
+others in the possibility of sin committed by the unborn babe in the
+womb, a doctrine deduced by the rabbis from such passages as Gen.
+25:22 and Psalm 51:5, are inadmissible, because these refinements in
+theology, even if actually entertained among the Jewish rabbis,
+certainly were not accepted among the common people, from whom Christ
+drew his disciples. The question appears to be in spirit this: What is
+the explanation of this man’s blindness? his own sin? That cannot be,
+for he was born blind. Is he then punished for his parents’ sin?
+
+
+     3 Jesus answered, Neither hath this man sinned, nor his
+       parents: but that[357] the works of God should be made
+       manifest in him.
+
+          [357] ch. 11:4.
+
+=3. Neither hath this man sinned, nor his parents.= That is, his
+blindness is not a punishment for his or their sin.--=But that the
+works of God should be made manifest in him.= Manifest to us by his
+miraculous cure; but this is not all. The work of God is to believe on
+him whom he hath sent (ch. 6:29), and to this belief the blind man was
+brought by his cure (ver. 38). Thus the work of God was made manifest,
+not only through him to us, but _in_ him. Thus Christ gives the key to
+the Christian doctrine of suffering. It is inflicted sometimes as a
+special punishment for special sins (see references above), but more
+frequently it is a means of grace, inflicted either that by our
+endurance we may manifest the grace of God to others (2 Cor. 12:9), or
+may be taught of God ourselves (Heb. 12:6, 11). Compare with Christ’s
+language here his declaration concerning the sickness and death of
+Lazarus (ch. 11:4).
+
+
+     4 I must work the works of him that sent me, while it is
+       day: the night cometh, when no man can work.
+
+
+     5 As long as I am in the world, I[358] am the light of the
+       world.
+
+          [358] chaps. 1:5,9; 8:12; 12:35, 46.
+
+=4, 5. While it is day; the night cometh.= The day is life; the night
+is death. Christ in his human estate was subject to the law under
+which all his disciples are placed. Death cut short his human work.
+The day for work is short, the night is at hand; therefore the greater
+need of earnest and urgent labor. Sleep is a parable of death (Ps.
+104:23) that should perpetually remind us that our day is short.=--The
+light of the world.= It was prophesied that the Messiah should open
+the eyes of the blind (Isa. 29:18; 35:5; 42:7). The direct reference
+is to Christ’s fulfilment of these prophecies (Luke 4:18, 21). But it
+is true, in a larger sense, that just so far as Christ is in the
+world, and accepted by the world, he becomes its light, intellectual,
+moral, and spiritual (ch. 1:9, note).
+
+
+     6 When he had thus spoken, he spat[359] on the ground, and
+       made clay of the spittle, and he anointed the eyes of the
+       blind man with the clay,
+
+          [359] Mark 8:23.
+
+
+     7 And said unto him, Go, wash in the pool of Siloam,[360]
+       (which is by interpretation, Sent.) He[361] went his way
+       therefore, and washed, and came seeing.
+
+          [360] Neh. 3:15.
+
+          [361] 2 Kings 5:14.
+
+=6, 7. Spat on the ground * * * * and he anointed the eyes with the
+clay.= Clay and spittle were both believed in ancient times to possess
+curative properties. Why Christ used them here is a matter only of
+conjecture. Certainly not as remedies, for one blind from birth could
+not be cured by a remedy so simple, and he who healed the blind men at
+Jericho by a touch (Matt. 20:34) had no need here to resort to other
+means. Not to conceal the miracle, as may have been the case in
+analogous instances (see Mark 7:33; 8:23, notes), for here his object
+was to manifest the works of God, and the result was a public and
+protracted investigation of his own character. It is noticeable,
+however, that Christ never cured without giving the healed something
+to do, as a test of his faith and obedience. Even in the three cases
+of raising from the dead he called on the mourners, to indicate by
+their obedience to his direction their faith in him (Matt. 9:24, 25;
+Luke 7:14; John 11:39, 40). When he was asked to heal, the simple
+request served as an indication of faith; when, as here, he
+volunteered the cure, he seems always to have required some act as an
+evidence of faith. Comp. ch. 5:6-8.--=Go, wash in the pool of Siloam.=
+One of the pools in the vicinity of Jerusalem, entitled also Siloah or
+Shiloah (Neh. 3:15; Isa. 8:6). It is identified with a pool or tank
+still found in the vicinity of Jerusalem, which stands to the south of
+the Temple mount, and consists of an oblong tank, partly hewn out of
+the rock and partly built of masonry, measuring about fifty-three feet
+in length, eighteen feet in width, and nineteen feet in depth, with a
+flight of steps leading down to the bottom. Several columns stand out
+of the side walls, extending from the top downward into the reservoir,
+the design of which it is now difficult to conjecture. The water
+passes out of this reservoir through an open channel cut in the rock,
+which is covered for a short distance, and a few yards off is partly
+dammed up by the people of the adjoining village of Siloam, for the
+purpose of washing their clothes, and then divided into small streams
+to irrigate the gardens below. The water flows into this reservoir
+from an artificial cave or basin under the cliff. This cave is entered
+by a small archway hewn in the rock. It is irregular in form, and
+decreases in size as it proceeds from about fifteen to three feet in
+height. It is connected with what is known as the Fountain of the
+Virgin by a remarkable conduit cut through the very heart of the rock
+in a zigzag form, measuring some seventeen hundred and fifty feet,
+while the distance in a straight line is only eleven hundred feet.
+This remarkable fact was discovered by Dr. Edward Robinson, who
+had the hardihood to crawl through the passage.--=Which is by
+interpretation Sent.= The meaning of this addition has been doubted,
+but does not seem to me to be doubtful. The pool, by its very name,
+was a symbol of Him who was sent into the world to work the works of
+God (ver. 4), and who gives light to the world by providing a fountain
+in which not only all uncleanness is washed away, but all ignorance
+and blindness of heart.--=He went therefore=, etc. Compare with the
+cure of Naaman (2 Kings 5:11, 13), who was in like manner bid to wash
+in Jordan, and only reluctantly and after angry resistance consented.
+Observe how great the trial to this blind man’s faith, directed to
+take so considerable a walk, in his blindness, as a condition of cure.
+Observe, too, in the miracle a parable of redemption. The whole world
+lieth in darkness from the beginning (Ps. 107:10; Matt. 4:16; 1 John
+5:19); Christ, the light of the world, comes to call us out of
+darkness into marvellous light (Acts 26:18; 2 Cor. 4:6; Col. 1:13; 1
+Pet. 2:9); the condition of receiving that light is faith, exemplified
+by obedience, without which the soul remains in darkness (chaps. 1:5;
+3:19); and he often calls us to prove our faith by walking, in
+obedience to his direction, in the darkness for a while, in order that
+we may come into the light (Mark 8:22-26, notes).
+
+
+     8 The neighbours therefore, and they which before had seen
+       him that he was blind, said, Is not this he that sat and
+       begged?
+
+
+     9 Some said, This is he: others _said_, He is like him:
+       _but_ he said, I am _he_.
+
+=8, 9. The neighbors therefore, and they which before had seen him
+that he was a beggar.= The best manuscripts have _beggar_, not, as in
+our English version, _blind_. So Alford and Tischendorf.--=Is not this
+he that sat and begged?= Apparently he was a well-known beggar, like
+the one described in Acts 3:2, 10. Comp. Luke 18:35. He is described
+as one that _sat and begged_, in contrast with such as beg from door
+to door. Beggars of this description having a regular place, where
+they may always be found soliciting alms, are a not uncommon sight in
+the East.--=Some said, This is he. Others, No! but he is like him. He
+himself said, I am he.= This is the correct rendering of the best
+reading; it varies slightly from our English version. His own response
+seems to have settled the question of his identity among the common
+people. That some should have at first doubted is not strange,
+considering the alterations in appearance made by the clear eye in
+place of the sightless eyeballs, and the fact that he was no longer to
+be found in his accustomed place, begging.
+
+
+    10 Therefore said they unto him, How were thine eyes opened?
+
+
+    11 He answered and said, A man that is called Jesus made
+       clay,[362] and anointed mine eyes, and said unto me, Go to
+       the pool of Siloam, and wash; and I went and washed, and I
+       received sight.
+
+          [362] verses 6, 7.
+
+
+    12 Then said they unto him, Where is he? He said, I know
+       not.
+
+=10-12.= The first investigation is made informally, and without
+prejudice, by the common people. It is curiosity alone which inquires,
+and it is easily convinced of the facts in the case.--The man’s reply
+to his questioners is more laconic in the original than in our English
+version. It is literally, “_And going and washing, I saw._” It reminds
+one of Cæsar’s famous report, “I came, I saw, I conquered.” The verb
+rendered I saw or I received sight (ἀναβλέπω) is literally, _I saw
+again_. Sight being the prerogative of humanity, he speaks as though
+it were really once his prerogative (though in fact he never possessed
+it), had been lost, and was now recovered to him again.--The question,
+_Where is he?_ appears to be asked, not in a spirit of enmity, but
+simply from a natural curiosity and interest to see him who had
+wrought the cure. Christ’s escape from the blind man and the multitude
+is analogous to his course on other occasions (comp. ch. 5:13), and is
+characteristic of one who ordinarily avoided all occasions of public
+triumph and enthusiasm (ch. 6:15; Matt. 8:4; 9:30; Mark 5:43).
+
+
+    13 They brought to the Pharisees him that aforetime was
+       blind.
+
+=13.= Verses 13-34 report a semi-official investigation by the
+Pharisees, instigated not by a sincere desire to ascertain the truth,
+nor by mere curiosity, but by a determination to break the force of
+the miracle that had been wrought. For this purpose they first examine
+the man (verses 15-17) and his parents (18-21), in hope to prove an
+imposture; next they subject the man to a further cross-examination in
+an unsuccessful endeavor to break down his testimony (verses 24-33);
+failing in that, they do what they can to discredit his testimony by
+excommunicating him (ver. 34).--=The Pharisees.= It is generally
+supposed that this phrase indicates the Jewish court formally
+assembled, either the Sanhedrim, _i. e._, the supreme court of the
+nation, or the lesser Sanhedrim, _i. e._, one of the local courts in
+Jerusalem. But the passages cited to show that John uses the term
+“Pharisees” to designate a court rather indicate the opposite. In both
+John 7:32, 45-47 and John 11:46, 47, he distinguishes between the
+“chief-priests and Pharisees” who constituted the council, and the
+Pharisees who constituted not a body, but a party. I judge then that
+the investigation which follows is an informal one. It must be
+remembered that in that age, and even to the present time in that
+country, no such clear line was drawn as with us between an official
+and an unofficial trial.
+
+
+    14 And it was the sabbath day when Jesus made the clay, and
+       opened his eyes.
+
+
+    15 Then again the Pharisees also asked him how he had
+       received his sight. He said unto them, He put clay upon
+       mine eyes, and I washed, and do see.
+
+
+    16 Therefore said some of the Pharisees, This man is not
+       of God, because he keepeth not the sabbath day. Others
+       said, How[363] can a man that is a sinner do such miracles?
+       And[364] there was a division among them.
+
+          [363] verse 31; ch. 3:2.
+
+          [364] ch. 7:12, 43.
+
+=14-16. The Sabbath day.= For analogous case of Sabbath healing, see
+ch. 5, notes.--=Then again the Pharisees also asked him.= Not that
+they had asked him before; the “again” refers to the question by the
+people in ver. 10.--=Some said * * * * Others said.= It is a mistake
+to suppose that all the Pharisees were hypocrites. Among them were
+such men as Nicodemus, Joseph of Arimathea, Gamaliel, Saul of Tarsus.
+See Matt. 3:7, note. But the honest Pharisees were timid, and were
+easily overborne by their opponents. For account of a similar
+conflict, see ch. 7:47-52. Observe the inherent vice of Pharisaism,
+ancient and modern; it puts the ceremonial above humanity; it is of
+the essence of Christianity that it regards all ceremonials and
+observances as for humanity (Mark 2:27; note on Matt. 12:8).
+
+
+    17 They say unto the blind man again, What sayest thou
+       of him, that he hath opened thine eyes? He said, He is a
+       prophet.[365]
+
+          [365] ch. 4:19.
+
+
+    18 But the Jews did not believe[366] concerning him, that
+       he had been blind, and received his sight, until they
+       called the parents of him that had received his sight.
+
+          [366] Isa. 26:11.
+
+
+    19 And they asked them, saying, Is this your son, who ye
+       say was born blind? how then doth he now see?
+
+
+    20 His parents answered them and said, We know that this is
+       our son, and that he was born blind:
+
+
+    21 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.
+
+=17-21. What sayest thou of him because he hath opened thine eyes?=
+They ask for the man’s opinion, each party perhaps hoping to get
+support for its own views.--=He is a prophet.= At first to the blind
+man Christ was only “a man that is called Jesus” (ver. 11).
+The discussion has not only deepened, it has clarified his
+convictions.--=But the Jews did not believe * * * * until they had
+called the parents.= The Pharisees make a twofold endeavor to break
+the force of the miracle, first by questioning the identity of the
+man, second by questioning the method of his cure.--So they ask the
+parents if this is their son, and how he was cured.--=His parents
+answered them=, etc. The answer of the parents was probably literally
+true, but it was evasive.--Their knowledge of the cure was probably
+derived from their son; hence they justify themselves in referring the
+inquirers to him. But duty, both to truth and to their son, required
+that they should have sustained his testimony by their own expressed
+belief in the miraculous cure.
+
+
+    22 These _words_ spake his parents, because they[367]
+       feared the Jews: for the Jews had agreed already, that if
+       any man did confess that he was Christ, he[368] should be
+       put out of the synagogue.
+
+          [367] chaps. 7:13; 12:42; Prov. 29:25.
+
+          [368] verse 34; ch. 16:2.
+
+
+    23 Therefore said his parents, He is of age; ask him.
+
+=22, 23. Because they feared the Jews.= The term “Jews,” as John uses
+it, generally means the Judeans, _i. e._, the inhabitants of Judea, as
+distinguished from the Galileans or other dispersed Israelites. Living
+in the vicinity of Jerusalem, they were most attached to its ritual,
+and most intolerant of any departure from Jewish ceremonials or any
+fellowship with the Gentiles. Through their influence the Sanhedrim
+had resolved that any one who acknowledged Jesus as the Messiah should
+be excommunicated. When this resolution was arrived at does not
+appear. It clearly indicates that even in Judea there was growing a
+feeling, if not a faith, that Jesus of Nazareth was the Promised
+One.--=He should be put out of the synagogue.= That is, excommunicated.
+According to the Jewish scholars, there were three kinds of discipline
+known in the ancient synagogues, all of which are entitled
+_excommunication_ or _cutting off_. Excommunication in the slightest
+degree involved separation from the synagogue, and the suspension of
+intercourse with all Jews whatever, even with one’s wife and
+domestics. A person who had exposed himself to excommunication was not
+allowed to approach another nearer than a distance of four cubits.
+This separation was continued for thirty days; and in case the
+excommunicated person did not repent, the time might be doubled
+or tripled, even when the transgression, by means of which it
+was incurred, was of small consequence. The second degree of
+excommunication is denominated _the curse_, and was more severe in its
+effects. It was pronounced with imprecations, in the presence of ten
+men, and so thoroughly excluded the guilty person from all communion
+whatever with his countrymen, that they were not allowed to sell him
+anything, even the necessaries of life. The _third degree of
+excommunication_ was more severe in its consequences than either of
+the preceding. It was a solemn and absolute exclusion from all
+intercourse and communion with any other individuals of the nation;
+and the criminal was left in the hands, and to the justice of God. It
+is probable that in the time of Christ the second degree of
+excommunication was not distinguished from the third. It is uncertain
+what degree of excommunication was here threatened; but it is quite
+unimportant, since the first was sure to be succeeded by the others,
+unless the condemned repented, and made confession of his wrong-doing;
+in this case retracted his confession of Jesus as the Messiah.
+
+
+    24 Then again called they the man that was blind, and said
+       unto him, Give God[369] the praise: we know that this man
+       is a sinner.
+
+          [369] Josh. 7:19; Ps. 50:14, 15.
+
+
+    25 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.
+
+=24, 25.= The Pharisees attempt to overawe the blind man. The
+conference with his parents has been held in his absence. They then
+summon him into their presence with the declaration that they have
+discovered the imposture, and call on him to confess it.--=Give God
+the praise= is not equivalent to _Give to God the glory of your cure_;
+they do not admit that any cure has been wrought. It is a solemn form
+of adjuration to confess the fraud which they pretend to have
+discovered (Josh. 7:19).--=We know that this man is a sinner=,
+indicates that their investigation has discovered the imposture. The
+man’s reply is shrewd and wise. He will not undertake to dispute the
+conclusion which these doctors of the law pretend to have reached; but
+neither will he abate in the slightest his testimony to the miraculous
+cure.--=One thing I know, that being blind, now I see.= No testimony
+to Christ is more pertinent or potent than this personal experience of
+his grace. Comp. Gal. 1:23; 1 Tim. 1:12-18.
+
+
+    26 Then said they to him again, What did he to thee? how
+       opened he thine eyes?
+
+
+    27 He answered them, I have told you already, and ye did
+       not hear: wherefore would ye hear _it_ again? will ye also
+       be his disciples?
+
+=26, 27.= Defeated in an attempt to overawe the blind man, the
+Pharisees resort to the common artifice of cross-examination; they
+call on him to repeat his story, in the hope of detecting some real or
+imaginary discrepancy in his two accounts, by which they may discredit
+him. He refuses to be cross-examined; grows impatient at their manifest
+injustice; answers defiantly.--=Ye will not hear.= Equivalent to, Ye
+will not heed, will not accept. It is useless to repeat testimony
+which they have resolved to reject. He thus illustrates Christ’s
+precept, Neither cast ye your pearls before swine (Matt. 7:6).--=Will
+ye also be his disciples?= Ironical. The man affects to misunderstand
+their object, and to think that they are inquiring for the purpose of
+becoming Christ’s disciples. The mere suggestion elicits an indignant
+disclaimer, and so brings out clearly that they are not honestly
+seeking to get at the truth respecting Jesus, but are attempting to
+discredit him. The word _also_ scarcely indicates, as some suppose,
+that the man is resolved to become Christ’s disciple. We know too
+little concerning him, as yet, to come to that conclusion (ver. 36).
+
+
+    28 Then they reviled[370] him, and said. Thou art his
+       disciple; but we are Moses’ disciples.
+
+          [370] 1 Pet. 2:23.
+
+
+    29 We know[371] that God spake unto Moses: _as for_
+       this _fellow_, we[372] know not from whence he is.
+
+          [371] Ps. 103:7; Heb. 3:5.
+
+          [372] ch. 8:14.
+
+=28, 29.= A curious illustration of the inconsistency of bigotry is
+afforded by a comparison of the language of the Pharisees here and in
+ch. 7:27. There, because they suppose they know the parentage of
+Jesus, they say he cannot be the Messiah; here, the pretence that he
+is an unknown, affords an equally satisfactory reason for rejecting
+him.
+
+
+    30 The man answered and said unto them, Why[373] herein is
+       a marvellous thing, that ye know not from whence he is, and
+       _yet_ he hath opened[374] mine eyes.
+
+          [373] ch. 3:10.
+
+          [374] Ps. 119:18; Isa. 29:18, 19; 35:5; 2 Cor. 4:6.
+
+
+    31 Now we know that God[375] heareth not sinners: but
+       if[376] any man be a worshipper of God, and doeth his
+       will, him he heareth.
+
+          [375] Job 27:9; Ps. 66:18; Prov. 28:9; Isa. 1:15; Jer.
+          11:11; Ezek. 8:18; Micah 3:4; Zech. 7:13.
+
+          [376] Ps. 34:15; Prov. 15:29.
+
+=30, 31.= The argument of these verses is, (1) founded on the
+Pharisees’ doctrine that man is made acceptable to God by his good
+works. The Pharisees could furnish no reply to it, because they
+believed that God only heard the prayers of the pious (see Neh. 13:14,
+22, 31; 2 Sam. 22:21). The doctrine that he hears and answers the
+prayers of the penitent, though abundantly taught in the O. T. (Ps.
+25:11; 32:5; Isaiah 55:6, 7), they wholly ignored; (2) It is founded
+on the Scriptural doctrine that God does not hear the prayer of
+deliberate, willful and persistent sinners, while continuing in their
+sins. If this “man that is called Jesus” was the impostor that the
+Pharisees declared him to be, God would not accompany his ministry
+with such manifestations of divine blessing (Isaiah 1:11-15; 59:1, 2;
+Prov. 15:8, 29; 21:27; 28:9; Jer. 14:11, 12; Amos 5:21-23; Micah 3:4);
+(3) It accords in fact with the N. T. doctrine of prayer, which
+teaches us to pray in the name and for the sake of Jesus Christ, in
+and through whom we are heard, though sinners (chaps. 14:13, 14;
+15:16; 16:23, 24). Observe the double condition of prayer, as
+indicated by this man: (1) a true reverence of God, (2) a sincere
+practical obedience to his will. Comp. ch. 15:17; Heb. 11:6; James
+5:16. In the failing of one or the other of these conditions we may
+find one principal reason why so many prayers are not answered.
+
+
+    32 Since the world began was it not heard that any man
+       opened the eyes of one that was born blind.
+
+
+    33 If this man were not of God, he could do nothing.
+
+=32, 33.= It was prophesied of the Messiah that he should restore sight
+to the blind (ver. 5, note). This peculiar form of miraculous
+cure is not narrated to have been performed by any one except Christ,
+unless 2 Kings 6:18, 20 be regarded as an instance; it was performed by
+Christ on several occasions (Matt. 9:27-30; 11:5; 12:22; 20:30-34;
+Mark 8:22-25); but this is the only case of the cure of one blind
+from birth.--=If this man was not from God he could do nothing.= The
+man now openly confesses his conviction, which in his previous answer
+he has concealed. Observe that he enunciated the same principle as
+Nicodemus, and in almost the same words. The declaration is
+spiritually true of Christ (ch. 5:19-30) and of every one of Christ’s
+disciples (ch. 15:5; comp. Phil. 4:13).
+
+
+    34 They answered and said unto him, Thou[377] wast
+       altogether born in sins, and dost thou teach us? And they
+       cast him[378] out.
+
+          [377] verse 2.
+
+          [378] Isa. 66:5.
+
+=34.= Failing in their attempt to break the force of the man’s
+testimony, the Pharisees endeavored to discredit it by excommunicating
+him. Religious persecution is generally the last resort of intellectual
+weakness and defeat. Their declaration _Thou wast altogether born in
+sins_ is a reference to the fact that he was born blind. Thus they
+become themselves unconscious witnesses to the miracle; for their
+language here shows their belief that he was born blind, and the man
+himself affords ocular demonstration of the cure. The declaration _They
+cast him out_ means, not they drove him out of the court-room, as
+interpreted by Chrysostom, Tholuck and others, but they excommunicated
+him, in conformity to the resolution previously taken (ver. 22).
+
+
+    35 Jesus heard that they had cast him out; and when he had
+       found him, he said unto him, Dost thou believe[379] on the
+       Son of God?
+
+          [379] 1 John 5:13.
+
+
+    36 He answered and said, Who is he, Lord, that I might
+       believe on him?
+
+
+    37 And Jesus said unto him, Thou hast both seen him,
+       and[380] it is he that talketh with thee.
+
+          [380] ch. 4:26.
+
+
+    38 And he said, Lord, I believe. And he worshipped him.[381]
+
+          [381] Matt. 14:33.
+
+=35-38. When Jesus heard that they had cast him out.= Perhaps he
+purposely waited, that the man’s fidelity to the truth might be fully
+tested. This trial of the blind man symbolizes the trial to which
+Christ subjects his church (1 Pet. 1:7). When men cast the faithful
+witness out, Christ comes to him (Ps. 27:10). Thus the man realizes
+the promise of Luke 6:22.--=Dost thou believe on the Son of God.=
+There is an emphasis on _Thou_ in the original, which cannot well be
+repeated in the English. Christ contrasts his belief with the
+disbelief of the Pharisees. “Believest thou, whilst so many others are
+disbelievers” (_Trench_).--=Who is he, Sire, that I might believe on
+him.= The word translated lord (κύριος) is only a general term of
+respect. It is sometimes translated _Sir_ (Matt. 21:30; chaps. 4:11,
+15, 19, 49; 5:7; 12:20; 20:15). It does not imply here that the man
+recognized in Jesus the Son of God. But his language, _That I might
+believe on him_, indicates that he was ready to believe when the
+Messiah should be made known to him. This spirit of desire always
+brings the answer of disclosure (Matt. 5:6; Acts, ch. 10).--=Thou hast
+both seen him.= A reminder of the benefit which has been conferred
+upon the man.--=And it is he that talketh to thee.= To no one did
+Christ disclose his divine nature more clearly than to this blind man,
+whose fidelity to truth showed him worthy to receive the disclosure of
+further truth, and one which even the disciples but imperfectly
+apprehended.--=Sire, I believe. And he reverenced him.= Not
+necessarily _worshipped_. The original does not necessarily signify
+anything more than a form of salutation paid by an inferior to a
+superior, by falling upon the knees and touching the forehead to the
+ground. For meaning of both words, “lord” and “worshipped,” see Matt.
+8:2, note. It is clear, however, that the man accepted fully Christ’s
+declaration respecting himself, though not so clear that he fully
+comprehended his meaning.
+
+       *       *       *       *       *
+
+THE CURE OF THE MAN BORN BLIND. It is safe to assume that John has
+narrated no event at such length as this miracle and its subsequent
+investigation without a definite purpose. The general lessons taught
+by this account, apart from those incidentally conveyed in single
+utterances, appear to me to be three. (1) This is the only one of
+Christ’s miracles which was subjected to a judicial or _quasi_
+judicial investigation. That investigation originated not with the
+disciples, but with the people, and was carried on before a hostile
+tribunal. The identity of the blind man was established by his own
+testimony and corroborated by that of his parents. That he was born
+blind was established by the same indisputable evidence. That he was
+cured was ocularly demonstrated. The cure necessarily involved a
+miracle, since congenital blindness is not curable by natural means.
+The value of the evidence is increased by the facts that the parents
+were reluctant witnesses; that the man himself had no interest to
+further the cause of Christ, since he did not even know who he was;
+that the Pharisees themselves were forced to the unconscious admission
+that a miracle had been wrought (ver. 34, note); and that,
+defeated in their attempt to browbeat the witness, they endeavored
+to discredit his testimony by excommunicating him. (2) There is an
+instructive contrast in the characters so briefly but graphically
+portrayed. (_a_) The people, moved by mere wonder, investigate
+curiously but not earnestly, reach no conclusion, and so learn nothing
+of Christ; (_b_) The Pharisees, instigated by malice and religious
+bigotry, investigate thoroughly, and are compelled to adopt the
+conclusion that a miracle has been wrought, but refuse to
+accept the Worker as even a man sent from God, and so learn nothing of
+Christ. (_c_) The parents, honest but timid, accept the facts, but are
+unwilling to risk persecution for truth’s sake, and so learn nothing
+of Christ. (_d_) The man himself, who is faithful to his convictions,
+and whose convictions grow by reason of his fidelity, is brought to a
+knowledge of Jesus as the Messiah, the Son of God. Thus is illustrated
+the principle that to find the truth as it is in Christ Jesus it is not
+enough to investigate curiously, earnestly, honestly; it is necessary
+also to confess fearlessly the truth so far as it is apprehended. (3)
+The history of the blind man illustrates the growth of faith, as well
+as its conditions. At first he knew nothing of Jesus; but without
+knowledge or definite hope he obeys Christ’s direction, goes to the
+pool of Siloam, washes, sees. He still knows nothing of the Healer but
+that he is “a man that is called Jesus.” Despite the timidity of his
+parents, and the threatening of the Pharisees, he maintains the truth,
+defends the unknown, asserts him to be a prophet, and a man of God.
+Finally, he finds in him the Messiah, the Son of God. Fidelity, in that
+which is least, is the condition of receiving larger gifts in knowledge
+and faith.
+
+
+    39 And Jesus said, For[382] judgment I am come into this
+       world, that they which see not[383] might see; and that
+       they which see might be made blind.[384]
+
+          [382] ch. 5:22, 27; 12:47.
+
+          [383] 1 Pet. 2:9.
+
+          [384] ch. 3:19; Matt. 13:13.
+
+=39. For judgment am I come into this world.= Contrast chaps. 8:15;
+12:47. Christ does not hesitate to state truths at different times in
+forms which make his statements apparently contradictory. He does not
+come to announce judgment or condemnation, but to provide mercy;
+nevertheless, he has come _for judgment_, since he draws to himself
+all that love the divine character and the divine life, and repels all
+that are worldly and selfish. He does not condemn, but they that
+reject him are self-condemned, testifying that they love darkness
+rather than light because their deeds are evil.--=That they which see
+not might see, and that they which see might be made blind.= The
+meaning is not, _That they which see not their own blindness might be
+made to see it_; this interpretation makes the second clause of the
+sentence either a mere repetition of the first, _And that they which
+think they see might be made aware that they are blind_, or unmeaning.
+Nor is it to be rendered, _That they which see not spiritual things
+might be made to see them, and they which see the world might be made
+blind to that as a preparation for seeing Christ_; for though this
+would be in analogy with Paul’s metaphor (Rom. 6:11; 7:9), it would
+not interpret Christ’s declaration that he has come for judgment. The
+two clauses of the sentence are to be interpreted alike. Christ’s
+coming gave moral and spiritual sight to the publicans who were
+without moral culture, but opened their hearts to receive Christ’s
+instructions; and it darkened such moral sense as the Pharisees
+already possessed, since they closed their eyes to the clear
+revelation which Christ brought. Thus Christ is both savor of life
+unto life and of death unto death (2 Cor. 2:16), both the corner-stone
+and the stone of stumbling (1 Pet. 2:6-8; comp. Matt. 3:12, note).
+
+
+    40 And _some_ of the Pharisees which were with him heard
+       these words, and said unto him, Are we[385] blind also?
+
+          [385] Rom. 2:19; Rev. 3:17.
+
+
+    41 Jesus said unto them, If[386] ye were blind, ye should
+       have no sin: but now ye say, We see: therefore[387] your
+       sin remaineth?
+
+          [386] ch. 15:22, 24.
+
+          [387] Is. 5:21; Luke 18:14; 1 John 1:8-10.
+
+=40, 41. Some of the Pharisees which were with him.= That is, who
+happened to be present. But their presence as auditors, coupled
+with their question, perhaps implies that they were of that class
+which were inclined to regard Jesus as a prophet (ver. 17; ch.
+10:21).--=Are we blind also?= The form of the original implies a
+strong expectation of a negative reply. It might be rendered, _Surely
+we are not blind also_.--=If ye were blind ye should have no sin.=
+This is not to be interpreted away, as equivalent to, Your sin would
+be less. It is literally true, that sin is in the proportion of
+knowledge, so that one who is, by no fault of his own, absolutely
+ignorant of moral distinctions, is absolutely free from moral
+responsibility.--=Ye say, We see; therefore your sin remains.= They
+had the law and the prophets which foretold the Messiah (ch. 5:39),
+and they had the knowledge of his works and the moral capacity to
+judge them, and did adjudge that God was with him (ch. 3:2), and that
+he could not be a sinner (ch. 9:16). This was enough to render them
+guilty in not following out their convictions by a public confession
+of Christ as a prophet, which they really saw him to be. Comp. ch.
+15:24; and with the entire passage (vers. 39-41), Rom. 2:17-24.
+
+
+
+
+                               CHAPTER X.
+
+
+Ch. 10:1-21. THE PARABLE OF THE SHEEPFOLD AND THE SHEPHERD.--THE
+CHURCH OF CHRIST AS ONE FLOCK.--TO THIS FLOCK THERE IS BUT ONE
+DOOR, JESUS CHRIST.--THIS DOOR IS OPENED TO THE SOUL BY THE HOLY
+SPIRIT OF GOD.--EVERY ONE WHO ENTERS IN BY THIS DOOR IS SAVED.--AND
+BECOMES A MINISTER OF GRACE (A SHEPHERD) TO OTHERS.--THE PATTERN IS
+JESUS CHRIST, THE GOOD SHEPHERD.--EVERY TRUE SHEPHERD LIVES FOR THE
+FLOCK.--HE WHO DOES NOT IS A HIRELING, AND IS RECREANT IN TIME OF
+DANGER.--THE LIFE OF THE FLOCK IS ASSURED BY THE DEATH OF THE GOOD
+SHEPHERD.--THAT DEATH WAS NOT COMPELLED; IT WAS VOLUNTARY.
+This parable was probably uttered in Judea, and in the immediate
+vicinity of Jerusalem. The figure is drawn from the spectacle, likely
+at any evening to be witnessed on the hillsides of Judea, a flock
+of sheep gathered from the different fields in which they had been
+wandering, and _following_ their shepherd, who conducts them to the
+sheepfold, which they enter, one by one, for protection, the shepherd
+going before and leading them in. To understand aright its meaning, two
+facts, often forgotten, must be borne in mind: (1) that the metaphor
+is used in the O. T., and for a double purpose; sometimes the shepherd
+is the religious teacher of Israel, whose unfaithfulness is rebuked
+in the prophets (Jer. 23:1-4; Ezek., ch. 34); sometimes the
+shepherd is the Lord, who leads, defends, and feeds the soul which
+trusts in him (Ps. 23; Isaiah 40:11); (2) the parable is closely
+connected with the discourse concerning blindness, growing out of the
+cure of the blind man, and is given for the purpose of emphasizing
+and carrying out the warnings therein contained against the Pharisees
+as blind leaders of the blind (Matt. 15:14). I understand, then, that
+it is a parable with a double application. First, Christ compares the
+Pharisees to shepherds, himself to the door, and declares that they
+alone are true shepherds who enter into Israel through, _i. e._, under
+command from, and with the authority of, Christ as the Messiah--all
+others are thieves and robbers (vers. 7-10); he then changes the
+application, retaining the figure, declares himself to be the shepherd,
+whose praises David and Isaiah sang, and indicates the nature of the
+service which he will render to his sheep, namely, giving his life for
+them. The parable itself embraces verses 1-6; the first application, a
+lesson against the false Pharisaical teachers, verses 7-10; the second
+application, a lesson concerning himself as the good shepherd, verses
+11-18. The first application is interpreted by Ezekiel, ch. 34; the
+second, by Psalm 23 and Isaiah 40:11. The ordinary interpretation,
+which regards Christ as referring to himself throughout as shepherd,
+necessarily supposes that he employs a mixed metaphor, in which,
+without any apparent reason, he alternately represents himself as the
+door and the shepherd.
+
+
+     1 Verily, verily, I say unto you,[388] He that entereth
+       not by the door into the sheepfold, but climbeth up some
+       other way, the same is a thief and a robber.
+
+          [388] Rom. 10:15; Heb. 5:4.
+
+=1. He that entereth not by the door into the sheepfold.= Sheepfolds,
+as usually constructed in the East, are low, flat buildings, erected
+on the sheltered side of the valleys, and when the nights are cold,
+the flocks are shut up in them, but in ordinary weather they are
+merely kept within the yard. During the day, of course, they are led
+forth to pasture by the shepherds. The folds are defended by a wide
+stone wall, crowned by sharp thorns which the wolf will rarely attempt
+to scale. The leopard and panther, however, when pressed with hunger,
+will overleap the thorny hedge, and make havoc of the flock. In
+Greece, folds are sometimes built merely of a parapet of bushes or
+branches, placed at the entrance of caves, natural or made for the
+purpose, in the side of hills or rocky ledges. A porter guards the
+door of the larger sheepfolds. See _Thompson’s Land and Book_, I, 299,
+and _Smith’s Bible Dict._, Art. _Sheepfold_. The sheepfold, in this
+parable, answers primarily to Israel, the then visible and organic
+church of God, but secondarily to the church of Christ in all ages,
+the visible and external organization, in which the professed
+disciples of Christ, his sheep, are gathered for better protection. He
+that enters not by the door, but furtively climbs up some other way,
+marks himself thereby as evil disposed.
+
+
+[Illustration: AN EASTERN SHEEPFOLD.]
+
+
+     2 But he that entereth in by the[389] door is the shepherd
+       of the sheep.
+
+          [389] Verse 7, 9.
+
+=2. He that entereth in by the door the same is a shepherd of the
+sheep.= Not, as in our English version, _the_ shepherd. The definite
+article is wanting. Christ does not declare that the evidence that he
+is the Shepherd consists in the fact that he entered through the door,
+for he is himself the door. He declares to the Pharisees, who reject
+him as their Messiah, that there is a double test of the religious
+teacher: (1) he must enter into the church by the way by which
+he directs the sheep to enter. There is not one salvation for the
+teacher and another for the taught; the door is the same to all; and
+(2) he must enter by the one only door, Jesus Christ. Whoever comes in
+the name and with the authority of Jesus Christ is a shepherd of the
+sheep; whoever comes to preach any other Gospel, comes to rob the sheep
+of their Saviour and salvation (Gal. 1:8, 9; 2 John, ver. 10).
+
+
+     3 To him[390] the porter openeth; and the sheep hear his
+       voice: and he calleth[391] his own sheep by name and
+       leadeth[392] them out.
+
+          [390] Rev. 3:20.
+
+          [391] Ezek. 34:11; Rom. 8: 30.
+
+          [392] Isa. 40:11.
+
+=3. To him the porter openeth.= “The Holy Spirit is especially He
+who opens the door to the shepherds; see frequent uses of this
+symbolism by the apostles (Acts 14:27; 1 Cor. 16:9; 2 Cor. 2:12;
+Col. 4:3); and instances of the porter shutting the door (Acts
+16:6, 7).”--(_Alford._) There is the implication here of a truth
+elsewhere abundantly taught in Scripture, that the teacher has access
+to the heart of the church only through the influence of the Spirit of
+God, who opens and closes the heart of the hearer (1 Thess. 1:5;
+2:1), and the door of opportunity (Acts 4:7, 8; 16:9; 17:10,
+11).--=And he calleth his own sheep by name and leadeth them out.=
+This figure exactly corresponds with the actual facts of shepherd life
+in the East. “As we eat and looked, almost spell-bound, the silent
+hillsides around us were in a moment filled with life and sound. The
+shepherds led their flocks forth from the gates of the city. They were
+in full view, and we watched them and listened to them with no little
+interest. Thousands of sheep and goats were there, grouped in dense,
+confused masses. The shepherds stood together until all came out. Then
+they separated, each shepherd taking a different path, and uttering, as
+he advanced, a shrill, peculiar call. The sheep heard them. At first
+the masses swayed and moved, as if shaken by some internal convulsion;
+then points struck out in the direction taken by the shepherds; these
+became longer and longer, until the confused masses were resolved into
+long, living streams, flowing after their leaders. Such a sight was not
+new to me, still it had lost none of its interest. It was, perhaps, one
+of the most vivid illustrations which human eyes could witness of that
+beautiful discourse of our Lord recorded by John.”--(_Porter._)
+
+
+     4 And when he putteth forth his own sheep, he goeth before
+       them, and the sheep follow him: for they know his
+       voice.[393]
+
+          [393] Cant. 2:8; 5:2.
+
+
+     5 And a stranger will they not follow, but will flee[394]
+       from him: for they know not the voice of strangers.
+
+          [394] 2 Tim. 3:5; Rev. 2:2.
+
+=4, 5. And when he putteth forth his own sheep, he goeth before them,
+and the sheep follow him.= The true pastor is an example and leader as
+well as a teacher of his people (1 Cor. 11:1; Gal. 4:12; Phil. 3:17;
+1 Thess. 1:6).--=A stranger will they not follow.= The stranger is not
+the shepherd of another flock, but one who is a stranger and a
+foreigner, outside the fold and separated from the great flock of the
+Israel of God. The true Christian is never a stranger to the disciples
+of Jesus Christ (Ephes. 2:19).--=They know not the voice of
+strangers.= The shepherd knows his own sheep by name, and they know
+his voice; but the stranger’s voice they do not know. The figure is
+all true to the life. “The shepherd calls sharply to them from time to
+time to remind them (the sheep) of his presence. They know his voice
+and follow on; 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 fanciful
+costume of a parable; it is a simple fact.”--(_Thompson’s Land and
+Book_, I, 301.) This personality of relation between the true
+religious teacher and the taught, abundantly illustrated by Christ’s
+personal love for his disciples, and by Paul’s love for the converts
+gathered under his ministry, is in strong contrast to the distance
+which was maintained between the Pharisees and the common people. It
+is not then a fanciful deduction that, under ordinary circumstances,
+the pastor should have a personal acquaintance with his people, should
+not have so large a charge that he cannot know his people by name, and
+should ordinarily depend for his influence upon his personal
+acquaintance with them, and their personal confidence in him.
+
+
+     6 This parable spake Jesus unto them: but they understood
+       not what things they were which he spake unto them.
+
+=6. This parable spake Jesus unto them.= Rather _allegory_ or
+_obscure saying_. The original word (παροιμία) is different from
+that in the other Evangelists translated _parable_, and the
+structure of the teaching is somewhat different from that of the
+parables narrated by the other Evangelists. See on the nature of the
+parable, Matthew, ch. 13, Prel. Note. This, however, more nearly
+approximates a true parable than any other of Christ’s instructions
+reported by John.--=But they understood not what things they were
+which he spake unto them.= That is, the Pharisees to whom he was
+speaking did not understand the meaning and application of his
+imagery. “They did not feel the application of it; they did not see
+what shepherds and sheepfolds had to do with them. They could hardly
+have given a greater proof how little they understood the things which
+were written in the books they prized most--how their worship of the
+divine letter had destroyed all commerce between their minds and the
+realities which it set forth.”--(_Maurice._)
+
+
+     7 Then said Jesus unto them again, Verily, verily, I say
+       unto you, I[395] am the door of the sheep.
+
+          [395] Eph. 2:18.
+
+=7.= Verses 7-10 inclusive, contain the first application of the
+parable, primarily to the Pharisees as religious teachers of Israel,
+and secondarily to all that claim to be shepherds of God’s people,
+then or now.--=I am the door.= “That is, through me all the truths and
+blessings of religion are to be communicated to the flock, or people of
+God. Whoever addresses them as an authorized teacher must enter through
+me.”--(_Norton._) It is the Holy Spirit (the porter, ver. 3)
+who opens Christ to the heart and the heart to Christ, and makes it
+possible for either the sheep (the learners) or the under-shepherd (the
+teacher) to enter into the fold through him (chaps. 6:37, 44; 14:26;
+15:26).
+
+
+     8 All that ever came before me are thieves and robbers: but
+       the sheep did not hear them.
+
+=8. All whosoever came before me are thieves and robbers.= This verse
+is declared by Tholuck to be “one of the most difficult sentences in
+the N. T.” If _before_ (πρό) be taken as an adverb of time, as is
+generally done, then Christ’s declaration is that all religious
+teachers who preceded him were thieves and robbers, and this would on
+its face include the long line of prophets from Moses to Malachi; or
+if the sentence is modified, as some propose, by the fact that the
+verb is in the present tense, _are_ thieves and robbers, so that
+Christ embraces only the then living teachers, still this would
+include such instructors as Gamaliel and Nicodemus, if not John the
+Baptist, who belonged to that generation. The qualification of this,
+by the supposition that Christ did not include true teachers but only
+the false, not only falsifies his declaration which points out the way
+in which the true may be distinguished from the false, but reduces the
+sentence to a truism, viz., All false religious teachers who came
+before me, are thieves and robbers, _i. e._, teachers of falsehood,
+depriving men of the truth. The other proposed qualification, All who
+have come claiming to be Messiah, are thieves, etc., not only adds an
+important qualification to Christ’s declaration, but is historically
+an anachronism, inasmuch as there is no historical evidence that any
+false Messiah preceded the time of Christ. I am inclined, therefore,
+to take _before_ (πρό) as an adverb signifying precedence in rank or
+authority, as it does in Col. 1:17, James 5:12, and 1 Pet. 4:8, and to
+understand the passage, _All whosoever come claiming precedence above
+me are thieves and robbers_. The verb _come_ (ἦλθον) is in the aorist
+tense, and does not necessarily indicate a coming in the past only,
+but would be properly used for the enunciation of a general principle.
+The prophets of the O. T. claimed no such precedence above Christ; on
+the contrary, they were but his heralds; and John the Baptist
+distinctly disavowed such precedence (Matt. 3:14; chaps. 1:26, 27;
+3:30). The Pharisees, on the other hand, denied Christ’s right to
+teach, because he did not belong to their schools (ch. 7:15), and in
+their conference with the blind man had put themselves above Christ
+(ch. 9:16, 24). Where there is no general agreement among scholars, I
+hesitate to offer an interpretation which differs from all, but this
+appears to me on the whole more consistent with the context, and with
+the teaching of the N. T. elsewhere, than any other, and not
+inconsistent with the original. If this be a correct interpretation,
+Christ’s claim here is directly antagonistic to those who would make
+an eclectic religion, by selecting truth from all the world’s
+religious teachers, including Christ among the rest. For he declares
+all to be robbing the world of truth, not imparting it, who deny him
+the pre-eminent rank as a religious teacher. On the other hand, he
+does not stigmatize genuine moral teachers, such as Buddha or
+Socrates, as thieves and robbers, for they had no knowledge of Christ,
+and claimed no precedence above him.--=But the sheep did not hear
+them.= This has been eminently true of all teachers in the church who
+have put themselves above Christ; it is the preachers of Christ who
+alone have secured the world’s attention. This is illustrated by the
+history of Paul (2 Cor. 4:5), Luther, Wesley, and in our own times
+Spurgeon, Moody, and others.
+
+
+     9 I am the door: by me if any man enter in, he shall be
+       saved, and shall go in and out, and find pasture.
+
+=9. I am the door; by me if any enter in, he shall be safe.= Christ is
+not only the door by whom the shepherd (the teacher) can alone enter
+in to feed the flock, he is also the door by which alone the sheep
+(the disciples) can enter into the church and into security (Acts
+4:12). The extent and assurance of this safety is expressed below
+(vers. 28, 29). And observe, the promise is not merely _shall be
+saved_ in the future, but _shall be safe_, _i. e._, from the time of
+entering the door (ch. 3:18, 36; Rom. 8:1, 28, 31, etc.)--=And shall
+go in and out and find pasture.= To “go in and out” was a common
+Hebraistic phrase to denote the whole life and action of man (Deut.
+28:6; Psalm 121:8). Here, therefore, the meaning is that he who thus
+enters the door, shall be blessed in all his ways. His pasture is the
+bread of life and water of life, promised in chaps. 4:14; 6:48-51. So
+that Christ is at once the door, the shepherd, and the pasture; the
+entrance, the guardian and guide, and the food of the disciple.
+
+
+    10 The thief cometh not, but for to steal, and to kill, and
+       to destroy: I am come that they might have life, and that
+       they might have _it_ more abundantly.
+
+=10. The thief cometh not but for to steal * * * * I am come that they
+might have life=, etc. A contrast between false religion and the true,
+heathenism or Pharisaism and Christianity. The false religion comes to
+deprive men of their liberty, their property, their earthly happiness,
+to kill their natural and free life, and to destroy, finally, the
+soul. The true religion comes first to give this present life more
+abundant development, and then through that to give eternal life.
+Hence, whatever form of religion tends to deprive mankind of its free,
+natural, and joyous life is anti-Christian; the constant tendency of
+Christ’s teaching and influence is to make the whole life, social,
+intellectual, moral, and spiritual, more abundant.
+
+
+    11 I[396] am the good shepherd; the good shepherd giveth
+       his life for the sheep.
+
+          [396] Heb. 13:20; 1 Pet. 2:25.
+
+
+    12 But he that is an hireling, and not the shepherd,
+       whose own the sheep are not, seeth the wolf coming, and
+       leaveth[397] the sheep, and fleeth: and the wolf catcheth
+       them, and scattereth the sheep.
+
+          [397] Ezek. 34:2-6; Zech. 11:17.
+
+=11, 12.= With these verses Christ gives a new direction to the
+preceding parable. He has thus far spoken of religious teachers
+in general, and of himself as the _door_ by which they alone can
+enter in to feed the flock, and by which alone the flock can enter
+in to find safety. He now speaks of himself as the Great Shepherd
+and Bishop of souls (1 Pet. 2:25), under whom are all the shepherds,
+and in contrast with whom are the hirelings.--=I am the Good
+Shepherd=, more literally the _beautiful_ Shepherd; but this word
+(καλός), though strictly speaking esthetic, was used by the Greeks to
+designate moral beauty, and referred to the most symmetrical and
+perfect goodness. Throughout the O. T. the church of God is regarded
+as a fold, Israel as a flock, and Jehovah himself as the Shepherd (Ps.
+23; Isa. 40:11; Ezek., ch. 34; Jer., ch. 23; Micah 5:3; Zech., ch.
+11). It is impossible but that Christ’s auditors should have
+understood him as claiming to be this Shepherd of Israel. Observe the
+difference between the phraseology here and in verse 2; here _the_
+good Shepherd; there _a_ Shepherd.--=The good shepherd layeth down his
+life for the sheep.= This is not a prophecy, equivalent to, I am about
+to die for my sheep; it is the enunciation of a general principle by
+which every good shepherd can be distinguished from the hireling; for
+every good shepherd is ready to sacrifice his life for his sheep
+because they are his; the hireling flees when danger threatens,
+because he is an hireling and has no real interest in the sheep.
+Neither is the expression _to lay down the life_ a circumlocution for
+_die_. Christ rarely uses circumlocution of any kind. The good
+shepherd may or may not be called on to die for his sheep; but he
+always lays down his life for them. To lay down the life is to
+consecrate it, devote it to the flock; as a mother, who is always
+ready to die for her children, but who, living or dying, belongs to
+her children and surrenders herself to them. So we ought also to lay
+down our lives for the brethren (1 John 3:16), though comparatively
+few are ever called on to die for them. Wickliffe and Luther as truly
+laid down their lives for the flock as Huss and Tyndale. The sacrifice
+of Christ consisted not merely in his death--which was indeed in its
+mere physical aspects the least part of it--but in his whole
+incarnation. His entire life from his advent to the grave was laid
+down for his sheep. This laying down of his life includes his death;
+but it includes much more. The whole thirty years was a living
+sacrifice for sinful humanity (Phil. 2:5-8).--=But he that is an
+hireling, not being a shepherd, whose own the sheep are not, seeth the
+wolf coming, and leaveth the sheep and fleeth.= Every clause in this
+sentence must be carefully weighed by the student; for every clause is
+full of weighty significance. There is nothing in the sentence, if the
+whole be considered, adverse to a paid ministry. Not every one who is
+hired is an hireling (1 Tim. 5:18); only he who _serves for hire_,
+whether emoluments or reputation; who accordingly is not a shepherd,
+_i. e._, has none of the shepherd’s instincts and none of the
+shepherd’s love for his flock; _whose own the sheep are not_, _i. e._,
+who has none of that sense of ownership in his flock which Paul
+experienced and expressed (1 Cor. 4:14, 15; 1 Thess. 2:11; 1 Tim. 1:2;
+Titus 1:4; Philemon 10); who, therefore, _careth not for the sheep_
+(ver. 13), but only for himself. Here, as everywhere in Christ’s
+instructions, it is the evil spirit which he condemns and the right
+spirit which he exalts. The hirelings of Christ’s day were those among
+the chief rulers and the priests, the religious teachers of Israel,
+who believed on Jesus, but would not confess their faith for fear of
+the hierarchy (ch. 9:22; 12:42, 43; 19:38). The hirelings ever since
+have been those in the church, whether paid preachers or no, who have
+feared to withstand falsehood and danger, and have suffered popular
+sins to pass unrebuked lest they should bring obloquy upon themselves,
+or loss of friends, or personal peril, or any martyrdom, large or
+small. The hireling, too, does not merely _flee_; the true shepherd
+has sometimes to do this (Matt. 10:23); Christ himself did this
+repeatedly (Matt. 14:13; Luke 4:30; John 8:59; 10:39). It is
+characteristic of the hireling that he _leaveth the sheep_ and fleeth.
+Caution may lead the true pastor to avoid a conflict which will bring
+greater disaster on the flock than battle; but his caution is always
+to be exercised for the sheep, not for himself. It is caring for one’s
+self more than for the church that marks the hireling.--=The wolf
+catcheth them and scattereth the sheep.= Any and every willful and
+determined opponent to truth and righteousness is a wolf; whether he
+is a persecuting power like that of pagan and papal Rome, or a false
+teacher, a wolf in sheep’s clothing (Matt. 7:15; Acts 20:29). The wolf
+at this particular juncture was the Pharisaic party, which was
+ravaging the church of God, and binding heavy burdens on the people,
+whom Christ denounced, and in battle with whom he suffered death.
+
+
+    13 The hireling fleeth, because he is an hireling, and
+       careth not for the sheep.
+
+
+    14 I am the good shepherd, and[398] know my _sheep_, and am
+       known[399] of mine.
+
+          [398] 2 Tim. 2:19.
+
+          [399] 1 John 5:20.
+
+
+    15 As[400] the Father knoweth me, even so know I the
+       Father: and[401] I lay down my life for the sheep.
+
+          [400] Matt. 11:27.
+
+          [401] ch. 15:13; Isa. 53:4,5.
+
+=13-15. The hireling * * * careth not for the sheep * * *=--=I know my
+sheep.= Christ reiterates the contrast between the hireling and the
+good shepherd; and indicates anew points of distinction between the
+two. The hireling careth not for the sheep; he cares only for his
+wages; the good shepherd knows his sheep and is known by them. In a
+limited way this is true of the good pastor or shepherd; he knows his
+flock personally and sympathizingly; he is not merely a preacher to
+them; he is their best friend and adviser (ver. 3, note). But this
+knowledge is never perfect, and never can be, in the under shepherd.
+His insight is imperfect; his sympathy is partial. It is only Christ
+who can say I _know_ my sheep. “If you would think rightly of the Son
+of Man, think of the Person who knows thoroughly everything that each
+one of you is feeling, and cannot utter to others or to himself--every
+temptation from riches, from poverty, from solicitude, from society,
+from gifts of intellect, from the want of them, from the gladness of
+the spirit, from the barrenness and dreariness of it, from the warmth
+of affection and from the drying up of affection, from the anguish of
+doubt and the dulness of indifference, from the whirlwind of passion
+and the calm which succeeds it, from the vile thoughts which spring
+out of fleshly appetites and indulgences, from the darker, more
+terrible suggestions which are presented to the inner will. Believe
+that he knows all these, that he knows _you_. And then believe this
+also, that all he knows is through intense, inmost sympathy, not with
+the evil that is assaulting you, but with you who are assaulted by it.
+Believe that knowledge, in this the Scriptural sense of it--the human
+as well as the divine sense of it--is absolutely inseparable from
+sympathy.”--(_Maurice._)--=And am known of mine.= Christ’s knowledge
+of the Christian is the basis of the Christian’s knowledge of Christ.
+Both are sympathetic and personal, the knowledge of love. It is
+because the Good Shepherd knows his sheep that he is known of them. It
+is because by his knowledge he is able to enter into our innermost
+experience, and to give us comfort and strength when all human helpers
+fail, that we come to know him as our Helper and our Strength. We know
+him as the Good Shepherd only as we follow his guidance, accept the
+food and water he gives us, are restored by him when wandering, and
+delivered by him from danger and death.--=As the Father knoweth me,
+even so know I the Father; and I lay down my life for the sheep.= The
+connection is not very clear between this sentence and the preceding
+one, or between the different clauses of this sentence. It seems to
+me, however, that Christ refers to this knowledge between himself and
+the Father, not merely to illustrate the knowledge between himself and
+his disciples, but to turn their thoughts from himself to the Father.
+Christ has been accused of blasphemy by the Jews; that is, of
+endeavoring to deflect the reverence and allegiance of the people from
+God to himself. It must be confessed that there has often been a
+tendency in his disciples to substitute the Saviour for the Father, to
+believe in the sympathy of Christ, but not in the sympathy of God, to
+believe in the love of the Redeemer, but to attribute justice and
+wrath to Jehovah. Christ guards against this tendency, and refutes
+this accusation, by the declaration that he knows perfectly every wish
+and will of the Father, and in the whole course of his self-sacrifice,
+in all the laying down of his life for humanity, he is carrying out
+that will. Thus the declaration of this verse leads one to that of
+verse 17: “Therefore doth my Father love me because I lay down my
+life.”
+
+
+    16 And[402] other sheep I have, which are not of this fold;
+       them also I must bring, and they shall hear my voice;
+       and[403] there shall be one fold, _and_ one shepherd.
+
+          [402] Isa. 49:6; 56:8.
+
+          [403] Ezek. 37:22; Ephes. 2:14.
+
+
+    17 Therefore doth my Father love me, because[404] I lay
+       down my life, that I might take it again.
+
+          [404] Isa. 53:7-12; Heb. 2:9.
+
+
+    18 No man taketh it from me, but[405] I lay it down of
+       myself. I have power to lay it down, and I[406] have power
+       to take it again. This[407] commandment have I received of
+       my Father.
+
+          [405] Phil. 2:6-8.
+
+          [406] ch. 2:19.
+
+          [407] ch. 6:38.
+
+=16-18. Other sheep I have which are not from= (ἐκ) =this fold=. Not,
+Which are in other worlds; for the Bible does not anywhere recognize
+this world as the fold of God: nor, Others from among the dispersed
+Jews scattered among the Gentiles; for these were already in “this
+fold,” none the less belonging to Israel because they were
+geographically separated from their brethren. The reference is to
+those whom Christ has among the Gentiles, and, as I believe, still has
+among the heathen (Acts 10:35; 18:10). They are not, however, in a
+flock or fold, but scattered (ch. 11:52). Observe, Christ does not say
+_I am to have_--the present is not used in lieu of the future. He
+already has them; they are his sheep; he recognizes as his own those
+whose spirit is akin to his, though they do not recognize him as
+theirs (Matt. 25:37-40).--=Them also I must lead.= Not _bring_, _i.
+e._, to the Jewish nation, but _lead_ as a shepherd. He must be leader
+to all who will follow him, whether Jew or Gentile.--=And there shall
+be one flock, one Shepherd.= Not one _fold_, as unfortunately
+translated in our English version (μία ποίμνη, not μία αὐλή). “Not
+_one fold_, but _one flock_; no one exclusive enclosure of an outward
+church--but one flock, all knowing the one Shepherd, and known of
+Him.”--(_Alford._) And one flock because one Shepherd; one not in
+creed, or organization, or method of worship, but one in Christ Jesus
+(see ver. 30).--=Therefore doth my Father love me because I lay down
+my life.= Not because I _have_ laid it down, as though the love of the
+Father were caused by the earthly love and sacrifice of Christ, but
+because I _lay_ it down. That is, because Christ’s Spirit is one of
+self-sacrificing love, manifested by, but not alone embodied in the
+incarnation, he is loved by the Father. See Phil. 2:9; Heb. 1:9.--=In
+order that I may take it again.= Beware of understanding this, as many
+of the commentators seem to do, as equivalent to, _I die in order that
+I may rise from the dead_. The meaning is interpreted by Christ’s
+declaration to his disciples: “He that loseth his life for my sake
+shall find it.” Christ lays down his life by his humiliation, his
+incarnation, his passion and his crucifixion, that he may take it
+again in the life of the myriads whom he has redeemed from death by
+his own death. He takes it again when he sees of the travail of his
+soul and is satisfied (Isa. 53:11), which he does when those who have
+been washed and made white in the blood of the Lamb stand before him
+(Rev. 7:14, 15). So every mother, laying down her life in continued
+self-sacrifice for her children, takes it again in their developed
+manhood and womanhood.--=No one taketh it from me, but I lay it down
+of myself.= _No one_ is not equivalent to _no man_, a translation
+which weakens if it does not destroy the sense. The sacrifice of
+Christ, the whole experience of humiliation and suffering, commencing
+with the laying aside of the glory which he had with the Father and
+culminating in the crucifixion, was not imposed upon him by any one,
+neither by man, nor by Satan, nor even by the Father; it was
+self-assumed. This fact is the answer to all those objections to the
+N. T. doctrine of the atonement, which misrepresent it as portraying a
+God who inflicts on an innocent victim the punishment which was
+deserved by others.--=I have power to lay it down and I have power to
+take it again. This commandment have I received of my Father.= The
+word rendered _power_ (ἐξουσία), includes both _power_ and _right_
+(see ch. 1:12, note); the word rendered _commandment_ (ἐντολὴ), is
+not equivalent to authority; the original word always means _law_
+or _command_. Christ’s disciples have no authority to frame
+self-sacrifices for themselves; doing this is always characteristic of
+a corrupt and _quasi_ pagan religion. They are to bear with cheerful
+heroism whatever self-sacrifice the providence of God may lay upon
+them. So also they have never a right to seek death, but are always to
+seek to _live_ to the glory of God and for their fellow-men. But
+Christ voluntarily chose his life of humiliation and cross-bearing;
+voluntarily sought its privations; and finally went, not to an
+inevitable death, but to one which he might easily have avoided by
+flight, if he had acted according to the directions which he gave his
+followers, and on which the apostle subsequently acted. He might have
+fled from Jerusalem on the fatal night of his arrest, as he had done
+before, and this without leaving his sheep to be seized or scattered
+by the wolf; or he might have been protected by supernatural power
+(Matt. 26:53). He did not because he had a peculiar authority given to
+him, which his followers do not possess, to lay down his own life,
+both in the self-assumed humiliation of the incarnation, and in the
+final tragedy of his death. And this peculiar authority he possessed
+because in all his incarnation and passion and death he was carrying
+out the will and obeying the command of his Father. To us the
+divine command is interpreted by providence; Christ needed no such
+interpreter, for he knew the Father’s will, knowing the Father even as
+he was known by the Father.
+
+
+    19 There was a division therefore again among the Jews for
+     these sayings.
+
+
+    20 And many of them said, He[408] hath a devil, and is mad;
+       why hear ye him?
+
+          [408] ch. 7:20.
+
+
+    21 Others said, These are not the words of him that hath a
+       devil. Can a devil open[409] the eyes of the blind?
+
+          [409] ch. 9:6, etc.
+
+=19-21. There was a division therefore again among theJews.=--Christ’s
+fan was in his hand. His teachings were tests of the character of his
+auditors.--=He hath a devil.= Rather _an evil spirit_ (see ch. 8:52,
+note).--=Why hear ye him?= Why listen to him at all? The words were
+addressed by the opponents of Jesus to those who were inclined to
+believe on him, and indicate the uneasiness with which the Pharisees
+observed the impression which Christ was making on the less prejudiced
+and better disposed among the people (comp. ch. 7:46-49).--=These are
+not the words of one possessed by an evil spirit.= A pregnant saying.
+Infidelity must afford some explanation of the teachings and life of
+Christ; and they are not the teachings and life of either a fanatic or
+a deceiver.--=Can an evil spirit open the eyes of the blind?= These
+words show that the whole discourse of this chapter was not distant in
+time from the healing of the blind man narrated in Chapter IX, and was
+probably closely connected with it.
+
+       *       *       *       *       *
+
+Ch. 10:22-42. DISCOURSE AT THE FEAST OF DEDICATION.--THE GIFT
+OF CHRIST: ETERNAL LIFE.--THE POWER OF CHRIST: THE POWER OF THE
+FATHER.--THE CONTRAST BETWEEN THE O. T. PROPHETS AND CHRIST.--THE
+EVIDENCE OF CHRIST’S DIVINITY; HIS WORKS.
+
+There is no reason to suppose that Christ left Judea during the time
+which elapsed between the feast of Tabernacles (ch. 7:2) and
+the feast of Dedication; on the contrary, the intimate connection
+between the discourse here reported and the preceding parable of the
+Good Shepherd (see vers. 26, 27), indicates that this discourse
+followed almost immediately after that one; certainly while the latter
+was still fresh in the minds of the people. I believe that the ministry
+in Judea, reported in John, chapters 7, 8, 9 and 10, was a continuous
+one, unbroken by any departure into Galilee or Perea.
+
+
+    22 And it was at Jerusalem the feast of the dedication, and
+       it was winter.
+
+
+    23 And Jesus walked in the temple in Solomon’s porch.[410]
+
+          [410] Acts 3:11; 5:12.
+
+
+    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.
+
+=22-24. The feast of the Dedication.= A Jewish feast instituted by
+Judas Maccabeus, in commemoration of the cleansing of the second
+temple and altar, after they had been polluted by Antiochus Epiphanes.
+The profanation took place B. C. 167, the purification B. C. 164. The
+festival commenced on the 25th day of the ninth month, Kislev,
+answering to our December, and lasted eight days. It was also called
+the feast of Lights, from the fact that the Jews illuminated their
+houses as long as the feast lasted. Instituted by the Maccabean
+dynasty, and observed chiefly by the more rigid Judeans, it afforded
+to Christ an audience only of the more narrow-minded and bigoted of
+the Jews, a fact which must be borne in mind in studying his teaching
+on this occasion.--=It was winter.=--The fact is stated to explain our
+Lord’s walking in Solomon’s portico. For description and illustration
+of this portico, see Acts 5:12, note. This minute detail, the
+exact locality where he gave this instruction, is one of the many
+indications which this Gospel affords of being written by an
+eye-witness.--=The Judeans therefore surrounded him.= The verb
+(κυκλόω) is generally used in a hostile sense, _e. g._, of armies
+encompassing a city (Luke 21:20; Heb. 11:30; Rev. 20:9). This is the
+meaning here; an excited and threatening crowd hedged about Jesus as
+he was quietly walking in the porch. “Their fixed design was, not to
+leave him at liberty till he should have uttered the decisive
+word.”--(_Godet._) This was the earliest manifestation of that design
+which was finally accomplished when the oath was administered to Jesus
+by the High Priest, and he was adjured to say whether he was the Son
+of God (Matt. 26:63, note).--=How long dost thou keep our souls in
+suspense?= This English idiom almost literally answers to the Greek
+idiom (τὴν ψυκὴν αἴρεις), which is still more exactly, _How long dost
+thou keep our souls lifted up?_ _i. e._, with expectation and
+uncertainty. Commingled and contradictory feelings in the crowd were
+probably represented by this question; some hoped that Jesus was the
+Messiah and desired to compel him to declare himself; others were
+enraged with him, and desired to extort some utterance which would
+give them the opportunity to condemn him for blasphemy, or to excite
+the mob against him.
+
+
+    25 Jesus answered them, I told you, and ye believed not;
+       the[411] works that I do in my Father’s name, they bear
+       witness of me.
+
+          [411] ch. 5:36.
+
+
+    26 But[412] ye believe not, because ye are not of my sheep,
+       as I said unto you.
+
+          [412] ch. 8:47.
+
+
+    27 My[413] sheep hear my voice, and I know them, and they
+       follow me:
+
+          [413] verse 4.
+
+=25-27. I told you * * * the works * * * bear witness of me.= He had
+told them (ch. 5:19; 8:36, 56, 58, etc.), not it is true as plainly as
+he had told the Samaritan woman (ch. 4:26), but more plainly than he
+had told his own disciples previous to Peter’s confession of faith,
+“Thou art the Christ, the Son of the living God” (Matt. 16:16); and he
+now answers them as he answered John the Baptist, who, in a very
+different spirit, preferred the same request for a definite answer to
+the question, “Art thou He that should come?” (Matt. 11:2-6.) He
+refers them to his works. The evidence of Christ’s divinity is not in
+his declaration about himself, nor in the declarations made concerning
+him by others, but in his life, his character, and the work which he
+has done and is still doing in the world. Works (ἔργα) includes his
+miracles but is not equivalent to miracles. See ch. 14:12, note. The
+reason why he did not answer more directly is well given by Godet: “He
+could not answer ‘I am,’ for the meaning which they attached to the
+word Christ had, so to speak, nothing in common with that in which he
+used it. Still less could he reply, ‘I am not;’ for he was indeed the
+Christ provided by God, and in that sense he whom they expected.”--=Because
+ye are not of my sheep, as I said to you.= The reference is either to
+the implied teaching of the parable of the Good Shepherd, or to some
+specific statement not reported by the Evangelist. The genuineness of
+the words _as I said to you_ is doubted by some, but they are regarded
+as authentic by most critics. What does he mean by _ye are not of my
+sheep_. If we look back we shall see that the sheep of Christ are
+those that hear (_i. e._, accept and obey) his voice, and follow him
+(_i. e._, imitate his life and example). See verses 3, 4, 14, 16, 27.
+The declaration, then, _Ye believe not because ye are not of my
+sheep_, is that those who do not spiritually recognize the beauty of
+Christ’s teaching, and do not attempt to follow his incomparable
+example, are not to be expected to be convinced of his divinity by
+purely intellectual arguments.--The answer to the skeptic is
+generally, You cannot believe in Christ as your personal Saviour till
+you begin to recognize and to follow his teaching and example as a
+prophet and a man. The declaration is the converse of John 7:17. Comp.
+2 Peter 1:5-8, where the possession of the Christian virtues is
+declared to be the efficient cause of a sound Christian knowledge. The
+creed does not precede but follows spiritual life.
+
+
+    28 And I give unto them eternal life; and they[414] shall
+       never perish, neither shall any _man_ pluck them out of my
+       hand.
+
+          [414] ch. 17:12; 18:9.
+
+
+    29 My[415] Father, which gave[416] _them_ me, is greater
+       than all; and no _man_ is able to pluck _them_ out of my
+       Father’s hand.
+
+          [415] ch. 14:28.
+
+          [416] ch. 17:2.
+
+
+    30 I[417] and _my_ Father are one.
+
+          [417] ch. 17:11, 22.
+
+=28-30. And I give unto them eternal life.= Life is the _gift_ of God
+through Jesus Christ (ch. 1:12; 4:10, 14; 6:27, 32, 51; Rom. 5:17;
+6:23; Eph. 1:17), but the necessary condition of receiving it is
+faith in his Son, _i. e._, the ability to appreciate spiritual life
+in its highest and most perfect manifestation, and a readiness to
+follow after it, by leaving all things else to attain it, as did Paul
+(Phil. 3:13, 14).--=And they shall never perish, neither shall
+any pluck them out of my hand.= The word rendered _perish_ is literally
+_destroy themselves_ (ἀπόλωνται, _middle voice_); and this seems to
+me to be the meaning here; otherwise there would be a repetition,
+the second clause of the promise only reiterating the first clause.
+The word _man_ is not in the original; _any_ includes all powers,
+human and superhuman. I, then, understand Christ’s declaration to be
+that the souls which trust in him _shall never destroy themselves,
+and no one shall pluck them out of his hand_; _i. e._, he promises
+to protect his disciples both against their own weaknesses and also
+against the strength of assailants; from fears without and foes
+within; from treachery in the soul, and from assaults on the soul.
+See 1 Cor. 10:13; 15:10; Phil. 4:19; Col. 1:11, etc.--=My Father which
+gave them to me, is greater than all.= There is some uncertainty as to
+the reading, but the best critics agree in sustaining the received
+text.--=No one is able to pluck them out of my Father’s hand. I and my
+Father are one.= Without entering into any doubtful disputations
+respecting the relation of the Father and the Son, a problem which I
+believe transcends human knowledge, it is evident that the connection
+here requires us to understand Christ as declaring himself one with
+the Father, not merely in will or desire, as the disciple is to be one
+with his Lord, but also in spiritual power. The argument is, “My sheep
+shall never perish, since my Father who gave them into my hand is
+greater than all, and I who hold them, am one with him.” This argument
+would be without force if the meaning was not that Christ’s _power_ is
+equal to that of the Father. His will might be perfectly in harmony
+with the divine will, he still could not be trusted as a divine
+Saviour unless his power was commensurate with his will. So all the
+best expositors, _Alford_, _Godet_, _Meyer_, _Luthardt_, _Tholuck_.
+
+
+    31 Then[418] the Jews took up stones again to stone him.
+
+          [418] ch. 8:59.
+
+
+    32 Jesus answered them, Many good works have I shewed
+       you from my Father; for which of those works do ye
+       stone me?
+
+
+    33 The Jews answered him, saying, For a good work we stone
+       thee not; but for blasphemy; and because[419] that thou,
+       being a man, makest thyself God.
+
+          [419] verse 30; ch. 5:18; Ps. 82:6; Rom. 13:1.
+
+=31-33.= The moral power of Christ is singularly illustrated by the
+manner in which he restrains the mob by his voice and compels them to
+answer his question. That question implies that punishment is due only
+to wrong actors, and he asks them before they execute sentence, to
+designate any wrong that he has done. The question is thus analogous
+to that of ch. 8:46, “Which of you convinceth me of sin.”--Blasphemy
+was a regularly recognized crime under Jewish law; it consisted in any
+endeavor to draw away the allegiance of the people from the one true
+God, and answered to treason with us, Jehovah being under the
+theocracy, the Supreme head of the nation (see Matt. 12:32, note). The
+reply of the Jews to Christ’s question plainly shows how they regarded
+his declaration, “I and my Father are one,” not as indicating mere
+unity in spirit and purpose, but also in power and essential being.
+This is not indeed conclusive, for the Jews constantly misunderstood
+Christ; but it is an indication of his meaning. One practical lesson
+of the unity of the Godhead, of Christ and the Spirit with the Father,
+is eloquently presented by Maurice: “The unity of the Father and the
+Son is the only ground of the unity between the Shepherd and the
+sheep; undermine one and you undermine both * * * *. Do you think
+sects would last even for an hour, if there was not in the heart of
+each of them a witness for a fellowship which combinations and
+shibboleths did not create, and which, thanks be to God, they cannot
+destroy. The Shepherd makes his voice to be heard through all the
+noise and clatter of earthly shepherds; the sheep hear his voice and
+know that it is calling them to follow him into a common fold where
+all may rest and dwell together; and when once they understand the
+still deeper message which he is uttering here, and which the old
+creeds are repeating to us, ‘I and my Father are one;’ when they
+understand that the unity of the church and the unity of mankind
+depends on this eternal distinction and unity in God himself, and not
+upon authority or decrees of any mortal pastor, the sects will crumble
+to pieces, and there will be in very deed, one flock and one
+Shepherd.”
+
+
+    34 Jesus answered them, Is it not written in your law, I
+       said, Ye are gods?
+
+
+    35 If he called them gods, unto whom the word of God came,
+       and the scripture cannot be broken;
+
+
+    36 Say ye of him, whom the Father hath sanctified,[420] and
+       sent into the world, Thou blasphemest; because I said, I
+       am[421] the Son of God?
+
+          [420] ch. 6:27; Isa. 11:2, 3; 49:1, 3.
+
+          [421] Phil. 2:6.
+
+=34-36. Is it not written in your law.= He does not say in _our_ law,
+nor in _the_ law, but in _your_ law. Christ does not identify himself
+with the Jews, nor regard himself as subject to the law, though made
+under it, and yielding himself to it for a season. Comp. ch. 7:19;
+8:17. The reference is to Psalm 82:6. There is no passage in the law,
+_i. e._, in the Pentateuch, which corresponds exactly to Christ’s
+words here, or to those of the Psalmist; but in Exodus 22:28, the
+title of “gods” is given to the judges. The Psalm in question is
+believed to have been written on the occasion of Jehosaphat’s reform
+of the courts and re-establishment of the law (2 Chron., ch. 19), and
+it contrasts the unjust judges of Israel, who had been called gods in
+the law, with God the Judge of all the earth.--=Unto whom the word of
+God came.= _The word of God_ is not the mere saying, “I have said ye
+are gods” (_Meyer_); it is never used in the N. T. in so limited a
+sense, to signify merely a particular phrase or utterance. It is
+either, The Spirit of God, _i. e._, God revealing himself to and
+through the prophet, as in ch. 1:1 (see note there) and Heb. 4:12; or
+it is the word given to the prophets by the Holy Spirit and by them
+repeated to the nation, _i. e._, nearly equivalent to the O. T.
+Scripture, as in Mark 7:13; Luke 5:1, etc.--=And the Scripture cannot
+be broken.= Literally _loosened_ (Matt. 5:19, note). This
+parenthetical declaration is a very significant testimony to the
+inspiration of the O. T.--=Whom the Father hath sanctified.= The
+original (ἁγιάζω) may be rendered either made holy, in the sense of
+made clean and pure in character, or made holy in the sense of set
+apart to a holy use. It is evidently in the latter sense that it is
+employed here.--=And sent into the world.= The sanctifying of Christ
+preceded the sending into the world. Evidently, therefore, the
+reference is not to any act recorded in the life of Christ, as the
+descent of the Holy Spirit at the baptism, but to a consecration in
+the will of God to the work of redemption, and which preceded the
+Advent.--=Thou blasphemest.= That is, art guilty of diverting the
+allegiance of the people from God to thyself.--=Because I said I am a
+Son of God.= The article is wanting in the Greek, and ought not to be
+added in the translation.
+
+These verses (34-36) have been sometimes regarded as a partial
+retraction, or at least a material modification of the declaration, “I
+and my Father are one;” as indicating that Jesus Christ is a Son of
+God only as every obedient soul is a child of God (1 John 3:1). If
+this passage stood alone, such an interpretation might possibly be
+given to it; but if the audience, the circumstances, the effect, and
+the other utterances of the speaker be taken into account, it cannot
+be fairly so understood. This sentence is spoken to a mob for the
+purpose of checking their rage. They have understood Christ to claim
+divinity. He does not in terms explicitly disavow it. On the contrary,
+when his explanation is ended, they resume their design (ver. 39), and
+he is obliged to flee for his life. We should not look in such an
+utterance for a disclosure of the profoundest truths respecting
+Christ’s character, not because Christ would conceal or modify the
+truth to save his life, but because an angry mob is not the sort of an
+audience to whom he would choose to reveal it, or indeed could reveal
+it, a certain receptiveness of soul being necessary to the
+comprehension of spiritual truth. The argument of these verses seems
+to me to be this: He to whom the Spirit of God comes, and who receives
+it and becomes in so far an exponent and manifestation of God, is in a
+sense divine; he becomes partaker of the divine nature; a sharer of
+the divine life (Rom. 8:29; Heb. 12:10; 2 Pet. 1:4). This is the
+testimony of the Scriptures which cannot be set aside. He, then, who
+is not of this world but from above (ch. 8:23), and whom the Father
+consecrated above and sent down into this world, is not guilty of
+blasphemy in calling himself a Son of God. In other words, Christ
+compares himself with inspired men only to contrast himself with them;
+he shows that, even according to the principles of the O. T.
+Scriptures, by which the Jews pretended to condemn him, he was not
+guilty of blasphemy, even if, being but a man, he had made himself a
+son and so a representative of God, while he, at the same time,
+clearly claims to be other and higher than the O. T. prophets and
+judges. But for the full disclosure of Christ’s character, we must
+look to his quiet conferences with his own disciples, who were at
+least willing, if not able, to understand him.
+
+
+    37 If[422] I do not the works of my Father, believe me not.
+
+          [422] ch. 14:10, 11; 15:24.
+
+
+    38 But if I do, though ye believe not me, believe the
+       works: that ye may know, and believe, that the Father _is_
+       in me, and I in him.
+
+=37, 38. If I do not the works of my Father, put no faith in me.= Works
+which show forth his power and glory and are in accordance with his
+will and character (ch. 17:4).--=But if I do, though ye put no faith
+in me, put faith in the works.= Beware of understanding faith,
+rendered in our English version by _believe_, as a mere intellectual
+act. The idea is, If prejudice against the person of Christ prevents
+an affectionate regard for him, the soul may still have respect and
+reverence for the work he has done, and is doing in the world. =That
+ye may perceive and know= (γνῶτε καὶ γινώσκητε) is the best
+reading.--_Alford_, _Meyer_. To _perceive_, or recognize, denotes the
+outward act; to _know_ denotes the permanent state.--=That the Father
+is in me and I in the Father.= A spiritual unity, such as cannot be
+predicated of any other son of God. The Father is in the Son because
+he lives and moves in him; is the spirit which animates and controls
+and makes divine the man Jesus. The Son is in the Father because his
+thoughts, wishes, purposes, desires, all centre in Him. The argument
+of these verses is substantially the same as that addressed by Christ
+to the Jews in verse 25 (see note there), and that addressed to his
+own disciples in ch. 14:11. The best evidence of the divinity of
+Christ is his own character; next is a consideration of the divine
+work which he has done and is doing in the world.
+
+
+    39 Therefore they sought again to take him: but he escaped
+       out of their hand;
+
+
+    40 And went away again beyond Jordan into the place[423]
+       where John at first baptized: and there he abode.
+
+          [423] ch. 1:28.
+
+
+    41 And many resorted unto him, and said, John did no
+       miracle: but all things that John spake[424] of this man
+       were true.
+
+          [424] ch. 3:30-36; Matt. 3:11, 12.
+
+
+    42 And many believed on him there.
+
+=39-42. They sought again to take him.= To arrest him. Their passion
+had time to cool, and they abandoned the idea of mob violence, which
+would have brought, as in Paul’s case (Acts 21:31, 32), the
+interference of the Romans. Instead, they endeavored to seize Christ
+and bring him before the authorities for trial.--=But he escaped out
+of their hand.= There is no reason to suppose a miracle. In the throng
+were some at least who believed in him, and under cover afforded by
+them he could have escaped.--=Where John at first baptized.= See ch.
+1:28, note.--=All things that John spake of this man were true.= Being
+dead he yet spake. Gave his testimony to Christ. See ch. 1:15-34. This
+was the end of Christ’s Judean ministry proper, which had lasted three
+months. It had been one of continuous storm. Twice during this period
+he had been mobbed (ch. 8:59; 10:31); once an attempt was made to
+arrest him (ch. 7:32, 45); secret plans for his assassination
+were laid (ch. 7:19, 25; 8:37). All that we know of this ministry
+is contained in John, chapters 7, 8, 9 and 10; though it is not
+improbable that the parables of the Good Samaritan and the Pharisee
+and the Publican, and the incidents at the house of Mary and Martha
+belong to the same era (Luke 10:25-42; 18:9-14).--=And many believed
+on him there.= A period of a little over three months, from some time
+in December to the first of April, intervened between the retreat of
+Christ from Judea and his final entry into Jerusalem at the Passover
+week. I believe that this time was devoted to his ministry in Perea,
+the district beyond Jordan; a ministry of which John here gives a
+hint, to which Matthew and Mark also refer (Matt. 19:1, 2, etc.; Mark
+10:1, etc.), but of which Luke alone gives any full account. See Luke,
+ch. 10, Prel. Note. Many thronged his ministry there (Luke 11:29;
+12:1; 14:15, 25; 15:1). This ministry was broken in upon by the
+message from the sisters of Lazarus, as recorded in the next chapter.
+See Prel. Note there.
+
+
+
+                              CHAPTER XI.
+
+
+Ch. 11:1-44. THE RESURRECTION OF LAZARUS.--THE DIVINE OBJECT IN ALL
+SEEMING EVIL: NOT HUMAN DEATH BUT DIVINE GLORY (4).--THE MYSTERY OF THE
+DIVINE SILENCE IN OUR SORROW ILLUSTRATED AND PARTIALLY INTERPRETED (6,
+12).--THE CONDITIONS OF DIVINE PROTECTION AND THE CHRISTIAN’S SAFETY
+(9, 10).--THE CHRISTIAN’S DEATH A SLEEP (11).--THE ANGUISH OF “IF” (21,
+32).--THE PHARISAIC CREED AND THE CHRISTIAN’S FAITH CONCERNING DEATH
+AND THE RESURRECTION CONTRASTED (23-27).--CHRIST’S INDIGNATION AT HUMAN
+FALSEHOOD (33, 38).--CHRIST’S SYMPATHY WITH HUMAN SORROW (35).--THE
+RESISTANCE OF FAITHLESSNESS; THE OBEDIENCE OF FAITH (39, 41).--THE
+PRAYER OF ASSURANCE OF FAITH (42).--THE RESURRECTION AND THE LIFE (43,
+44).--A PARABLE OF HUMAN SORROW AND DIVINE COMFORT.--A PARABLE OF HUMAN
+SIN AND DIVINE REDEMPTION. See Supplementary Note.
+
+PRELIMINARY NOTE.--There is nothing in John to indicate the time at
+which this miracle took place; and there is no general agreement
+among harmonists respecting it. Robinson places it immediately at
+the close of Christ’s Judean ministry and prior to his ministry in
+Perea; Andrews and Ellicott place it at the close of the Perean
+ministry and immediately preceding the Passion week. The reasons
+for so doing are: (1) It seems the immediate occasion both of the
+triumphal procession accorded to Jesus by the spontaneous action of
+the common people, and of the more deliberate determination on the
+part of the ecclesiastics of Jerusalem to put him to death. It does
+not seem reasonable, therefore, to suppose that a long period of
+active service in another part of the Holy Land intervened between
+this the greatest miracle wrought by Christ and the effects which it
+produced, both upon the church party and upon the common people. (2)
+Immediately after this miracle, and in consequence of the excitement
+produced by it, Christ retired into the wilderness, and is said by
+John to have continued there with his disciples; and the
+implication is that he remained in this retirement until after the
+Passover (vers. 54, 55). To suppose that the Perean ministry,
+which lasted something like three months, was interjected into this
+period of retirement, which is Robinson’s supposition, breaks into the
+continuity of John’s narrative, and does violence to its order and
+symmetry, without any adequate reason. (3) Jesus was at a considerable
+distance from Bethany at the time when Lazarus was taken sick. The
+sisters sent unto him at once; after receiving their message, he
+remained where he was two days; but when he reached Bethany, Lazarus
+had been four days dead (comp. vers. 6 and 39). Presumptively,
+therefore, he was at least one day’s journey from Bethany, even if
+we assume that Lazarus had died before the messengers had reached
+Jesus; more probably he was two days’ journey distant, for verse
+11 indicates that the death of Lazarus took place after Jesus had
+received word of his sickness. Thus the narrative of this miracle
+tallies with the supposition that Christ was carrying on his ministry
+in the region beyond the Jordan, rather than with the supposition that
+he was anywhere in Judea; the more so that we have no intimation in
+the Gospels of any ministry in Judea except in and about Jerusalem,
+of which Bethany was practically a suburb. (4) In Luke 13:32, Christ
+uses the following language: “Behold I cast out devils and I do cures
+to-day and to-morrow, and the third day I shall be perfected.” This
+occurs in the Perean ministry, and the “two days” here referred to,
+have been hypothetically identified with the “two days” during which,
+according to John’s narrative here, Jesus tarried where he was after
+receiving the message of Lazarus’s sickness. The coincidence between
+the two passages is at least curious, though it may be nothing more
+than a coincidence. These reasons make the chronology of Andrews and
+Ellicott more probable than that of Robinson. I believe, then, that the
+resurrection of Lazarus took place in the latter part of February or
+the early part of March A. D. 30, and that it was followed, after the
+brief retirement at Ephraim, by the triumphal march of Christ and his
+disciples up to Jerusalem, and by his Passion and his death there. See
+_Tab. Har._, Vol. I, p. 45; for some general considerations respecting
+this miracle, see Sup. Note, ver. 44.
+
+
+     1 Now a certain _man_ was sick, _named_ Lazarus, of
+       Bethany, the town of[425] Mary and her sister Martha.
+
+          [425] Luke 10:38, 39.
+
+
+     2 (It was _that_ Mary which[426] anointed the Lord with
+       ointment, and wiped his feet with her hair, whose brother
+       Lazarus was sick.)
+
+          [426] ch. 12:3; Mark 14:3.
+
+=1, 2. Now a certain one was sick named Lazarus.= The only historic
+person of this name mentioned in the Bible; the indications are
+that he was a younger brother. From the incident in Luke 10:38-42,
+we judge that Martha was the head of the household. Simon, probably
+the father, though possibly the husband of one of the sisters, was a
+leper; he had probably died or been banished by the law, because of
+his leprosy (Matt. 26:6). The family appear to have been one
+of wealth and social distinction; this is indicated by the facts that
+they owned their house, had their tomb in their garden, and were able
+to give three hundred dollars worth of ointment as a costly token of
+honor to Jesus (John 12:5). I say three hundred dollars worth
+because the penny, or denarius, was a day’s wages, and therefore
+equivalent to our dollar. How and where the household first became
+acquainted with Jesus, we do not know. An ingenious writer in _Smith’s
+Bible Dictionary_ endeavors to identify Lazarus with the rich young
+ruler who had great possessions, and went away from Christ sorrowful
+because he was bid to sell all that he had to give to the poor
+(Matt. 19:16-22); but this ingenious hypothesis has only its
+ingenuity to commend it. Of Lazarus’s life after his resurrection,
+nothing whatever is known; there are traditions respecting him, and
+his bones were discovered by some of the credulous relic-worshippers
+of the ninth century in the island of Cyprus; but the traditions are
+as little to be trusted as the relics.--=Of Bethany.= This village
+lies on the eastern slope of the Mount of Olives, less than two miles
+(ver. 18, note) southeast of Jerusalem. See for description
+and illustration, ch. 12:1, 2, note. Its present name is El-Azarieh,
+derived from, and memorializing the resurrection of Lazarus. Of
+course, the house of Simon and of Lazarus, and the tomb of the latter
+are pointed out to the traveler by the accommodating monks, and of
+course, nothing is known about either of these sites, except that
+the tomb cannot possibly be the real one. It is a deep vault partly
+lined with masonry, entered upon by a long, winding, half-ruined
+staircase; the masonry is comparatively modern, and the situation
+of the tomb in the centre of the village is inconsistent with the
+Gospel narrative; the genuineness of the site is repudiated by Porter,
+Robinson, Thompson, and defended by no scholar.--=The town of Mary and
+her sister Martha.= It is so characterized because their home served
+as a retreat to Jesus during his ministry in Jerusalem, and it is thus
+distinguished from the Bethany beyond the Jordan mentioned in ch.
+1:28, note. There is no reason whatever for identifying this Mary with
+Mary Magdalene or with the “woman which was a sinner,” or the anointing
+referred to here and described in ch. 12:1-8 with the anointing
+performed by that unnamed woman and described in Luke 7:36-50; see note
+there.--The designation of Bethany as the town of Mary and her sister
+Martha, whom John has not before mentioned, as well as his incidental
+reference in the parenthetical sentence following, to the anointing of
+the Lord by Mary, are indications that John wrote not only with a
+knowledge of the other Gospels, or at least with the main facts,
+incidents, and characters described in the other Gospels, but also
+with the assurance that they were familiar to most of his readers. The
+fact that Mary’s name is mentioned first, would, taken by itself,
+imply that she was the elder sister, and the head of the household;
+but the fact that Martha took the responsibility of providing for the
+guests in the two instances recorded in Luke 10:38-42 and John 12:1-8,
+indicates that Martha was the elder sister and the housekeeper.
+
+
+     3 Therefore his sisters sent unto him, saying, Lord,
+       behold, he[427] whom thou lovest is sick.
+
+          [427] Heb. 12:6; Rev. 3:19.
+
+
+     4 When Jesus heard _that_, he said, This sickness is not
+       unto death, but[428] for the glory of God, that the Son of
+       God might be glorified thereby.
+
+          [428] verse 40; ch. 9:3.
+
+=3, 4. Lord, behold whom thou lovest is sick.= They have complete
+confidence in the sympathy of their Lord; they do not urge him to come;
+they do not present any petition; they simply report their trouble to
+him.--=He said, This sickness is not unto death.= That is, has not
+death for its object; (πρὸς with the accusative, marks strictly the
+object towards which anything is directed.) Christ does not say that
+Lazarus will not die, but that death is not the end for which this
+sickness is ordained of God.--=But for the glory of God, that the Son
+of God might be glorified thereby.= Comp. ch. 9:3, note. He was
+glorified, (1) perhaps by the development of a higher spiritual life
+in Lazarus through his sickness, death and resurrection (_Trench_),
+though of this the Evangelist gives us no hint; (2) by the
+manifestation of the divine power of Jesus Christ, as one whom the
+Father always hears (ver. 42); (3) by the Passion and death of Jesus
+Christ, to which the resurrection of Lazarus directly led (vers.
+47-53). This saying of Christ seems to have been uttered not merely to
+his disciples; it was apparently his message to the sisters, and to it
+he refers in verse 40 (see note there).
+
+
+     5 Now Jesus loved Martha, and her sister, and Lazarus.
+
+
+     6 When he had heard therefore that he was sick, he abode
+       two days still in the same place where he was.
+
+
+     7 Then after that saith he to _his_ disciples, Let us go
+       into Judæa again.
+
+=5-7. Now Jesus loved Martha=, etc. This statement is made in
+explanation of verse 6, that the reader may not fall into the error of
+supposing that Christ’s delay was due to any indifference or unconcern
+on his part.--=He abode two days in the same place where he was.= Why?
+Either because this delay was necessary to complete the work in which
+he was engaged, and from which he would not suffer himself to be drawn
+away even by considerations of personal sympathy, he himself acting on
+the principle “Let the dead bury their dead, but go thou and preach
+the kingdom of God” (Luke 9:60); or because this delay was necessary
+to the consummation of the miracle of the resurrection of Lazarus in
+such form as to forever prohibit the impression that death had not
+really taken place. The former is the better hypothesis, since in no
+case does Christ seem to have wrought a miracle for the mere purpose
+of producing by it a profound impression, and it is therefore hardly
+consistent to believe that he would have delayed merely for the
+purpose of making the miracle more startling and marvelous.--=Let us
+go into Judea again.= This plainly implies that Jesus and his
+disciples were not then in Judea, and thus incidentally confirms the
+supposition (see Prel. Note) that the resurrection of Lazarus was
+subsequent to the close of the ministry in Perea, and that he was
+summoned from Perea.
+
+
+     8 _His_ disciples say unto him, Master, the Jews of
+       late[429] sought to stone thee; and goest thou thither
+       again?[430]
+
+          [429] ch. 10:31.
+
+          [430] Acts 20:24.
+
+
+     9 Jesus answered, Are there not twelve hours in the day?
+       If[431] any man walk in the day, he stumbleth not, because
+       he seeth the light of this world.
+
+          [431] ch. 12:35.
+
+
+    10 But if a man walk in the night,[432] he stumbleth,
+       because there is no light in him.
+
+          [432] Eccles. 2:14.
+
+=8-10. The disciples say to him, Master, the Judeans were just now
+seeking to stone thee.= On the chronological hypothesis adopted above,
+the mob in Jerusalem had threatened the life of Jesus about three
+months previous. But he had not been in Judea since. The disciples
+attributed Christ’s remaining in Perea to the fear of the Jews, and
+remonstrated against his again braving them.--=Jesus answered, Are
+there not twelve hours in the day=, etc. In interpreting Christ’s
+enigmatical saying here, the student must remember that it was his
+habit to speak in parables, and that he rarely gave any interpretation
+of them. This is to be regarded as a condensed and uninterpreted
+parable. John has himself given us the key to its interpretation by
+his use of the same metaphor in his Epistle (1 John 1:5-7). God is the
+light. As he has appointed the hours of activity for the human race,
+the twelve hours of the day, so he has appointed the hours of service
+for each individual man. What was true of Christ is true of every one;
+he cannot die until his time has come (John 7:6, 8, 30; 8:20). He
+therefore who walks with God in the path of duty, fulfilling the
+divine will, cannot stumble; no harm can come to him; not a hair of
+his head can be injured (Psalm 91; Matt. 10:29-31; Luke 10:19; 21:18).
+He may and must come to his death; but not until his twelve hours have
+passed away.--But if a man work in darkness, _i. e._, not with God,
+not in the path of duty, not endeavoring to fulfil the divine will,
+for him there is no assurance of protection; he is always liable to
+stumble and fall. This is the general principle which Christ
+parabolically asserts; its immediate application here is that to
+Christ there is no danger in going into Judea, for he will not die
+until his appointed time has fully come. Comp. ch. 9:4, note.
+
+
+    11 These things said he: and after that he saith unto them,
+       Our friend Lazarus sleepeth:[433] but I go, that I may
+       awake him out of sleep.
+
+          [433] Deut. 31:16; Acts 7:60; 1 Cor. 15:18, 51.
+
+
+    12 Then said his disciples, Lord, if he sleep, he
+       shall do well.
+
+
+    13 Howbeit Jesus spake of his death: but they thought
+       that he had spoken of taking of rest in sleep.
+
+
+=11-13. Our friend Lazarus sleepeth.= An interval is indicated as
+having taken place between the previous discourse and the present
+declaration, by the words, _after that he saith unto them_. _Our
+friend_, implies that Lazarus was loved by the disciples as well
+as by their Lord. This language, coupled with that of verse 3,
+indicates that he possessed a peculiarly lovable character. _Sleep_
+is used both in the O. T. and N. T. as a metaphor of death (2
+Chron. 14:1; Ps. 13:3; Jer. 51:57; Job 14:12; Dan. 12:2; Matt.
+27:52; Acts 7:60; 13:36; 1 Cor. 7:39; 11:30; 15:6, 18, 20, 51; 1
+Thess. 4:13, 14, 15). Some of the rationalistic critics think
+that the disciples were extraordinarily stupid, not to understand
+Christ’s metaphor; and yet they are guilty of a similar but greater
+stupidity. Thus, the author of _Supernatural Religion_ says (Vol.
+II, 460): “The disciples reply with the stupidity with which
+the fourth Evangelist endows all those who hold colloquy with
+Jesus: (Lord, if he has fallen asleep he will recover;)” and yet,
+on the immediately preceding page, he interprets Christ’s similar
+declaration respecting the daughter of Jairus (Matt. 9:24):
+“The maid is not dead but sleepeth,” as “an express declaration” that
+the case is “one of mere suspension of consciousness.” The
+misapprehension of the apostles here was not extraordinary; certainly
+not more so than that afforded by some analogous instances in the
+first three Gospels (see Matt. 16:7; Luke 22:38). They had understood
+from verse 4, that Lazarus was to be restored; they had interpreted
+Christ’s words as a promise of healing; they had witnessed cases of
+miraculous healing in at least two instances, wrought by a word on an
+absent patient (Luke 7:10; John 4:50-53); so when Jesus said, “Lazarus
+is sleeping,” they thought the crisis of the disease had passed, and
+that there was no reason why their Master should brave the dangers of
+a Judean mob to go to the bedside of a convalescent friend.
+
+
+    14 Then said Jesus unto them plainly, Lazarus is dead;
+
+
+    15 And I am glad for your sakes that I was not there, to
+       the intent ye may believe; nevertheless let us go unto him.
+
+
+    16 Then said Thomas, which is called Didymus, unto his
+       fellow-disciples, Let us also go, that we may die with him.
+
+=14-16. Then Jesus said unto them plainly= (παῤῥησίᾳ). That is,
+dropping all metaphor.--=And I am glad for your sakes that I was not
+there.= He accompanies the declaration of the friend’s death with
+words of consolation and inspiration. Plain as those words are to us,
+they must have been inexplicable to the disciples. They did not
+forecast the resurrection; how could they understand why Christ should
+not have been present to prevent so great a sorrow. The sympathy of
+Christ with us in our sorrow does not prevent him, who sees the end
+from the beginning, from rejoicing even when he sees our tears. He
+sees the sheaves brought home with joy even while the seed is sown in
+tears, and rejoices at the tears because of the harvest. To him, faith
+wrought in the soul is worth immeasurably more than all the sorrow
+which soul-culture involves (Rom. 5:1-5; 8:18).--=Then said Thomas
+which is called Didymus=, that is, the twin.--=Let us also go that we
+may die with him.= With Christ, not with Lazarus. The little that we
+know about Thomas shows him to have been a man of strong passions and
+of little faith and hope; to such a man life is full of pathos. He
+could not believe that Christ could with safety go into Judea again;
+in this, indeed, he really forecast the result, which was the
+crucifixion of his Lord; but neither could he bear to be separated
+from him. Chrysostom notes the power of Christ on this timid nature:
+“The very man who dared not to go in company with Christ to Bethany,
+afterwards traveled with him through the inhabited world, and dwelt in
+the midst of nations that were full of murderers desirous to kill
+him.” On the character of Thomas, see further, Vol. I, p. 149; John
+20:24, note.
+
+
+    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 fifteen
+       furlongs off:
+
+=17, 18. He had lain in the grave four days already.= Various
+explanations are made respecting these four days; they are given in
+detail in _Andrews’ Life of Our Lord_. Since, however, we do not know
+definitely where Christ was, except that it was some point apparently
+beyond Jordan, and we do not know at all what engagements and duties
+detained him there, surmises as to the way in which these four days
+were taken up are decidedly unprofitable. The narrative seems to me
+clearly to imply that Lazarus was not dead when the messengers first
+reached Jesus. Probably of these four days, two were occupied by
+Christ in completing his ministry where he was when he received the
+message, and two, or part of two days, in a leisurely journey to the
+home of Lazarus.--=Bethany was nigh unto Jerusalem.= The use of the
+past tense _was_, not _is_, indicates that Bethany had ceased to exist
+at the time when John wrote his Gospel; it thus incidentally confirms
+the opinion that he wrote a considerable time after the destruction of
+Jerusalem, and when that city and its environs were lying
+waste.--=About fifteen furlongs off.= Literally, _stadia_. The
+_stadium_, is about six hundred feet; fifteen stadia or furlongs were,
+therefore, about nine thousand feet, or a little less than two miles.
+
+
+    19 And many of the Jews came to Martha and Mary, to[434]
+       comfort them concerning their brother.
+
+          [434] 1 Chron. 7:22; Job 2:11; 42:11; Rom. 12:15; 1
+          Thess. 4:18.
+
+=19. And many of the Judeans came to Martha and Mary.= The word
+_Jews_, as used by John, indicates always the inhabitants of Judea, as
+distinguished from those of other provinces in the Holy Land, and
+therefore generally those who were prejudiced against, if not
+absolutely hostile to Jesus. The fact that most of those who were
+present at the scene about to be described were these Judeans, is an
+important one, and must be borne in mind by the student, for it gives
+a peculiar color and significance to the entire narrative.--=To
+comfort them concerning their brother.= The Jewish mourning rites were
+most carefully defined by the Rabbinical law; they included rending
+the clothes, dressing in sackcloth, sprinkling of ashes or dust on the
+person, fasting, loud lamenting. Professional mourners were employed
+to increase the noisy demonstrations of grief (see Mark 5:38, note).
+The days of mourning were thirty, which were divided into three for
+weeping, seven for lamentation, and twenty for less demonstrative
+mourning. During the first three days the mourners were forbidden to
+wear their phylacteries or to engage in any servile work, or to bathe
+or anoint themselves; during the seven days they fasted or ate nothing
+but an occasional egg or some lentiles. After the funeral services
+were over (for account of which see Luke 7:12, note), friends and
+professional mourners came and sat with the afflicted ones upon the
+ground, no one speaking until the bereaved ones had done so, but every
+sentence of theirs was followed by some word of sympathy and comfort
+or by the wail of the mourners. Everything was done according to a
+prearranged system; in Phariseeism there was no liberty, even in the
+hour of grief.
+
+
+    20 Then Martha, as soon as she heard that Jesus was coming,
+       went and met him: but Mary sat _still_ in the house.
+
+
+
+    21 Then said Martha unto Jesus. Lord, if thou hadst been
+       here, my brother had not died.
+
+
+    22 But I know, that even now, whatsoever[435] thou wilt ask
+       of God, God will give _it_ thee.
+
+          [435] ch. 9:31.
+
+=20-22. Then Martha * * * went and met him.= Jesus did not enter into
+the village, but stopped without and sent some one to let the sisters
+know that he had come. Geikie supposes that he thus remained without
+from fear of the Jews; but Christ never stopped in the performance of
+a duty from considerations of fear; his reply to the remonstrances of
+his disciples (vers. 8-10) should have prevented this prosaic
+interpretation of Christ’s action. To him the conventional mourning
+customs of Oriental society were exceedingly distasteful. He who put
+all the noisy mourners out of the room in which the daughter of Jairus
+lay dead (Mark 5:40), and who so gently rebuked the noisy and
+ostentatious lamentations of the women of Jerusalem at the time of his
+own crucifixion (Luke 23:27-31), might naturally be expected to
+decline to enter into the circle of formal mourners, with the
+alternative of either violating the precedents and rules of good
+society, or of submitting himself in such an hour to the bondage which
+they imposed.--=But Mary sat still in the house.= It would appear from
+verse 29, that she did not know that Jesus had come; yet the contrast
+between the two sisters, the one of whom with bustling activity waited
+upon her Lord, the other of whom, in the quieter offices of love, sat
+at his feet to listen to his words, or anoint those feet with precious
+ointment (Luke 10:38-42; John 12:1-8), reappears here. Martha, who was
+probably the head of the household, was naturally the first to hear of
+Christ’s coming, and even in her grief found comfort in activity; to
+Mary, in the solitude of her sorrow, no one at first reported Christ’s
+approach.--=Lord, if thou hadst been here, my brother had not died.=
+This is the language both of reproach and of lamentation, though the
+reproach is implied rather than asserted. Her language expresses the
+very essence of soul torture at such times. We are slow to believe
+that our sorrow is “for the glory of God that the Son of God may be
+glorified thereby,” and in our affliction continually echo Martha’s
+“if,” saying to ourselves, if we had not done this, or if we had not
+done that, if it had not been for our blunder or that of our friends
+or our physician, our beloved would not have died. Chance is the God
+of Atheism, and is a comfortless God in the time of our trouble.--=But
+I know that even now whatsoever thou shouldst ask of God, God will
+give it thee.= This is interpreted by Meyer and Godet as an expression
+of Martha’s faith that Jesus is able to raise even the dead to life
+again; but in order to sustain this interpretation, they are obliged
+to depart from a natural and simple interpretation of Christ’s
+declaration in vers. 25, 26, to suppose that Martha desired or was
+anticipating her brother’s resurrection, and yet was so obtuse as to
+entirely miss the meaning of Christ in that declaration, and, finally,
+to suppose that the faith which she possessed when she first beheld
+Christ disappeared when she reached the tomb, where she remonstrated
+against opening it that the resurrection might be accomplished. I
+understand Martha’s utterance here to be that simply of an undefined
+hope. She had counted so much on Christ; he had not come in the hour
+of her need; all was over now; and yet now that he had come, although
+too late, she went out to him with a vague, restless hope of some
+succor or consolation, she knew not what. In our own experience in the
+unreasonableness of grief, like vague and delusive hopes are not
+uncommon. Calvin’s interpretation of Martha’s experience better
+accords both with what we elsewhere know of her character and with the
+narrative here, than does that of those who eulogize her extraordinary
+faith: “When she assures herself that her brother would not have died
+if Christ had been present, what ground has she for this confidence?
+certainly it did not arise from any promise from Christ. The only
+conclusion, therefore, is that she inconsiderately yields to her own
+wishes, instead of subjecting herself to Christ. When she ascribes to
+Christ power and supreme goodness, this proceeds from faith; but when
+she persuades herself of more than she had heard Christ declare, that
+has nothing to do with faith. * * * Martha’s faith, mixed up and
+interwoven with ill-regulated desires, and even not wholly free from
+superstition, could not shine with full brightness; so that we
+perceive but a few sparks of it in these words.”
+
+
+    23 Jesus saith unto her, Thy brother shall rise again.
+
+
+    24 Martha saith unto him, I know that he shall rise again
+       in the[436] resurrection at the last day.
+
+          [436] ch. 5:29.
+
+=23-24. Thy brother shall rise again.= Evidently these words were not
+understood by Martha to contain a promise of immediate resurrection,
+and therefore we are not justified in saying that they were so intended
+by Jesus. They are vague, and are intended to be vague and suggestive,
+in order to lead on the mind of Martha, and to evoke an expression of
+her faith. This method of calling out the experience of his pupil was a
+customary one with Jesus in all his instruction.--=I know that he
+shall rise again in the resurrection at the last day.= This statement
+of Martha’s faith is to be interpreted by the belief of the orthodox
+Jews. This was that all the dead departed to Hades or the Under-world,
+where they dwelt in a shadowy prison-house; the righteous in Paradise;
+the wicked in Hell; and awaited the coming of the Messiah, who would
+call all the righteous from the Under-world, while the wicked would be
+thrust back into it again. Martha believed that her brother had gone
+to this abode of the dead, and there was awaiting a day of judgment
+and of resurrection; but she found in this faith very little
+consolation. Her brother, to her thought, was as if he were not, and
+dwelt among the dead. A vague hope of a far-distant revival did not
+comfort her. It is in contrast to, and in correction of this creed,
+that Christ utters the declaration of verses 25, 26.
+
+
+    25 Jesus said unto her, I am the[437] resurrection, and the
+       life;[438] he that believeth in me, though[439] he were
+       dead, yet shall he live;
+
+          [437] ch. 6:40, 44.
+
+          [438] ch. 14:6; Isa. 38:16; 1 John 1:2.
+
+          [439] Job 19:26; Isa. 26:19; Rom. 4:17.
+
+
+    26 And whosoever[440] liveth and believeth in me shall
+       never die. Believest thou this?
+
+          [440] chaps. 3:15; 4:14.
+
+=25, 26. I am the resurrection and the life. He that believeth in me
+even if he could die= (κἄν ἀποθάνῃ) =yet he should live, and every one
+that liveth and believeth in me never can die.= The various and
+conflicting interpretations afforded by the commentators of this
+declaration of Christ agree only in being complicated and abstruse. It
+is essential to comfort that it should be simple truth simply
+expressed; and that Christ should offer as a consolation to Martha a
+truth so subtle and involved in so much mystery that skillful
+scholarship can scarce unlock its meaning, seems to me utterly
+incredible. I understand these words as an embodiment of Christ’s
+creed respecting life and immortality. Jesus is the source of the
+resurrection, and the fountain of life. Whoever, therefore, by faith
+in Christ, has Christ in him the hope of glory, never knows death; to
+him there is no Hades, no dark and dismal abode of the dead, no long
+and weary waiting for a final great jail delivery--a judgment and an
+acquittal. He passes at once from the lower to the higher state; he
+has already come to the general assembly and church of the first-born
+(Heb. 12:22-24). What we call death summons him simply to depart and
+be straightway with Christ (Phil. 1:23; Luke 23:43). The eternal life
+which Christ here and now gives to those who are by faith united to
+him (John 5:24), is never suspended. So immortal and potent is this
+life principle which Christ offers to those who have received him,
+that, if it were possible that one having died should receive it, he
+would by it be made to live again. Against the conception, common now
+as then, of death as a long sleep or a long and dreary waiting for a
+final resurrection, is Christ’s teaching here that “There is no death;
+what seems so is transition.” In confirmation of this view, observe,
+(1) That Christ’s declaration is present, not future: “_I am the
+resurrection_,” not, _I shall by-and-by become so_. (2) The
+conditional clause _though he were dead_, is literally _even though he
+should die_, and is fairly rendered by the phrase adopted above, _even
+if he could die_. (3) Thus interpreted, Christ’s declaration is
+responsive to Martha’s confession of faith, and leads on to and agrees
+with the event which follows, the restoration of Lazarus to his
+earthly life. (4) It accords with the general teaching of the N. T.,
+in which Christ is represented as the source of eternal life, and the
+death of the saints as a doorway into his immediate presence (Acts
+7:59; Rom. 14:8; 2 Cor. 5:8; 1 Thess. 5:10; 2 Tim. 4:8; 2 Peter 1:11,
+etc.). It is not necessary to give here other interpretations, for
+they are complicated, incongruous, and almost impossible to classify.
+They are the results of various and unsuccessful endeavors to bring
+Christ’s declaration into accord with the Pharisaic faith, which still
+lingers in the Christian church, of a resurrection and an eternal life
+postponed to the future, and an abode in death, meanwhile, in some
+sort of an intermediate state.
+
+
+    27 She saith unto him, Yea, Lord; I believe that thou art
+       the Christ, the Son of God, which should come into the
+       world.
+
+=27. Yea, Lord; I have believed that thou art the Messiah, the Son of
+God, he who was to come unto the world.= _I have believed_
+(πεπίστευκα), the perfect tense, indicates the expression of a
+well-established faith; perhaps of one which Christ well knew that she
+had entertained. Martha still adheres to her Pharisaic creed; we do
+not give up our religious beliefs easily. At Christ’s question,
+“Believest thou that I am the Resurrection and the Life, and that they
+that believe in me shall never die?” she replies in effect: “Yea,
+Lord; I believe that thou art the Messiah of the prophets at whose
+word all the dead shall come forth from Hades unto judgment.” And in
+this faith she does have some comfort, because she supposes this day
+of general resurrection cannot, in the nature of the case, be far
+distant.
+
+
+    28 And when she had so said, she went her way, and called
+       Mary her sister secretly,[441] saying, The Master[442] is
+       come, and calleth[443] for thee.
+
+          [441] ch. 21:7.
+
+          [442] ch. 13:13.
+
+          [443] Mark 10:49.
+
+
+    29 As soon as she heard _that_, she arose quickly, and came
+       unto him.
+
+
+    30 Now Jesus was not yet come into the town, but was in
+       that place where Martha met him.
+
+=28-30. She went her way and called Mary her sister secretly.=
+Evidently, from her words _The Master calleth for thee_, she did this
+in obedience to Christ’s direction. She went secretly because she did
+not desire the presence of the Judeans at the quiet conference between
+Jesus Christ and herself and sister.--=The Master is come and calleth
+for thee.= She represses the name, perhaps because she does not desire
+it to be overheard by those who are present. The general designation,
+however, _the Master_ or _the Teacher_ is enough. To Mary there is no
+one else worthy to be called the Teacher.--=As soon as she heard that,
+she rose quickly.= Therefore presumptively, Mary had not before heard
+that Jesus had arrived.--=Jesus * * * was in that place where Martha
+met him.= Not at the grave where Lazarus was buried (ver. 34), but at
+some point a little outside the village.
+
+
+    31 The Jews[444] then which were with her in the house, and
+       comforted her, when they saw Mary, that she rose up hastily
+       and went out, followed her, saying, She goeth unto the
+       grave to weep there.
+
+          [444] verse 19.
+
+
+    32 Then when Mary was come where Jesus was, and saw him,
+       she fell down at his feet, saying unto him, Lord, if[445]
+       thou hadst been here, my brother had not died.
+
+          [445] verses 21, 37; ch. 4:49.
+
+=31, 32. She goeth unto the grave to weep there.= It was the custom of
+Jewish women often to visit the graves of their dead, especially during
+the first days of mourning. These too obtrusive mourners could not
+comprehend that Mary might desire solitude in her sorrow. They would
+not allow her to retreat from them. Thus the private interview which
+Jesus desired with the two sisters was denied him. Consequently there
+was no real conference between Jesus and Mary; as soon as she came he
+asked to be shown the grave.--=She fell down at his feet.= With a more
+passionate nature than that of Martha, her action and her attitude
+were both more strongly indicative of her uncontrollable emotion.
+Possibly she threw herself prostrate at his feet in the form of
+salutation ordinarily paid by an inferior to a superior in the East;
+yet, with her face upon the ground, she could hardly have carried on
+any conference whatever. More probably, therefore, she flung herself
+at first at his feet, then partially raised herself again to break
+forth in her reproachful complaint.--=Lord, if thou hadst been here my
+brother would not have died.= Her language is nearly the same as that
+of Martha, but she adds no expression of hope; her profounder nature
+refuses to entertain a hope for which she can give herself no reason.
+
+
+[Illustration: FELL AT HIS FEET.]
+
+
+    33 When Jesus therefore saw her weeping, and the Jews also
+       weeping which came with her, he groaned in the spirit, and
+       was troubled,
+
+
+    34 And said, Where have ye laid him? They said unto him,
+       Lord, come and see.
+
+
+    35 Jesus wept.[446]
+
+          [446] Isa. 63:9; Luke 19:41; Heb. 2:16, 17.
+
+=33-35. When Jesus therefore saw her lamenting and the Judeans also
+lamenting which came with her.= The word translated in the English
+version _weeping_, but which I have rendered _lamenting_, is not the
+same as that employed in the declaration of verse 35, “Jesus wept.” It
+implies not only the shedding of tears but also every external
+expression of grief--the loud outcries, the rending of garments, and
+the whole vociferous and ostentatious manifestation of mourning.--=He
+groaned in the spirit and was troubled.= There seems to be no doubt
+that the Greek word rendered _groaned_, necessarily involves in it the
+idea of anger or indignation; it is so rendered in the Vulgate and in
+Luther’s translation. “The words _brimaomi_ (βριμάομαι) and
+_embrimaomi_ (εμβριμάομαι) are never used otherwise than of hot anger
+in the classics; the Septuagint and N. T. (Matt. 9:30; Mark 1:43;
+14:5), except where they denote snorting or growling proper.”--(_Meyer._)
+With this agree both the lexicons and the critics generally. What was
+the cause of this indignation? According to some of the older
+commentaries, Christ was indignant with himself for his weakness in
+yielding to his emotions; his divinity was irritated at the emotion of
+his humanity, and violently repressed it. This opinion needs no
+refutation with those who believe that Christianity tends to
+intensify, not to suppress the natural affections--that Christian
+sympathy weeps with those that weep as well as rejoices with those
+that rejoice; and who find in the tears of Christ at the grave of
+Lazarus, not a manifestation of human weakness, but an expression of
+divine sympathy which draws God very near to every sorrowing heart.
+Others suppose that Christ saw in this scene a type of the woe that
+sin has wrought in the world; seeing its effects his indignation was
+aroused. Thus Trench: “He beheld death in all its dread significance,
+as the wages of sin; the needs of the whole world, of which this was
+but a little example, rose up before his eyes; all its mourners and
+all its graves were present to him.” We may certainly believe that
+this profound sense of the significance of this scene of sorrow
+affected Christ and intensified his sympathy; that the tears that he
+shed were tears of sympathy, not only with Mary and Martha, but also
+with all sorrowing households. This, however, interprets rather his
+sorrow than his indignation. A simple and natural interpretation of
+this indignation is afforded by a consideration of the circumstances
+and surroundings. He was indignant at the display of the affected
+grief of those who were bitter enemies of the truth, and who would, as
+he well knew, make use of this very miracle to promote his death, and
+would even join with those who would seek to put Lazarus himself to
+death again (ch. 12:10). He was indignant _when he saw the Jews also
+lamenting_, and again when he heard the sneer uttered by them (see
+ver. 37, note). To this effect is Meyer: “He was angered, then, at the
+_Judeans_, when he saw them lamenting with the deep-feeling Mary, and
+professing by their cries (of condolence) to share her feelings,
+whilst at the same time aware that they were full of bitter hostility
+to him who was the beloved friend both of those who mourned and of him
+whom they mourned.”--=And was troubled.= Literally, _he troubled
+himself_. The words “indicate a physical emotion, a bodily
+trembling, which might be perceived by the witnesses of this
+scene.”--(_Godet._)--=Lord, come and see.= They did not anticipate his
+purpose; they simply invited him to come to the grave, as would be
+natural in such circumstances.--=Jesus wept.= The Greek (δακρύω)
+signifies simply shedding of tears, weeping silently. This silent
+dropping of the tears from his eyes is in contrast with the weeping
+over Jerusalem (Luke 19:41, κλαίω). That was a public lamentation of a
+prophet; this was the expression of the personal sympathy of a friend.
+Beware of that false philosophy which represents Christ as weeping
+only as a man. In this, as in every utterance of his nature, he was
+God manifest in the flesh. By his tears at the grave of Lazarus he
+interprets to us the divine sympathy which shares all our sorrows,
+however much the great Sympathizer, with his clear view of final
+results, may, like Christ, be glad of the brief experience of grief
+that is soon to produce so much joy (ver. 15).
+
+
+    36 Then said the Jews, Behold,
+       how he loved him!
+
+
+    37 And some of them said, Could not this man, which[447]
+       opened the eyes of the blind, have caused that even this
+       man should not have died?
+
+          [447] ch. 9:6.
+
+=36, 37. Then said the Judeans, Behold how he loved him; but some of
+them said, Could not this fellow who opened the eyes of the blind have
+caused that even this man should not have died?= Some, touched by
+Christ’s genuine though silent sorrow, in striking contrast with the
+noisier demonstrations of grief of the less sincere mourners,
+expressed their sense of the Rabbi’s love for his friend; others
+replied with a sneer. This is indicated in the original by the Greek
+particle (δέ), which our English version renders _and_, but which
+should be rendered _but_; and by the phrase _This fellow_, which
+fairly represents the spirit of the original (see ch. 6:42, note).
+They referred, not to previous resurrections, for these had taken
+place in Galilee, and with them they were not familiar, but to the
+healing of the blind man, which had only a little previously taken
+place in Jerusalem, and which had led to a formal investigation by the
+Sanhedrim, and no little public excitement (ch. 7).
+
+
+    38 Jesus therefore, again groaning in himself, cometh to
+       the grave. It was a cave, and a stone lay upon it.
+
+=38. Jesus therefore, again indignant in himself.= He is indignant at
+the sneer, and his manner gives some expression to his indignation,
+though it is not uttered in words.--=Cometh to the grave. It was a
+cave, and a stone lay upon it.= The grave was sometimes cut
+perpendicularly in the rock, but the declaration that it was a cave
+implies that the tomb of Lazarus was in a horizontal chamber. The
+phrase _A stone lay upon it_, may as well mean that a stone was laid
+against the open doorway as upon a perpendicular opening. “The family
+vaults of the Jews were sometimes natural (Gen. 23:9), sometimes, as
+was this, artificial, and hollowed out from a rock (Isa. 22:16; Matt.
+22:60), in a garden (John 19:41), or in some field, the possession of
+the family (Gen. 23:9, 17-20; 35:8; 1 Kings 2:34), with a recess in
+the sides (Isa. 14:15), wherein the bodies were laid, occasionally
+with chambers one beyond another. Sometimes the entrance to these
+tombs was on a level; sometimes, as most probably here, there was a
+descent to it by steps. The stone which blocked up the entrance and
+kept aloof the beasts of prey, above all the numerous jackalls, which
+else might have found their way into these receptacles of the dead and
+torn the bodies.”--(_Trench._) For further description and
+illustration of Jewish tomb, and the manner of closing it with a
+circular stone, see Mark 16:2-4, note. Presumptively, in this case,
+the stone was rolled away from the door of the cave, and Jesus and the
+friends stood in the doorway, while from the inner chamber or recess
+where the body of Lazarus had been laid, he issued forth at the word
+of the Lord. The accompanying illustration (p. 146) better represents
+the nature of the scene than it is possible to do by description only.
+
+
+    39 Jesus said, Take ye away[448] the stone. Martha, the
+       sister of him that was dead, saith unto him, Lord, by this
+       time[449] he stinketh: for he hath been _dead_ four days.
+
+          [448] Mark 16:3.
+
+          [449] Ps. 49:7, 9; Acts 2:27.
+
+
+    40 Jesus saith unto her, Said[450] I not unto thee, that,
+       if thou wouldest believe, thou shouldest see the glory of
+       God?
+
+          [450] verses 4, 23.
+
+=39, 40. Martha * * * saith unto him, Lord, already he stinketh.= This
+is taken by Alford as the statement of the plain fact, and he
+apparently believes that it was made sensible by the ill odor which
+proceeded from the cave. Trench objects that this supposition gives to
+the miracle almost “a monstrous character.” The text seems to me to
+determine the question. Martha asserts the decomposition of the body,
+not as a _fact known_, but as a _conclusion deduced_ from the length
+of time that had passed since the death. With her it clearly was an
+opinion--whether correct or not is purely a matter of surmise.
+Apparently the body had not been embalmed; no explanation is offered
+of this singular fact. In the East it was usual to embalm the corpse
+at once.--=For he hath been four days= (dead). We may supply either
+the word _dead_, as the translators have done, or the word _buried_;
+it will make little difference, for burial in the warm climate of the
+East usually took place on the day of the death. It was a Jewish
+notion that for three days the spirit wandered about the sepulchre
+hoping that it might return unto the body; but on the fourth day it
+abandoned this expectation and left the body to itself. Thus Martha’s
+expression involves the idea that all hope of resuscitation was past,
+and negatives the interpretation of Meyer that her language in verse
+22 implies her hope of a present resurrection.--=Said I not unto
+thee.= The reference is probably to the message sent to the sisters as
+reported in verse 4.--=If thou wouldst believe, thou shouldst see the
+glory of God.= The faith of the sisters was to be displayed, not in
+any definite expectation of the work which their Lord was about to
+accomplish, but in obedience to his directions; and in fact Martha
+tacitly withdraws her remonstrance, and the stone is rolled away from
+the grave. The performance of the miracle was itself dependent on the
+fulfillment of the condition, If thou wouldst believe. The New
+Testament throughout treats faith as the power of moral and spiritual
+discernment, and therefore the fundamental condition of receiving the
+divine blessing. “To unbelieving Martha, Jesus could no more have
+restored the dead brother, than to the unbelieving Jairus his child
+(Luke 8:50), or to the widow of Nain her son, if her attitude toward
+his compassion and his injunction ‘Weep not’ (Luke 7:13), had been one
+of unbelief.”--(_Meyer._) Observe the order in which Christ put seeing
+and believing. Men are always desirous to see in order to believe.
+Martha is called upon to give an example of the contrary course: to
+believe that she may see.
+
+
+    41 Then they took away the stone _from the place_ where
+       the dead was laid. And Jesus lifted up _his_ eyes, and
+       said,[451] Father, I thank thee that thou hast heard me.
+
+          [451] ch. 12:28-30.
+
+
+    42 And I knew that thou hearest me always: but because
+       of the people which stand by I said _it_, that they may
+       believe that thou hast sent me.
+
+=41, 42. They took away therefore the stone.= The words _where the
+dead man was laid_ are wanting in the best manuscripts.--=And Jesus
+lifted up his eyes.= Toward heaven; not because God is in heaven more
+truly than upon earth (Ps. 139:7-12), but because the visible heaven
+is ever suggestive to the human mind of the invisible God; and Jesus
+thus quickened his own faith in the Father, as we may well do. He
+prayed toward the heavens as the devout Jew prayed toward the temple
+(1 Kings 8:30; Dan. 6:10).--=Father, I thank thee that thou hast heard
+me.= It is not necessary to suppose, as Alford does, a reference to
+some previously uttered prayer, in Perea, for example, when the
+message respecting Lazarus’s sickness was brought to Jesus. The
+language is that of the assurance of faith--faith in a God who hears
+the desire before it is expressed in prayer, who teaches the believing
+soul how and for what to pray, and who thus continually answers our
+prayers by anticipation. Christ regards his prayer as answered before
+it is presented.--=And I knew that thou hearest me always.= Alike when
+the prayer is granted and when it is denied; at the grave of Lazarus
+and in the agony in Gethsemane. God hears us when his providence says
+No to our petition none the less than when it says Yes. The true
+Christian’s faith, like Christ’s faith, rests not on the answer but on
+the direct personal consciousness of spiritual communion with
+God.--=But because of the people which stand by I said it.= Thus
+Christ on occasion violates the letter of his own rule which prohibits
+men to pray “that they may be seen of men” (Matt. 6:5, 6), just as in
+Gethsemane he seemed to violate the letter of his rule against
+repetitions in prayer (comp. Matt. 6:7 with Matt. 26:44). Here his
+prayer was public in order that men might know that he did pray, and
+that his resurrection power was not his own but was given to him by
+his Father, and thus might glorify not him, but the Father in
+him.--=That they may have faith that thou hast sent me.= Not merely
+that they might believe intellectually that he was a messenger or
+representative sent by the Father, but that their thoughts might be
+turned from him, who was but the instrument, the voice of God, to the
+invisible Father himself, who spoke in him and wrought through him.
+This prayer of thanksgiving is in instructive contrast with the prayer
+of Elijah when he raised the dead (1 Kings 17:20, 21). There was the
+earnestness of an anxious faith; here is the assurance of a restful
+faith; there the importunity of request intensified by a fear of
+denial; here the calmness of thanksgiving already assured of a
+favorable response. The simple grandeur of this prayer has not
+prevented it from being criticised as artificial (Supernatural
+Religion), “a show prayer” (_Weisse_), “a sham prayer” (_Baur_). If
+prayer were only petition there would be ground for this criticism;
+but if prayer is the frank and free communion of the soul with its
+Father, there is none. It will seem artificial only to those who are
+unable to comprehend the filial relation between a Son and his
+heavenly Father.
+
+
+    43 And when he thus had spoken, he cried with a loud voice,
+       Lazarus, come forth.
+
+
+    44 And[452] he that was dead came forth, bound hand and
+       foot with graveclothes; and his face[453] was bound about
+       with a napkin. Jesus saith unto them, Loose him, and let
+       him go.
+
+          [452] 1 Kings 17:22; 2 Kings 4:34, 35; Luke 7:14, 15;
+                Acts 20:9-12.
+
+          [453] ch. 20:7.
+
+=43, 44. He cried with a loud voice.= The previous prayer had been
+spoken in a subdued voice; apparently, this is implied by the
+suggested contrast, was only heard in Christ’s immediate vicinity. The
+others knew that he was praying, and thus recognized the miracle as a
+result of his appeal to his Father; but they did not hear the words of
+the prayer. The “loud voice” was a type, a suggestion of that voice
+like the sound of many waters (Rev. 1:15), at which all who are in
+their graves shall come forth (John 5:28; 1 Thess. 4:16).--=Lazarus,
+come forth.= Literally _Here! out!_ “The simplicity of these two words,
+are in glorious contrast with their efficacy.”--(_Godet._)--=And
+he that had been dead came forth, bound hand and foot with
+grave-clothes.= Literally _swathing-bands_ (χειρία). The supposition
+of Chrysostom, Lightfoot and others that this coming forth _bound_
+necessitated a new miracle is entirely unnecessary. It was the Jewish
+custom to wrap the dead comparatively loosely in a winding sheet or
+shroud, which would have impeded though not prevented arising and
+walking. The exact nature of the swathing-bands does not appear to be
+known. The word occurs nowhere else in the N. T. There is, however, no
+reason to suppose that the limbs were so tightly bound that motion
+would be impossible. The same word is used in classic literature to
+signify a flounce worn about the bottom of the dress of the living.
+The accompanying cut, which in its representation of the tomb and
+grave-clothes, is produced from a careful study of the best
+archæological authorities, illustrates the probable appearance of
+Lazarus better than descriptive words could do. --=His face was bound
+about with a napkin.= A handkerchief; probably, as sometimes with us,
+to prevent the falling of the lower jaw.--=Loose him and let him go.=
+Christ gives them something to do. This is partly to recall them from
+their speechless and dazed astonishment, partly to prevent the too
+great and dangerous revulsion of feeling, partly because he has done
+his work and would bid them to do what in them lies to be sharers with
+him in the restoration of the loved one to life and liberty. In this
+is a moral significance; we cannot raise the spiritually dead; but we
+can bring Christ to their grave by our prayers, and we can aid in
+their perfect liberation when the divine voice has called them from
+their sleep of death.
+
+       *       *       *       *       *
+
+NOTE ON THE RESURRECTION OF LAZARUS.--This miracle is recorded only by
+John. Why? It was not only the climax of all Christ’s wonderful works,
+but it also led directly on the one hand to the triumphal procession
+into Jerusalem, which is recorded by all, and on the other to the
+final plans for Christ’s arrest and crucifixion. Several explanations
+have been suggested for the silence of the synoptists: (1) That the
+miracle aroused hostility to Lazarus and his sisters, and involved
+them in danger (ch. 12:10), and that therefore all mention of it was
+omitted (_Godet_, _Olshausen_). But this hostility could hardly have
+continued to threaten any real danger to Lazarus for twenty-five or
+thirty years; and if it did, we can hardly think that he or his
+sisters would have shrunk from being designated as living witnesses to
+the resurrection power of their Lord. They would rather have gloried
+in being permitted to suffer for him. (2) That the narration of the
+resurrection would have made the household “the focus of an intense
+and irreverent curiosity” (_Farrar_). But it would also have made them
+the focus of an intense and reverent desire to know something with
+greater certainty respecting Jesus and his work. And if the miracle
+were wrought for the glory of God, to keep silence respecting it was
+to weaken if not to destroy its intended effect. (3) That the
+Synoptists confine themselves to a narrative of Christ’s Galilean
+ministry and exclude all the events in Judea prior to the Passion week
+(_Meyer_). But this does not explain the omission of this miracle; it
+simply reiterates the fact, and leaves the perplexing problem
+unsolved. Why should the Synoptists avoid all mention of miracles and
+teachings in Judea, especially one so notable as this? I agree with
+Trench in saying that to this question it is now difficult to find a
+satisfactory answer. Possibly Peter, from whom Mark is believed to
+have derived all his information, and Matthew were not present, and
+each may have limited himself to facts actually witnessed by them.
+This still leaves Luke’s omission of the miracle unexplained.
+
+
+[Illustration: RESURRECTION OF LAZARUS.]
+
+
+The significance of this miracle as an evidence of Christ’s divine
+character, authority and mission has always been felt, even by the
+more resolute unbelievers in historic Christianity. Thus Spinoza
+declared that “could he have persuaded himself of the truth of the
+raising of Lazarus, he would have broken in pieces his whole system,
+and would have embraced without repugnance the ordinary faith of
+Christians.” Various rationalistic explanations have been attempted,
+of which the chief are the following: (1) The mythical (_Strauss_),
+_i. e._, that the story is a myth which grew up out of some slight
+foundation, assumed its present form in the second or third century,
+and then was embodied in this narrative by an ecclesiastical forger,
+who used John’s name to give sanction to his story. (2) That the story
+was created by the writer for the purpose of illustrating the truth
+that Christ is the resurrection and the life, and that it was
+developed by him out of some conversation of Jesus, or perhaps out of
+the parable of Lazarus and the rich man, or possibly out of some
+incident in the life of Lazarus. It is even suggested that Nain is an
+abbreviation of Bethany, and that the narratives of the resurrection
+of Lazarus and of the widow of Nain’s son have a common origin
+(_Schenkel_). To such straits is naturalism reduced in dealing with
+the miraculous. (3) That the death of Lazarus was apparent, not real;
+that the resurrection was a fraud contrived by the friends of Jesus in
+order to give _eclat_ to his anticipated entry into Jerusalem, and
+that to this fraud he lent himself, in a moment of intense fanatical
+enthusiasm (_Renan_). The various explanations are stated more in
+detail by Meyer, but may all be reduced to these three: a denial that
+John wrote the account; a suggestion that he invented it, building on
+a very slight foundation; and a suspicion that it was a fraud
+perpetrated by Lazarus and the sisters and acquiesced in by Jesus. The
+only alternative is belief in the miracle. The evidence of John’s
+authorship of the Fourth Gospel (see Introduction) refutes the first
+hypothesis; the simplicity of the narrative and the character of John,
+the second; the character of Christ himself, the third. The narrative
+itself is neither ideal nor dogmatic, neither an artistic picture nor
+a concealed argument. It is a perfectly colorless narrative of events
+concerning which there was no possible room for mistake. The writer
+does not draw from the narrative any conclusion; he does not say that
+any miracle was wrought or even that the dead was raised. He simply
+tells his readers what he saw and heard, and leaves them to draw their
+own conclusions. He was with Jesus beyond Jordan; word came to them
+that Lazarus was sick; Jesus remained where he was two days; then he
+told the disciples that Lazarus was dead; when they reached Bethany
+they found a scene of mourning; the friends had come according to
+Jewish custom to console the sister’s family; both sisters stated
+impliedly and reproachfully that Lazarus was dead; when they arrived
+at the grave, one of them said that he had been dead four days, and
+that corruption--though this apparently was only her presumption--had
+already commenced; Christ directed the stone to be rolled away,
+commanded in a loud voice, “Lazarus, come forth,” and he came forth
+bound in his grave-clothes. A scientific commission could not have
+reported the facts with more absolute impartiality. The writer
+expresses no opinion whatever respecting the occurrence. This is not
+the method of an idealist who has invented the occurrence for the
+purpose of glorifying his Master, or of a dogmatist who has written it
+to prove a doctrine; it is the language of a pre-eminently honest,
+fair-minded and impartial witness. And upon this narrative the great
+mass of readers and students have come to but one conclusion--that to
+which both friend and foe came at the time--that it was a genuine
+resurrection of the dead, a great and notable miracle.
+
+An instructive parallel may be traced between the experience of these
+sisters in their sorrow and that of many a Christian household since.
+(1) _The burden of grief._ When the sisters first sent for Christ to
+come, he delayed. Still he often delays to answer our petitions. The
+house of mourning is sometimes a Christless house, not only because of
+our infirmity (Psalm 77:10), but also because of his will. We, like
+our Master, seem sometimes to be forsaken of our God (Matt. 27:46).
+(2) _The aggravation of grief._ Both sisters approach Christ with an
+“if”:--“If thou hadst been here my brother had not died.” But his
+death was not the result of an “if,” but for the glory of God. There
+is no “if”; nothing ever _happens_. Even the cup which Judas,
+Caiaphas, Herod and Pilate mingle for Christ is the cup which his
+Father gives him (ch. 18:14; Acts 2:23; 4:27, 28). (3) _The sympathy
+of Christ._ The tears of Jesus are a witness to the breadth and depth
+of the divine sympathy. He feels the anguish of our _present_ sorrow
+though he stands by a grave so soon to be opened, perceives
+prophetically the resurrection so soon to take place, and knows that
+weeping is but for the night and joy cometh in the morning. See Heb.
+4:15, 16. (4) _The true and false conception of death._ We too often
+imagine, as Martha, the believer awaiting in Hades a future
+resurrection and a remote restoration to life. Our hearts are dead
+because buried in the grave of our loved ones. To us Christ declares
+here that the believer never dies, but steps at once from the lower to
+the higher life, through the grave into heavenly companionship (Luke
+23:43; Phil. 1:23). (5) _The power of Christ._ This scene is a witness
+to the truth that all the dead shall hear his voice and come forth in
+resurrection. Death is but a sleep; from it he will awaken all that
+sleep in him (Dan. 12:2; John 5:21-29; 6:39; 1 Cor. 15:26, 54; 2 Cor.
+4:14; Col. 3:4; 1 Thess. 4:14-17; Rev. 1:18; 20:14). (6) _A parable of
+redemption._ Sin a spiritual death; Christ the spiritual life-giver.
+
+       *       *       *       *       *
+
+Ch. 11:45-57. THE EFFECT OF THE MIRACLE.--IT PRODUCES FAITH IN SOME;
+IT INTENSIFIES ENMITY IN OTHERS.--AN UNPRINCIPLED MAN AN UNCONSCIOUS
+PROPHET.--CHRIST’S SACRIFICE: VICARIOUS; FOR SINNERS; FOR ALL
+PEOPLE.--CHRIST FEARS NEITHER TO FLEE FROM NOR TO FACE DANGER.--FALSE
+SEEKING FOR CHRIST ILLUSTRATED.
+
+
+    45 Then many of the Jews which came to Mary, and had
+       seen[454] the things which Jesus did, believed on him.
+
+          [454] chaps. 2:23; 10:41, 42; 12:11, 18.
+
+
+    46 But some of them went their ways to the Pharisees, and
+       told them what things Jesus had done.
+
+=45, 46. Many of the Jews * * * believed on him.= Not necessarily were
+spiritually converted. They recognized in him a prophet, perhaps even
+the Messiah.--=But some of them went to the Pharisees.= _But_
+(adversative) marks the contrast between the two classes, and
+indicates their hostile purpose. The term Pharisees here, as
+frequently with John, indicates the rulers of the Jews, the Jewish
+hierarchy.
+
+
+    47 Then[455] gathered the chief priests and the Pharisees a
+       council, and said, What[456] do we? for this man doeth many
+       miracles.
+
+          [455] Ps. 2:2.
+
+          [456] Acts 4:16.
+
+
+    48 If we let him thus alone, all[457] _men_ will believe on
+       him: and the Romans shall come and take away both our place
+       and nation.
+
+          [457] ch. 12:19.
+
+=47, 48. A council.= A meeting of the Sanhedrim. On its constitutional
+character and methods of procedure, see Vol. I, p. 298. Geikie gives
+us no good reason for accepting his dogmatic statement that the
+Sanhedrim had before this time been broken up by Herod.--=What do we?
+for this man doeth many miracles.= Not, What _shall_ we do? but, What
+_are we_ doing? They reproach themselves for their inaction. There is
+an ellipsis in the sentence; the meaning is, Something must be done,
+for this man, etc. For similar instance of perplexity see Acts 4:16.
+It always exists where conscience gives a clear command which ambition
+and selfishness refuse to obey.--=If we let him thus alone.= This was
+a causeless self-reproach; for they had already condemned him without
+trial (ch. 7:30, 50, 51), and determined to excommunicate all his
+followers (ch. 9:22). It indicates a purpose which the speaker dared
+not put in words, to proceed to more extreme measures.--=The Romans
+shall come and take away both our place and our nation.= Our _place_,
+it seems to me, designates neither the city, the land, nor the temple;
+but the office of these rulers. They were placemen, and feared the
+loss of their dignities and authority in the utter overthrow of the
+nation, which did, indeed, subsequently take place. But why should
+they fear this from any increase of Christ’s popularity? Not, as
+Augustine interprets, because he would persuade all men to live
+peaceful lives, and so prevent any successful revolt against the Roman
+government. In common with all the Jews, they expected in the Messiah
+a temporal king; the people had already attempted to crown Christ as
+king (ch. 6:15); the council did not believe that he was the Messiah,
+did not believe that any attempt by him to emancipate the nation would
+succeed; and yet his popularity was such, and the popular movement
+which they anticipated was likely to be such, as to provoke from the
+Romans the destruction of what little national life was left. Their
+selfishness blinded them utterly to the true nature of Christ’s
+mission.
+
+
+    49 And one of them, _named_[458] Caiaphas, being the high
+       priest that same year, said unto them, Ye know nothing at
+       all,
+
+          [458] ch. 18:14; Luke 3:2; Acts 4:6.
+
+
+    50 Nor consider that it is[459] expedient for us, that one
+       man should die for the people, and that the whole nation
+       perish not.
+
+          [459] Luke 24:46.
+
+=49, 50.= Caiaphas puts boldly into words thoughts which others less
+unscrupulous dared not phrase. He overrules all scruples, whether
+those of conscience against the murder of an innocent man and evident
+prophet, or those of the Pharisaic party against appealing to the
+Roman government to put a prophet to death, which was necessary to
+carry out their purpose (Matt. 27:1, 2, note).--This he does by a
+Jesuitical casuistry: It is better that one innocent man should die
+than that the nation should be destroyed. Thus a pretended patriotism
+is made to cover a proposed judicial murder. The argument is that of
+an unprincipled politician: the end justifies the means. The
+signification here and in verse 51 of the phrase “high priest _that
+year_” is somewhat uncertain. Caiaphas, the son-in-law of Annas,
+really held the office from A. D. 27 to A. D. 36 or 37. The high
+priesthood was originally a life office. It was now bestowed and taken
+away by the Romans at their will. In 107 years there were twenty-seven
+appointees. I am inclined to think the language here a sarcastic
+reference to the degenerate nature of the office; John refuses to give
+to Caiaphas the honor once but no longer due to the high priesthood.
+Prof. Fisher (_Beginnings of Christianity_) explains it “on account of
+the supreme importance which ‘that year’ of the trial and crucifixion
+of Jesus had in his (John’s) mind.” The language of Caiaphas here
+agrees with his course in Matt. 26:62, 67. He was an unscrupulous,
+vehement, and self-seeking ecclesiastical politician, such a leader as
+is often produced by a degenerate and turbulent era.
+
+
+    51 And this spake he not of himself: but being high priest
+       that year, he prophesied that Jesus should die for that
+       nation;
+
+
+    52 And not[460] for that nation only, but that also he
+       should gather together in one the children of God that were
+       scattered[461] abroad.
+
+          [460] Isa. 49:6; Rom. 3:29; 1 John 2:2.
+
+          [461] ch. 10:16; Ephes. 2:14-17.
+
+=51, 52.= The meaning of the Evangelist is plain. It is not merely
+that by accommodation a prophetic reference to Christ’s sacrifice can
+be put upon the words of Caiaphas, but that, unwittingly, he
+prophesied of that death and its signification. So Balaam prophesied
+blessing to Israel despite himself (Numb., ch. 23). “He who believed
+in no angel or spirit was compelled to be the spokesman of the Divine
+Word, even when he was plotting his death. Strange and awful
+reflection! And yet so it must be--so experience shows us continually
+that it is. Our words are not our own; we are no lords over them
+whatever we may think.”--(_Maurice._) Observe the two truths connected
+with the atonement here indicated: (1) that Jesus Christ dies for the
+nation which by its constitutional rulers is plotting his death; he
+dies for sinners, not for the righteous (Rom. 5:6-8); (2) by his death
+he gathers into _one_, _i. e._, into one nation or kingdom (see Matt.
+21:43, note) the children of God from every nation under the heavens
+(Matt. 8:11; John 10:16; 17:20, 21; Ephes. 2:16-18; Col. 3:11; Rev.
+5:9). “The cross was emphatically a message to mankind, to all tribes
+and races within the circle of the empire that had appointed this
+punishment for rebels and slaves. It is a thought which possessed the
+minds of all the apostles--of none more than St. John. The cross was
+to do what the eagle had tried to do. It was to bind men in one
+society.”--(_Maurice._)
+
+    53 Then from that day forth they took counsel together[462]
+       for to put him to death.
+
+          [462] Ps. 109:4, 5.
+
+=53.= The speech of Caiaphas was successful; it united Pharisee and
+Sadducee in an agreement to do _whatever might be necessary_ to
+compass the death of Jesus. The effect of this agreement is seen in
+their subsequent course (Matt. 22:15, 16, 23; 27:1, 2).
+
+
+    54 Jesus therefore walked no more openly[463] among
+       the Jews: but went thence unto a country near to the
+       wilderness, into a city called Ephraim,[464] and there
+       continued with his disciples.
+
+          [463] chaps. 7:1; 18:20.
+
+          [464] 2 Sam. 13:23; 2 Chron. 13:19.
+
+=54.= The site of Ephraim is involved in some uncertainty. The
+“wilderness” probably designates the wild uncultivated hill country
+northeast of Jerusalem, lying between the central towns and the Jordan
+valley. Dr. Robinson identifies Ephraim with the Ophrah referred to in
+Josh. 18:23; 1 Sam. 13:17, the Ephraim or Ephram referred to in 2
+Chron. 13:19, and the modern et-Taiyibeh, and Ewald supposes it to be
+the same Ephraim near which occurred the murder of Amnon (2 Sam.
+13:23). Taiyibeh is four or five miles east of Bethel and sixteen from
+Jerusalem, is situated on a conspicuous conical hill, and commands an
+extended view over the whole eastern slope, the valley of the Jordan
+and the Dead Sea. But the identification with Taiyibeh is only
+hypothetical. See _Andrews’ Life of our Lord_, p. 385. Christ must
+have returned to this place immediately after the resurrection of
+Lazarus, and his place of retirement was evidently unknown to the
+public (ver. 57). The “disciples” who abode there with him undoubtedly
+included the twelve, but may have also included others. The length of
+his stay is uncertain. If the chronology which I have adopted (see ch.
+11, Prel. Note), be the correct one, it could only have been for two
+or three weeks, not five or six weeks as supposed by Andrews and
+Ellicott. It is not improbable that the special instructions
+concerning prayer, reported by Luke, were given during this period of
+retirement (Luke 11:1-8: 18:1-14). There is nothing in Luke to fix the
+time or place of these instructions; but as Christ was accustomed to
+draw his illustrations from circumstances and events occurring about
+him, it is probable that at least the parable of the Pharisee and the
+publican was given in or near Judea. From Ephraim Christ went up to
+Jerusalem to attend the last Passover, and to his passion there. See
+ch. 12, Prel. Note.
+
+
+    55 And[465] the Jews’ passover was nigh at hand: and
+       many went out of the country up to Jerusalem before the
+       passover, to purify themselves.
+
+          [465] chaps. 2:13; 5:1; 6:4.
+
+
+    56 Then[466] sought they for Jesus, and spake among
+       themselves, as they stood in the temple, What think ye,
+       that he will not come to the feast?
+
+          [466] ver. 8; ch. 5:16, 18.
+
+
+    57 Now both the chief priests and the Pharisees had given a
+       commandment, that, if any man knew where he were, he should
+       shew _it_, that they might take him.
+
+=55-57. Out of the country.= From different parts of the country: not
+only from Palestine, but from remote provinces where the dispersed
+Jews were scattered. (See Acts 2:9-11.)--=To purify themselves.= No
+special purifications were required by the O. T. before the Passover,
+but the people were commanded to purify themselves before any
+important event (Gen. 35:2; Exod. 19:10, 11), and were accustomed to
+go through certain special rites of purification prior to the Passover
+(2 Chron. 30:13-20).--=Then sought they for Jesus=, etc. “Verse 56
+graphically describes the restless curiosity of these country people,
+who were collected in groups in the temple and discussing the
+approaching arrival of Jesus.”--(_Godet._) His miracles and teachings
+in Galilee and Perea, and above all the resurrection of Lazarus, led
+his friends and _quasi_ disciples to expect his immediate revelation
+of himself as the Messiah (Luke 19:11); while the fact that the
+Sanhedrim had pronounced against him and given orders for his arrest
+coupled with his sudden disappearance, led others to think that he had
+fled from the country, or at least would for the present conceal
+himself (comp. John 7:11, 12).--=But the chief priests and the
+Pharisees=, etc. (δὲ οἱ ἀρχ.; the first καὶ is spurious). This is
+stated as an explanation of the doubt of the people whether Christ
+would appear or no. Godet’s suggestions that the order was given to
+intimidate Christ and his disciples is reasonable; for it could not
+have been difficult to ascertain Christ’s place of retreat, and when
+he emerged from it, and came up with peculiar publicity to the feast,
+no attempt was made to arrest him. According to a Hebrew tradition, as
+reported by Lightfoot, an officer of the Sanhedrim, during the forty
+days preceding this Passover, “publicly proclaimed that this man, who
+by his imposture had seduced the people, ought to be stoned, and that
+any one who could say aught in his defence was to come forward and
+speak. But no one doing so, he was hanged on the evening of the
+Passover.” To some such public proclamation John here perhaps refers.
+
+
+
+
+                              CHAPTER XII.
+
+
+Ch. 12:1-11. ANOINTING OF JESUS BY MARY.--A COSTLY EXPRESSION OF A
+FERVENT LOVE IS NOT WASTE.--HYPOCRISY SETS PHILANTHROPY AND PIETY IN
+CONTRAST.--NONE ARE SO DEAF AS THEY THAT WILL NOT HEAR.
+
+
+PRELIMINARY NOTE.--This anointing is not to be confounded with that of
+which Luke (7:36-50) gives an account. The reasons for distinguishing
+it from that anointing I have stated in the preliminary note there.
+This anointing is not mentioned by Luke. It is reported by Matthew
+(26:6-13) and Mark (14:3-9). It is true that some harmonists have
+supposed two distinct anointings in Bethany, but that opinion is
+entertained by very few scholars and by none of the moderns, and is
+not a reasonable hypothesis; the differences between John’s account
+and those of Matthew and Mark are not greater than might have been
+expected in accounts given by independent witnesses. Matthew and Mark
+say that Mary anointed Jesus’ head, John that she anointed Jesus’
+feet; but certainly she may have anointed both the head and the feet.
+The principal difference lies in the fact that Matthew and Mark
+impliedly place the anointing two days before the Paschal feast (Matt.
+26:2; Mark 14:1), while John impliedly places it six days before the
+feast (ver. 1). The chronology is uncertain; some scholars adopt that
+of Matthew and Mark (_Robinson_, _Geo. W. Clark_, _Hackett_)--others,
+that of John (_Townsend_, _Andrews_, _Alford_). The former of these
+opinions appears to me the more probable for reasons stated in the
+note on Matthew 26:6-16. In such a case as this, where there appears
+to be a conflict in the chronology of the evangelists, neither of whom
+puts any emphasis upon chronological data or gives what may properly
+be called a date, we may reasonably allow the order of events to be
+determined by a consideration of the probable way in which one event
+leads on to another. In this case the discourses of Jesus in the
+temple and the overthrow of the ambitious hopes of Judas Iscariot
+naturally led to his complaint at this anointing, and Christ’s sharp
+rebuke of his spirit here naturally led in turn to his final act of
+treachery. The note of time afforded by John in verses 1 and 12,
+though they certainly indicate that the anointing took place prior to
+the triumphal procession, are not conclusive; for verses 2-9 may be
+regarded as parenthetical. Thus Dr. Hackett: “John is the only one of
+the evangelists who speaks of the Saviour stopping at Bethany on the
+way between Bethany and Jerusalem. Hence, this feast being the
+principal event which John associates with Bethany during these last
+days, he not unnaturally inserts the account of the feast immediately
+after the speaking of the arrival at Bethany. But having (so to speak)
+discharged his mind of that recollection, he then turns back and
+resumes the historical order, namely, that on the next day after
+coming to Bethany Jesus made his public entry into Jerusalem as
+related by the Synoptists.” We suppose, then, that after the tarry in
+Ephraim Christ came up to the Passover; stopped at Jericho, where
+occurred the healing of the blind man, the conversion of Zaccheus, and
+the parable of the ten pounds (Luke 18:35 to 19:28); from Jericho
+proceeded to Jerusalem, stopping on the way at Bethany, where,
+perhaps, he spent the Sabbath; entered Jerusalem in triumph on the
+following day, and drove from the temple the traders (Luke 19:28-48),
+and there gave the instructions recorded more or less by all the
+Synoptists, but most fully by Matthew (chaps. 21:12 to 25:46); and
+thence retreated to Bethany, where this supper, made for him by Martha
+and her sister Mary, led directly to the conspiracy of Judas Iscariot
+for his betrayal (Matt. 26:14-16). See _Tabular Harmony_, page 45.
+
+
+[Illustration: BETHANY.]
+
+
+     1 Then Jesus, six days before the passover, came to
+       Bethany, where[467] Lazarus was which had been dead, whom
+       he raised from the dead.
+
+          [467] ch. 11:1, 43.
+
+
+     2 There they made him a supper, and Martha[468] served: but
+       Lazarus was one of them that sat at the table with him.
+
+          [468] Luke 10:38-42.
+
+=1, 2. Six days before the passover.= This note of time is quite
+inconclusive, because it is uncertain whether the day of Christ’s
+arrival and the first day of the passover should be excluded or
+included, or one should be excluded and the other included, and also
+because it is uncertain on which day of the month the passover is to
+be considered as having begun. For various chronological views, see
+_Andrews’ Life of our Lord_, page 397. The most probable hypothesis,
+and the one commonly accepted, makes Christ arrive at Bethany on
+Friday night, spending there the Sabbath and going on to Jerusalem on
+the following day, the first day of the week.--=Came to Bethany.= A
+well known village about fifteen stadia (ch. 11:18), that is, about a
+mile and a half, east of Jerusalem, on the eastern slope of the Mount
+of Olives, not far from the point at which the road to Jericho begins
+its more sudden descent toward the valley. Fruit and other trees
+growing around--olive, almond, and oak--give the spot an air of
+seclusion and repose. It is not mentioned in the O. T., but is
+intimately associated with the life of our Lord. Here Lazarus was
+raised from the dead; here Christ found a secluded retreat and the
+refreshment of friendship during the stormy periods of his ministry in
+Jerusalem; thence he ascended when the cloud received him from the
+side of his disciples. The present village, El-Azariyeh, is a ruinous
+and wretched hamlet of some twenty families, the inhabitants of
+which display even less than the ordinary Eastern thrift and
+industry.--=They made him a supper.= The word _supper_ (δεῖπνος)
+represents the chief meal of the Jews and also of the Greeks and
+Romans, taken at evening after the labors of the day were over, and
+sometimes prolonged into the night. The same word is sometimes used to
+signify a banquet or feast (Matt. 23:6; Mark 6:21; Luke 14:12; 20:46;
+Rev. 19:9). Who made the supper is not directly stated, by either John
+or the other Evangelists. It was in the house of one Simon the leper
+(Matt. 26:6; Mark 14:3). Godet supposes that he was a leper who had
+been healed by Jesus and who claimed the privilege of entertaining, in
+the name of the rest of the inhabitants of Bethany, Jesus, who had
+conferred on their town so great a favor by raising Lazarus from the
+dead. This seems to me a wild hypothesis on the part of a very sober
+and cautious scholar. The fact that Martha served is at least an
+indication that the supper was given at the house of Martha and Mary,
+who were certainly Christ’s most intimate friends in the village.
+There is nothing to indicate that Simon was present or had been cured.
+The common hypothesis is more reasonable, that he was the father of
+the sisters, or possibly the husband of Martha, and was either dead or
+through his leprosy exiled from his home, and that the house is
+described by the two Synoptists as his house because he was a
+well-known resident, and also because they wished to avoid
+concentrating the attention of the Pharisees, who had already
+determined upon the death of Lazarus, on him and his two sisters. They
+are not mentioned by name in the Synoptical narratives. The difference
+in character between Martha and Mary, as indicated both by their
+conduct here and the incident narrated in Luke 10:38-42, is one of
+those incidental coincidences which attest the historic truth of the
+Gospels.
+
+
+[Illustration: ANOINTING OF FEET.]
+
+
+     3 Then[469] took Mary a pound of ointment of spikenard,
+       very costly, and anointed the feet of Jesus, and wiped his
+       feet with her hair: and the house was filled with the odour
+       of the ointment.
+
+          [469] ch. 11:2; Matt. 26:6, etc.; Mark 14:3, etc.
+
+
+     4 Then saith one of his disciples, Judas Iscariot, Simon’s
+       _son_, which should betray him,
+
+
+     5 Why was not this ointment sold for three hundred pence,
+       and given to the poor?
+
+
+     6 This he said, not that he cared for the poor; but because
+       he was a thief,[470] and had[471] the bag, and bare what
+       was put therein.
+
+          [470] 2 Kings 5:20-27; Ps. 50:18.
+
+          [471] ch. 13:29.
+
+=3-6. A pound of ointment of spikenard.= Mark and John both add a word
+characterizing this ointment, which is not elsewhere found, in either
+Biblical or classic Greek (πιστικῆς). Commentators disagree in their
+translation of this word, and the English translators seem to have
+avoided the difficulty by omitting it altogether. Some scholars derive
+it from a Greek verb (πίνω) meaning _to drink_, and suppose it to
+indicate that the ointment was liquid, perhaps drinkable. By other
+scholars it is derived from the verb (πιστεύω) _to believe_, and is
+supposed to signify a trustworthy or a reliable ointment; that is, one
+that was pure or unadulterated. This is the more probable meaning.
+Spikenard was liable to all kinds of adulteration. Pliny enumerates
+nine plants with which it might be mixed in preparing it for the
+market. The spikenard appears to have been procured from an Indian
+plant of the family of _valeriana_, and to have been imported from
+India by way of Arabia. It was highly prized among the ancients.
+Horace, writing to Virgil, asks his guests to bring as contribution to
+the feast a little spikenard, and by way of equivalent he would match
+it with a cask of wine. The use of fragrant oils and ointments were
+very common among the ancients, who anointed themselves twice or three
+times a day in order that the delicious fragrance might not be
+dissipated. The wealthier classes carried their ointments and perfumes
+in small boxes of costly material and beautiful workmanship. This
+ointment was contained in an alabaster box (Matt. 26:7; Mark 14:3).
+This box Mary broke, pouring the ointment first on Christ’s head and
+then on his feet. There is doubt as to the meaning of the expression
+“she brake the box;” some suppose that she simply broke the seal;
+others, that she broke off the neck of the box with a sharp blow, so
+pouring out the whole ointment as an offering to Christ, a very little
+of which would have sufficed for the purpose of an ordinary anointing.
+For an illustration of alabaster boxes see Luke 7:38, note.--=Very
+costly.= A pound was an enormous quantity to lavish on a single
+anointing.--=Wiped his feet with her hair.= So did the woman who was a
+sinner (Luke 7:38). But there is this characteristic difference
+between the two cases: the unknown woman in Luke washed his feet with
+her tears, and it was the tears which she wiped off with her hair.
+Here there are no tears; all is joy and gladness.--=And the house was
+filled with the odor of the ointment.= The service rendered to Christ
+did not stop with him alone. Such service never does; it becomes
+fragrant to all who are within the reach of its influence.--=One of
+his disciples.= The objection was started by Judas Iscariot. The
+others, however, shared this feeling; they too had indignation (Matt.
+26:8; Mark 18:4), and regarded Mary’s action as wasteful. To prosaic
+natures the expression of love always seems a waste, but to ardent
+natures nothing seems too costly to express the enthusiasm of
+love.--=For three hundred denarii.= The denarius, or, as the word is
+translated in the New Testament, _penny_, was a coin of about
+seventeen cents in value, but at that time was a day’s wages (Matt.
+20:10). Thus, this offering of Mary was practically equivalent to an
+offering in our time of three hundred dollars.--=And given to the
+poor.= A pretended regard for the poor is often made a cloak for an
+attack upon the Christian church, and especially upon Christian
+worship. In the case of Judas, as in many other cases, it was but a
+cover for a more sordid motive, but it served its purpose.--=But
+because he had the bag.= Possibly a _box_; more probably a money bag
+or purse (Latin, _sacculus_), in which the funds of Jesus and his
+disciples were carried. These funds were doubtless small and were made
+up of gifts from other disciples (Luke 8:3). This is implied by the
+language here, “what was put therein,” signifying literally what had
+been cast therein; that is, by friends of Jesus.--=And bare what was
+put therein.= The original is capable of being translated “_purloined_
+what was put therein.” This is the significance given to it by most of
+the scholars (_Meyer_, _Alford_, _De Wette_, _Godet_).
+
+
+[Illustration: ANCIENT MONEY BAG.]
+
+
+     7 Then said Jesus, Let her alone: against the day of my
+       burying hath she kept this.
+
+
+     8 For[472] the poor always ye have with you; but[473] me ye
+       have not always.
+
+          [472] Deut. 15:11; Matt. 26:11; Mark 14:7.
+
+          [473] verse 35; chaps. 8:21; 13:33; 16:5-7.
+
+=7, 8.= If we combine the reports of the three Evangelists, it will
+appear that Christ’s words were substantially as follows: “Let her
+alone. Why trouble ye the woman? for she hath wrought a good work
+upon me; she hath done what she could; against the day of my burying
+hath she kept this, and is come beforehand to anoint my body for the
+burial. The poor always ye have with you, and whensoever ye will ye
+may do them good; but me ye have not always.” _Let her alone_ is the
+language of sharp rebuke. Christ was indignant at the hypocrisy which
+made a pretended consideration of the poor an excuse for attacking
+and condemning an act of love towards himself. _Why trouble ye the
+woman?_ indicates that Mary was herself abashed and downcast by
+the criticism of the twelve. Perhaps, as Maurice says, “she could
+not herself have answered Judas Iscariot’s complaining question.”
+_For she hath wrought a good work upon me_, is a strong expression of
+approbation of an act which was service only as it was an expression
+of love. The word rendered _good_ is literally _beautiful_; but with
+the Greeks, who were an æsthetic race, the word expressive of moral
+beauty was one of the highest commendation. To express love to Christ
+is to render a good work unto Christ. _She hath done what she could_,
+commends Mary in the same spirit in which the poor widow was commended
+(Mark 12:44). Whether her act was wise or not was not to be
+questioned. It was the outpouring of a heart full of love, and there
+is no condemnation to those who are thus in Christ Jesus. There is
+some question respecting the reading of the phrase _Against the day of
+my burying hath she kept this_. Some critics (_Meyer_, _Alford_)
+understand its meaning to be, _Against the day of my burying let her
+preserve this_. And Meyer supposes that only a part of the ointment
+was used in the anointing, and that Christ expresses the idea that the
+rest is not to be sold for the poor, but to be preserved to complete
+Mary’s unfinished act. But there is no question respecting the reading
+of the text in Matthew. That the anointing was treated by Christ as a
+prophetic act is more in accordance both with the reports of the other
+Evangelists and with the spirit of the entire narrative. Christ’s
+declaration then is, not that Mary should reserve the rest of the
+ointment for the anointing of his corpse, nor that she had
+deliberately and intentionally preserved it for a prophetic anointing,
+but that it was in accordance with a divine purpose that she had
+poured it upon him while he lived. His body was not anointed at the
+time of his death, the completion of the funeral honors being
+prevented by his resurrection (Mark 16:1, 2).--_The poor always ye
+have with you, and whensoever ye will ye may do them good_, is founded
+upon the great principle that philanthropy needs no special emotion,
+only opportunity, and that is never wanting; while the expression of
+love can only be made when the love itself burns ardently in the
+heart, and that must of necessity be occasional and exceptional; in
+other words, philanthropy may always exhibit itself in acts of
+charity, but emotion can only occasionally exhibit itself in acts of
+reverence and love. Matthew and Mark add the declaration by Christ,
+that _Wheresoever this Gospel shall be preached in the whole world
+over, shall also this that this woman hath done be told for a memorial
+for her_. See Matt. 26:13, note.
+
+
+     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 raised from the dead.
+
+
+    10 But the chief priests consulted that they might put
+       Lazarus also[474] to death;
+
+          [474] Luke 16:31.
+
+
+    11 Because that[475] by reason of him many of the Jews went
+       away, and believed on Jesus.
+
+          [475] verse 18; ch. 11:45.
+
+=9-11. Much people of the Jews therefore knew that he was there.= This
+is an indication that he tarried there at least over one day, probably
+the Sabbath preceding the passion. See Prel. Note.--=But that they
+might see Lazarus also.= They were drawn together by curiosity.--=But
+the chief priests consulted that they might put Lazarus to death.=
+That is, they were at this time consulting. While the people were
+drawn to Lazarus by curiosity, and others were led by the story of his
+resurrection, confirmed by himself, to believe that Jesus was the
+Messiah, the chief priests in Jerusalem were consulting how they might
+get rid both of Jesus and of the witness to his divine power. Thus
+they demonstrate the truth of Christ’s saying, “Neither will they
+believe though one rose from the dead” (Luke 16:31).--=Believed on
+Jesus.= That is, they believed that he was the Messiah. Nor was this a
+mere intellectual opinion. It involved attachment to Christ and hope
+in him; a looking forward to a revelation of himself in some
+miraculous and decisive display of divine power against the Romans.
+The period was one of a brief but great popularity, which accounts for
+the triumphal entry into Jerusalem, and the Pharisees’ fear of the
+people which kept them from openly arresting Christ during his
+teaching in the temple on the eventful days that immediately followed.
+
+
+    12 On[476] the next day much people that were come to the
+       feast, when they heard that Jesus was coming to Jerusalem,
+
+          [476] Matt. 21:8, etc.; Mark 11:8, etc.; Luke 19:36,
+          etc.
+
+
+    13 Took branches of palm trees, and went forth to meet
+       him, and cried,[477] Hosanna! Blessed _is_ the King of
+       Israel that cometh in the name of the Lord.
+
+          [477] Ps. 118:25, 26.
+
+
+    14 And Jesus, when he had found a young ass, sat
+       thereon; as it is[478] written,
+
+          [478] Zech. 9:9.
+
+
+    15 Fear not, daughter of Sion; behold, thy King
+       cometh, sitting on an ass’s colt.
+
+
+    16 These things[479] understood not his disciples at
+       the first: but when Jesus was glorified,[480] then
+       remembered[481] they that these things were written of
+       him, and _that_ they had done these things unto him.
+
+          [479] Luke 18:34.
+
+          [480] ch. 7:39.
+
+          [481] ch. 14:26.
+
+
+    17 The people therefore that was with him when he
+       called Lazarus out of his grave, and raised him from
+       the dead, bare record.
+
+
+    18 For[482] this cause the people also met him, for
+       that they heard that he had done this miracle.
+
+          [482] verse 11.
+
+=Ch. 12:12-18.= THE TRIUMPHAL ENTRY INTO JERUSALEM. Comp. Matt.
+21:1-17; Mark 11:1-11; Luke 19:29-44. The account is on the whole the
+fullest in Luke. See notes there. The statement that some from
+Jerusalem took palm branches and came out to meet the procession as it
+approached the city is peculiar to John. So also is his account of the
+effect produced on the Pharisees (ver. 19). The statement in Luke
+19:39, that some of the Pharisees called on Jesus to rebuke his
+disciples is equally indicative of their feeling, which was one of
+intense though suppressed hostility. _The next day_, verse 12, might
+mean the day after the anointing, but I believe means the day after
+the visit to Bethany, the account of the anointing being
+parenthetical. See Prel. Note. Those who came out to meet Jesus are
+not described as _Jews_, and may have been, as Meyer surmises,
+unprejudiced pilgrims who had come to the feast and had there heard
+the fame of the Messiah. For account of how the young ass was found,
+see Matthew 21:2-7.
+
+       *       *       *       *       *
+
+Ch. 12:19-50. GREEKS VISIT JESUS--HIS DISCOURSE THEREON.--DEATH
+THE CONDITION OF LIFE (24, 25).--FOLLOWING CHRIST THE CONDITION OF
+COMPANIONSHIP WITH HIM (26).--THE SOUL CONFLICTS OF CHRIST ILLUSTRATED
+(27-30).--THE ACHIEVEMENTS OF THE CROSS OF CHRIST; IT JUDGES THE
+WORLD; DEFEATS OF THE WORLD’S FALSE PRINCE; DRAWS ALL MEN TO THE TRUE
+KING (31-33).--DISOBEDIENCE OF THE INNER LIGHT OF THE SOUL QUENCHES
+IT; FAITH IN AND FOLLOWING OF THAT LIGHT NOURISHES AND PERFECTS IT
+(34-40).--THE CRIME OF COWARDICE ILLUSTRATED (42, 43).--CHRIST A GUIDE
+TO THE FATHER (44-46).--CHRIST’S WORDS MAN’S JUDGE (47, 48).--THE
+SOURCE OF CHRIST’S AUTHORITY AND POWER (49, 50).
+
+
+    19 The Pharisees therefore said among themselves,
+       Perceive[483] ye how ye prevail nothing? behold, the world
+       is gone after him.
+
+          [483] ch. 11:47, 48.
+
+
+    20 And there were certain[484] Greeks among them that[485]
+       came up to worship at the feast:
+
+          [484] Acts 17:4; Rom. 1:16.
+
+          [485] 1 Kings 8:41, 42.
+
+
+    21 The same came therefore to[486] Philip, which was of
+       Bethsaida of Galilee, and desired him, saying, Sir, we
+       would see Jesus.
+
+          [486] ch. 1:44.
+
+
+    22 Philip cometh and telleth Andrew: and again Andrew and
+       Philip tell Jesus.
+
+=19-22. The Pharisees therefore said among themselves.= Some among the
+Pharisees were friendly to Jesus, but dared not come out openly in his
+favor. Of this number was Nicodemus. To the same class belonged the
+lawyer that answered Christ discreetly and the ruler whom it is said
+Jesus loved (Mark 10:21; 12:34). Chrysostom supposes that the
+Pharisees here referred to were of this sort, and that their language
+is that of remonstrance against the endeavors of the rest to destroy
+him. The language seems to me rather that of approval of Caiaphas’
+counsel. They point to the fact that the cautious methods have availed
+nothing. So Bengel and most modern critics.--=The world is gone out
+after him.= Literally _are departing after him_; that is, are leaving
+us, the old and acknowledged teachers, to go after him, this new and
+unordained rabbi. The _world_ signifies the multitude, not especially
+the wicked; but it is a term of reproach.--=But there were certain
+Greeks.= _But_, not _and_. The particle (δέ) is adversative, and
+indicates a contrast between the persons mentioned in the previous
+sentence and those here referred to. So do the terms _Pharisees_, who
+were Hebrews of the Hebrews, and _Greeks_ who were, not Jews dispersed
+in Greece and coming up thence to the feast, but men who belonged to
+the Greek nationality and had adopted the Hebrew religion, _i. e._,
+Greek proselytes. On the character of these proselytes from foreign
+nations, see Matthew 23:15, note. That these were Greeks, not Grecian
+Jews, is evident from the word employed to describe the Greeks
+(Ἕλληνες), which is one signifying nationality, not location; that
+they were proselytes is evident from the characterization as
+_among them which were accustomed_ (present participle signifying
+habit--_Meyer_) _to come up to worship at the feast_. They were of the
+same character as the centurion whose son Christ healed, the Cornelius
+who sent for Peter, and the Eunuch to whom Philip preached (Matt.
+8:7-10; Acts 8:27-40; ch. 10). The pilgrims to Jerusalem were
+increased considerably in the increasing decay of the polytheistic
+worship of Greece and Rome, with such converts to the simple and
+sublime monotheism of Judea.--=The same came therefore to Philip.= Why
+to Philip is purely a matter of conjecture. In fact, Philip and Andrew
+are both Greek names, and the only names of Greek origin among the
+twelve.--=Sir= (κύριε). The term is the same one translated _lord_
+when used in addressing Christ. Its fair equivalent in the English
+language is Sire. They address Philip with marked respect.--=We would
+see Jesus.= Rather, _we have desired_ to see him. They assume that a
+private interview will be readily granted them. That this is what they
+desire is evident, because Christ was publicly teaching in the temple
+during the four days preceding his arrest, and therefore it was very
+easy for them to both see and hear him in public. The motive of this
+request may probably have been a mixed one; partly a curiosity to see
+and hear more of this extraordinary Rabbi, partly a real moral and
+spiritual appreciation of and drawing to him; possibly a dim and
+unconfessed wonder whether he might possibly be the promised Messiah.
+Stier compares this visit to that of the Magi at the birth, one a
+coming to the cradle, the other to the cross. Godet refers to the
+tradition narrated by Eusebius, that an embassy was sent by the king
+of Edessa, in Syria, to invite Jesus to take up his abode with him,
+and to furnish him such a royal welcome as should compensate him for
+the obstinacy with which the Jews rejected him.--=Andrew and Philip
+tell Jesus.= The two were of the same city (ch. 1:44). The fact that
+Philip takes Andrew with him is one of the not unfrequent indications
+of the awe with which, despite the fullness and even familiarity of
+his love, Christ inspired his most intimate disciples (Luke 9:45; Mark
+9:32, etc.). So Bengel: “Philip feared to introduce the Greeks alone;
+with a friend he ventured to do so.” It is to be remembered, however,
+that the request would seem a doubtful one to them, since the
+Rabbinical theology forbade to teach the truth to a Gentile, who was
+regarded as unworthy of it, and Jesus himself had confined his
+ministry to the lost sheep of the house of Israel (Matt. 10:5; 15:24).
+
+
+    23 And Jesus answered them, saying, The hour is[487] come,
+       that the Son of man should be glorified.
+
+          [487] chaps, 13:32; 17:1.
+
+
+    24 Verily, verily, I say unto you,[488] Except a corn of
+       wheat fall into the ground and die, it abideth alone: but
+       if it die, it bringeth forth much fruit.
+
+          [488] 1 Cor. 15:36.
+
+
+    25 He[489] that loveth his life shall lose it: and he that
+       hateth his life in this world, shall keep it unto life
+       eternal.
+
+          [489] Matt. 10:39; 16:25; Mark 8:35; Luke 9:24; 17:33.
+
+
+    26 If[490] any man serve me, let him follow me; and
+       where[491] I am, there shall also my servant be: if[492]
+       any man serve me, him will _my_ Father honour.
+
+          [490] ch. 14:15; Luke 16:46; 1 John 5:3.
+
+          [491] chaps. 14:3; 17:24; 1 Thess. 4:17.
+
+          [492] 1 Sam. 2:30; Prov. 27:18.
+
+=23-26. But Jesus answered them.= _But_ (δέ) not _and_; the
+adversative particle indicates that the request was refused. So also
+does the word (ἀποκρίνομαι) rendered _answered_, literally to
+distinguish, then to reject after inquiry; then to make response; but
+primarily a negative response. So also, it appears to me, does the
+discourse which follows. Neither, however, is conclusive. Tholuck
+apparently thinks the request granted; Meyer supposes that Christ
+intended to grant the request, but was interrupted by the voice from
+heaven; a quite improbable conjecture. Whether the interview was
+granted or refused, is a point on which John lays no emphasis. He
+narrates the request only because it leads to a brief utterance by
+Jesus, called out by it, and which he could not intelligibly report
+without reporting the incident which led to it.--=The hour is come
+that the Son of man should be glorified.= _Hour_ is here equivalent to
+the more general word _time_ or _era_. The prophets of the O. T.
+foretell the ingathering of the Gentiles through the Messiah. This is
+both his glory and the glory of the Jewish nation in him (Psalm 2:8;
+Isaiah 53:11). In this application of these Greek proselytes, Christ
+sees a prophetic indication of the time when, with a profounder
+meaning, the Gentile world will everywhere put forth a request to see
+Jesus, when, being lifted up, he will draw all men unto him, when they
+will come from the north and the south, the east and the west, to sit
+down with Jesus in his kingdom (Matt. 8:11), when he will break down
+the partition wall between Jew and Gentile (Ephes. 2:14), and gather
+into one nation the dispersed children of God (John 11:52; Col. 3:11;
+Rev. 7:9). The term _Son of man_ is here, as always when used by
+Christ in reference to himself, equivalent to _the Messiah_.--=Verily,
+verily, I say unto you.= A customary prelude to an important saying
+(Matt. 5:18, note). Here it is used by Christ to emphasize a truth
+which the disciples had already proved themselves so loth to receive
+that they were practically unable to understand it (Mark 9:32; Luke
+18:34), namely, that the Messiah’s death must precede this ingathering
+of the Gentiles and prepare the way for it, and itself become the
+instrument for its accomplishment. He states this truth, first under a
+figure drawn from nature (ver. 24), then as a general law, alike
+applicable to the Master and his disciples (ver. 25).--=Except a
+kernel of wheat fall into the ground and die, it abideth alone.= In
+the granary it is _safe_, but _useless_. Its death is the precursor of
+its usefulness. Paul employs the same figure in a different connection
+in 1 Cor. 15:36. Christ embodies it in the Lord’s Supper, which
+reminds us of this law of self-sacrifice. It is the wheat ground to
+powder that makes the bread, and the body bruised that makes the bread
+of life; it is the grape crushed that makes the wine, and the blood
+poured out as a libation that makes the wine of life. This truth of
+self-sacrifice symbolized by nature is one of the universal laws of
+spiritual life.--=He that loveth his life shall lose it.= The _life_
+or _soul_ (the same Greek word, ψυχή, is indiscriminately rendered by
+both English words in our English version) is the æsthetic and
+intellectual part of man in contrast with the spiritual nature (ὅ
+πνεῦμα). If one gives himself to the saving of this soul or life he
+destroys it; for this is but the adjunct of the spiritual nature, and
+perishes if that is left to perish. “Lange points out that this saying
+involved a condemnation of Hellenism. For what was Greek civilization
+but human life cultivated from the view-point of enjoyment, and
+withdrawn from the law of sacrifice.”--(_Godet._) The same judgment
+Paul re-affirms in 1 Cor. 1:18-21; and it is equally applicable as a
+judgment of modern unreligious culture. Culture without religion
+destroys what it would preserve.--=He that hateth his life in this
+world shall guard it unto life eternal.= Two different Greek words
+(ψυχή and ζωή) are rendered by the same English word _life_ in the two
+clauses of this sentence. Yet if we were to render it, _He that hateth
+his soul shall guard it unto life eternal_, the rendering would be at
+least equally liable to misapprehension. If the reader understands
+_soul_ to mean the earthy side of human nature, in contrast with the
+spiritual, as explained above (and this is the N. T. use of the term),
+this substituted rendering will give him the true meaning of the
+original. Beware of understanding _hate_ to mean merely does not love,
+or _guard_ as merely equivalent to _keep_, as it is rendered in our
+English version. The meaning is that he who finds no satisfaction in
+earthly sources of enjoyment, who turns away from them with a sense of
+satiety that, at least at times, becomes a generous contempt and
+a noble loathing, toward the higher spiritual life which mere
+intellectual and æsthetic culture does nothing to satisfy, is by that
+very hate protected from the excesses and the demoralization which of
+necessity inheres in a life contented with the provisions for the
+earthly nature. The hate inspired in a noble nature by every unworthy
+thing is the best protection against subtle temptations.--=If any man
+would serve me, let him follow me.= This is Christ’s answer to the
+request of the Greeks. Service of Christ is to be sought, not by
+secret interviews, not by sacred and saintly communings, which he
+gives to whom he will, but by practical following of him in a life of
+daily self-sacrifice for others.--=And where I am, there shall my
+servant be.= This practical following is the way that leads to
+intimate fellowship. The sacred conversations of Christ with the
+twelve, recorded in John, chaps. 13-16, did not come till for three
+years they had followed him, forsaking all things for the sake of his
+companionship. This following has the promise both of heavenly
+companionship with Christ on earth (ch. 14:21-23), and eternal
+companionship with him in heaven (Rom. 8:17; 2 Tim. 2:11, 12).--=If
+any man serve me, him will my Father honor.= For it is with the
+Father, not with the Son, to determine who shall sit at his right hand
+and his left (Mark 10:40), who are to receive the honors, what is to
+be the allotment of rank in the kingdom of God. The Christian’s
+ambition, therefore, is to be Christ-like in the life of earthly
+service, and leave all else to the will of the Father concerning him.
+
+
+    27 Now[493] is my soul troubled: and what shall I say?
+       Father, save me from this hour: but[494] for this cause
+       came I unto this hour.
+
+          [493] ch. 13:21; Matt. 26:38, 39; Luke 12:50.
+
+          [494] ch. 18:37.
+
+
+    28 Father, glorify thy name. Then came there a voice[495]
+       from heaven, _saying_, I have both glorified _it_, and will
+       glorify _it_ again.
+
+          [495] Matt. 3:17.
+
+
+    29 The people therefore that stood by, and heard _it_, said
+       that it thundered: others said, An angel spake to him.
+
+=27-29. Now is my soul troubled.= Literally, _stirred up, in
+conflict_. In 11:33 it is said that Jesus was indignant in _spirit_,
+here that his _soul_ is in conflict. See note on 11:33, and on this
+contrast between soul and spirit, see above on verse 25; the one links
+man to God, the other to the animal. At the grave of Lazarus the
+higher spiritual nature was indignant at the exhibition of formalism
+and false pretence; here the lower and earthly nature was in conflict
+between the instincts of self-preservation and the impulse of love and
+duty. “A horror of death and an ardor of obedience concurred.”--(_Bengel._)
+It was a real struggle; the narration of it refutes the rationalistic
+hypothesis that John omitted the agony at Gethsemane because he
+desired to portray a Son of God superior to all trial and conflict. It
+illustrates and is interpreted by Heb. 2:18; 4:15; 5:7; see Notes on
+Temptation of Christ, Matt. 4:1-11; and on Lessons of Gethsemane,
+Matt. 26:36-46.--=And what shall I say? Father, save me from this
+hour?= This is to be taken not affirmatively but interrogatively.
+Christ does not first pray to be delivered from his passion and then
+change his mind, recall the prayer and put up another and a different
+one. Nor is it uttered didactically, to teach his disciples. The
+contrast between the two petitions is explained by the precedent
+declaration, “Now is my soul in conflict;” the nature of that conflict
+is hinted at in the twofold prayer, the first hypothetical, the second
+final: Shall I ask my Father to save me from this hour? (That is the
+suggestion of the natural instincts.) No! for this cause came I unto
+this hour. Rather, Father, glorify thy name. (That is the victory of
+the spiritual nature.) “The struggle is like one of those fissures in
+its crust, which enables science to fathom the bowels of the earth. It
+lets us read the very inmost depths of the Lord’s being.”--(_Godet._)
+Beware of understanding this conflict as one between the God and
+the man in the God-man. The _spirit_ is in every child of God,
+increasingly dominant, though in none absolutely, unquestionably and
+always supreme as in Jesus Christ. _This hour_ is the hour of the
+passion toward which Christ had steadfastly set his face (Luke 9:51)
+in coming up for the last time to Jerusalem.--=For this cause came I
+unto this hour.= In order to be a sacrifice he had both come from
+heaven to earth, and also, at this very moment, from the safety and
+comparative popularity of Perea to Jerusalem.--=Father, glorify thy
+name.= Comp. Matthew 26:39. In both cases there is not merely
+resignation to a superior will, an invincible fate, but a real and
+supreme desire to fulfil that will whatever it may entail.--=Then came
+there a voice from heaven.= The critics since, as the people then,
+have discussed whether this was really an articulate voice, speaking
+words, or only a sound of thunder which Christ interpreted as a divine
+response to his prayer. The word _voice_ (φωνὴ) is not conclusive,
+because it signifies sometimes an inarticulate sound, as of a trumpet,
+chariots, waters, thunder, and the like (Matt. 24:31; 1 Cor. 14:7, 8;
+John 3:8; Rev. 9:9; 6:1; 14:2; 18:22, etc.). But the plain implication
+of the narrative is that this was an articulate voice, the words of
+which were understood by others than Jesus, though not by all. So at
+Paul’s conversion his companions heard the _sound_, but understood not
+the _words_ of the voice that spake to him (Acts 9:7 with 22:9,
+notes). This is the view of nearly all evangelical scholars, _e. g._,
+Alford, Meyer, Godet, etc. The latter’s illustration is apt: “The
+whole multitude heard a noise; but the meaning of the voice was only
+perceived by each in proportion to his spiritual intelligence. Thus
+the wild beast perceives only a _sound_ in the human voice; the
+trained animal discovers a _meaning_, a command, for example, which it
+immediately obeys; man alone discerns therein a _thought_.”--Here the
+multitude (ὁ ὄχλος, _the people_) did not comprehend; but some (ἄλλοι,
+_others_), a smaller number, did.--=I have both glorified it and will
+glorify it again.= The Father had glorified his name by giving Jesus
+daily and hourly the power to do and to bear all that had been laid on
+him up to that moment; and he would glorify it by continuing to give
+him the power to do and to bear all that should be laid on him to the
+end. The prayer and the promise are both for us. In our passion-hour
+true prayer will be the cry, not of the soul, but of the spirit; a
+cry, not to be saved from our Calvary, but to be enabled to glorify
+our Father’s name in and through it. And the answer is interpreted by
+our experience in the past (Psalm 77:10-12); the grace that has been
+sufficient will be sufficient to the end.
+
+
+    30 Jesus answered and said, This voice came not because of
+       me, but[496] for your sakes.
+
+          [496] ch. 11:42.
+
+
+    31 Now is the judgment of this world: now shall[497] the
+       prince of this world be cast out.
+
+          [497] ch. 16:11; Luke 10:18; Acts 26:18; Ephes. 2:2.
+
+
+    32 And I, if I be lifted[498] up from the earth, will draw
+       all[499] _men_ unto me.
+
+          [498] ch. 8:28.
+
+          [499] Rom. 5:18.
+
+
+    33 This he said, signifying[500] what death he should
+       die.
+
+          [500] ch. 18:32.
+
+=30-33. Not for me but for you.= If there were no articulate words, if
+Christ simply imputed to the sound of thunder the meaning, there would
+have been in it no value to the bystanders. This declaration,
+therefore, seems to me conclusive that a voice spoke comprehensible
+words; and even to indicate that the hypothetical explanation “It
+thundered,” was not an honest one.--=Now is the judgment of this
+world.= The language is anticipative. Christ speaks as though the
+passion on which he was entering were already accomplished. That
+passion he declares will be characterized by a threefold result: the
+world will be judged, the devil conquered and cast out, and the
+all-conquering Christ brought in. The judgment of the world has
+already begun. It “dates from Good Friday” (_Godet_). While Christ
+came not to judge the world but that the world through him might be
+saved, his cross is in fact a judgment-seat, and men are discriminated
+morally and spiritually by their reception of the suffering,
+self-sacrificing Redeemer.--=Now the prince of this world is cast
+out.= The Prince of this world was a phrase much used by Jewish
+writers to designate the spiritual monarch of the Gentiles in
+opposition to the one true God whom they regarded as in a peculiar
+sense the God of Israel. Christ employs their language; he sees in the
+application of the Greeks for an interview with him a prophecy of the
+time when Satan will be cast out and all the kingdoms of this world
+will become the kingdoms of our Lord and of his Christ. This he
+regards as accomplished _now_, that is, by the sacrifice of Calvary.
+The world’s battle was fought and the victory won there. The second
+coming is not to redeem the world, but to realize for the world the
+fruits of redemption, in an established and eternal kingdom of
+righteousness, after, by the cross, humanity has been judged, the
+devil cast out, and the redeemed race lifted up into oneness with
+Christ Jesus. The passages of the N. T., which imply the continuing
+influence of the devil (Rom. 16:20; 2 Cor. 4:4; Ephes. 2:2; 6:12,
+etc.) are not inconsistent with Christ’s language here, because it is
+prophetic; he speaks of that as already accomplished which is
+absolutely certain to be accomplished by the power of that divine
+sacrifice so soon by him to be consummated.--=And I if I be lifted up
+will draw all men toward myself.= _If_ is not to be rendered as
+equivalent to _when_. The language is sympathetic with that of verse
+27; it is the last trace of that soul-storm. His crucifixion was
+contingent; it was made, to the last, dependent on his own voluntary
+submission. Even in the hour of his arrest the way of deliverance was
+open to him (Matt. 26:53). He is still, as it were, arguing with
+himself. The whole language is that of _quasi_ soliloquy. The phrase
+_lifted up from the earth_ certainly does not refer to his ascension,
+as Meyer interprets it. John’s own interpretation in the next verse is
+conclusive on that point. Apart from inspiration, he, as a sympathetic
+ear-witness, is to be trusted as a correct interpreter. Nor does it
+refer to the mere physical elevation from the ground of a foot or two
+in the crucifixion. The N. T. use of the original word rendered
+_lifted up_ (ὑψόω) as well as the added words _from the earth_, is
+conclusive on that point. To give a physical interpretation to the
+phrase is to belittle and degrade it. The word here rendered _lifted
+up_ is generally rendered _exalted_ (Matt. 11:23; 23:12; Luke 1:52;
+14:11), and is used in reference to Christ’s divine exaltation in
+consequence of his voluntary sacrifice (Acts 2:33; 5:31). The
+crucifixion is exaltation because self-sacrifice is divine glory (1
+Cor. 1:23, 24). _From the earth_ is added to mark the contrast between
+the kingdom of the Prince of this world which is to be overthrown and
+that of the Prince of Light which takes its place. The one is of the
+earth earthy; the other is not of this world (ch. 18:36), but _over_
+it, a kingdom lifted up from the world but dominating it. In each
+individual soul the kingdom of God begins, as it began in the world of
+humanity, in crucifixion. When we take up our cross and follow Christ,
+we are lifted up from the earth and in us the Prince of this world is
+cast out (Mark 9:49, 50; Luke 14:27, notes). The word _drawing_ here
+refers not primarily to the influence of the Holy Spirit winning men
+to Christ (ch. 7:39; 14:18, 19; 16:7), certainly not to what
+theologians call effectual calling, but to the attractive power of the
+cross itself. Self-sacrifice always draws us toward the sacrificed
+one, the soldier, the martyr, the mother; and has drawn all hearts
+toward Christ as the pre-eminent martyr. This is not, however, a
+promise that all men shall be actually brought to Christlikeness of
+disposition. The original does not imply this. The preposition _to_
+(ηρός) should rather be rendered _towards_; for it indicates
+_direction_, not _result_, the place or person toward which anything
+moves or an affection is directed, not that to which anything comes or
+upon which an affection is finally centered. _All men_ must not be
+rendered with Calvin as equivalent to “all the children of God;” nor
+does it merely mean men of both Gentile and Jewish origin, _i. e._,
+all classes of men. Christ’s words need no mending. All men to whom
+the simple story of the cross is told are drawn toward him who gave
+himself for us; whether they _follow him_ and become like him through
+a like voluntary cross-bearing is another question. Of that Christ
+says nothing here. The whole sentence, then (vers. 31, 32), may be
+paraphrased thus: Already is the judgment of this world beginning to
+take place; already is the Prince of this world beginning to be cast
+out; and I, if I am faithful to the end in enduring that cross for
+which I came into this hour, will draw all hearts toward me, even as
+now these stranger hearts are drawn toward me.
+
+
+    34 The people answered him, We have heard[501] out of the
+       law[502] that Christ abideth for ever: and how sayest thou,
+       The Son of man must be lifted up? who is this Son of man?
+
+          [501] Ps. 89:36, 37; 110:4; Isa. 9:7.
+
+          [502] Rom. 5:18; Ps. 72:17-19.
+
+
+    35 Then Jesus said unto them, Yet a little while is the
+       light[503] with you.[504] Walk while ye have the light,
+       lest darkness come upon you: for he[505] that walketh in
+       darkness knoweth not whither he goeth.
+
+          [503] ch. 8:12.
+
+          [504] Jer. 13:6.
+
+          [505] ch. 11:10.
+
+
+    36 While ye have light, believe in the light, that ye may
+       be[506] the children of light. These things spake Jesus,
+       and departed, and did hide himself from them.
+
+          [506] Ephes. 5:8.
+
+=34-36. We have heard out of the law that the Messiah abideth
+forever.= They evidently understand Christ’s language to refer to his
+death, at least to his departure from the earth, and are really
+perplexed. For the idea of an earthly Messianic kingdom was so firmly
+fixed in the public mind that they were absolutely incapable of
+receiving any other; and the O. T. in many passages does describe that
+kingdom as an everlasting one (Ps. 89:36; 145:13; Isaiah 9:5, 7; Dan.
+7:13, 14).--=Who is this Son of man?= The language is that of sneer.
+What strange sort of a Messiah is this, that must die in order to draw
+all nations unto him, and enter into his kingdom?--=Then Jesus said
+unto them.= His reply is not responsive to their question. He rarely
+if ever replied to sneers.--=Yet a little while is the light with
+you.= The commentators generally regard the phrase _the Light_ as
+Christ’s designation of himself. So Alford, Godet, Meyer, among the
+moderns, and Chrysostom and Calvin among the older commentators. But
+this interpretation entangles the whole sentence. Christ then bids his
+auditors to walk, _i. e._, “be not slothful but spiritually active”
+(_Meyer_), for the two or three days that intervene before his death;
+for his death will bring darkness on them, and make it impossible for
+them to walk intelligently thereafter. The direction is thus deprived
+of all significance to us, and is contradicted by history; for the
+death of Christ brought light, not darkness, and was itself the
+necessary precursor of highest spiritual activity in all that believe
+on him. The _light_ here, as in Matthew 6:23, is the moral and
+spiritual nature of man, that which links him to the divine and makes
+it possible for him to become a child of God. God is the Light of the
+world (1 John 1:5) because he is the fountain, the central sun which
+supplies and keeps alive this moral and spiritual nature in men.
+Christ is the Light of the world (ch. 9:5), because in him this
+spiritual nature shone out without any dimness from sin or moral
+infirmity. Christians are lights in the world (Matt. 5:14), because
+this spiritual nature in them is their guide, illuminating them and
+through them others. If one follows this inner light it grows brighter
+and brighter unto perfect day (Prov. 4:18); if he disobeys it he
+quenches it and goes into moral darkness, losing the very power of
+moral and spiritual discrimination (1 John 2:8-11). I understand
+Christ’s meaning then to be this: You have yet for a little while
+longer the light of conscience; it is not utterly quenched. Beware.
+Walk according to such light as you possess, lest utter moral darkness
+come upon you. And he who walks in such darkness knows not the future
+fate that awaits him. _Walk while ye have the light_ should rather be
+rendered, _Walk as ye have the light_ (ὡς not ἕως is the best reading,
+so _Alford_, _Meyer_, etc.); that is, _According to the light ye
+possess_. The phrase _Come upon you_ is hardly forcible enough to
+express the meaning of the original (καταλαμβάνω) which is literally
+to _seize_ or _take violent possession of_. See Mark 9:18; John 8:3; 1
+Thess. 5:4. _Knoweth not whither he goeth_ indicates the awful mystery
+which hangs about the final fate of those who refuse to follow the
+light of their own better nature, and so to accept the light which
+comes from God through Jesus Christ his Son.--=As ye have the light,
+have faith in the light, that ye may become the children of light.=
+Observe the difference between this rendering, which accurately
+follows the original, and that of the English version, from which it
+differs in three important particulars. Christ does not say _while ye
+have the light_, but _according as ye have the light_, that is, faith
+is to be exercised according to the opportunity; he does not say
+_believe_, a word which indicates an intellectual act, but _have
+faith_, a word which indicates a spiritual habit; he does not say _may
+be the children of light_, as though a single act of belief perfected
+the soul in sonship, but _may become the children of light_, faith in
+such light as the soul possesses being the way unto a final perfection
+in the divine life. Faith is the evidence of things unseen (Heb.
+11:1), that is, the power of the soul by which it appreciates unseen
+moral qualities; hence the divine qualities in Christ: hence, by
+direct, immediate communion, the invisible spirit of God. The
+direction here is the natural outcome of the preceding warning,
+and may be paraphrased thus: “As you have moral and spiritual
+illumination, exercise faith toward it, apprehend, appreciate, obey
+the sacred inner monitions of your moral nature; so shall you be led
+constantly into clearer light, and shall at last become children of
+light, wholly possessed and pervaded by it.” This of course includes
+the exercise of faith in Christ according to the measure in which he
+is revealed to the soul; but it certainly is much more than a mere
+exhortation to the Jews to believe in Jesus as the Messiah while he
+remained in the flesh among them. Both the warning against quenching
+this inner light by disobedience, and the exhortation to nourish it by
+appreciating and following it are applicable to all men and for all
+time.--=And departed and hid himself from them.= The very fact that
+these were among Christ’s last words, and that immediately on uttering
+them he departed into a concealment from which apparently he did not
+issue till the time for his passion, should have sufficed to prevent
+the common but unspiritual interpretation controverted above. “This
+was the farewell of Jesus to Israel. He then retired and did not
+reappear on the morrow. This time it was no mere cloud which obscured
+the sun; the sun itself had set.”--(_Godet._) This statement fixes
+the time of this incident; it was concurrent with his farewell to
+Jerusalem, that is, on the same day with, and probably just subsequent
+to the discourse recorded in Matthew, ch. 23. In the discourses
+of which that was the culmination, Christ plainly foretold the
+destruction of Jerusalem and the dispersion of the Jews, and indicated
+the calling of the Gentiles (Matt. 21:43; 23:37-39). It may be that
+those prophecies led to this application of the Greeks for a more
+private interview with the prophet who thus foretold the ingathering
+of the Gentiles.
+
+
+    37 But though he had done so many miracles before them, yet
+       they believed not on him:
+
+
+    38 That the saying of Esaias the prophet might be fulfilled,
+       which he spake,[507] Lord, who hath believed our report?
+       and to whom hath the arm of the Lord been revealed?
+
+          [507] Isa. 53:1.
+
+
+    39 Therefore they could not believe, because that Esaias said[508]
+       again,
+
+          [508] Isa. 6:9, 10.
+
+
+    40 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, and I should heal them.
+
+
+    41 These things said Esaias, when[509] he saw his glory, and
+       spake of him.
+
+          [509] Isa. 6:1.
+
+
+    42 Nevertheless among the chief rulers also many believed
+       on him; but[510] because of the Pharisees they did not
+       confess _him_, lest they should be put out of the synagogue:
+
+          [510] ch. 9:22.
+
+
+    43 For[511] they loved the praise of men more than the
+       praise of God.
+
+          [511] ch. 5:44; Rom. 2:29.
+
+
+=37-43.= These words are John’s comments on the whole incident and
+teaching. The passages from Isaiah (6:9, 10; Isaiah 53:1)
+illustrate Christ’s warning, and Christ’s warning interprets Isaiah’s
+prophecy. The blinding and hardening are here attributed to God
+because they take place in accordance with the divine law which Christ
+has enunciated, namely, that disobedience to the light quenches and
+destroys it. In Matthew 13:13-15, the Jews are represented as blinding
+their own eyes, etc., because they have done so by their disobedience.
+See notes on Matthew. To those who recognize the authority of John,
+his language here is conclusive that Isaiah spoke as a prophet, and
+under divine inspiration. Observe that Isaiah, though living seven
+centuries before Christ, _saw his glory_, which the blinded eyes
+of the Pharisees, though they were his contemporaries, could not
+see. _Putting out of the synagogue_, that is, excommunication, was
+in those days a very serious matter. See ch. 9:22, note. I make no
+attempt to follow other commentators in a discussion here respecting
+the relation of divine decrees and human free agency; that belongs
+not to the commentator but to the metaphysician and theologian.
+Taking the whole passage together with its context, it seems to me
+clear (against _Alford_) that the statement of John _Therefore they
+could not believe_, refers not backwards to the precedent prophecy of
+Isaiah, so that the meaning is that they could not believe “because
+it was otherwise ordained in the divine counsels,” but forward to the
+subsequent prophecy of Isaiah, so that the meaning is that they could
+not believe because their eyes were blinded and their hearts hardened.
+Either interpretation is grammatically possible; this one makes
+John’s comment germane to Christ’s discourse respecting the light,
+and the effect of refusing obedience to it; the other does not. An
+interpretation which represents God as blinding the eyes and hardening
+the heart, so as to prevent the exercise of faith, and this in order
+that a prophecy may be fulfilled, cannot be reconciled with the divine
+righteousness, much less with the divine infinite mercy.
+
+
+    44 Jesus cried and said, He[512] that believeth on me,
+       believeth not on me, but on him that sent me.
+
+          [512] Mark 9:37; 1 Pet. 1:21.
+
+
+    45 And he that seeth me seeth him that sent me.
+
+
+    46 I[513] am come a light into the world, that whosoever
+       believeth on me should not abide in darkness.
+
+          [513] chaps. 1:5; 3:19.
+
+=44-46. But Jesus cried and said.= What follows, to the end of
+the chapter, is not to be regarded as a report of a further
+discourse by Jesus, but as a summary furnished by John, of his
+Lord’s previous discourses. This view is required by the context,
+what follows being closely connected with John’s previous
+comments, by the structure of the discourse, which is substantially
+a repetition of previously reported discourses (see notes), and by the
+consideration that, not only no time or place is indicated, but that
+none is allowed, since it is expressly asserted, immediately before,
+that Christ departed and hid himself from the people (ver. 36). This
+view is taken by all the moderns (_Alford_, _Meyer_, _Godet_,
+_Luthardt_). Bengel is hardly self-consistent. In his Grammar he
+characterizes this as “the peroration and recapitulation, in John’s
+Gospel, of Christ’s public discourses;” in his _Harmony_ he suggests
+that Christ “spake in the very act of departure, when he was now at a
+considerable distance from the men; wherefore he is said to have
+cried, in order, doubtless, that those very persons with whom he had
+spoken might hear;” an hypothesis which Luthardt justly characterizes
+as artificial, unwarranted by the Gospel account, and disagreeable.--=He
+that hath faith in me, hath faith not in me but in him that sent me.=
+_In_ (εἰς) indicates the ultimate end or object of the faith. The
+negative is not to be omitted or reduced to a mere rhetorical
+expression, or read as though it was equivalent to “hath not faith in
+me alone.” True scriptural faith in Christ does not _stop_ with him,
+but finds in him the way to the Father, the Spirit who is to be
+worshipped in spirit as well as in truth, and whom no man hath seen at
+any time. Hence Paul’s declaration, “Yea, though we have seen Christ
+after the flesh, yet now henceforth we know him no more.” “Christ
+descended to us that he might unite us to God. Until we have reached
+that point, we are, as it were, in the middle of the course. We
+imagine to ourselves but a half Christ, and a mutilated Christ, if he
+do not lead us to God.”--(_Calvin._) For parallel teaching of Christ,
+see ch. 5:24, 30, 38, 43; 8:19, 42; 10:38; 14:10, 11.--=And he that
+seeth me seeth him that sent me.= _See_ is here used not of external
+but of spiritual perception, as in chaps. 4:19; 6:40; 14:19; 17:24. He
+that has a spiritual perception and appreciation of the glory of
+Christ’s character has a perception and appreciation of the divine
+glory; for the Son is the express image of the Father’s person and the
+brightness of his glory (Heb. 1:3). “Jesus’ essence does not consist
+in his merely external appearance, but in his internal relation to the
+Father.”--(_Luthardt._) Comp. ch. 14:9, where the language is almost
+precisely the same.--=I am come a light into the world.= A light to
+lead to the Father, and to the divine life which is lived only by
+communion with the Father through the Spirit.--=In order that
+whosoever believeth in me should not abide in darkness.= The object of
+Christ’s incarnation and atonement is that through faith in him we may
+be delivered from the power of darkness and translated into the
+kingdom of God’s dear Son (Col. 1:13), and thus walk no longer in the
+darkness but in the light, by walking in fellowship with God (1 John
+1:5-7; 2:8-11). This light is the illumination and inspiration of the
+moral and spiritual nature afforded by faith in and a life of
+following after Jesus Christ. Comp. ch. 8:12; 9:5.
+
+
+    47 And if any man hear my words, and believe not, I judge
+       him not: for I came[514] not to judge the world, but to
+       save the world.
+
+          [514] ch. 3:17.
+
+
+    48 He that rejecteth me, and receiveth not my words,[515]
+       hath one that judgeth him: the word that I have spoken, the
+       same shall judge him in the last day.
+
+          [515] Deut. 18:19; Luke 9:26.
+
+
+    49 For I have not spoken of myself; but the Father which
+       sent me, he gave me a commandment, what I should say, and
+       what I should speak.
+
+
+    50 And I know that his commandment[516] is life
+       everlasting: whatsoever I speak therefore, even as the
+       Father said unto me, so I speak.
+
+          [516] 1 John 3:23.
+
+=47-50. I judge him not * * * * The word that I have spoken the same
+shall judge him.= This declaration is not inconsistent with other
+passages of the N. T. which declare that Jesus Christ shall judge the
+world (ch. 5:25-27); but it interprets them. That judgment shall not
+be an arbitrary one; nor one pronounced by a judge after trial, like a
+human judgment, in which questions of law and fact are involved. The
+book of each man’s life shall be opened, and compared with the life of
+Christ which is the pattern; and the life and teaching of Christ will
+itself be the judgment; the comparison will be conclusive; there will
+be no need of investigation or of sentence. Hence every man is judging
+and condemning himself, and if unrepentant and unpardoned is condemned
+already. Comp. ch. 3:18, 19; 5:45.--=He that rejecteth me= (ἀθετέω).
+Literally, _displaces me_. To reject Christ does not necessarily
+involve a deliberate decision against him. Simply putting him one side
+as of no practical importance is a rejection of him.--=And receiveth
+not my words.= We receive them only by obeying them. See Matthew
+13:23.--=Because I have not spoken out of myself.= Christ is not the
+ultimate source of his own authority. His words are divine because
+they are God-given. The Father is the reservoir from whom Christ
+draws. Compare ch. 5:30; 7:16-28; 8:26, 28, 38.--=What I should say
+and what I should speak.= “The former is to be understood of the
+contents and the latter of the external act of speaking.”--(_Luthardt._)
+To the same effect Meyer. The double expression indicates that not
+only the _substance_ but also the _form_ and _method of expression_ of
+Christ’s teaching are God-given.--=And I know that his commandment is
+life eternal.= It has for its aim to produce life eternal; it has for
+its subject-matter the conditions and nature of life eternal; it is,
+in other words, the law of the spiritual life. As science has to do
+with the laws of the external, so Christianity with the laws of the
+internal or spiritual world. Comp. ch. 6:63, 68. There is a weighty
+significance in the words “I know.” By his own acceptance of and
+obedience to the Father’s commands Christ made, as it were, trial of
+them, and spoke out of his own personal experience of their value and
+effect. It is only as the Christian thus knows and speaks that his
+testimony is effective (2 Cor. 4:13).
+
+
+
+
+                              CHAPTER XIII.
+
+
+Ch. 13:1-30. CHRIST WASHES HIS DISCIPLES’ FEET AND FORETELLS HIS
+BETRAYAL.--THE NATURE OF HUMILITY ILLUSTRATED: NOT SELF-ABASEMENT BUT
+SELF-ABNEGATION (3, 4).--TRUST AND OBEDIENCE HERE; KNOWLEDGE HEREAFTER
+(7).--THE DOUBLE CLEANSING WROUGHT BY CHRIST: THE WASHING OF THE WHOLE
+NATURE IN REGENERATION; THE WASHING AWAY OF SPECIFIC SINS IN
+SANCTIFICATION (10).--CHRIST’S DESIGNATION OF HIMSELF: MASTER AND LORD
+(13).--THE UTILITY AND THE INUTILITY OF CEREMONIAL.--CHRIST OUR
+EXAMPLE IN THE SPIRIT AND IN THE LETTER (14, 15).--THE OFFICE OF
+PROPHECY (19).--CHRIST SEEN BEARING THE SIN OF THE SINNER
+(21).--CHRIST’S ENDEAVOR TO RECLAIM THE IRRECLAIMABLE (26-29).
+
+       *       *       *       *       *
+
+PRELIMINARY NOTE.--John alone of the Evangelists gives no account of
+the institution of the Lord’s Supper. But he alone gives us a report
+of the last words of Christ, and his last prayer with his disciples at
+the time of the institution of the Supper. This report occupies
+chapters 13-17. This most sacred legacy which the Lord has left to his
+disciples can never be interpreted except by the heart which enters
+into the secret place of the Most High. All that the commentator can
+hope to do is to point out the significance of the original, and the
+connection between the various parts of this uninterpretable
+disclosure of divine love. That the supper referred to in ver. 2 here
+is the same described in Matthew 26:26-29, Mark 14:22-25, and Luke
+22:19, 20, I think is beyond question, and is indeed questioned by few
+if any of the scholars except Lightfoot, who endeavors to identify it
+with the supper at which Mary anointed the feet of Jesus (Matt.
+26:1-16; John 12:2-8). The time when the Last Supper was celebrated,
+whether it was a true Paschal feast or one which ante-dated and
+anticipated it, is confessedly one of the most difficult questions in
+Biblical chronology. If we had only the Synoptical Gospels no one
+would doubt that the Last Supper was the real Jewish Passover; if we
+had only John, few would question that it was previous to the
+Passover. This question I have stated and discussed in the notes on
+Matthew (note on Lord’s Supper, Vol. I, p. 286), and to the discussion
+there refer the student. I have no doubt, on a careful comparison of
+the four accounts, that the four Evangelists refer to the same supper,
+and that it was taken at the time of and was for them the true
+Passover Supper. In that case Christ’s act here receives new
+significance from a comparison with the events recorded by Luke (ch.
+22:24-30 and notes). The disciples sat down to the meal without
+washing their feet, after a hot and dusty walk. There was no servant
+to perform the menial act for them; and no one would volunteer to do
+it for the rest. They quarreled as to which should have the
+pre-eminence at the table. Christ said nothing, waited till the
+quarrel was over and they had taken their seats, and then rose from
+the table, and girding himself as a servant, performed the slave’s
+office in washing their feet. This was his answer to their unseemly
+strife for the post of honor at the table.
+
+
+     1 Now[517] before the feast of the passover, when Jesus
+       knew that his hour[518] was come that he should depart out
+       of this world unto the Father, having[519] loved his own
+       which were in the world, he loved them unto the end.
+
+          [517] Matt. 26:2, etc.
+
+          [518] ch. 17:1, 11.
+
+          [519] Jer. 31:3; Ephes. 5:2; 1 John 4:19; Rev. 1:5.
+
+=1. Now before the feast of the Passover.= That is, immediately
+before; just as he was about to sit down with his disciples to the
+Paschal feast.--=Jesus knew that his hour was come.= In the full
+consciousness of his approaching agony and passion. At the time when
+above all others he needed that friends should sustain him, he carried
+them in his heart; their burdens were his own.--=Having loved his own
+which were in the world, he loved them unto the end.= The end both in
+time and in accomplishment; that is, he loved them till death broke in
+on his life of love; he loved them till love had finished its purpose
+in them by their redemption--loved them despite their quarrels and
+contentions, that by love he might brood and perfect the new life in
+them. Properly the word (τέλος, τελέω) signifies not merely _end_ but
+also _completion_. So in 1 Thess. 2:16: “Wrath is come upon _them to
+the uttermost_” (εἰς τέλος), _i. e._, till it has accomplished its
+purpose; and 1 Tim. 1:5, “The end of the commandment is love,” _i.
+e._, love is the purpose which the commandment is designed to
+accomplish. The phrase _his own which were in the world_, does not
+imply a limitation of love, as though his love were for a limited
+number; but it is only in his own that his love accomplishes its
+designs. The language does imply that he has others who are his own
+who are not in this world; either the O. T. saints who had died in
+hope of him, or inhabitants of some other world who belong to him by
+the purchase of his love, who are his own because redeemed by his
+blood (Acts 20:28; Rev. 5:9).
+
+
+     2 And supper being ended, the[520] devil having now put
+       into the heart of Judas Iscariot, Simon’s _son_, to betray
+       him;
+
+          [520] ch. 6:70; Luke 22:3, 53.
+
+
+     3 Jesus knowing[521] that the Father had given all things
+       into his hands, and that[522] he was come from God, and
+       went to God;
+
+          [521] Matt. 28:18; Heb. 2:8.
+
+          [522] ch. 17:11.
+
+
+     4 He riseth from supper, and laid aside his garments; and
+     took a towel, and girded himself.
+
+
+     5 After that he poureth water into a bason, and began to
+       wash the disciples’ feet, and to wipe _them_ with the towel
+       wherewith he was girded.
+
+
+     6 Then cometh he to Simon Peter: and Peter saith unto him,
+       Lord, dost[523] thou wash my feet?
+
+          [523] Matt. 3:14.
+
+=2-6. And supper being in progress.= Not _being ended_; for (ver. 12)
+he sat down to supper again; nor does the original require the
+translation given to it in our English version (see _Godet_, _Alford_,
+_Meyer_). Christ waited till all contention was over, all had taken
+their seats and were ready to begin the meal, before he rose to wash
+their feet.--=The devil having already dropped into the heart of Judas
+Iscariot to betray him.= The devil was the sower, but the soil was
+ready to receive the seed. A past suggestion is indicated. The time
+when and the way in which this suggestion was made is reported by
+Matthew. It was at the time when Christ rebuked Judas for complaining
+of the anointing of her Lord by Mary at Bethany (comp. John 12:4-7
+with Matt. 26:14).--=Jesus knowing that the Father had given all
+things into his hands.= See Col. 1:16. He acted in the full
+consciousness of his divine power and majesty. Humility consists not
+in a low estimate of one’s powers, but in a willingness to use them in
+a lowly service.--=That he was come from God and went to God.= This
+divine sense shone out in him, so that it was seen and felt by the
+apostles, perhaps most of all by John, who was the most susceptible to
+such spiritual impressions. For illustration of other times in which
+the divinity of our Lord thus shone out upon men, see Matt. 21:12;
+Mark 9:15; 10:32; Luke 4:20, 30; John 7:44-46; 18:6.--=He laid aside
+his garments= (ἱμάτια). His outer mantle or cloak (see note on Matt.
+24:18). Then the inner tunic was girded about the loins with a towel,
+used partly in lieu of a girdle, partly to wipe the feet. Thus Christ
+put on the ordinary habit of a servant for a servant’s work. In this
+feet-washing the feet were not put into the basin; the water was
+poured over the feet and then they were wiped by the servant. The
+accompanying cut, from an original sketch by Mr. A. L. Rawson, shows
+the manner of feet-washing, dress of servant, etc., as observed to-day
+in the East.--=And began to wash the disciples’ feet.= Some of the
+commentators suppose that he came first to Simon Peter (_Alford_); but
+I see no ground in the narrative for this supposition, which indeed
+seems to me to be negatived by the natural reading of the original.
+The objection of Peter was an unexpected episode and interruption. So
+_Meyer_, _Chrysostom_, and others. Feet-washing did not rise to the
+dignity of a ritualistic observance, except in connection with the
+service of the sanctuary (Exod. 30:19-21). It held a high place,
+however, among the rites of hospitality. “Immediately after a guest
+presented himself at the tent door, it was usual to offer the
+necessary materials for washing the feet (Gen. 18:4; 19:2; 24:32;
+43:24; Judges 19:21). It was a yet more complimentary act betokening
+equally humility and affection, if the host actually performed the
+office for his guest (1 Sam. 25:41; Luke 7:38-49; John 13:5-14; 1 Tim.
+5:10). Such a token of hospitality is occasionally exhibited in the
+East either by the host or by his deputy. The feet were again
+washed (Sol. Song 5:3) before retiring to bed.”--(_Smith’s Bible
+Dictionary._)--=Dost thou wash my feet?= There is an emphasis on the
+word _thou_. Dost thou, my Lord and Master, act as my menial? “‘With
+those hands,’ he saith, ‘with which thou hast opened eyes, and
+cleansed lepers, and raised the dead!’”--(_Chrysostom._)
+
+
+  [Illustration: WASHING OF FEET.]
+
+
+     7 Jesus answered and said unto him, What I do thou knowest
+       not now; but thou shalt know hereafter.
+
+
+     8 Peter saith unto him, Thou shalt never wash my feet,
+       Jesus answered him, If[524] I wash thee not, thou hast no
+       part with me.
+
+          [524] 1 Cor. 6:11; Ephes. 5:26; Titus 3:5.
+
+=7, 8. Thou knowest not now; but thou shalt know hereafter.= The
+meaning is not merely that he would explain to them the significance
+of his act, nor that they would understand it and him in the future
+kingdom, though both may be indicated. But spiritual truth is only
+spiritually discerned (1 Cor. 2:14, 15), and the most significant acts
+and teachings of Christ can be comprehended only as the character is
+conformed to his character (2 Pet. 1:5-8). The meaning for Peter was
+that he must submit to Christ’s authority and wait till time and
+spiritual development enabled him to understand it; the meaning for us
+is that if Christ is our Master, we must accept in his word, his life
+and his providence much that is now incomprehensible, and wait for the
+future to make it plain. But if this implies a limit to our present
+knowledge, it also promises revelation hereafter. “Thou shalt know”
+assures that all will be made plain by-and-by.--=Thou shalt never wash
+my feet.= Literally, _Thou shall not wash my feet to eternity_. Pride
+in Peter could not comprehend humility in Christ. He thought the act,
+which was a manifestation of the true glory of the Lord, dishonored
+him. The same spirit in our day accounts the declaration of the
+incarnation and of the atonement dishonorable to God; it sees no glory
+in the humiliation of love.--=If I wash thee not, thou hast no part
+with me.= The phrase _to have part with another_ signifies to share in
+his riches and glory (Josh. 22:25; 2 Sam. 20:1). Here it includes the
+idea of a partnership in the divine nature of Christ (2 Pet. 1:4) as
+well as in the glory of Christ which he has with the Father (John
+17:22-26; Rev. 20:6). Washing was, it must be remembered, a symbolical
+act, recognized so among the Jews, and signifying purification from
+uncleanness. Christ’s act in rising from the table and washing the
+feet of the disciples was the severest rebuke to their pride. See
+Prel. Note. Peter’s refusal to be washed was a resistance to this
+rebuke. That Christ’s language was understood by Peter to signify a
+spiritual cleansing is indicated by his reply.
+
+
+     9 Simon Peter saith unto him, Lord, not my feet only, but
+       also _my_ hands and _my_ head.
+
+
+    10 Jesus saith to him, He that is washed needeth not save
+       to wash _his_ feet, but is clean every whit: and ye are
+       clean, but not all.
+
+
+    11 For[525] he knew who should betray him; therefore said
+       he, Ye are not all clean.
+
+          [525] chap. 6:64.
+
+
+    12 So after he had washed their feet, and had taken his
+       garments, and was set down again, he said unto them, Know
+       ye what I have done to you?
+
+=9-12. Not my feet only, but also the hands and the head.= This is
+generally regarded as the expression of an impulsive revulsion of
+feeling in Peter. “We have here the same Peter who one minute rushes
+into the water, and the next calls out ‘I perish’; who now smites with
+the sword and now flees; who goes even into the high priest’s palace
+and who denies his Lord.”--(_Godet._) I should rather regard it as the
+language of argument and remonstrance still continued. “If,” he says
+in effect, “this is the reason of your washing, why stop with the
+feet? why not go on and wash the rest, the hands and the head?” _i.
+e._, the face and neck. To this argument Christ replies--=He that is
+bathed needeth not save to wash the feet, but is wholly clean.= In the
+original there is a distinction between _bathing_ of the whole person
+and _washing_ of the feet which our English translation ignores, but
+which is important. The meaning is, As he that has been once bathed,
+and so cleansed, needs only to wash what has become soiled in his
+walk, so he who by the washing of regeneration has been once cleansed
+of his sins (Titus 3:5), needs only to come to Christ hereafter for
+partial cleansing, _i. e._, for forgiveness and redemption from those
+sins which are in some sense the product of his daily walk and
+life. He does not need to come again and again for the washing of
+regeneration, but only for the cleansing of special faults. But even
+he who has been bathed still needs to be constantly washed by Christ
+(1 John 1:8, 9).--=Ye are not all clean.= Not all that seem to have
+come to Christ and to have entered his service, are really cleansed by
+him (Matt. 7:21-23).--=He knew who should betray him.= Among those
+whose feet were washed was Judas. No love can touch or change the
+heart resolutely set to do evil.--=Know ye what I have done to you?=
+That is, do you comprehend the reason why it is done, and the meaning
+of the action. The disciples are silent. In the following verses
+Christ goes on to explain its significance.
+
+
+    13 Ye[526] call me Master and Lord: and ye say well; for
+       _so_ I am.
+
+          [526] Matt. 23:8-10; Phil. 2:11.
+
+
+    14 If I then, _your_ Lord and Master, have washed your
+       feet; ye also ought to wash one another’s feet.
+
+
+    15 For[527] I have given you an example, that ye should do
+       as I have done to you.
+
+          [527] 1 Pet. 2:21.
+
+
+    16 Verily, verily, I say unto you, The servant is not
+       greater than his lord; neither he that is sent greater than
+       he that sent him.
+
+
+    17 If[528] ye know these things, happy are ye if ye do them.
+
+          [528] James 1:25.
+
+=13-17. Ye call me the Master= (literally _Teacher_) =and the Lord=.
+Observe the definite article, not merely a teacher, or your teacher,
+but _the_ teacher and _the_ Lord. For instances in which they had done
+so, see ver. 6, 9, 25, 36, 37; ch. 14:5, 8, 22. Stress is perhaps not
+to be laid on the fact that the phrase _the Lord_ (ὁ κύριος) is used
+in the Septuagint (Greek O. T.) for Jehovah; but it certainly is here
+more than a mere title of respectful address; and the declaration of
+Christ here, coupled with the declaration of Matthew 23:8, One is your
+Master (Teacher), and all ye are brethren, distinguishes him clearly
+from his disciples, as not merely the chosen leader among them, but
+having a divine authority over them.--=Ye say well; for I am.= The
+humble office of feet-washing had been done by one who was not only
+fully conscious of his supremacy, but who in the very act claimed that
+supremacy. This divine authority Christ never abdicated; his divine
+consciousness he never lost.--=If I then, the Lord and the Master.=
+_The_ Lord, not merely _your_ Lord. He might have been their Lord and
+teacher by their selection; he was _the_ Lord and teacher by divine
+appointment, and by virtue of his own character.--=Ye also ought to
+wash one another’s feet.= If we are to interpret literally the
+commands of Christ, the command of feet-washing as a perpetual
+observance is even more explicit than that for the observance of
+the Lord’s Supper. That is in form a simple request: “Do this in
+remembrance of me;” this is a request thrice repeated: “Ye ought also
+to wash one another’s feet;” “I have given you an example that ye
+should do as I have done to you;” “If ye know these things, happy are
+ye if ye do them.” Nevertheless feet-washing has never been generally
+practised by the Christian church. There is no indication of its
+introduction into the apostolic church. The only reference to it in
+the N. T. is 1 Tim. 5:10, and the probability is that the reference
+there is to a rite of hospitality, not to a religious or symbolical
+service. We first meet with feet-washing in ecclesiastical history in
+the fourth century. It was practised in connection with baptism, on
+the catechumens in some parts of the early church, especially in Gaul,
+possibly in Africa and Spain. It is practised in some of the Greek
+convents of to-day; by the R. C. church once a year on Maunday-Thursday,
+when the Pope washes the feet of twelve pilgrims in Rome; and by the
+Brethren (popularly known as Dunkards), a sect of German Baptists
+chiefly found in Pennsylvania; the Mennonites, a sect of Dutch
+Anabaptists, chiefly confined also to the eastern district of
+Pennsylvania in this country; and possibly by some other minor sects.
+With these exceptions, it has never been attempted to maintain
+feet-washing as a religious observance in the Christian church. This
+apparent disregard of Christ’s seemingly explicit command can be
+defended only on the general ground that no ceremonial is of the
+essence of Christianity; that the thing symbolized, not the symbol,
+here the spirit of self-sacrifice and serving love, not the form by
+which it is typified, is the essential thing; that as eating the bread
+and drinking the wine, not discerning the Lord’s body (1 Cor. 11:29),
+is not a true observance of the Lord’s Supper, so, on the other hand,
+the spirit that is willing to serve others to their cleansing, in
+humbleness of love, is a true observance of the rite of feet-washing,
+though the rite itself is disused. “It is not the act itself, but its
+moral essence which, after his example, he enjoins upon them to
+exercise. This moral essence, however, consists not in lowly and
+ministering love generally, in which Jesus by washing the feet of
+his disciples desired to give them an example, but, as ver. 10
+proves, in that ministering love which, in all self-denial and
+humility, is active for the moral purification and cleansing of
+others.”--(_Meyer._)--=I have given you an example.= It is the inward
+spirit of Christ, not the mere outward act, that is an example for us
+to follow; the cleansing love, not the girded garment and the washing
+of feet, that is our pattern. For the spiritual signification of this
+declaration, see ch. 17:18; 1 John 3:16.--=The servant is not
+greater=, etc. The repetition of this seemingly self-evident truth
+indicates that Christ apprehended for his followers that spiritual
+pride which has been in the history of the church almost their
+greatest danger. See ch. 15:20; Matt. 10:24; Luke 6:40.--=If ye know
+these things.= This language itself should have sufficed to guard
+against the literalism which would maintain feet-washing as a
+perpetual ceremonial. Know what things? That he had washed their feet?
+Of course they knew that. The meaning clearly is, If ye understand the
+meaning of my act, happy are ye if ye exemplify the same spirit in
+your lives. _Per contra_, he that does not know, that does not
+comprehend the spirit, is not blessed in going through the mere form,
+and this is equally true respecting all ceremonials. He only is
+blessed in them who comprehends their spiritual significance.
+
+
+    18 I speak not of you all: I know whom I have chosen: but
+       that the[529] scripture may be fulfilled, He that eateth
+       bread with me, hath lifted up his heel against me.
+
+          [529] Ps. 41:9.
+
+
+    19 Now I tell[530] you before it come, that, when it is
+       come to pass, ye may believe that I am _he_.
+
+          [530] ch. 14:29; 16:4.
+
+
+    20 Verily, verily, I say unto you,[531] He that receiveth
+       whomsoever I send receiveth me: and he that receiveth me
+       receiveth him that sent me.
+
+          [531] Matt. 10:40.
+
+=18-20. I speak not of you all.= The highest service of Christ is
+serviceable only to those who will receive it. The fact that Christ
+washed the feet of Judas, and broke bread with him, added to the
+blackness of his treachery and the enormity of his guilt. The church,
+the Bible, the Sabbath, the Lord’s Supper will rise up in judgment
+against those who have participated in them but have not imbibed the
+spirit of Christ from them.--=I know whom I have chosen.= Couple this
+with the declaration of ch. 15:16, “Ye have not chosen me, but I have
+chosen you.” The meaning is that Christ comprehended the character of
+those whom he had selected for his work; he was not deceived; and he
+is not now deceived by false professions, however they may deceive the
+church, the world, and even the false professor himself. Why Christ
+should have chosen Judas is one of the unsolved enigmas of N. T.
+history. We can see (1) that there was in every apostle the same
+conflict between the spiritual and the earthly nature which there was
+in Judas Iscariot, though the final issue was so different. (2) We
+cannot say that there was not a possibility that it might have been
+different in the case of Judas Iscariot. In other words, we cannot say
+what are the limits to the freedom of the will, what the possibility
+of good for the evil soul, what the possibility of evil for him who is
+preserved from it by accepting the grace of God and so becoming his
+child. (3) The case of Judas Iscariot has been full of warning to the
+church in all ages; thus the development of his character in the
+apostolate has been made a means of service to mankind. His spirit was
+that of the Pharisee; his position simply gave that spirit an
+opportunity to exhibit itself.--=But that the Scripture might be
+fulfilled, He that eateth bread with me hath lifted up his heel
+against me, now I tell you before it come.= Observe the difference in
+the punctuation, from that of the English version. The meaning is not,
+_I have chosen Judas that the Scripture might be fulfilled_, for (1)
+this interpretation, though that of Alford and Meyer, requires us to
+supply or imagine a most important hiatus in the text. Christ says
+nothing about his choice of Judas; he lays emphasis on the fact that
+all the twelve were chosen by him, and therefore all were known to
+him. Nor is the meaning, _I speak not of you all, in order that the
+Scripture may be fulfilled_, which would make Christ withhold a
+blessing for the purpose of fulfilling a prophecy, an incredible
+interpretation. But _that the Scripture_ (which he parenthetically
+quotes) _may be fulfilled_, _i. e._, that the disciples may recognize
+its fulfillment in the events soon to take place, _I now tell you
+before it is come to pass_. Thus the particle _but_ (ἀλλά) connects
+this sentence not with the declaration which precedes, but with that
+which follows. The Scripture is Psalm 41:9. The Psalm is clearly not,
+in strictness of speech, a prophetic Psalm, uttered as by the Messiah,
+for ver. 4 contains a confession of sin and a prayer for redemption.
+“I said, Lord be merciful unto me and heal my soul; for I have sinned
+against thee.” In that Psalm, ver. 9, “Yea mine own familiar friend in
+whom I trusted, which did eat of my bread, hath lifted up his heel
+against me,” primarily refers to some treachery displayed towards the
+Psalmist, perhaps that of Ahithophel to David (2 Sam. 15:31; 16:23).
+But events as well as words are prophetic; and the treachery of
+Ahithophel towards David was itself a prophecy of the treachery of
+Judas towards David’s greater Son. To eat bread with another is, in
+the East, the highest possible confirmation of a sacred covenant with
+him. To lift up the heel is a figure taken from the kick of a horse,
+who turns suddenly upon one who has been feeding him. This seems to me
+a better interpretation than that of Canon Cook, who sees in it a
+figure taken from the act of a conqueror putting his heel on the neck
+of a prostrate foe.--=That when it is come to pass ye may believe that
+I am.= The office of prophecy is here intimated. It is not designed to
+give us in the present a definite knowledge of future events. The most
+spiritually minded among the Jews did not comprehend the O. T.
+prophecy of Christ, and did not understand the nature of his advent.
+It is rather so to depict the future as (1) to awaken hope or serve as
+a warning; and (2) to serve as an evidence of the inspiration of the
+writer of the book after the fulfillment of the prophecy has
+demonstrated the prescience of the author. On the phrase _I am_, see
+ch. 8:58, note.--=He that receiveth you=, etc. See Matt. 10:40, note,
+where the same declaration is made in a different connection. Here
+Christ, in order to encourage the disciples, reiterates a principle
+with which they were already familiar. Although, he says, you are to
+serve in humble ways, as I have served you, and although you will meet
+with many a discouraging rebuff from without and with treachery from
+among your own number, yet you are not to forget that you are sent
+into the world as your Master was sent into the world, so that to
+receive you will be to receive me.
+
+
+    21 When[532] Jesus had thus said, he was troubled in spirit,
+       and testified, and said, Verily, verily, I say unto you,
+       that one of you shall betray me.
+
+          [532] Matt. 26:21; Mark 14:18; Luke 22:21.
+
+
+    22 Then the disciples looked one on another, doubting of
+       whom he spake.
+
+=21, 22.= An account of this prophecy of the betrayal is given by all
+the Evangelists (Matt. 26:21-25; Mark 14:18-21; Luke 22:21-23). See
+notes on Matthew. There is some difficulty in determining the exact
+nature and order of the events, though not more than we might expect
+in a comparison of four independent accounts of circumstances involved
+in so great confusion. The fullest account is that of John. He alone
+mentions Judas’ departure from the room. Matthew declares that Christ
+replied directly in the affirmative to Judas’ question, Is it I? John,
+on the other hand, asserts that no one in the room knew why Judas went
+out (comp. Matt. 26:25 with vers. 28, 29 here). The differences are
+not irreconcilable. Comparing the four accounts, it would appear that
+Christ’s declaration, “One of you shall betray me,” produced the
+utmost consternation and excitement; that all the disciples eagerly
+asked, “Is it I?” “Is it I?” that Peter asked John to tell him who it
+was, assuming that John knew, or could ascertain (see ver. 24); that
+at the same time Judas, thunderstruck at the disclosure of his
+treachery, which had been already planned (Matt. 26:14-16), asked,
+perhaps somewhat tardily, the question, “Is it I?” to hide his
+confusion; that Jesus replied in an aside to him, “Thou hast said”
+(Matt. 26:25), a reply that in the confusion either was not heard or
+was not heeded; that John, turning toward Jesus so as to rest upon his
+bosom (ver. 25), asked who the betrayer should be; that Jesus seemed
+to give the information, but really refused to do so, in his reply,
+“He it is to whom I shall give a sop” (ver. 26), since he gave a sop
+in turn to all; so that when a moment or two later Judas went out
+angered by what he erroneously believed to be a public disclosure of
+his treachery before all the disciples, no one, not even John, knew
+why he had gone. The question whether Judas was at the Lord’s Supper
+has been greatly discussed. The question seems to me of no practical
+importance; and it is one impossible to answer with positiveness, for
+John, who alone mentions his going out, gives no account of the
+institution of the Lord’s Supper. I believe, however, on a comparison
+ of the four accounts, that he was not at the Last Supper, but went
+out immediately before its institution. According to Matthew, the
+prophecy of the betrayal preceded the institution of the Supper;
+according to John, Judas went out _immediately_ after receiving the
+sop (comp. Matt. 26:25, 26 with ver. 30 here). And the explanation of
+Christ’s course, as described by John, appears to me to be his desire
+to have, in this last sacred conference, only those who were really
+his friends, and measurably in spiritual sympathy with him. This I
+believe to be the explanation of the direction to Judas in ver. 27.
+For an elaborate discussion of this question, see Andrews’ _Life of
+our Lord_; for a fuller harmonic account of the events, Lyman Abbott’s
+_Jesus of Nazareth_.--=He was troubled in spirit.= Compare ch. 11:33;
+12:27. Our own experience helps to interpret this, which Alford calls
+a “mysterious troubling of spirit.” The presence of an uncongenial
+soul often suffices to destroy the sympathy of a sacred circle; the
+presence of a known traitor might well have prevented Christ from an
+outpouring of his soul in confidential converse which renders the
+14th, 15th, 16th and 17th chapters of John the most sacred in the
+Bible to the disciples of Christ.--=One of you shall betray me.=
+Christ had before foretold his betrayal, Matt. 17:22; 20:18;
+26:2, etc., but now for the first time he declares that he
+should be betrayed by one of the twelve. No wonder that they were
+startled.--=The disciples looked one on another doubting of whom he
+spake.= And asking one another (Luke 22:23) and eagerly asking Christ
+(Matt. 26:22; Mark 14:19). Not one of them ventures to question the
+truth of the Lord’s prophecy, and each asks the personal question, “Is
+it I?” No one accuses, even by implication, his neighbor. Is not this
+a pattern for us in that self-examination which should always precede
+our seasons of sacred communion with our Lord (1 Cor. 11:28)? an
+examination which should look forward rather than backward; prepare
+for the future rather than attempt to measure the past; and always be
+a _self_ examination.
+
+
+    23 Now there was leaning on Jesus’ bosom one[533] of his
+       disciples, whom Jesus loved.
+
+          [533] ch. 20:2; 21:7, 20.
+
+
+    24 Simon Peter therefore beckoned to him, that he should
+       ask who it should be of whom he spake.
+
+
+    25 He then lying on Jesus’ breast saith unto him, Lord, who
+       is it?
+
+=23-25. There was leaning on Jesus’ bosom.= The party were reclining
+at the table according to the Greek and Roman fashion. For
+illustration, which better than any description shows the manner, see
+Matt. 26:20, note. John was lying next to Jesus.--=Whom Jesus loved.=
+“Here, out of the recollection of that sacred and by him
+never-to-be-forgotten moment, there first breaks from his lips this
+nameless, and yet so expressive designation of himself.”--(_Meyer._)
+The phrase “whom Jesus loved” occurs seven times in John’s Gospel;
+twice as a designation of Martha, Mary and Lazarus (John 11:3, 5);
+five times as the designation of one of the disciples (John 13:23;
+19:26; 20:2; 21:7; 21:20). It has been almost universally regarded as
+a designation of John, the author of the Fourth Gospel, who is
+accordingly known in the church as the “beloved disciple,” though this
+designation is not found in the Gospels themselves. The main reasons
+for this opinion are two. (1) John is not once named in the Fourth
+Gospel, while an unnamed disciple is frequently referred to (John
+1:35, 40; 18:15; 19:27; 21:3, 4, 8; 21:23; and see refs. above). It is
+not easy to conceive of any reason why the author should leave unnamed
+any other disciple, but it is not at all strange that he should use a
+circumlocution to designate himself. (2) His character, so far as we
+know it, corresponds with his designation as the “beloved disciple.”
+See Introduction. It has been, indeed, objected that there is a
+certain appearance of egotism in his singling himself out as the
+disciple whom Jesus loved, a designation never given to him by either
+of the other Evangelists. The reply to this is, or at least may be,
+that the designation was employed by John, not because he desired in
+any sense to claim or imply a supremacy above the other disciples, but
+because the wonder of his life was that Jesus should love such an one
+as he, and by love should transform him. All facts in his life sink
+into insignificance in his thought by the side of this fact, that he
+was beloved of Jesus, chosen to be the witness of his transfiguration,
+his nearest companion at the Last Supper, the sympathizing sharer in
+his agony at Gethsemane, and the guardian of his mother after the
+death of her son (Matt. 17:1; 26:37; John 13:23; 19:26, 27).--=Simon
+Peter therefore beckoned to him and said, Tell us who it is.= This is
+the true reading, adopted by all critics, Alford, Meyer, Lachmann,
+Tischendorf, etc. The expression has been altered to that of the
+Received Text in order to adapt Peter’s question to John’s account as
+described in the next verse. The Sinaitic manuscript has the Received
+Text, “That he should ask who it should be,” as an explanatory gloss
+or comment alongside the original expression, “Tell who it is.” Peter
+seems to have assumed that John would know. Possibly in the general
+tumult the latter preserved his composure, and conscious of his own
+supreme love for his Lord, did not join in the general exclamation,
+“Is it I?”--=He then throwing himself back on Jesus’ breast.= (See
+Robinson’s _Lexicon_, ἐπιπίπτω.) The language of the English version
+is inadequate and incorrect, since it merely repeats the phrase used
+in verse 23, as though to identify the person; whereas the original
+implies an action on John’s part, by which he turned and rested more
+closely than before on Christ’s bosom. He had before been reclining
+next to Jesus in the manner indicated in the illustration on page 282
+of Vol. I of this Commentary. He now raises himself, and turns so as
+to rest upon Jesus’ breast and whisper in his ear. The graphic details
+of this entire narrative are unmistakably those of an eye-witness.
+
+
+  [Illustration: DIPPING THE SOP.]
+
+
+    26 Jesus answered, He it is, to whom I shall give a sop,
+       when I have dipped _it_. And when he had dipped the sop, he
+       gave _it_ to Judas Iscariot, _the son_ of Simon.
+
+=26. He it is to whom I shall give a sop.= This reply, and Christ’s
+accompanying action, is generally regarded as a designation, at least
+to John, of the traitor. I think this is a mistake. It is no uncommon
+act in an Eastern meal for the host, as a special act of
+consideration, to dip a piece of bread or meat in the sauce or gravy
+and pass it to a special guest, or even put it into his mouth. In the
+Passover feast, the head of the house habitually took from the
+passover cake a piece, dipped it in the sauce of bitter herbs (Exod.
+12:8), and passed it in turn to the persons at the table. Christ’s
+answer to John, therefore, was simply a more solemn reiteration of the
+declaration of ver. 18, “He that eateth bread with me hath lifted up
+the heel against me.” He dipped the piece of bread in the sauce, and
+passed it to the disciples in turn. In doing so he gave it first to
+Judas. John may have understood the significance of the act; but it is
+plain from ver. 28 that none of the others at the table did so. I
+should rather regard the act as a new endeavor on the part of Christ
+by love to turn Judas from his evil purpose. He has answered without
+designating him. He now endeavors to draw him to himself by singling
+him out for a manifestation of special love. In the same spirit are
+the last words he addressed to the apostate--words not of angry
+rebuke, but of pathetic remonstrance: “Friend, wherefore art thou
+come? Betrayest thou the Son of man with a kiss?” (Matt. 26:50; Luke
+22:48.)
+
+
+    27 And after the sop Satan[534] entered into him. Then said
+       Jesus unto him, That thou doest, do quickly.
+
+          [534] Luke 22:3.
+
+
+    28 Now no man at the table knew for what intent he spake
+       this unto him.
+
+
+    29 For some _of them_ thought,[535] because Judas had the
+       bag, that Jesus had said unto him, Buy _those things_ that
+       we have need of against the feast: or, that he should give
+       something to the poor.
+
+          [535] chap. 12:6.
+
+
+    30 He then, having received the sop, went immediately out:
+       and it was night.
+
+=27-30. Satan entered into him.= It is a mistaken literalism which
+interprets this phrase as indicating that Judas was from this time
+demoniacally possessed. Nor, on the other hand, is it to be regarded
+as a merely figurative expression, indicating that Judas gave himself
+up wholly and unreservedly to evil. The N. T. teaching assumes the
+existence of evil spirits and their influence over human beings (Matt.
+13:19, 38; Luke 4:6; 22:31; John 14:30; Acts 5:3; 26:18; 2 Cor. 2:11;
+Ephes. 2:2; 4:27; 6:11; 2 Tim. 2:26; Jas. 4:7; 1 John 3:8; 5:18), and
+the language here is in accordance with its spiritual philosophy. It
+simply indicates that Judas’ determined resistance to the warning
+words and the winning love of Christ gave to the Evil One a new
+advantage and influence over him. The solemn lesson for us is that, as
+every faithful performance of known duty opens our heart to the
+incoming of God (ch. 14:23), so every determined resistance of sacred
+influences and every persistence in sin, opens our nature to the
+incoming of unknown but tremendous Satanic influences. It has before
+been said of Judas that Satan entered into him (Luke 22:3). There is
+growth in the kingdom of darkness as in that of light. As God enters
+by successive manifestations of himself into his saints, so Satan into
+those that give themselves up to him.--=That thou doest, do quickly.=
+Literally, _more quickly_ (τάχιον); _i. e._, hasten it. This is not to
+be regarded as merely permission, as Adam Clarke: “What thou art
+determined to do, and I to permit, do directly; delay not; I am
+ready;” nor yet as mandatory, and involving the utterance of a divine
+decree, as Alford: “The course of sinful action is presupposed, and
+the command to go on is but the echo of that mysterious appointment by
+which the sinner in the exercise of his own corrupted will becomes the
+instrument of the purposes of God;” but as the expression of Christ’s
+desire to be rid of the oppressive proximity of the traitor, as
+Ambrose and Tholuck. He sees that the purpose of Judas is fully fixed;
+he will not have him remain there, contaminating the very atmosphere,
+and increasing his own guilt by his dissembling. We are apt to judge
+men by the external act; no wonder then that Christ has been accused
+of pushing Judas over the precipice. But he who judged by the heart,
+and accounted him already a murderer who has murder in his heart
+(Matt. 5:22), would not have the resolute apostate increase the guilt
+of betrayal by that of hypocrisy. Moreover, Christ wishes the few
+minutes that remain for sacred converse with his faithful friends; and
+that he cannot have in the presence of the hypocrite and traitor. So
+he bids him begone. “Play the hypocrite here no longer,” he says to
+him; “but since you are determined on treason, go on and consummate
+it.”--=Now no one at the table knew why he thus spake to him.= Perhaps
+the writer himself, that is John, is to be excepted from this general
+statement. This is the opinion of most of the commentators. Yet it is
+not at all impossible that not even John comprehended the significance
+of Christ’s act in handing the sop to Judas first of the
+disciples.--=Because Judas had the bag.= Being treasurer of the little
+band. See ch. 12:6, note.--=Buy those things we have need of against
+the feast.= From this phrase it is argued by Alford and Meyer that the
+supper at which our Lord was sitting with his disciples could not have
+been the Passover Supper. “Had it been the night of the Passover, the
+next day being hallowed as a Sabbath, nothing could have been
+bought.”--(_Alford._) But Tholuck has shown that according to
+Rabbinical rules a purchase could be made on the Sabbath by leaving a
+pledge and afterwards settling the account. The feast lasted for the
+week; therefore the disciples may well have supposed that a purchase
+for a later period of the feast was contemplated. And the fact that
+Christ hastened Judas would have been better understood if the
+following day was the Sabbath, when the shops would be shut.--=Or that
+he should give something to the poor.= Evidently this little band
+carried out the precepts of Christian love which their Master
+inculcated. Small as was their store, it is clear that out of it they
+were accustomed to bestow alms on the more needy.--=Went out
+immediately.= There was then, clearly, no opportunity for the
+institution of the Lord’s Supper during his presence, unless it was
+instituted either before the feet-washing, which the order of the
+narrative and its probable connection with the contest about places
+described in Luke, makes exceedingly improbable, or between verses 20
+and 21, which seems from the connection to be also very improbable. I
+believe it is to be regarded as occurring between the departure of
+Judas and the beginning of Christ’s discourse in ch. 14. Matthew and
+Mark both put it immediately after the prophecy of the betrayal; Luke
+before.--=And it was night.= A graphic addition to the picture;
+significant of the fact that the narration is that of an eye-witness
+in whose memory every detail was indelibly impressed; and suggestive
+of the darkness of the deed about to be consummated, and of the
+traitor’s heart. It is always night when a deed of determined sin is
+entered upon. “The night which this miserable wretch has in his heart
+is, without comparison, blacker and darker than that which he chooses
+for his work of darkness.”--(_Quesnel._)
+
+
+    31 Therefore when he was gone out, Jesus said, Now[536] is
+       the Son of man glorified, and God[537] is glorified in him.
+
+          [536] ch. 12:23; 17:1-6.
+
+          [537] ch. 14:13; 1 Pet. 4:11.
+
+
+    32 If God be glorified in him, God shall also glorify him
+       in himself, and shall straightway glorify him.
+
+=31, 32. When he was gone out Jesus said.= The departure of Judas is a
+relief. Now for the first time Christ can speak freely, unoppressed by
+the presence of a traitor and a hypocrite.--=Now has the Son of man
+been glorified, and God has been glorified in him= (ὲδοξάσθη, aorist).
+=If God has been glorified in him, God also shall glorify him in
+himself, and shall straightway glorify him.= The significance of this
+utterance has been, it seems to me, misapprehended by the
+commentators, from a failure to consider the mental attitude and
+expectation of the disciples. The phrase _Son of man_ was a common
+Jewish designation of the Messiah, borrowed from Daniel, and would
+have been so understood by the disciples (Matt. 10:23, note). They had
+come up to Jerusalem anticipating the coronation of the Messiah as
+King of the Jews. They had entered Jerusalem in triumph, hailing him
+as such (Matt. 21:1-11). Two of the disciples on the way had come to
+him privately for the best offices (Matt. 20:20, 21). The twelve even
+had quarreled for pre-eminence as they were sitting down at the table
+(Luke 22:24). The immediate object of Christ in the discourse which
+follows is to prepare them for the terrible revulsion of feeling, the
+shock of disappointment and despair which the morrow had in store for
+them. He begins, therefore, with the declaration that the glory of the
+Messiah is an already accomplished fact. He has been glorified; by his
+incarnation, his life of loving self-sacrifice, his patience, courage,
+fidelity, love; and in his life and character, God has been glorified.
+The disciples have beheld already the glory of the only begotten of
+the Father, full of grace and truth (ch. 1:14). Then he adds a
+prophecy of further glory; not that of the death; not that of the
+resurrection; not that of the ascension; but that of being again one
+with the Father.--The Father shall glorify him, _in himself_. He
+foresees and foretells the answer to be given to the prayer “Glorify
+thou me, _with thine own self_, with the glory which I had with thee
+before the world was” (ch. 17:5). And for this there is to be no
+waiting; no delay for an earthly coronation. There must be a long
+interval of redeeming work before he can see of the travail of his
+soul and be satisfied; before every knee will bow and every tongue
+confess him Lord; before he can reign King of kings and Lord of lords;
+but for this the Father will not wait. Immediately that his work of
+suffering and self-sacrifice is over, he will return to the bosom of
+the Father, to share with him the glory which he had from the
+foundation of the world.
+
+
+    33 Little children, yet a little while I am with you. Ye
+     shall seek me: and[538] as I said unto the Jews, Whither I
+     go, ye cannot come; so now I say to you.
+
+          [538] chaps. 7:34; 8:21.
+
+
+    34 A new[539] commandment I give unto you, That ye love one
+       another; as I have loved you, that ye also love one another.
+
+          [539] ch. 15:12, 17; Lev. 19:18; Ephes. 5:2; 1 Thess.
+                4:9; Jas. 2:8; 1 Pet. 1:22; 1 John 2:7, 8; 3:11,
+                23; 4:20, 21.
+
+
+    35 By this shall all _men_ know that ye are my disciples,
+       if ye have love one to another.
+
+=33-35. Little children.= The only place where this phrase is used by
+Christ in addressing his disciples. But we find it more frequently in
+the Epistles of Paul (1 Cor. 4:14, 17; 2 Cor. 6:13; 1 Tim. 1:2; 2 Tim.
+2:1). It “affectingly expresses his, not only brotherly, but fatherly
+love (Isa. 9:6) for his own, and at the same time their immature and
+weak state, now about to be left without him.”--(_Alford._)--=And as I
+said to the Jews= (ch. 8:21), =Whither I go ye cannot come, so now I
+say to you.= But though they could not go to him, he would come to
+them, and abide with them (ch. 14:18, 23). The longing to depart and
+be with Christ is to be gratified only by our having Christ with us,
+until the time of final departure comes. It is one thing to desire him
+here, willing to fill up the measure of his suffering in our own life,
+if he is in us and with us (2 Cor. 12:10); it is another and very
+different thing to desire to depart and be with him that we may
+escape the suffering. The first is a Christian longing; not so the
+second.--=A new commandment I give unto you, That ye love one another;
+as I have loved you, that ye also love one another.= The commandment
+to love is not new (Lev. 19:18). But Christ’s life gives to it a new
+interpretation and makes it new. Love has, ever since the life and
+death of Christ, taken on a new signification. To forgive is now to
+bless those that curse us, and do good to those that despitefully use
+us. The language here is parallel to and interpreted by ch. 17:18, “As
+thou (Father) hast sent me into the world, even so have I also sent
+them into the world.” It is the interpretation of the direction,
+“Follow me.” We are to be followers of his spirit, especially of his
+love. This general definition includes other special definitions that
+have been given, _e. g._, it is new because with it there comes a new
+motive power, the love of Christ experienced in the heart, which
+becomes in turn the fountain of love to all others (_Meyer_); a
+renewed commandment, rejuvenated, cleansed of the overlay of
+ceremonialism which Pharisaism had put upon it (_Calvin_); new to the
+disciples, unexpected by them, who were looking for a new disclosure
+of divine glory in a very different direction (_Semler_ quoted
+in _Meyer_); new because love is ever new, never can grow old
+(_Olshausen_); new because the law of the new covenant, the
+firstfruits of the Spirit in the new dispensation (Gal. 5:22). It is
+notable how this one law of love runs through and colors all this last
+sacred discourse of Jesus. Comp. ch. 14:15, 24; 15:9, 10, 17. The last
+words of Jesus are words full of the comfort and inspiration and
+exaltation of love.--=By this shall all men know that ye are my
+disciples.= Not by professions, or creeds, or ceremonials, or
+religious services, but by love one towards another. Love is the
+Christian water-mark, the Christian uniform. The banner over Christ’s
+church is love (Sol. Song 2:4).
+
+
+    36 Simon Peter said unto him, Lord, whither goest thou?
+       Jesus answered him, Whither I go, thou canst not follow me
+       now; but[540] thou shalt follow me afterwards.
+
+          [540] ch. 21:18; 2 Pet. 1:14.
+
+
+    37 Peter said unto him, Lord, why cannot I follow thee now?
+       I will[541] lay down my life for thy sake.
+
+          [541] Matt. 26:33, etc.; Mark 14:29, etc.; Luke 22:33,
+                etc.
+
+
+    38 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.
+
+=36-38. Prophecy of Peter’s denial.= This is probably identical with
+the prophecy of Luke 22:31-38, see notes there; but distinct from that
+of Matt. 26:31-35; Mark 14:27-31. =Thou canst not follow me now.=
+Because it was not the divine will that the apostles should share in
+their Master’s death.--=But thou shalt follow me afterwards.= Peter,
+according to tradition, was crucified; thus he followed Christ in
+death, and through death into glory. Comp. John 21:18.--=The cock
+shall not crow.= The second crowing at dawn is intended. See Matt.
+26:34, note.
+
+
+
+
+                               CHAPTER XIV.
+
+
+Ch. 14:1-31. THE HEART OF CHRISTIANITY--THE DIVINE IMMANENCE.--THE
+PROMISE OF THE COMFORTER: INVISIBLE, INDWELLING, ABIDING.--THE
+CONDITION OF THE PROMISE: THE OBEDIENCE OF LOVE.--THE RESULT: A
+FRUITFUL, SPIRITUAL LIFE, COMFORT, INSTRUCTION, PEACE, JOY, LOVE.
+
+
+PRELIMINARY NOTE.--The 14th, 15th, 16th and 17th chapters of John are
+the Holy of Holies of the Bible. Christ is about to depart from his
+disciples; the cloud of the coming trouble casts its shadow on their
+hearts; he sees clearly, they feel vaguely the impending tragedy. They
+are to behold their Master spit upon, abused, execrated; they are to
+see him suffering the tortures of a lingering death upon the cross;
+they are to be utterly unable to interfere for his succor or even for
+his relief; they are to see all the hopes which they had built on him
+extinguished in his death. It is that he may prepare them for this
+experience, that he may prepare his disciples throughout all time (ch.
+17:20) for similar experiences of world-sorrow (ch. 16:33), and that
+he may point out to them and to the church universal the source of
+their hope, their peace, their joy, and their life--moral and
+spiritual--that he speaks to the twelve, and through them to his
+discipleship in all ages, in these chapters, and finally offers for
+them and for us that prayer which we may well accept as the disclosure
+of his eternal intercession for his followers. The discourse is
+sympathetic, not philosophical or critical; it is addressed to
+sympathetic friends, not to a cold or critical audience; and it is to
+be interpreted rather by the sympathies and the spiritual experience
+than by a philosophical analysis. It sets forth the source of all
+comfort, strength, guidance and spiritual well-being in the truth of
+the direct personal presence of a seemingly absent but really present,
+a seemingly slain but really living, a seemingly defeated but really
+victorious Lord and Master. This truth appears and reappears in
+various forms in these chapters, like the theme in a sublime symphony.
+Now it is plainly stated, “I will come to you” (ch. 14:18); now it
+is interpreted by a metaphor, “Ye are the vine, I am the branches”
+(ch. 15:5); now it is a promise of the Spirit’s presence, now of
+Christ’s, now of the Father’s (ch. 14:16, 18, 21, 23); now the
+disciples are bid to turn their thoughts toward this spiritual
+presence, this Divine Immanence, for their own sake (ch. 16:7), now
+they are appealed to by the love they bear the Master (ch. 14:28). The
+conditions of this personal experience of the unseen spiritual
+presence of their God and Saviour is declared to be obedience in the
+daily life to the law of love (ch. 14:21, 23; 15:10); the result is
+declared to be a constant growth in the knowledge of divine truth (ch.
+14:26; 16:12, 13); a sacred peace and joy (ch. 14:27; 15:11); a
+supernatural strength in sorrow (16:20-22). These truths are not
+logically arranged; the structure of the discourse is not that of a
+sermon, but that of a confidential conversation, in which in different
+forms the same essential truth is repeated and re-repeated, because
+the heart is so full that a single utterance does not suffice, and the
+truth is so transcendent that no logical statement is adequate. After
+the conversation is closed and the disciples rise to depart, Christ
+recurs to the theme in a new form, and continues the discourse, while
+the disciples wait standing for a new signal to go out (ch. 14:31; ch.
+15, Prel. Note); and, finally, when for a second time he draws his
+discourse to a close, he re-embodies the same consolatory and
+inspiring truth in a prayer, breathing the aspiration that the reward
+and secret and source of his own power may be given to his disciples,
+sent into the world to complete the mission which he has but
+inaugurated (ch. 17:18). Thus these chapters of John contain a
+disclosure of the very heart of Christianity, the personal knowledge
+of a living God by direct communion with him, as a teacher, a
+comforter, an inspirer, the one and only true source of faith, hope,
+love. The commentator must point out the connection of the verses and
+the meaning of the words; his work must be in a measure critical and
+cold; but only the devout heart, which knows by experience that love
+of Christ which passes the knowledge of the intellect, can interpret
+the spiritual meaning of the truth, since the condition of
+understanding it is not a critical knowledge of words or an
+intellectual apprehension of theology, but a love for Christ that
+keeps Christ’s words, that recognizes Christ’s mission to be also the
+mission of the Christian, and that abides in Christ in the spirit
+that it may follow Christ in the life. Without this spirit the student
+in vain addresses himself to the study of this “wisdom of God in a
+mystery,” hidden except to the soul to whom God hath revealed it by
+his Spirit (1 Cor. 2:7-10).
+
+
+     1 Let[542] not your heart be troubled: ye believe in God,
+       believe[543] also in me.
+
+          [542] verse 27; Isa. 43:1, 2; 2 Thess. 2:2.
+
+          [543] Isa. 12:2, 3; Ephes. 1:12, 13; 1 Pet. 1:21.
+
+
+     2 In my Father’s house are many mansions: if _it were_ not
+       _so_, I would have told you. I go[544] to prepare a place
+       for you.
+
+          [544] Heb. 6:20; 9:8, 24; Rev. 21:2.
+
+
+     3 And if I go and prepare a place for you, I will[545] come
+       again, and receive you unto myself: that[546] where I am,
+       _there_ ye may be also.
+
+          [545] Heb. 9:28.
+
+          [546] ch. 12:26; 17:24; 1 Thess. 4:17.
+
+=1-3. Let not your heart be troubled.= In this hour of unparalleled
+sorrow, with Gethsemane, the betrayal, the denial, the mock trials and
+the crucifixion full in view, Christ thinks not of himself, but of his
+disciples. He does not seek comfort, but imparts it. We may well
+imagine a momentary silence after the prophecy of the preceding
+verses. The disappointment of the Judaic expectation of temporal and
+political deliverance, the prophecy of treason, the sudden and
+unexpected departure of Judas, the prophecy of Peter’s denial, and of
+the abandonment of their Lord by the other disciples, have all tended
+to sober and sadden them.--=Ye have faith in God, have faith also in
+me.= The forms of the indicative and the imperative are the same
+(πιστεύετε). Some critics read both verbs indicative, _Ye have faith
+in God, ye have faith also in me_; some both imperative; treating both
+as an exhortation, _Have faith in God; have faith also in me_; and
+some, as our English version, which makes the statement of the first
+clause the ground of the exhortation of the second clause, _Ye have
+faith in God, have faith also in me_. Either rendering is
+grammatically legitimate; the latter seems to me preferable. As Jews
+they had faith in the one only true and living God; a faith which, in
+the experience of patriarchs and prophets, trial and trouble had not
+been able to shake (Hab. 3:17, 18). Christ urges them to a like faith
+in him, a faith strong enough to survive the brief though terrible
+separation of death. Theism is the foundation of Christianity; faith
+in one only living and true God precedes and prepares the way for
+faith in Christ his Son, the living and true way to the Father. To
+believe in him is not to believe anything about him, nor merely to
+trust in him, but to have such a spiritual apprehension of his
+character, that when he is crucified the disciples shall not lose
+their confidence in him as the Messiah. He warns them against that
+doubt which augmented and intensified their distress when they saw him
+whom they had trusted should have redeemed Israel put to an open shame
+and a cruel death (Luke 24:21). They were trusting in themselves.
+Peter’s declaration, “I will lay down my life for thy sake,”
+expressed the common confidence of all (Mark 14:31). Christ first
+demolished this false confidence, then seeks to build up a new and
+better confidence in himself.--=In my Father’s house are many
+dwelling-places.= The phrase “my Father’s house” is generally regarded
+as a circumlocution for heaven; Christ’s declaration as tantamount to
+the general statement that in heaven there is room enough for them all
+(_Alford_, _Meyer_, etc.); and in support of this view such O. T.
+passages as Ps. 23:13, 14; Isaiah 63:15, are quoted, which refer to
+the heavens as God’s habitation. I would rather regard the universe as
+God’s house according to the spirit of Isaiah 66:1, “Heaven is my
+throne, and earth is my footstool,” and the declaration that in it are
+many dwelling-places, as a new light thrown upon the abode of the dead
+who die in Christ Jesus. The ancients regarded Hades, or the abode of
+the dead, a deep and dark abode in the under-world, fastened with
+gates and bars, a ghostly abode, a prison-house of the disembodied
+(Job 10:21, 22; 11:8; Ps. 88:6; 89:48; Eccles. 9:4; Isa. 5:14;
+14:9-20, 38:10; Ezek. 31:17; 32:21). The O. T. thought of death and
+the abode of the dead was hardly more hopeful than that of the ancient
+Greeks and Romans. Homer makes the dead Achilles declare:
+
+                          “I would be
+       A laborer on earth and serve for hire
+       Some man of mean estate, who makes scant cheer,
+       Rather than reign over all who have gone down
+       To death.”
+
+Parallel to this, in some respects more gloomy, were the ancient
+Hebrews’ thoughts of Hades. Dying was bidding farewell to God. “Wilt
+thou show wonders to the dead? Shall the dead arise and praise thee?
+* * * Shall thy righteousness be known in the land of forgetfulness?”
+(Ps. 88:10-12). “In death there is no remembrance of thee” (Ps. 6:5).
+Comp. Isaiah, ch. 38, and Job, ch. 14. The hope of better things is
+but an occasional gleam in a night of great darkness and almost
+despair. See Job 10:21, 22; Ps. 89:45-49; Eccles. 9:4; Isaiah 5:14,
+15; 14:9-20; Ezek. 31:16, 17; and especially Isaiah, ch. 38, and Job,
+ch. 14. In contrast with this gloomy view of death is that of the N.
+T., the germ of which is afforded by Christ’s declaration here, which
+may be paraphrased thus: “The earth is not the only abode of God’s
+children; in my Father’s house (the universe) are many dwelling-places
+for them; and I, in leaving you, am not going to the dark abode of the
+voiceless dead, but to prepare for you a place, and to return again to
+take you to myself, that you may witness and share the glory which I
+have with the Father.” Out of this declaration grows, as a fruitful
+tree out of a seed, the whole of the discourse contained in this and
+the two following chapters. Out of it grows, too, the Christian’s
+conception of and experience in death. See for example 2 Cor. 5:1-4.
+It should be added that the word _house_ (οἰκία) is never used in the
+N. T. as a designation of heaven, but with the analogous word (οἷκος)
+_household_, is used of the world (John 8:35), the temple (John 2:16),
+and the whole kingdom of God (Heb. 3:2-6); so that N. T. usage
+confirms the interpretation here given. The word rendered _mansions_
+(μονή) occurs nowhere else in the N. T., but is derived from a verb
+(μένω) signifying to _abide_, and here unquestionably indicates not a
+_mansion_, but simply a permanent dwelling-place. This was indeed the
+original meaning of the English word mansion (Fr. _maison_).--=If not,
+would I have told you that I go to prepare a place for you?= The
+reference is to some previous statement not preserved in our Gospels.
+The argument is this: I could not have assured you, as I have done,
+that I am going to prepare a place for you, if the place of the dead
+were the dark abode which you have imagined it to be. This, which is
+the interpretation of the French translation, seems to me,
+notwithstanding the objection of the modern writers (_Meyer_, _Godet_,
+_Tholuck_, etc.), better than the construction of our English version,
+though either is grammatically admissible. If we take the other
+construction, the connection is as Godet gives it: “If our separation
+was to be an eternal one, I would have forewarned you; I would not
+have waited for this last moment to declare it unto you.”--=And if I
+go and prepare a place for you.= The implication of this entire
+passage is not merely “heaven large enough for all,” but a heaven with
+various provisions for various natures. In the Father’s house is not
+merely a large mansion, but _many_ mansions; and there is prepared a
+place not merely for all but for _you_, a personal preparation in
+glory _for_ each child as by grace _in_ each child; a room, a house
+for each nature adapted to its needs. But how does Christ _prepare_ a
+place for us? To that question revelation makes no answer. We can only
+say that redemption did not end with Christ’s death, that he is still
+carrying on his work of redeeming love for us as well as in us. In
+every death of a friend he lays up treasure in heaven for us; those
+that have gone before and entered into their rest, and await our
+coming, are a part of this divine preparation. The sorrow here is a
+part of the preparation of unmeasured joy hereafter.--=I will come
+again and receive you unto myself.= In order to understand this, we
+must bear in mind what Stier well calls the perspective of prophecy.
+“The coming again of the Lord is not one single act--as his
+resurrection, or the descent of the Spirit, or his second personal
+advent, or the final coming in judgment--but the combination of all
+these, the result of which shall be his taking his people to himself
+to be where he is. This coming is begun (ver. 18) in his resurrection;
+carried on (ver. 23) in the spiritual life (see also ch. 16:22, etc.),
+the making them ready for the place prepared; further advanced
+when each by death is fetched away to be with him (Phil. 1:23);
+fully completed at His coming in glory when they shall be
+forever with Him (1 Thess. 4:17) in the perfected resurrection
+state.”--(_Alford._)--=That.= _In order that_ (ἵνα). The going,
+the preparing, the returning are all for the sake of them, his
+disciples.--=Where I am there ye may be also.= Death is no longer
+“farewell to God;” it is going home to be forever with the Lord (ch.
+17:24; Phil. 1:23; 1 Thess. 4:17).
+
+
+     4 And whither I go ye know, and the way ye know.
+
+
+     5 Thomas saith unto him, Lord, we know not whither thou
+       goest; and how can we know the way?
+
+=4, 5. And whither I go= (ye know and) =the way ye know=. There is
+some doubt as to the reading; most critics (_Meyer_, _Alford_,
+_Tischendorf_, _Lachmann_) either omit or doubt the words I put in
+brackets. But their omission obscures without changing the sense; the
+meaning is undoubtedly that conveyed by our Received Version. While in
+form a statement, it is in fact an inquiry; its object is to provoke
+questioning, as it does from Thomas. Whither he goes is to the Father
+(ch. 20:17); the way he goes is the way of death and resurrection,
+already foretold them (Matt. 16:21; 17:22, 23; 20:17-19).--=Thomas
+saith unto him, We know not=, etc. On the character of Thomas, see ch.
+20:26. The few indications of his character afforded by the Gospels
+(John 11:16; 20:24-29) show him to have possessed an affectionate but
+unimaginative nature, desiring much, hoping little, and easily given
+to despair. Such a nature takes nothing for granted; it wants every
+statement explained, nothing left to the imagination, nothing to the
+interpretation of the future. “The heavenly _whither_, however
+distinctly Jesus had already designated it, Thomas did not yet know
+clearly how to combine with his circle of Messianic ideas; but he
+desired to arrive at clearness.”--(_Meyer._)
+
+
+     6 Jesus saith unto him, I am the[547] way, and the
+       truth,[548] and the life:[549] no[550] man cometh unto the
+       Father, but by me.
+
+          [547] ch. 10:9; Isa. 35:8, 9; Heb. 10:19, 20.
+
+          [548] ch. 1:17; 15:1.
+
+          [549] ch. 1:4; 11:25.
+
+          [550] Acts 4:12.
+
+
+     7 If ye had known me, ye should have known my Father also:
+       and from henceforth ye know him, and have seen him.
+
+=6, 7. Jesus saith unto him, I am the way, the truth, and the life.=
+This is not directly responsive to the implied question of Thomas.
+That is theoretical; this is practical. The disciples desire to
+understand the way by which Christ is to depart, and the place to
+which he is going; Christ’s answer points out the way in and by which
+the disciple can follow his Lord and be with him where he is. There is
+here, therefore, not merely a play upon the word “way,” though
+Christ uses it in one sense in ver. 4 and in a different sense in ver.
+6; but the same word is used to turn the thoughts of the inquirer from
+a purely theoretical question about Christ to a practical truth
+concerning himself. It was always the habit of Christ to answer
+questions in theoretical theology by directions helpful to the
+spiritual life (see ver. 22-24; ch. 3:4-6; 4:19-24). The phrase, _I am
+the way, the truth, and the life_, may be interpreted, according to
+Lightfoot, as a Hebraism equivalent to the true and living way; but it
+is better to take the two latter phrases as explanations of the
+former. Christ is the way unto the Father, not because he points out
+the way, but because he is the truth concerning the Father, and
+possesses in himself the divine life, and has power to impart it to
+us. He does not merely reveal the truth; he _is_ the truth; the truth
+incarnated in a living form; the truth of God, whom he manifests to
+the world (Matt. 11:27; John 1:1, 2, 14; 10:30; Phil. 2:6; Col. 2:9;
+Heb. 1:13), and the truth of life, which he illustrates more forcibly
+by his example than by his words, so that all his precepts are summed
+up in the one command, “Follow me.” He is the life, having life in
+himself (ch. 5:26), imparting it to others (ch. 10:10), and so giving
+them power to become sons of God (ch. 1:12) by the possession of that
+divine life without which no man can ever see God (ch. 3:3; Heb.
+12:14). To come to the Father by Christ as the way is not, then,
+merely to accept him as an inspired teacher respecting the Father, nor
+merely as an atoning sacrifice, whose blood cleanses away the sins
+which intervene between the soul and the Father (Heb. 10:20); it is to
+be conformed to him as to the truth, and to be made partaker of his
+life (Phil. 3:8-14).--=No one cometh to the Father but by me.= He now
+says “to the Father,” not to the Father’s house, because, as Godet
+well says, “It is not in heaven that we are to find God, but in God
+that we are to find heaven.” By _me_ is equivalent to, by me as the
+way, the truth, and the life. This does not necessarily require a
+knowledge of, still less a correct theological opinion concerning
+Christ. The conception of God’s character may be really derived from
+Christ’s teaching, the life may be conformed to Christ’s example, and
+the soul may be partaker of his spirit, and yet the individual may be
+unconscious of the source from which he has derived his knowledge of
+God, his ideal of life, and his inspiration. This declaration is
+inclusive rather than exclusive; it is equivalent to that of ch. 1:9
+(see note there), “That was the true Light which lighteth every man
+that cometh into the world.” All spiritual life comes through Christ,
+but not necessarily through a clear and correct knowledge about
+Christ.--=If ye had known me ye should have known my Father also.=
+Comp. ch. 8:19. The practical lesson for us clearly is that the way to
+come to a true spiritual knowledge of the Father is by a study of the
+life and character of Christ, and above all by a sympathetic and
+personal spiritual acquaintance with him. His disciples had not known
+Christ. They had up to this time believed in him as a temporal
+Messiah. Of a Messiah crucified, the power of God and the wisdom of
+God unto salvation to Gentile as well as Jew (1 Cor. 1:24), they had
+known nothing, and hence of God as their Father and their Friend they
+knew nothing.--=From henceforth ye have known him and have seen him.=
+From this time. He refers to what he has already disclosed of the
+divine nature, in the washing of the disciples’ feet, in the prophecy
+of his own betrayal and death, and in what he is about to tell them of
+the spiritual presence of himself and the Father, through the Holy
+Spirit, in their hearts. From the time of this disclosure it will
+indeed be their own fault if they fail to comprehend, at least in some
+measure, “the breadth and length and depth and height, and to know the
+love of Christ (and so the love of the Father revealed in and through
+Christ), which passeth knowledge” (Ephes 3:18, 19).
+
+
+     8 Philip saith unto him, Lord, shew us the Father and it
+       sufficeth us.
+
+
+     9 Jesus saith unto him. Have I been so long time with you,
+       and yet hast thou not known me, Philip? he[551] that hath
+       seen me hath seen the Father; and how sayest thou _then_,
+       Shew us the Father?
+
+          [551] Col. 1:15.
+
+=8, 9. Philip saith unto him, Shew us the Father and it sufficeth us.=
+On Philip’s life and character, see Vol. I, p. 149. Compare the
+request of Moses (Exod. 33:18). Philip has in mind the O. T.
+appearances of God; he wants such a manifestation of the Deity, _a
+seeing_ of God. “One such sight of God would set at rest all these
+fears, and give him perfect confidence.”--(_Alford._) He wants to walk
+by sight, and not by faith. He expresses the universal longing of
+humanity for a vision of the unknown. This request furnishes the text
+on which the following discourse is founded. Christ replies that the
+unknown Father is manifested to the world in his Son (ver. 9-11), and
+in the spiritual life, the inward experience, of those that love him
+and keep his commandments (ver. 15-21); he points out the way to
+secure this inward experience, namely, by loving the Son and keeping
+his commandments (ver. 22-26); he declares that this indwelling of the
+Father in the soul of the believer brings abundant peace (ver.
+27-31); it is more than a vision, it is an abiding, by which the life
+of God flows into the soul of man, making it partaker of the divine
+nature and fruitful in works of divine love (ch. 15:1-8); this love,
+patterned after and imbibed from Christ, extends to the world that
+hates both the Lord and his disciples (ch. 15:9-27); this love, born
+and kept alive by the indwelling of the unseen Father, is the
+illuminator, the instructor, and the inspirer of him who possesses it,
+and gives him assurance of the divine love and intimacy of spiritual
+communion with the divine Being (ch. 16). See, further, Prel. Note.
+There is a real connection in this discourse, though not that of an
+oration; the unity is spiritual rather than intellectual; but it all
+circles about a single central truth, the provision which divine love
+has made for satisfying the soul-hunger for a vision of the unseen and
+invisible God. In a sense Philip is right, though the _sight_, if the
+sight of a spirit was possible, would not satisfy; but we see God only
+as we become like him, and we shall be satisfied when we awake in his
+likeness and so see him as he is (Ps. 17:15; 1 John 1:2).--=Have I
+been so much time with you, and yet hast thou not known me, Philip?=
+Not merely the length of time is indicated; it had been but about
+three years, probably a little less; but during that three years he
+had been constantly with his disciples; they had eaten, slept,
+journeyed, lived together; the companionship was most intimate, the
+opportunity for familiar acquaintance perfect.--=He that hath seen me
+hath seen the Father; and how sayest thou then, Show us the Father?=
+There is a physical and there is a spiritual sight. The disciples had
+known Jesus after the flesh; but Christ according to the spirit they
+did not know till after the descent of the Holy Spirit at Pentecost.
+To admire the Son of man is one thing; to receive the Spirit of God
+manifested in and through him is quite different. He that has a
+spiritual discernment of Christ will recognize the spiritual character
+of the unknown Father, the truth, mercy, love of God, shining in and
+through the Son. There is and can be no physical vision of God; he is
+a spirit, and is to be spiritually known, to be worshipped in spirit
+as well as in truth (ch. 4:24). The language of Christ here, and
+indeed throughout this whole discourse, is utterly inconsistent with
+the conception of him as a mere human or superhuman _ambassador_ of
+God. He represents not merely the divine government, but the divine
+Being. The Father is so in him that whoever looks within the
+tabernacle beholds the glory as of the only begotten of the Father
+(ch. 1:14). He is the manifestation in the flesh, not of the divine
+government, but of God (1 Tim. 3:16). It is impossible to refer this
+answer to the mere union in sympathy and purpose of Jesus with God.
+“No Christian, even if perfected, could say, ‘He that has seen me has
+seen Christ.’ How much less, then, could a Jew, though perfect, have
+said, ‘He that hath seen me hath seen the Father.’”--(_Godet._)
+
+
+    10 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 dwelleth in me, he doeth the
+       works.
+
+
+    11 Believe me that I _am_ in the Father, and the Father in
+       me: or else believe me for the very works’ sake.
+
+=10, 11. Believest thou not that I am in the Father, and the Father in
+me?= God is in everything which he has made; the All and in All (Jer.
+23:24; 1 Cor. 15:28). We also are intended to be temples in which he
+is to dwell (Ps. 91:1; Rom. 8:11; 1 Cor. 3:16; 2 Tim. 1:14). But sin,
+which has been admitted to dwell in us (Rom. 7:17), has driven out the
+Spirit of God, so that the temple is destroyed by defilement (1 Cor.
+3:17, marg.); it ceases to be the temple of God. He dwells no longer
+in it. In Christ Jesus there was no sin; in Christ Jesus, therefore,
+dwells all the fullness of the Godhead bodily (Col. 2:9); and it is by
+union with him, and a new life received in and by and from him, that
+the fullness of the divine indwelling is to be at length restored to
+all that are his (ch. 17:21-23; Ephes. 3:17).--=The words that I speak
+to you I speak not of myself.= _From myself_ (ἀπ’ ἐμαυτοῦ). _From_
+signifies the fountain or source; the source of Christ’s authority is
+not in himself, but in the Father, who dwells in and speaks through
+him. See ch. 5:19, note.--=But the Father, he who abides in me, he
+doeth the works.= Some read, _doeth his own works_. So Tischendorf and
+Meyer. The Received reading is preferable, but the meaning is much the
+same. Whether we read, He that dwelleth in me doeth his own works
+(ποιεῖ τὰ ἔργα ἀυτοῦ), or, He that dwelleth in me, he it is who doeth
+the works (αὐτὸς ποιεῖ τὰ ἔργα), the emphasis is equally put upon the
+Father as the One who, abiding in the Son, does all things through
+him. The _works_ are here, not merely the miracles, but the whole
+range of beneficent action of the Son, including certainly the
+miracles, but those only as a part of the whole service of love. This
+word _work_ (ἔργον) is rarely, I think never, used in the N. T. as
+equivalent to _miracle_ (σημεῖον).--=Have faith in me, that I am in
+the Father.= Beware of understanding this as equivalent to, Believe
+me, on my mere personal assurance; this is apparently the
+interpretation of our English version, and is sustained by even so
+eminent an authority as Meyer. It is grammatically possible; but it
+neither accords with Jesus’ use of the word _believe_ (πιστεύω), which
+he habitually uses to signify a spiritual apprehension, not merely an
+intellectual opinion; nor with the spirit of this discourse, which,
+beginning with ver. 1, is throughout addressed, not to the formation
+of correct opinions, but to the building up of a right spiritual
+apprehension of Christ, and through him of the eternal Father. The
+meaning is, _Have faith in me that I am in the Father, and the Father
+in me_; _i. e._, Look beneath the surface, the flesh; behold in the
+inward grace, manifesting itself in the outward speech and action, the
+lineaments of the divine character; so have faith in me as one in whom
+the Father dwells, and through whom the Father is made manifest. But
+if this spiritual sense is lacking, then--=Through= (_by reason of_,
+διά) =the works themselves believe=. Μοι is omitted by Godet, Meyer,
+Lachmann, and Tischendorf, on the authority of the Sinaitic,
+Cambridge, and Vatican manuscripts. Christ places his own character in
+the front rank, as the principal evidence of the divine origin and
+authority of Christianity. He is his own best witness. But, for those
+who cannot discern the divinity of his life and character, he appeals
+to the works wrought by him and by the religion of which he is the
+founder, and which was more powerful after his death than during his
+life. The evidence from the miracles, and from the whole miraculous
+history of Christianity, is secondary to the evidence from the
+character and person of Christ himself.
+
+
+    12 Verily, verily, I say unto you, He[552] that believeth on
+       me, the works that I do shall he do also; and greater
+       _works_ than these shall he do; because I go unto my Father.
+
+          [552] Matt. 21:21.
+
+=12. Verily, verily, I say unto you, * * * greater works than these
+shall he do; because I go to my Father.= If by _works_ was
+meant merely miracles, this declaration would be difficult of
+interpretation; for none of Christ’s disciples have ever wrought
+greater miracles than the Master, nor is it easy to conceive of a
+greater miracle than the resurrection of the dead. But if by _works_
+was meant Christ’s whole life of beneficent activity, then this
+promise has been abundantly fulfilled. For Christ worked in a very
+narrow sphere, both of time and place; for three years, in a province
+no larger than the State of Vermont. More souls were converted at
+Peter’s preaching on the day of Pentecost than during the whole of
+Christ’s personal ministry. At Christ’s death the whole number of
+Christian converts does not seem to have exceeded five hundred, and
+Christianity was utterly unknown outside of Palestine. At John
+Wesley’s death Methodism had spread over Great Britain, the Continent
+of Europe, the United States, and the West Indies, and its communion
+embraced over eighty thousand members. Whitefield, Wesley, Spurgeon,
+Moody preached during their lives to immensely greater numbers than
+Christ ever personally taught; and probably many Christian physicians
+have healed more sick than Christ ever healed. Thus in _extent_ the
+disciples have already done greater works than their Master. And this
+for the reason here assigned, namely, because he has gone to the
+Father; and because of that going the Comforter has come to bless the
+labors of the disciples with a wider and more powerful divine
+influence than could, in the nature of the case, proceed from God
+incarnate in a single human life (ch. 16:7). But we have no right to
+say that this promise does not await even further fulfillment. When
+the fullness of time shall have come, and God dwells in all his
+children in the fullness foreseen in ch. 17:21, there may be in them a
+power over nature of which modern science gives possibly a
+foreshadowing, and which will be, in its effects, much greater than
+that which Christ exercised over it, because they that exercise it
+will have the whole earth as their inheritance. Only thus can I
+understand such promises as that here and in Mark 11:23, etc.
+
+
+    13 And[553] whatsoever ye shall ask in my name, that will I
+       do, that the Father may be glorified in the Son.
+
+          [553] 1 John 5:14.
+
+
+     14 If ye shall ask anything in my name, I will do _it_.
+
+=13, 14. And whatsoever ye shall ask in my name, that will I do.= For
+analogous promises of answers to prayer, see Exod. 22:27; Deut. 4:29;
+Ps. 34:15; 37:4, 5; Jer. 29:12, 13; Joel 2:32; Matt. 7:7, 8; Mark
+11:24; John 15:16; 16:23; James 1:5; 1 John 3:22; 5:14, 15. A
+comparison of these passages shows clearly that God does not give an
+unconditional promise of affirmative answer to every prayer. This
+would be to place omnipotence at the command of ignorance and
+selfishness; it would be a curse, not a blessing. The condition here
+is embodied in the words, _In my name_; the promise is only to those
+petitions asked in the name of _Jesus Christ_. To ask in the name of
+Christ is not to introduce his name into the petition, as in the
+familiar phrase, For Christ’s sake; nor is it merely to approach the
+Father through the mediatorship of Jesus; this, but much more than
+this, is included. “In the name” of any one, as used in the N. T.,
+generally, if not always, signifies representing him, standing in his
+stead, fulfilling his purposes, manifesting his will, and imbued with
+and showing forth his life and glory. With John it always has this
+signification. Thus, “The works that I do in my Father’s name” (ch.
+10:25) is equivalent to, The works that I do in my Father’s stead, for
+him and by his power and authority; “Blessed is the King of Israel
+that cometh in the name of the Lord” (ch. 12:13) is equivalent to,
+That cometh as the representative and manifestation of the Lord; “The
+Holy Ghost whom the Father will send in my name” (ch. 14:26) is
+equivalent to, The Holy Ghost who comes to represent me, and teach the
+truths concerning me, and implant and keep alive my life in the souls
+of my disciples; “I kept them in thy name” is equivalent to, I, as one
+with thee (ch. 10:29, 30), have kept them within the circle of thine
+influence, because within mine own, which is thine. Comp. Acts 3:6;
+4:7; Phil. 2:10; Col. 3:17, and notes. Here, then, the declaration is
+that whatsoever we ask, speaking for Christ, seeking his will,
+representing him and his interests, and his kingdom, not merely our
+own special and personal interests (Phil. 2:21), will be granted. So
+in Matt. 6:9 (see note there) the Lord makes the petition, “Hallowed
+be thy name,” the portico to every prayer--so teaching us that in
+every prayer the desire for the glory of God should be supreme. So
+again in Rom. 8:26 the apostle represents us taught both how and for
+what to pray by the Spirit of Christ within us. But every prayer thus
+offered in the name of Christ and with a supreme allegiance to him,
+representing his kingdom and imbued by his spirit, will be in
+character, like his prayer at Gethsemane. It will carry with it the
+petition, “Not my will but thine be done,” and thus, as Meyer says,
+“The _denial_ of the petition is the _fulfillment_ of the prayer, only
+in another way.” See 2 Cor. 12:8, 9.--=That the Father may be
+glorified in the Son.= When the church is a true representative of
+Christ, filled with his spirit, manifesting his character and life, so
+that it prays in his name, in his name casts out devils (Luke 10:17),
+and in his name suffers, filling up what is behind of the Lord’s
+affliction (Col. 1:24), and doing all in his stead, as his
+representative, and because imbued with his spirit, then the Father is
+glorified in the Son, because he is glorified in humanity, whom he
+hath redeemed; for then the glorified and redeemed church is the body
+of Christ (Ephes. 1:23), the visible manifestation of his invisible
+presence, his perpetual incarnation.--=If ye shall ask anything in my
+name, I will do it.= The promise is specific; a promise not merely to
+provide generally for the wants of the disciples, but to hear and
+answer their specific requests. Comp. Matt. 7:9, 10. Observe, too, the
+language, _I will do it_, and compare the phraseology here with that
+of the analogous promise in ch. 16:23, “Whatsoever ye shall ask the
+Father in my name, _he_ will give it you.” What inspired prophet or
+angelic messenger could make such a promise? “This _I_ already
+indicates the glory” (_Bengel_), the glory of him who is _one_ with
+the Father.
+
+
+    15 If[554] ye love me, keep my commandments.
+
+          [554] ver. 21, 23; ch. 15:10, 14; 1 John 5:3.
+
+
+    16 And I will pray the Father, and he shall give you
+       another Comforter,[555] that he may abide with you for ever;
+
+          [555] ch. 15:26.
+
+
+    17 _Even_ the Spirit of truth; whom[556] the world cannot
+       receive, because it seeth him not, neither knoweth him: but
+       ye know him; for he dwelleth with you, and[557] shall be in
+       you.
+
+          [556] 1 Cor. 2:14.
+
+          [557] Rom. 8:9; 1 John 2:27.
+
+=15-17. If ye love me keep my commandments.= The object of the Gospel
+is the inspiration of love, not mere obedience; but obedience is the
+test because the manifestation of love. The N. T. recognizes no other
+test of love to Christ than compliance in the daily life with his
+will. See for striking illustration of this, ch. 21:15-17.--=And I
+will pray the Father.= The poverty of the English language has
+prevented our translators from producing in the English Bible the
+distinction between three Greek verbs, which bear different
+significations, but are all indiscriminately translated by the word
+_pray_. These are _to request_ (προσεύχομαι), _to ask_ (ἐρωτάω), and
+_to entreat_ (αἰτέω). Christ is said in the N. T. _to request_ the
+Father (Matt. 14:23; 26:36; Mark 1:35, etc.), and _to ask_ of the
+Father (ch. 16:26; 17:9; 15:20), but never _to entreat_ the Father.
+Here the second of these words is used. “Our Lord never uses _entreat_
+(_aitein_, _aitesthai_, αἰτεῖν or αἰτεῖσθαι) of Himself in respect of
+that which he seeks on behalf of his disciples from God; for his is
+not the _petition_ of the creature to the Creator, but the request of
+the Son to the Father. The consciousness of his equal dignity, of his
+potent and prevailing intercession, speaks out in this, that as often
+as he asks or declares that he will ask, anything of the Father, it is
+always _requesting_ or _inquiring_ (_erotas_, _erotaso_, ἐρωτάω,
+ἐρωτήσω), that is, as upon equal terms, never _entreating_ (_aiteo_,
+_aiteso_, αἰτέω or αἰτήσω).”--(_Trench._) See further ch. 16:23, 24,
+note.--=And he shall give you another Paraclete.= The original word,
+inadequately rendered in our English version by the word _Comforter_,
+is simply untranslateable. It is composed of two Greek words (παρά
+καλέω), _to call to one’s side_, and signifies one who is called to
+aid another. And this etymological signification of the word indicates
+the office of the Holy Spirit in his relations to us; he is our
+present help in every time of need, the one with whom we walk, our
+Consoler, our Strength, our Guide, our Peace-giver, our ever present
+God. The word _Comforter_ must then be taken in its etymological and
+old English sense, as one who gives not mere consolation, but strength
+(_con fortis_). He is here called another Comforter; yet a little
+below, Christ seemingly identifies him both with the Father and with
+himself, in the declaration “I will manifest myself to him (ver. 21),
+and we” (_i. e._, the Father and I,) “will make our abode with him”
+(ver. 23). In the Comforter Christ himself is ever present with his
+church (Matt. 28:20), for the Comforter is one with Christ as both are
+one with the Father, so that the presence of one is the presence of
+all (Rom. 8:9, 10; Gal. 2:20; 4:6). We know too little of the interior
+nature of the Deity to be able to draw any clear distinction between
+the Father, the Son, and the Holy Ghost. We only know that as God in
+the Father is manifested to us as providing for us, and in the Son as
+making atonement for us, so in the Spirit he is manifested by being
+spiritually ever present with us. The mystery of their diversity in
+unity defies philosophical analysis. But Christ is speaking to the
+experience, not to the intellect; and to the spiritual experience the
+father, the Son and the Holy Ghost, the Provider, the Atoning Saviour
+and the Indwelling Spirit, God in nature, in the flesh, and in our own
+souls, are one.--=That he may abide with you forever.= In contrast
+with the Son, who came but for a time, and because he was God
+_manifest in the flesh_, could abide only with a few and only for a
+limited period. To long for the laws of the O. T., or even for the
+visible presence of the limited and earthly manifestation of God
+afforded by the N. T., is to desire to go back from the broader,
+deeper, fuller manifestation, to one narrower and more limited. To be
+governed by precedents or rules of the past is to ignore the
+perpetually abiding presence of the Comforter, the promised guide into
+all truth. Of his office Christ speaks more fully in ver. 26 and ch.
+16:7-15.--=The Spirit of Truth.= So called, (1) because it is by
+giving a spiritual knowledge of the truth that he ministers to those
+that receive him. The Comforter strengthens, guides, liberates,
+Sanctifies by the truth (ch. 8:32; 16:13; 17:17, 19; 1 Cor. 2:4; 1
+Thess. 1:5). (2) Because his ministry is perfectly true without any
+admixture of error. All teaching that is ministered through human
+language, even that of Christ and the apostles, is subject to the
+errors and the misapprehensions of the human medium through which it
+passes. The instruction of the Spirit, ministered directly to our
+spirits, though still liable to be misapprehended and perverted by us,
+is not subject to error in the interpretation. It is perfect truth;
+all other teaching is truth with alloy, from which we must separate
+it, as best we may.--=Whom the world cannot receive.= To be literally
+understood. _Cannot_ is not here equivalent to _will not_. He that is
+of the world, living unto it, making it his end, cannot receive
+spiritual truth or spiritual influences. His mind is blinded by the
+god of this world (Isa. 6:9, 10; 2 Cor. 4:4). The declaration here is
+analogous to that of Christ in John 3:3, “Except a man be born again
+he cannot _see_ the kingdom of God,” and to that of Paul in 1 Cor.
+2:14, “The natural man receiveth not the things of the Spirit of God;
+for they are foolishness unto him; neither can he know them; because
+they are spiritually discerned.”--=Because it seeth him not, neither
+knoweth him.= There is no visible manifestation of the Comforter; he
+is not and cannot be discerned by the senses as Christ could be and
+during his life was, by the manifestation of his miraculous power; and
+the unspiritual has no inward consciousness of his presence, no
+spiritual experience of his comfort, strength, or guidance. Hence,
+since the Comforter is not discernible by the outward sense, and the
+unspiritual have never had developed within them the inward sense of
+faith, they cannot receive him. In contrast with the world in this
+respect is the disciple of Christ, in whom the spiritual life has been
+awakened in the new birth.--=But ye know him because he abides with
+you, and shall be in you.= There is no hint here that the disciples
+can _see_ the Comforter any more than the world. This should have
+prevented Godet’s misapprehension of this passage, that “before
+receiving they must have _seen_ and known the Spirit.” To see (θεωρέω)
+is to recognize with the senses, or to recognize intellectually by
+deductions from what is perceived by the senses. Neither by sight, nor
+by deduction from sight can the Comforter be known. He is known only
+by those with and in whom, as a conscious Presence, he abides. Some
+texts read _is in you_ instead of _shall be in you_. The future is the
+preferable reading, and the antithesis between the first and last
+clauses of the verse indicates a progressive development in the
+spiritual life. The Comforter was even then _with_ the disciples,
+though they were not yet ready to receive him; he was _in_ them,
+inspiring and moulding their life and character, after the day of
+Pentecost. So he is ever with the church and the individual Christian;
+but he is _in_ the church and _in_ the Christian only when they wait
+and watch for his appearing, as the apostles waited and watched before
+the day of Pentecost.
+
+
+    18 I will not leave you comfortless: I[558] will come to
+       you.
+
+          [558] ver. 3:28.
+
+
+    19 Yet a little while, and the world seeth me no more: but
+       ye see me: because[559] I live, ye shall live also.
+
+          [559] Heb. 7:25.
+
+
+    20 At that day ye shall know that I _am_ in my Father, and
+       ye in me, and I in you.
+
+=18-20. I will not leave you orphans.= This, which is the marginal
+reading, exactly renders the original. Our English version, _I will
+not leave you comfortless_, though made sacred by many an association,
+deprives the promise of the singular significance involved in the
+original. An orphan is not a person without parents, but one who is
+separated from his parents by death; memory looks back to them, hope
+looks forward to them, but they are not personally present. Christ
+declares that he will not thus leave his disciples. Their Saviour
+shall be more than a memory, more than a hope; he will be their
+personal present God.--=I will come to you.= He refers here not to his
+reappearance in the resurrection, for that was followed by his
+disappearance in the ascension, so that if on this the disciples alone
+depended they were left more than ever before in orphanage. Nor did he
+then make his abode with the disciples; he vouchsafed them only brief
+and transient appearances of himself. He does not refer to his second
+coming; for the world, as well as his own disciples, will then see him
+(Rev. 1:7; 6:15-17). He refers to that spiritual manifestation which
+he makes of himself, and of the Father through him, by the gift and
+indwelling of the Holy Spirit, whom the Father sends in his name. This
+is clear from vers. 19, 20, 23, 26, etc.--=Yet a little while and the
+world seeth me no more; but ye see me, because I am living and ye
+shall live also.= According to the punctuation of our English version
+there is here a double promise, first that the disciples shall again
+see their Lord, secondly that they shall share his life. According to
+the punctuation which I have adopted, the second promise is implied
+rather than asserted, and is made the basis of the first. Either is
+grammatically possible; the second rendering is preferable, because
+the whole of Christ’s teaching here refers not to the life of the
+disciple, but to the manifestation to him of his Lord, and because
+thus the two clauses of the sentence are brought into close
+connection. The soul’s perception of the personal presence of Christ
+is then dependent upon sharing his spiritual life; and this is
+abundantly taught, both here and elsewhere. We are changed into the
+image of Christ by beholding him (2 Cor. 3:18), and we behold him by
+conforming to his image (2 Pet. 1:5-9). The promise is one of
+spiritual sight, dependent upon spiritual life. Since the world does
+not and cannot see him (ver. 17), arguments based on visible phenomena
+to prove the reality of that which is a spiritual experience are
+always in vain. Hence the futility of the ordinary methods of arguing
+with skeptics. They are endeavors to prove to the blind; whereas the
+blind must first _see_, then learn.--=At that day ye shall know that I
+am in the Father, and ye in me and I in you.= _That day_ was in the
+history of the church the day of Pentecost, when the Spirit was first
+revealed with power to the entire body of believers. But each
+believing soul has also its Pentecost, when it first learns the
+meaning of Christ’s promises in this chapter. This is to it _that
+day_, the one great day of its existence. It is not said that the
+disciple will understand _how_ the Father, the Son, and the disciples
+are in one another, but he will know it _as a fact_; the unity of the
+Father and the Son, and the indwelling of both in the believer, will
+become a part of his experience. This experience, promised here, is
+expressed as a realized fact by Paul in Gal. 2:20: “I am crucified
+with Christ: nevertheless I live; yet not I, but Christ liveth in me:
+and the life which I now live in the flesh, I live by the faith of the
+Son of God, who loved me and gave himself for me.”
+
+
+    21 He[560] that hath my commandments, and keepeth 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.
+
+          [560] ver. 15, 23.
+
+=21.= Having given expression to the mystical truth of the spiritual
+manifestation of their Lord to the believers, Christ next states the
+conditions under which it is realized. These are not _external_; this
+spiritual revelation is not made dependent upon retiring from the
+world and living a life of asceticism and artificial self-denial. They
+are not _intellectual_; this revelation and indwelling of Christ is
+not made dependent upon the creed of the disciple. They are _moral_;
+practical obedience to the words of Christ assures spiritual enjoyment
+of his presence and companionship.--=He that hath my commandments and
+keepeth them.= These clauses are not to be read as repetitions of
+the same idea, made for the sake of emphasis. To _have_ is not the
+same as to _keep_. He hath Christ’s commandments _not_ who has a
+knowledge of them, so that the promise is conditional upon a certain
+degree of Christian education, but who has a _spiritual apprehension
+of them_, who appreciates their spirit. Since all of Christ’s commands
+are comprised in the one direction “Follow me,” the first condition of
+receiving this spiritual manifestation of Christ as a real and living
+Presence in the daily life, is a spiritual appreciation of his life
+and character as they are disclosed in the N. T., and therewith a like
+appreciation of the precepts, principles, and spirit of the life which
+he has inculcated. He _keeps_ Christ’s commandments who carefully
+guards them in his daily life, regarding them as a possession which he
+is in danger of losing. See Matt. 19:17, note.--=That one is he that
+loveth me.= The evidence of love which Christ recognizes is not
+profession, or ceremonial, or emotional experience, or intellectual
+opinion, but spiritual appreciation of his precepts and practical
+obedience to them. The good Samaritan is a more acceptable lover than
+the priest or the Levite.--=He that loveth me shall be loved of my
+Father, and I will love him.= Every disciple may thus become a
+“beloved disciple.” For the love here spoken of is not that love of
+compassion which the Father and the Son have for the whole world (ch.
+3:16), even while it was dead in trespasses and sins (Ephes. 2:4, 5),
+but the love of spiritual fellowship and personal friendship (ch.
+15:14, 15; Gal. 4:7). “There is between these two feelings the same
+difference as between a man’s compassion for his guilty and unhappy
+neighbors and the affection of a father for his child or of a husband
+for his wife.”--(_Godet._) Christ is here speaking not of the
+condition on which men may become his disciples; he is instructing his
+disciples, is pointing out the condition on which each one of them may
+come into a higher spiritual experience of their Master’s love and
+spiritual presence. This is indicated not only by the context and
+general character of the discourse, but also by the peculiar language
+here, _That one it is who loveth me_. _That one_ (ἐκεῖνος) indicates
+an exceptional individual, one among many, who, by his course, becomes
+the special friend of Jesus.
+
+
+    22 Judas[561] saith unto him, not Iscariot, Lord, how is it
+       that thou wilt manifest thyself unto us, and not unto the
+       world?
+
+          [561] Luke 6:16.
+
+    23 Jesus answered and said unto him, If a man love me,
+       he will keep my words: and my Father will love him,
+       and[562] we will come unto him, and make our abode with him.
+
+          [562] 1 John 2:24; Rev. 3:20.
+
+=22, 23. Judas saith unto him, not Iscariot.= The same person called
+Lebbeus in Matt. 10:3 and Thaddeus in Mark 3:18. In Luke 6:16, etc.,
+and Acts 1:13, he is called “Judas (the brother) of James.” See Note
+on Twelve Apostles, Vol. I, p. 149.--=Lord, and what has happened that
+thou wilt manifest thyself to us, but not at all= (οὐχὶ) =to the
+world?= His question is not, as represented by our English version,
+the expression of a mere curiosity, In what way wilt thou make this
+manifestation of thyself? it is the expression of amazement and
+perplexity. All the disciples were anticipating that Christ would
+manifest his Messiahship in some unexpected manner, striking terror
+into the hearts of all his opponents, and becoming, by some miraculous
+forth-putting of power, King of kings and Lord of lords. Judas,
+hastily concluding that there is to be no other manifestation than
+that of which Christ is now speaking, expresses his amazement and
+perplexity. What has happened to lead to the abandonment of a world
+manifestation of the Messiah? is the meaning of his question. But
+Christ has not said that he will not at all be manifested to the
+world; only that the world cannot see that manifestation of him of
+which he is now speaking.--=Jesus answered and said unto him.= He does
+not reply to the question of Judas; enters into no explanation; simply
+reiterates that the condition of receiving the spiritual manifestation
+of Christ as a personal Presence is obedience to his directions.
+Christ never suffers himself to be turned aside from practical
+instruction by inquiries in theoretical theology.--=If any one loves
+me, he will keep my word.= _Word_, not _words_; singular, not plural.
+His command is but one word: love.--=My Father will love him, and we
+will come unto him and make our abode with him.= This promise is more
+than the preceding one (ver. 21). There Christ promises simply that
+the obedient disciple shall see his Lord; here that he shall become a
+temple in which his Lord will constantly dwell; there that Christ
+shall manifest himself to the soul; here that the Father and the Son
+shall dwell in the soul. “They shall come like wanderers from their
+home and lodge with him; will be daily his guests, yea, house and
+table companions.”--(_Meyer._) Thus Christ by his commandments knocks
+at the door of the heart; he that hath those commandments hears the
+voice; he that keeps them opens the door (Rev. 3:20). Thus, too, the
+Christian’s experience on earth is a foretaste of his experience in
+heaven. “Here below it is God who dwells with the believer; above, it
+will be the believer who will dwell with God.”--(_Godet._) By his
+language here, _We will come unto him_, Christ identifies himself as
+the companion of the Father in the spiritual experience of the
+disciple. See ver. 15-17, note.
+
+
+    24 He that loveth me not keepeth not my sayings: and the
+       word which ye hear is not mine, but the Father’s which sent
+       me.
+
+=24.= In contrast with the disciple who _has_ and _keeps_ the word of
+Christ, our Lord portrays the opposite character. He loves not Christ;
+he makes no attempt to treasure and guard his instruction; and in
+rejecting the word and its Bearer he rejects the Father whom the
+Bearer represents and by whom the word is given. Beware of reading the
+negative, “The word is not mine,” as equivalent to The word is not
+merely mine. Christ here, as in many other passages, disavows the
+paternity of his own instructions. They are not his; they are the
+Father’s who dwells in him, and inspires the words and performs the
+works. See ch. 12:49, note.
+
+
+    25 These things have I spoken unto you, being _yet_ present
+       with you.
+
+
+    26 But[563] the Comforter, _which is_ the Holy Ghost,
+       whom the Father will send in my name, he[564] shall teach
+       you all things, and bring all things to your remembrance,
+       whatsoever I have said unto you.
+
+          [563] verse 16.
+
+          [564] ch. 16:13; 1 John 2:20, 27.
+
+=25, 26. These things have I spoken unto you, being yet present with
+you.= That is, As far as this I am able to carry my instructions, but
+no farther; the Spirit shall complete them. Christ has already
+contrasted the work of the Spirit with his own: his own dwelling with
+his disciples is temporary, the abiding of the Spirit is forever; he
+speaks _to_ his disciples, the Spirit speaks _in_ them (ver. 16, 17).
+He now indicates a further point in the contrast. His own teaching was
+partial; for he had many things to say which they could not bear (John
+16:12), and much which he did say they could not understand till their
+experience, developed by the indwelling of the Spirit of God, had
+prepared them to comprehend it. But the promised Spirit shall, as the
+Christian is able to bear the truth, teach all things.--=But the
+Comforter.= See above on ver. 16.--=The Holy Spirit.= That is, the
+Spirit of holiness. As he is the Spirit of truth, because all
+experience of the higher spiritual truth comes in and through him, so
+he is the Spirit of holiness, because all holiness of life and
+character is wrought out by the soul only as the Holy Spirit works in
+and with us the good pleasure of God (Phil. 2:12, 13; Heb. 13:20,
+21).--=Whom the Father will send in my name.= As the disciple is to
+pray in Christ’s name (see ver. 13, note), so the Father will answer
+him in Christ’s name. That name is Jesus, _i. e._, Saviour, because he
+saves his people from their sins (Matt. 1:21), and Christ, _i. e._,
+The Anointed One, because he is the High Priest who makes atonement
+for the sins of his people, and reconciles them unto God. See Vol. I,
+p. 57, Note, etc., on Names of Jesus. The Holy Spirit is, then, sent
+in his name, not because he is sent in his stead; he is not; the work
+of the Spirit and of the Son are not the one in lieu of the other; nor
+because he is sent in answer to the intercessory prayer of the Son;
+the love of the Father is the cause of the dispensation of the Spirit,
+as of the incarnation and the atonement of the Son; but because he is
+sent to complete the work of the Son, to perfect that salvation
+which is represented by the name Jesus, and that atonement and
+reconciliation which is represented by the word Christ (John 3:5, 6;
+7:39; Rom. 8:14-16, 26; 14:17; Gal. 5:16, 17; Ephes. 2:18, etc.).--=He
+shall teach you all things.= That is, all things respecting the divine
+life.--=And bring to your remembrance all things whatsoever I have
+said unto you.= “He will teach new truths by recalling the old, and
+will recall the old by teaching the new.”--(_Godet._) In its
+application to the apostles, this is a promise of inspiration and a
+guarantee of substantial accuracy, both in their reports of events and
+of the instructions of Jesus Christ, and in their interpretation of
+the laws and principles of the spiritual life. “It is in the
+fulfillment of this promise to the apostles that their sufficiency as
+witnesses of all that the Lord did and taught, and consequently the
+authenticity of the Gospel narrative, is grounded.”--(_Alford._) But
+there is no reason to limit this promise to the twelve to whom it was
+immediately spoken. It occurs in the middle of a discourse which by
+universal consent belongs to the church universal. There is no
+consistency in claiming the promise of the manifestation of Christ in
+ver. 21, the indwelling of the Father and the Son in ver. 23, and the
+peace of God in ver. 27, and rejecting the promise of inspired
+instruction in ver. 26. This promise, then, like that of Matt. 28:20,
+is made to the church for all time; it is a promise of a continually
+progressive instruction in the spiritual life, adapted to varying
+needs and exigencies, both of the community and of the individual,
+carrying on to its consummation the necessarily incomplete instruction
+of the N. T., as well as making clear to the spiritual apprehension
+that which preceding generations either imperfectly understood, wholly
+failed to understand, or only partially comprehended. The spiritual
+guide of the church is not an official hierarchy, nor ecclesiastical
+tradition, but the living experience of those that love Christ, have
+his words and keep them. This promise points to and assures the church
+of a progressive Christian theology, and corresponds with the apostle
+Paul’s declaration, “We know in part and we prophesy in part” (1 Cor.
+13:9, 10).
+
+
+    27 Peace[565] I leave with you, my peace I give unto you:
+       not as the world giveth, give I unto you. Let not your
+       heart be troubled, neither let it be afraid.
+
+          [565] Ephes. 2:14-17; Phil. 4:7.
+
+=27. Peace I leave with you; my peace I give unto you.= As the peace
+of a child depends on the presence of his mother, so the peace of
+these disciples on the presence of their Lord. He speaks to their
+unuttered forebodings, and declares that he will leave this peace in
+his departure as a legacy to them. But he will do more than this. Thus
+far they have had peace in his presence; he will henceforth impart to
+them his own source of strength in sending to them the indwelling
+Spirit of God, so that they shall have, as he had, peace in
+themselves. “_My peace_” implies the peace which belongs to himself,
+is a characteristic of his own experience and a part of his own
+nature. So in Phil. 4:7 the “peace of God” is that peace which is
+characteristic of the Divine Being. It was this peace which enabled
+Christ to stand unmoved and unperturbed in the court of Caiaphas and
+the hall of Pilate. It was the fulfillment of this promise which
+enabled the apostles to meet in like manner, unfearing and untroubled,
+the threats and persecutions of the authorities in Jerusalem
+immediately after the day of Pentecost (Acts 4:8, 19, 31; 5:29, 41);
+which gave Stephen serenity in the storm of stones (Acts 6:15; 7:59,
+60); enabled Peter to sleep in chains (Acts 12:6); gave to Paul and
+Silas their songs in the night (Acts 16:25); kept Paul unmoved in the
+midst of the mob at Jerusalem (Acts 21:31-40), and in the peril of
+shipwreck (Acts 27:21-26, 31-35). Compare also, for expressions of
+this peace of Christ in the Christian’s experience, Rom. 5:1-5;
+8:35-39; 2 Cor. 4:7-9; Phil. 4:11-13; Heb., ch. 4. This peace is a
+characteristic of the divine nature (Phil. 4:7), therefore a
+characteristic of Christ, who is called Prince of Peace, because one
+of the distinguishing characteristics of his kingdom is peace (Isa.
+9:6; Rom. 14:17); therefore a fruit of the Spirit in the experience of
+the followers of Christ (Rom. 8:6; Gal. 5:22); therefore the privilege
+and duty of every disciple, who because of his peace and his power to
+bestow it upon others is called a son of God (Matt. 5:9). It is
+therefore not the peculiar luxury of a favored few, but the duty and
+privilege of all (Rom. 2:10); not dependent on temperament or
+circumstances, but on a faith which receives and recognizes an
+indwelling God (Rom. 5:1; Ephes. 2:14; Phil. 4:9); not the occasional
+siesta of the wearied worker, but the abiding spirit and sacred power
+of his work (Phil. 4:7; Col. 1:11; 3:15). It is not without Spiritual
+significance that Christ’s last words, as of “one who is about to go
+away and says goodnight and leaves his blessing” (_Luther_), are a
+promise of peace.--=Not as the world giveth give I unto you.= The wish
+of peace was a customary leave-taking among the Jews (1 Sam. 1:17;
+Luke 7:50; Acts 16:36; 1 Pet. 5:14; 3 John 14. Compare Gen. 43:23;
+Judges 6:23). Christ distinguishes his promise here from the
+salutations, which were often, as with us, mere empty formalities, and
+which at best were but wishes or possibly prayers. This salutation is
+more than a benediction, it is the promise of an actual gift.--=Let
+not your heart be troubled, neither let it be afraid.= He thus returns
+to the opening words of his discourse, words of strength-giving and
+reassurance (see ver. 1).
+
+
+    28 Ye have heard how I said unto you, I go away, and come
+       _again_ unto you. If ye loved me, ye would rejoice, because
+       I said, I[566] go unto the Father: for my[567] Father is
+       greater than I.
+
+          [566] verse 12.
+
+          [567] 1 Cor. 15:27, 28.
+
+=28. Ye have heard how I said unto you, I go away= (verses 2, 3,
+12).--=If ye loved me ye would rejoice.= There is a gentle rebuke in
+this language. It does not involve a denial or even a doubt of their
+love, but it recalls them from the selfish thoughts fixed wholly on
+their own sorrow to their allegiance and love to him. It may well be
+repeated to ourselves in the hour of death--parting from any Christian
+friend. Their thought of their own future gives them comfort (ver. 2
+and 3); their thought of Christ’s love for and presence with them
+gives them peace (ver. 26, 27); their thought of his glory and their
+love for him gives them joy. Thus in the fruit of the Spirit joy and
+peace follow because they grow out of love (Gal. 5:22). We, as well as
+they, should rejoice, not sorrow, because Christ no longer dwells
+incarnate on the earth, but has gone to the Father.--=Because I said I
+go unto the Father: for my Father is greater than I.= His departure to
+be with the greater Father was to be a cause of rejoicing, not merely
+to the eleven, but to his church universal. This is not because he is
+thus enabled to ensure his disciples a more powerful and perfect
+protector, for the protection of the Father is accorded through the
+Son, and as a protector the Son is one in power as well as in will
+with the Father (John 10:30, note). Moreover, it is our love for
+Christ, not the thought of our own interest, not even our spiritual
+interest, which is the secret of the joy which the Christian should
+experience in the exaltation of his Lord. Nor is the cause of that joy
+the fact that Christ was about to enter into glory and blessedness;
+for it is of the _greatness_, not of the _blessedness_ of the Father,
+nor of his own heavenly condition, Christ speaks; the phrase, “The
+Father is greater than I,” cannot, without violation of the meaning,
+be rendered, The Father is more blessed than I. It is true that
+because the Father is _greater_ than Christ, Christ in going to the
+Father went to a condition of greater power for his own redemptive
+work, for the up-building of that kingdom to which he and his
+followers are consecrated. Christ is more to his followers, more
+powerful in his work of redeeming love, in the Spirit than in the
+flesh, absent from his disciples and with the Father than absent from
+the Father and with the disciples. But more than this, more than in
+our ignorance of both the Father and Son we can comprehend, is meant
+by the declaration that Christ’s going to the Father was an
+exaltation, and in that exaltation we, his followers, ought to rejoice
+with and in him, if indeed we love him. The declaration, “_The Father
+is greater than I_,” is not inconsistent with the preceding
+declaration, “He that hath seen me hath seen the Father,” for that
+declaration is interpreted by the one which immediately follows, “I am
+in the Father and the Father in me;” he that has a spiritual
+apprehension of Christ has a spiritual apprehension of the Father, who
+is manifested in and through him. Nor is it inconsistent with Christ’s
+declaration, “I and my Father are one,” for Christ as the protector of
+his people may be one with the Father, and yet the Father may be
+greater than the Son in the eternal relation between the two. Nor is
+it inconsistent with John’s declaration that “The Word was God,” for
+the _Word_ is not Jesus Christ (see ch. 1:1, note), but God as
+manifested to the race, Jesus Christ being the Word _made flesh_ (ch.
+1:14). It is inconsistent with any view of Christ’s character which
+denies the essential divinity of his nature; for the creature cannot
+say of God, without an extraordinarily irreverent egotism, “My Father
+is greater than I.” “The creature who should say, ‘God is greater than
+I,’ would blaspheme no less than one who should say, ‘I am equal with
+God.’ God alone can compare himself with God.”--(_Godet._) It accords
+with Christ’s habitual teaching concerning himself, as one who is sent
+forth the Father, derives his authority from the Father, does all
+things through the power of the Father, in all things obeys the will
+of the Father, and will return to the Father again (Matt. 11:26, 27;
+20:23; John 5:19, 22, 26, 27; 6:57; 8:18, 29; 10:18, 36; 15:15;
+17:18); and with that of the N. T. generally, which constantly
+represents Christ as receiving his divine power as Creator, Redeemer,
+and Judge from the Father (Ephes. 1:20-22; Phil. 2:9; Heb. 1:8, 9; 1
+Cor. 15:28). Jesus Christ is God _manifest in the flesh_, and God in
+his absolute essence is greater than any manifestation of him is or
+can be. As the artist is greater than his picture, the architect than
+his house, the orator than his oration, so God is greater than the
+Word through which he utters himself to human apprehension. In thus
+interpreting this much debated passage, according to the plain and
+natural meaning of the words, and, as it seems to me, the teachings of
+Christ and his apostles, I accept substantially the interpretation of
+Meyer, who sees in this declaration an illustration of “the absolute
+monotheism of Jesus (ch. 17:3), and of the whole N. T., according to
+which the Son, although of divine essence, of one nature with the
+Father (ch. 1:1; Phil. 2:6; Col. 1:15-18), nevertheless was and is and
+remains subordinated to the Father, the immutably higher one, since
+the Son as Organ, as Commissioner of the Father, as Intercessor with
+Him, etc., has received his whole power in the kingly office from the
+Father (ch. 17:5), and, after the accomplishment of the work committed
+to him, will restore it to the Father (1 Cor. 15:28).” To the same
+effect, but more concisely, Edward H. Sears (_Heart of Christ_): “God
+as absolute is more than God as revealed.” Similarly Olshausen and
+Ellicott’s Commentary. Observe, however, that Christ’s language here
+involves only the relations between the Son as incarnate and the
+Father; in saying that the Son _was_ and _remains_ subordinated to the
+Father, Meyer attributes to the words here a meaning confessedly
+borrowed from other passages.
+
+Two other interpretations have been offered from the orthodox point of
+view: (1) That Christ speaks here of himself _as a man_. But this
+ancient interpretation, invented in the early controversy with the
+Arians, and revived recently by Ryle, has not, I think, despite the
+authority of Augustine in its favor, the sanction of a single modern
+exegetical scholar of any eminence. It is repudiated by Schaff, Godet,
+Luthardt, Meyer, Alford, Tholuck. This easy method of solving the
+seeming contradictions of Christ’s mysterious nature is utterly
+untenable, for whatever opinion may be entertained respecting his
+twofold nature as both God and man, no reader is authorized to say
+what acts and words were manifestations of the human and what of the
+divine nature. It is utterly inapplicable here, for “this
+interpretation implies a mere platitude. Who needs to be told that the
+human nature is inferior to the divine?”--(_Schaff._) (2) That Christ
+here compares his present earthly condition with that to which he will
+attain in going to the Father. This is Calvin’s interpretation.
+“Christ does not here make a comparison between the divinity of the
+Father and his own, nor between his own human nature and the divine
+essence of the Father, but rather between his present state and the
+heavenly glory to which he is afterwards to be received.” To the same
+effect, substantially, are Alford, Luthardt, and Tholuck. This is
+certainly involved in the language; the return from union with
+humanity to union with the Father was a change from a lower and lesser
+to a higher and greater condition. But much more is involved, for
+Christ by his words institutes a comparison, not between his earthly
+and his heavenly condition, as does Paul in Phil. 2:6-11, but between
+himself and his Father.
+
+
+    29 And now I have told you before it come to pass, that,
+       when it is come to pass, ye might believe.
+
+
+    30 Hereafter I will not talk much with you: for the
+       prince[568] of this world cometh, and hath nothing[569] in
+       me.
+
+          [568] ch. 16:11; Ephes. 2:2.
+
+          [569] 2 Cor. 5:21; Heb. 4:15; 1 John 3:5.
+
+
+    31 But that the world may know that I love the Father;
+       and as[570] the Father gave me commandment, even so I do.
+       Arise, let us go hence.
+
+          [570] Ps. 40:8; Phil. 2:8.
+
+=29-31. And now I have told you * * * that when it is come to pass ye
+might have faith.= That is, before the Passion he foretells it and
+directs the thoughts and hopes of his disciples to a point beyond, to
+the results which are to be produced by the crucifixion, so that when
+the night of darkness comes these words may remain to keep alive their
+faith in him as one not _dead_, but only gone to the companionship of
+the Father, and coming again _with the Father_ to be the spiritual and
+indwelling companion of his own. Indirectly the office of prophecy is
+implied in these words; it is not to give in the present a clear view
+of the future, but to sustain faith and hope and courage, and make it
+clear to the believer, when the events themselves take place, that
+nothing is unexpected and unprovided for by his Father and
+Saviour.--=The prince of this world is coming.= See note on ch. 12:31.
+“Jesus sees the devil himself in the agents and executors of his
+designs (ch. 13:2, 27; 6:70; Luke 4:13).”--(_Meyer._) And yet the cup
+which they presented to him he accounts the cup which his Father
+giveth him (ch. 18:11), for even the prince of this world is not
+beyond the supreme control of God. The language here, as in ch. 12:31,
+plainly implies Christ’s belief in a personal devil, and the devil’s
+influence over and use of men as his instruments.--=Hath nothing in
+me.= Satan never succeeds in the accomplishment of his evil designs
+except when he finds _in_ the tempted something that recognizes him
+and pays allegiance to him. He that is only _in_ the world but not of
+the world may be _under_ the power of Satan, but cannot be _in_ his
+power. The declaration here is confirmatory of that implied by ch.
+8:46.--=But that the world may know that I love the Father=, etc.,
+* * * =arise, let us go hence=. Our English version is erroneously
+punctuated. There should be no break in the verse. Christ knew that
+Judas had gone out to perfect arrangements for the betrayal, knew the
+shame and torture that were before him, knew also the power of the
+Father to accomplish the world’s redemption by that suffering if it
+was endured to the end, and bade his disciples arise that they might
+go forth with him, as he went forth to show the world his love for and
+obedience to the Father. Thus, as he has just told his disciples that
+they are to show their love to him by their obedience (ver. 21, 23),
+he prepares to show his love to the Father by his obedience. But
+though they arose, they did not go immediately out. See Prel. Note to
+next chapter, and ch. 18:1.
+
+
+
+
+                               CHAPTER XV.
+
+
+Ch. 15:1-27. CHRIST AND HIS CHURCH.--CHRIST ABIDES IN THE SOUL.--THE
+SOUL IS SAFE ONLY AS IT ABIDES IN CHRIST.--THIS ABIDING IS THE
+CONDITION OF SUCCESSFUL PRAYER; OF PRACTICAL GODLINESS; OF
+SELF-SACRIFICING LOVE; OF SPIRITUAL JOY.--CHRIST A REVEALER, NOT A
+LAW-GIVER.--THE WORLD AND THE CHURCH.--THE PERSECUTION OF THE WORLD;
+THE WITNESSING POWER OF THE CHURCH.
+
+PRELIMINARY NOTE.--Some scholars suppose that Christ, at the close of
+the preceding discourse, arose with his disciples and passed out of
+the room where they had been at supper into the valley of the Kedron,
+the vicinity of the garden of Gethsemane, and that the discourse was
+continued there, in or near one of the vineyards which abound in the
+neighborhood of the city. Others suppose that they arose to go; that,
+the heart of the Master being surcharged with the truth which he was
+endeavoring to express to them, the Divine Immanence, he broke forth
+afresh with the same truth in a new form, and that the discourse
+recorded in this and the next chapter, and the prayer recorded in ch.
+17, were uttered in the same room in which the preceding discourse was
+uttered. Both suppositions are purely conjectural; the latter appears
+to me the more rational, because: (1) The truths embodied in this and
+the succeeding chapter are the same as the one embodied in the
+preceding one; the form alone varies. The structure and the fibre of
+the discourse is that of one which flows from a heart burdened with
+a profound truth which can be expressed only by reiteration, and even
+then only inadequately. (2) It is hardly credible that such a
+conversation could have been uttered, as some have imagined, while
+Jesus and his disciples were on their way out of the city; and no
+reason is offered for the hypothesis that it was abruptly broken off
+and transferred to another and apparently less convenient place. (3)
+Ch. 18:1 plainly implies that Jesus did not _go forth_, _i. e._, from
+the room where they were gathered, till the end of this conversation
+with them and after the prayer with which it was closed. Various
+hypotheses have also been proffered respecting the probable
+circumstance that suggested to Christ the metaphor which underlies the
+first part of this chapter: Vineyards on the way to Gethsemane
+(_Lampe_), the carved vine on the great doors of the temple
+(_Rosenmuller_), a vine trained about the window of the great chamber
+(_Knapp_), the cup so lately partaken (_Meyer_, _Stier_), O. T.
+symbolism of the vineyard and the vine (_Alford_). These are also all
+conjectural; it is enough to say that the parable here must be studied
+in the light of the teachings both of nature and of the O. T. use of
+nature in the passages below referred to. The use of the vine as a
+symbol by O. T. prophets was so familiar that it could hardly have
+been absent from the minds of both Christ and the apostles. Examine
+with care Jer. 2:21; Ezek. 15:2, 6; and especially Psalm 80:8-19, and
+Isaiah 5:1-7. The truth taught here by a metaphor is the same as that
+taught in the preceding chapter unmetaphorically, and in other
+passages by other metaphors. (1) The vine and its branches are a
+perpetual parable of Christ and his church. It is not enough to learn
+of Christ as from a teacher, to follow him as an example, or to accept
+forgiveness through him as both priest and sacrifice; we must be
+personally united to him, and from him draw our spiritual life, and so
+grow into his image. As the branch draws its sap by a continuous flow
+from the vine, and becomes identified with it in character, and bears
+its fruit, and dies when separated from it, so we must abide in a
+living Christ, draw our spiritual sustenance from him, become more and
+more Christlike in our nature, and bear his fruit in our lives. See
+John 6:56-58, note, and refs. there cited. (2) In the O. T. imagery
+the vine planted by the husbandman was the house of Israel. But
+despite the divine cultivator it brought forth wild grapes; it proved
+to be no _true_ vine. Wherefore it was broken down, laid waste,
+burned, and a new vine was planted in its place. This _true_ vine is
+Christ; not the man Christ Jesus, but the living, abiding Christ, the
+Christ who is with his people alway, even unto the end of the world
+(Matt. 28:20), the Christ whose true body is his church (1 Cor.
+12:27), who is the head from which they all draw their life (Ephes.
+4:15; Col. 1:18), who reproduces himself in every true disciple, since
+only they in whom is the spirit of Christ are truly his (Rom. 8:9),
+and who is thus far more widely and potently in the earth to-day than
+he ever was or could be in the flesh. This living and perpetually
+incarnate Christ is in a sense identical with his living church, as
+the vine is identical with its branches; for as there could be no vine
+without branches, so neither could this Christ be without the church
+which he animates. This Christ incarnate, not in the body of a single
+man, but in the church universal which is now his body, is the true
+Israel of God, the nation to whom the kingdom of God has been given,
+that was taken from the old Israel because it brought not forth the
+fruits thereof (Matt. 21:43). This _true_ vine is contrasted with the
+old Israel which proved to be no true vine. No longer is there any
+possibility that the vine shall be broken down and destroyed with fire
+as the old vine was (Isa. 5:5; Ps. 80:16); but each branch that abides
+not in this everlasting vine, this living, perpetually incarnate and
+ever extending Christ, is broken off from the vine and destroyed. In
+brief, in studying this parable, the student must not forget, what the
+commentators have often forgotten, that throughout this last discourse
+with his disciples Christ speaks of himself not as a man about to die,
+but as a living Christ, forever incarnate in the hearts and lives of
+his own, living on in the world with mightier and wider influence, and
+in more intimate communion and companionship with his disciples after
+his crucifixion than before. It is this ever-living Christ, reproduced
+in all his members, and spreading over the whole earth, that is the
+true vine, in contrast with the old Israel, which proved to be no true
+vine; of this vine the Father is the husbandman; in this vine each
+individual disciple is a branch or shoot.
+
+
+     1 I am the true vine,[571] and my Father is the
+       husbandman.[572]
+
+          [571] Isa. 4:2.
+
+          [572] Cant. 8:12.
+
+
+     2 Every branch[573] in me that beareth not fruit he taketh
+       away: and every _branch_ that beareth[574] fruit, he
+       purgeth it, that it may bring forth more fruit.
+
+          [573] Matt. 15:13.
+
+          [574] Heb. 12:15; Rev. 3:19.
+
+=1, 2. I am the true vine.= So he is the _true_ light (ch. 1:9) and
+_true_ bread (ch. 6:32, 33), the spiritual being the true, the
+external and material being the shadows that are “figures of the true”
+(Heb. 9:24). The images of the Bible, especially those employed by
+Christ, are not merely poetic figures. The outward world is a real
+symbol of the invisible world, physical growths are a parable of
+spiritual growths, the kingdom of nature a picture of the kingdom of
+grace, because both come from the same creative hand, are made
+subject to the same great laws, and are under the same great King. The
+physical vine is the shadow; Christ is the true, real vine, whom the
+shadow symbolizes; and it will last when the shadow has passed away;
+as he is the true priest and sacrifice, outlasting the apparent
+priest and sacrifice of the O. T. dispensation.--=My Father is the
+husbandman.= Cultivating the vine, and superintending its growth. This
+cultivation has been going on through the centuries, in all the growth
+of that invisible but perpetually incarnated Christ whose body is the
+church, and who dwells in and is therefore represented by all his
+members. The language shows clearly that it is not of the man Christ
+Jesus about to die upon the cross, but of the ever-living Christ,
+immanent in the Holy Catholic Church, that he here speaks.--=Every
+branch in me that beareth not fruit.= How can a branch be in Christ
+and bear no fruit? Calvin’s explanation that _in me_ is equivalent to
+_supposed to be in me_ is inadmissible. It does not explain Christ’s
+words, but substitutes others for them. Alford’s explanation is
+better, but it labors under the serious disadvantage of substituting
+for Christ’s declaration “I am the vine,” the very different
+declaration, The visible church is the vine. “The vine is the visible
+church here, of which Christ is the _inclusive_ head; the vine
+_contains_ the branches, hence the unfruitful as well as the fruitful
+are _in me_.” But to be in the visible church and to be in living
+communion with Christ are very different things. I should rather say
+that Christ here lays down, in a simile, the general law that to him
+that hath shall be given, and from him that hath not shall be taken
+away even that which he hath. If the soul, in the measure in which it
+has knowledge of Christ, bears Christian fruit, it will grow more and
+more into oneness with and likeness of Christ; if, on the other hand,
+it does not realize the fruits of its knowledge in a life fruitful in
+Christian works, it will gradually lose its knowledge and become
+separated from Christ. Thus both the grafting into and the separating
+from the vine are in the spiritual experience gradual processes, and
+they depend on the fidelity with which the conscious branch avails
+itself of its privilege, and shows itself worthy of larger privilege.
+Thus Christ gives grace for grace (ch. 1:16).--=He taketh away.= The
+same word (αἴρω) is used in 1 Cor. 5:2 of excommunication; that
+indicates the meaning here. It is not declared that the fruitless
+Christian shall be destroyed, though later, in ver. 6, destruction
+is declared to be the final result of cutting off from Christ.
+Fruitlessness cuts off (excommunicates) the soul from communion with
+and drawing life from Christ; this ends in spiritual withering, death,
+and destruction (ver. 6). Thus this declaration is the converse of
+that of ch. 14:23, “If a man love me he will keep my words (bear my
+fruit), and my Father will love him, and we will come unto him and
+make our abode with him.” If he keep not Christ’s words (bear not
+Christ’s fruit), he will not have the abiding of the Father and the
+Son. The fruit of Christ is the same as the fruit of the Spirit (Gal.
+5:22, 23); and in the measure in which this fruit is borne in the
+life, is the soul enriched in the spiritual knowledge of Christ which
+enables it to bear still more fruit. Thus fruitfulness in the
+life develops the consciousness of Christ’s indwelling, and the
+consciousness of Christ’s indwelling in the soul develops Christian
+fruitfulness in the life. The whole truth is well illustrated by 2
+Pet. 1:5-9.--=And every branch that beareth fruit, he cleanseth it
+that it may bring forth more fruit.= The word rendered in ver. 2
+_purgeth_ and that rendered in ver. 3 _clean_ are radically the same.
+Christ cleanseth the soul (1) by the operation of the law that right
+doing develops right feeling and opens the heart to higher influences
+(ch. 7:17); (2) by the sanctifying influences of the Holy Spirit,
+which is given to each soul in the measure in which each proves itself
+worthy of and willing to receive him; (3) by the discipline of life,
+which is the manifestation of God’s special love to the soul (Heb.
+12:6). The object of all this redemptive work is in order that (ἵνα)
+the soul may bring forth more fruit. Thus Christian fruitfulness in
+the life is both the condition and the final result of the divine
+purifying process in the life of the soul.
+
+
+     3 Now ye[575] are clean through the word which I have
+       spoken unto you.
+
+          [575] ch. 17:17; Ephes. 5:26; 1 Pet. 1:22.
+
+
+     4 Abide[576] in me, and I in you. As[577] the branch cannot
+       bear fruit of itself, except it abide in the vine; no more
+       can ye, except ye abide in me.
+
+          [576] 1 John 2:6.
+
+          [577] Hosea 14:8; Gal. 2:20; Phil. 1:11.
+
+=3, 4. Already ye are clean through the word which I have spoken unto
+you.= Ver. 3 must be read in connection with ver. 4, to which it is
+introductory. _Through_ (δὶα) always indicates the instrument, never
+the cause. The spoken word is the instrument in God’s hand for the
+cleansing of the soul (ch. 17:17); and when received by an obedient
+faith, becomes the means of regeneration (James 1:18; 1 Pet. 1:23) and
+the power of God unto salvation (Rom. 1:16). This word is not any
+particular utterance of Christ, but his whole ministry, both of
+promise and teaching, including his gift of pardon and peace, and his
+call to Christian activity. The meaning, then, is this: You are
+already cleansed from past sin through your acceptance of and
+obedience to my word. But you are not to imagine that my work is done
+when I depart and cease to be visibly present with you. You are still
+to abide in me spiritually; for without this spiritual abiding all
+your past cleansing can accomplish nothing; without me as a living and
+life-giving Saviour you can bear no Christ-like fruit in your lives.
+The lesson for us is that Christ’s work was not finished (though his
+sacrifice was) on the cross, that our work is not finished in
+accepting forgiveness through him and consecrating ourselves to
+obedience to his will, but that the finished work of his death was
+only preparatory for the entire work of his life in us (Rom. 5:10),
+and that our acceptance of pardon is only a preparation for a life
+continually hid with Christ in God (Gal. 2:20; Col. 3:3).--=Abide in
+me and I in you.= This is not a direction and a promise, equivalent
+to, If you abide in me I will abide in you; it is a twofold direction:
+Abide in me; see to it that I abide in you. It thus implies that
+Christ’s indwelling in us is dependent upon ourselves. If any man hear
+Christ’s voice and opens the door, Christ comes in to him and sups
+with him (Rev. 3:20). He that hungers and thirsts after righteousness
+is filled (Matt. 5:6). By fidelity and obedience we abide in Christ;
+by docility and spiritual obedience we open the door that Christ may
+abide with us.--=As the branch cannot bear fruit of itself= (ἀφ
+ἑαυτοῦ) =except it abide in the vine, no more can ye except ye abide
+in me=. So the Son can do nothing of _himself_ (ch. 5:19, note), but
+does all things abiding in and through the power of the Father. The
+disciple abiding in Christ comes at last to abide with Christ in the
+Father; and this is the consummation, when the Father becomes all in
+all (ch. 17:21, 24; 1 Cor. 15:28). Thus all spiritual life comes from
+the Father by Christ, through the instrumentality of the word, to the
+soul that abides in and with Christ as Christ abides in and with the
+Father.
+
+
+     5 I am the vine, ye _are_ the branches; He that abideth in
+       me, and I in him, the same bringeth forth much fruit: for
+       without me ye can do nothing.
+
+
+     6 If a[578] man abide not in me, he is cast forth as a
+       branch, and is withered; and men gather them, and cast
+       _them_ into the fire, and they are burned.
+
+          [578] Matt. 3:10; 7:19.
+
+=5, 6. I am the vine, ye are the branches.= Note the contrast. No mere
+teacher or prophet could have spoken thus to his fellow-creatures.--=He
+that abideth in me and I in him, the same bringeth forth much fruit.=
+This mystical dwelling with a living and present Christ is the
+condition of a fruitful Christian character.--=Because apart from me
+ye can do nothing.= Rather _severed_, as a branch from the vine; and
+the negation is intense, a double negative: _ye can by no means do
+anything_. All Christless activity counts for nothing; it harvests
+“nothing but leaves.” Thus moral excellence is not the preparation for
+and the condition of spiritual life; spiritual life is the preparation
+for and the condition of moral excellence. Though each promotes the
+other, the first step for the reforming soul should be to seek union
+with Christ, without whom we can do nothing. Contrast with Christ’s
+declaration here Paul’s in Phil. 4:13, “I can do all things through
+Him (Christ) that strengtheneth me.” No conclusion can be drawn from
+this utterance respecting the vexed question of the natural ability of
+the soul to repent of sin and accept Christ by faith. For Christ is
+here speaking to those who have thus accepted him, and he declares
+simply the condition of fruitful Christian activity for all those who
+are, at least in avowed purpose, already his.--=In case any one shall
+not have abided in me he has been cast out like the branch that is
+withered, and they gather them together and they are burned.= This
+translation is Meyer’s, who thus comments on the significance of the
+change in the tenses: “Jesus places himself at the point of time of
+the execution of the last judgment, when those who have fallen away
+from him are gathered together and cast into the fire, after they have
+been previously cast out of his communion and become withered, having
+completely lost the true life.” They that gather the withered branches
+for the fire are not _men_, but the angels (Matt. 13:49, 50). The
+metaphorical language ought not, however, to be too far pressed. The
+parable ends in a tragic consummation, but Christ pictures only the
+end of the fruitless and severed branches, as a warning to the
+disciples; he does not declare that this fate actually impends over
+any truly new-born soul. Hence we cannot deduce from his language the
+conclusion of Meyer and Alford that the verse involves the possibility
+of falling from grace. The whole teaching is full of warning to every
+one to make his calling and election sure, not to rest in a “finished
+salvation;” and in this it corresponds with the uniform teaching of
+the N. T. (Phil. 2:12, 13; Heb. 4:11; 12:15; 2 Pet. 1:10). The
+admonition is somewhat analogous to and may be interpreted by that of
+Paul in Ephes. 5:6, 7, and Col. 3:5, an admonition pertinent to all
+who substitute a supposed faith in Christ’s perfect work for practical
+obedience, a faith that works by love. Alford’s interpretation
+“_burneth_, not is burned in any sense of being consumed,” is a
+striking illustration, such as Alford does not often afford, of
+modifying the text to escape an unwelcome conclusion. The verb
+(καίεται) is in the passive tense, and the figure is certainly one of
+destruction, not of torment. But it is not to be taken literally. The
+essential truth which underlies the metaphor is simply this, that the
+soul which is separated from Christ is separated from the source of
+spiritual life, withers away, and is eventually destroyed. What is
+soul destruction is a question not here considered.
+
+
+     7 If ye abide in me, and my words abide in you, ye[579]
+       shall ask what ye will, and it shall be done unto you.
+
+          [579] ch. 16:23.
+
+
+     8 Herein is my Father glorified, that ye bear much fruit;
+       so shall ye be my disciples.
+
+=7, 8. If ye abide in me and my words abide in you, ye shall ask what
+ye will, and it shall be done unto you. Therein is my Father
+glorified; so that ye shall bear much fruit and shall become my
+disciples.= The _words_ of Christ are his whole teaching, his
+commandments, revelations, promises; to be accepted by obedience,
+faith, hope. They are said to abide in the soul only as they spring up
+and bear fruit in the life (Matt. 13:8, 23). Thus to have Christ’s
+words abiding in us is the same as to bear Christian fruit. To him who
+thus abides in Christ and bears his fruit this promise is made,
+analogous to and interpreted by that of ch. 14:13, 14. The prayers of
+those who are thus pervaded by the spirit of Christ are, like their
+Master’s, those of not merely a humble submission to, but a supreme
+desire for, the will of God (Matt. 6:9, 10; 26:39).--Hence in
+answering them the Father is glorified. For the prayer of him in whom
+Christ’s words abide will always embrace a supreme desire for the
+Father’s glory. Comp. Christ’s prayer in ch. 17. Answer to such
+prayers is given that the praying Christian may both bear much fruit
+and become a disciple; both fruit-bearing in the life and docility of
+spirit, _i. e._, both practical obedience to Christ and the spiritual
+capacity to appreciate Christ’s instructions, are the result of this
+life of prayer, and are a divine answer to prayer. The translation
+given in the English version, _so shall ye be my disciples_, is
+possibly legitimate, but it reverses the true order of the spiritual
+life, by representing that fruit-bearing is the condition of becoming
+a disciple of Christ; and the other construction is both more in
+harmony with the general teaching of the N. T. and also with the
+original here. _That_ (ἵνα is _telic_) is equivalent to _in order
+that_, but the meaning is not that God is glorified for the purpose of
+perfecting Christian character, but that prayer in the name and spirit
+of Christ is answered for that purpose.
+
+
+     9 As the Father hath loved me, so have I loved you:
+       continue ye in my love.
+
+
+    10 If ye[580] keep my commandments, ye shall abide in my
+       love; even as I have kept my Father’s commandments, and
+       abide in his love.
+
+          [580] ch. 14:21, 23.
+
+
+    11 These things have I spoken unto you, that my joy might
+       remain in you, and _that_ your[581] joy might be full.
+
+          [581] ch. 16:24; 17:13.
+
+=9-11. As the Father hath loved me, so have I loved you. Abide ye in
+my love.= _As_ indicates the quality and character of the love.
+Christ’s love for the disciples is, like the Father’s love for Christ,
+a love personal, warm, strong; but one that does not shield from all
+temptation, suffering, or even injustice. The word rendered _continue_
+in ver. 9 is the same rendered _abide_ in ver. 7. _My_ love is
+Christ’s love for us, not our love for him. The meaning then is, I
+have loved you with the love which the Father has for me; so live as
+to retain this love. And the next sentence indicates how this is to be
+done.--=If ye keep my commandments ye shall abide in my love, even
+as=, etc. On the meaning of the word _keep_, see ch. 14:21, note. The
+commandments are all summed up in the one command, “Follow me,” and
+this again is interpreted by the command, “That ye love one another as
+I have loved you.” Love is the key to Christ’s character; to love is
+to follow Christ. A life of asceticism or of retirement and meditation
+is not the way to this indwelling with Christ. The condition is love
+in activity of service; a love and life like that of Christ, which was
+neither one of asceticism nor one of repose.--=These things have I
+spoken unto you that my joy might remain in you, and your joy might be
+full.= One object of his address (comp. ver. 17; ch. 16:1, 4, 33) is
+that he may perfect in them and in us that Christian joy which is one
+of the fruits of the Spirit (Gal. 5:22; Rom. 14:17), joy in the Lord,
+_i. e._, in his companionship, in fulfilling his will, in suffering
+with and for him, in doing his service (Acts 5:41; Phil. 2:17, 18;
+4:4); the joy which Christ sets before himself, and for which he
+endured the cross, despising the shame (Luke 24:26; Heb. 12:2). By _my
+joy_ is meant, not joy concerning Christ, nor joy derived from Christ,
+nor joy of Christ himself in us, his disciples, though this last is a
+possible interpretation, but his own joy, _i. e._, joy like his,
+having the same source in God and the same quality, enduring and
+invincible. And if this joy is in the soul, the soul is _full_; it
+leaves nothing to be desired. In words there is, in experience there
+is not, a contradiction in the implication that he who was a man of
+sorrows and acquainted with grief was also one possessing the most
+radiant joyfulness. This promise of joy, uttered by Christ just before
+Gethsemane and Calvary, is itself a song in the night, and a promise
+of one to every Christian soul in its own passion hour.
+
+
+    12 This[582] is my commandment, That ye love one another,
+       as I have loved you.
+
+          [582] ch. 13:34.
+
+
+    13 Greater love[583] hath no man than this, that a man lay
+       down his life for his friends.
+
+          [583] Rom. 5:7, 8.
+
+
+    14 Ye[584] are my friends, if ye do whatsoever I command
+       you.
+
+          [584] verse 10.
+
+=12-14. This is my commandment, that=, etc. Comp. ch. 13:34, note.
+Christ reiterates the commandment which he has before given, and
+points to his own life as the true interpreter of that commandment, in
+order that he may guard them and us against that Pharisaic obedience
+of external rules which selfishness and earthliness are continually
+substituting for a spiritual obedience to the one interior law of
+Christian character, self-sacrificing love.--=Greater love hath no one
+than this, that one lay down his life for his friends.= Beware of
+reading this as though laying down the life were equivalent to dying.
+To die for a friend is not the greatest manifestation of love; to live
+for him, by consecrating the whole life to him, is far greater. See
+ch. 10:11, 17, notes.--As Christ consecrates not only his earthly
+life, but, in his intercession with us and for us, his eternal life,
+to his friends, so, if we are his friends, we shall lay down our lives
+for him, not necessarily by dying for him, but by doing whatsoever he
+commands us, that is, by living for him. Thus Christ points out at
+once both the perfection of his love for his disciples and the
+perfection of that love which he desires from his disciples. He does
+not here say, however, that to lay down one’s life for one’s friends
+is the highest manifestation of love; still higher is that
+manifestation made by laying down the life for enemies. (Rom. 5:8; 1
+John 4:10.)
+
+
+    15 Henceforth I call you not servants; for the servant
+       knoweth not what his lord doeth: but I have called you
+       friends:[585] for all things that I have heard of my Father
+       I have made known unto you.
+
+          [585] James 2:23.
+
+=15. 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 known unto you.= There is a
+verbal but not a spiritual inconsistency between the language here and
+that of ver. 20. The service which Christ expects of his disciples is
+that of love. His declaration here explains his previous language,
+which is that of authority. He has said, “I am your Lord and Master”
+(ch. 13:13), and has reiterated again and again that the condition of
+their spiritual life is obedience to his commandments (ch. 14:15, 23;
+15:10). He now explains the sense in which he is a lawgiver. He does
+not issue an imperial ukase and demand of his disciples a blind and
+unquestioning obedience; he speaks as a divine friend, interpreting to
+his disciples those laws of the spiritual life which he has himself
+learned in the indwelling of the Father.
+
+
+    16 Ye[586] have not chosen me, but I have chosen you, and
+       ordained[587] you, that ye should go and bring forth fruit,
+       and _that_ your fruit should remain: that whatsoever[588]
+       ye shall ask of the Father in my name, he may give it you.
+
+          [586] 1 John 4:10, 19.
+
+          [587] Ephes. 2:10.
+
+          [588] verse 7; ch. 14:13.
+
+=16. Ye have not chosen me, but I have chosen you and ordained you.=
+Primarily the reference is to the choice of the twelve from among the
+disciples of Christ to be witnesses and apostles (Luke 6:13; John
+6:70; Acts 9:15); and this choice did not prevent one of them from
+becoming an apostate. It is Christ who chooses for each one of us his
+place and work in life. That this is the primary meaning is evident,
+not only from the parallel language employed in the passages above
+cited, but also from the second clause of the verse here. The word
+rendered _ordained_ is literally _placed_; and that is the meaning in
+this passage: I have chosen you and appointed you your place in life.
+So in Acts 13:47; 20:28; 1 Tim. 2:12. But it is also clear from the
+language of ver. 19, _I have chosen you out of the world_, that Christ
+refers not merely to a choice of the twelve from among the whole
+discipleship for a particular work, but also to a choice of them from
+the world to be followers of him. And as an historic fact, so far as
+we know the history of the twelve, each one was first called by
+Christ. See for example Matt. 9:9; Mark 1:16-20; John 1:43. The vine
+precedes the branches; the first life flows from the vine into the
+branches; the first choice is the choice of the dead soul by the
+living Christ, not the choice of the living Christ by the dead soul.
+We love him because he first loves us (1 John 4:10, 19; Ephes. 2:4,
+5), and choose him because he first chooses us. And, however difficult
+it may be for us to reconcile this truth with our _a priori_
+conceptions of divine impartiality, rightly held it is an inspiration
+to Christian activity and a source of Christian humility. “Even when
+this doctrine of election has taken a narrow form--even when it has
+been recognized chiefly as exclusive--it has had a mighty power over
+the hearts of men. They have given themselves up, as they never could
+do when they thought they had selected their own destiny, or were
+going on errands of their own. But when it takes the form it has
+here * * * there cannot be any principle which is at once so humbling
+and so elevating, which so takes away all notion from the disciple
+that there is any worth in his own deeds or words, which gives him so
+confident an assurance that God’s word, spoken through him or through
+any man, will not return to Him void.”--(_Maurice._)--=That you should
+go and bring forth fruit, and that your fruit should remain.= They
+were chosen that they should go forth as apostles, everywhere carrying
+the gospel of reconciliation, and bringing back to their Master the
+fruits, in sinners converted and saints edified. So every Christian is
+chosen that he may go forth out of himself, out of a life of mere
+personal enjoyment of religion, and bring forth fruit that shall abide
+in other lives after his life comes to its close. And he is bound to
+take heed that both in his life (2 John, ver. 8), and in other lives
+(Rev. 14:13), there is fruit that abides unto life eternal.--=That
+whatsoever ye shall ask of the Father in my name, he may give it you.=
+Both clauses of the verse are dependent on the general declaration, “I
+have chosen you.” For analogous construction, see ch. 13:34. Christ
+chooses his disciples that they may go out into the world and bring
+forth much fruit, and also that they may ask of the Father in his name
+what they need; that is, both for a life of Christian activity and of
+Christian devotion. And the one is necessary to the other. The
+Christian brings forth much fruit only as he has power in prayer, the
+power of a faith that God is able to do much in and through him (Phil.
+4:13); and he has power in prayer only as he brings forth much fruit
+(ch. 9:31; 14:7). Besser notes an evidence of emphasis which Christ
+lays upon prayer in the fact that prayer in the name of Jesus is urged
+in all three chapters of this farewell discourse.
+
+
+    17 These things[589] I command you, that ye love one
+       another.
+
+          [589] verse 12.
+
+=17. These things I command you that ye love one another.= _These
+things_ are all the precepts which have preceded from the beginning of
+this interview, ch. 13:12. The whole object of Christ’s precepts is to
+produce a loving spirit and a loving life in his followers. See Matt.
+22:37-40; Rom. 13:8-10; Gal. 5:14; 1 Tim. 1:5.
+
+
+    18 If the world[590] hate you, ye know that it hated me
+       before _it hated_ you.
+
+          [590] 1 John 3:13.
+
+
+    19 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, therefore[591] the world hateth you.
+
+          [591] ch. 17:14.
+
+
+    20 Remember[592] 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[593] have kept my
+       saying, they will keep yours also.
+
+          [592] ch. 13:16; Matt. 10:24; Luke 6:40.
+
+          [593] Ezek. 3:7.
+
+
+    21 But all[594] these things will they do unto you for my
+       name’s sake, because they know not him that sent me.
+
+          [594] ch. 16:3; Matt. 10:22; 24:9.
+
+=18-21.= From this point to the end of the chapter Christ passes to
+speak of the relation of the disciples to the world, and continuing
+the theme in the next chapter, points out (ch. 16:1-4) the
+particular manifestation of the world’s enmity which the disciples may
+expect.--=If the world hates you, know that it hated me before you.=
+_The world_, in John’s use of the term, signifies the unspiritual
+portion of mankind, those who have not been taken out of an animal and
+sensual condition by being born from above. See for illustration of
+his meaning ch. 1:10, 29; 3:16; 4:42; 12:31, etc. Many in the visible
+church may be of the world; some without the visible church may not be
+of the world. It was the church which most bitterly hated Christ; the
+publicans and sinners were drawn to him, and their enthusiasm for him
+was his protection against the machinations of the hierarchy (Mark
+12:12; Luke 20:19; 22:2). Christ does not assert that the world will
+necessarily hate the disciples. The disciple’s life may be so ordered
+of God that it is never brought into direct collision with the
+self-interest, the pride, and the ambition of the world. But if the
+collision does arise, and the disciple suffers the world’s enmity, he
+is to be strengthened and comforted by the reflection that that has
+befallen him which previously befel his Master. Comp. ch. 7:7, where
+Christ declares that the world cannot hate those that act in
+accordance with worldly policies and principles, and 1 Pet. 4:12, 13;
+1 John 3:13, 14; 4:4, 5, where the apostles employ the same
+consideration employed by Christ here, and for the same purpose. It is
+better to take _know_ as an imperative than as an indicative, as an
+exhortation than as a mere statement of a fact. It is thus analogous
+to _remember_ in ver. 20.--=If ye were of the world * * * because ye
+are not of the world.= The Christian is _in_ but not _of_ the world,
+because he is born from above (John 3:3), and so is made a member of a
+kingdom which, like its king, is not of this world (ch. 8:23;
+18:36).--=Therefore the world hateth you.= Not merely because the
+disciple is chosen by Christ, but because he is chosen out of the
+world, and by his life of nonconformity bears a perpetual testimony
+against the world. This enmity is illustrated by the case of Daniel
+(Dan. 6:1-5), Peter and John (Acts 4:21), and Christ himself (John
+11:49, 50). It is aroused whenever Christian principle comes into
+collision with worldly interests.--=Be mindful of the word which I
+said unto you.= Bear it in mind as a talisman in time of persecution.
+See marg. ref. This truth, employed here and in Matt. 10:24 for
+encouragement, is assigned in ch. 13:16 as a reason for humility.--=If
+they have kept my saying they will keep yours also.= This is not to be
+regarded as ironical, as rendered by Grotius, nor is the word _keep_
+to be rendered _watch_ with a hostile intent, a forced meaning given
+to it by Bengel, nor is the language merely general and hypothetical,
+which is apparently Meyer’s interpretation. Some will persecute,
+others will accept and carefully keep, the gospel. The disciple must
+anticipate both results, persecution and glad reception. So it was in
+Paul’s experience (Acts 13:42, 45, 48, 50; 14:4; 17:4, 5, etc.). The
+most popular preachers are also the most reviled and persecuted, from
+the days of Christ down through those of Luther and Whitefield, to the
+present day.--=They will do unto you for my name’s sake.= As the name
+of Christ inspires the Christian with peculiar courage and devotion,
+so it incites in his enemies peculiar hostility. The fact that this
+hostility is directed against Christ, and that in enduring it the
+disciples are suffering for Christ and in his stead, gives them
+peculiar strength and joy in their sufferings (Acts 5:41; 21:13; Rom.
+5:3; 2 Cor. 11:23; 12:10, 11; Phil. 2:17, 18; Gal. 6:14; 1 Pet. 4:12,
+13). Thus the declaration here interprets the promise of Matt. 5:11,
+12.--=Because they know not him that sent me.= See ver. 23; ch. 8:42.
+
+
+    22 If I[595] had not come and spoken unto them, they had
+       not had sin: but[596] now they have no cloke for their sin.
+
+          [595] ch. 9:41.
+
+          [596] James 4:17.
+
+
+    23 He that hateth me hateth my Father also.
+
+
+    24 If I had not done among them the works[597] which none
+       other man did, they had not had sin: but now have they both
+       seen and hated both me and my Father.
+
+          [597] ch. 7:31.
+
+
+    25 But _this cometh to pass_, that the word might be
+       fulfilled that is written in their law, They hated[598] me
+       without a cause.
+
+          [598] Ps. 35:19; 69:4.
+
+=22-25. If I had not come * * * they had not known sin.= The meaning
+is not, They would not have had _the_ sin of hating me without a
+cause; there is no definite article attached to the word _sin_; the
+declaration is general, as it is rendered by our English version.
+Moreover, to say that men would not have been guilty of the sin of
+hating Christ if Christ had never come to their knowledge is to utter
+the merest truism. This, though it is the common interpretation, and
+is adopted, though not defended, by such scholars as Meyer and Alford,
+seems to me utterly untenable. Nor is the meaning, They would not have
+had so great sin; Christ often uses metaphor, _but he never
+exaggerates_. By his death the Lamb of God has taken away, not some
+sins from the world, but _the sin of the world_. See ch. 1:29, note.
+Hence the only sin for which men are condemned is that of deliberately
+rejecting the offer of free forgiveness and a new life through Jesus
+Christ (ch. 3:18, 19, notes). Other sins are not reckoned against them
+(Acts 17:30; Rom. 3:25). They are judged by Christ, because they are
+judged worthy of life if they accept his free offer of it, and
+unworthy of life if they put it away when it is offered to them (Acts
+13:46). Hence those to whom Christ has been offered are not condemned
+because of their past sins, which are freely forgiven; they are
+measured by their acceptance or rejection of Him. “No man shall die in
+his sins, except him who through unbelief thrusts from him the
+forgiveness of sin, which in the name of Jesus is offered to him. This
+is the real sin which contains all others. For if the word of Christ
+was received every sin would be forgiven and remitted; but since men
+will not receive it, this constitutes a sin which is not to be
+forgiven.”--(_Luther._)--=But now they have no cloak for their sin.=
+No cover or excuse. Ignorance is an excuse; but when the offer of
+pardon and a new life is refused, the sin is shown to be deliberately
+chosen. Every man naturally seeks an excuse for his sin (Gen. 3:12,
+13). Christ takes away every excuse and leaves the sinner, at the
+judgment day, to the sentence of condemnation. “I would * * * but ye
+would not” (Matt. 23:37).--=He that hateth me hateth my Father also.=
+Because Christ is the manifestation of the Father, therefore
+anti-Christ is anti-God. See ch. 8:42.--=If I had not done among them
+works which none other did.= Not merely _miracles_; the whole
+life-work of beneficent activity is that which attested to the Jews
+Christ’s character; and the whole work of beneficent activity wrought
+by him in the church universal is the ever-living testimony to the
+divine nature and authority of Christianity. The evidence of a divine
+redemption through Jesus Christ is cumulative; and the sin of hating
+Christ, as embodied in Christian principles, truths, and lives, is
+consequently continually enhanced.--=They have both seen and hated
+both me and my Father.= This was literally true in respect to the
+hierarchy at Jerusalem, who even as these words were spoken were
+plotting with Judas for the arrest and execution of Christ. They
+determined to slay him, because in no other way could they countervail
+his wonderful works (ch. 11:47-50).--=They hated me without a
+cause.= See marg. ref. The language was employed by the original
+author--whether David or not is not quite certain--not with any
+distinct understanding of its prophetic significance. It is here
+applied by Christ to himself, not by an accommodation, but because all
+godly suffering in the O. T. was itself a type of the great sacrifice
+for God and man consummated by the cross of Christ, as all suffering
+in the Christian church fills up what is lacking of that sacrifice to
+perfect the world’s redemption (Col. 1:24). “These (verses 21-25)
+are perhaps the most terrible words in the O. T. or the N. T. No
+descriptions of divine punishment which are written anywhere can come
+the least into comparison with them for awfulness and horror. This
+gratuitous hatred, this hatred of Christ by men because they hate God,
+this hatred of God because he has manifested and proved himself to be
+love, is something which passes all our conception, and yet which
+would not mean anything to us if our conscience did not bear witness
+that the possibility of it lies in ourselves. Do not let us put away
+that thought, brethren, or the one which is closely akin to it, that
+such hatred is only possible in a nation which, like the Jewish, is
+full of religious knowledge and of religious profession.”--(_Maurice._)
+
+
+    26 But when the Comforter[599] is come, whom I will send
+       unto you from the Father, _even_ the Spirit of truth, which
+       proceedeth from the Father, he[600] shall testify of me:
+
+          [599] ch. 14:17.
+
+          [600] 1 John 5:6.
+
+
+    27 And ye[601] also shall bear witness, because ye[602]
+       have been with me from the beginning.
+
+          [601] Luke 24:48; Acts 2:32; 4:20, 33; 2 Pet. 1:16.
+
+          [602] 1 John 1:2.
+
+=26, 27. But when the Comforter is come whom I will send unto you from
+the presence of= (παρὰ) =the Father= (ch. 14:16), =even the Spirit of
+truth= (ch. 14:17, note), =which proceedeth from the presence= (παρὰ)
+=of the Father=. On the meaning of the particle here rendered _from_,
+see ch. 5:34, note. These two clauses are not repetitions; the one
+defines the other. The Comforter whom Jesus sent at the day of
+Pentecost to the church is that Spirit of truth who ever proceeds from
+the Father. Christ attributes all blessed redemptive influences in the
+last instance to his Father; as he is himself from the Father, so the
+Spirit is from the Father (ch. 7:29; 8:26, 38; 10:18; Gal. 4:6), and
+is sometimes called his (Christ’s) Spirit (Rom. 8:9; Gal. 4:6; Phil.
+1:19; 1 Pet. 1:11). To trace out from this verse the eternal relations
+between the Father, Son, and Holy Ghost, is to import into this
+spiritual converse the unspiritual metaphysics of the scholastic
+period of theology.--=He shall testify of me= (ch. 16:13-15). =And ye
+also shall bear witness, because ye have been with me from the
+beginning= (Luke 1:2; Acts 1:22). A double testimony to the truth of
+Christianity, the spiritual and the historical. After Christ’s death
+and resurrection the Spirit made clear to the apostles the meaning of
+the enigma, interpreted the prophets to them, and opened unto them the
+true nature of Christ’s spiritual kingdom, that they might testify
+unto others (Acts 1:8; 1 Cor. 2:9, 10; comp. Matt. 10:20; Mark 13:11).
+The apostles also testified to the facts which they had themselves
+witnessed in the life, death, and resurrection of Christ, as evidences
+of his Messiahship (Acts 1:22; 3:15). But, secondarily, every
+Christian is a witness of Christ by his own life and conversation,
+testifying things which in his own experience he has both seen and
+heard; and the Spirit of truth bears witness both in him and through
+him to the power of God in a devout life (Rom. 8:16; 9:1; 1 Cor.
+12:8-11; 1 Pet. 1:11; 1 John 3:24).
+
+
+
+
+                               CHAPTER XVI.
+
+
+Ch. 16:1-33. CLOSE OF CHRIST’S DISCOURSE.--THE PRESENCE, OFFICE, AND
+WORK OF THE HOLY SPIRIT MORE FULLY DESCRIBED.
+
+
+     1 These things have I spoken unto you, that ye should not
+       be offended.
+
+
+     2 They shall put you out of the synagogues: yea, the time
+       cometh, that whosoever[603] killeth you will think that he
+       doeth God service.
+
+          [603] Acts 26:9-11.
+
+=1, 2. These things have I spoken unto you that ye should not be
+offended.= Scandalized; caused to fall into sin. See Matt. 5:29, note;
+15:12; 17:27; John 6:61; 1 Cor. 8:13. The object of Christ’s teaching
+in these chapters is not merely to impart consolation to the apostles
+in their impending sorrow in his death, but to impart strength to his
+disciples throughout all time in their experience of temptation.--=They
+shall put you out of the synagogues.= Excommunicate you. This was not
+in that age a mere ecclesiastical censure; it involved the most
+serious consequences, in exclusion from all business and secular
+relations with men. See ch. 9:22, note.--=Yea, the hour cometh that
+whosoever killeth you will think that he is offering a sacrifice to
+God.= Illustrated by Saul of Tarsus (see Acts 25:9), and by the
+proverb found in the Rabbinical books, “Whoever sheds the blood of the
+impious does the same as if he had offered a sacrifice;” not less
+illustrated by the history of religious persecutions, in which the
+persecutor has very generally believed that by slaying the heretic he
+was appeasing God’s wrath against the community and the church. Such
+an experience, if it came without forewarning, would endanger their
+faith. “It would be a strange result; fellowship with their brethren
+destroyed because they proclaimed the ground of fellowship; death
+inflicted upon them because they preached that death was overcome.
+Might not poor Galileans, conscious of folly and sin, often say to
+themselves: ‘We must be wrong; the rulers of the land must be wiser
+than we are. Ought we to turn the world upside down for an opinion of
+ours?’”--(_Maurice._) This is always a temptation in times when
+Christian principle seems counter to public sentiment, a temptation
+not merely to abandon Christian principle in order to conform to
+public sentiment, but to think the principle which commends itself to
+so few and arouses the hostility of so many cannot be sound. [The
+Greek student will find in Alford’s and Meyer’s interpretation of ἵνα,
+_that_, a curious illustration of the straits to which the commentator
+is put who insists on giving it always its accurate (_telic_), never
+its more popular (_ecbatic_) signification. They are compelled, in
+order to be consistent, to read this declaration, _The hour cometh in
+order that whosoever_, etc., that is, that which shall happen in the
+hour is regarded as the object of its coming; it is ordained for that
+purpose.]
+
+
+     3 And these[604] things will they do unto you, because
+       they[605] have not known the Father, nor me.
+
+          [604] ch. 15:21.
+
+          [605] 1 Cor. 2:8; 1 Tim. 1:13.
+
+
+     4 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 beginning, because
+       I was with you.
+
+=3, 4. And these things will they do unto you because they have not
+known the Father nor me.= The root of all religious intolerance is a
+narrow, false, pagan conception of God. Intolerance is impossible in a
+heart which rightly appreciates God as manifested in Christ Jesus, and
+sincerely seeks to please him by imbibing his Spirit and imitating his
+example and method. On the other hand, a conscience uninstructed by a
+measurably correct conception of God becomes itself an instigator of
+the most remorseless cruelty. The cause of the wrong is in not
+receiving as a little child the teaching of Christ, and even of nature
+(Matt. 5:45), respecting the comprehensiveness of the Divine love. All
+intolerance is rooted in self-worship, making a god of our own
+self-will.--=But these things have I told you that when the hour has
+come ye may call to mind these things, that I have told you them. But
+these things I have not told you from the beginning, because I was
+with you.= What are _these things_? Most commentators understand
+Christ to refer to his prophecies in verses 2 and 3, and they
+understand his meaning to be, _I have forewarned you of those
+persecutions, that when they come upon you you may remember that I did
+forewarn you of them_. But this interpretation is not consistent with
+the added words, _These things I have not told you from the
+beginning_; for the prophecies of future perils which threatened them
+are quite as clear in Matt. 10:17-22, 28; Mark 13:9-13; Luke 21:12-17,
+as they are here. Meyer and Godet even suppose that Matthew has
+inserted the warnings in his Gospel (ch. 10) out of their place,
+taking them from Christ’s discourse here; and the explanations given
+by other commentators, if they violate the text less, violate its
+meaning more. Luthardt gives them all briefly. _These things_, I
+think, are not merely the prophecy of the persecutions which are to
+fall upon the disciples; they are the whole comforting and inspiring
+instructions of this discourse respecting the person, advent,
+presence, and indwelling grace and power of the Spirit of Truth and
+Holiness. The phrase is used here as in ch. 14:25; 15:11, 17; 16:1, 6.
+Combining these verses, we get Christ’s object in this whole
+instruction in the truth of the Divine Immanence, namely, that the
+disciples may be prepared for the progressive teaching of the Spirit
+of Truth; that their Master’s joy in the Holy Spirit may be theirs,
+and so their joy may be full; that their lives may abound in the
+fruits of a love that is nourished only by the indwelling of the
+Spirit; that in trial and persecution they may not be offended and
+induced to abandon faith in him as their Master; and he urges them
+when this trial hour comes upon them to recall to mind this teaching
+respecting the indwelling and ever-abiding Comforter, teaching not
+given before except in hints and suggestions, rudimentary and
+fragmentary, because while he was yet with them in the flesh they
+could and notably did depend upon him.
+
+
+     5 But now I go my way to him that sent me; and none of you
+       asketh me, Whither goest thou?
+
+
+     6 But because I have said these things unto you,
+       sorrow[606] hath filled your heart.
+
+          [606] verse 22.
+
+=5, 6. But now I go away.= Not _my way_; the idea of departure simply
+is conveyed by the original.--=And no one of you asketh me, Whither
+goest thou? but because I have said these things unto you sorrow hath
+filled your heart.= The first clause is not literally true. Peter
+directly, Thomas indirectly, had asked, Whither goest thou? (ch.
+13:36; 14:5). It is to be interpreted by the latter clause. The
+meaning is, Instead of turning your thoughts towards me and my future
+glory, and asking after my Father and my home, which you would do with
+rejoicing if you loved me supremely (ch. 14:28), your thoughts are on
+your own loneliness in the future when I shall have left you, and
+because of it sorrow has completely filled your heart, that is, to the
+exclusion of every other thought. My words should bring you comfort;
+they bring you pain. There is a pathetic reproach in Christ’s
+language, easily comprehended by every pastor who has attempted to
+point sorrowing souls to the invisible world, only to see their grief
+burst out afresh at the awakened recollection of the earthly loss.
+Notice, your _heart_, not hearts; the singular is used, as in Rom.
+1:21, because they are so thoroughly a unit in their common feeling of
+sorrow. Stier notices the contrast between the experience of these
+same disciples now and at the subsequent parting at the ascension:
+“These are the same disciples who afterwards, when their risen Lord
+had ascended to heaven, without any pang at parting with him, returned
+with great joy to Jerusalem (Luke 24:52).” A practical lesson to every
+mourner here, as in ch. 14:28, is that he should not allow a selfish
+sorrow to fill his heart so completely that he cannot follow in his
+thoughts the loved one to his heavenly home.
+
+
+     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, I will send him
+       unto you.
+
+=7. Nevertheless I tell you the truth; it is for your benefit that I
+am going away.= The original is stronger than our English version; the
+implication is plainly, as Alford gives it, “that the dispensation of
+the Spirit is a more blessed manifestation of God than was even the
+bodily presence of the risen Saviour,” and the reasons why it is so
+are intimated in previous parts of this discourse. See especially ch.
+14:16, 17, notes.--=For if I go not away the Comforter will not come
+unto you.= He does not say will not come, but will not come _unto
+you_. Hitherto the Spirit had been given only to men especially fitted
+by their spiritual nature to receive its teachings and to become in
+turn teachers to others. After the death and resurrection of Christ
+the Spirit was given to the church universal, to all believers. See
+Acts 2:8. The language therefore does not prove, according to Alford,
+that “the gift of the Spirit at and since Pentecost was and is
+something totally distinct from anything before that time.” The
+difference consisted in its universal bestowal, whereas before it was
+limited to a few. Why could not the Spirit be sent until Christ had
+first gone away? Because it is impossible for men to live at the same
+time by faith and by sight. So long as the disciples had a visible
+manifestation of God with them, they would not and could not turn
+their thoughts inward to that more sacred but less easily recognized
+manifestation which could not be seen, and therefore could be known
+only by spiritual apprehension.
+
+
+     8 And when he is come, he will reprove the world of sin,
+       and of righteousness, and of judgment:
+
+=8. And coming, that one shall convince the world respecting sin and
+respecting righteousness and respecting judgment.= In this and the
+three succeeding verses Christ describes briefly the office and work
+of the Holy Spirit. As the advent of Christ was itself a preparation
+for the dispensation of the Spirit, and as in his departure he points
+his disciples to the indwelling of that Spirit as the source of their
+hope, their joy, their love, their entire spiritual life, these
+verses, in which he points out specifically the manner in which the
+Spirit will develop this spiritual life, may be regarded as the heart
+of this discourse. To attempt to give the various opinions of
+conflicting commentators on this passage would almost inevitably
+entangle the mind of the student in a mesh of contradictory
+interpretations, and would obscure rather than clarify the meaning. I
+have therefore, with Alford, “preferred giving pointedly what I
+believe to be the sense of this most important passage, to stringing
+together a multitude of opinions on it, seeing that of even the best
+commentators no two bring out exactly the same shade of meaning, and
+thus classification is next to impossible.” Much depends on the right
+reading of the five words rendered in our English version _reprove_,
+_world_, _sin_, _righteousness_, and _judgment_, and I believe that
+very much of the difficulty in interpretation has grown out of
+imputing to these words a theological and scholastic meaning instead
+of taking them according to their most simple and natural meaning. (1)
+The word _reprove_, which I have rendered _convince_, properly
+signifies to convince one of truth in such a way as to convict him of
+wrong-doing. It is rendered _tell_ him his _fault_ (Matt. 18:15);
+_reprove_ (Luke 3:19; John 3:20); _convict_ (John 8:9); _convince_ of
+sin (John 8:46; 1 Cor. 14:24); _rebuke_ (Titus 2:15; Rev. 3:19). Here,
+then, the meaning is that the Holy Spirit will so bring to the world’s
+consciousness the spiritual truths respecting sin, righteousness, and
+judgment that the world will stand self-convicted. (2) _The world_ is
+here, as always with John, the great mass of humanity, not necessarily
+excluding believers, but in contrast with the distinctive body of
+believers. This world cannot receive the Spirit of Truth, for it seeth
+him not, neither knoweth him (ch. 14:17). Nevertheless it is this
+unseen and unknown Spirit who can alone convince and convict the
+world. The disciples “are to despair of its ever coming from them;
+they are to be sure it will come from the Spirit with which He will
+endue them. Not they, but He, will convince the world; because, though
+the world may not receive Him neither know Him, it has been formed to
+receive all quickening life from Him; it must confess His presence,
+even if it would hide itself from His presence.”--(_Maurice._) (3)
+_Sin_ is primarily a miss or wandering, but in the N. T. only in a
+moral sense, that is, a wandering or turning away from the line of
+truth and righteousness. It is the first office of the Holy Spirit to
+show the world how this turning away from righteousness is the great
+folly, the mistake in comparison with which all other mistakes are as
+nothing (Prov. 1:32; 8:36). (4) _Righteousness_ is primarily
+rectitude, uprightness, perfectitude of character. John’s use of the
+term is indicated by his employment of it in 1 John 2:29; 3:7, 10, “He
+that doeth righteousness is righteous.” To understand the language
+here to refer to any doctrine of an imputed or transferred
+righteousness is to import into the simple language of the Master
+theological ideas born of scholasticism and belonging to a later date.
+The meaning is that he who convicts the world of having departed from
+righteousness will also bring to the world’s consciousness a
+realization of the elements of true righteousness of character. (5)
+_Judgment_ is primarily moral discrimination, whether exercised by God
+or man; its use, to signify a tribunal, whether human (Matt. 5:21, 22)
+or divine, as in the frequent use of it to signify the day of judgment
+(Matt. 12:42; Luke 10:14; Heb. 9:27), is secondary. John always uses
+it in the primary sense of moral and spiritual discernment, except in
+1 John 4:17, where he defines his meaning by employing the phrase _day
+of judgment_. The third truth of which the Holy Spirit will convince
+the world will be the true divine canons of moral judgment. The
+general declaration, then, is that the Holy Spirit when he comes will
+convict the world, by bringing to its spiritual consciousness the
+truth respecting sin, or wandering from God and his law;
+righteousness, or the divine ideal of character; and judgment, or the
+true principles of spiritual discrimination.
+
+
+     9 Of sin,[607] because they believe not on me;
+
+          [607] Rom. 3:20; 7:9.
+
+
+    10 Of righteousness,[608] because I go to my Father, and ye
+       see me no more;
+
+          [608] Isa. 42:21; Rom. 1:17.
+
+
+    11 Of judgment,[609] because[610] the prince of this world
+       is judged.
+
+          [609] Acts 17:31; Rom. 2:2; Rev. 20:12, 13.
+
+          [610] ch. 12:31.
+
+=9-11. Concerning sin, because they have not had faith upon me.=
+_Because_ indicates, not the reason why the Spirit shall convince of
+sin, but the nature and evidence of the sin itself. It may be rendered
+_in that_. The meaning is not, The Holy Spirit will convince of sin
+because they have not had faith, but, That they have sinned in that
+they have not had faith. The fact that the character of Christ does
+not call forth the moral and spiritual affections of the soul is the
+strongest evidence of that soul’s insensibility; and the fact that the
+offer of free pardon and the impartation of a new spiritual life is
+not accepted, demonstrates that continuance under condemnation and in
+sin is the soul’s free choice. Thus the sin of the world both consists
+in and is demonstrated by its rejection of Christ (ch. 3:18-21); not
+by any intellectual opinion entertained respecting him, but by the
+lack of spiritual appreciation and the failure to give to him and his
+teaching the welcome of an affectionate and obedient faith.--=Concerning
+righteousness, because I go away to my Father and ye see me no
+more.= Christ is himself the ideal of human character, the divine
+righteousness interpreted by a human life. But this righteousness was
+not, and could not be, comprehended while Christ still lived in the
+flesh among men. The eyes of men were fastened upon the apparent
+ignominy of his position and circumstances, and the divine love which
+is interpreted to us by his humiliation was to his contemporaries
+obscured by it. It was necessary that he should go away to his Father
+before the world could begin to appreciate the sacred meaning of a
+life which was so wholly laid down for others. So, habitually, the
+world learns the meaning of a life after it has ended, and honors
+after death those whom it has despised while living, and forgets after
+death those whom it has honored while living. The Holy Spirit
+convinces the world respecting true righteousness of character, by
+spiritually interpreting to it, through the ages, the glory of one who
+could only be understood after he had gone away to the Father and the
+world saw him no more. To appreciate his righteousness they must look
+on him by faith and not by sight. The more common explanation (see
+_Godet_ and _Meyer_) that he who was put to death as a sinner
+was proved to be righteous by his resurrection and ascension is
+inadmissible, because Christ here says nothing of his resurrection or
+his ascension; he uses the same phraseology which he has previously
+employed in this discourse in speaking of his death (ch. 13:33, 36;
+14:28; 16:5); and because he adds emphasis to the truth that it is his
+_departure from them_, not his visible exaltation or ascension to
+which he refers, by adding to the words “because I go to my Father”
+the explanatory clause “and ye see me no more.”--=Concerning judgment,
+because the prince of this world is judged.= Comp. John 12:31. In the
+history of the race, the methods, principles, and policies of the
+world and its prince are being perpetually tried and perpetually
+proved false by their results. Thus the world and its prince are ever
+being judged, and humanity, by the progressive teaching of the Holy
+Spirit, interpreting the book of God’s Providence, are being taught
+the divine canons of moral and spiritual judgment. This work is
+represented here, as in ch. 12:32, as being completed in the death of
+Christ (κέκριται, perf.), because the crucifixion of Christ, the
+consummate work of the Evil One, was at once his apparent victory and
+his real defeat. In the crucifixion he pre-eminently had his own way,
+and by the crucifixion he is defeated throughout the ages. Thus it is
+in and by the cross that he is pre-eminently judged. On the phrase
+_prince of this world_, see John 12:31; 14:30; and comp. Ephes. 2:2.
+Interpreting it to mean Christ is contrary to all N. T. usage. In all
+this threefold work the Holy Spirit glorifies Christ (ver. 14); it
+convicts the world of sin, by showing what a Saviour it has rejected;
+it teaches the world of righteousness, by showing the world in Christ
+the divine ideal of sanctified humanity; and it educates the world in
+judgment, by the perpetual contrast between the policies of the
+world and the enduring and peace-bringing principles of Christ,
+demonstrating in the cross that the weakness of Christ is stronger
+than the strength of Satan, and the defeat of Christ is a victory over
+Satan. See 1 Cor. 1:23-25.
+
+
+    12 I have yet many things to say unto you, but ye[611]
+       cannot bear them now.
+
+          [611] Heb. 5:12.
+
+=12. I have yet many things to say unto you, but ye cannot bear them
+now.= This was Christ’s last conference with his disciples, and in his
+interviews with them after the resurrection he added very little to
+the instructions previously given to them. Clearly, therefore, he here
+implies a progressive teaching to be afforded by him through the
+Spirit to the church in the future ages. It is of this future teaching
+he speaks in this and the next three verses. These truths the
+disciples could not then bear, that is, _lift up and take away with
+them_ (βαστάξω), because they had not yet the mental and spiritual
+strength. Among the truths which were thus too much for them, and
+which were mercifully concealed from their knowledge, was the long
+period which must intervene before the spiritual work of the church
+could be completed and the world be ready for the Second Coming of its
+Lord. Christ’s language clearly implies that he held back phases of
+truth for which his disciples were not ready, and thus affords a
+clear example and divine authority for the religious teacher, who may
+never suppress the truth because it is unpopular--this Christ never
+did--but who may and should adapt his teaching of the truth to the
+spiritual capacity of his hearers.
+
+
+    13 Howbeit when he, the Spirit of truth, is come, he[612]
+       will guide you into all truth: for he shall not speak of
+       himself; but whatsoever he shall hear, _that_ shall he
+       speak: and he[613] will shew you things to come.
+
+          [612] ch. 14:26.
+
+          [613] Rev. 1:1, 19.
+
+=13. Howbeit when that one= (ἐκεῖνος, emphatic), =the Spirit, is come,
+he will guide you into all the truth=. “The term guide (ὁδηγέω, _to
+show the road_) presents the Spirit under the image of a guide
+conducting a traveler in an unknown country. This country is
+truth.”--(_Godet._) This guidance is given to the church throughout
+all ages, leading them by gradual processes into ever higher and
+broader conceptions of divine truth.--=For he shall not speak from
+himself.= _From_ (ἀπό) marks the remote or ultimate origin or cause.
+As Christ traces all the source of his own authority back to the
+Father, who dwelleth in him (ch. 5:19, 30; 7:28; 14:20), so he traces
+back to the same source the authority of the Holy Spirit. Thus he
+guards his disciples against that subtle tritheism which regards the
+Father, the Son, and the Holy Spirit as practically three deities. See
+ch. 15:26. Both the Son and the Spirit take those things which they
+receive of the Father and give to the believer, and the object of
+their ministry is to bring the believer into fellowship with the
+Father.--=And he will show you things to come.= Rather _the coming
+things_. As the coming one (ὁ ἐρχόμενος) (Matt. 3:11; Rev. 1:4) is the
+Messiah, and as the coming world (Mark 10:30) is the Messiah’s
+kingdom, so the coming things (τὰ ἐρχόμενα) are those things which are
+connected with the future advent and the final kingdom of the Messiah.
+The Holy Spirit shall not merely bring all things which their Lord has
+taught them to the disciples’ remembrance (ch. 14:26), but shall also
+teach them concerning the things of the future; he shall inspire their
+hope as well as clarify their memory. This promise of Christ was
+primarily fulfilled in the prophetic hopes and anticipations inspired
+in the early church, and in the prophetic character given to many of
+the apostolic utterances, _e. g._, Rom. 11:25-32; 1 Cor. 15:50-53; 1
+Thess. 4:13-18; Titus 2:11-14. But this office of the Spirit was not
+consummated in apostolic times; those who submit themselves to his
+guidance and instruction will still press forward toward the mark for
+the prize of the high calling of God in Christ Jesus, ever looking for
+that blessed and glorious appearing of the great God and our Saviour
+Jesus Christ. “He will not allow us to be satisfied with our advanced
+knowledge or great discoveries, but will always be showing us things
+that are coming; giving us an apprehension of truths that we have not
+yet reached, though they be truths which are ‘the same yesterday,
+to-day, and forever.’”--(_Maurice._)
+
+
+    14 He shall glorify me: for he shall receive of mine, and
+     shall shew _it_ unto you.
+
+
+    15 All things that the Father hath are mine: therefore said
+     I, that he shall take of mine, and shall shew _it_ unto you.
+
+=14, 15. He shall magnify me.= That is, the office of the Spirit shall
+be to magnify Christ, his character, his work. See above on verses
+9-11. Any pretended dispensation of the Spirit which draws the thought
+of the world away from Christ to some other and independent authority
+is spurious, whether it be that of ecclesiastical tradition as of the
+Church of Rome, or that of the mysticism which substitutes an inner
+light for the word and authority of Christ, or that of spiritism,
+introducing in lieu of that word communications with the spirit world.
+That only is the message of the Holy Spirit which tends to magnify
+Christ.--=He shall receive of mine, and shall it show unto you.= To
+receive of Christ (λαμβάνω) is to accept, acknowledge, and follow his
+instructions as a teacher. This use of the word is especially marked
+in John’s employment of it in respect to Christ, _e. g._, ch. 1:12;
+5:43; 13:20. The declaration, then, is that the Holy Spirit comes not
+to gainsay or cancel, and not even, in strictness of speech, to add to
+the instructions of Christ, but to accept them, and accepting,
+interpret them, giving to them in the future apprehension of the
+church a profounder significance than they had or could have in the
+apprehension of his own contemporaries.--=All things that the Father
+hath are mine; therefore said I=, etc. We are not, however, to imagine
+that Christ’s teaching is confined to the words uttered by him in the
+flesh and reported to us in the Gospels. All things that the Father
+hath are his; the book of nature and the book of Providence are his as
+truly as the spoken and reported word. And in receiving and
+spiritually interpreting the testimony of nature and life, the Holy
+Spirit is receiving from him and showing to us. If we understand his
+teaching aright, we shall always see in it Christ magnified.
+
+In these verses (7-15) Christ points out more specifically than he has
+previously done to his disciples, and through them to us, the office
+of the Holy Spirit and the nature of his dispensation. It is for our
+benefit that the manifestation of God in the flesh and to the sense
+has ceased, in order that the inward manifestation to the
+faith--profounder, broader, and more universal--may take its place.
+This invisible but indwelling Spirit comes that he may teach the world
+the reality and greatness of its sin, the true conception of
+righteousness, and the canons of a divine spiritual discernment. This
+work of the Spirit is a perpetually progressive work, guiding, by
+successive steps, the church into the way of all truth. In it the
+Spirit speaks from and by authority of the Father, and concerning the
+future, turning the thoughts of the believer ever toward a larger
+knowledge and a higher and diviner life; albeit in all he acts not as
+a revealer of a new Gospel, but as an interpreter of the teachings of
+Christ, in the written word and in all the things of God, in nature
+and life, which are themselves the things of Christ; so that the
+dispensation of the Spirit is not an addition to but an essential part
+of Christianity, the revealing in its fullness to the ever-growing
+spiritual apprehension of the church the truth of and from Christ.
+
+
+    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.
+
+=16. Yet a little while and ye shall not see me= (θεωρέω), =and again
+a little while and ye shall perceive me= (ὁράω), =because I go away to
+the Father=. There is some doubt respecting the last clause, _because
+I go to the Father_; it is omitted by Alford, Meyer, Luthardt, and
+Tischendorf, queried by Lachmann, retained by Godet. But the fact that
+the phrase reappears in the disciples’ expression of their perplexity,
+in the next verse, seems to me to furnish very nearly conclusive
+evidence that it belongs here. Those who omit it here suppose that the
+disciples put with what he has just now said, what he had previously
+said in ver. 10. Observe the contrast between the first and second
+seeing; two different verbs are both rendered _see_; the one signifies
+properly an external perception by the senses; the other is also used
+to indicate a mental or spiritual perception, and that appears to be
+its meaning here. In a little while Christ should be no longer visibly
+present with his disciples; a little while more, and, in the
+dispensation of the Spirit inaugurated at Pentecost, they should again
+perceive him by spiritual apprehension. It is evident that Christ does
+not refer to his Second Coming, both because he changes the form of
+the verb, so indicating another and unsensuous seeing, and because
+not a little but a long while was to elapse between the departure of
+the Lord and his Second Coming.
+
+
+    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[614] that they were desirous to ask him,
+       and said unto them, Do ye inquire among yourselves of that
+       I said, A little[615] while, and ye shall not see me: and
+       again, a little while, and ye shall see me?
+
+          [614] ch. 2:24, 25.
+
+          [615] verse 16; ch. 7:33; 13:33; 14:19.
+
+=17-19.= The disciples, however, had no other thought of any second
+advent of their Master than that in which they should sensuously see
+as well as spiritually perceive him. They therefore ask among
+themselves what he means by this distinction between _seeing_ and
+_perceiving_ him. Their difficulty was the same as that previously
+expressed by Judas, with the analogous declaration of Christ that he
+would manifest himself to them (ch. 14:22). It was enhanced by
+Christ’s statement that this new manifestation to the spirit should be
+in a little while; for in his discourse on the Last Day (see Matt.,
+ch. 24, notes) he had plainly implied that a long interval of trial
+and persecution must intervene before his Second Coming in power and
+glory. They therefore inquire in whispers of one another what he means
+by this, “_Ye shall not see me, and ye shall perceive me_,” and what
+by “_A little while_.” Their fear to ask Christ is one of the many
+indications of the peculiar awe which his presence inspired in them;
+their love was reverential, not familiar; the love of a child for an
+honored teacher, not that of an equal (Mark 9:32; Luke 9:45). See
+further, note on verses 29, 30, below.
+
+
+    20 Verily, verily, I say unto you, That ye[616] shall weep
+       and lament, but the world shall rejoice: and ye shall be
+       sorrowful, but your sorrow shall be turned into joy.
+
+          [616] Luke 24:17, 21.
+
+=20. Ye shall weep and lament * * * ye shall be sorrowful.= These
+three different words are used to express the same substantial idea;
+not to convey different shades of meaning, but to give emphasis, and
+to indicate the largeness and breadth of the impending anguish of the
+disciples. _To weep_ (κλαίω) is a general word including every
+external expression of grief; _to lament_ (θρηνέω) is somewhat more
+specifically to wail, and is used respecting the lamentation of hired
+mourners (see notes on Mark 5:38; Luke 23:27); _to be sorrowful_
+(λυπέω) is more spiritual, and expresses the feeling of the heart
+rather than any outward expression. The disciples lamented the death
+of Christ at the time of his crucifixion, and their lamentation was in
+striking contrast with the malignant joy of the world (comp. Matt.
+27:39-44 with John 19:25-27). They experienced in the apparent shame
+of their Master’s ignominious death a deep, heartfelt sorrow, but it
+was turned into joy when later they saw in the cross the manifestation
+of the wisdom and glory of God (1 Cor. 1:23-25).
+
+
+    21 A woman[617] when she is in travail hath sorrow, because
+       her hour is come: but as soon as she is delivered of the
+       child, she remembereth no more the anguish, for joy that a
+       man is born into the world.
+
+          [617] Isa. 26:17.
+
+
+    22 And ye[618] now therefore have sorrow: but I will see
+       you again, and your[619] heart shall rejoice, and your
+       joy[620] no man taketh from you.
+
+          [618] verse 6.
+
+          [619] ch. 20:20; Luke 24:41, 52.
+
+          [620] 1 Pet. 1:8.
+
+=21, 22. A woman when she brings forth hath sorrow.= The figure of a
+woman in travail is used in the O. T. to illustrate sudden and great
+anguish (Isa. 21:3; 26:17; 66:7; Hos. 13:13; Micah 4:9, 10). Christ
+lays hold upon this familiar figure and gives it a new signification,
+indicating that the pain is but a preparation for and a presage of a
+greater joy. And this is generally the N. T. use of the figure (Matt.
+24:8, note; Rom. 8:22). The contrast is an instructive illustration of
+the difference between the O. T. and the N. T. We are not mystically
+to interpret the figure here by saying that the travail of the Son of
+God was necessary in order to bring the Messiah forth as a King and
+lawgiver. However true this may be, it is not the truth here enforced.
+Christ speaks not of his own suffering for sinners, but of the
+suffering of the disciples in and because of him; and this suffering
+he declares will be forgotten when it has accomplished its purpose and
+brought forth its fruits in and for them. See the same general truth
+illustrated by Rom. 5:3-5; Heb. 12:11. Observe that, as above, the
+sorrow is not merely displaced by joy, but is _turned into joy_; the
+travail is not merely followed by gladness, but brings forth that
+which is the cause of the gladness. Comp. Rom. 8:18, where the glory
+is represented as revealed in us because of the sufferings, and Heb.
+12:11, where the fruits of chastening are promised only to those that
+are “exercised thereby.” Comp. Rev. 7:14.--=I will see you again, and
+your heart shall rejoice.= But he does not say, Ye shall see me again.
+He is speaking not of his second and visible coming, but of his
+spiritual and invisible presence. His words are interpreted to us by
+history, and the distinction between the two is plain; to the apostles
+they were not so interpreted, and upon the traditional report of such
+words as these the apostolic church may have built its hope of
+Christ’s Second Coming in their own time. _I will see you_ expresses
+Christ’s sympathy for his church in all their experiences, whether of
+joy or sorrow. See Rev. 1:12, 13; 2:1. He weeps with those that weep,
+and rejoices with those that rejoice; not a hair of the head perishes,
+not a sparrow in the church falls without his knowledge. _Your heart
+shall rejoice_ foretells such experiences as those of Peter and other
+apostles (Acts 5:41), Stephen (Acts 6:15), Paul and Silas (Acts
+16:25), etc.--=And your joy no one taketh away from you.= Because it
+is Christ’s joy (ch. 15:11), a joy in God (Phil. 3:1; 4:1), which is
+_in_ the new-born soul, not merely given _to_ it, and therefore cannot
+be taken from it by any experience whatever (Rom. 8:28, 37-39).
+
+
+    23 And in that day ye shall ask me nothing. Verily, verily,
+       I say unto you, Whatsoever ye shall ask the Father in my
+       name, he will give _it_ you.
+
+
+    24 Hitherto have ye asked nothing in my name; ask,[621] and
+       ye shall receive, that your[622] joy may be full.
+
+          [621] Matt. 7:7, 8; James 4:2, 3.
+
+          [622] ch. 15:11.
+
+=23, 24. And in that day ye shall inquire nothing of me. Verily,
+verily I say unto you, Whatsoever ye shall ask the Father he will give
+it to you in my name.= In our English version two different Greek
+words are rendered by the word _ask_ in this verse, suggesting a
+contrast which does not exist in the original. Christ does not
+distinguish between two epochs in Christian experience; in the earlier
+and more imperfect one prayer being offered to Christ, in the later
+and perfected one prayer being offered directly to the Father. He
+specifies two distinct blessings which shall attend upon the
+dispensation of the Holy Spirit. The disciples, perplexed by Christ’s
+enigmatical language, had desired but feared to ask an explanation
+(verses 17, 18). Christ tells them that when the Holy Spirit shall
+have come with his illuminating and quickening influences, they shall
+no longer be perplexed by truths which now they cannot understand. In
+that day they shall no longer need to interrogate him for an
+interpretation. Then he adds that this dispensation shall be one of
+great power in prayer: Whatsoever ye shall request the Father he will
+give it you. “There is not in this verse a contrast drawn between
+asking _the Son_, which shall cease, and asking _the Father_, which
+shall begin; but the first half of the verse closes the declaration of
+one blessing, namely, that hereafter they shall be so taught by the
+Spirit as to have nothing further _to inquire_; the second half of the
+verse begins the declaration of a new blessing, that whatsoever they
+shall _seek_ from the Father in the Son’s name, he will give it
+them.”--(_Trench._) And in fact one of the first and most notable
+influences of the descent of the Spirit was to make clear to the minds
+of the apostles those spiritual truths concerning the character of
+Christ and his kingdom which had theretofore been hidden from their
+eyes. And ever since, growth in spiritual life has made clear sayings
+which are dark and incomprehensible to the unspiritual. The reading,
+_He will give to you in my name_, is preferable to the reading of the
+Received Text, _Whatsoever ye shall ask in my name_, (_Tischendorf_,
+_Meyer_, _Alford_.) But the fact that the Father gives in the name of
+Christ, by whom He made, sustains, and governs the world (Col.
+1:16-20; Heb. 1:1, 2), and through whom all his redeeming love is
+manifested to his earthly children, presupposes that they present
+their requests through him as their Mediator, that is, in His
+name.--=Until now ye have asked nothing in my name; ask and ye shall
+receive, that your joy may be full.= Not until the descent of the Holy
+Spirit did the disciples recognize Christ as a Divine Mediator and
+Intercessor. Prayer out of Christ is offered to a God from whom the
+soul is separated by a consciousness of sin (Isa. 59:2). Such prayer
+is often one of wrestling and of anguish; and the deeper the
+consciousness of sin the greater the mental and spiritual stress.
+Christ lays emphasis here upon the fact that his disciples are to pray
+in his name, that is, standing in his stead, the prophecies of the O.
+T. fulfilled and their sins and iniquities blotted out as a thick
+cloud (Isa. 44:22), and they themselves brought into filial relations
+with the Father, reconciled unto God, and receiving the Spirit of
+Adoption whereby they cry Abba Father (Rom. 8:15). Thus prayer, which
+in the O. T. was often characterized by fear and wrestling (Gen.
+18:27, 30, 32; Exod. 32:31, 32; Psalms 42, 43), is in the N. T. almost
+always characterized by joy and thanksgiving (Ephes. 3:14-21; Col.
+1:9, 12; 2 Thess. 1:11, 12). In the reading of this direction of
+Christ respecting prayer we are to interpret the direction to ask in
+Christ’s name and the declaration that the Father will give in
+Christ’s name by the experience of the apostolic church, who did all
+things in the name of the Lord Jesus Christ (John 20:31; Acts 2:38;
+3:6; 5:28; 9:27; 10:43; 16:18; Rom. 1:8; 1 Cor. 6:11; Ephes. 1:21;
+Phil. 2:9, 10; Rev. 2:3, 13; 22:4).
+
+
+    25 These things have I spoken unto you in proverbs: but
+       the time cometh, when I shall no more speak unto you in
+       proverbs, but I shall shew you plainly of the Father.
+
+
+    26 At that day[623] ye shall ask in my name: and I say not
+       unto you, that I will pray the Father for you:
+
+          [623] verse 23.
+
+
+    27 For the Father[624] himself loveth you, because ye have
+       loved me, and have believed that I[625] came out from God.
+
+          [624] ch. 14:21, 23.
+
+          [625] verse 30; ch. 17:8.
+
+=25-27. These things have I spoken unto you in figures; * * * but I
+shall show you plainly of the Father.= In the imperfection of human
+language all teaching respecting spiritual things is of necessity in
+figures. Christ’s teaching, not only to the multitude, but to his own
+disciples, and in this last interview, was figurative. See for example
+ch. 14:2, 16, 18; 15:1; 16:21. But he foretells a time in which these
+spiritual truths shall be spiritually revealed (1 Cor. 2:9, 10). “The
+entire human language is a parable, as it does not admit of adequate
+expression concerning some things. The Lord therefore contrasts with
+the use of this feeble medium of communication the employment of one
+more internal and more real. By the impartation of his Spirit, the
+Lord teaches the knowledge of the nature of God freely and openly
+(παῤῥησίᾳ), without any fear of a misunderstanding.”--(_Olshausen._)--=At
+that day ye shall ask in my name; and I say not to you that I will
+request the Father on your behalf, for the Father himself loveth you,
+because ye have loved me and have had faith that I come from the
+presence of the Father.= Or _from God_; there is some uncertainty as
+to the reading. Christ does not say that he will not request the
+Father on behalf of his disciples; but if we take the whole sentence
+in its connections he does clearly teach, not only that no
+intercession is required to win the love of the Father, but also that
+they who have loved Christ, and have spiritually recognized the divine
+life manifested in him, are thereby brought into direct personal
+communion with the Father, and need no intercessor. “While their
+hearts are the temples of the Holy Ghost and they maintain communion
+with the Father they will need no other advocate; but ‘If any man sin
+we have an advocate with the Father, Jesus Christ the righteous’ (1
+John 2:1).”--(_Watkins._) Beware of supposing that this passage
+impliedly teaches that the Father’s love depends on the prior faith
+and love of the disciple. The contrary doctrine is abundantly taught
+in the Bible, and nowhere more clearly than in the writings of John
+(ch. 3:16; 1 John 4:9, 10, 19). But love has many inflections, and the
+fullness of the Divine love is possible only to those who by love and
+faith enter into the adoption of the children of God. The love of the
+father to the prodigal in the far country is not the same as the love
+to the same son, clothed and in his right mind, sitting at his
+father’s board.
+
+
+    28 I came forth from the Father, and am come into the
+       world: again, I leave the world, and go to the Father.
+
+=28.= “This verse,” says Bengel, “contains the most important
+recapitulation;” “a simple and grand summary of Christ’s entire life,
+his origin, his incarnation, and his destiny,” Meyer calls it. It is
+this, but also more than this. The disciples have believed that Christ
+came from the Father; Christ seizes on this belief that he may awaken
+their hope by leading them to see that in going from the world he
+must return to the Father. Thus he leads back their minds to the
+declaration, “If ye loved me ye would rejoice because I go unto the
+Father” (ch. 14:28).
+
+
+    29 His disciples said unto him, Lo, now speakest
+       thou plainly, and speakest no proverb.
+
+
+    30 Now are we sure that thou knowest all things, and
+       needest not that any man should ask thee: by this we
+       believe that thou camest forth from God.
+
+=29, 30.= These verses clearly show a change in the spirit of the
+disciples. They had begun the supper by a contention for the first
+place at the table. They had almost scouted at Christ’s prophecy of
+their desertion (Matt. 26:33-35). The questionings of Thomas, Philip,
+and Judas (ch. 14:5, 8, 22) indicate not only perplexity, but a state
+of semi-skepticism, removed from absolute disbelief on the one hand
+and from unquestioning faith on the other. This spirit is abated as
+the conference proceeds, and it is because the disciples are ashamed
+to confess it that they question with bated breath among themselves
+the meaning of his words, “A little while and ye shall not see me, and
+again a little while and ye shall perceive me” (verses 17-19). Now
+they declare their doubts allayed; there is no need to question him
+further; they are convinced that he knows all things; they are willing
+to take his declarations without questioning; this absolute credence
+they declare as the evidence of their faith that he came forth from
+God. They do not profess fully to understand their Master, only fully
+to believe him. Augustine’s remark, therefore, is more epigrammatic
+than just: “They so little understand that they do not even understand
+that they do not understand. For they were babes.”
+
+
+    31 Jesus answered them, Do ye now believe?
+
+
+    32 Behold,[626] 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[627] am not alone, because the Father
+       is with me.
+
+          [626] Matt. 26:31; Mark 14:27.
+
+          [627] ch. 8:29; Isa. 50:7, 9.
+
+=31, 32. Do ye now believe?= Most of the commentators take this
+affirmatively, _Ye do now believe_, and the original is capable of
+either construction. Our English version seems to me preferable.
+Christ does not indeed deny their faith, but he questions it, that he
+may lead them to question themselves. He cautions them that their
+faith in his divine origin, sweet as it may be to them in this hour of
+quiet conference, is not sufficiently strong to stand in the hour of
+treachery, peril, and death. So many a disciple has had faith in
+divine principles and truths in the hour of his quiet meditation upon
+them, which he has deserted when holding fast to them would involve
+suffering.--=And ye shall leave me alone; and yet I am not alone,
+because the Father is with me.= This sentence is one of those
+parenthetical asides which give us a glimpse of the inmost heart of
+Christ: his spiritual loneliness, and the temper of his solitude. See
+Robertson’s Sermon on the _Loneliness of Christ_.
+
+
+    33 These things I have spoken unto you, that in me[628]
+       ye might have peace. In[629] the world ye shall have
+       tribulation; but be of good cheer: I have overcome the
+       world.
+
+          [628] ch. 14:27; Rom. 5:1; Ephes. 2:14.
+
+          [629] ch. 15:19-21; 2 Tim. 3:12.
+
+=33. These things I have spoken unto you that in me ye might have
+peace.= By _these things_ is meant the whole discourse contained in
+chaps. 14, 15, and 16. Comp. ch. 14:27; 16:4, notes.--=In the world ye
+shall have tribulation; but be of good courage, I have conquered the
+world.= Thus Christ ends as he began this discourse, with
+encouragement. In Christ we have peace, because in Christ we are more
+than conquerors (Rom. 8:37. Comp. 2 Cor. 4:7; 6:4-10). Meyer well
+remarks that Paul’s whole life is a commentary on this verse; and
+Luther, whose life was a scarcely less eloquent interpretation, thus
+paraphrases it: “The game is already won. Do not be afraid that I will
+send you thither to venture it at your own risk. The victory is
+already there, only be undespairing and hold fast to it.”
+
+
+
+
+                              CHAPTER XVII.
+
+
+Ch. 17:1-26. CHRIST’S INTERCESSORY PRAYER.--HIS PRAYER OF PREPARATION
+FOR THE PASSION.--HIS PRAYER OF INTERCESSION FOR HIS CHURCH.--HIS
+MISSION AND ITS FULFILLMENT.--THE MISSION OF HIS FOLLOWERS.--HIS
+FOURFOLD PETITION FOR THEM: PRESERVATION; CONSECRATION; SANCTIFICATION;
+GLORIFICATION. See on ver. 24.
+
+
+PRELIMINARY NOTE.--We rightly hesitate to analyze or criticise any
+prayer; the language of devotion is too sacred. How much more when the
+prayer is the intimate communing of the only begotten Son with his
+Father, a prayer which no soul can ever comprehend, and none can
+therefore ever interpret. Nevertheless, it would not have been
+recorded if it had not been intended for our profit; and it can only
+be for our profit as it is made the theme of our reverent study. In
+this exposition of it I avoid as far as possible verbal and textual
+criticism, giving results rather than discussions. These the student
+can find in other commentaries, especially Tholuck and Meyer. For the
+same reason I eschew theological polemics. Socinian, Arian, and
+Trinitarian have fought over the words and phrases of this sacred
+prayer, each, and perhaps the one not more than the other, evolving
+from it arguments for his philosophy of the character of Christ, and
+of life here and hereafter. Into such conflicts I have no heart to
+enter. The student will find them indicated, and even illustrated, in
+Alford. I have sought by meditation to enter into the spirit of
+this, the most sacred utterance of our Lord, and I seek with
+simplicity to aid others in meditating upon it; if through such
+meditation the spirit of the believer is brought into unity with the
+Spirit of his Lord, it is enough. The prayer is not didactic;
+certainly not dogmatic. The office of public prayer--and by giving to
+his church a record of this prayer our Lord has made it public--is not
+to teach a system of theology, but to deepen the springs of spiritual
+life, by leading the sympathetic soul into the presence of God. This
+prayer has a twofold aspect. It is a revelation of the communings of
+the only begotten Son with the Father; it thus presents to the church
+Christ as the Son and Intercessor, pleading for his church, and shows
+us what are his most secret and sacred desires for us. These are four:
+election out of the world and preservation from its evil;
+sanctification and consecration unto and in the truth; the perfect
+unity of love, in God and with one another; and spiritual appreciation
+of and participation in the glory of the Father and the Son in the
+eternal life. But since we are all brought through Christ into the
+adoption of the sons of God, this prayer is also an example and
+inspiration for us. It is, in a sense, Christ’s second and fuller
+answer to the request of his church universal, “Lord, teach us how to
+pray.” The Lord’s prayer is given at the outset of our Lord’s ministry
+to those who are just learning the Fatherhood of God. This prayer of
+intercession is given at the close of our Lord’s ministry, to those
+that had learned from him both what were their own wants and what
+their heavenly Father’s grace had provided for them. The former is the
+model for the universal church, young and old in Christian experience;
+the latter is an inspiration to those who, through the teachings of
+their Lord, have come into fellowship with God and his Son Jesus
+Christ. It is not without significance that it follows close upon the
+teaching that Christ is the vine and we are the branches, that we see
+the Father in seeing the Son, that after Christ is gone and is seen no
+more, he will yet be really present and spiritually perceived, and
+that we are to ask in his name of the Father, who has himself loved
+us. It is thus the Holy of Holies to which the preceding instructions
+have been as outer courts conducting us. The key to its true
+interpretation I believe will be found in two facts: (1) that it
+immediately precedes and is a spiritual preparation for the impending
+Passion, which in a measure the disciples shared with their Master;
+and (2) the only glory which the N. T. recognizes is a glory of
+_character_, not of circumstance or condition. Thus Christ’s prayer
+here is that he may be sustained by divine grace in the hour of trial,
+so that the character of the Father may be manifested by him in his
+patient fidelity to the end, and that, through his example and his
+Father’s influence, his disciples may be made like the Father and like
+the Son in the glory of their love. See further on ver. 1.
+
+There is some question whether we have the exact words of the Lord or
+no. Alford goes beyond the declaration or even clear implication of
+the sacred narrative, in saying, in opposition to Olshausen and the
+German commentators generally, that we have here “the very words of
+our Lord himself, faithfully rendered by the beloved apostle, in the
+power of the Holy Spirit.” We can only say that the Lord has just
+promised his disciples that the Holy Spirit will bring all things to
+their remembrance which he has said to them (ch. 14:26); that on no
+heart would these sacred words be more deeply impressed than on that
+of the apostle who was leaning on Jesus’ bosom at the supper; that we
+cannot conceive any utterance in the rendering of which that promised
+inspiration would be more likely to be sought by John and vouchsafed
+by the Lord; and that if we cannot be sure that we have the very words
+of our Lord, we can be sure that no modern commentator has the right
+to sift out the prayer and tell us what were Christ’s words and what
+were the Evangelist’s. That the Holy Spirit did not consider the very
+words essential to our profit is evident from the fact that, while the
+prayer was almost certainly in Hebrew, John’s record is in Greek, and
+our version of it is in English; but that we have in these words the
+very spirit of the prayer, expressed as the Holy Spirit would have it
+expressed for the guidance and inspiration of the church universal, is
+as certain as the doctrine of inspiration itself.
+
+
+     1 These words spake Jesus, and lifted up his eyes to
+       heaven, and said, Father, the hour[630] is come; glorify
+       thy Son, that thy Son also may glorify thee:
+
+          [630] ch. 12:23; 13:32.
+
+
+     2 As thou hast given him power over all flesh, that he[631]
+       should give eternal life to as many as thou hast given him.
+
+          [631] verse 24; ch. 5:27.
+
+
+     3 And this[632] is life eternal, that they might know
+       thee[633] the only[634] true God, and Jesus Christ, whom
+       thou[635] hast sent.
+
+          [632] 1 John 5:11.
+
+          [633] Jer. 9:23, 24.
+
+          [634] 1 Thess. 1:9.
+
+          [635] ch 10:36.
+
+=1-3. And lifted up his eyes to heaven.= See ch. 11:41, note. This is
+not an indication that he and his disciples had gone out from the
+chamber and were now in the environs of the city, though Godet even
+undertakes to fix the exact location: “Jesus had spoken the preceding
+ words on the road from Jerusalem to Gethsemane; he was therefore on
+the point of passing the brook of Kedron.” In fact, these words
+indicate nothing as to locality. “The eyes may be lifted to heaven in
+as well as out of doors; _heaven_ is not the _sky_, but the upper
+region, above our own being and thoughts, where we all agree in
+believing God to be especially present, and which we indicate when we
+direct our eyes or our hands upward. The Lord, being in all such
+things like as we are, lifted up his eyes to heaven when addressing
+the Father.”--(_Alford._)--=And said, Father.= Not _our_ Father, for
+Christ never identifies himself with his disciples; nor _my_ Father,
+for that would too strongly emphasize the separation between him and
+them; without identifying himself with his disciples, he yet uses
+language on which their spirits too can ascend towards God.--=The hour
+is come.= The hour of the Passion, to which all prophecy had pointed,
+for which all the O. T. dispensation had prepared, and from which all
+redemptive influences proceed. Comp. Matt. 26:45; Mark 14:41; John
+7:30; 8:20, etc.--=Manifest thine own Son in his glory, that thy Son
+also may manifest thee in thy glory.= The changed position of the
+words, in the two clauses, in the original (σοι τὸν υἱὸν in the first
+clause, υἱὸς σοι in the second), justifies the rendering _thine own
+Son_. _To glorify_ (δοξάζω) in N. T. usage nearly if not quite always
+signifies to _manifest_ glory. The authorities which Robinson (_Lex._,
+δοξάζω) cites in justification of the definition to _make glorious_
+are at best of doubtful interpretation. The glory of Christ is his
+self-sacrificing love. The noblest manifestation of this glory is his
+patient and peaceful endurance of the Passion. In the cross of Christ
+alone would Paul glory (Gal. 6:14); it is the Lamb slain that is the
+glory of heaven (Rev. 5:6). Christ here prays that the Father will so
+enable him to endure the cross that it may become glorious, and so a
+manifestation of the Father’s glory; it is Jesus Christ “lifted up”
+who draws all men unto him, and this in order that through him they
+may be drawn to the Father. He prays that every knee may bow and every
+tongue confess him Lord, but only to the glory of God the Father
+(Phil. 2:11). Throughout this prayer the thought is always the same;
+glory is of character, not condition; the glory of a divine love
+manifested in self-sacrifice; making the Son worthy to receive the
+peculiar love of the Father; making all that, through Christ, become
+partakers of the same divine nature, participators also in the same
+divine love, sons of God, and therefore one with the Father and with
+his Son.--=Inasmuch as thou hast given him power over all flesh, in
+order that= (for the very purpose that) =unto the all which thou hast
+given to him, to them he should give eternal life=. Maurice’s
+criticism on our English version is just: “Our translators would have
+appeared to themselves and to many of their readers to be using an
+uncouth and strange form of speech, if they had rendered the words
+literally. But I think they were bound to encounter any apparent
+difficulty of construction, rather than to incur the risk of
+contracting or perverting the sense.” Christ has authority (the
+original implies both _power_ and _authority_; see ch. 1:12, note) not
+merely over all mankind, but over all terrestrial life and the earth
+itself, the abode of flesh and the realm of his redemptive work (Col.
+1:14-18); but this authority and power is conferred upon him by the
+Father (ch. 5:19, 30) for a purpose, namely, that out of the world he
+may gather a kingdom, receiving the entire body which God has given to
+him, and conferring on each individually, in that body, eternal life.
+Thus here, as in ch. 6:37 (see note there), Christ speaks of the _all_
+(πᾶν, neuter singular) as given to him in a body by the Father, but of
+_each one_ as receiving individually (αὐτοῖς) the special, personal
+gift of eternal life. Observe on the one hand that Christ declares
+himself, by implication, Lord of all, not of Jews, or elect, or
+Christendom merely; but on the other hand he also declares, by
+implication, that not all will receive from him the gift of life
+eternal. There is implied a redemption universal in its offer, but not
+in its results. The _whole_ is given to him, but only that he may
+impart eternal life to the _chosen_. Who are thus chosen is indicated
+in ch. 6:40, namely, every one that seeth (spiritually) the Son and
+hath faith in him. Because the Father has thus conferred divine
+authority on the Son, for the work of redemption, the Son pleads with
+the Father to so carry him through the Passion hour that this
+redemptive work may be consummated and eternal life imparted to the
+believer. Beware of reading _eternal_ life here as equivalent to
+_everlasting_ life or _age-abiding_ life. The duration is merely
+incidental; spiritual life _is_ everlasting; but that which is
+essential is its spirituality, not its endurance. The nature of this
+life is indicated in the next sentence.--=But this is eternal life,
+that they may know thee the only true God, and him whom thou hast sent
+forth, Jesus the Messiah.= _That_ (ἵνα) cannot here be rendered _in
+order that_, and curiously both Alford and Meyer, who insist that it
+is always _telic_, _i. e._, always signifies intention, here render it
+without that signification. “This knowledge of God here desired _is_
+the eternal life” (_Meyer_); “_is_, not is the way to” (_Alford_).
+Spiritual knowledge and spiritual life are in so far the same that
+neither is possible without the other. We become like God only as we
+know him (2 Cor. 3:18; 1 John 3:2); we know him only as, becoming like
+him, we become sharers of his life (Matt. 5:8; John 3:3; Heb. 12:14; 2
+Pet. 1:5-9). For this knowledge (γιγνώσκω) is not intellectual
+understanding of the truth about God, but a personal and spiritual
+acquaintance with him; it is not psychological, but sympathetic. See
+Jer. 9:24; Ephes. 3:19; Phil. 3:10; comp. 1 Cor. 8:2. The connecting
+particles are important. Christ prays that the Father will glorify him
+in the approaching Passion, in order that he may be able to give
+eternal life to those whom the Father has given to him, for this life
+can be given only by giving them a true apprehension of the one God,
+and he can be made known to them only through him whom he hath sent
+into the world, Jesus the Messiah. The knowledge of the only true God
+is in contrast with polytheistic paganism; knowledge of Jesus as the
+Messiah is in contrast with Jewish pride and prejudice. The first was
+the burden of Paul’s preaching at Athens; the second of Peter’s
+preaching at Jerusalem (Acts 2:22-36; 17:22-34). The use of the third
+person here, and the phrase Jesus Christ, often found together in the
+Epistles, but never in Christ’s previous discourses, have been cited
+by rationalistic critics as an evidence that this prayer was the work
+of a later writer, who with doubtful dramatic license put it into the
+mouth of Christ. The answer is (1) that the time had now come for
+Jesus to declare in unmistakable language his Messiahship, and that no
+more natural or suitable form could be employed than that of such a
+prayer; (2) that the very fact that the names appear so frequently in
+conjunction in the Apostolic writings, and in the early church, is
+itself a reason for believing that the apostles derived them from
+their Master.
+
+
+     4 I[636] have glorified thee on the earth: I[637] have
+       finished the work which thou gavest me to do.
+
+          [636] ch. 14:13.
+
+          [637] ch. 19:30; 2 Tim. 4:7.
+
+
+     5 And now, O Father, glorify thou me, with thine own self,
+       with the glory which I[638] had with thee before the world
+       was.
+
+          [638] ch. 1:1, 2; Phil. 2:6; Heb. 1:3, 10.
+
+=4, 5. I have manifested thy glory on the earth: I have finished the
+work which thou gavest me to do.= By anticipation Christ regards that
+as consummated, the consummation of which is so near at hand. In fact,
+not the least part of his work was the endurance of the Passion of the
+next twenty-four hours. Comp. Paul in 2 Tim. 4:7, “I have finished my
+course,” etc.--=And now glorify thou me, O Father, with thyself, with
+that glory which I have always had with thee before the world was.=
+That is, _Manifest my glory in and with thee, that glory which I have
+always possessed_. The word _glorify_ is used throughout this prayer,
+I believe, always with the one signification, viz., to show forth
+glory, not to confer it (see on ver. 1), and that the glory of
+inherent character, not of circumstance or condition. _I have had_
+(εἶχον, imperfect) is, as above rendered, equivalent to _always_ or
+_habitually had_. The language _before the world was_ clearly implies
+Christ’s pre-existence with the Father from the creation of the world.
+It is not, and by no candid interpretation can be made, the language
+of a merely human experience. God is said to have chosen his saints
+(Ephes. 1:4), but not to have loved and glorified them, from before
+the beginning of the world; but Christ’s grace was prepared and his
+glory was manifested before the foundation of the world (Col. 1:17; 2
+Tim. 1:9; Titus 1:2). Christ declares that he has manifested the glory
+of the Father by the fulfilling of the Father’s work thus far; and he
+prays the Father to remember the glory of love which bound the Son and
+the Father together in the eternal life of the past, and to so sustain
+him in the trying experiences of the present, that this divine glory,
+which he has had with the Father from before the beginning of the
+world, may be made manifest.
+
+
+     6 I[639] have manifested thy name unto the men which
+       thou[640] gavest me out of the world: thine they were, and
+       thou gavest them me; and they have kept thy[641] word.
+
+          [639] verse 26; Ps. 22:22.
+
+          [640] verses 2, 9, 11; Rom. 8:30.
+
+          [641] Heb. 3:6.
+
+=6.= Christ here passes from the prayer for himself to the
+intercessory prayer for his disciples, with whom, by the request in
+ver. 20, he includes all who have faith in him, through all time.--=I
+have manifested thy name unto the men whom thou entrusted to me out of
+the world. Thine they were, and thou entrusted them to me; and they
+have guarded thy teaching.= To _manifest_ is literally to cause to
+shine (φανερόω, from φαίνω). The name that was enveloped in darkness,
+of him whom no one by searching can find out, who was, and apart from
+Christ ever is, the unknown and unknowable, Christ has made to shine
+forth out of the darkness. The _name_ represents all that which lies
+back of and gives meaning to the name, here the power and character of
+God. See Matt. 28:19, note. Especially his name of Father Christ has
+made to shine out upon a before orphaned world, both by manifesting in
+himself the character of God the Father, and by his life, and notably
+by this prayer, manifesting also the relation which may and should
+subsist between the children and the Father to whom Christ gives
+access (Rom. 5:2; Ephes. 2:18; 3:12). The verb rendered _gave_, here
+and below (δίδωμι), is equally capable of being rendered _entrusted_
+or _committed_ (_Rob. Lex._). This is clearly its meaning in Matt.
+16:19; 25:15; John 5:22; and I think represents the meaning here and
+in John 10:29 better than the word _gave_. The Father entrusts his
+children to the guardian keeping of his Son, but will at the end
+receive them again unto himself when the Son delivers up the kingdom
+to God, even the Father (1 Cor. 15:24). They were the Father’s
+(_thine_) before they were entrusted to the Son, not because they were
+Israelites; for Christ includes all, Gentiles as well as Jews, in this
+prayer, and elsewhere makes it clear that he does not regard any one
+as of God because descended from Abraham (ch. 8:37, 39, 40; comp. Luke
+3:8); nor because they were chosen by God from the foundation of the
+world; for there is no distinct declaration nor any necessary
+implication of election, either absolute or conditional, here. The
+disciple of Christ is the Father’s, because he is born from above, by
+the Spirit of God, before he can see the kingdom of God, certainly
+therefore before by faith he can enter it. Thus he is of the Father
+before he hears Christ’s voice; he is given by the Father to the Son
+before he comes to the Son (John 3:5; 6:37, 44; 8:47). _Teaching_ or
+_word_ (λόγος), a different Greek word from that rendered _words_ in
+ver. 8, indicates the whole system of divine truth entrusted by the
+Father to Christ and by him taught to his disciples, and pre-eminently
+that truth of God which was embodied in the Son’s life and death even
+more than in his verbal instructions (ch. 7:16; 12:48, 49). It is
+called the Father’s _word_ or _teaching_ because the words of Christ
+were not his, but the Father’s (ch. 14:24). To _keep_ (τηρέω) is to
+guard watchfully, as one guards a prisoner; it therefore includes the
+idea both of watchful attention to the word and solicitude to preserve
+it by obedience in the life and heart (ch. 8:51, note). Christ then
+declares that he has made luminous the name of God, by interpreting
+the divine Fatherhood, not to the whole world, but to those selected
+out of the world and entrusted to his guardian keeping; and that those
+thus entrusted to him by the Father, to whom they owe the first
+impulse of divine life that sent them to Christ for light, have been
+attentive to hear and careful to preserve the instructions they have
+received from him. In the succeeding two verses he indicates what was
+the heart of this divine instruction.
+
+
+     7 Now they have known that all things whatsoever thou hast
+       given me are of thee.
+
+
+     8 For I have given unto them the words[642] which thou
+       gavest me; and they have received _them_, and have known
+       surely that I came out from thee, and they have believed
+       that thou didst send me.
+
+          [642] ch. 6:68; 14:10.
+
+=7, 8. Now.= _Already_; the word is emphatic.--=They know.= _Assuredly
+know_; the perfect tense has the present signification, but
+indicates completed knowledge; not that the disciples were perfect in
+knowledge of Christian truth, but they were fully convinced of the
+fundamental truth of Christianity, viz., that it is a divine
+revelation, not an earth-born and human philosophy.--=That all things
+whatsoever thou hast entrusted to me are bestowed by thee.= _Are of
+thee_ (παρὰ σοῦ ἐστεν) signifies _bestowed by thee_; the former is the
+more literal, the latter is the truer translation, because it renders
+the Greek idiom into its English equivalent (see _Rob. Lex._, παρά,
+I:2). Christianity is a _gift_ of the Father through Christ.--=That
+the words which thou hast entrusted to me I have entrusted to them.=
+This clause, like the preceding one, is dependent on the first clause;
+the disciples have assuredly known that whatsoever truths are
+possessed by Christ came from the Father, and that whatsoever the
+Father has entrusted to him he has in turn entrusted to them, keeping
+nothing back for fear or favor. Comp. Acts 20:20, 27. I see no reason
+for translating the same Greek particle (ὅτι) _that_ in ver. 7, _for_
+or _because_ in ver. 8, first clause, and _that_ again in the last
+clause of the same verse. Christ before spoke of _doctrine_ or
+_teaching_ (λόγος), _i. e._, the system as a whole; he now speaks of
+_words_ (ῥήμα), thus emphasizing the truth that each specific word in
+his teaching, whether of promise, commandment, or instruction, is from
+the Father. These words were entrusted by the Father to Christ, and
+now that Christ is about to leave his disciples he entrusts these
+words in turn to them, sending them forth, as he himself was sent
+forth, to teach only what they are commanded. See ver. 18; Matt.
+28:20. He does not merely give these words to us for our own behoof;
+he entrusts them to us to be used for others.--=And they have
+received= (not _them_, an addition by the translators which the
+context does not warrant), =and known assuredly that from thee I came
+forth=. They have just declared their reception of this central truth
+of Christianity, that Jesus Christ came forth from the Father (ch.
+16:29, 30). They not only have known that Christ has taught only what
+the Father imparted to him, _i. e._, is a teacher sent from God (ch.
+3:2, note), but they have gone on from this _knowledge_ to the
+spiritual reception _by faith_ of the truth that Christ himself has
+come forth from the Father. Their faith has laid hold on not only his
+divine teaching, but also his divine character. Whosoever begins by
+accepting Christ as a divine and authoritative teacher, and holds fast
+to that faith, grows into the experience of continuous acceptance of
+him in his person and character as a manifestation of the Father from
+whom not only the words, but he himself, came forth.--=And have had
+faith that thou didst send me.= “_That I came out from thee_ is more a
+matter of conviction from inference, hence _they have known_; whereas
+the other side of the same truth, _thou hast sent me forth_, the act
+of the Father unseen by us, is more a matter of pure faith, hence
+_they have had faith_.”--(_Alford._)
+
+
+     9 I pray for them: I pray not for the world,[643] but for
+       them which thou hast given me; for they are thine.
+
+          [643] 1 John 5:19.
+
+
+    10 And all mine[644] are thine, and thine are mine; and
+       I[645] am glorified in them.
+
+          [644] ch. 16:15.
+
+          [645] Gal. 1:24; 1 Pet. 2:9.
+
+=9, 10. I am praying for them; I am not praying for the world.= It is
+monstrous exegesis to conclude from this that Christ never prays for
+the world; he simply says, I am not now praying for the world, but for
+my own disciples. He enjoined on his followers to pray for the
+unbelieving (Matt. 5:44); he prayed upon the cross for them, “Father,
+forgive them, for they know not what they do” (Luke 23:34); in this
+very prayer, in ver. 23, he prays “That the world may know that thou
+hast sent me,” etc. The tense here is present, and the above
+translation accurately represents the original. In asking for those
+who have accepted him as a manifestation of the glory of the Father,
+that they may be kept even unto the end, he is praying for his own.
+“The most he asked for the world is that it may be converted, not that
+it may be sanctified or kept.”--(_Luther._) To the same effect are
+Godet, Alford, Meyer, and the modern commentators generally.--=But for
+those whom thou hast entrusted to me; for they are thine; and mine all
+are thine, and thine mine, and my glory is manifested in them.= _All_
+is emphatic; the only begotten Son has nothing in reserve from the
+Father. What Luther says is true: “Any man may say, What is mine is
+thine, but only the Son can say, What is thine is mine;” nevertheless
+there are few that can utter with the whole heart, and without any
+reserve, even the first clause, “Mine _all_ are thine.” Christ pleads
+for his own on two grounds: (1) They are the Father’s in the ownership
+of love; thus the covenant mercy of God for his own is plead as one
+ground of intercession. Comp. Ps. 51:1; 69:13, 16. (2) They are
+entrusted to the Son’s safe-keeping, and their preservation and
+sanctification will manifest the Son’s glory, _i. e._, the glory of
+his redeeming love and power; thus the Father’s love for the Son is
+plead as a second ground of intercession. Thus also his example
+indicates what it is to pray to the Father in the name of the Son,
+viz., in order that his glory of redeeming love may be manifested.
+While this declaration, “Mine all are thine and thine mine,” is to be
+taken in its more comprehensive sense, as indicating the unity of the
+Son and the Father in all things, yet the context gives a peculiar and
+spiritual significance to it. All that come to Christ by faith, so
+becoming his, are born from above and are the children of God; and all
+that are truly born from above and are the children of God come to
+Christ by faith, and so become his (ch. 6:44, 45; 8:42, 47).
+
+
+    11 And now I am no more in the world, but these are in the
+       world, and I come to thee. Holy Father, keep[646] through
+       thine own name[647] those whom thou hast given me, that
+       they may be one, as we _are_.
+
+          [646] 1 Pet. 1:5; Jude 1:24.
+
+          [647] Prov. 18:10.
+
+
+    12 While I was with them in the world, I kept them in
+       thy name: those that thou gavest me I have kept, and
+       none of them is lost, but the son of perdition; that the
+       scripture[648] might be fulfilled.
+
+          [648] Ps. 109:8; Acts 1:20.
+
+=11, 12. And now I am no more in the world, and these are in the
+world, and I am coming to thee.= An additional plea for those whom he
+is leaving behind. He can no longer be with them, their guide and
+guardian; therefore he pleads for the guidance and the guardianship of
+the Father.--=O Holy Father, guard them in that name of thine which
+thou hast entrusted to me, in order that they may be one in like
+manner as we are.= There is some uncertainty as to the reading; (ὅ,
+and οὕς and ῶ are all found in MSS.) Some manuscripts give authority
+for our English version, _Keep those whom thou hast entrusted to me_;
+others give as above, _Keep those in thy name which thou hast
+entrusted to me_. The latter is sustained by the best critics
+(_Alford_, _Meyer_, _Bengel_, _Groesback_, _Tischendorf_). Every word
+in this sentence is weighty. The meaning of _holy_ is pure, clean,
+without blemish. The divine holiness is ever going out of itself,
+imparting of itself to others, aiming to make all other natures holy;
+thus by the appellation _Holy Father_ Christ appeals to the cleansing
+nature of the Father. To _keep_ is to guard with watchful care. See
+above on ver. 6. _In_ (ἐν) is instrumental; as the life of the flower
+is preserved _in_ the sunshine, so the life of the soul _in_ the name
+of the Father, in whom we live and move and have our being. The _name_
+stands here, as above (ver. 6), for all which that name represents:
+the paternal God. This name was not _given_ to Christ, he does not
+bear it; but it was _entrusted_ to Christ, that he might manifest it
+to his disciples, by teaching them the Fatherhood of God; and it is to
+this name that Christ commends his disciples, for it is by faith in
+this name, _i. e._, in the essential fatherly character of God, that
+the disciple receives the spirit of adoption whereby he becomes a
+child of God (Rom. 8:15-17), and it is this faith in his Father’s
+holy keeping which is a shield to quench all the fiery darts of the
+wicked (Ephes. 6:16). _In order that_ may grammatically express either
+the object for which the Father’s name was entrusted to Christ, or the
+object of the holy keeping which Christ seeks for his disciples. In
+fact, the object of the manifestation and of the fatherly guardianship
+is the same, namely, that the disciples who have by faith received
+that name, and are protected by it, may become partakers of the divine
+nature, and so become one with the Son and the Father, not only in
+general purpose, but in all essential elements of character (Heb.
+12:10; 2 Pet. 1:4).--=While I was with them I guarded them in that
+name of thine which thou didst entrust to me.= The reading here, as
+above, is involved in some uncertainty, but this is the better
+reading. The words _in the world_ are a gloss, and are needless.--=And
+I preserved them.= Our English version obscures the meaning by
+rendering two different Greek words (τηρέω and φυλάσσω) by the same
+English word (_keep_) in this and the preceding verse. Christ declares
+above that he has kept watch, here that this watch has been
+successful, and that he has _preserved_ those over whom he has
+watched.--=And no one of them has destroyed himself.= This, which is
+the sense of the middle voice in Greek, it is important to preserve.
+“Christ did not lose Judas, but he lost himself.”--(_Alford._) But the
+language implies that every one might have destroyed himself but for
+the guardian care of Christ.--=Except the son of destruction, that the
+Scripture might be fulfilled.= See John 13:18; Acts 1:20; Ps. 41:9. It
+was predetermined, not that one who might have been saved should
+destroy himself in order to fulfill prophecy, but that one who would
+destroy himself should be among the twelve. Judas was not lured to
+destruction in order to fulfill prophecy, but prophecy was fulfilled
+in his self-destruction. See ch. 19:28, note. “Judas fell that the
+Scripture might be fulfilled. But it would be a most unfounded
+argument if any one were to infer from this that the revolt of Judas
+ought to be ascribed to God rather than to himself, because the
+prediction laid him under a necessity. * * * Nor was it the design of
+Christ to transfer to Scripture the cause of the ruin of Judas, but it
+was only intended to take away the occasion of stumbling by showing
+that the Spirit of God had long ago testified that such an event would
+happen.”--(_Calvin._) It is a noticeable fact that the phrase _son of
+destruction_, here employed to designate Judas, is employed by Paul in
+2 Thess. 2:3 to designate the Anti-Christ.
+
+
+    13 And now come I to thee; and these things I speak in the
+       world, that they might have my joy fulfilled in themselves.
+
+
+    14 I have given them thy word; and the world[649] hath
+       hated them, because they are not of the world, even as I am
+       not of the world.
+
+          [649] ch. 15:18, 19.
+
+
+    15 I pray not that thou shouldest take them out of the
+       world, but[650] that thou shouldest keep them from the evil.
+
+          [650] Gal. 1:4.
+
+
+    16 They are not of the world, even as I am not of the world.
+
+=13-16. But now I am coming to thee.= and therefore can no longer be
+an earthly guardian. As a mother dying entrusts her children to God,
+so Christ his disciples.--=And these things I speak in the world that
+they may have my joy filled to overflowing in themselves.= _These
+things_ include not only the prayer now offered for the disciples, but
+also the whole course of instruction given to them and immediately
+preceding the prayer. The object of both instruction and prayer is the
+same, that his disciples may be brought into that oneness with the
+Father, that life in him, and that consequent consecration to his will
+and service, which filled the Son with an abiding peace and joy, and
+that so they might be filled to the full with the same joy. See ch.
+14:27; 15:11, notes.--=I have entrusted to them thy teaching.= Not
+_given_, but _entrusted_. See above on ver. 6. The teaching which the
+Father entrusted to the Son, the Son in turn entrusted primarily to
+the apostles, secondarily to his disciples throughout all time, that
+they may become lights of the world as he was the Light of the world,
+teachers of the truth of God as he was the Great Teacher (Matt. 5:14;
+Phil. 2:15). That this is the meaning is indicated by what follows. It
+is only as the disciples become, by their life and words, teachers of
+the truth, that the world hates them.--=And the world has hated them,
+because they are not from= (ἐκ) =the world, in like manner as I am not
+from the world=. The disciple of Christ is born from above (ch. 3:3;
+Gal. 6:15; 1 Pet. 1:3), and thus is spiritually like his Master (ch.
+8:23). The origin of the divine life in Christ and his followers is
+the same; in both it proceeds from the Father.--=I pray not that thou
+shouldest take them from the world, but that thou shouldest guard them
+from the Evil One.= Not as Norton renders it, and as our English
+version implies, from what is evil, though that is included by
+implication; but from the Evil One, _i. e._, Satan. The original is,
+indeed, capable of either meaning; but the latter interpretation
+agrees best with John’s usage elsewhere. See 1 John 2:13, 14; 3:12;
+5:18. The Evil One is treated by Christ as the source, or at least the
+representative, of all that is evil, as the prince of the kingdom of
+darkness and sin. Compare Matt. 13:25, 38, 39, where the tares, _i.
+e._, the children of the wicked, are represented as sown by the enemy,
+_i. e._, the devil.--If Christ does not desire for us that we should
+be taken out of the world, we are not to desire it for ourselves.
+Temporary retreat from the world, the better to prepare us for it, is
+legitimate; so Christ sometimes retreated, seeking strength in
+solitude and communion with his Father. But Christianity is not
+asceticism. The disciple is sent into the world that he may be a light
+to the world, and the measure of his Christian life is not his
+experience in hours of retirement from it, but the fidelity of his
+life in it.
+
+
+    17 Sanctify[651] them through thy truth: thy word[652] is
+     truth.
+
+          [651] Acts 15:9; Ephes. 5:26; 2 Thess. 2:13.
+
+          [652] Ps. 119:151.
+
+=17. Consecrate them in thy truth; thy teaching is truth.= The
+original (ἀγιάζω) may be rendered either _consecrate_ or _sanctify_.
+It means both to set apart from a common to a sacred use, and also to
+make holy for that use; in other words, it may mean to make holy in
+_mission_ or in _character_. But the former is evidently the meaning
+here; for it cannot be said that Christ made himself holy in character
+for the sake of his disciples (ver. 19). Christ prays that the Father
+will set apart his disciples to a life of divine service, as priests
+unto God (Rev. 20:6). This consecration of the disciple involves his
+sanctification; for the sinner cannot be set apart to a holy work
+while yet in his sins. It does not involve sanctification in the Son,
+because he had no sins to be cleansed away. This consecration of the
+disciple is effected both by imparting to him through the Holy Spirit
+the truth of God (ch. 14:26), and by commissioning him to serve that
+truth by bearing witness of it unto others (Matt. 28:20; Acts 1:8).
+_In thy truth_ (ἐν, dative) expresses the idea that the truth is both
+the instrument by which and the service to which the disciple is
+consecrated. We are consecrated unto the truth as we live _in_ the
+truth; so Samuel was consecrated to the temple by being brought while
+yet a child to live _in_ the temple. Christ designates the teaching or
+word which he has imparted, and which the Holy Spirit will further
+impart to his disciples, _thy teaching_, because all that comes
+through the Son and the Spirit comes from the Father (ch. 14:10;
+16:13).
+
+
+    18 As thou hast sent me into the world, even so have I also
+       sent them into the world.
+
+
+    19 And[653] for their sakes I sanctify myself, that they
+       also might be sanctified through the truth.
+
+          [653] 1 Cor. 1:2, 30.
+
+=18, 19. In like manner as thou hast sent me into the world, I also
+have sent them into the world.= Full weight is to be given to the
+phrase _as_, _i. e._, _in like manner as_ (καθὼς). This is the most
+weighty and solemn declaration of the mission of the disciple, I
+think, in the N. T., albeit it corresponds with the universal teaching
+of both Gospel and Epistle, viz., that Christ is the first-born among
+many brethren, and that those who are his disciples are also to be _in
+all things_ his followers; like him _teachers of the truth_; like him
+_manifesting the life and character of God_ in the world, by the
+divine life begotten in them from above; like him _bearing the sins of
+others in their own person_, and so filling up what is behind of the
+sufferings Of Christ (Phil. 3:10; Col. 1:24; 1 Pet. 4:13). Christ does
+not merely _leave_ his disciples in the world, he _sends_ them into
+it, as he was sent, each disciple to be in his narrower sphere a
+saviour of others, and the whole discipleship to be the body of an
+ever living, ever incarnate, ever teaching, and ever atoning Lord.
+Thus, too, not only because they are _left alone_, but yet more
+because they are _sent forth_ to complete his work, does the Son ask
+the Father to be to them what he has been to their Lord in his earthly
+mission.--=And for their sakes I consecrate myself, in order that they
+also might be consecrated in the truth.= As above, both _in_, _i. e._,
+by means of, and _unto_, _i. e._, to serve the cause of the truth. The
+definite article is wanting, and Meyer reads the phrase _consecrated
+in truth_, as simply equivalent to “truly consecrated”; but the other
+interpretation is warranted by Greek usage, and better accords with
+the context. While Christ identifies himself with his disciples in his
+prayer that they may become one with him, in his declaration that they
+are in the spiritual life born of the same divine Father, and in his
+commission to them to carry out his work, he distinguishes between
+himself and them; for he _consecrates himself_; they must be
+consecrated by a higher power. The consecration which the Lord made of
+himself was not made, though it was consummated, at Calvary. His death
+was a crowning act, not the whole act. “Our Lord possessed a human
+nature like our own, endowed with inclinations and dislikes as our own
+is, though of such only as are perfectly lawful. Of this nature he was
+continually making a holy offering; he constrained it to obedience;
+negatively by sacrificing it when it was in contradiction with his
+mission; positively by devoting to his divinely appointed task all his
+powers, all his natural and spiritual talents. It was thus that ‘He by
+the Eternal Spirit offered himself without spot unto God’ (Heb.
+9:14).”--(_Godet._) So also substantially Calvin, Alford,
+Hengstenberg. Comp. John 10:11, note.
+
+
+    20 Neither pray I for these alone, but for them also which
+       shall believe on me through their word;
+
+
+    21 That they all may be one;[654] as thou, Father, _art_ in
+       me, and I in thee, that they also may be one in us: that
+       the world may believe that thou hast sent me.
+
+          [654] Rom. 12:5.
+
+=20, 21. Not for these only am I praying, but also for those who have
+faith upon me through their teaching.= The statement is not general,
+_I am accustomed to pray for believers_, but special, _It is for all
+believers that I am now praying_. His intercessory prayer is for us no
+less than for them.--=That all may be one; in like manner as thou,
+Father, in me, and I in thee, that also they in us one may be; that
+the world may have faith that thou hast sent me.= The emphasis of the
+Greek is partially represented in this nearly literal rendering.
+Observe the close connection with what has gone before. The burden of
+Christ’s prayer has been that his disciples may be preserved in the
+world, and consecrated for their mission as truth-bearers to the
+world; he now adds, I ask this in order that they may be one in us.
+His prayer is not merely that they may be one, but that they _may be
+consecrated in and to the truth, so that they may become one_. The
+implication is that whenever Christians are thoroughly consecrated to
+the service of Christ all differences so disappear that they work
+together in unity of the spirit and of faith; and this truth history
+abundantly confirms. This unity is not in creed, ceremonial, or
+ecclesiastical organization, but in the _Father and the Son_, _i. e._,
+the unity of personal devotion to, and love for, and spiritual
+communion and fellowship with the Father and his Son Jesus Christ (1
+John 1:3). This spiritual union in and with God will finally lead to
+but it is not founded on unity in opinion. It is a union that is
+apparent as well as real. The world will see it, and seeing will be
+led to believe that the Father has sent the Son, _i. e._, that
+Christianity is of divine origin, so marvellous will seem to be the
+power of love uniting in one kingdom elements, opinions, and
+nationalities so diverse. This spiritual unity of the discipleship of
+Christ is almost the consummation of Christ’s prayer. He has only one
+higher request to prefer for his church, namely, that through this
+unity in him and the Father who has sent him, the church may come to a
+true spiritual appreciation of the Son’s eternal glory with and in the
+Father (ver. 24).
+
+
+    22 And the glory[655] which thou gavest me I have given
+       them; that they may be one, even as we are one:
+
+          [655] 2 Cor. 3:18.
+
+
+    23 I in them, and thou in me, that they may be made perfect
+       in one; and that the world may know that thou hast sent me,
+       and hast loved them, as thou hast loved me.
+
+=22, 23. And the glory which thou gavest me I have given them, that
+they may be one in like manner as we are one.= _I_ is emphatic. The
+Father has given glory to the Son; the Son makes all his followers
+participators in that glory. In what does this glory consist? Not in
+the power of working miracles (_Chrysostom_), for this he has not
+given to all those that believe in his name. Not the glory of the
+heavenly state (_Meyer_), for this he _will_ give, but had not given
+to his disciples when he uttered this prayer. Not the glory of unity
+with the Father and the Son (_Hengstenberg_), for the glory is given
+in order that this unity may be attained; this unity with the Godhead
+is not the glory, but the result of it. The glory which the Father
+gave the Son was the glory of being the Son of God (Matt. 3:17; John
+1:14; Heb. 1:5; 3:6). This glory Christ imparts to his followers, who
+through him are received into the adoption of God by faith, and become
+themselves sons of God (ch. 1:12; 1 John 3:1). And it is as we become
+thus sons of God that we become one with each other because one in
+him, one household of faith only as we are united to one Father (Rom.
+8:29; Ephes. 1:10; 2:19). This glory of sonship involves not only
+filial relations with the Father, but the possession of a divine life
+begotten by the Father, and therefore a nature akin to that of the
+Father, who is love, and whose children we are only as we dwell in
+love (1 John 3:9, 10; 4:8, 16).--=I in them and thou in me.= And
+therefore the Father in them through the Son, by whom they have access
+to the Father.--=That they may be perfected unto unity.= This unity of
+love with the Father and the Son, and therefore with one another, is
+the culmination of the divine life, as well as the disclosure of it.
+Comp. Ephes. 4:11-13: “Till we all come in the unity of the faith of
+the knowledge of the Son of God, unto a perfect man.”--=In order that
+the world may know that thou hast sent me forth.= It shall no longer
+_have faith_ merely; it shall _know_ assuredly the divine origin and
+authority of the Christian religion, and this conviction shall be
+compelled by the moral and spiritual power of a spiritually united
+church.--=And that thou hast loved them in like manner as thou hast
+loved me.= Comp. ch. 16:27. With a love not merely of compassion, but
+now, all quarrels with one another ended because all separation
+and estrangement from God are at an end, with a love of cordial
+approbation. Then the voice shall speak to the universal discipleship,
+Behold my beloved sons in whom I am well pleased; and the whole world
+shall hear and acknowledge him who has wrought this redemption (Phil.
+2:10; Rom. 14:11).
+
+
+    24 Father, I will that they also, whom thou hast given me,
+       be[656] with me where I am; that they may behold my glory,
+       which thou hast given me: for thou lovedst me before the
+       foundation of the world.
+
+          [656] 1 Thess. 4:17.
+
+=24. Father, whom thou hast entrusted to me, I will that where I am
+they also may be.= (The sense is the same whether the reading ὅ or οὕς
+be adopted.) Christ changes his expression; he no longer says _I
+pray_, but _I will_. “He demands with confidence as a Son, not as a
+servant.”--(_Bengel._) There are two Greek verbs which are capable of
+being rendered _I will_; the one (βούλομαι) expresses an inclination,
+the other (θέλω) a positive purpose. The latter is the word used here.
+It might justly be rendered _It is my will_. It is nowhere else used
+by Jesus. With the close of his prayer there comes such assurance of
+his own unity with the Father that he no longer prefers a request; he
+declares his purpose. In this declaration of his purpose he recurs to
+the promise which he had made at the opening of this most sacred
+interview, “I will come again and receive you unto myself, that where
+I am, there ye may be also” (ch. 14:3). In this expression _I will_,
+Christ’s prayer can hardly be a model for his followers. We may say to
+our Father, I wish; but we can never be so sure of his gracious
+purposes and of our union with him in them, that we can safely say to
+him, _Father, I will_.--=That they may behold my glory, which thou
+gavest me, because thou lovedst me before founding a world.= Observe,
+not _before the foundation of the world_, but _before founding any
+world_; the definite article is not in the original. On the
+significance of this declaration as a testimony to the pre-existent
+glory of Christ, see on ver. 5. To _behold_ (θεωρέω) is primarily to
+be a spectator of, and in its primary signification includes the idea
+of attention, wonder, admiration. It is, however, here used certainly
+of spiritual apprehension; we shall be filled with wonder and surprise
+when the veil drops from our eyes and we see him as he is. The glory
+which Christ had with the Father from the beginning is the glory of
+the Lamb slain from the foundation of the world (Rev. 13:8), the glory
+of a character whose radiance is infinite love, of which the sacrifice
+of Christ, purposed from the remote past, is the highest
+manifestation; and this is the glory which the saints, redeemed by
+his blood, behold in heaven (Rev. 5:8; 7:9; 21:23). Christ’s will,
+then, for his disciples is that they may be so spiritually exalted
+that they may be able to apprehend the full glory of that
+self-sacrificing love which now they look upon with so feeble
+appreciation, and which to the unbelieving world is inglorious (1 Cor.
+1:23). This is the consummation of his prayer; what a climax in what
+an ascending scale! First that his disciples may be guarded in his
+absence by the divine care in which he himself has trusted (11-13);
+then that, guarded in the world, they may be consecrated to their
+Christly mission, to teach, to manifest God, to suffer (15-19); then
+that, with all believers, they may be brought into spiritual unity
+with the Father and his Son Jesus Christ, being made sons of God, and
+so sharers in the glory of him whose greatest glory it was and is to
+be the well-beloved Son of the Father (20-23); and finally that, thus
+preserved, consecrated, adopted, they may be able to realize the glory
+of that love of self-sacrifice, to which we all sometimes find it
+difficult even to submit without rebellion, and in which only the most
+consecrated are ever able to rejoice.
+
+
+    25 O righteous Father, the world hath not known thee: but I
+       have known thee, and these have known that thou hast sent
+       me.
+
+
+    26 And I have declared unto them thy name, and will declare
+       _it_: that the love wherewith thou hast loved me may be in
+       them, and I in them.
+
+=25, 26. O righteous Father.= Christ first appealed simply to the
+Fatherhood of God (ver. 1), then to his holiness (ver. 11), now at
+last even to his righteousness or justice. For since the Son has
+finished the work which the Father gave him to do, he may ask of
+righteousness itself to complete it. Thus justice and purity compete
+with love in pleading for the fulfillment of redemption. So in 1 John
+1:9 it is said that “he is faithful and _just_ to forgive us our
+sins.”--=Though= (καὶ) =the world has not known thee, I have known
+thee, and= (καὶ) =these have known that thou hast sent me forth=. The
+world, the Son, and the disciples stand here in a triple contrast; to
+the world God is the absolute unknown; to the Son he is known; to the
+disciples God is manifested in the Son, who comes forth from God and
+goes to God again.--=And I have made known thy name to them, and will
+make it known.= And with the name all that the name represents--the
+justice, the holiness, and pre-eminently the Fatherhood. See on ver.
+6. These words attest the consciousness in Christ that an answer has
+been vouchsafed to his prayer. He began by asking the Father to
+glorify the Son, that the Son might glorify the Father. He closes by
+declaring, not only that he has thus far made known the name of the
+Father (ver. 5), but that in the impending hour of passion and death
+he will make the Father known, and so will glorify him. It is true
+that the whole work of the church ever since, and of Christ in his
+church, has been making known the name of the Father; but it has been
+by interpreting the meaning of the cross of Christ, by preaching
+Christ and him crucified, as the wisdom and power of God (Rom. 1:16; 1
+Cor. 1:23, 24; 2:2). Thus this prayer ends, as it began, with an
+implied reference to the impending Passion; but it begins with
+petition; it ends with assurance of victory.--=In order that the love
+wherewith thou hast loved me may be in them, and I in them.= That is,
+both that they may possess an experience of the Father’s love for
+them, and may possess a love like the Father’s, being made perfect in
+love, even as their Father in heaven is perfect (Matt. 5:48); so also
+that the Spirit of Christ may dwell in them, and that by this
+indwelling their own spirit may be conformed unto his (2 Cor. 3:18).
+In this simple and sublime sentence the Son embodies the object of his
+mission as the Divine Teacher, the Divine Revealer, and the Divine
+Sufferer. The object of his teaching, incarnation, and atonement is
+that he may make known the Father to those that will learn of his Son;
+and this that he may make them one with the Father and his Son--one in
+spiritual fellowship, because one in spiritual character.
+
+It is a shallow criticism which imagines an incongruity between this
+prayer recorded by John and the prayer in Gethsemane which immediately
+followed, and which John has not recorded. Here Christ asks that he
+may be enabled to glorify the Father’s name to the end; there he asks
+that the same results may, _if it is possible_, be accomplished
+without the terrible ordeal of the betrayal, the desertion, the mock
+trials, the mob, the crucifixion, the veiling of the Father’s face.
+But in the agony of Gethsemane, as portrayed by the other three
+Evangelists, the Son never for a moment wavers from the supreme wish
+that the Father’s will may be accomplished and the Father’s name made
+manifest. The power, not merely to resign himself to the Father’s
+will, but affirmatively to pray, “Not my will but thine be done,” was
+a part of that very glory with which he besought the Father to invest
+him. The devout student will recognize in the prayer of Gethsemane a
+partial answer to the prayer in the upper chamber; for in
+Gethsemane, no less than in the court of Caiaphas, the judgment hall
+of Pilate, and the death on Calvary, the Father glorified the Son and
+the Son glorified the Father.
+
+
+
+
+                              CHAPTER XVIII.
+
+
+=Ch. 18:1-11.= THE BETRAYAL AND ARREST OF JESUS.--THE DIVINE MAJESTY
+OF OUR LORD EXEMPLIFIED.--Narrated by all the Evangelists: Matt.
+26:47-56; Mark 14:43-52; Luke 22:47-53. As usual where the four
+Evangelists narrate the same events, John gives particulars omitted by
+the others--the falling back to the ground of the guard, and Christ’s
+interposition for the disciples (ver. 6-9)--and omits events recorded
+by the others--the conference between Jesus and Judas, and the
+traitor’s kiss (Matt. 26:49, 50; Mark 14:44, 45). That John wrote with
+the other accounts before him, and to supply their omissions, is the
+most reasonable explanation of these and like variations in their
+accounts. He does not describe the agony in Gethsemane, because he can
+add nothing to what is already told; he narrates of the arrest only
+what is not already known. Even in describing the attempted resistance
+to the arrest, this peculiarity is to be seen; for he alone of the
+Evangelists mentions the name of the disciple who drew the sword and
+of the servant who was wounded by it. The discrepancies in the four
+accounts of the arrest are such as we should expect in four individual
+accounts of a scene of such confusion. The probable order of events,
+as indicated by a comparison of the accounts, I have given in the
+notes on Matthew, which consult throughout. Here I treat only what is
+peculiar to John’s account.
+
+
+     1 When Jesus had spoken these words, he went forth with his
+       disciples over the brook Cedron,[657] where was a garden,
+       into the which he entered, and his disciples.
+
+          [657] 2 Sam. 15:23.
+
+=1. With his disciples.= That is, with the eleven. Judas was with the
+priests, consummating arrangements for the arrest of Jesus.--=Beyond
+the brook of the Cedars.= Or the _black torrent_, which is the meaning
+of the Hebrew, from which the Greek is derived. The word rendered
+_brook_ (χείμαῤῥος) indicates a winter torrent, flowing in the rainy
+season, but dry in summer. It flowed through a ravine to the east of
+Jerusalem, and between it and the Mount of Olives.--=Where was a
+garden.= Rather an orchard. The original signifies any place planted
+with herbs and trees. This was called Gethsemane, and was a customary
+resort of Christ and his disciples. See next verse; and compare Luke
+22:39. On its location, see Matt. 26:36 and illustration there. On the
+agony in this garden, see notes on Matt. 26:36-46. It occurred
+between Christ’s entering the garden and the arrival of Judas and the
+guard.
+
+
+     2 And Judas also, which betrayed him, knew the place:
+       for Jesus ofttimes resorted thither with his disciples.
+
+
+     3 Judas[658] then, having received a band _of men_ and
+     officers from the chief priests and Pharisees, cometh
+     thither with lanterns and torches and weapons.
+
+          [658] Matt. 26:47, etc.; Mark 14:43, etc; Luke 22:47,
+          etc.
+
+=2, 3. Judas then, having received the band, and, from the chief
+priests and Pharisees, temple officers= (ὑπηρέτης), =cometh thither=.
+The band was composed of Roman soldiers; the officers were temple
+police; the former were armed with swords, the latter with staves.
+Servants of the priests, and some of the priests themselves,
+accompanied the force. See Matt. 26:47, note; Luke 22:52.--=With
+lanterns and torches.= “The fact of its being full moon did not make
+the lights unnecessary, as in searching for a prisoner they might have
+to enter dark places.”--(_Alford._) They appear also to have had a
+fear of attempted flight or rescue. See Matt. 26:48, note. I doubt
+whether any definite distinction is intended between lanterns and
+torches. The annexed cuts give illustrations of two kinds of night
+torches used among the Romans. The one (_fax_), (_Rich._, p. 280) was
+made out of a piece of resinous wood, cut into a point and dipped in
+oil or pitch, or of inflammable materials enclosed in a tube. The
+other (_lampas_), (_Rich._, p. 365) was in the nature of a
+candlestick, with a handle beneath and a large disk above, to protect
+the hand from the drippings of the pitchy or resinous matter of which
+the torch consisted. This _lampa_ was carried by the youth of Athens
+in a peculiar race, in which the winner had to outstrip his
+competitors without extinguishing his light. The ancient Oriental
+lantern, like those still employed in Egypt (see Lane’s _Modern
+Egypt_), consisted of a wax cloth, strained over a sort of cylinder of
+iron rings and a top and bottom of perforated copper. Both the Roman
+torch and the Oriental lantern may have been used on this occasion.
+
+
+  [Illustration:
+
+  ROMAN TORCHES. ORIENTAL TORCH.]
+
+
+     4 Jesus therefore, knowing[659] all things that should come
+       upon him, went forth, and said unto them, Whom seek ye?
+
+          [659] ch. 10:17, 18; Acts 2:28.
+
+
+     5 They answered him, Jesus of[660] Nazareth. Jesus saith
+       unto them, I am _he_. And Judas also, which betrayed him,
+       stood with them.
+
+          [660] ch. 19:19; Matt. 2:23.
+
+=4, 5. Jesus, therefore, knowing all things that should come upon
+him.= Not merely knowing that the guard had come to arrest him (Matt.
+26:45), but with the full consciousness of all the agony of the morrow
+(Matt. 20:17-19; Luke 18:31-34). Of his own will he submits to the
+Passion (Matt. 26:53; John 10:18).--=Went forth.= Possibly from the
+shadow of the trees into the moonlight, or from the garden walls, or
+perhaps simply advanced to meet the guards. His object in so doing is
+indicated by ver. 8. He put himself between the guards and his
+disciples to prevent the arrest of the latter. Judas preceded the band
+(Luke 22:47), and Christ’s questions addressed to the apostate, and
+the traitor’s kiss (Matt. 26:49, 50; Luke 22:48), seem to have taken
+place before Christ spoke to the guard.--=Jesus the Nazarene.= Jesus,
+or Joshua--the names are the same--was a common one among the Jews,
+and the term “Nazarene” was a customary appellation, especially by his
+foes, to designate our Lord. Its tone, to the Judeans, was one of
+contempt (Matt. 2:23; John 19:19).--=And there stood Judas, he that
+betrayed him, with them.= If we suppose that Jesus hurried forth from
+the garden, before the three disciples were well awake, to the spot
+where the others had been sleeping, then, not improbably, John did not
+see the traitor’s kiss, but, arriving after, saw Judas standing with
+the guard, who had meanwhile come to the spot; thus he narrates only
+what he personally witnessed. His language, by its very simplicity,
+suggests to the imagination the contrast between Jesus and Judas, the
+betrayed and the betrayer.
+
+
+     6 As soon then as he had said unto them, I am _he_,
+       they[661] went backward, and fell to the ground.
+
+          [661] Ps. 27:2; 40:14.
+
+=6. They= (the guard) =went backward and fell to the ground=. That
+this states a literal fact will not be questioned by any who believe
+in the historical trustworthiness of the Gospel narratives. That it
+describes a miracle, that is, a sign of the superhuman character of
+Christ, is equally certain. Whether it is to be regarded as an effect
+produced by the _will_ of our Lord, or by the mere _majesty_ and
+_dignity_ of his mien, and his reply, is the only question which
+believers in the N. T. have to consider. I think the latter. The scene
+is interpreted, though not fully explained, by similar instances of
+moral power excited by noble over savage natures. History records
+several analogous cases, as when before Mark Antony, Marius, and
+Coligny, the murderers recoiled panic-stricken. So Avidius Cassius,
+“springing to the door of his tent in nightdress, quelled a mutinous
+army by his mere presence.”--(_Farrar._) Lange cites Matt. 28:4; Luke
+4:30; John 7:44-46; 8:59; 10:39; Acts 5:5, 10, as partially parallel.
+The historical cases above referred to illustrate the _human_ power of
+a noble soul; this case differs from them in that it shows the
+_divine_ power of Him who not only spake as never man spake, but who
+carried in his person the evidence that he was in very deed the image
+of God and the brightness of his glory. This view is confirmed by the
+reflection that he came forth to meet the guard from an hour of sacred
+and solemn communion with God, of ecstasy unfathomable by us. “I
+regard it,” says Alford, “rather as a miracle _consequent upon_ that
+which Christ said and did, and the state of mind in which his enemies
+were, than as one in the strict sense _wrought_ by him; bearing,
+however, always in mind, that to Him nothing was unexpected or a _mere
+result_, but everything foreknown.” Thus interpreted it is a striking
+testimony, one of many, to the personal glory of Him who was ever full
+of “grace and truth,” and gives a solemn significance to such passages
+as Matt. 25:31; Rev. 1:7; 6:15-17. “If he did this when about to be
+judged, what shall he do when he shall sit in judgment? If he did this
+on the eve of death, what shall he do when reigning?”--(_Augustine._)
+
+
+     7 Then asked he them again, Whom seek ye? And they said,
+       Jesus of Nazareth.
+
+
+     8 Jesus answered, I have told you that I am _he_: if
+       therefore ye seek me,[662] let these go their way:
+
+          [662] Isa. 53:6; Ephes. 5:25.
+
+=7, 8.= I surmise that the attack on the guard followed their sudden
+terror. The disciples were eager to make it (Luke 22:49), though Peter
+was the only one who carried the will into action. Only one other
+disciple was armed (Luke 22:38). The request of Christ, “_Let these go
+their way_,” was interpreted by the disciples as a direction for them
+to flee, which they did. That there was anything cowardly or wrong in
+this flight is by no means clear. To sanction it, both Christ’s
+precept (Matt. 10:23) and his example (Luke 4:30; John 8:59; 10:39)
+might be quoted. Nothing would have been gained for Christ or his
+cause by the disciples subjecting themselves to arrest.
+
+
+     9 That the saying might be fulfilled which he spake,[663]
+       Of them which thou gavest me have I lost none.
+
+          [663] ch. 17:12.
+
+=9. That the saying might be fulfilled.= The saying is quoted from
+Christ’s prayer, John 17:12. The present deliverance of the eleven
+from physical danger was not a final fulfillment of the saying, but
+was itself a historical prophecy of its further spiritual fulfillment,
+as God’s providential care of us in respect to present and temporal
+wants is a testimony of the love that provides even more abundantly
+for every spiritual want. See Matt. 2:15, note.
+
+
+    10 Then[664] Simon Peter, having a sword, drew it, and
+       smote the high priest’s servant, and cut off his right ear.
+       The servant’s name was Malchus.
+
+          [664] Matt. 26:51; Mark 14:47; Luke 22:49, 50.
+
+
+    11 Then said Jesus unto Peter, Put up thy sword into the
+       sheath: the cup[665] which my Father hath given me, shall I
+       not drink it?
+
+          [665] Matt. 20:22; 26:39, 42.
+
+=10, 11.= Christ follows his rebuke of Peter by healing Malchus (Luke
+22:51). John alone gives the name of either assailant or assailed. See
+for reason, note on Matt. 26:51. Compare Christ’s language here with
+Matthew’s report.--Observe that the evils brought upon us by wicked
+men are yet recognized here as given by God. The sufferings inflicted
+by Judas, Caiaphas, and Pilate, and rendered necessary by the sins of
+the world, are yet to Christ’s faith the cup which his Father hath
+given him.
+
+       *       *       *       *       *
+
+=12-27.= THE PRELIMINARY EXAMINATION OF JESUS BEFORE CAIAPHAS, AND THE
+DENIALS BY PETER.--This examination, narrated by John, is distinctive
+from the trial reported by the Synoptists (Matt. 26:57-68; Mark
+14:53-65; Luke 22:63-71). For a general consideration of the harmony
+of the Gospel narratives, and of their lessons, see notes on Matthew.
+If John is the other disciple referred to in verses 15, 16, he is the
+only one of the Evangelists who was an eye and ear witness of these
+events, and his order is presumptively the correct one. For reasons
+appearing partly in the notes on Matthew, partly in the notes below, I
+believe that Jesus was sent at once from Annas to Caiaphas, though the
+two may have occupied different apartments in the same palace; that
+the preliminary examination was conducted by Caiaphas; that while it
+proceeded Peter was in the adjoining courtyard, and there denied his
+Lord; that at its conclusion Jesus was conducted to the Sanhedrim,
+where the formal trial reported by the Synoptists took place; and that
+this trial is not described by John, perhaps because he was not
+present, and wrote only of the events which he personally witnessed.
+
+
+    12 Then the band and the captain and officers of the Jews
+       took Jesus, and bound him,
+
+=12. Then the band * * * bound him.= John alone describes the binding.
+This it was, probably, which called forth the remonstrance and rebuke
+of Christ recorded in Matt. 26:55, 56; Luke 22:52, 53. “To apprehend
+and bind One, all gave their help: the cohort, the chiliarch, and the
+Jewish officers. This the Evangelist brings prominently forward, to
+show how deep the impression of that previous incident still was: only
+_by the help of all_ did they feel themselves secure. And thus
+it was ordered that the disciples might escape with the more
+safety.”--(_Luthardt._)
+
+
+    13 And led him away to Annas[666] first; for he was father
+       in law to Caiaphas, which was the high priest that same
+       year.
+
+          [666] Luke 3:2.
+
+
+    14 Now Caiaphas was he, which gave counsel[667] to the
+       Jews, that it was expedient that one man should die for the
+       people.
+
+          [667] ch. 11:49, 50.
+
+=13, 14. Annas first.= Annas was appointed High Priest of the Jews A.
+D. 7, but had been removed by the Roman Procurator several years
+previous, and Joseph Caiaphas, his son-in-law, had been appointed in
+his stead. In Luke 3:2 both are designated as high-priests, and in
+Acts 4:6; 23:2, the title is given to Annas. The probable explanation
+is that while Caiaphas held the office, he was really controlled by
+his father-in-law, who may have been regarded by the Jews as their
+true high-priest, notwithstanding his deposition by the Romans. He
+seems to have been one of that class of politicians who are willing
+that others should possess the honors and offices, provided they may
+wield the powers of the state.--=Caiaphas.= See Matt. 26:57,
+note.--=That same year.= The high-priest was originally appointed for
+life, but the office was now filled by appointees of the Roman
+government. There were no fewer than twenty-eight high-priests from
+the reign of Herod to the destruction of the temple by Titus. Of
+these, five besides Caiaphas were sons of Annas. It is possible that
+there is a delicate sarcasm in John’s incidental allusion to the
+transitoriness of the office. This, at least, seems to me better than
+to render the original (ενιατός) _era_ instead of _year_, though that
+is a possible translation, or to suppose, with Prof. Fisher, that John
+thus simply emphasizes the supreme importance which that year, of the
+trial and crucifixion of Jesus, had in his mind.--=Which gave
+counsel.= See John 11:49-51.
+
+
+    15 And[668] Simon Peter followed Jesus, and _so did_
+       another disciple: that disciple was known unto the high
+       priest, and went in with Jesus into the palace of the high
+       priest.
+
+          [668] Matt. 26:58, etc.; Mark 14:54; Luke 22:54.
+
+=15. Another disciple.= Who this other disciple was is not certainly
+known, though Alford says “there is no reason to doubt the universal
+persuasion that by this name John intends _himself_, and refers to the
+mention in ch. 13:23 of a disciple whom Jesus loved.” The notion that
+it was Judas Iscariot is refuted by the language of this verse. Judas
+did not follow Jesus, but accompanied the band; and that Peter should
+have entered the palace under the protection of Judas after the
+betrayal is incredible. Some manuscripts have the reading _the_ other
+disciple, which would identify him with John (ch. 20:2, 3, 4). But it
+seems more probable that the article was added by some copyist to give
+definiteness to the expression, than that it was subsequently
+omitted.--=Was known unto the high-priest.= How, we have no means of
+ascertaining. John 19:27 is, however, thought to indicate that the
+apostle John had a house in Jerusalem.--=Into the palace of the
+high-priest.= Since John describes Caiaphas as high-priest, this verse
+clearly indicates that Jesus was taken at once from Annas to Caiaphas.
+See on ver. 24.
+
+
+    16 But Peter stood at the door without. Then went out that
+       other disciple, which was known unto the high priest, and
+       spake unto her that kept the door, and brought in Peter.
+
+
+    17 Then saith the damsel that kept the door unto Peter, Art
+       not thou also _one_ of this man’s disciples? He saith, I am
+       not.
+
+=16, 17.= See Matt. 26:69, note, and illustration there. The
+doorkeeper was not unfrequently a maid (Acts 12:13). The language
+here, Art not thou _also_ one of his disciples? indicates that John
+was known to her as a disciple, and that Peter’s first denial was
+uttered on entering, and for the purpose of gaining an entrance.
+Observe that it is not being in bad company, but fellowship in it,
+that is dangerous. Peter and John were both in the same company, but
+one concealed his discipleship, the other did not.
+
+
+  [Illustration: ANCIENT FIRE UTENSILS.
+       1, 2. Braziers.
+          3. Fire-hod.
+          4. Bellows.
+          5. Tongs.]
+
+
+    18 And the servants and officers stood there, who had
+       made a fire of coals; for it was cold: and they warmed
+       themselves: and Peter stood with them, and warmed himself.
+
+=18. The servants * * * had made a fire of coals.= Probably an open
+fire in a portable stove or brazier, in the open courtyard around
+which the Jewish house was customarily built. It is doubtful whether
+chimneys were known to the ancients; they were certainly very rare.
+Fires were built sometimes in a little brazier or chafing-dish,
+sometimes in a small portable stove or fireplace. The fire was always
+carried from one room to another in a fire-basket made of iron, with
+perforated sides, to create a draft of air. Bellows and tongs were
+also in use among them. The accompanying illustrations, taken from
+ancient bronzes and paintings, will give the reader an idea of these
+articles. Peter, by joining the group around the fire and concealing
+his true character, identified himself with the persecutors of Christ.
+
+
+    19 The high priest then asked Jesus of his disciples, and
+       of his doctrine.
+
+
+    20 Jesus answered him, I spake[669] openly to the world. I
+       ever taught in the synagogue, and in the temple, whither
+       the Jews always resort; and[670] in secret have I said
+       nothing.
+
+          [669] ch. 7:14, 26, 28; 8:2; Luke 4:15.
+
+          [670] Acts 26:26.
+
+
+    21 Why askest thou me? ask them which heard me, what I have
+       said unto them: behold, they know what I said.
+
+=19-21. The high-priest then asked Jesus.= It was customary among the
+Jews to subject an accused person to an examination analogous to
+that practised at a later day in the Inquisition. Witnesses
+concealed behind a screen reduced his replies to writing. To such an
+examination, preliminary to his formal trial, Jesus Christ was now
+subjected.--=Of his disciples and of his doctrine.= The object of the
+first question was to get evidence against his adherents, the object
+of the second to get evidence against Jesus himself. To the first
+Jesus pays no attention; to the second he interposes a calm and
+dignified protest.--=I spoke openly.= Rather freely, boldly. The
+original (παῤῥησία) signifies literally _speaking out all_, that is,
+free-spokenness. Observe that boldness and frankness of utterance are
+essential qualifications of the true preacher.--=In secret have I said
+nothing.= Some truths he had reserved because they could not be
+understood (John 16:12, 25), and others which he had taught were not
+understood (Matt. 13:13; 1 Cor. 2:7, 8); but there were no mysteries
+in his religious teaching which he had sought to conceal and for which
+he was amenable.--=Ask them which heard me.= Not improbably some of
+the very officers so strangely affected by his preaching were present.
+If so, this appeal to their own subordinates would have incensed the
+priests, by making manifest their own injustice.
+
+
+    22 And when he had thus spoken, one of the officers which
+       stood by struck[671] Jesus with the palm of his hand,
+       saying, Answerest thou the high priest so?
+
+          [671] Job 16:10; Jer. 20:2; Acts 23:2, 3.
+
+
+    23 Jesus answered him, If I have spoken evil, bear witness
+       of the evil: but[672] if well, why smitest thou me?
+
+          [672] 1 Pet. 2:19-23.
+
+=22, 23. With the palm of his hand.= Or _with a staff_; either meaning
+is admissible. Contrast with Christ’s calm rejoinder Paul’s response
+to similar maltreatment (Acts 23:3).--The commentators note in
+Christ’s course here his own interpretation of Matt. 5:39. “An angry
+man may turn in sullenness the other cheek visibly to the smiter;
+better is he who makes a true answer with mildness, and prepares his
+heart in peace to endure great sufferings.”--(_Augustine._) “Christ
+forbids self-defence with the hand, not with the tongue.”--(_Luther._)
+“Christ’s precept does not exclude the remonstrance against unjust
+oppression, provided it be done calmly and patiently.”--(_Alford._)
+
+
+    24 Now Annas had sent him bound unto Caiaphas the high
+       priest.
+
+=24. Now Annas had sent him bound unto Caiaphas.= Some scholars (so
+Alford, Lange, and Meyer) render this verse, _Sent him bound_, and
+suppose that Jesus was sent from Annas to Caiaphas at this time; but
+Winer (p. 275, § 40, 5_a_) and Buttman (p. 200, § 137) show that the
+aorist is sometimes used for the pluperfect, as rendered by our
+English version, and that the sentence may be accordingly regarded
+grammatically as parenthetical. I believe (see ver. 15, note) that
+this is the true construction, and that the parenthesis is introduced
+at this place for the purpose of showing that Jesus was still bound
+when the indignity here described was inflicted upon him.
+
+
+  [Illustration: DENIALS OF PETER.]
+
+
+    25 And Simon Peter stood and warmed himself. They said
+       therefore unto him, Art not thou also _one_ of his
+       disciples? He denied _it_, and said, I am not.
+
+
+    26 One of the servants of the high priest, being _his_
+       kinsman whose ear Peter cut off, saith, Did not I see thee
+       in the garden with him?
+
+
+    27 Peter then denied again: and[673] immediately the cock
+       crew.
+
+          [673] ch. 13:38; Matt. 26:74; Mark 14:72; Luke 22:60.
+
+=25-27. Peter stood and warmed himself.= In apparent indifference to
+his Lord; concerned only for his comfort, and absorbed in his
+curiosity.-- =Did not I see thee?= This question was apparently put to
+Peter after he had retreated to the porch. It must be remembered that
+Peter’s danger was real and imminent; for his assault on Malchus had
+rendered him amenable to legal penalty. On the denial and its lessons,
+see notes on Matt. 26:69-75.
+
+       *       *       *       *       *
+
+  [Illustration: JESUS BEFORE PILATE.
+
+  “_Art thou the king of the Jews._”]
+
+
+
+Ch. 18:28 to ch. 19:16. TRIAL OF JESUS BEFORE PILATE.--THE CONSCIENCE
+OF THE CEREMONIALIST (28).--JESUS A KING; HIS KINGDOM TRUTH; ITS
+DEFENCES NOT WORLDLY; IT CONQUERS ONLY THE WILLING (33-38).--IN CHRIST
+NO FAULT (38; ch. 19:4, 6).--THE WORLD CHOOSES BARABBAS AND REJECTS
+CHRIST (39, 40).--CROWNED SUFFERING (ch. 19:1-3).--BEHOLD THE MAN
+(5).--BEHOLD YOUR KING (14).--THE TESTIMONY OF THE JEWS TO THE
+DIVINITY OF CHRIST (7).--THE SILENCE OF JESUS (9).--THE END OF
+REJECTING CHRIST IS REJECTING GOD: WE HAVE NO KING BUT CÆSAR
+(15).--THE CRIME OF COWARDICE ILLUSTRATED BY PILATE.
+
+This trial is reported also in Matt. 27:11-31; Mark 15:1-23; Luke
+23:1-25. John’s account is the fullest, and has indications of being
+by an eye and ear witness; but he does not mention Pilate’s wife’s
+dream and Pilate’s washing of his hands in attestation of his
+innocence, recorded only by Matthew, nor the accusation preferred by
+the priests and the sending of Jesus to Herod, recorded only by Luke.
+For chronological order of events, see Matt. 27:11-31, Prel. Note. For
+a consideration of the character of Pilate, the reasons for his
+vacillating course, and the practical lessons to be drawn from it, see
+note below, ver. 16. The place of this trial I believe to have been
+the tower of Antonia; the reason for the trial is explained in ver. 31
+(see note there).
+
+
+    28 Then[674] led they Jesus from Caiaphas unto the hall of
+       judgment; and it was early; and they themselves went not
+       into the judgment hall, lest[675] they should be defiled;
+       but that they might eat the passover.
+
+          [674] Matt. 27:2, etc.; Mark 15:1, etc.; Luke 23:1,
+                etc.
+
+          [675] Acts 10:28.
+
+
+    29 Pilate then went out unto them, and said, What
+       accusation bring ye against this man?
+
+=28, 29. Unto the hall of judgment.= Literally Prætorium--the name
+given among the Romans to the headquarters of the Roman military
+governor, wherever he happened to be; here it is the residence which
+Pilate occupied in Jerusalem. Whether that was the palace of King
+Herod, as Farrar and others have supposed, or the tower of Antonia, is
+uncertain; more probably the latter, which was at the time and long
+afterwards the citadel of Jerusalem, the headquarters of the army, and
+the residence of the Roman governors. It was built upon the same broad
+platform of solid rock upon which the temple stood, and so adjoined
+the walls of the latter that the Gentile camp seemed a part of the
+Jewish sanctuary. Four towers at its four corners gave it the
+appearance of a castle and the strength of a fortress. One of these
+towers looked down into the broad courts of the temple, and thus
+subjected all the gatherings there to the oversight of the hated
+heathen, while its gates, opening directly into those courts, rendered
+it easy, at a moment’s notice, to quell any disturbance which might
+occur there.--=And it was early.= The original (πρωΐᾳ) properly
+signifies the period between daybreak and sunrise (John 20:1), but it
+is also used in a more general sense to signify the early part of the
+forenoon (Matt. 21:18), and that must be its meaning here, for this
+trial before Pilate occurred certainly after the cock-crowing, and
+probably the formal trial of Jesus before the Sanhedrim and the
+subsequent deliberations of the Sanhedrim to secure the execution of
+the death-sentence intervened between the cock-crowing and their
+conducting Jesus to Pilate.--=Lest they should be defiled.= According
+to the Pharisaic ideas they could not enter a Gentile house without
+defilement, and this precluded their participation in the passover,
+which in such case must be postponed by those who were defiled (Numb.
+9:6-11). A curious illustration of the fallibility of conscience is
+this superstition of the Pharisees, who feared defilement from
+entering the house of a heathen, but none from the endeavor to secure
+by fraud and violence the condemnation of their Lord.--=That they
+might eat the Passover.= Here not the paschal supper, but the festival
+which followed it, and which lasted for seven days. See Note on the
+Lord’s Supper, Matt. 26:30. The paschal supper itself I believe to
+have been observed the night before. An incidental confirmation of
+this opinion is afforded by Wieseler, quoted in Lange, who asserts
+that chronological calculations show that in the year 30, the 14th of
+Nisan, on the evening of which the supper proper took place, actually
+fell on a Thursday; and it is certain that the crucifixion of Christ
+occurred on Friday. If Wieseler is correct, the Lord’s Supper must
+have been the true paschal supper.--=Pilate went out unto them.=
+Pontius Pilate was the Roman procurator or resident governor of Judea
+at this time. On his authority, see Matt. 27:2, note; on his
+character, career, and course here, see note below, ch. 19:16. His
+going out to them was itself a concession.--=Against this man.=
+Probably he knew something of Jesus (Matt. 27:18, 19); for a guard had
+been furnished from his headquarters for the arrest of Jesus (John
+18:3, note).
+
+
+    30 They answered and said unto him, If he were not a
+       malefactor, we would not have delivered him up unto thee.
+
+=30. They answered=, etc. It seems to have been their endeavor to
+secure the ratification of the death-sentence without any hearing,
+partly because they knew that the Roman governor would be indifferent
+to the charge of blasphemy (Acts 18:14-17), and partly because their
+pride revolted against submitting the decision of their court to the
+hated Gentile.
+
+
+    31 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[676] to put any man to death:
+
+          [676] Gen. 49:10; Ezek. 21:27.
+
+=31. Then said Pilate, Take ye him and judge him. * * * It is not
+lawful for us to put any man to death.= It seems to have been the
+custom of the Romans to take into their own hands in conquered
+provinces the power of life and death, as one of the principal
+attributes of sovereignty. There is no good reason to doubt that this
+had been done in Palestine, and that the Sanhedrim had no longer power
+to execute the death-sentence. The execution of Stephen, though in a
+certain sense sanctioned by the Sanhedrim, was the act of a mob (Acts
+7:57, 58). Pilate’s answer to the demand of the priests is ironical, a
+bitter reminder to them that they had no longer the power of
+sovereignty. Other interpretations, such as that they had no power to
+crucify, or none to execute on the feast-day, or none to punish crimes
+against the state, are both unnecessary and improbable.
+
+
+    32 That the saying of Jesus might be fulfilled, which he
+       spake,[677] signifying what death he should die.
+
+          [677] Matt. 20:19; Luke 18:32, 33.
+
+=32. That the saying of Jesus might be fulfilled, signifying=, etc.
+See ch. 12:32, 33; Matt. 20:18, 19, where Christ foretold his
+crucifixion. It was also hinted at in O. T. prophecy (Numb. 21:8, 9,
+with John 3:14; Ps. 22:16, 18; Isa. 53:8, 9). Death was inflicted
+under the Jewish law by stoning (Deut. 13:9, 10; 17:5-7). Calvin
+observes the indication in this that Christ’s death in all its
+particulars fulfills the eternal purpose of God. Comp. Acts 2:23.
+
+
+    33 Then Pilate entered into the judgment hall again, and
+       called Jesus, and said unto him, Art thou the King of the
+       Jews?
+
+=33. Then Pilate entered into the judgment-hall again.= Meantime the
+priests had framed and presented their accusation of sedition (Luke
+23:2). This accusation may well have perplexed Pilate. Christ had
+claimed to be King; promulgated laws; organized in the heart of
+Cæsar’s province the germ of an imperishable kingdom; entered
+Jerusalem in triumph, hailed by the throng as King of the Jews; and
+his arrest had been forcibly resisted by one of his followers. These
+facts a wily priesthood could easily pervert and exaggerate so as to
+give color to their accusation. How unscrupulous they were is evident
+from a comparison of Luke 23:2 with ch. 20:22-25.--=And called Jesus.=
+For a private examination apart from the priests and the gathering
+mob.
+
+
+    34 Jesus answered him, Sayest thou this thing of thyself,
+       or did others tell it thee of me?
+
+
+    35 Pilate answered, Am I a Jew? Thine own[678] nation and
+       the chief priests have delivered thee unto me: what hast
+       thou done?
+
+          [678] ch 19:11; Acts 3:13.
+
+=34, 35. Jesus answered him=, etc.--This question is not asked for
+information as to the nature of the charge preferred against him and
+the character of his accusers, for evidently Jesus was present when
+they preferred it; nor as a means of ascertaining in what sense Pilate
+used the title _king_, whether in the Jewish sense, to signify the
+promised founder of the kingdom of heaven, or in a Roman sense, to
+signify a political kingdom antagonistic to Jewish authority. For he
+who knew what was in man, understood Pilate’s character and mind. It
+was the most forcible possible reply to the accusation. Who, he asks,
+has preferred this charge? The Jews. Pilate’s mind instantly grasps
+the conclusion. “If it had been preferred by a Roman centurion, it
+would have been worthy of examination. But when was it ever known that
+the Jewish priesthood complained of one who sought the political
+emancipation of the nation? None knew better than Pilate how uneasy
+were the people under the Roman yoke. The voices of the mob before the
+judgment-seat crying out for Jesus’ blood were unwitting witnesses of
+his innocence.”--(_Lyman Abbott’s Jesus of Nazareth._)--The reply had
+the desired effect. Pilate’s response, “Am I a Jew? Thine own nation
+and the chief priests have delivered thee unto me,” shows how quickly
+he filled out the argument which Christ by a question suggested to his
+mind.--=What hast thou done?= An honest question. He rejects the
+testimony of the priesthood to the sedition of the prisoner (Luke
+23:2), and appeals to Jesus himself to explain their enmity.
+
+
+    36 Jesus[679] answered, My[680] kingdom is not of this
+       world: if my kingdom were of this world, then would my
+       servants fight, that I should not be delivered to the Jews:
+       but now is my kingdom not from hence.
+
+          [679] 1 Tim. 6:13.
+
+          [680] ch. 6:15; Ps. 45:3, 6; Isa. 9:6, 7; Dan. 2:44;
+          7:14; Zech. 9:9; Luke 12:14; Rom. 14:17; Col. 1:13.
+
+=36. Jesus answered.= Honest perplexity he would not refuse to answer.
+Contrast his silence before Caiaphas (Matt. 26:62), Herod (Luke 23:9),
+and later before Pilate himself (John 19:9).--=My kingdom is not of
+this world.= Its origin is not from the earth. The preposition _of_
+(ἐκ) signifies the source or origin from which anything springs.
+Christ’s kingdom is _in_ the world and _over_ the world, but not
+_from_ the world nor maintained by worldly means.--=If my kingdom were
+of this world, then would my servants fight.= Not angels, of which
+Pilate knew nothing; nor the twelve, of whom it is doubtful whether he
+knew anything. The argument was one which readily addressed itself to
+Pilate’s understanding. If Jesus were an earthly king, his followers
+would have defended him from arrest by his enemies and theirs. It is
+true Peter had done so (ver. 10), but he had been rebuked, and the
+wound he inflicted had been miraculously healed, so that the
+priesthood could not appeal to this resistance in support of their
+charge, except by misrepresenting it.--=That I should not be delivered
+to the Jews.= _Jews_ generally in John means the Judeans, the
+inhabitants of the southern province of Palestine, who were Christ’s
+especial opponents.--=But now is my kingdom not from hence.= _Now_
+is not here a particle of time, but of connection. That is, the
+meaning is not, My kingdom is not _now_ of this world, as though its
+temporal power and glory was to come by and by, but, _Thus_ you see my
+kingdom is not, etc. The former meaning has been given to the word by
+some Roman Catholic commentators, to break the force of the
+declaration as a testimony against the temporal power of the Pope and
+the priesthood. For similar connective use of the particle (νῦν)
+_now_, see Acts 12:11; 22:16; 1 Cor. 14:6. Observe in this verse: (1)
+A distinct declaration of the supernatural origin and character of
+Christ’s kingdom. Christianity is not a development of _human
+thought_, but a gift to man _from God_. Comp. John 3:3; 8:23; 13:3;
+Rev. 21:2. (2) It is to be defended by spiritual, not by earthly or
+physical means. With the spirit of this declaration all attempts to
+maintain the church or its truth by civil enactment or the power of
+the sword are inconsistent. How little the spiritual nature of
+Christ’s kingdom was understood in the middle ages is indicated by the
+fact that even Calvin, on this passage, argues that kings and princes
+may “employ all the power they possess in defending the church and
+maintaining godliness.” (3) The strength and permanence of Christ’s
+kingdom as compared with kingdoms built up on or defended by might of
+arms. “Here he sheweth the weakness of kingship among us, that its
+strength lies in servants; but that which is above is sufficient for
+itself, needing nothing.”--(_Chrysostom._)
+
+
+    37 Pilate therefore said unto him, Art thou a king then?
+       Jesus answered, Thou sayest that I am a king. To this end
+       was I born, and for this cause came I into the
+       world, that I should bear[681] witness unto the truth.
+       Every one[682] that is of the truth heareth my voice.
+
+          [681] Isa. 55:4; Rev. 1:5; 3:14.
+
+          [682] ch. 8:47; 1 John 4:6.
+
+=37. Art thou then not a king?= Or perhaps, with a touch of irony,
+_Thou art then a king_. Either rendering is admissible (see _Winer_,
+p. 512).--=Jesus said unto him, Thou sayest= (truly); =for I am a
+king=. This is truer to the original than our English version. The
+first clause of the sentence, “_Thou sayest_,” is a common form of
+Jewish affirmation, and was not confined to the Jews (Matt. 26:64,
+note). The second clause gives emphasis to this affirmation, and the
+reason for it, _for I am a king_. Observe how the solemn testimony of
+Christ to his divine Messiahship before Caiaphas is here, in a
+different form, reiterated before Pilate.--=To this end was I born,
+and for this cause came I into the world.= The first clause does not
+necessarily imply a pre-existence, because, in a sense, every creature
+is born to fulfil a divine purpose; but the second clause would be
+tautological, a mere repetition of the first, if it did not indicate a
+coming into the world from a pre-existent state and for a particular
+purpose. And Pilate seems to have partially, at least, so understood
+it (ch. 19:9, note).--=Every one that is of the truth= (ἐκ τῆς
+ἀληθειάς). _Proceeding from the truth_; that is, who has so far come
+under the influence of truth, is so far born anew by the power of the
+truth on his own soul, as to be a sincere seeker after truth, and
+hence, in a deeper sense, so far under the influence of the Spirit of
+God, who is the Truth, as to be seeking to know Him who is the Truth
+incarnate in human life. Parallel to this declaration are John 6:45;
+8:47. Observe, (1) Jesus Christ is not only a teacher, an example, and
+a Saviour, but a King; and we can accept him as a Saviour only as we
+accept him as our King (John 15:10; 1 John 3:22-24); (2) the object of
+his incarnation is to testify to the truth, which he does by his
+words, and yet more by incarnating the truth in living forms,
+perfectly in his own life, imperfectly in the lives of his followers;
+(3) they only hear (_receive_) him, in whom the spirit of
+truth-seeking already exists. Comp. Matt. 13:13-15.
+
+
+    38 Pilate saith unto him, What is truth? And when he had
+       said this, he went out again unto the Jews, and saith unto
+       them, I find in him no fault _at all_.
+
+=38. What is truth?= This famous inquiry of Pilate is certainly not
+the inquiry of an honest seeker for truth (_Chrysostom_), for he does
+not even wait for an answer; nor apparently the disconsolate question
+of one who despaired of ever arriving at a standard of truth
+(_Olshausen_), for there is no evidence that he had ever sought to
+know the truth, either in philosophy or in religion; nor the scoffing
+question of one who believes that truth can never be found (_Alford_),
+and whose modern type is the positivist who believes that all creeds
+are false, and God, immortality, and the soul are unknowable, for
+there is nothing to indicate that such problems had any interest for
+him. It is rather asked, half in pity, half in contempt, the question
+of the practical man of the world, to whom this conception of a
+kingdom built on truth and maintained without army or exchequer seemed
+but the baseless phantom of a harmless religious enthusiast
+(_Ellicott_).
+
+
+    39 But ye have a custom, that I should release unto you one
+       at the passover: will ye therefore that I release unto you
+       the King of the Jews?
+
+
+    40 Then cried they all again, saying, Not this man, but
+      Barabbas. Now Barabbas was a robber.
+
+=39, 40.= It is apparently at this point in the trial that Pilate
+sends Jesus to Herod; on his return the demand is made by the people
+for the customary release of a prisoner (Mark 15:8), and in reply to
+this demand he makes the proposition, reported by all the Evangelists,
+to release Jesus.--On the character of Barabbas, see note on Matt.
+27:15-18. On the contrast between Barabbas and Jesus, see Acts 3:14.
+The origin of the custom here referred to is not known. It is
+difficult to conceive why John should omit the sending of Jesus to
+Herod (Luke 23:5-7) and Pilate’s wife’s dream and Pilate’s washing of
+his hands (Matt. 27:20-25), unless he wrote with the other Gospels
+before him, and therefore omitted what they had sufficiently
+described.--=At the Passover.= Not necessarily on the day of the
+paschal feast, but during the Passover week.
+
+
+
+
+                               CHAPTER XIX.
+
+
+     1 Then[683] Pilate therefore took Jesus, and scourged[684]
+       _him_.
+
+          [683] Matt. 27:26, etc.; Mark 15:16, etc.
+
+          [684] Isa. 53:5.
+
+
+     2 And the soldiers platted a crown of thorns, and put _it_
+       on his head, and they put on him a purple robe,
+
+
+     3 And said, Hail, King of the Jews! and they smote him with
+       their hands.
+
+
+     4 Pilate therefore went forth again, and saith unto
+       them, Behold, I bring him forth to you, that ye may know
+       that[685] I find no fault in him.
+
+          [685] verse 6; ch. 18:38.
+
+
+     5 Then came Jesus forth, wearing the crown of thorns, and
+       the purple robe. And _Pilate_ saith unto them, Behold the
+       man!
+
+=1-5.= The scourging of Jesus is recounted by all the Evangelists
+except Luke, and the mockery more fully by Matthew than here. See
+notes on Matthew. Scourging was a common precursor of the
+death-sentence; here, however, it appears to have been proposed by
+Pilate as a compromise (Luke 23:16).--=And said, Hail, King of the
+Jews.= Some manuscripts insert the words _they came unto him_, and
+this reading is approved by Tischendorf and Alford. It indicates a
+mock reverential approach as to a crowned king, with obeisances and
+pretended homage.--=Behold the man.= Pilate’s own sympathies were
+awakened by the sight of this patient sufferer, and he made one more
+attempt to release him by appealing to the sympathies of the people.
+In this act the commentators see an unconscious symbolical teaching
+parallel to that of Caiaphas (John 11:51, 52); Jesus is _the_ man, the
+only perfect man, the ideal toward which all aspiration is to strive
+(Ephes. 4:13). The scene has been a famous one in art, and the picture
+of Christ thorn-crowned receives its customary title, _Ecce Homo_,
+from two Latin words meaning Behold the man.
+
+
+     6 When the chief priests therefore and officers 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.
+
+=6. When the chief priests, therefore, and attendants.= The original
+here signifies an officer answering to the modern constable or
+policeman.--=They cried out.= The priests mingled in and joined their
+voices with those of the crowd. The sight of blood, so far from
+appeasing, only whetted their revengeful appetite.--=Take ye him and
+crucify him.= This was not a sentence, but rather an endeavor to cast
+the responsibility of its execution upon the priesthood. Comp. Matt.
+27:24; Luke 23:25. That they felt the reproach is indicated by their
+reply.
+
+
+     7 The Jews answered him, We[686] have a law, and by our law
+       he ought to die, because[687] he made himself the Son of
+       God.
+
+          [686] Lev. 24:16.
+
+          [687] ch. 5:18; 10:33.
+
+=7. The Jews answered him, We have a law=, etc. Not because their
+previous accusation had failed, and they wished to present a new one
+(_Lange_); but because, the death-sentence being already pronounced
+and ratified by the act of scourging, they felt safe in disclosing
+their real animus. The object of their reply is to justify themselves
+to his rebuke.
+
+
+     8 When Pilate therefore heard that saying, he was the more
+       afraid;
+
+
+     9 And went again into the judgment hall, and saith unto
+       Jesus, Whence art thou? But[688] Jesus gave him no answer.
+
+          [688] Ps. 38:13; Isa. 53:7; Matt. 27:12, 14; Phil.
+          1:28.
+
+=8, 9. He was the more afraid, * * * and saith unto Jesus, Whence art
+thou?= But Jesus gave him no answer. Pilate’s was not a superstitious
+fear, but a genuine awe produced by the personal presence of Jesus,
+the power of which was conspicuously manifested on other occasions in
+his life (Luke 4:30; 5:8; John 7:45, 46; 18:6). It was doubtless
+enhanced by the report of his wife’s dream (Matt. 27:19). His
+question, _Whence art thou?_ is to be interpreted by this awe; not
+_from what province_, for he knew this (Luke 23:6, 7), nor _of what
+parents_, for this was a matter of indifference. The question
+indicates that even skeptical Pilate vaguely felt that the prisoner
+before him--the King of a kingdom of truth--was no ordinary man.
+Christ’s silence was a bitter rebuke. Pilate was no longer an honest
+seeker after truth. Christ “kept silent, in fine, because he knew as
+well when to hold his peace as when to speak, and no word that he ever
+uttered was fuller of inspiration than that silence; no, not even does
+that lofty declaration to Pilate, ‘Yes, I am a King, and every true
+man is my subject,’ show a more regal dignity of mind. From every
+feature, from his whole person, it spoke--spoke of a world of power in
+him, power to rise above all personal considerations, and, under the
+most terrible circumstances, to find entire serenity in the perfect
+possession of himself.”--(_Furness._)
+
+
+    10 Then saith Pilate unto him, Speakest thou not unto me?
+       knowest[689] thou not that I have power to crucify thee,
+       and have power to release thee?
+
+          [689] Dan. 3:14, 15.
+
+=10. Then said Pilate unto him.= His pride is piqued by the silence of
+the prisoner. He boasts of his power, and so seeks to extort an answer
+from the prisoner’s fears. Observe that _power_ he had, but right he
+had not. “This very boast was a self-conviction of injustice. No just
+judge has any such power as this to punish or to loose (see 2 Cor.
+13:8), but only patiently to inquire and give sentence according to
+the truth.”--(_Alford._)
+
+
+    11 Jesus answered, Thou[690] couldest have no power _at
+       all_ against me, except it were given thee from above:[691]
+       therefore he[692] that delivered me unto thee hath the
+       greater[693] sin.
+
+          [690] ch. 7:30; Luke 22:53.
+
+          [691] Ps. 39:9.
+
+          [692] ch. 18:3; Mark 14:44.
+
+          [693] Heb. 6:4-8; James 4:17.
+
+=11.= The connection of Christ’s answer here is difficult. It appears
+to me to be as follows: All civil and political power comes from God
+(Rom. 13:1; comp. Ps. 75:6, 7; Dan. 2:21). Even on earth kings are
+recognized as the administrators of the divine will (Isa. 44:28;
+45:1). Caiaphas and the priesthood, therefore, in delivering Jesus to
+Pilate, are endeavoring not only to accomplish a deed of injustice,
+but to induce a divinely appointed minister of God to prove false to
+the trust reposed in him. Therefore their sin is greater than his;
+they are the instigators, he the partially ignorant and unwilling
+instrument. Comp. Luke 12:47, 48. Stier observes that Pilate’s
+ignorance includes him in the Lord’s prayer, “Father, forgive them,
+for they know not what they do” (Luke 23:34). That most wonderful
+declaration of the O. T., “He knoweth our frame, he remembereth that
+we are dust” (Ps. 103:14), receives its most wonderful illustration in
+Christ’s compassion for the perplexed but guilty Pilate.
+
+
+    12 And from thenceforth Pilate sought to release him: but
+       the Jews cried out, saying, If thou let this man go, thou
+       art not Cæsar’s friend: whosoever[694] maketh himself a
+       king, speaketh against Cæsar.
+
+          [694] Luke 23:2; Acts 17:7.
+
+=12. From thenceforth.= Or rather, _on this account_. The original is
+capable of either rendering; but Pilate had already sought to release
+Jesus; he now made a new effort, moved thereto apparently in part by
+his awe for Christ, and in part by Christ’s expression of compassion
+for him.--=Thou art not Cæsar’s friend.= Of all the Cæsars, Tiberius
+was the most suspicious and exacting; and of all crimes, that of
+indifference to his interests was in his eyes the worst. In these
+words of the priesthood there is implied a threat of an accusation to
+Tiberius against Pilate if he release Jesus.
+
+
+    13 When[695] Pilate 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, Gabbatha.
+
+          [695] Prov. 29:25; Acts 4:19.
+
+=13. Upon the judgment-seat in a place called Pavement.= The
+judgment-seat was probably a small elevated platform, such as was used
+among the ancients, on which orators stood to address a concourse,
+generals to harangue their troops, or magistrates to hear causes. The
+accompanying illustration from a bas-relief represents Trajan sitting
+on such a judgment-seat to receive the submission of a Parthian king.
+The employment of a similar platform both by Pilate and by Florus is
+referred to by Josephus (_Wars of Jews_, Rom. II: 9, 3; 14, 8). The
+Pavement was probably a tessellated or mosaic square in front of the
+tower of Antonia, on which the judgment-seat or bema was placed.
+
+
+  [Illustration: ROMAN JUDGMENT-SEAT.]
+
+
+    14 And[696] it was the preparation of the passover, and about
+       the sixth hour: and he saith unto the Jews, Behold your
+       King!
+
+          [696] Matt. 27:62.
+
+=14. It was the preparation of the passover.= That is, the preparation
+for the Passover Sabbath. The strictness of the Mosaic law respecting
+the Sabbath necessitated special preparations for it on the previous
+day, and in process of time the whole day prior came to be known as
+_the preparation_ (Mark 15:42). If we so understand the passage, there
+is nothing in it inconsistent with the fact indicated by the other
+Evangelists that the paschal supper was taken by Christ and his
+disciples, in common with the rest of the nation, on the evening
+preceding.--=About the sixth hour.= But according to Mark it was the
+_third hour_ (Mark 15:25); and this is sustained by the whole course
+of the transactions and the circumstances, as also by the statements
+of Matthew (27:45), Luke (23:44), and Mark (15:33), that the darkness
+commenced at the sixth hour, after Jesus had for some time hung upon
+the cross. Of this discrepancy many explanations have been proposed,
+but only two are worthy of any consideration. One that by an early
+error in transcription the sixth was substituted for the third hour
+here; the other that John here only indicates that the sixth hour was
+approaching, or, as Lange renders it, _it was going on towards the
+sixth hour_; that is, the third hour, which closed the preceding watch
+into which the day was divided, had already passed, and that Mark’s
+language simply implies that the third hour had already passed
+before the crucifixion. It is certain that the ancients did not fix
+the time with as great precision as we do, and that in particular, as
+Godet says, “the apostles did not count with the watch in their
+hands.”--=Behold your King.= The previous appeal (ver. 5) had been to
+the pity of the people; this was to their national pride.
+
+
+    15 But they cried out, Away with _him_, away with _him_,
+       crucify him! Pilate saith unto them, Shall I crucify your
+       King? The chief priests answered, We[697] have no king but
+       Cæsar.
+
+          [697] Gen. 49:10.
+
+
+    16 Then[698] delivered he him therefore unto them to be
+       crucified. And they took Jesus, and led _him_ away.
+
+          [698] Matt. 27:26, etc.; Mark 15:15, etc.; Luke
+          23:24, etc.
+
+=15, 16. We have no king but Cæsar.= This was true. By this very act
+they disavowed allegiance to Jehovah as their King (1 Sam. 12:12).
+They were thus emphatically guilty themselves of the crime of
+blasphemy, for which they had condemned Jesus. Some of these very men
+subsequently perished in rebellion against Cæsar, thus by their death
+testifying to the hypocrisy of their pretended zeal. He who refuses
+Christ as his King subjects himself to the despotism of worldly
+authority.--=Then delivered he to them to be crucified.= Giving them a
+guard of soldiers to execute the decree. Thus Roman and Jew shared in
+both decreeing and executing the sentence.
+
+       *       *       *       *       *
+
+ON THE CHARACTER OF PONTIUS PILATE.--Concerning Pilate’s life before
+he became procurator nothing is known, except that his name indicates
+a probability that he was a freedman, or the descendant of a freedman,
+connected with the Pontian house. He succeeded Valerius Gratus as
+procurator of Judea and Samaria, about the year 26 A. D., and he held
+the appointment for a period of ten years. Secular history shows him
+to have been unscrupulous in the exercise of his authority; and
+instances are recorded by Josephus of his contempt of the Jews. His
+behavior was equally tyrannical toward the Samaritans; and on their
+complaint to Vitellius, president or prefect of Syria, Pilate was
+ordered to go to Rome to answer for his conduct before the emperor.
+His deposition must have occurred in A. D. 36, most probably prior to
+the Passover. Before he arrived in Rome, however, Tiberius was dead.
+According to tradition, Pilate was banished by Caligula to Vienne, in
+Gaul; according to Eusebius, he died by his own hand.
+
+Though in the oldest Christian creed his name is indissolubly linked
+with the crucifixion, in the phrase “suffered under Pontius Pilate,”
+and though he was directly responsible for it, since it could not have
+been consummated without his judicial approbation, yet that
+approbation was wrested from him by a mob, and he yielded only when
+further resistance would have hazarded his office, if not his life.
+The story of the trial of Christ before Pilate is the story of a
+conflict between a judge who appealed in vain to the moral sense of
+the priesthood, and a priesthood who appealed not in vain to the fears
+of the judge. First he scornfully bids the Jews try Jesus according to
+their own law, knowing that they cannot put their prisoner to death
+(ch. 18:31); then catches, in the clamor, the word “Galilee,” and
+endeavors to rid himself of responsibility by sending the prisoner to
+Herod (Luke 23:4-12); on the return of the prisoner to his custody,
+proposes to release him, as a customary act of good-will, to the
+populace (Matt. 27:19-23; Mark 15:8-14); orders the scourging, in an
+idle hope so to satisfy the clamor of the mob (Matt. 27:26-30; Mark
+15:15-19; John 19:1-3); having appealed in vain to their pity,
+appeals, also in vain, to their patriotism (John 19:4-15); and finally
+pronounces sentence of death only under an implied threat of complaint
+to the jealous Tiberius Cæsar (John 19:12, 16). But it would be a
+mistake to suppose that in this pitiable conflict with a mob, which it
+was Pilate’s first duty to quell, he was influenced by considerations
+of either humanity or justice. The contempt which a Roman soldier
+would naturally feel for the Jewish priesthood was intensified into a
+bitter personal hate by the fact that their cunning had twice
+overmatched his strength--once when, immediately after his
+inauguration, they had compelled him to remove the hated Roman
+standards from the city of Jerusalem to the old-time Roman military
+headquarters at Cæsarea Philippi; once when they had secured orders
+from Tiberius Cæsar directing him to take down the Roman shields from
+the vicinity of the temple. The one sentiment which was strong in a
+Roman soldier was that of justice; to be compelled by a Jewish mob,
+instigated by the Jewish priesthood, to assume the judicial robes only
+to do flagrant injustice in them, and that in executing the Jewish
+will, angered him. He was a tool in the hands of an unscrupulous and
+despised hierarchy; knew it, and fought against the humiliation
+weakly, and therefore in vain. He was also powerfully affected by the
+personal bearing of Christ. “If there is any power in the human
+countenance, in the eye, in the voice, in the whole air and manner of
+a man, that power must have been manifested in Jesus in the very
+highest degree. * * * Not that he (Pilate) had the slightest insight
+into the lofty nature of that power. His very ignorance of it served,
+by creating a feeling of mystery, only to heighten the effect of it
+upon his mind.”--(_Furness._) And this effect was still further
+increased by the dream of his wife; for skepticism and superstition
+are twins, and the skeptical Pilate was not above the universal
+superstitions of his times. All these elements made Pilate angry with
+himself and with the hierarchy, but they did not serve in lieu of a
+noble resolution, which alone could have enabled him to resist the
+threatening danger of an emeute. So he dallied, argued, appealed,
+yielded. The crime of Pontius Pilate was the crime of moral cowardice.
+It was more appalling in its results, but it was not different in its
+nature, from the many manifestations of that crime which we all often
+witness, and which most of us sometimes have experienced.
+
+       *       *       *       *       *
+
+Ch. 19:17-42. DEATH AND BURIAL OF JESUS.--A FALSE JUDGE WRITES A TRUE
+EPITAPH (19).--A WEAK JUDGE PROVES HIMSELF OBSTINATE (22).--THE
+INHUMANITY OF MAN (24).--THE SYMPATHY OF CHRIST ILLUSTRATED (27).--THE
+FULFILLMENT OF ALL SCRIPTURE (28).--REDEMPTION A FINISHED WORK
+(30).--THE HYPOCRISY OF CEREMONIALISM (31).--THE NATURE, MEANING, AND
+CERTAINTY OF CHRIST’S DEATH (34, 35).--THE POWER OF THAT DEATH TO MAKE
+COWARDS COURAGEOUS (38, 39).--THE SEPULCHRE IN THE GARDEN; THE TOMB
+AMID FLOWERS (41, 42).
+
+The accounts of all Evangelists should be compared. For chronological
+harmony and for full notes on what is common to them all, see Matt.
+27:32-56. Several incidents are peculiar to Luke; some to John. The
+latter gives more fully the division of Christ’s garments among the
+soldiers (verses 23, 24); alone speaks of Christ’s parting words to
+his mother (verses 25-27), and of the piercing of his side (ver. 34).
+
+
+    17 And he bearing his cross went[699] forth into a place
+       called _the place_ of a skull, which is called in the
+       Hebrew, Golgotha:
+
+          [699] Numb. 15:36; Heb. 13:12.
+
+
+    18 Where they crucified him, and two other with him, on
+       either side one, and Jesus in the midst.
+
+=17, 18.= The cross was usually borne by the condemned. In this case
+it was transferred from Christ to Simon the Cyrene. See Matt. 27:32,
+note. The Hebrew word Golgotha is the same as the Latin word Calvary
+(_Calvaria_), and means _a skull_. The location is uncertain. For
+statement of different hypotheses and picture of most probable site,
+see Matt. 27:33, note.--The two others crucified with Christ were
+brigands, one of whom joined in the taunts of the multitude; the other
+rebuked his companion, and sought and obtained the blessing of the
+dying Redeemer. See Luke 23:39-43, notes.
+
+
+    19 And[700] Pilate wrote a title, and put _it_ on the
+       cross. And the writing was, JESUS OF NAZARETH THE KING OF
+       THE JEWS.
+
+          [700] Matt. 27:37; Mark 15:26; Luke 23:38.
+
+
+    20 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_ Greek, _and_ Latin.
+
+
+    21 Then said the chief priests of the Jews to Pilate, Write
+       not, The King of the Jews; but that he said, I am King of
+       the Jews.
+
+
+    22 Pilate answered, What I have written I have written.
+
+=19-22. And Pilate wrote a title.= It was customary to bear before the
+condemned an inscription which designated his crime; this was
+subsequently attached to the cross, as a warning against similar
+offences.--The inscription in this case was written in the three
+languages of the time--that of the court (Latin), that of the Gentile
+population (Greek), and that of the Jews (Hebrew or Aramaic).--It
+really affixed a stigma rather upon the Jews than upon Jesus. Hence
+their attempt to have it altered, and Pilate’s refusal. The Jews were
+insulting Jesus; Pilate took a petty revenge upon them for their
+victory over him by insulting them. The inscription is reported by the
+four Evangelists, in all of them substantially, in none of them
+verbally, the same. Thus:
+
+    This is Jesus, the King of the Jews.--(_Matthew._)
+    The King of the Jews.--(_Mark._)
+    This is the King of the Jews.--(_Luke._)
+    Jesus of Nazareth, the King of the Jews.--(_John._)
+
+Apparently there were three inscriptions, in the three different
+languages; some commentators suppose that they differed slightly, and
+that the variations in the language of the inscription indicate the
+variations in the original. See this ingeniously argued in Townsend’s
+N. T. But the better opinion is that the inscription was the same in
+the three languages, and that the verbal differences are such as we
+might expect from individual narrators, who, in minor details, were
+left to their own recollection. So Robinson, Alford, Greenleaf, etc.
+Analogous verbal differences are to be constantly met with in the
+Evangelists: Matt. 3:11; Mark 1:7; Luke 3:16; John 1:27--Matt. 9:11;
+Mark 2:16; Luke 5:30--Matt. 15:27; Mark 7:28--Matt. 16:6-9; Mark
+8:17-19--Matt. 20:33; Mark 10:51; Luke 18:41--Matt. 21:9; Mark 11:9;
+Luke 19:38--Matt. 26:39; Mark 14:36; Luke 22:42--Matt. 28:5, 6; Mark
+16:6; Luke 24:5, 6. Pilate illustrates the difference between firmness
+and obstinacy. In yielding the crucifixion of an innocent man, Pilate
+showed a pitiable lack of firmness; in insisting on retaining an
+insulting inscription, he showed a petty obstinacy. In this
+inscription he was an unconscious prophet of the truth to all
+on-lookers--Greek, Roman, Jew. Comp. John 11:51, 52.
+
+
+    23 Then the soldiers, when they had crucified Jesus, took
+       his garments, and made four parts, to every soldier a
+       part; and also _his_ coat: now the coat was without seam,
+       woven[701] from the top throughout.
+
+          [701] Exod. 39:22.
+
+
+    24 They said therefore among themselves. Let us not rend
+       it, but cast lots for it, whose it shall be: that the
+       scripture might be fulfilled, which saith,[702] They parted
+       my raiment among them, and for my vesture they did cast
+       lots. These things therefore the soldiers did.
+
+          [702] Ps. 22:18.
+
+=23, 24.= The account of John of this incident is fuller and more
+exact than those of the other Evangelists. Comp. Matt. 27:35; Mark
+15:24; Luke 23:34. There were four soldiers--a quaternion--detailed
+to watch the execution of the sentence of the procurator. The clothing
+of the convicted was the perquisite of the soldiers. The outer
+garments of Christ were divided among them, one to each. The inner
+garment, or tunic, was a seamless robe, woven in one piece, probably
+of wool. There is no ground for the fanciful comparison of this robe
+with those worn by the priests, as though it indicated a priestly
+function on Christ’s part. There is more reason in the surmise that it
+was a gift to him by some of the women who had followed him from
+Galilee (Luke 8:1-3).--But this is a mere surmise, having no other
+support than the fact that the soldiers seem to have recognized in it
+a peculiar value, a garment which it were a pity to destroy. Dice were
+in Rome what cards are in modern life. One of the soldiers took a set
+out of his pocket; the helmet would have served as a dice-box; and
+thus, under the shadow of the cross, they gambled for this seamless
+robe. The incident affords a most striking illustration of the
+inhumanity of man, and scarcely less of the indurating influence of
+the passion for gambling. “No earthly creatures but gamblers could be
+so lost to all feeling as to sit down coolly under a dying man to
+wrangle for his garments, and arbitrate their avaricious differences
+by casting dice for his tunic, with hands spotted with his spattered
+blood, warm and yet undried upon them.”--(_H. W. Beecher._) The
+twenty-second Psalm, to the prophecy of which John refers, was
+regarded by the Jews, as it has been universally regarded by all
+Christian critics, as a Messianic Psalm. A curious illustration of
+fanciful interpretation is afforded by Wordsworth’s treatment of this
+scene, though he quotes Augustine as his authority: The parted
+garments is an emblem of the church in its universality, to be sent
+out into the four quarters of the globe; the unparted garment is
+emblematic of the church in its unity, to be kept whole and unparted;
+the gambling soldiers are an emblem of those who treat the unity of
+the church of Christ as a matter of indifference.
+
+
+    25 Now there stood by the cross of Jesus his mother, and
+       his mother’s sister, Mary the _wife_ of Cleophas,[703] and
+       Mary Magdalene.
+
+          [703] Luke 24:18.
+
+
+    26 When Jesus therefore saw his mother, and the disciple
+       standing by,[704] whom he loved, he saith unto his mother,
+       Woman,[705] behold thy son!
+
+          [704] ch. 13:23.
+
+          [705] ch. 2:4.
+
+
+    27 Then saith he to the disciple, Behold thy mother![706]
+       And from that hour that disciple took her unto his
+       own[707] _home_.
+
+          [706] 1 Tim. 5:2.
+
+          [707] ch. 16:32.
+
+=25-27. Now there stood by the cross of Jesus his mother=, etc. There
+is some question whether we are to understand by this verse that
+there were _four_ women there, or only three. Some scholars read the
+phrases “his mother’s sister” and “Mary of Cleophas” as in apposition,
+and suppose them to refer to the same person; but the better opinion
+regards them as different persons, the mother’s sister being
+identified with Salome, the mother of James and John, who, if this
+interpretation be correct, were own cousins to Jesus. See Note on the
+Twelve Apostles, Matthew, ch. 10, Vol. I, p. 148, where this question
+is more fully discussed. It is important only in its bearing on the
+question of the relationship of Jesus to James and John.--=Woman,
+behold thy son; * * * behold thy mother.= Some doubt has been thrown
+on this incident by rationalistic critics, who have thought it
+improbable that these women could have been standing near enough to
+the cross to hear the words of Jesus; or that they could have been
+willing to do so; or that the incident, if it really occurred, could
+have escaped the other Evangelists; for it is peculiar to John. The
+answer to this criticism is admirably given by Dr. Furness:
+“Unquestionably it must have been agonizing to her to witness that
+awful sight. And it would have been no less agonizing to her to keep
+at a distance from him. May she not have thought within herself, ‘It
+kills me to see him suffer so, but I cannot lose a word that may fall
+from his lips; perhaps he may speak to me’? The women friends of Jesus
+stood looking on at a distance; but if there were one among them who
+stood nearer to the cross than the others, it must have been his
+mother. Here again the words of Jesus to his mother and the beloved
+disciple lose the living truth of nature in our Common Version, which
+gives them in the form of complete sentences, ‘_Woman, behold thy
+son_,’ and to John, ‘_Behold thy mother_.’ But in the original it is
+‘_Woman! look! thy son!_’ and to John, ‘_Look! thy mother!_’ brief as
+possible, ejaculatory, broken, and in the fullest accord with the
+physical condition in which he then was--a state of extreme torture,
+admitting only at the moment of such imperfect utterance. His mother
+was not very near the cross, but near enough to allow Jesus, by a
+strong effort mastering his agony, to gasp out these few words,
+leaving it to the keen sense of his mother and John to make out his
+meaning. Indeed, if I could suspect such an incident as this to be an
+invention, I should not know what limit to assign to the inventive
+power of the authors of the Gospels.”--(_Notes on Schenckel’s
+Character of Jesus._)--=And from that hour that disciple took her to
+his own.= The words _from that hour_ are not to be taken literally, as
+though John and the mother of Jesus did not remain till death had
+brought the lingering tortures of the crucifixion to an end. The words
+_his own_ are more significant without the addition of the word
+_home_, added by the translators. John took the mother into his own
+circle, and as his own mother, from that time. The language does not
+imply that he had a fixed domicile in Jerusalem. This is not
+inherently probable, for he was a Galilean; and certainly nothing
+recorded had occurred to make any of the disciples prior to this time
+inclined to take up a permanent residence in Jerusalem.
+
+
+    28 After this, Jesus, knowing that all things were now
+       accomplished, that the scripture[708] might be fulfilled,
+       saith, I thirst.
+
+          [708] Ps. 69:21.
+
+
+    29 Now there was set a vessel full of vinegar: and
+       they filled a spunge with vinegar, and put _it_ upon
+       hyssop, and put _it_ to his mouth.
+
+
+    30 When Jesus therefore had received the vinegar, he
+       said, It[709] is finished: and he bowed his head, and
+       gave[710] up the ghost.
+
+          [709] ch. 17:4.
+
+          [710] Isa. 53:10, 12; Heb. 2:14, 15.
+
+=28-30.= See Matt. 27:47-49, notes. The incident is common to all the
+Evangelists, but their accounts are quite different. John alone
+repeats the utterance, “It is finished,” which is to be regarded not
+merely as a presage of death, equivalent to, The era of suffering is
+ended, the era of joy begins; but as triumphant and prophetic: The
+work which thou gavest me to do is finished (ch. 17:4); and this
+because Christ died once for all, thus perfecting a sacrificing which
+needs never to be repeated (Heb. 9:28), and because by it he offers to
+the believer a redemption which is finished, and which needs not to be
+supplemented to make it efficacious. The cry of almost despair, “My
+God, my God, why hast thou forsaken me?” was followed by the cry of
+triumph, uttered with a loud voice (Matt. 27:50; Mark 15:37; Luke
+23:46); and then, with the prayer, “Father, into thy hands I commit my
+spirit” (Luke 23:46), he bowed his head and gave up the ghost. Some
+scholars (_Chrysostom_, _Hengstenberg_, _Godet_, etc.) hold that the
+reference to prophecy here is to Psalm 69:21, and that the meaning is
+that Christ said “I thirst” in order to fulfill prophecy; others
+(_Meyer_, _Luthardt_) make the phrase “that the Scripture might be
+fulfilled” dependent on the preceding clause, and the meaning to be
+that all things were accomplished that the Scripture might be
+fulfilled. This seems to me to be the better interpretation. The other
+makes Christ utter the expression of thirst for the purpose of calling
+forth in others the fulfillment of a prophecy. It may be remarked here
+that the constant use of the phrase _that the Scripture might be
+fulfilled_ gives to a casual reader the impression that a multitude
+of minor incidents were ordered by God, and unimportant acts were
+performed by Christ, merely to fulfill O. T. prophecy. The reader
+must, however, remember that the Gospels were written primarily for
+Jewish readers in large measure, and that the test by which every Jew
+determined whether or no Jesus was the Messiah was by asking the
+question, Does he fulfill the ancient prophecies? While, therefore, it
+is true that Christ’s life does fulfill, even in marvellously minute
+details, the prophecies of the O. T., it is also true that these
+fulfillments are pointed out by the Evangelists with an emphasis which
+in our time seems excessive, but which was not so in their age and for
+their immediate purpose. Compare the apostolic speeches to Jewish
+audiences, as reported in Acts, which are almost wholly devoted to
+proving that Christ’s life and death were in accordance with ancient
+Jewish prophecies.
+
+
+    31 The Jews therefore, because it was the preparation,[711]
+       that the bodies should not remain[712] upon the cross on
+       the sabbath day, (for[713] that sabbath day was an high
+       day,) besought Pilate that their legs might be broken, and
+       _that_ they might be taken away.
+
+          [711] verse 42.
+
+          [712] Deut. 21:23.
+
+          [713] Lev. 23:7, 8.
+
+
+    32 Then came the soldiers, and brake the legs of the first,
+       and of the other which was crucified with him.
+
+
+    33 But when they came to Jesus, and saw that he was dead
+       already, they brake not his legs:
+
+
+    34 But one of the soldiers with a spear pierced his side,
+       and forthwith came thereout blood[714] and water.[715]
+
+          [714] Heb. 9:22, 23; 1 John 5:6, 8.
+
+          [715] 1 Pet. 3:21.
+
+
+    35 And[716] he that saw _it_ bare record, and his record
+       is true; and he knoweth that he saith true, that ye might
+       believe.
+
+          [716] 1 John 1:1-3.
+
+
+    36 For these things were done, that the scripture[717]
+       should be fulfilled, A bone of him shall not be broken.
+
+          [717] Exod. 12:46; Numb. 9:12; Ps. 34:20.
+
+
+    37 And again another scripture[718] saith, They shall look
+       on him whom they pierced.
+
+          [718] Ps. 22:16; Zech. 12:10; Rev. 1:7.
+
+=31-37. Because it was the preparation.= That is, for the Sabbath. At
+first the hours, then the entire day, immediately preceding the
+Sabbath, was called by the Jews the Preparation. See on ver. 14, and
+more fully on Mark 15:42. The Jews, who had no hesitation about
+compassing by the most unscrupulous methods the death of an innocent
+man, were scrupulous about leaving his corpse to hang on the cross
+over the Sabbath--a notable illustration of Sabbatical ceremonialism.
+It was the Roman custom to leave the corpse to putrefy; this was
+forbidden by the Jewish law, which, partly as a sanitary, partly as a
+ceremonial regulation, required immediate burial. See Deut.
+21:23.--=That their legs might be broken.= A barbarous but not
+uncommon method of accelerating death, adopted in order to enhance
+rather than mitigate the horrors of the execution.--=Then came the
+soldiers and brake the legs=, etc. The implication is, of course, that
+this was done under the orders of Pilate. Nor is there anything
+inconsistent in this account with that in Mark (Mark 15:44), that
+Pilate was surprised to learn that Jesus was dead, and inquired into
+the certainty of the fact before giving permission to Joseph of
+Arimathea to remove the body. For when the death of Jesus was reported
+to him, the circumstances would also have been reported; and thus
+Pilate would have known that the soldiers found him already dead when
+they came to break the legs of the three.--=But one of the soldiers
+with a spear pierced his side, and forthwith came thereout blood and
+water.= On the physical significance of this fact, see below, Note on
+the Physical Cause of Christ’s Death. From it the spiritualizing
+commentators have drawn many mystical lessons, most of them of very
+doubtful profit; _e. g._, the comparison of the drawing of Eve from
+the side of Adam and the drawing of the church from the side of
+Christ; the necessity of both blood and water to regeneration (ch.
+3:5); the use of both as emblems of the sacraments, etc. All such uses
+of this incident belong at best to the poet, not the commentator, and
+its use even by the poet must be cautious, or it becomes unprofitable.
+The object of the spear-thrust was not to determine whether death had
+actually taken place so much as to ensure death, if there were any
+doubt. The record is given partly to set at rest the ancient Gnostic
+skeptical whim that the death took place only in seeming; it equally
+does set at rest the suggestion of more modern skepticism that Christ
+merely fainted from exhaustion and was subsequently restored by the
+disciples.--=And he that saw it bare record, and his record is true=,
+etc. The use of this phraseology shows the importance which John gave
+to this particular fact; partly, perhaps, because it established the
+all-important fact of the actual death of the Lord, the culmination of
+his life of self-sacrifice, and equally the foundation of that proof
+of his divinity which is afforded by his resurrection from the dead.
+But I believe that it also gives emphasis to the real cause of the
+death of our Lord--a broken heart, broken for the sins of the world,
+which he bore on the tree. It is also a water-mark of authorship. “The
+testimony thus declared to be veracious is just the record itself
+which the narrator was setting down; and, as he says it comes from no
+other than the eye-witness, he certainly gives us to understand that
+he, the Evangelist, is also the disciple whom Jesus loved.”--(_James
+Martineau._)--The prophetic Scriptures referred to are Exod. 12:46 and
+Zech. 12:10. The first passage, “A bone of him shall not be broken,”
+refers primarily to the paschal lamb; but that lamb was regarded by
+the Jews, and is treated both by the Old Testament and the New, as a
+type of the Lamb of God that taketh away the sins of the world.
+
+       *       *       *       *       *
+
+NOTE ON THE PHYSICAL CAUSE OF CHRIST’S DEATH.--The immediate cause of
+Christ’s death is veiled in obscurity; for a brief statement of
+various critical opinions on this subject, see Meyer’s notes on this
+passage. I believe that there is at least good reason for the opinion
+that he died of a literally broken heart. Crucifixion produced a very
+lingering death. No vital organ was directly affected. The victim
+rarely died in less than twenty-four hours. Instances are recorded of
+his lingering a full week. It was customary to dispatch the condemned
+after a few hours of torture by speedier means. This was done in the
+case of the thieves. Pilate was surprised at the intelligence that
+Jesus was already dead. The guard seems to have shared that surprise.
+Up to the last moment there was no sign of weakness, no decay of power
+or vitality. Jesus conversed with the thief and spoke to his friends.
+His last cry was not that of exhausted nature; he cried with a
+loud--literally great, _i. e._, strong--voice. His death was instant.
+There was something remarkable in it--something that attracted the
+attention of the centurion and his band. It followed immediately after
+the cry, “My God! my God! why hast thou forsaken me?” This agony
+succeeded that of Gethsemane. In that midnight struggle the heart and
+blood-vessels were affected. The palpitation of the heart was so
+intense as to cause bloody sweat--a phenomenon rare, but not unknown,
+and produced by intense mental excitement. That this was a truly
+bloody sweat, see Luke 22:44, note. The heart would probably have been
+weakened by such an experience. A repetition of the agony then endured
+might truly rupture the membrane of the heart. Such an experience has
+been known to produce such a result. If it did, death would instantly
+ensue. The blood would flow into the pericardium, an outer sac in
+which the heart is enclosed; there it would be liable to separate very
+rapidly into clots of extravasated blood and water. When the soldier
+thrust the spear into Jesus’ side, it was probably with a double
+purpose: to ascertain whether Jesus was dead; to ensure his death if
+he were not. For this purpose he would aim at the heart. The spear
+would pierce, of course, the left, not the right side, as portrayed in
+nearly all art representations of the crucifixion. The water, followed
+and accompanied by the clots of blood, would flow from the wound. It
+is impossible to account for this phenomenon, not only recorded by
+John, but evidently regarded by him of considerable importance, except
+upon the hypothesis of a broken heart, or of some organic disease.
+Andrews’s hypothesis that it was supernatural has nothing but a devout
+surmise to sustain it. The reader who desires to investigate this
+subject more thoroughly will find by far the fullest and ablest
+discussion of it in Stroud’s _Physical Cause of the Death of Christ_,
+London, 1847, especially ch. iv, pp. 73-156, and notes iv and v, pp.
+389-420. If this is not within his reach, he will find a brief but
+adequate statement of the argument in M’Clintock and Strong’s
+_Biblical Cyclopædia_, art. _Crucifixion_.
+
+    38 And after this Joseph of Arimathæa, being a disciple of
+       Jesus, but secretly for[719] fear of the Jews, besought
+       Pilate that he might take away the body of Jesus: and
+       Pilate gave _him_ leave. He came therefore, and took the
+       body of Jesus.
+
+          [719] ch. 9:22; 12:42.
+
+
+    39 And there came also[720] Nicodemus, which at the first
+       came to Jesus by night, and[721] brought a mixture of myrrh
+       and aloes, about an hundred pound _weight_.
+
+          [720] ch. 3:1, 2; 7:50.
+
+          [721] 2 Chron. 16:14.
+
+
+    40 Then took they the body of Jesus, and wound[722] it in
+       linen clothes with the spices, as the manner of the Jews is
+       to bury.
+
+          [722] Acts 5:6.
+
+
+    41 Now in the place where he was crucified there was a
+       garden; and in the garden a new sepulchre, wherein was
+       never man yet laid.
+
+
+    42 There[723] laid they Jesus therefore because[724] of the
+       Jews’ preparation _day_; for the sepulchre was nigh at hand.
+
+          [723] Isa. 53:9; 1 Cor. 15:4.
+
+          [724] verse 31.
+
+=38-42. After this came Joseph of Arimathea.= Of him nothing is known
+except what may be gathered from the accounts of the Evangelists
+concerning him in this connection. Mark implies that he was a member
+of the Sanhedrim (Mark 15:43), and Luke that he had nothing to do with
+the condemnation of Jesus; probably was not present (see Luke 23:51,
+note), either because he knew what was coming before them and that his
+resistance would be in vain, or because the others knew his character,
+and did not summon him. Luke also describes him as a “good man and
+just.” His act in requesting the body of Christ after the crucifixion
+was one requiring some courage. In later martyrdoms such a request
+cost men their lives; in this case it must at least have cost Joseph
+much obloquy. The site of Arimathea is entirely uncertain. The effect
+of Christ’s death to make the cowardly strong is noticed by all
+commentators.--=Pilate gave him leave.= After making sure that Christ
+was really dead (Mark 15:44, 45). --=Took the body of Jesus.= This
+taking down from the cross was probably done by the loving hands of
+the disciples; this is more probable than that it was done by the
+Roman soldiers. Their last duty was performed when they made sure of
+the death of the condemned.--=There came also Nicodemus.= It was now
+even, that is, the early evening, probably between four o’clock and
+sunset. See Matt. 27:57, note. On the character of Nicodemus, see ch.
+3:1, note.--=Brought a mixture of myrrh and aloes, about a hundred
+pounds weight.= “Myrrh-resin and aloe-wood; these fragrant materials
+(Ps. 45:8) were placed, in a pulverized condition, between the
+bandages. But the surprising quantity (comp. ch. 12:3) is here
+explained from the fact that superabundant reverence in its sorrowful
+excitement does not easily satisfy itself; we may also assume that a
+portion of the spices was designed for the couch of the body in the
+grave” (_Meyer_); or to be burned. See below.--=As the manner of the
+Jews is to bury.= There is no evidence that the Hebrews ever practised
+systematic embalming, as the Egyptians did. In the O. T. there is but
+one mention of any such practice, that of the case of Asa, and he was
+not properly embalmed, but laid in the bed which he had prepared for
+himself “with perfumes and spices” (2 Chron. 16:14). It appears to
+have been the custom in the time of Christ to wash the body and anoint
+it, then to wrap it in fine linen, with spices and ointments enveloped
+in the folds, and afterwards to pour more ointment upon it, and
+sometimes to burn spices. In the case of Christ, the approach of the
+Sabbath hurried the preparations of the body, which were not yet
+completed at sunset, and were left to be finished the day after the
+Sabbath.--Comparing the four accounts of the burial, it appears that
+the body was wrapped in fine linen, with some of the spices, and laid
+hurriedly away in a rock-hewn sepulchre in a garden near the place of
+the crucifixion, one in which no previous burial had ever taken place.
+According to Matthew, it belonged to Joseph (Matt. 27:59, 60; Mark
+15:46; Luke 23:53, 54). For illustration of the body prepared for
+burial, see Acts 5:6, note; for illustration of Jewish tomb, see Mark
+16:2-4, notes. For a striking sermon on the Significance of the
+Sepulchre in the Garden, sorrow amid flowers, see Harper’s edition of
+H. W. Beecher’s sermons.
+
+
+
+
+                               CHAPTER XX.
+
+
+Ch. 20:1-31. THE RISEN LORD.--THE TESTIMONY OF EYE-WITNESSES TO THE
+RESURRECTION.--THE INTUITIONS OF LOVE (8).--THE CONSOLATION OF LIFE TO
+GRIEF AT THE EMPTY TOMB.--THE POWER OF CHRIST’S VOICE.--THE COMMISSION
+OF CHRIST’S DISCIPLES: SENT AS CHRIST; THEIR ENDOWMENT: THE GIFT OF
+THE HOLY GHOST; THEIR AUTHORITY: TO SAVE, TO JUDGE.--MODERN UNBELIEF
+IN AN ANCIENT EXPERIENCE.--CHRIST’S ANSWER TO THE RELUCTANT
+SKEPTIC.--THE OBJECT OF THE FOURTH GOSPEL.
+
+The accounts of the resurrection and the incidents in the life of our
+Lord between the resurrection and the ascension given by the four
+Evangelists are very different, and in some respects seemingly
+inconsistent. The discrepancies have been magnified, and dwelt upon by
+rationalizing critics as a reason for regarding the accounts as
+unhistorical. For a comparison of the four narratives, a statement of
+the differences between them, and a hypothetical harmony, see Note on
+the Resurrection of Jesus Christ, Matthew, ch. 28, Vol. I, p. 330.
+Alford goes too far in saying that all attempts at harmony are
+fruitless, though certainly all harmonies are hypothetical, and
+perhaps at best only show that there is no radical and essential
+inconsistency in the four narratives.
+
+
+     1 The[725] first _day_ of the week cometh Mary Magdalene
+       early, when it was yet dark, unto the sepulchre, and seeth
+       the stone taken away from the sepulchre.
+
+          [725] Matt. 28:1, etc.; Mark 16:1, etc.; Luke 24:1,
+                etc.
+
+
+     2 Then she runneth, and cometh to Simon Peter, and to the
+       other disciple, whom[726] 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.
+
+          [726] ch. 13:23; 19:26; 21:7, 24.
+
+
+     3 Peter[727] therefore went forth, and that other
+       disciple, and came to the sepulchre.
+
+          [727] Luke 24:12.
+
+=1-3.= Matthew says the women came “as it began to dawn,” Mark “at the
+rising of the sun.” John is the one most likely to have been well
+informed, as he was the first one to whom the women reported the
+facts; and his language, therefore, is probably the most minutely
+accurate. The time indicated by a comparison of the three accounts is
+the early dawn, before the sun was fairly up.--With Mary Magdalene
+came Mary the mother of Joses, Salome, and apparently Joanna, the wife
+of Chuza, Herod’s steward (Matt. 28:1; Mark 16:1; Luke 24:1, 10). That
+John recognized that there were more than one is indicated by the use
+of the plural here in the report made to the other disciples of the
+disappearance of the Lord’s body: “We know not where they have laid
+him.” Meyer, indeed, argues that the reason borrowed from _we_ know,
+in verse 2, for the plurality of the women at the grave, is outweighed
+by _I_ know, in verse 13; but this is fallacious, for the fact that
+Mary was alone at the grave when Jesus spoke to her would not prove,
+nor even indicate, that she was alone when she first came to it. On
+the contrary, it is evident that she, with the other women, returned
+to the city when they found the grave empty (ver. 2; comp. Matt. 28:8;
+Luke 24:9), and it is probable that she returned again to the tomb,
+following Peter and John, to sorrow there. For illustration of
+sepulchre and rolling stone door, see notes on Mark 16:2-4. For
+account of the rolling away of the stone, see Matt. 28:2 and note. The
+report of the women, _They have taken away the Lord out of the
+sepulchre, and we know not where they have laid him_, shows that they
+had no expectation of the resurrection of their Lord, such as
+rationalism has imputed to them in explaining their belief in the
+resurrection appearances as freaks of a sanguine and excited
+imagination. They supposed that the grave had been robbed by Christ’s
+enemies, and the body hidden; and, in fact, this method of accounting
+for the disappearance of the Lord’s body is to be found in some of the
+later Jewish writings, though it has never gained credence even among
+rationalistic critics.
+
+
+     4 So they ran both together: and the other disciple did
+       outrun[728] Peter, and came first to the sepulchre.
+
+          [728] Luke 13:30.
+
+
+     5 And he, stooping down, _and looking in_, saw the linen
+       clothes[729] lying; yet went he not in.
+
+          [729] ch. 19:40.
+
+
+     6 Then cometh Simon Peter following him, and went into the
+       sepulchre, and seeth the linen clothes lie,
+
+
+     7 And the napkin,[730] that was about his head, not lying
+       with the linen clothes, but wrapped together in a place by
+       itself.
+
+          [730] ch. 11:44.
+
+
+     8 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[731] scripture, that he must
+       rise again from the dead.
+
+          [731] Ps. 16:10; Acts 2:25-31; 13:34, 35.
+
+
+    10 Then the disciples went away again unto their own
+       home.
+
+=4-10.= This narrative bears the unmistakable impress of coming from
+an eye-witness, and all the commentators recognize its striking
+accordance with the well-known characteristics of the two disciples.
+The information, which from Matthew’s and Luke’s accounts we should
+suppose to have been given to all the disciples, appears from John’s
+more minute narrative to have been given only to Peter and John, for
+there is little doubt that John refers to himself in the phrase “the
+other disciple whom Jesus loved.” See ch. 13:22, note. They were both
+greatly excited by the news of the supposed desecration of the tomb,
+and hastened to the spot to see for themselves. Mary Magdalene, as the
+sequel shows, followed them more slowly.--John, who there is reason to
+believe was the younger, and therefore not improbably the more agile
+of the two, reached the sepulchre first, but was awed at approaching
+the grave of his Lord, and waited without, simply looking in
+through the open door to assure himself that the tomb was really
+empty.--Peter, who was never hindered by his sense of reverence,
+entered the sepulchre boldly as soon as he arrived, and John followed
+him. They found the tomb empty, but the winding-sheet in which the
+body was wrapped (ch. 19:40, note), and the napkin that was about the
+head, were folded and laid in so orderly a manner as to negative the
+opinion that the grave had been rifled.--The moment John saw the
+contents of the tomb the truth flashed upon his mind. His quick
+intuitions recalled and interpreted Christ’s misunderstood prophecies
+of his own resurrection: _he saw and believed_. To interpret this
+phrase as meaning simply “he saw that the body of Jesus was not there,
+and believed that it had been removed, as Mary Magdalene had said”
+(_Bengel_), is to do violence to the original, for John habitually
+uses this word _believed_ (πιστεύω) of spiritual apprehension. Nor is
+there any boast in the implication that he alone believed; the fact is
+important, for we thus learn when the faith in a risen Saviour first
+dawned on humanity; and John could not state it more modestly.
+
+
+    11 But Mary stood without at the sepulchre weeping: and
+       as she wept, she stooped down, _and looked_[732] into the
+       sepulchre,
+
+          [732] Mark 16:5.
+
+
+    12 And seeth two angels in white, sitting, the one at the
+       head, and the other at the feet, where the body of Jesus
+       had lain.
+
+
+    13 And they say unto her, Woman, why weepest thou? She
+       saith unto them, Because they have taken away my Lord, and
+       I know not where they have laid him.
+
+=11-13.= Mary, who apparently had followed Peter and John to the
+sepulchre, remained after their departure, to weep. She also stooped
+and looked into the sepulchre, but she was so preoccupied with the
+conclusion which she had already hastily formed, that the orderly
+arrangement of the grave-clothes produced no effect upon her
+mind.--For her some further disclosure of the truth was necessary; to
+her, therefore, the angels appeared. Mary is not startled either at
+their appearance or their words (comp. Luke 1:29); perhaps she is too
+entirely absorbed in her grief at the disappearance of the Lord’s
+body.--In answer to their question she repeats what she had reported
+to the disciples: “They (the Lord’s enemies) have taken away my Lord,
+and I know not where they have laid him.” It is by a very forced
+accommodation that this text is applied to or used to illustrate that
+philosophy which denies the divinity and atonement of Christ; for here
+it was the outward crucified tabernacle which had been taken away,
+that the victorious Spirit might be more effectively imparted. The
+objection of rationalistic critics that the angels had not been seen
+by Peter and John is well answered by Godet: “Angels are not visible
+and immovable, like stone statues.”
+
+
+    14 And when she had thus said, she turned herself back,
+       and[733] saw Jesus standing, and knew not[734] that it was
+       Jesus.
+
+          [733] Matt. 28:9; Mark 16:9.
+
+          [734] ch. 21:4; Luke 24:16, 31.
+
+
+    15 Jesus 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[735] I will take him away.
+
+          [735] Cant. 3:2.
+
+=14, 15.= Mary turned back from looking into the tomb, not attracted
+by any sound of Christ’s approach--at least of this there is no
+intimation in the narrative--but more probably in the very
+restlessness of grief. Her failure to recognize Jesus is best
+explained, not by any natural cause, as the dimness of the morning
+light, or her inattention to the person of the supposed stranger, but
+by the analogous experience of the disciples in their walk to Emmaus,
+when Christ appeared to them “in another form” (Mark 16:12), and
+“their eyes were holden, that they should not know him” (Luke
+24:16).--Mary’s surmise that the unknown was the gardener was a
+natural one. “Who else could it be in the garden so early in the
+morning?”--(_Meyer._) The elaborate discussion of the question whether
+he had on the clothing of a gardener is a somewhat striking
+illustration of the profitless and wholly fruitless debate which is
+unhappily only too common in Biblical interpretation. In the wildness
+of her grief she surmised that the gardener might know what had become
+of the body, might even have taken part in its removal--a wild
+surmise, since the tomb and the garden both belonged to a disciple of
+Christ (Matt. 27:60). Her assurance, “I will take him away,” is made
+in the strength of a love which promises without reflecting whether it
+can perform.
+
+
+    16 Jesus saith unto her, Mary.[736] She turned[737]
+       herself, and saith unto him, Rabboni; which is to say,
+       Master.
+
+          [736] ch. 10:3; Isa. 43:1.
+
+          [737] Cant. 3:4.
+
+
+    17 Jesus saith unto her, Touch me not; for I am not
+       yet ascended to my Father: but go to my brethren,[738]
+       and say unto them, I[739] ascend unto my Father,
+       and[740] your Father; and _to_ my[741] God, and
+       your[742] God.
+
+          [738] Ps. 22:22; Rom. 8:29; Heb. 2:11.
+
+          [739] ch. 16:28.
+
+          [740] Rom. 8:14, 15; 2 Cor. 6:18; Gal. 3:26; 4:6, 7.
+
+          [741] Ephes. 1:17.
+
+          [742] Gen. 17:7, 8; Ps. 43:4, 5; 48:14; Isa. 41:10;
+          Jer. 31:33; Ezek. 36:28; Zech. 13:9; Heb. 11:16; Rev.
+          21:3.
+
+
+    18 Mary Magdalene came[743] and told the disciples
+       that she had seen the Lord, and _that_ he had spoken
+       these things unto her.
+
+          [743] Matt. 28:10.
+
+=16-18.= Christ’s utterance of her name in well-remembered accents
+disclosed him to her. She had before but listlessly regarded him; she
+now turned fully toward him, instantly recognized him, responded to
+her name with a word full of reverential affection--“_Rabboni,
+Master_”--and would have thrown herself at his feet and embraced him
+but for his prohibition. In an instant she was translated from the
+profoundest grief to the most exalted ecstasy of love, but her
+intended expression of that love did not accord with that spiritual
+communion which the risen Lord proposed to vouchsafe to his disciples.
+The original rendered _touch_ (ἃπτω) signifies literally to hang upon
+some one. “She desired to seize, grasp, hold Jesus, in order to enjoy
+his society and to satisfy her love (comp. Luke 7:36).”--(_Luthardt._)
+Or, perhaps, to convince herself that she was not under an illusion,
+and to hold fast to the Christ whom she had already twice lost--once
+in the crucifixion, once in the disappearance of the body from the
+tomb. There appears to be an inconsistency between Christ’s
+prohibition here and the statement in Matt. 28:9 that the women “came
+and held him by the feet.” I believe the account there to be an
+imperfect report of the event more accurately reported here. See note
+on Matt. 28:9, 10. Why the fact that Christ had not yet ascended to
+his Father should be assigned as a reason for not embracing him has
+given rise to much discussion among the commentators. An account of
+the explanations which have been afforded, some of which are fanciful
+to the verge of absurdity, may be found both in Luthardt and Meyer.
+The true interpretation seems to me to be this: Christ had promised to
+his disciples that after he had gone to his Father he would return to
+be with them, that they might be in him and he in them, as he was in
+the Father and the Father in him. This interpretation of his death as
+a departure to be with the Father, and this accompanying promise to
+return and be with them, form the burden of his discourse in John,
+chaps. 14-16. He restrained Mary from embracing him by declaring that
+he had not yet gone to the Father, that the time for the fulfillment
+of this promise of his fellowship had not yet come, and that she must
+yet look forward to the future for that intimacy of intercourse which
+he had foretold. He did not stop to enter into fuller explanations,
+but his words point to that spiritual acquaintance with Christ to
+which Paul gives expression in the declaration, “Though we have known
+Christ after the flesh, yet now henceforth know we him no more” (2
+Cor. 6:16). But though refusing to allow Mary to embrace him, he
+conferred upon her a far greater honor in commissioning her to be the
+first preacher of the resurrection. By characterizing his disciples as
+his _brethren_, he indicated that he was still in the flesh. The body
+with which he had risen was the same in which he was crucified. See
+Luke 24:39, note. The language of his message, “I ascend unto my
+Father and your Father, and to my God and your God,” indicates
+certainly that the sonship of the disciple is not the same as the
+sonship of the only begotten Son of God. He does not say _our Father_.
+Cyril’s interpretation, “My Father by nature; your Father by
+adoption,” is just, though attributed to rather than found in the
+words. The Father is by Paul called “the God of our Lord Jesus Christ”
+(Ephes. 1:17).
+
+
+    19 Then[744] the same day at evening, being the first _day_
+       of the week, when the doors were shut where the disciples
+       were assembled for fear of the Jews, came Jesus, and stood
+       in the midst, and saith unto them, Peace _be_ unto you.
+
+          [744] Mark 16:14; Luke 24:36; 1 Cor. 15:5.
+
+
+    20 And when he had so said, he shewed unto them _his_
+       hands and his side. Then[745] were the disciples glad,
+       when they saw the Lord.
+
+          [745] ch. 16:22.
+
+=19, 20.= Of this interview Mark gives a briefer, Luke a quite
+different report (Mark 16:14-16; Luke 24:36-49). As John was the only
+one of the Evangelists present who has given any account of the
+interview, it may be assumed that his is the more accurate. It is
+possible that Luke’s account of Christ’s eating broiled fish and a
+honeycomb, to convince them that he was in the flesh, may have been
+derived from the subsequent interview in Galilee, reported by John in
+ch. 21:12-14. The event here recorded took place after the appearance
+of Christ to the two disciples in their walk to Emmaus (Luke
+24:13-35). This was the first appearance of Christ, after the
+resurrection, to the apostles in a body. The doors were probably not
+only shut, but locked, as a protection; the fear of the Jews was
+natural, for it was reasonable to expect that the crucifixion of the
+Master would be followed by an attempt to pursue and punish the
+disciples; and this natural expectation was increased by the
+prophecies of persecution which formed a part of Christ’s final
+instructions. The fact that Jesus entered through the closed door does
+not indicate that the body was other than the natural body which had
+been laid in the grave; and Christ’s language at this very time, as
+reported by Luke, “A spirit hath not flesh and bones, as ye see me
+have,” appears to be conclusive that his resurrection body was his
+physical body. It is as futile to ask how, with a natural body, he
+could enter through the closed door, as to ask how he could walk upon
+the water. Miracles defy explanation. It is to be observed, however,
+that the Evangelist does not state that Jesus entered _through_ the
+closed door. He simply states the two facts which came within his own
+observation: the doors were closed, and while so closed, suddenly
+Jesus was seen standing in the midst of the disciples, within the
+room. The greeting, “_Peace be unto you_,” was a common Jewish
+salutation. Like the salutation “It is I, be not afraid,” with which
+Christ greeted the frightened disciples in the storm-tossed boat on
+the Sea of Galilee (ch. 6:20), it was addressed to calm their natural
+perturbation at the sudden apparition. This it must have done the
+more effectually in that it recalled to their minds the benediction of
+his final discourse, “Peace I leave with you, my peace I give unto
+you; not as the world giveth give I unto you” (ch. 14:27). The showing
+of his hands and side was further to convince them of his identity;
+and it appears probable, from the language of Thomas (ver. 25), from
+the report of Luke (Luke 24:39), and from the language of John in his
+Epistle (1 John 1:1), that the disciples handled as well as looked
+upon the body of their Lord.
+
+
+    21 Then said Jesus to them again, Peace[746] _be_ unto you:
+       as _my_ Father hath sent me, even so[747] send I you.
+
+          [746] ch. 14:27.
+
+          [747] ch. 17:18; Matt. 28:19; 2 Tim. 2:2; Heb. 3:1.
+
+=21.= This is John’s report of the commission given by Christ to his
+disciples after the resurrection, and should be compared with that of
+Matthew (28:18-20), which, however, appears to have been given later.
+Mark’s report of the apostolic commission (Mark 16:15-18) is of
+doubtful authenticity, and Luke’s account (Luke 24:45-49) is to be
+regarded rather as a summary of Christ’s post-resurrection
+instructions than as the report of any single commission. It is, as
+Meyer well remarks, significant that the mission of the disciples
+previously implied was formally and solemnly ratified at the first
+meeting after the resurrection. On the significance of this
+commission, see ch. 17:18, note. It was his response to their
+exhibition of gladness upon seeing him again, and implied that their
+joy in their Lord was not to be consummated until they had followed
+him in his ministry of humiliation and sacrifice.
+
+
+    22 And when he had said this, he breathed on _them_, and
+       saith unto them, Receive[748] ye the Holy Ghost.
+
+          [748] Acts 2:4, 38.
+
+
+    23 Whose soever[749] sins ye remit, they are remitted
+       unto them; _and_ whose soever _sins_ ye retain, they are
+       retained.
+
+          [749] Matt. 16:19; 18:18.
+
+=22, 23. He breathed on them and said, Receive ye the Holy Ghost.=
+Breath is a natural symbol of life; in the Bible it is used as a
+symbol of the divine life. God breathes into man the breath of life
+(Gen. 2:7); in the vision of Ezekiel the wind breathes on the dry
+bones and clothes them with life (Ezek. 37:9, 10); in Christ’s
+conversation with Nicodemus the life-giving power of God is compared
+to the breath of wind (ch. 3:8); and it is significant of the extent
+to which this symbol underlies Scripture that the Greek word used for
+spirit is the one also used for wind, which is poetically represented
+as the breath of God. Here, by breathing on the apostles, Christ
+symbolically imparted to them that divine life which man never
+_acquires_, which God alone can _give_. _Receive ye the Holy Ghost_ is
+not to be regarded as a promise to be fulfilled at Pentecost--it is
+not equivalent to, _Ye shall receive the Holy Ghost_; nor as a full
+bestowal of the power of the Spirit, which came not till Pentecost;
+but as an _earnest_ of the gift yet to be more fully bestowed in
+successive endowments through all the future ages of the church. This
+gift of the Holy Ghost is to be connected with the commission which
+precedes: “As my Father hath sent me, even so I send you.” It is given
+to all who accept this Christian commission, that is, who believe in
+Christ through the word of the apostles, and, believing, become true
+followers of him. It is also to be connected with the authority
+conferred in the verse which follows. See below. There is a possible
+significance in the omission of the definite article in the original,
+which, if literally translated, would read, Receive ye a holy spirit.
+We receive a spirit of true holiness only as the divine life is
+breathed upon us by the inspiration of God (Titus 3:4-6).--=Whose
+soever sins ye put away, they are put away from them; whose soever
+sins ye retain, they are retained.= This passage is confessedly
+difficult of interpretation. In considering it I endeavor, first, to
+put the English reader in possession of the exact meaning of the
+original; next, to suggest to him what seems to me to be the true
+interpretation of the passage; and finally to give him briefly other
+interpretations. (1) The word rendered _remit_ signifies primarily and
+properly to _dismiss_, _put away_, _get rid of_. As applied to sin in
+the N. T., it indicates not a mere release from the threatened penalty
+of transgression, but redemption from the power of the sin itself. See
+Matt. 6:12, note. The divine forgiveness of sins is interpreted by
+such promises as those of Micah 7:19: “He will subdue our iniquities,
+and thou wilt cast all their sins into the depths of the sea;” and
+Isaiah 44:22: “I have blotted out as a thick cloud thy transgressions,
+and as a cloud thy sins.” In the first clause of this verse,
+therefore, there is no hint of any power in apostle or apostolic
+successor to forgive sins, or to declare with authority sins forgiven,
+or to declare under the inspiration of the Holy Ghost to what
+character and on what terms sins shall be forgiven. There is simply
+the declaration that when the disciple of Christ, acting under his
+Master’s commission and with the power given by the inbreathed gift of
+the Holy Ghost, does in fact put away, dismiss, get rid of sin, in the
+individual or the community, the work shall not be in vain in the
+Lord--the devil so cast out shall not return to find the house swept
+and garnished and take possession of it again (Matt. 12:44, 45). The
+work shall abide. Thus the first clause of this verse embodies a
+promise like that of Isaiah 55:11, and is interpreted by its
+fulfillment in Paul’s experience, as in 1 Thess. 1:4-7. The second
+clause, _Whose soever sins ye retain shall be retained_, is more
+difficult of interpretation. The word rendered _retain_ primarily
+signifies to _possess power_, then to _exercise_ it. It is
+employed both in classic and later Greek, with many derivative
+significations--to _rule_, _conquer_, _subdue_, _seize_, _keep_, _hold
+fast_. It is translated in the N. T. by the terms _hold_ or _hold
+fast_, _keep_, _lay hand on_, _obtain_, _take_, and, here only,
+_retain_. It is sometimes used in a material sense, that is, of the
+exercise of physical power, as in Matt. 9:25, _he took her by the
+hand_, or Matt. 26:48, _hold him fast_ (comp. verses 50, 55, 57);
+sometimes it is used in an immaterial sense, that is, of the exercise
+of a mental power, as in Col. 2:19 of Christians who fall away from
+grace _not holding the head_, or Mark 7:3 of the Pharisees who _hold
+the traditions of the elders_. But it never loses wholly its primary
+and germinant significance of the possession and exercise of power. It
+cannot therefore here be rendered, without a violation of the
+original, _Whose soever sins ye permit to retain their hold on the
+sinner shall be allowed to be retained_; some real exercise of power
+on the part of the person receiving the gift of the Holy Ghost is
+indicated. There is also an antithesis apparent in the original, as in
+our English version, between the two clauses of the verse, _i. e._,
+between remitting or letting go and retaining or not letting go. We
+have the same antithesis, between the same words, though there used in
+a physical sense, in Mark 12:12, They sought _to lay hold_ on him, * *
+* but they _left_ him and went their way. It seems to me that by this
+latter clause a power is conferred, the more awful that it is not
+clearly, and perhaps cannot be by any possibility clearly defined--a
+power to fasten sin on the sinner by sentence of condemnation, as
+there is power to put away sin by the proclamation of the salvation.
+This power is given upon the conditions implied in the commission, _As
+the Father hath sent me, even so I send you_, and in the gift,
+_Receive ye the gift of the Holy Ghost_; that is, it is conferred, not
+on the apostles merely, all of whom were not present (ver. 24); nor on
+them and their successors, for of successors the N. T. furnishes no
+limit; nor on an ordained priesthood or ministry; but on all who
+accept Christ’s commission, and in that commission seek and obtain the
+gift of the Holy Ghost; and it is theirs just in the measure in which
+they receive and act under his divine influence. (2) I read, then, in
+this language of Christ, the bestowal of a twofold spiritual
+power--one of salvation, the other of judgment. The disciple is sent
+into the world as his Master was sent into the world, like him
+to become a teacher of divine truth, an example to others, a
+manifestation of the divine character, a bearer in his own person of
+the sins of others. See ch. 17:18, note. But also like him he is to be
+a judge. The Master’s fan is to be in his hand. He who has power to
+proclaim salvation has also authority to pronounce condemnation, and
+the one declaration no less than the other, when uttered under the
+influence of the Holy Spirit of God, is uttered with divine authority.
+Instances of this judgment against wilful and determined sin are
+afforded by Christ’s denunciation of the Pharisees; by Peter’s
+condemnation of Ananias and Sapphira, and of Simon Magus; by Paul’s
+judgment against the offender in the church of Corinth. Illustrations
+of perversions of this power are afforded by the anathemas of the
+church of the middle ages, and perhaps by some of the severe
+denunciations of the Puritans. It has been variously illustrated by
+preachers of judgment from the days of Jeremiah to those of John Knox.
+Such a sentence, when uttered, as it often has been, under the
+influence of malign passion, or of ecclesiastical ambition, is but an
+ill-spent breath; but when it is the voice of a spirit of truth and
+holiness, aroused to righteous indignation in the presence of
+inveterate sin, and is uttered by a soul acting under the conscious
+influence of the Divine Spirit, the sentence becomes an awful one,
+because it is an echo of the inaudible sentence of God himself. I must
+add emphasis to the statement that, as I read this passage, this power
+belongs, not to a hierarchy, priesthood, or ministry, but to the
+Christian soul, by virtue of its direct life in and with God, and to
+such soul only when acting in its highest moods and with the direct
+and conscious influence of the Spirit of God upon it. This authority,
+here bestowed on all who are inspired by a divinely imparted spirit of
+holiness, interprets and measurably explains the power of a holy soul,
+before which often, in the history of the race, the most august
+personages have trembled, they knew not why. Of course this
+interpretation will be at once rejected by those who would abolish
+judgment from eternity, much more from this present life, and treat
+sin only as an immaturity or a disease; but possibly the church would
+be more efficient in its proclamation of the gospel to penitent
+sinners, if its spirit of holiness were sometimes aroused to pronounce
+the sentence of God against persistent sin; perhaps it would call to
+the Lord more of the publicans and sinners, if it had more of his
+spirit of judgment against the temple traders and the Pharisees. (3)
+The principal other interpretations of this passage are the following:
+(_a_) That the Lord gave power to the apostles to absolve men from sin
+and fasten sin upon them, but that this was a purely personal power,
+belonging to the apostolic age, and ceasing with the gifts of
+miracles, of tongues, etc. But this interpretation dissociates the
+power here conferred from the accompanying commission and gift, or
+confines the latter to the apostles, while the general teaching of the
+Scriptures gives both to all believers. See ch. 17:18, 20; Acts 2:38,
+39. It would exclude Thomas, who was not present at this interview,
+and Paul, who was not one of the eleven. (_b_) That a power of
+infallibly absolving and anathematizing is here conferred, but that it
+belongs exclusively to the apostles and their successors, the
+self-perpetuating hierarchy. This is the ecclesiastical view, held
+very generally by the Roman Catholic church, and in a modified form by
+many among the hierarchical denominations generally. But there is
+neither here nor anywhere else in the N. T. any hint of any power in
+the apostles to appoint successors, nor any hint that they ever did
+so. And indeed the very nature of their office, which was to bear
+personal witness to the facts of Christ’s life and death and
+resurrection, was such that in the nature of the case no successors
+were possible (ch. 15:27; Acts 1:21, 22; 1 Cor. 9:1; 15:8). On this
+point the dictum of an English dean is significant: “This gift belongs
+to the church in all ages, and especially to those who by legitimate
+appointment are set to minister in the churches of Christ: not by
+successive delegation from the apostles, _of which fiction I find in
+the N. T. no trace_, but by their mission from Christ, the bestower of
+the spirit for their office, when orderly and legitimately conferred
+upon them by the various churches. Not, however, to them exclusively,
+though for decency and order it is expedient that the outward and
+formal declaration should be so; but in proportion as _any disciple_
+shall have been filled with the holy spirit of wisdom is the inner
+discernment his.”--(_Alford._) (_c_) The power here promised is one
+which in a very general way accompanies the preaching of the gospel;
+that it is a promise that “they should be taught by the Holy Ghost to
+declare on what terms, to what characters, and to what temper of mind
+God would extend forgiveness of sins.” This, which is Mr. Barnes’s
+interpretation, seems to me entirely inadequate. It reduces a definite
+and positive promise of divine ratification of human judgment, under
+the guidance of the Holy Spirit, to a mere enunciation of the general
+principle that the ministers of Christ shall be ministers of the
+truth. (_d_) That the two clauses of the sentence are, the one a
+promise, the other a warning; that Christians _remit_ sin when, by
+their influence, their example, or their teaching, they induce sinners
+to repent of sin and abandon it; that they _retain_ sin when, by their
+negligence, their acquiescence, or their approval, they directly or
+indirectly help to fasten sins on the individual or the community; and
+that Christ promises his disciples great results if they are faithful,
+and warns them of equally great but terrible results if they are
+remiss or culpable. The original does not seem to me capable of this
+rendering, for it ignores the fundamental meaning of the word rendered
+_retain_ (κρῦέω), which always indicates some real _exercise of
+power_, never a failure or a neglect to exercise it. See above. The
+view which I have adopted is not very widely different from that of
+Alford, Meyer, Ryle, Calvin, Watkins, and the best of the Protestant
+commentators generally, except that, with Godet, I regard the promise
+as conferring on the moral judgments of the disciple a real efficacy,
+while the commentators generally regard it as simply a promise of
+wisdom spiritually to perceive and declare judgments which shall be in
+accordance with the divine will. This interpretation is also adopted
+by some of the more evangelical of the Roman Catholic divines, _e.
+g._, Quesnel in modern and Chrysostom in ancient times, both of whom
+regard the priest as an ambassador of God, and as speaking by
+authority only in so far as he is filled with the Holy Ghost. “But why
+speak I of priests? Neither angel nor archangel can do anything with
+regard to what is given him of God; but the Father, the Son, and the
+Holy Ghost dispenseth all, while the priest lends his tongue and
+affords his hand.”--(_Chrysostom._) “That such a judgment may be
+pronounced upon sinners as is fit to be approved of God, and to be
+confirmed in heaven, it must be such as is according to the Spirit of
+God, who is given for that purpose, and to the rules prescribed by
+Christ to sinners, of which the priest is only the minister.”--(_Quesnel._)
+
+
+    24 But Thomas,[750] one of the twelve, called Didymus, was
+       not with them when Jesus came.
+
+          [750] ch. 11:16.
+
+
+    25 The other disciples therefore said unto him, We have
+       seen the Lord. But he[751] said unto them, Except I shall
+       see in his hands the print of the nails, and put my finger
+       into the print of the nails, and thrust my hand into his
+       side, I will not believe.
+
+          [751] Ps. 78:11, 32.
+
+=24, 25.= Didymus is the Greek equivalent of Thomas, which is of
+Hebrew origin. Very little of his life is known; but the two other
+occurrences recorded in the N. T. (John 11:16; 14:5) indicate an
+affectionate spirit but a skeptical intellect, a man who loved much,
+but believed and hoped but little. He has been well called “the
+rationalist” among the twelve; but he was a rationalist with a warm
+heart. The incident here recorded shows that the fact of the
+resurrection was so attested that it was accepted by one who could
+only be convinced by the clearest and most convincing proof. The
+reason of Thomas’s absence is not stated, nor even implied; but the
+conjecture that he had abandoned hope, and therefore the companionship
+of the disciples, is not unreasonable.--His language, _Except I thrust
+my hand into his side, I will not believe_, is that not merely of
+dejection, but also of defiance. His position is that of modern
+positivism, which refuses to believe anything not verified by actual
+sensuous observation; his demand is that of M. Renan, who, to
+substantiate the doctrine of the resurrection, calls for the
+successful raising of the dead before a commission composed of
+physiologists, physicians, chemists, and skilled critics. See _Life of
+Jesus_, Intro. But Thomas’s spirit was very different.
+
+
+    26 And after eight days, again his disciples were within,
+       and Thomas with them: _then_ came Jesus, the doors being
+       shut, and stood in the midst, and said, Peace[752] _be_
+       unto you.
+
+          [752] Isa. 26:12.
+
+
+    27 Then saith he to Thomas, Reach hither thy finger, and
+       behold my hands; and reach hither thy hand,[753] and thrust
+       _it_ into my side: and be[754] not faithless, but believing.
+
+          [753] 1 John 1:1.
+
+          [754] 1 Tim. 1:14.
+
+=26, 27.= This meeting after eight days, _i. e._, on the eighth day,
+is the first intimation in the N. T. of a commemoration by the
+disciples of the resurrection; and there is nothing to show that the
+disciples had not kept together in a continuous meeting during the
+entire week, which, it will be remembered, was the Passover week. But
+it is certainly significant that Christ chose the first day of the
+week, on which he rose from the dead, to make his second appearance to
+his infant church, and thus gave an impulse to, if not a suggestion
+of, that apostolic commemoration of the day, which by insensible
+degrees led to the transfer of the Christian’s weekly festival from
+the seventh to the first day of the week.--Christ appears as suddenly
+and mysteriously as before, and in his address to Thomas echoes his
+words, a severe yet a tender and loving rebuke. The evidence which he
+would have refused to the Pharisee he grants to the disciple; the
+inimical demand of the determined skeptic he always disregards; for
+the intellectual difficulties of a reluctant skeptic he shows great
+compassion. But he shows this compassion for unbelief that he may
+rescue the unbeliever from it, and bids him _become not unbelieving,
+but believing_. Through his doubt of the actual occurrence of the
+resurrection, Thomas was in danger of becoming a disbeliever
+generally, and against this danger of lapsing from a state of faith to
+one of unfaith Jesus warned Thomas, and through him warns the feeble
+and vacillating believers of all ages.
+
+
+    28 And Thomas answered and said unto him, My[755] Lord and
+       my God.
+
+          [755] ch. 5:23; Ps. 118:28; 1 Tim. 3:16.
+
+
+    29 Jesus saith unto him, Thomas, because thou hast seen
+       me, thou hast believed: blessed[756] _are_ they that have
+       not seen, and _yet_ have believed.
+
+          [756] 1 Pet. 1:8.
+
+=28, 29.= Thomas was overpowered and convinced by the grace of his
+Master, not by the physical evidence which he had demanded, and which
+was vouchsafed to him; not because he handled, but because he _saw_,
+he believed (ver. 29). In this appears the difference of his spirit
+from that of the modern rationalists; his faith finally rested, not in
+the sensuous evidence, but in the invisible love and mercy of his
+Lord. The mere fact that Jesus rose from the dead did not
+demonstrate his divinity, nor give ground for Thomas’s appeal; for
+Lazarus, too, rose from the dead. “It was an evidence addressing
+itself not to his eyes, but to his heart, which forced him to cry, My
+Lord and my God.”--(_Maurice._) To interpret this utterance as a mere
+expletory outcry is the shallowest of criticism. It reduces a sublime
+and exalted confession of faith to an irrelevant and semi-profane
+exclamation. It is grammatically, psychologically, and spiritually
+untenable; grammatically, because it is expressly said that Thomas
+addressed the words to Jesus--_he said “unto him”_; psychologically,
+because it is equally irrational to suppose that Thomas, just
+convinced of the resurrection of his Lord and Master, should break out
+into a mere meaningless exclamation, or that John should have reported
+it if it had been uttered; spiritually, because Christ on the strength
+of this confession of Thomas recognizes his faith: “Thou hast
+believed.” Equally untenable is the suggestion of Norton (_Notes on
+the Gospels_), that “the name God was employed by him, not as the
+proper name of the Deity, but as an appellation, according to a common
+use of it in his day,” for no such common use existed, and its
+existence would have been utterly inconsistent with the Hebrew laws
+against the use of God’s name in vain. The fact that Thomas recognized
+Jesus as both Lord and God might not of itself be conclusive; there
+would be possible ground for Norton’s argument: “Considering into how
+great an error he had fallen in his previous obstinate incredulity,
+there would be little reason for relying upon his opinion as
+infallible”; but Christ not only accepts, he distinctly approves and
+ratifies Thomas’s confession, and the faith of the church rests not on
+the words of the disciple, but on their approbation by his Lord.
+Thomas’s words here, then, are to be read in the light of Christ’s
+words in chaps. 13-17; the disciple accepts in a single sentence
+Christ’s teaching respecting himself as the one sent from and
+manifesting to the world the eternal Father. It is the answer of a
+suddenly awakened faith to the before ill-comprehended declaration, He
+that hath seen me hath seen the Father. In his response, _Blessed are
+they that have not seen, and yet have believed_, Jesus recognizes two
+kinds of belief, one which rests on seeing or on the witness of those
+that have seen, the other and higher that which rests simply on
+spiritual apprehension. Parallel to the implied contrast here is
+that in John 14:11, “Believe me that I am in the Father, and the
+Father in me; or else believe me for the very work’s sake.”
+
+
+    30 And[757] many other signs truly did Jesus in the
+       presence of his disciples, which are not written in this
+       book:
+
+          [757] ch. 21:25.
+
+
+    31 But[758] these are written, that ye might believe
+       that Jesus is the Christ, the Son of God; and[759] that,
+       believing, ye might have life through his name.
+
+          [758] Luke 1:4.
+
+          [759] ch. 3:15, 16; 5:24; 10:10; 1 Pet. 1:9.
+
+=30, 31.= These verses constitute the formal close of John’s Gospel,
+ch. 21 being an appendix. See Prel. Note there. The “_many other
+signs_” referred to are not necessarily only or chiefly those wrought
+after the resurrection, but include those recorded by the other
+Evangelists, as well as such as have not been recorded.--On the object
+of John in his Gospel as here indicated, see Intro., p. 11. That
+object was threefold: (1) That the readers might have faith that Jesus
+of Nazareth is the Messiah of prophecy; (2) that they might
+spiritually recognize in this Messiah the well-beloved Son of God; (3)
+that, believing in his Messiahship and divinity, they might become
+partakers of his life. _Life_ (ζωή) in John’s usage always signifies
+_spiritual_ life, and the _name of Christ_, in which this life is to
+be attained, stands for Christ himself in all the gracious offices
+which his names indicate, as Jesus or Saviour, Christ or Messiah, and
+Emmanuel or God with us.
+
+
+
+
+                               CHAPTER XXI.
+
+
+Ch. 21:1-25. APPENDIX TO JOHN’S GOSPEL.--WAITING FOR CHRIST WHILE WE
+WORK (3).--THE POWER OF THE LORD OVER NATURE (6).--LOVE SEES MOST
+QUICKLY; ZEAL ACTS MOST QUICKLY (7).--CHRIST PROVIDES FOR OUR SIMPLEST
+WANTS; FIRE FOR THE COLD, FOOD FOR THE HUNGRY (9).--A TRUE PROOF OF
+LOVE FOR CHRIST: SHEPHERDING HIS SHEEP (15-17).--SERVICE AND SUFFERING
+ARE BOTH FOLLOWING CHRIST (18).--THE IMPERTINENCE OF CURIOSITY REBUKED
+(21-23).--THE LAST WORD AND THE FIRST WORD OF CHRIST THE SAME, FOLLOW
+ME.
+
+       *       *       *       *       *
+
+PRELIMINARY NOTE.--All modern critics agree in regarding this chapter
+as in the nature of a supplement, the original Gospel having been
+brought to a close in the last verses of the preceding chapter. This
+opinion is based chiefly upon the formal close afforded by those
+verses. That this supplemental chapter was written at a very early
+period, and probably before the Gospel itself was given to the public,
+is indicated by the fact that it is found in all the manuscripts.
+Whether it was written by John himself or by some disciple or friend
+is not altogether clear, and certainly not very important; but the
+evangelical critics generally agree, from a careful consideration of
+its internal characteristics, in attributing it to John himself. Thus
+Alford: “The reader will have perceived in the foregoing comment on
+the chapter a manifest leaning to the belief that it was written by
+John himself. _Of this I am fully convinced._ In every part of it his
+hand is plain and unmistakable; in every part of it his character and
+spirit is manifested in a way which none but the most biassed can fail
+to recognize. I believe it to have been added some years probably
+after the completion of the Gospel; partly, perhaps, to record the
+important miracle of the second draught of fishes, so full of
+spiritual instruction, and the interesting account of the sayings of
+the Lord to Peter; but principally to meet the error which was
+becoming prevalent concerning himself.” To the same effect Meyer: “In
+accordance with all that has been advanced, the view is justified that
+John, by way of authentic historical explanation of the legend in ver.
+23, some time after finishing his Gospel, which he had closed with
+20:31, wrote ch. 21:1-24 as a complement of the book, and that this
+appendix, simply because its Johannean character was immediately
+certain and recognized, already at a very early period, whilst the
+Gospel had not yet issued forth from the narrower circle of its first
+readers, had become an inseparable part of the Gospel.” Similarly,
+though somewhat more doubtfully, Luthardt and Godet. See also Ezra
+Abbot, in _Smith’s Bib. Dict._, Vol. 2, p. 1430, note b.
+
+
+     1 After these things Jesus shewed himself again to the
+       disciples at the sea of Tiberias; and on this wise shewed
+       he _himself_.
+
+
+     2 There were together Simon Peter, and Thomas called
+       Didymus, and[760] Nathanael of Cana in Galilee, and the
+       _sons_[761] of Zebedee, and two other of his disciples.
+
+          [760] ch. 1:45.
+
+          [761] Matt. 4:21.
+
+
+     3 Simon Peter saith unto them, I go a fishing. They
+       say unto him, We also go with thee. They went forth,
+       and entered into a ship immediately; and that night
+       they caught nothing.
+
+=1-3.= The departure of the disciples into Galilee is not to be
+regarded as an abandonment on their part of hope; for Christ’s
+direction to his disciples after his resurrection was to go into
+Galilee and meet him there (Matt. 28:7; Mark 16:7). We are rather to
+regard it, therefore, as an evidence that they were convinced by his
+repeated appearances of the resurrection of their Lord, and went into
+Galilee in anticipation of meeting him there. For the same reason we
+are not to regard Peter’s declaration, _I go a fishing_, as an
+indication that he had abandoned his sacred for a secular calling. His
+restless temperament did not allow him to wait in inactivity, and he
+sought relief in work. The response of the other disciples, _We also
+go with thee_, has been rightly used by the homiletical commentators
+as an illustration of the influence of example. John was one of the
+sons of Zebedee. Assuming that the 21st chapter is from his pen, we
+have in it the description of an eye-witness. There is nothing to
+indicate who were the two unnamed disciples, but the fact that they
+are unnamed has been regarded as an indication that they were not two
+of the twelve. The _ship_ was, of course, simply a fisherman’s boat,
+probably not very different in shape and size from those to be seen in
+the Sea of Galilee at the present day, as represented in the
+accompanying illustration.
+
+
+     4 But when the morning was now come, Jesus stood on
+       the shore: but the disciples knew[762] not that it was
+       Jesus.
+
+          [762] ch. 20:14.
+
+
+     5 Then[763] Jesus saith unto them, Children, have ye
+       any meat? They answered him, No.
+
+          [763] Luke 24:41.
+
+=4, 5.= The night of labor spent in vain might naturally have recalled
+to the disciples that other night of toil after which Christ first
+called some of these disciples to be his followers (Luke 5:1-11). In
+the gray twilight they saw a stranger on the shore; that they did not
+recognize him may have been due in part to the dimness of the early
+light, but more probably to the fact, illustrated by other
+post-resurrection appearances, that he was recognized only as he chose
+to reveal himself (ch. 20:14; Luke 24:16). Certainly it indicates that
+the disciples had no such expectation of his appearance as would lead
+them, according to the theory of M. Renan, to conjure up a spectre.
+There is nothing in the words, and we may presume there was nothing in
+the tones of Jesus, to quicken their perception. His language is that
+of a fisherman: _Boys_ (παιδία), _have ye no fish?_ The word rendered
+_meat_ (προσφάγιον) is literally _what is eaten therewith_, _i. e._,
+with bread, and here is equivalent to _fish_, which in Galilee was a
+common accompaniment of bread in the peasant’s meal.
+
+
+  [Illustration: ANCIENT BREAD.]
+
+
+     6 And he said unto them, Cast[764] the net on the right
+       side of the ship, and ye shall find. They cast therefore,
+       and now they were not able to draw it for the multitude of
+       fishes.
+
+          [764] Luke 5:4-7.
+
+
+     7 Therefore that disciple whom Jesus loved saith unto
+       Peter, It is the Lord. Now when Simon Peter heard that it was
+       the Lord, he girt _his_ fisher’s coat _unto him_, (for he was
+       naked,) and did cast himself into the sea.
+
+
+     8 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.
+
+=6-8.= There was nothing to the disciples especially suggestive in the
+direction to _cast the net on the right side of the ship_. They might
+naturally suppose that he had perceived indications of a school of
+fishes there.--In the effect produced on the two disciples, Peter and
+John, by the miraculous draught of fishes which followed, the
+character of each is strikingly illustrated. John, with his quicker
+intuitions, recalling that other fishing scene, recognized the Lord
+first; Peter, with his greater boldness to act, leaped into the water,
+and partly swam and partly waded ashore. Comp. ch. 20:6, 8, notes. The
+distance was about _two hundred cubits_, that is, about three hundred
+feet. The _fisher’s coat_, which Peter girt unto him, appears to have
+been a sort of loose garment, like the workmen’s blouse of to-day,
+which Peter had laid off during his night’s work. This he put on,
+counting it unseemly to appear without it in the presence of his Lord,
+at the same time drawing it up and tucking it in about the waist, that
+it might not impede his swimming to the shore.--The accompanying
+illustration shows the probable style of the fisher’s coat, in
+contrast with the long robe worn by one not engaged in manual labor.
+The net itself was so full of fishes, and they so _great_, that the
+disciples abandoned the attempt to bring them into the boat, but
+dragged them in the net to the land.
+
+
+  [Illustration: HE GIRT HIS FISHER’S COAT UNTO HIM.]
+
+
+     9 As soon then as they were come to land, they saw a fire
+       of coals there, and fish laid thereon, and bread.
+
+
+    10 Jesus saith unto them, Bring of the fish which ye have
+       now caught.
+
+
+    11 Simon Peter went up, and drew the net to land full of
+       great fishes, an hundred and fifty and three: and for all
+       there were so many, yet was not the net broken.
+
+
+=9-11.= On coming to the shore the disciples found a fire of coals
+already kindled, and some fish laid thereon, and some loaves of
+bread--in short, preparation for a simple meal. There has been some
+unprofitable discussion among the commentators respecting the manner
+in which this provision had been made. It is attributed by different
+commentators to the ministry of angels, to the activity of Peter, to
+the forethought of Jesus. Alford, following Stier and the older
+commentators, insists that it was miraculously provided. Trench
+rightly and briefly disposes of this question: “By what ministry,
+natural or miraculous, has been often inquired, but we must leave this
+undetermined, as we find it.” The provision apparently was not
+sufficient for the company, for Christ bade Peter add to the stock
+from the fish just caught. Peter went, therefore, to aid the others in
+bringing the net to shore. The fish were counted, and the exact number
+is recorded by the Evangelist. The attempt to draw some spiritual
+lessons from this number affords a curious illustration of the
+absurdities into which the allegorizing method is liable to carry the
+student. The exact enumeration is important only because it is an
+indication of accuracy in the historian; in such an enumeration there
+is no opportunity for the exaggeration of imagination. To me
+Augustine’s allegorical interpretation of the contrast between this
+and the analogous yet widely different miracle recorded in Luke 5:1-11
+is scarcely more profitable than the spiritualizing interpretation of
+the meaning of the one hundred and fifty-three; the curious in such
+matters will find it fully reported in Trench on the Parables. It
+might be possible to account for each single feature in this narrative
+without assuming a miracle; but in a candid consideration of all the
+features combined--the fruitless fishing all night, the sudden and
+extraordinary success in the morning, the number of fish, their size,
+the unbroken net, though dragged full of fish to the shore--it is
+impossible to doubt that we have here, what evangelical critics have
+always seen in the narrative, the account of a miraculous
+manifestation of the Lord’s power.
+
+
+    12 Jesus saith unto them, Come _and_ dine. And none of the
+       disciples durst ask him, Who art thou? knowing that it was
+       the Lord.
+
+
+    13 Jesus[765] then cometh, and taketh bread, and giveth
+       them, and fish likewise.
+
+          [765] Acts 10:41.
+
+
+    14 This[766] is now the third time that Jesus shewed
+       himself to his disciples, after that he was risen from
+       the dead.
+
+          [766] ch. 20:19, 26.
+
+=12-14.= There is a verbal, but no real inconsistency in the statement
+that _none of the disciples durst ask him, Who art thou? knowing that
+it was the Lord_. “But seeing that His form was altered, and full of
+much awfulness, they were greatly amazed, and desired to ask somewhat
+ concerning It; but fear, and their knowledge that He was not some
+other, but the same, checked their inquiry.”--(_Chrysostom._) The
+careful student will observe that the Evangelist does not characterize
+this as the third appearance of Jesus, but as the third appearance _to
+his disciples_, _i. e._, the apostles. This excludes the appearance to
+Mary (ch. 20:16), and to the two disciples on the walk to Emmaus (Luke
+24:13-35); the two preceding appearances referred to were that to the
+ten on the evening of the day of the resurrection (ch. 20:19) and that
+to the eleven in the week following (ch. 20:26). Without following the
+allegorizing commentators into any of their extravagances, we may
+reasonably see, with Alford, Trench, and others, a spiritual
+significance in the fact that Christ provided a meal for the apostles
+at the same time when, by this new miraculous draught, he reminded
+them of their first call to become fishers of men, thus suggesting to
+them the spiritual truth involved in the Lord’s Supper, and
+symbolically represented in the feeding of the five thousand, that
+they who minister in the things of Christ are themselves dependent on
+Christ for their spiritual support; perhaps also suggesting that when
+the labor of life is over there will be for them that have wrought for
+Christ a feast with him in the kingdom of heaven. But certainly Trench
+goes too far in saying that “the character of the meal was
+sacramental, and it had nothing to do with the stilling of their
+present hunger.” It is much more reasonable to see in this provision
+for the disciples’ commonest needs--food and a fire at the end of a
+night of sleepless toil--a new illustration of the tenderness of
+Christ’s consideration for his own.
+
+
+    15 So when they had dined, Jesus saith to Simon Peter,
+       Simon, _son_ of Jonas, lovest thou me more[767] than these?
+       He saith unto him, Yea, Lord; thou knowest that I love
+       thee. He saith unto him, Feed[768] my lambs.
+
+          [767] Matt. 26:33, 35.
+
+          [768] Isa. 40:11; Jer. 3:15; Ezek. 34:2-10; Acts
+          20:28; 1 Pet. 5:2, 4.
+
+
+    16 He saith to him again the second time, Simon, _son_
+       of Jonas, lovest thou me? He saith unto him, Yea,
+       Lord; thou knowest that I love thee. He saith unto
+       him, Feed my sheep.[769]
+
+          [769] Heb. 13:20; 1 Pet. 2:25.
+
+
+    17 He saith unto him the third time, Simon, _son_ of
+       Jonas, lovest thou me? Peter was grieved[770] because
+       he said unto him the third time, Lovest thou me? And
+       he said unto him, Lord, thou[771] knowest all things;
+       thou knowest that I love thee. Jesus saith unto him,
+       Feed my sheep.
+
+          [770] Lam. 3:33.
+
+          [771] ch. 16:30.
+
+=15-17. So when they had dined, Jesus saith to Simon Peter, Simon, son
+of Jonas, lovest thou me more than these? He saith unto him, Yea,
+Lord, thou knowest that I have affection for thee. He saith unto him,
+Feed my lambs. He saith to him again the second time, Simon, son of
+Jonas, lovest thou me? He saith unto him, Yea, Lord, thou knowest that
+I have affection for thee. He saith unto him, Shepherd my sheep. He
+saith unto him the third time, Simon, son of Jonas, hast thou
+affection for me? Peter was grieved because he said unto him the third
+time, Hast thou affection for me? and he said unto him, Lord, thou
+knowest all things; thou knowest that I have affection for thee. Jesus
+saith unto him, Feed my little sheep.= This translation will suggest
+to the English reader, though inadequately, points of difference in
+the original which our English translation wholly fails to preserve,
+possibly through the inattention of the translators, but more probably
+through the inadequacy of the English language to represent delicate
+shades of meaning which are represented by the Greek. (1) Two
+different Greek words are rendered indiscriminately _love_ (φιλέω and
+ἀγαπάω). I have attempted to indicate the difference by rendering the
+one to _love_ and the other to _have affection_, though this rather
+suggests that there is a difference than indicates in what it
+consists. The word which Christ uses in his question, _Lovest thou
+me?_ (ἀγαπάω), signifies, if not the higher, at least the more
+thoughtful and reverential affection, founded on an intelligent
+estimate of character, and accompanied by a deliberate and
+well-considered choice. Peter’s _I love thee_ represents rather the
+personal instinctive love, the activity of feeling rather than of
+will, the affection which, being spontaneous and instinctive, gives no
+account of itself, and no reason for its existence. We are bid in the
+N. T. to exercise the first form of love (ἀγαπάω) towards God, but
+never the second; while the Father is said to exercise both forms
+towards his own Son. Two different Greek words are also rendered
+indiscriminately _feed_. To indicate the difference I have rendered
+one by the rare but indispensable verb _shepherd_. Finally, three
+words are used to represent the flock which Christ commends to Peter’s
+care--_lambs_ (ἀρνία), _sheep_ (πρόβατά), and _little sheep_
+(προβάτιά). There is some uncertainty as to the reading, but the one I
+have followed is accepted by the best critics--Alford, Meyer, etc. To
+_feed_ the sheep is simply to nourish them; to _shepherd_ them is not
+in contrast the ruling activity (so _Meyer_), but the whole shepherd
+care of the flock--watching, tending, leading--as illustrated in Psalm
+23 and in John 10:1-18. The term _lamb_ is never used in the N. T.
+except of Christ himself (John 1:29; 1 Pet. 1:19; Rev. 5:6, 8, 12,
+etc.), or of the followers of Christ (Luke 10:3). By the _lambs_ here,
+then, I understand Christ to mean his professed followers; Peter was
+to show his love for the Master by teaching them. The term _sheep_ is
+more general, and includes in the figurative language of the Bible
+those who have wandered away from the fold of God (Matt. 9:36; 12:11,
+12; 15:24; Luke 15:4-6). Peter is to show his love for the Master, not
+only by teaching the Lord’s disciples, but by shepherding the sheep,
+whether in the fold or wandering from it, as a good shepherd going
+before them, going after them, giving his life, if need be, for them
+(John 10:1-13). The _little sheep_ are the young, who have not yet
+wandered away, and whom he is to keep in the Master’s fold by feeding
+them there with the herbage of life. Christ calls them _my_ lambs,
+_my_ sheep, because the Father has given all to him, and he is, as
+Redeemer and Saviour, Lord of all. The most superficial student will
+not fail to see in this thrice-repeated question an indirect and
+implied reference to and recall of the thrice-repeated denial of his
+Lord by Peter. In his request for permission to walk on the water, in
+his protest against the feet-washing, in his assertion “Though all men
+shall be offended because of thee, yet will I never be offended”
+(Matt. 14:28; 26:33; John 13:8), there are indications of an
+overweening self-confidence in his love for the Lord as greater than
+that of the other disciples. It was this self-confidence in the
+strength of his love which had proved his danger. Christ addresses
+him, not by his new name of Peter, but by the old name which he bore
+before he knew the Lord, and asks him, Hast thou for me a greater love
+than these? Peter, saying nothing of the love of the others, not even
+venturing to claim for himself the intelligent and deliberate love
+which rules the life and molds the character, answers in humility:
+Thou knowest my affection for thee. Show it then, says Jesus, not by
+assuming pre-eminence over my flock, but by becoming their shepherd (=
+_servant_, ch. 13:12-17). He then repeats the question, Lovest thou
+me? Peter answers as before: Thou knowest my affection for thee. Show
+it then, says Christ, by shepherding my sheep; by seeking the lost,
+restoring the wanderer. A third time he asks the question, now
+changing it and adopting Peter’s own language: Art thou sure of thine
+affection for me? Peter is grieved, at the _change_ in the question as
+well as at its repetition, “because he said unto him the third time,
+_Hast thou affection for me?_” and appeals to him as the Searcher of
+hearts to witness for himself the depth and reality of his affection.
+And Christ finally bids him show his love by feeding the little
+sheep--the young, the feeble, those most needing care. Meyer well
+notes the fact that Christ does not question Peter’s _faith_, but the
+love which proceeds from faith and shows itself by its work; and Godet
+notes the curious resemblance between the present situation and that
+of two scenes in the previous life of Peter with which it is related.
+He had been called to the ministry by Jesus after a miraculous draught
+of fishes; it is after a similar draught that the ministry is restored
+to him. He had lost his office by his denial beside a fire of coals;
+it is beside a fire of coals that he recovers it.--(_Godet._) The
+ecclesiastical commentators see in this scene a reinstatement of Peter
+in his apostolic office, to which Alford well replies that “there is
+no record of his ever having lost it.” The R. C. divines find in it a
+proof-text for their belief in the primacy of Peter; to which Peter
+himself furnishes a quite adequate reply in 1 Pet. 5:1-3. The shepherd
+is not a lord over God’s heritage, but one who follows the Chief
+Shepherd, goes before the flock, is their example and their leader, by
+his own life showing them the way to live, and, if need be, by his own
+death for their sakes showing them how to die. It must strike one,
+too, as curious that Peter should be grieved at words which constitute
+him the head of the church and the vicar of God upon earth. The true
+lesson of this scene is for all the disciples of Christ. We are all,
+through Peter’s experience, admonished to show our love for our
+Master, not by asking permission to do great things (as to walk on the
+waves), not by refusing to accept his humiliation for us (as by
+refusing to allow the feet-washing), nor yet by professing what we
+will do in the hour of difficulty and danger (as by the assurance, “I
+will not deny thee”), nor even by entering into fierce battle against
+his foes (as by drawing the sword on Malchus), but by laying down the
+life in quiet, humble, self-denying service for the Master’s
+sheep--the followers of Christ, the wanderers from the fold, and the
+weakest and feeblest in the fold.
+
+
+    18 Verily, verily, I say unto thee,[772] When thou wast
+       young, thou girdedst thyself, and walkedst whither thou
+       wouldest: but when thou shalt be old, thou shalt stretch
+       forth thy hands, and another shall gird[773] thee, and
+       carry _thee_ whither thou wouldest not.
+
+          [772] ch. 13:36; Acts 12:3, 4.
+
+          [773] Acts 21:11.
+
+
+    19 This spake he, signifying by what death[774] he
+       should glorify God. And when he had spoken this, he
+       saith unto him, Follow[775] me.
+
+          [774] 2 Pet. 1:14.
+
+          [775] ch. 12:26; Numb. 14:24; 1 Sam. 12:20; Matt.
+          19:28.
+
+=18, 19.= In this language, _when thou wast young thou girdedst
+thyself_, there is perhaps a reference to Peter’s act in girding
+himself and casting himself into the sea (ver. 7). The prophecy
+foretells the manner of his death, which, according to an early and
+apparently trustworthy tradition, was by crucifixion at about the same
+time with Paul, in the persecutions under Nero. According to Origen,
+Peter was crucified with his head downwards, either by his own
+request, because in his humility he was unwilling to suffer the same
+death as his Lord, or by order of Nero, as matter of wanton and
+ingenious cruelty. The contrast between Peter’s experience in his
+youth and in his old age is one common in Christian experience, a
+contrast between _doing_ and _suffering_, between active, energetic
+service of the Lord and the patient endurance of his cross. Both are
+involved in following Christ. To interpret this command, _Follow me_,
+literally, as Godet: “Jesus began to move off, and commanded Peter to
+follow him in the literal sense, and John followed them without any
+express invitation,” seems to me a shallow interpretation, which is
+not helped by supposing it to be a symbolical act, a sort of childish
+object-teaching. Peter had gone back to his fishing; in saying _Follow
+me_, Christ calls him again to become a fisher of men, by the same
+phrase which he had employed three years before on the shore of the
+same sea and after a similar miracle.
+
+
+    20 Then Peter, turning about, seeth the disciple whom
+       Jesus loved, following; which also leaned on his breast at
+       supper, and said, Lord, which is he that betrayeth thee?
+
+
+    21 Peter, seeing him, saith to Jesus, Lord, and what
+       _shall_ this man _do_?
+
+=20, 21.= It is not necessary, and it is hardly reasonable, to impute
+Peter’s question to a feeling of jealousy; it is rather to be
+attributed to the natural and almost universal tendency to inquire
+into the duty and destiny of others. The Lord’s reply indicates what
+is the answer which he would make to us whenever we, following Peter’s
+doubtful example, pry curiously into his purposes respecting others.
+
+
+    22 Jesus saith unto him, If I will that he tarry till I
+       come,[776] what _is that_ to thee? Follow[777] thou me.
+
+          [776] Matt. 25:31; Rev. 1:7; 22:20.
+
+          [777] verse 19.
+
+
+    23 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?
+
+=22, 23.= It is curious to see how Christ’s language here,
+notwithstanding John’s interpretation, has been misconstrued, even
+down to the latest time, as a promise, or a quasi-promise, that John
+should tarry until the second coming of Christ. Ancient legends report
+that after his interment there were strange movements in the earth
+that covered him, that when the tomb was subsequently opened it was
+found empty, that he was reserved to reappear again in conflict with
+Anti-Christ; so late as the sixteenth century an enthusiast was burned
+at Toulouse who gave himself out as St. John; and even so sober a
+commentator as Godet submits, though hesitatingly, the hypothesis
+that, as the primitive epoch of humanity had its Enoch, and the
+theocratic epoch its Elijah, neither of whom knew death, so also the
+Christian epoch may have had its deathless representative. Two other
+interpretations are: (1) That Christ refers here to his coming to his
+own in their death, and that by the phrase _If I will that he tarry
+till I come_ he means, If I will that he meet a natural death instead
+of martyrdom. This interpretation Alford justly characterizes as
+frigid and inapplicable here, since martyrdom is as truly a coming of
+the Lord as natural death. (2) That by his Second Coming, Christ
+refers to the destruction of Jerusalem, an interpretation strangely
+adopted by Alford. That destruction was an historical prophecy, but in
+no wise an historical fulfillment of the promise of the Lord’s Second
+Coming. There is no reason for regarding this language of Christ as
+anything else than purely hypothetical, equivalent to, _Suppose that I
+were to will that he should remain upon the earth unto the end; what
+would that be to thee?_
+
+
+    24 This is the disciple which testifieth of these things,
+       and wrote these things: and[778] we know that his testimony
+       is true.
+
+          [778] ch. 19:35; 3 John 12.
+
+
+    25 And[779] there are also many other things which
+       Jesus did, the which, if they should be written every
+       one, I suppose that even the world itself could not
+       contain the[780] books that should be written. Amen.
+
+          [779] ch. 20:30.
+
+          [780] Amos 7:10.
+
+=24, 25.= There is uncertainty respecting the authorship and
+authenticity of these verses. For discussion of this question, see
+_Smith’s Bib. Dict._, p. 1430, note _b_; _Godet’s Commentary_, Vol.
+III, pp. 362, 363. The verses are found in all the manuscripts, except
+that Tischendorf believes that ver. 25 was originally wanting in the
+Sinaitic MS.; he thinks that the color of the ink and a slight
+difference in the handwriting show that it did not proceed from the
+original scribe, but was added by a contemporary reviser. But though
+there is no external evidence for setting either verse aside, the
+internal evidence seems to me decisive against verse 25. “This
+inharmonious and unspiritual exaggeration” (_Meyer_) is entirely
+inconsistent with John’s scrupulously simple and truthful narrative.
+The authorship of ver. 24 is more uncertain. Whether written by John,
+or added almost immediately after by some companion, it affords a very
+strong attestation of the apostolic authorship of the Fourth Gospel.
+On a careful examination of the different authorities, it seems to me
+that Godet’s conclusion, though hypothetical, is in accordance with
+probabilities, and his deduction respecting the authenticity of the
+Gospel as a whole is irresistible: “1st. That the narrative (verses
+1-23) is from the hand of the Evangelist. 2d. That ver. 24 is a
+declaration emanating from the friends of John, who had called forth
+the composition of his Gospel, and to whom he had committed it after
+its completion. 3d. That ver. 25 is written by one of them, with whom
+the work was deposited, and who thought himself bound to close it
+thus, to the glory, not of the author, but of the subject of history.
+By these last words the entire work becomes a whole. Accordingly we
+are shut up to hold either that John is the author of our Gospel, or
+that the author is a forger, who, 1st, palmed himself off on the world
+with all the characteristics of the apostle; who, 2d, carried his
+shamefulness so far that he got made out for him, by an accomplice of
+his fraud, a certificate of identity with the person of John; or who,
+more simply still, to save himself the trouble of finding a companion
+in falsehood, made out this certificate for himself in the name of
+another, or of several others. And he who had recourse to such ways
+was the author of a writing in which lying is blasted as the work of
+the devil (ch. 8:44), and truth glorified as one of the two essential
+features of the divine character! If any one will believe such a
+story, * * * let him believe it” (1 Cor. 14:38).
+
+       *       *       *       *       *
+
+Two years have elapsed since the publication of the preceding volume
+in this series of Commentaries on the books of the New Testament. A
+considerable part of the Commentary on John was then already written;
+all that part of it which was common to the Four Gospels was
+substantially ready for the printer; little else remained to be
+written except that portion which dealt with the larger discourses of
+our Lord, and not all of that; and a life-long study of the Four
+Gospels, part of the results of which had been given to the public in
+a Life of Christ, and others of which were in manuscript notes, had
+made me measurably familiar with the ground that lay before me. But
+the discourses of Jesus, as recorded by John, can be studied only
+meditatively. A certain quiet restfulness of mind is essential to any
+spiritual apprehension of their meaning. And I have believed that
+those to whom this volume had been earlier promised, and whose
+impatience at the delay has reached me in letters that have always
+been kindly and courteous and full of encouragement, would easier
+pardon delay than despoiling haste in preparation. I can ask no
+leniency of any critic on the ground that time was wanting to do
+adequately the needful work.
+
+I have stated in the introduction the reasons which have led me, after
+a careful, and I believe a measurably impartial, study of the
+question, to believe that the Fourth Gospel is the work of the apostle
+John, and that he is the one designated in that Gospel as “the
+disciple whom Jesus loved.” I wish to add here, emphatically, that the
+meditative study of the discourses which John has reported has
+strengthened that conviction. Either we have here the truths which
+Christ taught, reported by one who lived after the spiritual and
+catholic character of Christianity had begun to show itself by its
+actual development, and who therefore comprehended his profounder
+instructions as they were not comprehended during his lifetime; or
+else we must believe that the centuries immediately succeeding the
+first of the Christian era produced a spiritual genius whose insight
+into the profoundest truths of human experience, when inflamed into
+more than merely human life by the inbreathing of God, makes him the
+equal if not the superior of the Jesus portrayed in the three synoptic
+Gospels, and yet one who has been utterly unknown to fame, and who has
+left no other monument to his memory than a document that is a fraud
+if not a forgery. The skepticism that asserts this lays too heavy a
+tax on human credulity. It asks us to believe not only in a Socrates
+who had no Plato to reveal his teachings and his influence, but in one
+who did not hesitate to employ a petty and useless fraud as a
+setting for the most transcendent spiritual truth.
+
+This truth may be expressed in two words as that of the Divine
+Immanence. Around this the whole Gospel of John centres; to illustrate
+this the whole Gospel was written. That there is in man the
+possibility of a more than merely earthly life; that in him has been
+planted the germ of a divine life; that this life, when divinely
+developed, brings with it a new light and power; that God is in the
+soul and the soul may live in perpetual consciousness of its God; that
+Christ is not merely a Memory and a Hope, but a Presence; that the
+Supernatural is not a past phenomenon, but a present and a perpetual
+experience; that miracles--that is, signs of the divine, All-mighty
+love--are forever going on in human experience, on a transcendently
+grander scale in the nineteenth century than they did in the first;
+that the evidence of Christianity is not to be sought in dingy and
+doubtful records of past events, but in the personal observation and
+witness of present occurrences; that revelation was not completed with
+the Apocalypse, but every devout soul has the promise of an inner
+light, and the invisible and Catholic brotherhood and household of
+faith, which is the true church of Christ, has in it an everlasting
+Shechinah, which reveals with perpetually increasing clearness the
+truth of God both to it and through it; and that fidelity to the
+sacred and sweet duties of love is at once the condition and the
+result of this living experience of an ever-living God, in the
+spiritual realm as in nature, every fruit being the seed vessel of new
+growths for the future:--this I believe to be the Gospel of our Lord
+Jesus Christ according to John. And I believe there is no better
+protection against that skepticism of the present age, whose vice is
+not that it demands a reason for every faith, but that it denies the
+witness of the spiritual sight to spiritual things, than the patient,
+meditative study of this Gospel, except the patient, persistent
+pursuit of the life to which it invites. To those that have no faith
+in such a life and such a light, to whom Christ is only a mist-covered
+mountain seen across the intervening eighteen centuries, and God only
+an hypothesis made probable by the Paleyrian argument from design,
+this Commentary will probably give no aid, and this Gospel will even
+appear to be uninterpretable in its mysticism. To those that have this
+faith in a perpetually present Immanuel, a Christ who is ever a God
+with us, however dim the faith may be, these pages are commended in
+the prayer and hope that they may help to make the Gospel clearer, the
+faith stronger, and the Christ nearer and dearer.
+
+
+
+
+  INDEX.
+
+
+  NOTE.--The abbreviations M., Mk., L., and J. refer respectively to
+  the four gospels, Matthew, Mark, Luke, and John; the figures refer
+  to the pages.
+
+  A.
+
+  Adultery, Laws against, M., 55.
+
+  Anise, M., 250.
+
+  Almsgiving, M., 98.
+
+  Andrew, M., 148.
+
+  Angels:
+    Bible doctrine of, M., 215, 323; L., 7.
+    Message to the Shepherds of, L., 19, 20, 21.
+
+  Anointing at Bethany, Mk., 58.
+
+  Annunciation, The, L., 11, 12.
+
+  Antonia, tower of, J., 216.
+
+  Apostles:
+    Call of the, Mk., 14.
+    Commission of the, Mk., 27.
+    Office of the, Mk., 14.
+
+
+  B.
+
+  Baptism:
+    Ceremony of, M., 72.
+    Doctrine of, M., 327, 328; J., 47.
+
+  Barabbas, M., 310.
+
+  Bartholomew, M., 149.
+
+  Baskets, M., 198; J., 80.
+
+  Beatitudes, The, M., 85-87; L., 41, 42.
+
+  Bed, Old Jewish, Mk., 10.
+
+  Beelzebub, M., 166.
+
+  Bethabara, J., 23.
+
+  Bethany, M., 51, 280; L., 122; J., 136, 151.
+
+  Bethesda, Pool of, J., 64.
+
+  Bethlehem, M., 52, 58.
+
+  Bethphage, M., 53; L., 122.
+
+  Bethsaida, M., 51, 157; Mk., 30.
+
+  Betrayal, Prophecy of the, J., 167.
+
+  Blindness, M., 131.
+
+  Book, Old Jewish, L., 32.
+
+  Book-making, Ancient, M., 25.
+
+  Bread, Eastern, Mk., 36; J., 236.
+
+  Broker, Eastern, L., 121.
+
+  Burial customs, J., 227.
+
+
+  C.
+
+  Cæsar, Concerning tribute of, M., 241, 242.
+
+  Cæsarea Philippi, M., 51, 199.
+
+  Caiaphas, M., 280.
+
+  Camel’s-hair, M., 66.
+
+  Cana, M., 51; J., 29.
+
+  Candle-stick, An Eastern, Mk., 16.
+
+  Canon, M., 17-25.
+
+  Capernaum, M., 51, 80; L., 62; J., 34.
+
+  Care, Christ’s teaching concerning, M., 108.
+
+  Centurion, M., 117.
+
+  Children, Christ’s blessing of, M., 46, 225; L., 115.
+
+  Chorazin, M., 51, 157.
+
+  Christ:
+    Activity of, Mk., 6.
+    Agony in Gethsemane, M., 290-295; L., 135.
+    Anointed by Mary, M., 280; J., 150.
+    Anointed by the penitent woman, L., 48, 49.
+    Atonement by, J., 24.
+    Authority questioned, M., 53.
+    Baptism of, M., 71-74; L., 31.
+    Betrayal of, M., 59, 295-297; L., 136; J., 211-213.
+    Birth of, M., 55, 56, 64; L., 7; J., 114.
+    Bloody sweat of, L., 135.
+    Burial of, M., 171, 321; Mk., 61; J., 221-226.
+    Childhood of, L., 21-25.
+    Church of, J., 185-190.
+    Consecration of, L., 22, 23.
+    Conversation of, J., 58.
+    Crucifixion of, M., 279-281, 312-320; Mk., 60; L., 139-144.
+    Death, Cause of, J., 225-6.
+    Denial by Peter, M., 301-304; Mk., 59; L., 136.
+    Discourses of, J., 11.
+    Discourse on the end of the world, L., 126-130.
+    Divine nature of, M., 13, 226, 327; J., 19, 39, 44, 68, 90, 111,
+        117, 134, 183, 184.
+    Education of, M., 65.
+    Enemies of, L., 131.
+    Fame of, L., 117.
+    First attack on, M., 234.
+    Galilean ministry of, Mk., 5; M., 79-83.
+    Genealogy of, M., 53; L., 31.
+    Glory of, J., 203-4, 209-10.
+    Growth of, L., 25.
+    Herod’s interview with, L., 138.
+    Home of, L., 59, 130.
+    Human nature of, M., 118, 317; L., 18, 71.
+    Incarnation of, J., 22.
+    Intercessory prayer of, J., 201-2, 210.
+    Interpreter of God’s law, J., 189-90.
+    King, J., 218-220.
+    Life of, M., 40-43.
+    Light of the world, The, J., 17, 109.
+            Limitations of his nature, Mk., 56, 57.
+    Living One, The, L., 145.
+    Lord of Nature, The, Mk., 20.
+    Manifestation of the Father, J., 174-5, 205.
+    Mission of, M., 128, 146, 160, 194, 216; Mk., 35, 49; L., 92; J.,
+        66, 124.
+    Mission in Perea, M., 222; Mk., 46.
+    Names of, The, M., 57.
+    Personality of, J., 104.
+    Popularity of, M., 14; L., 74, 91, 131.
+    Power of, J., 203, 211-13.
+    Prayer of, defined, J., 178.
+    Prayer in Gethsemane, M., 292.
+    Passion of, Mk., 47; L., 56, 115.
+    Resurrection of, M., 323-336, 330-333; Mk., 43, 47, 62; L., 115,
+        144-147; J., 227-230.
+    Rejection at Nazareth of, M., 187; Mk., 26.
+    Royal nature of, L., 122.
+    Sacrifice of, The, J., 129.
+    Satire used by, L., 84.
+    Second coming of, M., 265, 266; J., 28, 97, 173-4.
+    Sepulchre of, M., 321, 322.
+    Servant, A, L., 133.
+    Simplicity of His life, J., 79, 106.
+    Son of David, The, L., 117.
+    Son of God, The, M., 159, 300, 320.
+    Son of man, The, M., 142, 143, 162, 200.
+    Spiritual presence of (See Holy Ghost), J., 179-181.
+    Subject to the Father, J., 183-8.
+    Supremacy of, J., 128.
+    Sympathy of, M., 133, 155; J., 124, 143.
+    Synagogue, Preaches in the, L., 31.
+    Temple, Found in the, L., 24.
+    Temptation of, M., 74-79; L., 31.
+    Trial of, M., 297-301.
+    Trial by Caiaphas, L., 136; J., 213-216.
+    Trial before Pilate, M., 309-312; L., 136; J., 216-221.
+    Tribute demanded of, M., 211, 212.
+    Triumphal entry into Jerusalem, M., 232, 233; Mk., 50; L., 122; J.,
+        154.
+
+  Christian charity, L., 67.
+
+  Christian hate, L., 89.
+
+  Christian life:
+    Conditions for, J., 41, 42.
+    Nature of, J., 153.
+    Christ’s sermon on, J., 84-93.
+    Source of, J., 59.
+    Suffering of, J., 119.
+
+  Christian, Mission of, J., 189, 205, 208.
+
+  Christian ministry, M., 138, 329.
+
+  Christian religion:
+    Evidences of, J., 74, 176-7.
+    Nature of, J., 45.
+    Not asceticism, J., 208.
+    Power of, J., 177.
+
+  Christian spirit, M., 140.
+
+  Christian work, M., 136.
+
+  Christology, J., 174.
+
+  Church:
+    Authority of the, M., 246.
+    Christ’s commission to, M., 326-329.
+    Dangers of the, M., 259.
+    Foundation of the, M., 201-203.
+    Unity of, J., 209.
+
+  Circumcision, L., 15.
+
+  Cleophas, L., 145.
+
+  Clothes, Jewish, M., 261.
+
+  Coats, Jewish, L., 28.
+
+  Comforter, Nature of the (See Holy Ghost), J., 178.
+
+  Commandment, The great, Mk., 53, 54.
+
+  Commerce, in the temple,
+
+  Commission of the Seventy, L., 60-63.
+
+  Commission of the Twelve, M., 133; L., 55.
+
+  Corban, Rabbinical law of, Mk., 33.
+
+  Courage, Christian, source of, J., 201.
+
+  Courtyard, Oriental, M., 303.
+
+  Creeds, Necessity of, J., 112.
+
+  Crosses, Description of, M., 315.
+
+  Cyrenius, governor of Syria, L., 18.
+
+
+  D.
+
+  Dalmanutha, M., 51; Mk., 37.
+
+  Dead Sea, M., 51.
+
+  Death, Jewish conception of, J., 173.
+
+  Decapolis, M., 51.
+
+  Dedication, Feast of the, J., 131.
+
+  Demoniacal possession, M., 123-125; Mk., 6.
+
+  Denarius, Value of, M., 221, 242; J., 79.
+
+  Devil, The, M., 76.
+
+  Dining customs in the East, L., 86.
+
+  Disciples, Call of the four, L., 35, 36.
+
+  Divine presence:
+    Condition of enjoying, J., 180, 81, 86, 87, 89.
+    Power of, J., 187-88.
+
+  Divorce, Christ’s law of, M., 222, 225; Mk., 46.
+
+
+  E.
+
+  Elders, M., 205.
+
+  Election, Doctrine of, J., 89, 190, 203-4.
+
+  Emmaus, M., 51; L., 145.
+
+  End of the world, M., 258; L., 127-130.
+
+  Enemies, Christian treatment of, M., 96-98.
+
+  Enon, M., 51; J., 47.
+
+  Ephraim. M., 51; J., 149.
+
+  Epistles, Nature of, M., 11.
+
+  Espousals, Jewish, M., 55.
+
+  Essenes, M., 69.
+
+  Eternal life, J., 44, 75, 83, 86, 203-4.
+
+  Ewers, J., 31.
+
+  Excommunication, Jewish, J., 122.
+
+
+  F.
+
+  Faith:
+    Christ’s exhortation to, Mk, 52.
+    Nature of, J., 84, 145, 161.
+    Contrasted with right, J., 234.
+
+  Falling from grace, J., 188.
+
+  Fasting, Laws for, M., 109, 129.
+
+  Fasts, L., 114.
+
+  Feeding of the five thousand (See under Miracles).
+
+  Feet-washing, Ceremony of, J., 165.
+
+  Feet-washing, Oriental, J., 163.
+
+  Fire:
+    Biblical mention of, M., 183.
+    Utensils, J., 219.
+
+  Fishing, Oriental, L., 37.
+
+  Forgiveness, Nature of, L., 141.
+
+  Frankincense, M., 62.
+
+  Free-will, Doctrine of, L., 95; J., 94.
+
+  Funerals of the East, L., 45.
+
+  Future punishment, M., 145, 277; J., 188.
+
+
+  G.
+
+  Gabriel, L., 10.
+
+  Gadara, M., 51.
+
+  Galilee:
+    Christ’s circuit of, L., 35, 52.
+    Sea of, M., 57; Mk., 8.
+
+  Gambling at the cross, J., 223.
+
+  Generation, Book of the, M., 53.
+
+  Gennesaret:
+    Lake of, Mk., 8.
+    Land of, M., 192.
+
+  Gerizim, Mount of, J., 55.
+
+  Gethsemane:
+    Christ’s agony in, Mk., 58.
+    Garden of, M., 291.
+
+  Gnosticism, J., 13, 14.
+
+  God:
+    Kingdom of, M., 103, 225; L., 57, 110-112.
+    Knowledge of, J., 175, 176.
+    Nature of, J., 14, 15, 37, 74, 130.
+    Trinity of (See Christ, Holy Ghost), J., 14-16.
+
+  Golgotha, M., 314.
+
+  Gospels:
+    The four, M., 11.
+    Harmony of the, M., 38-40, 44-66.
+    Origin of the, M., 36-38.
+    Relations of the, M., 34-36.
+
+  Gospel of the Infancy, L., 6.
+
+  Gospel of John:
+    Authenticity of, J., 3, 6-8, 240.
+    Object of, J., 12, 234.
+    Supplemental chapter to, J., 235.
+
+  Gospel of Luke, Authorship of, L., 3.
+
+  Gospel of Mark:
+    Authorship of, Mk., 3.
+    Characteristics of, Mk., 4.
+
+  Gospel of Matthew:
+    Author of, M., 49.
+    Characteristics of, M., 49.
+    Language of, M., 49.
+    Object of, M., 49.
+    Origin of, M., 36-38.
+
+  Grace, Meaning of, J., 21.
+
+  Grain, Oriental sale of, L., 43.
+
+  Grave, Jewish, J., 143.
+
+
+  H.
+
+  Hades, L., 105.
+
+  Heathen and the Gospel, L., 33.
+
+  Heaven:
+    Christ’s teaching concerning, J., 173.
+    Discourse on, Mk., 43, 44.
+    Kingdom of, M., 66, 85, 90, 137, 154, 110-114.
+    Place of, M., 102.
+
+  Hell, M., 91, 119.
+
+  Herod the Great, L., 7.
+
+  Herods, The, M., 58, 59.
+
+  Herod, Death of, M., 63.
+
+  Herod Archelaus, M., 64.
+
+  High-priest, M., 280; L., 27.
+
+  Holy Ghost:
+    Bestowal of on disciples, J., 230.
+    Blasphemy against, M., 169.
+    Character and office of, J., 179-80, 195-197.
+    Manifestation of, J., 182.
+    Relation of to the Father, J., 192.
+
+  Holy of Holies (See Temple).
+
+  Housetop, Eastern, L., 74.
+
+  Humility, Commendation of, M., 214, 241.
+
+  Husks, L., 96.
+
+  Hypocrisy, Rebuke of, M., 109; L., 73.
+
+
+  I.
+
+  Idumea, Mk., 14.
+
+  Incarnation (See Christ).
+
+  Incense, Service of, L., 5.
+
+  Infancy, Gospel of the, L., 6.
+
+  Inn, Jewish, L., 19.
+
+  Issue of blood, L., 54
+
+
+  J.
+
+  Jacob, Well of, J., 52.
+
+  Jairus’ daughter, L., 54.
+
+  James, M., 148.
+
+  James the son of Alphæus, M., 149.
+
+  Joanna, wife of Chuza, L., 53.
+
+  Jericho, M., 51; L., 116.
+
+  Jerusalem:
+    Conquest of, L., 141.
+    Desolation of, L., 123.
+    Road from Jericho to, L., 65.
+    Siege of, M., 261.
+    Site of, M., 278.
+
+  Jesus (See Christ).
+
+  John:
+    The Apostle, M., 148; J., 4.
+    Character of, J., 5.
+    Gospel of (See Gospel of John).
+
+  John the Baptist:
+    Character of, M., 65.
+    Death of, M., 189; Mk., 29; L., 55.
+    Embassy to Jesus, M., 152.
+    Father of, L., 7.
+    Imprisonment of, M., 150.
+    Message of, L., 47.
+    Ministry of, M., 69; L., 30; J., 50.
+
+  Jordan, M., 52, 67.
+
+  Joseph of Arimathea, J., 226.
+
+  Joy, Christian, J., 189.
+
+  Judas Iscariot:
+    Character of, M., 150, 307.
+    Destruction of, J., 207.
+    Death of, M., 307.
+    Repentance of, M., 306.
+    Treachery of, M., 58.
+
+  Judea, M., 52, 65.
+
+  Judgment:
+    Christ’s description of the, M., 275-277.
+    Nature of the, J., 161.
+
+  Judgment seat, Roman, J., 221.
+
+
+  K.
+
+  Key, Description of ancient, M., 203.
+
+
+  L.
+
+  Lamps, ancient. M., 270.
+
+  Lanterns, J., 212.
+
+  Law and the Gospel, M., 80.
+
+  Lazarus, J., 136.
+
+  Lazarus, Resurrection of (See Miracles).
+
+  Lebbæus, M., 149.
+
+  Lepers, L., 109.
+
+  Leprosy, M., 118.
+
+  Levi (See Matthew).
+
+  Levite, L., 66.
+
+  Lilies, M., 107; L., 77.
+
+  Locusts, M., 67.
+
+  Lord’s Prayer, M., 101-105.
+
+  Lord’s Supper, The:
+    Ceremony of, The, L., 131; J., 92.
+    Institution of the, M., 283-288; Mk., 58; J., 162.
+    Time of the, M., 286; J., 169, 217, 221.
+
+  Love:
+    Commanded, M., 244.
+    Test of, M., 146.
+
+  Luke, Gospel of (See Gospel of Luke).
+
+
+  M.
+
+  Magdala, M., 52.
+
+  Magi, The, M., 59, 60.
+
+  Mammon, M., 106.
+
+  Manger, Eastern, L., 19.
+
+  Manuscripts, M., 27, 28.
+
+  Mariolatry, L., 70.
+
+  Mark, Gospel of (See Gospel of Mark).
+
+  Marriage:
+    Ancient form of, J., 118.
+    Christ’s law of, M., 222-225; Mk., 46.
+    Eastern ceremony of, M., 269, 272; L., 77.
+    Jewish ceremony of, M., 129.
+
+  Martha and Mary, L., 67, 68.
+
+  Mary Magdalene, M., 320; L., 53; J., 228.
+
+  Mary’s hymn of praise, L., 14.
+
+  Matthew:
+    Character of, M., 149.
+    Call of, M., 125; L., 38; Mk., 125.
+    Gospel of (See Gospel of Matthew).
+
+  Meals, Jewish, J., 168.
+
+  Medicine, Mk., 22.
+
+  Meekness, Nature of, M., 85.
+
+  Mercy, Nature of, M., 86, 251.
+
+  Messiah, The Jewish, J., 100.
+
+  Mill, Eastern, M., 266.
+
+  Minister, Meaning of the term, L., 5.
+
+  Mint, M., 280.
+
+  Miracles:
+    Barren fig-tree cursed, Mk., 50, 51.
+    Christ stills the tempest, M., 121; L., 53.
+    Cure of the infirm woman, L., 81, 82.
+    Cure of the issue of blood, Mk., 21-23.
+    Feeding of the five thousand, M., 191; Mk., 30; L., 55; J., 76-81.
+    Feeding of the four thousand, M., 195; Mk., 35.
+    Blind Bartimeus healed, Mk., 119.
+    Draft of fishes--first, L., 35, 36.
+    Draft of fishes--second, J., 237.
+    Healing of the blind man, Mk., 38; L., 115.
+    Healing of the centurion’s servant, M., 117; L., 44.
+    Healing of the centurion’s son, J., 61, 62.
+    Healing of deaf and dumb, Mk., 34.
+            Healing of the demoniac, M., 121, 211; Mk., 20; L., 35, 53.
+    Healing of the leper, L., 37.
+    Healing of the lunatic boy, M., 40; L., 56.
+    Healing of the man born blind, J., 118, 124.
+    Healing of the paralytic, M., 125; Mk., 9-12; L., 37.
+    Healing of Peter’s mother-in-law, M., 119; L., 35.
+    Healing of the ten lepers, L., 108.
+    Healing of the withered hand, M., 163.
+    Raising of Jairus’ daughter, Mk., 22, 24, 25.
+    Raising of the widow’s son, L., 45.
+    Resurrection of Lazarus, J., 135, 145-147.
+    Water turned into wine, J., 30-33.
+    Walking on the sea, M., 191; Mk., 30; J., 82.
+
+  Miracles:
+    Christ’s use of, J., 62.
+    Truth of the, M., 166.
+
+  Money-changers, M., 274; J., 37.
+
+  Mount of Olives, L., 123.
+
+  Mourning:
+    Christian rites of, M., 85.
+    Eastern ceremony of, Mk., 24.
+    Rabbinical rites of, J., 139.
+
+  Murder, Laws against, M., 91-93.
+
+  Myrrh, M., 62.
+
+
+  N.
+
+  Nain, M., 52; L., 45.
+
+  Nathanael, J., 27.
+
+  Nazareth, M., 52, 64; L., 11, 34; J., 27.
+
+  New Testament:
+    Authority of, M., 13.
+    Canon of, M., 17-25.
+    Composition of, M., 11.
+    English version of, M., 28-31.
+    Inspiration of, M., 14-17.
+    Interpretation of, M., 31-34.
+    Nature of, M., 11, 12.
+    Origin of, M., 13.
+    Text of, M., 25-28.
+
+  Nicodemus, J., 40.
+
+
+  O.
+
+  Obedience, M., 112.
+
+  Oven, An Eastern, L., 77.
+
+
+  P.
+
+  Palestine, Government of, L., 27.
+
+  Palsy, Mk., 10.
+
+  Parables, The:
+    Barren fig-tree, The, L., 80, 81.
+    Candle, The, L., 53.
+    Drag-net, The, M., 185.
+    Good Samaritan, The, L., 64-66.
+    Great supper, The, L., 87.
+    Hid treasures, The, M., 184, 185.
+    Householder, The, L., 44.
+    Laborers, The, M., 230, 231.
+    Leaven, The, M., 181; L., 82.
+    Lost coin, The, L., 94.
+    Lost sheep, The, L., 92, 93.
+    Mustard seed, The, M., 180; Mk., 18; L., 82.
+    Pearl, The, M., 184, 185.
+    Prodigal son, The, L., 95-99.
+    Rich fool, The, L., 75, 76.
+    Rich man and Lazarus, L., 103-106.
+            Seed growing secretly, The, Mk., 17.
+    Sheepfold and shepherd, J., 125-131.
+    Sower, The, M., 175-179; Mk., 16; L., 53.
+    Tares, The, M., 179.
+    Ten pounds, The, L., 120.
+    Ten talents, The, M., 272-275.
+    Ten virgins, The, M., 268-272.
+    Two debtors, The, L., 50, 51.
+    Two sons, The, M., 235.
+    Unclean spirit, The, M., 172.
+    Unjust steward, The, L., 99-102.
+    Unmerciful servant, The, M., 219.
+    Vine and branches, The, J., 185-6.
+    Wedding feast, The, M., 238-241.
+    Wicked Husbandman, The, M., 236-238; M., 53; L., 125.
+
+  Paradise, L., 142, 143.
+
+  Passover:
+    Day of, L., 131.
+    Feast of, J., 63, 78.
+
+  Patience, Christian, L., 58, 128.
+
+  Peace, Christian, J., 182.
+
+  Penitent thief, L., 142, 143.
+
+  Penny, Value of Jewish, J., 79.
+
+  Pentateuch, Authorship of, J., 76.
+
+  Pentecost, Feast of, J., 63.
+
+  Perea, M., 52; L., 60.
+
+  Persecution:
+    Foretold, J., 193.
+    How to be borne, J., 191-194.
+
+  Peter:
+    Character of, M., 135, 148; Mk., 7; L., 133.
+    Commission of, J., 238-9.
+    Confession of Christ by, Mk., 39; L., 55.
+    Denial of Christ by, M., 301-304; L., 133.
+    Founder of the Church, M., 201-203.
+    Name changed, J., 26.
+    Walking on the sea, M., 30; J., 121.
+
+  Pharisees, The:
+    Sect of, M., 68.
+    Baffled by Christ, M., 245.
+    Discourse against, L., 71.
+
+  Philip, M., 149.
+
+  Phylacteries, M., 247.
+
+  Pontius Pilate, M., 305; J., 221-2.
+
+  Poor of the East, L., 88, 89.
+
+  Porter of the East, L., 72.
+
+  Pound, L., 121.
+
+  Prayer:
+    Bible doctrine of, L., 112-114; J., 177.
+    In the name of Christ, J., 177.
+    Necessity of, M., 111, 99-105; L., 130.
+    Promises to, J., 177-8, 199-200.
+    True spirit of (See Christ), L., 68.
+
+  Preachers (See Christian Ministry).
+
+  Priesthood, The, M., 61; L., 7.
+
+  Prophecy:
+    Office of, J., 184.
+    Fulfillment of, in N. T., J., 225.
+
+  Proselytes, M., 249.
+
+  Publicans, M., 97, 126; L., 28, 91.
+
+  Purification of the Jewish mother, L., 22.
+
+  Purple and fine linen, L., 104.
+
+
+  R.
+
+  Rabbi, M., 247.
+
+  Rama, M., 63.
+
+  Religion:
+    Fruits of, M., 113.
+    Joyousness of, M., 239.
+    Test of, M., 113.
+
+  Repentance:
+    Law of, L., 96.
+    Nature of, M., 65.
+    Necessity of, L., 80.
+
+  Revelation, Book of, M., 11.
+
+  Resurrection:
+    Nature of, Mk., 47, 64; L., 144; J., 69.
+    Prophecy of, Mk., 43, 47.
+
+  Revenge, Laws against, M., 94-96.
+
+  Riches, Christ’s teachings concerning, M., 228; Mk., 47.
+
+  Ritualism, Christ’s teachings concerning, Mk., 31, 32.
+
+  Roofs, Jewish, Mk., 10.
+
+  Ruler, The rich young, M., 226; Mk., 46; L., 115.
+
+
+  S.
+
+  Sabbath:
+    Christian use of the, L., 84.
+    Laws of the Christian, M., 161-164; Mk., 13; L., 38.
+    Pharisaic, The, M., 120; J., 66.
+
+  Sacrifices, J., 37.
+
+  Sadducees, M., 68, 69.
+
+  Sadducees silenced, M., 243; Mk., 53.
+
+  Salim, M., 52; J., 47.
+
+  Salutations of the Jews, L., 61.
+
+  Salvation, Conditions of, M., 276; L., 83.
+
+  Samaria:
+    History of, M., 52; J., 51.
+    Woman of, The, J., 50.
+
+  Samaritans:
+    Character of, L., 66.
+    Christ’s visit to, L., 57.
+
+  Sanctification, means of, J., 187.
+
+  Satan:
+    Fall of, L., 63.
+    Nature of, J., 158.
+    Personality of, J., 115.
+
+  Scorpions, L., 69.
+
+  Scourging, M., 331.
+
+  Scribes, M., 61, 90.
+    Denunciation of the, Mk., 54; L., 126.
+
+  Self-righteousness, Christ’s dealings with, L., 64.
+
+  Self-sacrifice commanded, M., 206.
+
+  Sepulchre, Jewish, J., 143.
+
+  Sermon on the Mount, L., 40.
+
+  Servants of the East, L., 107.
+
+  Sheba, Queen of, M., 171.
+
+  Sheep-fold, Eastern, J., 125.
+
+  Shekel, Value of, M., 281.
+
+  Shepherds of the East, L., 19, 93; J., 126.
+
+  Shoes, Jewish, M., 70.
+
+  Sidon, M., 52.
+
+  Sieve, Ancient, L., 133.
+
+  Siloam, Pool of, J., 120.
+
+  Simon the Canaanite, M., 150.
+
+  Simon Cyrene, M., 314.
+
+  Simon the leper, M., 280.
+
+  Sin:
+    Christ’s laws for the prevention of, Mk., 45.
+    Of rejecting Christ, J., 191-92.
+    Power to remit and retain, J., 231-32.
+
+  Skepticism, L., 106.
+
+  Skiff, Ancient, M., 19.
+
+  Son of Man (See Christ).
+
+  Sorrow, ministry of, J., 199.
+
+  Soul:
+    Distinction of the, J., 188.
+    Nature of the, J., 157.
+
+  Sparrows in Market, L., 75.
+
+  Spikenard, J., 152.
+
+  Star of the East, M., 61.
+
+  Steward, L., 100.
+
+  Swaddling-clothes, L., 18.
+
+  Swearing, Laws against, M., 93.
+
+  Swine, Flesh of, M., 122.
+
+  Sycamore tree, L., 107, 118.
+
+  Sychar, M., 52; J., 51.
+
+  Synagogues, M., 81.
+
+  Synagogue, Uppermost seat of the, L., 72.
+
+  Syro-Phœnician woman, M., 34.
+
+
+  T.
+
+  Tabernacles, Feast of the, J., 63, 95, 102.
+
+  Talent, Value of the, M., 220, 273.
+
+  Tares, M., 179.
+
+  Taxation, Roman, M., 126; L., 17.
+
+  Temple:
+    Description of, J., 34-37.
+    Site of, L., 127.
+    Pinnacle of the, M., 77.
+    Veil of the, M., 319.
+
+  Temple of Herod, M., 256.
+
+  Thomas, M., 149; J., 133, 174, 233.
+
+  Threshing in the East, M., 71.
+
+  Tiberias:
+    City of, J., 84.
+    Sea of, J., 78.
+
+  Tithes, L., 114.
+
+  Title on the cross, J., 223.
+
+  Tombs, Jewish, M., 122; Mk., 21. 62, 63.
+
+  Traders cast from the temple, Mk., 51.
+
+  Transfiguration, The, M., 207-210; Mk., 40; L., 55.
+
+  Treasury, Jewish, J., 110.
+
+  Tribute, M., 211.
+
+  Triclinium, L., 85.
+
+  Trinity, Doctrine of the, J., 14-16, 133, 183.
+
+  Twelve Apostles:
+    Commission of the, M., 134, 147-50.
+    Inspiration of, M., 141.
+
+  Tyre, M., 52, 157.
+
+
+  U.
+
+  Unleavened bread, Day of, M., 282.
+
+  Upper chamber, L., 132.
+
+  Usury, M., 274.
+
+
+  V.
+
+  Vineyards of the East, M., 236.
+
+
+  W.
+
+  Wailing place, Jewish, L., 140.
+
+  Water-pot, J., 51.
+
+  Well, Ancient, J., 52.
+
+  Well, Jacob’s, J., 52.
+
+  Wine:
+    Bible commands concerning, J., 32, 33.
+    Christ’s teachings concerning, J., 32, 33.
+
+  Winnowing, Oriental, L., 23.
+
+  Woman, a Jewish, L., 52.
+
+  Word of God, J., 13, 14.
+
+  World, End of the (See End of the World).
+
+  Worship, True nature of, M., 116; J., 56.
+
+  Writing materials, L., 15, 101.
+
+
+  Z.
+
+  Zaccheus, L., 118.
+
+  Zacharias, M., 253; L., 7, 16.
+
+  Zebedee, M., 81.
+
+  Zebedee, Sons of, Mk., 47.
+
+
+
+
+Transcriber’s Note:
+
+Words may have multiple spelling variations or inconsistent hyphenation
+in the text. These have been left unchanged, as were obsolete and
+alternative spellings. Misspelled words were corrected.
+
+Words and phrases in italics are surrounded by underscores, _like
+this_. Those in bold are surrounded by equal signs, =like this=.
+Footnotes were renumbered sequentially; those in the Preface were
+moved to the end of the chapter; footnotes in lines of scripture
+follow immediately thereafter. Obvious printing errors, such as
+backwards, upside down, or partially printed letters and punctuation,
+were corrected. Final stops missing at the end of sentences and
+abbreviations were added.
+
+The text was rearranged so that each line of scripture, its footnotes,
+and its commentary are together as a unit. The index includes
+references to the author’s books on the Gospels of Matthew, Mark, and
+Luke, as well as those included in this book. In the index, “Commerce,
+in the temple” has no page reference.
+
+The following items were changed:
+
+  [103] “John 3:11” to “John 3:21”
+  “ought” to “_aught_” to eat ...
+
+
+
+*** END OF THE PROJECT GUTENBERG EBOOK 75543 ***
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+<body>
+<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 75543 ***</div>
+
+<p class="center">AN</p>
+
+<p class="p2 center ls larger"><span class="smcap">Illustrated Commentary</span></p>
+
+<p class="p2 center smaller">ON</p>
+
+<h1>THE GOSPEL ACCORDING TO<br>
+
+<span class="muchlarger"><abbr title="Saint">ST.</abbr> JOHN.</span></h1>
+
+<p class="center tall allsmcap">FOR FAMILY USE AND REFERENCE, AND FOR THE GREAT BODY
+OF CHRISTIAN WORKERS OF ALL DENOMINATIONS.</p>
+
+<p class="p2 byline x-ebookmaker-important"><span class="smcap">By</span> LYMAN ABBOTT,
+<abbr title="Doctor of Divinity">D.D.</abbr>,</p>
+
+<p class="center allsmcap">AUTHOR OF A SERIES OF COMMENTARIES ON THE NEW TESTAMENT.</p>
+
+<p class="p4 center ls">A. S. BARNES &amp; COMPANY,</p>
+
+<p class="center allsmcap">NEW YORK, CHICAGO, AND NEW ORLEANS.</p>
+
+<p class="center ls ">1879.
+</p>
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<p class="center">
+<i>BY THE EDITOR OF THIS WORK.</i></p>
+<hr class="medium">
+<p class="center"><span class="ls">A POPULAR COMMENTARY</span><br>
+
+<span class="muchsmaller">ON THE</span><br>
+
+<span class="ls">NEW TESTAMENT;</span><br>
+<br>
+<span class="allsmcap">WITH MAPS, ILLUSTRATIONS, AN INTRODUCTION
+TO THE STUDY OF THE NEW TESTAMENT,
+A CONDENSED LIFE OF CHRIST AND A TABULAR HARMONY OF THE GOSPELS,
+CHRONOLOGICAL TABLE AND GAZETTEER.</span><br>
+<br>
+<i>IN TWO SIZES.</i></p>
+<hr class="longer">
+
+<p class="center"><i>FIRST SERIES. FOUR VOLUMES. LARGE <abbr title="octavo">8vo.</abbr></i><br>
+<br>
+<span class="smaller">Very sumptuously printed and bound, on toned paper with wide margin.</span><br>
+</p>
+</div>
+
+<table class="smaller">
+<tr><td class="tdc">Volume</td>
+    <td class="tdr"> <abbr title="One">I.</abbr></td>
+    <td class="tdl pad1">MATTHEW AND MARK.</td></tr>
+
+<tr><td class="tdc">“</td>
+    <td class="tdr"> <abbr title="Two">II.</abbr></td>
+    <td class="tdl pad1">LUKE AND JOHN.</td></tr>
+</table>
+
+<p class="center">
+<span class="allsmcap">(THE REMAINING VOLUMES OF THIS SERIES IN PREPARATION.)</span><br>
+<br>
+<br>
+<i>SECOND SERIES. EIGHT VOLUMES. <abbr title="octavo">8vo.</abbr></i><br>
+<br>
+A handy edition for Christian workers.<br>
+</p>
+
+<table class="smaller">
+<tr><td class="tdc">Volume</td>
+    <td class="tdr"> <abbr title="One">I.</abbr></td>
+    <td class="tdl pad1">MATTHEW.</td></tr>
+
+<tr><td class="tdc">“</td>
+    <td class="tdr"> <abbr title="Two">II.</abbr></td>
+    <td class="tdl pad1">MARK AND LUKE.</td></tr>
+
+<tr><td class="tdc">“</td>
+    <td class="tdr"> <abbr title="Three">III.</abbr></td>
+    <td class="tdl pad1">JOHN.</td></tr>
+
+<tr><td class="tdc">“</td>
+    <td class="tdr"> <abbr title="Four">IV.</abbr></td>
+    <td class="tdl pad1">THE ACTS OF THE APOSTLES.</td></tr>
+</table>
+
+<p class="center">
+<span class="allsmcap">(THE REMAINING VOLUMES OF THIS SERIES IN PREPARATION.)</span><br>
+<br>
+<br>
+<i>For Sale by Subscription. Persons owning any volume of either Series may obtain the
+other volumes by addressing the Publishers.</i></p>
+
+<hr class="p4 longer">
+<p class="center"><i>Copyright, 1879, by A. S. Barnes &amp; <abbr title="Company">Co.</abbr></i><br>
+</p>
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<p class="center tall">
+TO<br>
+<br>
+<span class="larger ls">JACOB ABBOTT,</span><br>
+<br>
+<span class="allsmcap">WHOSE WRITINGS HAVE INTERPRETED THE GOSPEL TO<br>
+INNUMERABLE READERS;<br>
+WHOSE LIFE HAS EVEN MORE ILLUSTRIOUSLY MANIFESTED ITS SPIRIT<br>
+TO ALL WHO HAVE KNOWN HIM;<br>
+AND WHO, BOTH BY EXAMPLE AND PRECEPT, HAS TAUGHT<br>
+HIS CHILDREN TO VALUE THE SPIRIT OF CHRIST ABOVE ALL FORMS,<br>
+AND CHRIST HIMSELF ABOVE ALL CREEDS,<br>
+THIS EXPOSITION OF THE GOSPEL<br>
+IS AFFECTIONATELY AND REVERENTLY DEDICATED BY<br>
+HIS SON.</span><br>
+</p>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<p><span class="pagenum" id="Page_v">[Pg v]</span></p>
+<h2 class="nobreak ls" id="PREFACE">PREFACE</h2>
+</div>
+
+<p class="center">
+TO ALL THE VOLUMES OF THIS SERIES OF COMMENTARIES.
+</p>
+<hr class="medium">
+
+<p class="drop-cap"><span class="smcap">The</span> object of this
+Commentary is to aid in their Christian work those
+who are endeavoring to promote the knowledge of the principles
+which Jesus Christ came to propound and <span style="white-space:nowrap;">establish—clergymen,</span> Christian
+parents, Sunday-School teachers, Bible-women, lay-preachers. Intended
+for Christian workers, it aims to give the results rather than the processes
+of scholarship, the conclusions rather than the controversies of scholars;
+intended for laymen as well as for clergymen, it accompanies the English
+version of the New Testament, in all references to the original Greek gives
+the English equivalent, and translates all quotations from the French,
+German, Latin and Greek authors.</p>
+
+<p>The introduction to Volume <abbr title="One">I</abbr> contains a statement of those principles
+of interpretation which appear to me to be essential to the correct
+understanding of the Word of God. This Commentary is the result of a
+conscientious endeavor to apply those principles to the elucidation of the
+New Testament.</p>
+
+<p>It is founded on a careful examination of the latest and best text; such
+variations as are of practical or doctrinal importance are indicated in the
+notes. It is founded on the original Greek; wherever that is inadequately
+rendered in our English version, a new translation is afforded by the notes.
+The general purpose of the writer or speaker, and the general scope of the
+incident or teaching, is indicated in a Preliminary Note to the passage, or
+in an analysis, a paraphrase, or a general summary at the close. Special
+topics are treated in preliminary or supplementary notes. The results of recent
+researches in Biblical archæology have been embodied, so as to make
+the Commentary serve in part the purpose of a Bible Dictionary. A free
+use is made of illustrations, from antiques, photographs, original drawings,
+and other trustworthy sources. They are never employed for mere
+ornament, but always to aid in depicting the life of Palestine, which
+remains in many respects substantially unchanged by the lapse of time.
+Since the Commentary is prepared, not for devotional reading, but for
+practical workers, little space has been devoted to hortatory remarks or
+practical or spiritual reflections. But I have uniformly sought to interpret
+the letter by the spirit, and to suggest rather than to supply moral and
+spiritual reflections, a paragraph of hints is affixed to each section or topic,
+embodying what appears to me to be the essential religious lessons of the
+
+<span class="pagenum" id="Page_vi">[Pg vi]</span>
+incident or the teaching; sometimes a note is appended elucidating
+them more fully. The best thoughts of the best thinkers, both exegetical
+and homiletical, are freely quoted, especially such as are not likely to be
+accessible to most American readers; in all such cases the thought is
+credited to the author. Parallel and contrasted passages of Scripture are
+brought together in the notes; in addition, full Scripture references are
+appended to the text. These are taken substantially from Bagster’s large
+edition of the English version of the Polyglot Bible, but they have been
+carefully examined and verified in preparing for the press, and some
+modifications have been made. For the convenience of that large class of
+Christian workers who are limited in their means, I have endeavored to
+make this Commentary, as far as practicable, a complete apparatus for the
+study of the New Testament. When finished it will be fully furnished
+with <span style="white-space:nowrap;">maps;—there</span> are four in this volume; a Gazetteer gives a condensed
+account of all the principal places in Palestine, mentioned in our Lord’s
+life; and an introduction traces the history of the New Testament from
+the days of Christ to the present, giving some account of the evidence and
+nature of inspiration, the growth of the canon, the character and history
+of the manuscripts, the English version, the nature of the Gospels and
+their relation to each other, a brief life of Christ, and a complete tabular
+harmony of the four Gospels.</p>
+
+<p>The want of all who use the Bible in Christian work is the same. The
+<em>wish</em> is often for a demonstration that the Scripture sustains the reader’s
+peculiar theological tenets, but the <em>want</em> is always for a clearer and better
+knowledge of Scripture teaching, whether it sanctions or overturns previous
+opinions. I am not conscious that this work is written in the interest of
+any theological or ecclesiastical system. In those cases in which the best
+scholars are disagreed in their interpretation, the different views and the
+reasons which lead me to my own conclusions have been given, I trust, in
+no controversial spirit. For the sole object of this work is to ascertain
+and make clear the meaning of the Word of God, irrespective of systems,
+whether ecclesiastical or doctrinal.</p>
+
+<p>No work is more delightful than that which throws us into fellowship
+with great minds; of all work the most delightful is that which brings us
+into association with the mind of God. This is the fellowship to which the
+student of the Bible aspires. I can have for those who use this work no
+higher hope than that they may find in its employment some of the happiness
+which I have found in its preparation, and that it may serve them as
+it has served me, as a guide to the Word of God, and through that Word
+to a better acquaintance with God himself.</p>
+
+<p>
+<span class="smcap">Cornwall-on-Hudson</span>, <i>May</i>, 1875.
+<span class="righttext r2">LYMAN ABBOTT.</span><br><br>
+</p>
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h2 class="nobreak" id="TABLE_OF_CONTENTS">TABLE OF CONTENTS.</h2>
+</div>
+
+<hr class="medium">
+
+<h3>
+THE GOSPEL OF JOHN.<br>
+</h3>
+
+<table>
+<colgroup>
+<col style="width: 80%;">
+<col style="width: 19%;">
+</colgroup>
+
+<tr><td class="tdr" colspan="2"><span class="smcap small">Page</span></td></tr>
+
+<tr><td class="tdh"><span class="smcap">Introduction</span></td>
+    <td class="tdr"><a href="#Page_3">3</a></td></tr>
+
+<tr><td class="tdh" colspan="2"><span class="smcap">Supplementary Notes</span>—</td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">On the Introduction to John’s Gospel</span></td>
+    <td class="tdr vlb"><a href="#Page_13">13</a></td></tr>
+
+<tr><td class="tdh pad1"><span class="smcap">The Incarnation</span></td>
+    <td class="tdr"><a href="#TOC21">21</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">The Lamb of God</span></td>
+    <td class="tdr"><a href="#TOC24">24</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">Christ’s Example in the Use of Wine</span></td>
+    <td class="tdr"><a href="#TOC32">32</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">Christ as a Conversationalist</span></td>
+    <td class="tdr"><a href="#TOC58">58</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">Christ’s Discourse on the Bread of Life</span></td>
+    <td class="tdr vlb"><a href="#Note6_22">83</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">The Woman Taken in Adultery</span></td>
+    <td class="tdr"><a href="#Note_Ch8">105</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">The Parable of the Sheepfold</span></td>
+    <td class="tdr"><a href="#TOC125">125</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">The Resurrection of Lazarus</span></td>
+    <td class="tdr"><a href="#Note_ch11">135</a>, <a href="#SuppNote_ch11">145</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">The Anointing of Jesus</span></td>
+    <td class="tdr"><a href="#Note_ch12">150</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">The Lord’s Supper</span></td>
+    <td class="tdr"><a href="#Note_ch13">162</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">Christ’s Last Discourse with his Disciples</span></td>
+    <td class="tdr vlb"><a href="#Note_ch14">171</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">The Parable of the Vine</span></td>
+    <td class="tdr"><a href="#Note_ch15">185</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">Christ’s Intercessory Prayer</span></td>
+    <td class="tdr"><a href="#Note_ch17">201</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">The Character of Pontius Pilate</span></td>
+    <td class="tdr"><a href="#Note_ch19">221</a></td></tr>
+
+<tr><td class="tdh pad2"><span class="smcap">The Character of John’s Gospel</span></td>
+    <td class="tdr"><a href="#Note_ch21">240</a></td></tr>
+</table>
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h2 class="nobreak" id="LIST_OF_ILLUSTRATIONS">LIST OF ILLUSTRATIONS</h2>
+</div>
+
+<hr class="medium">
+
+<p class="tall">Most of the engravings in this volume have been drawn and engraved expressly for this
+work; some from original sketches by Mr. A. L. Rawson, others from careful study from the
+best accessible authorities, by Mr. R. F. Zogbaum.</p>
+
+<table>
+<colgroup>
+<col style="width: 85%;">
+<col style="width: 14%;">
+</colgroup>
+<tr><td class="tdr" colspan="2"><span class="smcap small">Page</span></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Cana of Galilee</span></td>
+    <td class="tdr"><a href="#i_029">29</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">An Oriental Wedding</span></td>
+    <td class="tdr"><a href="#i_028">29</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Water-pots and Ewers</span></td>
+    <td class="tdr"><a href="#i_031">31</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Substructures of the Temple</span></td>
+    <td class="tdr"><a href="#i_034">34</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Plan and Section of the Temple</span></td>
+    <td class="tdr"><a href="#i_036">36</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">The Expulsion of the Traders</span></td>
+    <td class="tdr"><a href="#i_037a">36</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Eastern Money-changer</span></td>
+    <td class="tdr"><a href="#i_037">37</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">A Modern Jewish Rabbi</span></td>
+    <td class="tdr"><a href="#i_041">41</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Traditional Site of Enon</span></td>
+    <td class="tdr"><a href="#i_048">48</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Jacob’s Well</span></td>
+    <td class="tdr"><a href="#i_052">52</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Jesus at the Well</span></td>
+    <td class="tdr"><a href="#i_054">54</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Samaritan Remains in Gerizim</span></td>
+    <td class="tdr"><a href="#i_060">60</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Church over the Pool of Bethesda</span></td>
+    <td class="tdr"><a href="#i_063">63</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Bethsaida</span></td>
+    <td class="tdr"><a href="#i_077">77</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Tiberias</span></td>
+    <td class="tdr"><a href="#i_085">85</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Booth on the Housetop</span></td>
+    <td class="tdr"><a href="#i_096">96</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Officers of the Chief Priest</span></td>
+    <td class="tdr"><a href="#i_104">104</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">The Mount of Olives</span></td>
+    <td class="tdr"><a href="#i_107">107</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">The Woman and her Accusers</span></td>
+    <td class="tdr"><a href="#i_108">108</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">An Eastern Sheepfold</span></td>
+    <td class="tdr"><a href="#i_126">126</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Fell at His Feet</span></td>
+    <td class="tdr"><a href="#i_142">142</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Resurrection of Lazarus</span></td>
+    <td class="tdr"><a href="#i_146">146</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Bethany</span></td>
+    <td class="tdr"><a href="#i_151">151</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Anointing of the Feet</span></td>
+    <td class="tdr"><a href="#i_152">152</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Ancient Money-bag</span></td>
+    <td class="tdr"><a href="#i_153">153</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Washing of Feet</span></td>
+    <td class="tdr"><a href="#i_163">163</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Dipping the Sop</span></td>
+    <td class="tdr"><a href="#i_168">168</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Torches</span></td>
+    <td class="tdr"><a href="#i_212">212</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Ancient Fire Utensils</span></td>
+    <td class="tdr"><a href="#i_214">214</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Denials of Peter</span></td>
+    <td class="tdr"><a href="#i_215">215</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Jesus before Pilate</span></td>
+    <td class="tdr"><a href="#i_217">217</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Roman Judgment-seat</span></td>
+    <td class="tdr"><a href="#i_221">221</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">He Girt his Fisher’s Coat unto him</span></td>
+    <td class="tdr"><a href="#i_235">235</a></td></tr>
+
+<tr><td class="tdl"><span class="smcap">Ancient Bread</span></td>
+    <td class="tdr"><a href="#i_236">236</a></td></tr>
+</table>
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+
+<span class="pagenum" id="Page_3">[Pg 3]</span>
+<h2 class="nobreak" id="THE_GOSPEL_ACCORDING_TO_JOHN">THE GOSPEL ACCORDING TO JOHN.</h2>
+</div>
+
+
+<h3>
+INTRODUCTION.<br>
+</h3>
+
+
+<p><span class="smcap">From</span> the beginning of the third century to
+near the close of the seventeenth, the Fourth
+Gospel was by a common and substantially a
+unanimous consent attributed to the Apostle
+John. This authorship was then questioned, at
+first by an English critic by the name of Evanson.
+The discussion was soon transferred to Germany,
+where it waxed warm, and whence it was again
+transferred to England and this country.<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a> It
+may now be regarded as the most hotly contested
+question in biblical criticism. The controversy
+has been intensified by prejudices and
+feeling on both sides. It is indeed impossible to
+discuss it with cool indifference, as a mere matter
+of curious literary interest. If this Gospel
+was written by the Apostle John, we have the
+testimony of an undoubted <span style="white-space:nowrap;">eye-witness—not</span> his
+conclusions but his account of facts in respect
+to which he could not well be <span style="white-space:nowrap;">deceived—certainly</span>
+not, unless we are prepared to believe that Jesus
+was himself a deliberate deceiver; testimony of
+an eye-witness whose honesty not even the most
+resolute skepticism would or could well call in
+question. This testimony would establish beyond
+question such facts as the miraculous feeding
+of the five thousand, the healing of the man
+born blind, the resurrection of Lazarus, and the
+death and resurrection of Jesus himself. In
+other words, it would establish beyond the possibility
+of reasonable question, the truth of
+historical Christianity. Accordingly, Renan, who
+to a certain extent accepts the authenticity of
+the Fourth Gospel, is compelled to maintain that
+the pretended resurrection of Lazarus was a
+pious fraud to which Jesus lent himself because
+it was necessary to the success of his mission,
+and because his growing religious enthusiasm
+justified to his conscience this means, for the
+sake of the end to be accomplished by it. Moreover,
+we have in this Gospel a report of words of
+Jesus, which leave to us no alternative but to
+accept him as in a peculiar sense the Son of
+God, or to regard him either as a religious
+impostor or a religious enthusiast. The synoptics
+leave some opportunity for discussion as to
+the place which Jesus assumed to fill. The
+Fourth Gospel does not. Thus the question of
+the authorship of this Gospel is not merely a
+question in literary criticism, but even more one
+respecting the nature of Christianity. Accordingly
+we find, on the one hand, the advocates
+of its apostolic authorship more or less resting
+their belief upon the inherent beauty of the
+book, and the opponents more or less declaring
+the true ground of their opposition to it, <abbr title="namely">viz.</abbr>,
+that it presents what they call a mythological
+view of Jesus, and a dogmatic view of his
+teachings; in other words, that it presents
+Jesus distinctively as the incarnate Son of God,
+and represents the central truth in his teaching
+to have been the necessity of faith in him. Both
+these aspects of truth are indeed presented in
+the other Gospels, but not with the same clearness,
+nor with the same prominence, as in the
+Fourth Gospel. Hence the latter is assailed
+with peculiar vigor by the opponents of evangelical
+Christianity, and is, for the same reason,
+maintained with equal vigor by evangelical
+believers. It does not come within the province
+of this work to enter into the details of
+this controversy. To give the arguments, pro
+and con, would require a treatise, and for a
+consideration of them the reader is of necessity
+referred to the various works which have been
+written on this subject. The student will find
+the most vigorous assault on the authenticity
+of the Fourth Gospel in the second volume
+of “Supernatural Religion,” which, however,
+must be read with considerable allowance for a
+scholarship evidently warped by determined
+prejudices, and which is certainly one-sided,
+if not absolutely false in many particulars.
+Among the many defences of the authenticity
+of the Gospel, I have found nothing more comprehensive
+or satisfactory than that contained in
+the first volume of Godet’s Commentary on John.
+With this, however, may be advantageously
+compared Luthardt’s “<abbr title="Saint">St.</abbr> John, the Author
+of the Fourth Gospel,” <abbr title="Professor">Prof.</abbr> Fisher’s “Supernatural
+Origin of Christianity,” and the introductions
+to the commentaries, especially those
+of Luthardt, Lange, Alford, Meyer and Tholuck.
+Here I propose merely to set before the
+reader briefly a compact statement of the more
+important facts in the case, confining myself
+mainly to those that are <span style="white-space:nowrap;">undisputed—facts</span>
+which led the world for fifteen centuries to
+attribute the Fourth Gospel to John without a
+
+<span class="pagenum" id="Page_4">[Pg 4]</span>
+doubt, and which on a more careful examination
+have led the great majority of scholars to adhere
+to that conclusion.</p>
+
+<p><b>The Apostle John.</b> The Apostle John was
+probably a native, certainly a resident, of Galilee.
+His mother, Salome,<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a>
+early became a follower
+of Jesus. She was probably one of the women
+of Galilee who accompanied him on his missionary
+tours, and ministered to him of their substance.<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a>
+She was with him on his last journey
+to Jerusalem, and during the passion week, and
+was one of those women who were last at the
+cross and first at the sepulchre.<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a>
+Like the other
+followers of Jesus, she anticipated the establishment
+of a temporal kingdom, was ambitious for
+her sons James and John, and made an application
+for special favors for them when the kingdom
+should be established. From a comparison
+of <abbr title="Matthew">Matt.</abbr> 27:56 with John
+<a href="#ch19_25">19:25</a>, it would
+appear that she was own sister to the Virgin
+Mary, in which case John was own cousin to
+Jesus. This opinion is not accepted by all
+critics, but I believe it to be the correct one.
+See note on John <a href="#ch19_25">19:25</a>. John’s father, Zebedee,
+was a well-to-do fisherman on the shores of
+the sea of Galilee. Of him we know very little.
+He was sufficiently prosperous to own several
+boats and to hire men to work for him. Tradition
+makes him of noble birth; and this tradition
+is perhaps confirmed by the fact that John had
+some acquaintance with the high-priest.</p>
+
+<p>John has been characterized by those critics
+who wish to make out that his character is inconsistent
+with the idea of his authorship of the
+Fourth Gospel, as ignorant and unlettered, on
+the authority of Acts 4:13, and as a vehement
+and bigoted Jew on the authority of Galatians,
+<abbr title="chapter">chap.</abbr> <abbr title="Two">II</abbr>,
+and of the peculiar Hebraic tone of the
+Book of Revelation. Both characterizations are
+quite gratuitous assumptions. In connection with
+every Jewish synagogue was a parochial school,
+in which the pupils were taught reading, writing,
+and the rudiments of such natural sciences
+as were then in existence. The Jewish children
+of the common people were far better educated
+than those of Greece or Rome. There is every
+reason to believe that John received this common
+education of the age and community in
+which he lived, and there is absolutely no reason
+whatever to suppose the contrary. It was only
+by the Pharisees that John was considered as
+ignorant and unlettered, and they affixed the
+same stigma upon Jesus himself.<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a>
+To the Pharisees
+the only learning worth the name was
+learning in the traditional lore of the church.
+Of this the Galilean fisherman was ignorant. In
+the eyes of a Pharisee of Jerusalem, Plato himself
+would have been ignorant and unlearned.
+As little reason is there to believe that John was
+a vehement and bigoted Jew. There is not the
+slightest evidence that John was among the
+Judaizing Christians to whom Paul so frequently
+refers, and whom throughout his life he combated.
+With one exception, Judas Iscariot, all
+the twelve were taken from Galilee. This province
+of Palestine was innocent of that formalism
+and narrowness which characterized the southern
+province of Judea. The people had lived in
+amicable relations with their heathen neighbors,
+and had intermarried with them ever since the
+days of the treaty of amity between Solomon
+and the King of Tyre.<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a>
+The line of commerce
+between Damascus and the Mediterranean lay
+directly across this province. Mineral springs of
+real or fancied value near the southern coast of
+the Sea of Gennesaret made it the summer resort
+of the wealthy Romans of the entire land. Thus
+history and location, commerce and social relations,
+combined to make the inhabitants of
+Galilee indifferent to the rigid formalism of the
+Judeans, and comparatively free from their
+narrow race and religious prejudices. Indeed,
+the two assertions that John was ignorant and
+unlearned, and at the same time a narrow and
+bigoted Jew, contradict each other. Jewish
+bigotry and reverence for the traditional lore of
+the Jewish church always went together.</p>
+
+<p>The important facts in the history of John, so
+far as known, are few and soon told. John the
+Baptist was second cousin of Jesus, and John the
+Apostle was probably, as we have seen, his own
+cousin. The two Johns were, therefore, probably
+acquainted. At all events, when the Baptist
+began preaching the gospel of repentance for the
+remission of sins, the Apostle was among his disciples;
+and when the Baptist pointed out Jesus
+as the one whom God had indicated to him as the
+promised Messiah, John was among the first to
+leave the old teacher to follow the new one.
+This was, however, a temporary following only.
+We next meet him fishing with his father at the
+Sea of Galilee, where Jesus finds him and his
+brother, and calls them to become permanent
+followers of him. This summons, without hesitation
+or delay, they obey. From this time onward
+John is the constant companion of Jesus.
+With Peter and James he belongs to an inner circle
+of friends: the three are selected to be the
+sole witnesses of the resurrection of Jairus’s
+daughter; they alone go up into the Mount of
+Transfiguration, and witness his glory there;
+they alone accompany him to the Garden of
+Gethsemane, and are invited to be the sharers of
+
+<span class="pagenum" id="Page_5">[Pg 5]</span>
+his sorrow there; when the arrest takes place,
+and all the disciples forsake their Master and
+flee, John and Peter turn back and follow him to
+the scene of his trial, and the former, with a
+courage for which few critics give him credit,
+goes without concealment, as a disciple, openly,
+into the house of Caiaphas, follows the Master to
+the trial before Pilate, and when the sentence of
+crucifixion is pronounced, accompanies the procession
+to the place of execution, to remain by
+the cross till all is over. When the news of the
+resurrection is brought to the disciples, he and
+Peter are the first to reach the sepulchre. In the
+subsequent history of the Church, as recorded in
+the book of Acts, he does not take a prominent
+part. To him was committed the care of Mary,
+the mother of Jesus, and probably this sacred
+charge prevented him from quitting Palestine
+while she lived.<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[7]</a></p>
+
+<p>For the subsequent history of John we are dependent
+on tradition. This is, however, in his
+case, less uncertain than in many other cases.
+As Christianity spread over the heathen world,
+Jerusalem ceased to be the centre of Christian
+operations; but, while the Roman Empire continued
+pagan and persecuting, Rome could not take
+the place of Jerusalem, as subsequently it did.
+Hence, for the first century, Asia Minor was the
+great field of missionary work, and Ephesus,
+which was the scene of Paul’s greatest triumphs
+and most successful labors,<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[8]</a>
+became the centre of
+the Christian church. Here John became settled
+in his later life. From this point he seems to
+have exercised an apostolic supervision over the
+churches of all Asia Minor. The few traditional
+stories of his old age accord with what the Gospels
+indicate of his character. When he could
+no longer preach, it is said that he was accustomed
+to be carried into the church, and to
+repeat from the pulpit as the sum and substance
+of Christian doctrine, “Little children, love one
+another!” He was banished to the island of
+Patmos, where, according to the book of Revelation,
+he witnessed the vision therein recorded.
+He subsequently returned to Ephesus, where it is
+probable he died at an extremely advanced <span style="white-space:nowrap;">age—not</span>
+much, if any, less than a hundred years old.</p>
+
+<p><b>The character of John</b> has been strangely
+misconceived. He is with reason identified with
+the unnamed “disciple whom Jesus loved,” and
+who at the Last Supper rested his head on Jesus’
+bosom; the Epistles attributed to him breathe a
+spirit of love; the Gospel attributed to him is of
+all the Gospels the most spiritual in its tone.
+From these premises, the character of John has
+been constructed; it has been supposed that he
+was by nature peculiarly tender, gentle, loving,
+and spiritually-minded; that his was a woman’s
+character. He is so portrayed in art, and to some
+extent in literature; and the special friendship
+which Christ has been supposed to have entertained
+for him is attributed to a character by
+nature peculiarly loveable.</p>
+
+<p>There are, however, other considerations which
+any such view totally ignores. James and John
+were by Jesus called Boanerges, “the sons of
+thunder;” it was John who prohibited a strange
+disciple from casting out devils in Jesus’ name,
+because he followed not the Twelve; it was John
+who desired to call down fire from Heaven upon
+the Samaritan village which refused to entertain
+his Master; it was James and John who, with
+their mother, applied secretly to Jesus for the
+highest offices for themselves in his anticipated
+kingdom; it was John who followed Jesus into
+the courtyard of the high-priest, when all the
+other disciples forsook him and fled; John who
+stood with the Galilean women near the cross at
+the time of the crucifixion; John who with Peter
+defied the edict of the Sanhedrim after the death
+of Jesus, prohibiting them from teaching or
+speaking in his name.<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a>
+These are not the acts
+of one whose nature was characteristically timid,
+gentle, or spiritually-minded. By nature John
+was ardent, courageous, impetuous, and not
+more broad-minded or spiritually-minded than
+his co-disciples. Indications of these traits are
+not wanting, as we shall presently see, in the
+Gospel and the Epistles which bear his name.</p>
+
+<p>But he was of all the Twelve the most receptive.
+When Christ foretold his passion, Peter
+remonstrated with him. When Jesus spoke of
+the heavenly mansions and of his departure to
+prepare a place therein for his disciples, Thomas
+expressed his doubt and his perplexity by the
+question, “We know not whither thou goest, and
+how can we know the way?” When Jesus
+pointed to himself as the manifestation of the
+Father, Philip, dissatisfied, asked for a direct
+revelation of the Father. When Jesus promised
+to his disciples a spiritual manifestation of himself,
+Judas (not Iscariot), after the manner of
+modern theology, desired to have that manifestation
+explained to him before he could accept
+the truth. When Jesus rebuked Judas Iscariot
+for complaining of Mary’s act in anointing her
+Lord, Judas was angered.<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[10]</a>
+But we look in vain
+in the Gospels for any instance in which John
+expressed any rebuke of Christ, or any opposition
+to him, or any doubt of his teaching, or demanded
+any other evidence of its truth than the
+simple word of his Lord. Of all the disciples the
+
+<span class="pagenum" id="Page_6">[Pg 6]</span>
+most receptive, he was the one whose character
+underwent the greatest and most radical change.
+The John that we know is the John transformed
+by the renewing influence of the spirit of Christ;
+he is the John that is a new creature in Christ
+Jesus. He was, I believe, the beloved disciple,
+because he was the one in whom the love of
+Christ had the freest course and wrought the
+fullest and the largest results. This simple fact
+must be borne in mind in considering the question
+of the internal evidences for and against the
+Johannine authorship of the Gospel.</p>
+
+<p><b>The external evidence.</b> Those who expect
+to find a demonstration of the Johannine authorship
+of the Fourth Gospel in the external evidences,
+will be disappointed. The literature of
+the first three centuries does not afford a demonstration
+of authorship of any ancient book. But
+the authorship of John’s Gospel I believe to be
+as well established, on a fair consideration of all
+the evidence, external and internal, as that of any
+work of the same era.</p>
+
+<p>It is not questioned by any one that at the beginning
+of the third century the Fourth Gospel
+was in general use in the churches, and universally
+recognized as written by the Apostle John.
+Eusebius, Origen, Tertullian, Clement of Alexandria,
+are among those who bear testimony to
+this fact. The Fourth Gospel is recognized as
+John’s composition in the canon of Muratori,
+<span class="allsmcap">A. D.</span> 175; and by Irenæus, who died about 202,
+and who was a pupil of Polycarp, himself a pupil
+of John. References to sayings of Jesus reported
+only by John are also found in the writings of
+Tatian, <span class="allsmcap">A. D.</span> 170, Justin
+Martyr, <span class="allsmcap">A. D.</span> 120-160,
+and the various Gnostic writers of the second
+century. These references do not conclusively
+prove the Johannine authorship of the Fourth
+Gospel, for these earliest writers are not accustomed
+to give the names of authors from whom
+they quote; but they do conclusively prove that
+as early as the first part of the second century,
+sayings of Christ, found only in the Fourth Gospel,
+were attributed by the Church to Jesus.
+The best report of these quotations which I have
+seen is to be found in the second volume of
+“Supernatural Religion,” and they are there the
+more effective because the author in vain endeavors
+to break their force, by what most
+readers will consider an ingenious but ineffective
+special pleading. Let the reader compare these
+quotations with the parallel passages in the Fourth
+Gospel; he will not doubt that the later writers
+borrowed from the earlier one. The only alternative
+is the irrational hypothesis that both borrowed
+from the same source and one generally
+recognized in the primitive Church; in other
+words, that there was a Gospel containing the
+same matter that is now found in the Fourth
+Gospel, but that it has so entirely disappeared
+that no tradition even of its existence has survived,
+and that in its place a forgery has been
+palmed off upon the Church so successfully, that
+in the beginning of the third century it was universally
+accepted as the original work of the
+Apostle whose name it has ever since borne.</p>
+
+<p>Space does not allow me to give in detail these
+quotations, which are numerous; it would be
+still more out of the province of this introduction
+to enter into the arguments by which the rationalistic
+writers endeavor to reconcile these quotations
+with their hypotheses. I can but briefly
+indicate a few of them, referring the student to
+the larger works for the examination in detail of
+the parallelism between these early ecclesiastical
+writers and the Fourth Gospel. Justin Martyr
+thus refers to the testimony of John the Baptist:
+“I am not the Christ ... for he cometh who is
+stronger than I, whose shoes I am not meet to
+bear” (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John 1:19-27</span>). He cites Christ as saying,
+“Unless ye be born again, ye shall not
+enter into the kingdom of heaven,” and adds the
+comment, “Now that it is impossible for those
+who have been born to go into the matrices of
+the mother is evident to all”
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John <a href="#ch3_3">3:3-5</a></span>).
+Tatian refers to the sayings, “The darkness
+comprehends not the light”
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John <a href="#ch1_5">1:5</a></span>), and
+“All things were by him, and without him was
+not anything made” (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John <a href="#ch1_5">1:5</a>, <a href="#ch1_3">3</a></span>). Hegessippus
+(<span class="allsmcap">A. D.</span> 125) refers to “that which is
+spoken in the Gospels, ‘That was the true light
+which lighteth every man who cometh into the
+world’” (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John <a href="#ch1_9">1:9</a></span>). In the writings of the
+Naaseni and Peratæ, Gnostic sects of the beginning
+of the second century, we have several
+unmistakable references to sayings that are peculiar
+to the Fourth Gospel. “I am the door,”
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr> John
+<a href="#ch10_7">10:7</a></span>); “As Moses lifted up the serpent
+in the wilderness, even so must the Son be
+lifted up,” (<span class="muchsmaller"><abbr title="compare">comp.</abbr> John
+<a href="#ch3_14">3:14</a></span>); “If thou hadst
+known who it is that asketh thee, thou wouldest
+have asked of him, and he would have given
+thee living water, springing up,” (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John 4:10</span>);
+“The Saviour hath said, ‘That which is born
+of flesh is flesh, and that which is born of the
+Spirit is spirit,’” (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John <a href="#ch3_6">3:6</a></span>); “Except ye
+eat my flesh and drink my blood, ye shall not
+enter the kingdom of heaven,” (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John <a href="#ch6_53">6:53</a></span>).
+These are by no means all the citations from
+the writers of the first two centuries which
+appear to have been taken from the Fourth Gospel,
+but they will suffice to give the reader an
+idea of the nature of the evidence which is regarded
+by most Christian writers, and by some
+rationalistic <span style="white-space:nowrap;">critics—Matthew</span> Arnold, for <span style="white-space:nowrap;">example—as</span>
+establishing the fact that the Fourth
+Gospel was in existence and recognized as an
+authority in the Church in the beginning of the
+second century. If this is the fact, it is reasonably
+certain that it was the work of the Apostle
+
+<span class="pagenum" id="Page_7">[Pg 7]</span>
+John, since if it had been written by any one else
+as early as that date, that is, during the lifetime
+of some of the contemporaries of John, the forgery
+would certainly have been detected.</p>
+
+<p><b>The internal evidence.</b> The facts indicated
+above are not questioned by any critic. But
+though from the beginning of the third century
+to the close of the eighteenth, the Fourth Gospel
+was unanimously attributed to the Apostle John,
+it is maintained by those critics who deny the
+Johannine authorship that a fair consideration of
+the external evidence now extant, leaves it uncertain
+whether the unanimous opinion of the
+Church in the first century was correct, and that
+the internal evidence, <i>i. e.</i>, the character of the
+Gospel itself, when contrasted (1) with the other
+Gospels, (2) with the known character of John,
+(3) with the other writings attributed to him,
+makes it certain that he was not the author.</p>
+
+<p>Unquestionably the Fourth Gospel presents
+very different matter and a very different aspect
+of Christ’s life and character from that presented
+by the other three Gospels. The three Gospels
+give an impression almost exclusively Galilean;
+the Fourth Gospel narrates almost exclusively a
+ministry in Judea; the three Gospels indicate
+one which might have been completed in a single
+year; the fourth indicates three years as the
+duration of Christ’s ministry; the three Gospels
+report chiefly Christ’s ethical discourses; the
+fourth reports chiefly his doctrinal discourses;
+love to men’s neighbor is the predominate theme
+in the three Gospels; faith in a divine Saviour is
+the predominate theme in the fourth; the three
+Gospels portray the work of Jesus Christ; the
+fourth portrays his person and character; the
+three Gospels repeat the same incidents and
+instructions in slightly different language; the
+fourth repeats scarcely anything found in the
+other three; and when, as in its account of the
+feeding of the five thousand, it does repeat, the
+manifest object of the repetition is to introduce
+a report of a discourse of Jesus omitted in the
+other narratives.</p>
+
+<p>It is also true that there is a marked difference
+between the style of John’s Gospel and the Book
+of Revelations. This difference is so considerable
+that it is vigorously maintained that the
+same author could not have written both books.
+“The difference,” says Lucke, “between the
+language, way of expression and mode of
+thought and doctrine of the Apocalypse and
+the rest of the Johannine writings is so comprehensive
+and intense, so individual and even so
+radical; the affinity and agreement on the contrary
+either so general, or in detail so fragmentary
+and uncertain, that the Apostle John, if he really
+is the author of the Gospel and of the <span style="white-space:nowrap;">Epistles—which</span>
+we here <span style="white-space:nowrap;">advance—cannot</span> have composed
+the Apocalypse either before or after the Gospel
+and the Epistles.” This difference is of two
+kinds, a difference both of style and of spirit.
+The language of the Apocalypse is comparatively
+harsh and Hebraic, that of the Gospel a comparatively
+fine and flowing Greek. The author of
+the Apocalypse, it is claimed, is an intense Jew,
+whose imagery is borrowed from the Hebrew
+Scriptures, and whose object is the exaltation
+of the Jewish people; who narrates the outpoured
+punishment of God on the enemies of
+God’s chosen people, and whose celestial capital
+of the kingdom without end is the new Jerusalem.
+The author of the Fourth Gospel, it is
+claimed, could not have been a Jew or of Jewish
+extraction; he makes no attempt to conceal his
+enmity of the Jews; he stigmatizes them as the
+enemies of Christ, and as the children of the
+devil;<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[11]</a>
+and he writes of them and of their
+customs as no Jew would or could have written
+of the customs of his own people.<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[12]</a></p>
+
+<p>It is not my purpose here to enter upon a
+discussion of these objections. It must suffice
+to say that they are founded on a false conception
+of the character of John and a false assumption
+that what John was when he first met Jesus
+by the banks of the Jordan, that he was after a
+life-time spent as a disciple, learning of him and
+undergoing that transformation of character
+which has been the peculiar and glorious fruitage
+of Christ’s husbandry. Instead of entering
+into such a discussion, I shall ask the reader to
+consider briefly what are some of the more notable
+characteristics of the Fourth Gospel, and what
+would be the conclusion as to its authorship
+from an independent and original examination
+of its pages.</p>
+
+<p>Imagine then that we have just discovered this
+ancient manuscript, a manuscript which unquestionably
+dates from the beginning of the third
+century, probably from a still earlier period, and
+which we have abundant evidence was then
+unanimously attributed to the Apostle John.
+We enter upon its examination that we may
+form for ourselves a judgment who its real
+author probably was. In this examination there
+are three characteristics which force themselves
+upon our attention as predominant: (1) the
+claims which it presents; (2) its literary character;
+(3) the indications which it affords as to
+the personality of its author.</p>
+
+<p><b>1. Its claims.</b> It assumes to be written by an
+eye-witness. In his introduction the writer says
+distinctly of the subject of his biography: “We
+beheld his glory, the glory as of the only-begotten
+of the Father.” In the Epistle attributed to him,
+
+<span class="pagenum" id="Page_8">[Pg 8]</span>
+he reiterates this statement even more explicitly.
+“That which was from the beginning, which we
+have heard, which we have seen with our eyes,
+which we have looked upon and our hands have
+handled of the word of life ... that which we
+have seen and heard declare we unto you.” In
+his account of the crucifixion he emphasizes the
+fact that he is an eye-witness of the events described.
+“He that saw it bare record and the
+record is true; and he knoweth that he saith
+true that ye might believe.” And yet again in
+the closing chapter, generally regarded as written
+subsequent to the rest of the volume, and as
+supplementary to it, the writer is identified with
+the unnamed beloved disciple. “This is the
+disciple who testified of these things and wrote
+these things, and we know that his testimony is
+true.”<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[13]</a></p>
+
+<p>In reading the book we constantly come upon
+indications that the work is by an eye-witness or
+by one who writes in order to give that impression.
+No one of the Evangelist’s narratives more
+abounds with graphic touches, slight but significant,
+such as indicate the vivid remembrance of
+one who was not only an eye and ear witness,
+but also one who treasures up in a remarkably
+retentive memory incidents which mere tradition
+would not have preserved. John the Baptist
+“looks upon Jesus,” and points him out
+to his disciples, by his peculiar gaze; Jesus
+“turns” and sees them follow; wearied with
+the journey he sits “thus on the well;” there
+is “much grass” where he feeds the five thousand;
+when Mary anointed Jesus the “house
+was filled with the odor of the ointment;” when
+Judas went out to complete the betrayal “it was
+night;” the night “was cold,” and Peter stands
+with the servant of the high-priest warming
+himself at a fire of coals in the court-yard.<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[14]</a>
+These may serve as illustrations. Examples the
+reader will find in great abundance, and references
+to them in the notes. Of all the Gospels,
+the Fourth Gospel is the one which reports most
+fully the private conferences between Jesus and
+the Twelve, and the only one which reports his
+“asides” and his personal feelings in explanation
+of his public acts.<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[15]</a>
+These features in the narrative
+do not prove that it was written by an
+eye-witness, but they indicate that it was written
+either by an eye-witness, or by one who desired
+to produce that impression; either by one of
+the Twelve or by a deliberate and skilful forger.</p>
+
+<p><b>2. Its literary character.</b> The differences
+between this Gospel and the other three which I
+have already very briefly described, are very considerable.
+They have led different minds to very
+different conclusions respecting the authorship of
+the Fourth Gospel. It is, however, safe to say
+that they are just such as might be expected if
+the Fourth Gospel was written after the other
+three, and by some one familiar with them, or at
+least with the traditions embodied in them. This
+Gospel presents precisely the aspect which would
+be presented by a book written for the purpose of
+supplementing the accounts already possessed
+by the primitive churches, and of portraying an
+aspect of character not adequately portrayed by
+the earlier writers. It presents, too, exactly
+that aspect which would be presented by a
+narrative written after the rapid growth of the
+Church, and its prophetic incursions into heathenism
+had given the writer a better conception
+than his co-disciples possessed of the spiritual
+character of the new religion. Matthew, Mark,
+and Luke might perhaps have believed that the
+privileges of Christianity were to be confined to
+Jews and Jewish proselytes. Though many of
+Christ’s words which they report indicate a
+broader scope, it is by no means clear that they
+comprehended them. But no one can doubt
+that the author of John’s Gospel, when he
+wrote, believed that the atonement of Jesus
+Christ was for all humanity, his religion for all
+classes, races, and conditions of mankind. It is
+the Fourth Gospel which tells us that He was
+the true Light which lighteth <em>every man</em> which
+cometh into the world, that God so loved the
+<em>world</em> that he gave his only beloved Son that
+whosoever believeth in him should have everlasting
+life, and that <em>whosoever</em> comes to him he
+will in no wise cast out; it is the Fourth Gospel
+which reports Christ’s interview with the woman
+of Samaria and his subsequent preaching to the
+Samaritans, which brings out more clearly than
+either of the others the grounds of Christ’s
+practical abrogation of the Pharisaic law of the
+Sabbath, which dwells more than any other
+Gospel on the spiritual aspects of his kingdom
+and the divine nature of the king.<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[16]</a>
+All this
+we might expect from one writing after more
+than half a century of Catholic Christianity had
+interpreted the nature, mission, and words of
+Christ to his church.</p>
+
+<p>Let us add that a forger would not have suffered
+his narrative to stand in such a marked
+contrast with the previous and recognized narratives
+already in the possession of the churches.
+He would have commingled the ethical with the
+doctrinal, the human with the divine. He would
+have repeated in a modified form some of the
+incidents and teachings already reported by the
+other Evangelists, that he might thus give a
+color of authenticity to his narrative. The very
+contrast between the Fourth Gospel and the
+
+<span class="pagenum" id="Page_9">[Pg 9]</span>
+other three, on which skeptic writers rely to
+prove its untrustworthiness, is an indication
+that it cannot be the work of fraud. If that
+aspect of Christ’s character and teachings reported
+by John’s Gospel was not recognized by
+the primitive church as true, or if the author
+was not himself known in the age in which the
+narrative was produced, and so known that his
+simple name was a sufficient guarantee of the
+accuracy of his narrative, an account so dissimilar
+from those already in the possession of the
+churches would have received little credit and
+no general, certainly no universal, acceptance.</p>
+
+<p><b>3. Indications of authorship.</b> A further
+examination of this Gospel gives a definite impression
+respecting the character of the author.
+He is evidently thoroughly familiar with Jewish
+manners and customs. He knows whereof he
+writes. He has lived in the country and mingled
+with the people. His knowledge is not that of
+a student of books, nor that of a mere casual
+traveler. But he writes for those who are not
+familiar with Palestine or its social life. He
+inserts parenthetical explications of Jewish customs.
+He explains to his Gentile readers the
+use of the firkins of water at the wedding-feast
+“for purifying after the manner of the Jews;”
+the wrapping of the body of Jesus, as the manner
+of the “Jews is to bury;” the refusal of
+the Pharisees to enter Pilate’s hall “lest they
+should be defiled.” The feast of Tabernacles is
+the Jews’ feast of Tabernacles, the Passover is
+the Jews’ Passover, and the Preparation for it
+is the Preparation of the Jews.<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[17]</a>
+These references
+are so incidental as to indicate a writer
+thoroughly familiar with Jewish life; yet they
+are so marked as to indicate equally clearly a
+writer whose readers were not Jews but Gentiles.</p>
+
+<p>The indications are not less clear that the
+writer, whoever he may have been, was not
+himself a sharer in Jewish prejudices. Jew he
+may have been; an intolerant Jew he certainly
+was not. He is familiar with the Pharisees and
+with the Pharisaic law, but he has no sympathy
+with the one and no admiration for the other.
+We can hardly be mistaken in thinking that his
+native prejudices are adverse rather than favorable
+to the inhabitants of Judea. More than any
+of the other Evangelists his language respecting
+them indicates his aversion to them. He is the
+Evangelist who reports the mobs in Jerusalem
+against Jesus, and the secret counsels for his
+assassination, and the deliberate judgment of
+Caiaphas that it is better for the rulers to kill
+the Galilean Rabbi than to hazard their own
+offices, and the persistent persecution of Jesus;
+he it is who with delicate sarcasm stigmatizes
+Caiaphas as high-priest for “that same year;”
+the very language which he employs in describing
+the religious festivals of Judea as “feasts of
+the Jews,” indicates an author not in sympathy
+with the religious formalism of Judea; the very
+phraseology with which he characterizes the
+reluctance of the Jews to enter into Pilate’s
+judgment-hall, indicates a writer having little
+sympathy for the formalism which was never a
+characteristic of the Galilean Jews, and always
+was a characteristic of the more intense and
+bigoted Jews of the Syrian province of Judea.<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[18]</a></p>
+
+<p>Nor can we be mistaken in surmising that the
+author was, by nature and temperament, ardent,
+impulsive, vehement. The intensity of his nature
+has been tamed by age, experience or grace, or
+the three combined; but the indications of his
+native character crop out in occasional utterances.
+The records of Matthew, Mark, and
+Luke are absolutely colorless. They are without
+epithets. Their simple and artless narrative
+is left to produce its own impression. This
+is less true of the Fourth Gospel than of the
+other three. The intense indignation which the
+writer feels against Judas Iscariot, he is at no
+pains to conceal. He it is who reports Jesus as
+declaring early in his ministry, One of you is a
+devil; he it is who characterizes Judas Iscariot
+as a thief; he who twice declares that Satan
+entered into Judas Iscariot.<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[19]</a>
+These are the
+most notable exhibitions of his feelings; but one
+can hardly read through the entire narrative
+without realizing in its tone and spirit the evidence
+that the author was a man of intense and
+passionate earnestness, kept under marvelous
+self-restraint.</p>
+
+<p>Finally, it is clear that the author is a man of
+some native capacity for culture and of large
+education. He is familiar with the Greek language
+and with the Greco-Oriental philosophy.
+He writes with a pure and flowing style. His
+introduction could have been penned only by
+one who had become habituated to those forms
+of philosophic thought which some cities of
+Greece, and notably Ephesus, had imported
+from Alexandria and the further East. It could
+only have been written for readers who were
+familiar with that philosophy and could best be
+approached by employing its phraseology.</p>
+
+<p>We find then in the direct claims and the incidental
+allusions of the Fourth Gospel indications
+that it was written by an eye and ear witness,
+who was with Jesus from the commencement to
+the close of his ministry; in the broad differences
+between the Fourth Gospel and the other three
+gospels, indications that it was written after the
+
+<span class="pagenum" id="Page_10">[Pg 10]</span>
+others and by one who was familiar with them or
+with the traditions embodied in them, and who
+wrote to supplement their accounts; in the general
+catholic and spiritual atmosphere of the
+book, indications that it was written after history
+had begun to interpret the words and work of
+Christ, and to make clearer his transcendent and
+incomparable character; and in the style and
+phraseology of the book, indications that it was
+written by one who was familiar with Jewish customs
+but not sharing Jewish prejudices, who
+possessed an ardent nature which had been
+brought under the power of a strong self-control,
+and who to a native capacity for culture added
+that familiarity with Greek literature and philosophy
+which only long residence in a thoroughly
+Greek society could impart.</p>
+
+<p>Now, so far as our limited knowledge enables
+us to judge, John’s life and character remarkably
+correspond with these indications of the Gospel
+which was so long unanimously attributed to his
+pen. His parents were well-to-do Galileans, and
+he probably received a fair education in his childhood;
+his early education as a Galilean would
+have given him familiarity with Jewish customs,
+and yet would prejudice him against rather than
+in favor of the inhabitants of Judea; his later
+and prolonged residence in Ephesus, of all Greek
+cities the most Oriental, would have made him
+familiar with the best Greek culture, and with
+the mystic philosophy of the Greco-Oriental
+school; that he possessed a vehement nature is
+evident from his original title of Son of Thunder;
+his receptive disposition and his intense love for
+Jesus might have been expected to tame that
+nature, without eradicating from his writings all
+indications of its existence; of all the disciples the
+most courageous and the most sympathetically
+intimate with the subject of his biography, he
+was of them all the one to adhere to Jesus in his
+dangerous ministry in Jerusalem, and the one
+therefore to record what all the others have
+omitted; he was also the one to interpret Christ’s
+actions by his own suggestion of Christ’s unuttered
+thoughts; writing after the other Gospels
+had been written and were already being widely
+circulated, his omission of events and teachings
+which they had recorded is not only explicable,
+but natural and to be anticipated; finally, writing
+after the destruction of Jerusalem, after the dispersion
+of the Jews had begun, after the descent
+of the Holy Spirit had interpreted the mystical
+promises of another Comforter, after churches
+had been organized as far west as Rome in which
+Gentile and Jew met on equal terms, after, in a
+word, the history of the church had interpreted
+the prophecies and instructions of its Lord, it
+would have been strange indeed if he had not
+given a deeper, truer, and more catholic exposition
+of Christ’s Gospel than could have been
+written during the first half-century in Palestine,
+by those whose comprehension of Christ’s,
+teaching had not been broadened by residence
+in a foreign land and an observation of Christ’s
+redeeming work in a pagan community.</p>
+
+<p><b>Other hypotheses.</b> The conclusion to which
+a consideration of the external and internal evidence
+brings the candid student is confirmed by
+a consideration of the alternative hypotheses
+presented to him. These are many in form; for
+it is a significant fact that while those who believe
+in the authenticity of the Fourth Gospel are
+entirely agreed in respect to its authorship, and
+the time and place of its composition, those who
+disbelieve in its authenticity are not agreed
+among themselves respecting either. But in general
+their various opinions may be reduced to two
+classes.</p>
+
+<p>The first is that the Fourth Gospel is the work
+of a Gentile Christian writing in the third century.
+Confessedly this Gospel purports to be
+written by an eye and ear witness. Confessedly
+it was unanimously attributed to the Apostle
+John in the third century. Confessedly it is
+without a peer in literature, ancient or modern,
+sacred or secular, Christian or pagan, in the
+purity of its doctrine, the moral elevation of its
+style, and the spirituality of its atmosphere.
+This hypothesis asks us to believe that it is the
+work of a deliberate ecclesiastical forger, with
+so little conscience that he neither hesitated to
+assume the pen of an Apostle nor to attribute to
+Jesus fictitious discourses and imaginary miracles,
+yet with so much conscience that he would
+not put an Apostle’s name to his composition,
+but left its authorship to be inferred by a self-deluded
+public; written too by a forger who was
+so skillful that he deceived the whole contemporaneous
+church, all sects and sections, Jewish
+and Gentile, Greek, Roman, and African, orthodox
+and heretic, and yet who was such a bungler
+that the gross discrepancies of his account, contrasted
+with that of the other three evangelists,
+make his fraud palpable to the ecclesiastical and
+literary critics of the nineteenth century. This
+hypothesis demands so great an exercise of credulity
+that sober critics of even the rationalistic
+school are generally abandoning it, or have already
+done so. This opinion may be already
+characterized as a thing of the past.</p>
+
+<p>The other hypothesis is more plausible and
+captivating. This is that the Fourth Gospel was
+written by an amanuensis or a disciple of the
+Apostle John, that its essential facts were derived
+from him, that it was written in his old age, that
+his recollection was already growing dim and his
+reports of the words of Jesus are unconsciously
+modified by his philosophy and experience, and
+that these reports are still further modified by
+the free pen of the amanuensis or the disciple
+
+<span class="pagenum" id="Page_11">[Pg 11]</span>
+who perfected the written record; and it is
+urged that this hypothesis explains both verbal
+peculiarities and the title given to it from early
+ages, <abbr title="namely">viz.</abbr>, not the Gospel of John, but the Gospel
+according to John.<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[20]</a></p>
+
+<p>In support of this opinion there is quoted an
+ancient legend found in the canon of Muratori
+(<span class="allsmcap">A. D.</span> 175), which runs as follows: “The fourth
+of the Gospels is by the disciple John. He was
+being pressed by his disciples and (fellow) bishops,
+and he said, ‘Fast with me this day, and for
+three days; and whatsoever shall have been revealed
+to each one of us, let us relate it to the
+rest.’ In the same night it was revealed to the
+Apostle Andrew that John should write the
+whole in his name, and that all the rest should
+revise it.” It must suffice to say of this opinion
+that in its most pronounced form it is wholly unsustained
+by evidence. It is ingenious, but not
+substantial. Doubtless the reports of Christ’s
+disciples are not verbatim. Doubtless we have
+in many instances the sentiments of Christ embodied
+in the words of John. Possibly some
+glosses and explanations added originally by an
+amanuensis or scribe may have become incorporated
+in the narrative.<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[21]</a>
+But that the book is in no
+sense a composite production, that it is the work
+of one not of many minds, that we have essentially
+the portrayal of the life and character of
+Jesus by a single author, is evident on even a
+casual perusal, and still more on a careful analysis
+of the work.</p>
+
+<p><b>Discourses of Jesus.</b> The Gospel of John
+abounds with reports of the discourses of Jesus;
+it is more a report of his discourses (<span lang="el">λόγια</span>) than
+of his works (<span lang="el">ἔργα</span>); the miracles reported are generally
+only a text for a discourse which follows.
+The student, passing from the Sermon on the
+Mount in Matthew, or the parables in Perea, in
+Luke, to the sermon on the Bread of life at Capernaum
+(<span class="muchsmaller">John, <abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_VI">6</a></span>), or on the Good Shepherd, at
+Jerusalem (<span class="muchsmaller">John, <abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_X">10</a></span>), feels the difference between
+them, a difference chiefly in the phraseology employed,
+sometimes in the phases of truth taught,
+but never amounting to a contradiction in the essential
+teaching. The same doctrine respecting
+the authority of Christ is conveyed by <abbr title="Matthew">Matt.</abbr> 11:27,
+and John <a href="#ch5_19">5:19-30</a>; the same truth as to the
+nature and necessity of a new and divine life in the
+soul is expressed in Mark 4:26-29, and in John
+<a href="#ch6_50">6:50-58</a>; similar parallels in essential truth may
+be found in the synoptics to all that is taught in
+the Fourth Gospel; but the form of expression is
+strikingly different. Thus, in the study of the
+Fourth Gospel, the question is constantly pressed
+upon the student, how far the reports of Christ’s
+addresses by John are to be regarded as reported
+in the words of Christ.</p>
+
+<p>In answer to this we have, on the one hand,
+Christ’s promise reported by John: “The Comforter
+... shall bring all things to your remembrance
+whatsoever I have said unto you” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_26">14:26</a></span>); on the other, we have reason to believe
+that the reports are not verbatim. (<i>a</i>) This
+would require a supernatural exercise of memory
+nowhere claimed by the Evangelists, and
+therefore not to be claimed by the church for
+them. (<i>b</i>) In some instances, <i>e. g.</i>, the case of
+the conversation with Nicodemus and the woman
+at the well, it is certain that John could not have
+been present, and must have derived his information
+either from Jesus or from the other
+party to the conference. (<i>c</i>) The language in
+which the discourse is reported is analogous
+not only in words, but also in the forms of expression
+to that of the narrator; the likeness is
+so marked that in several instances the critics are
+not fully agreed how much is to be regarded as
+the discourse of Jesus, and how much as the accompanying
+comment of John. (<i>d</i>) The thought
+is sometimes, and the language is often, obscure.
+And though this obscurity is increased by mistranslations,
+and by the division into verses, which
+hides from the reader the true unity of the discourse,
+nevertheless it exists in the Greek original.
+Such obscurity does not exist in the reports of
+Christ’s discourses in the other Gospels. (<i>e</i>) The
+largest public discourse as reported would not
+have required over eight minutes in delivery. I
+believe then that in the Fourth Gospel we have
+the substantial thoughts of Christ, reproduced
+generally in the words and with the phraseology
+of John, whose mind, under the divine inspiration,
+preserves the essential truth unimpaired, but represents
+it, not as a mechanical repeater of words,
+but as a disciple who freely reproduces the ideas
+of his Master, but largely in language of his own.</p>
+
+<p><b>Object and character.</b> We are not left to
+surmise the object of the author of the Fourth
+Gospel. He himself tells us what it was: “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.”<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[22]</a></p>
+
+<p>According to John’s Gospel, true religion consists
+not in obedience to an external law, but in a
+new life in the soul, by which it is transformed,
+
+<span class="pagenum" id="Page_12">[Pg 12]</span>
+and the soul, its habits and character, are brought
+into conformity with the law of God, that is, the
+law of love. This new and divine life is implanted
+supernaturally from above; it is fed perpetually
+by the influence of the divine Spirit; it
+emancipates the soul from all bondage to sin and
+the law; for it preparation is made by the life
+and death of the Lord; in it God is manifested
+in a peculiar manner to the soul and abides with
+it, an indwelling Comforter. This life comes
+through a vital faith in Jesus as in a peculiar
+sense the Son of God, in whose life the believer
+finds his ideal of true life, by whose death he is
+redeemed from death, by whose spiritual power
+he is raised a new creature in Christ Jesus, by
+whose abiding presence he is guided, guarded,
+strengthened, fed. Those incidents and discourses
+in the life of Christ which illustrate and
+enforce this aspect of Christian truth and experience
+are those which John gives us in his Gospel.
+The other Gospels represent the duties of
+the disciples, John their privileges; the other
+Gospels bid them what they ought to do, John
+points them to what they can become; the other
+Gospels represent Christ chiefly as a Saviour
+coming to seek and to save that which is lost,
+John as a Friend abiding with his own; in the
+other Gospels he is a Shepherd in the wilderness,
+in John the Shepherd in the fold; in the other
+Gospels the Son is either still in the far country
+or but just returning to his Father’s home, in
+John he has returned and is abiding in his
+Father’s love. In the other Gospels, therefore,
+Jesus is chiefly represented as a divine teacher,
+in John as a recognized Saviour; in the other
+Gospels as the Son of man, in John as the Son of
+God; in the other Gospels we have seen him as
+he appears to the wanderer, in John as he is interpreted
+by the heart of the saved; in the other
+Gospels the bridegroom is coming for his bride
+and is still the Unknown; in John he has taken
+her to himself, and her love at least dimly recognizes
+in him the One among ten thousand and
+altogether lovely.</p>
+
+<p>These aspects of truth may be easily discerned
+in even a brief survey of the Fourth Gospel.</p>
+
+<p>John opens his narrative by an introduction, in
+which he borrows the mystical language of Oriental
+philosophy to characterize Jesus, whom he
+describes as the Life, the Light, the Word; he
+reports John the Baptist, not as the preacher of
+the baptism of repentance, but as a prophet of
+the Lamb of God which taketh away the sin of
+the world (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_I">1</a></span>); in his account of the conversation
+with Nicodemus (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_III">3</a></span>), he points out the
+origin of the spiritual life which Christ imparts
+to the believer, “Ye must be born from above;”
+in his report of the conversation with the Samaritan
+woman, and of the discourse at Capernaum
+(<span class="muchsmaller"><abbr title="chapters">chaps.</abbr>
+<a href="#CHAPTER_IV">4</a>, <a href="#CHAPTER_VI">6</a></span>), he indicates the means by which
+that life is sustained, by appropriating faith in
+Christ; and in his record of the intermediate
+discourse at Jerusalem (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_V">5</a></span>), the basis for that
+faith in Christ’s own portrayal of himself as the
+Son and manifestation of God the Father; in his
+report of the discourses in the Temple, he sets
+forth in a different form the same truths.
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_VII">7</a></span>),
+declares the emancipation from bondage which
+faith in the Son achieves for the soul, contrasts
+it with the life of bondage unto sin
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_VIII">8</a></span>), and
+describes the safety and security of the disciples,
+a security purchased by the death of their Lord
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_X">10</a></span>); he narrates the resurrection of Lazarus,
+therein portraying Jesus as the resurrection and
+the life (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_XI">11</a></span>); he reports those words of Jesus at
+the Last Supper, the full meaning of which no
+Christian experience has ever yet fully sounded,
+in which is promised to the believing disciple a
+spiritual manifestation of God to the soul, an
+abiding life of God in the soul, and a joyful realization
+of all spiritual fullness in God by the soul
+(<span class="muchsmaller"><abbr title="chapters">chaps.</abbr>
+<a href="#CHAPTER_XIV">14</a>, <a href="#CHAPTER_XV">15</a>,
+<a href="#CHAPTER_XVI">16</a></span>); he records the only reported
+intercessory prayer of the Lord for his disciples
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_XVII">17</a></span>), the burden of which is, “As thou
+Father art in me and I in you, that they also
+may be one in us;” in the account of the Passion
+he alone gives the short dialogue between
+Jesus and Pilate, in which the Lord declares
+himself a king and his kingdom one of everlasting
+truth; and in his account of the resurrection
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#CHAPTER_XX">20</a></span>), he tells the story of Thomas’s unbelief and
+of Christ’s warm commendation of “those who
+have not seen and yet have believed.” Life
+through <span style="white-space:nowrap;">faith—this</span> is the burden of John’s
+Evangel; Jesus Christ the Life-giver, the disciple
+of Jesus Christ the recipient of a new <span style="white-space:nowrap;">life—this</span>
+is the good news which constitutes the
+Fourth Gospel.</p>
+
+<p><b>When and where and for whom written.</b>
+A very ancient testimony, that of Irenæus, repeated
+by Jerome and later writers, fixes the
+place of publication at Ephesus. This accords
+with the character of the Gospel itself. The
+Oriental phraseology employed in the first chapter
+especially, but also in less degree in other
+portions of the Gospel, indicates that it was written
+in a city where Oriental philosophy had a
+strong hold; and of all Greek cities Ephesus was
+the most Oriental. Moreover, an ancient and apparently
+trustworthy tradition makes this city
+the home of John in his later years. The time
+of its composition is uncertain. Irenæus states
+that it was the latest written of the four Gospels.
+The character of the Gospel, as we have seen,
+confirms this tradition. The book bears marks
+of being written in old age; it is apparently
+the production of a ripened Christian experience.
+Alford fixes the date as between <span class="allsmcap">A. D.</span> 70 and <span class="allsmcap">A. D.</span>
+85; Macdonald, <span class="allsmcap">A. D.</span> 85 or 86; Godet, between
+<span class="allsmcap">A. D.</span> 80 and 90; Tholuck, not far from <span class="allsmcap">A. D.</span> 100.</p>
+
+
+<div class="blockquot">
+<div class="footnote">
+<p class="p2 unindent"><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a>
+ For same account in detail of these discussions,
+ see Godet’s Commentary on <abbr title="Saint">St.</abbr> John’s Gospel, <abbr title="Introduction">Intro.</abbr>,
+ <abbr title="Chapter">Chap.</abbr> <abbr title="Two">II</abbr>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a>
+ <abbr title="Compare">Comp.</abbr> <abbr title="Matthew">Matt.</abbr> 27:56 with Mark 15:40.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> Luke 8:3.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> <abbr title="Matthew">Matt.</abbr>
+ 20:20, 21; Mark 15:40; 16:1.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a>
+ John <a href="#ch7_15">7:15</a>, <a href="#ch7_48">48</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_6" href="#FNanchor_6" class="label">[6]</a>
+ 1 Kings 9:10, 11. See Abbott’s <abbr title="Dictionary of Religious">Dict. of Rel.</abbr>
+ Knowledge, <abbr title="article">art.</abbr> <cite>Galilee.</cite></p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_7" href="#FNanchor_7" class="label">[7]</a>
+ See John <a href="#ch1_35">1:35-37</a>, notes;
+ <abbr title="Matthew">Matt.</abbr> 4:21; 10:2;
+ 17:1; 20:20; 26:37; Mark 5:37; John <a href="#ch13_23">13:23</a>;
+ <a href="#ch14_26">14:26</a>, <a href="#ch14_27">27</a>; <a href="#ch20_1">20:1-8</a>; Acts 3:1, etc.; 8:14-25;
+ <abbr title="Galatians">Gal.</abbr> 2:9.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_8" href="#FNanchor_8" class="label">[8]</a> Acts,
+ <abbr title="chapter">ch.</abbr> 19; <abbr title="chapter">ch.</abbr> 20:17-38.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_9" href="#FNanchor_9" class="label">[9]</a>
+ Mark 3:17; Luke 9:49-56; <abbr title="Matthew">Matt.</abbr> 20:20;
+ John <a href="#ch18_15">18:15</a>; <a href="#ch19_26">19:26</a>;
+ Acts 4:19, 20.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_10" href="#FNanchor_10" class="label">[10]</a>
+ <abbr title="Matthew">Matt.</abbr> 16:22; John <a href="#ch14_5">14:5</a>,
+ <a href="#ch14_8">8</a>, <a href="#ch14_22">22</a>; John <a href="#ch12_4">12:4</a>,
+ with <abbr title="Matthew">Matt.</abbr> 26:14.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_11" href="#FNanchor_11" class="label">[11]</a>
+ John <a href="#ch5_16">5:16</a>, <a href="#ch5_18">18</a>;
+ <a href="#ch7_13">7:13</a>, <a href="#ch7_19">19</a>;
+ <a href="#ch8_40">8:40</a>, <a href="#ch8_44">44</a>,
+ <a href="#ch8_59">59</a>; <a href="#ch9_22">9:22</a>, <a href="#ch9_28">28</a>;
+ <a href="#ch18_31">18:31</a>, etc.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_12" href="#FNanchor_12" class="label">[12]</a>
+ See John <a href="#ch2_6">2:6</a>, <a href="#ch2_13">13</a>;
+ <a href="#ch5_1">5:1</a>; <a href="#ch6_4">6:4</a>; <a href="#ch7_2">7:2</a>;
+ <a href="#ch8_17">8:17</a>; <a href="#ch10_34">10:34</a>;
+ <a href="#ch15_25">15:25</a>; <a href="#ch19_40">19:40</a>, <a href="#ch19_42">42</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_13" href="#FNanchor_13" class="label">[13]</a>
+ John <a href="#ch1_14">1:14</a>; <a href="#ch19_35">19:35</a>;
+ <a href="#ch21_24">21:24</a>; 1 John 1:1-3.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_14" href="#FNanchor_14" class="label">[14]</a>
+ John <a href="#ch1_36">1:36</a>, <a href="#ch1_38">38</a>;
+ <a href="#ch4_6">4:6</a>; <a href="#ch6_10">6:10</a>; <a href="#ch12_3">12:3</a>;
+ <a href="#ch13_30">13:30</a>; <a href="#ch18_18">18:18</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_15" href="#FNanchor_15" class="label">[15]</a>
+ John <a href="#ch12_27">12:27</a>, <a href="#ch12_28">28</a>;
+ <a href="#ch13_3">13:3</a>; <abbr title="chapters">chaps.</abbr>
+ <a href="#CHAPTER_XIV">14-16</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_16" href="#FNanchor_16" class="label">[16]</a>
+ John <a href="#ch1_19">1:19</a>; <a href="#ch3_16">3:16</a>;
+ <a href="#ch6_37">6:37</a>; <abbr title="chapters">chaps.</abbr>
+ <a href="#CHAPTER_IV">4</a>, <a href="#CHAPTER_V">5</a>,
+ <a href="#CHAPTER_X">10</a>, <a href="#CHAPTER_XIV">14</a>, <a href="#CHAPTER_XV">15</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_17" href="#FNanchor_17" class="label">[17]</a>
+ John <a href="#ch2_6">2:6</a>; <a href="#ch5_1">5:1</a>;
+ <a href="#ch6_4">6:4</a>; <a href="#ch7_2">7:2</a>; <a href="#ch18_28">18:28</a>;
+ <a href="#ch19_40">19:40</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_18" href="#FNanchor_18" class="label">[18]</a>
+ See John <a href="#ch7_1">7:1</a>, <a href="#ch7_19">19</a>,
+ <a href="#ch7_25">25</a>, <a href="#ch7_32">32</a>; <a href="#ch8_6">8:6</a>,
+ <a href="#ch8_59">59</a>; <a href="#ch9_22">9:22</a>; <a href="#ch10_31">10:31</a>;
+ <a href="#ch11_49">11:49</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_19" href="#FNanchor_19" class="label">[19]</a>
+ John <a href="#ch6_70">6:70</a>, <a href="#ch6_71">71</a>;
+ <a href="#ch11_6">11:6</a>; <a href="#ch13_2">13:2</a>, <a href="#ch13_27">27</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_20" href="#FNanchor_20" class="label">[20]</a>
+ The student will find this hypothesis urged with
+ great literary ingenuity by Matthew Arnold, in “God
+ and the Bible.”</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_21" href="#FNanchor_21" class="label">[21]</a>
+ See John <a href="#ch5_4">5:4</a>, and note there.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_22" href="#FNanchor_22" class="label">[22]</a>
+ John <a href="#ch20_31">20:31</a>. This declaration makes it unnecessary
+to discuss the various theories which have been
+proposed, such as that it was written to supplement the
+other Gospels and supply their defects, or to refute certain
+Gnostic heresies, or to commend Christianity to
+the disciples of Oriental philosophy and the like. These
+may, or may not, have been subordinate aims of the
+writer: the main design he clearly indicates, and it is
+the design here indicated which affords the key to the
+true interpretation of the Gospel as a whole.</p>
+</div>
+</div>
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<p><span class="pagenum" id="Page_13">[Pg 13]</span></p>
+<p class="center ls">
+THE GOSPEL ACCORDING TO<br>
+<br>
+<span class="muchlarger">JOHN.</span><br>
+</p>
+</div>
+
+
+<p class="p2">1:1-18. THE CHRISTOLOGY OF JOHN.—&#8203;<span class="smcap">The pre-existence
+of Christ.—&#8203;The creative power of
+Christ.—&#8203;The regenerating work of Christ.—&#8203;The
+illumination given by Christ.—&#8203;The divine manifestation
+in Christ.—&#8203;The Word; the Light; the
+Life; the Tabernacle; the Only-begotten Son.—&#8203;Contrasted
+with John the Baptist; with Moses.—&#8203;The
+gifts he confers; the welcome he receives.</span></p>
+
+<p><span class="smcap">Preliminary Note.</span>—The ordinary English
+reader will find no difficulty in comprehending
+the truths which John expresses in this introduction
+to his Gospel, <abbr title="namely">viz.</abbr>, the pre-existence,
+divine attributes, and divine nature of that
+Jesus, the Messiah, of whom his book is written.
+John identifies him with the Word, which
+was with God from eternity, and with the Light
+which lighteth every man that cometh into the
+world. But it is not so clear why he should use
+the peculiar and somewhat mysterious language
+here employed; for the full understanding of
+this, some historical explanation is necessary.
+My object in this note is to afford very briefly
+this historical explanation, as a basis for more
+detailed consideration of particular words and
+phrases in the notes.</p>
+
+<p>From the earliest ages the ablest minds have
+been perplexed by the problem how to reconcile
+faith in an all-wise, all-powerful, and all-benevolent
+Creator, with the fact of a creation full of
+sin and suffering. One of the ablest thinkers of
+modern times (John Stuart Mill) has declared
+the problem insoluble, and from the facts of
+creation has deduced the conclusion that the
+Creator is neither all-wise, all-powerful, nor all-good;
+to use his own words respecting the
+Creator, “his wisdom is possibly, his power
+certainly limited, and his goodness, though real,
+is not likely to have been the only motive which
+actuated him in the work of <span style="white-space:nowrap;">creation.”—(<cite>Three</cite></span>
+<cite>Essays in Religion.</cite>) Oriental philosophy, pondering
+this problem, proposed for its solution an
+hypothesis which to a Western mind seems singularly
+puerile and fantastic, and yet which, in
+slightly different forms, gained, at one period in
+the world’s history, an acceptance quite as widespread
+as any form of philosophy or theology of
+to-day. This hypothesis, however modified in
+form, was in essence this, that the evil in the
+world came not from the Creator, but from
+some other and inferior Being. In the Persian
+religion there were two deities, a good and an
+evil god, Ormuzd and Ahriman, struggling with
+each other for the supremacy. In the Chaldean
+philosophy Light was the soul of the universe
+and the Original First Cause; in the lower
+realms, far below the space filled with pure and
+unapproachable light, were darkness, night, and
+all forth-springing evils, which either the Supreme
+Light regarded it beneath his dignity to
+contend with, or which were indestructible and
+could only be confined within narrow limits, not
+destroyed. In the Hindoo philosophy, the Great
+First Cause, the beatific Brahm, lived in perpetual
+repose, in a supreme and serene indifference to
+all things. From him, by emanations, proceeded
+lesser deities, and from these, by a process more
+or less remote, a corrupt creation. At the
+beginning of the Christian era, Alexandria,
+founded by and named in honor of Alexander
+the Great, was one of the intellectual centres of
+the world. Here was gathered a library of over
+700,000 volumes; here congregated Oriental
+dreamers, Greek philosophers, and Jewish religionists.
+Here, in the third century before
+Christ, was translated into the Greek language
+the Old Testament Scriptures. Here about 20
+<span class="allsmcap">B. C.</span>, was born Philo, a Jew, of a priestly
+family, a philosopher and <i lang="fr">litterateur</i>, and a voluminous
+writer. He was not an original thinker;
+his works are therefore all the more valuable as
+a reflection of the current mystical philosophy
+of his age and school. This dreamy philosophy
+it is difficult to translate into modern forms of
+thought. So far as this can be done, it may be
+said to have involved the following statements:
+God is simply the absolute, unchangeable Existence,
+incomprehensible, inconceivable, yet ever
+to be the object of our thoughts and meditations.
+He could not come directly into contact with
+matter without losing something of his ineffable
+excellence. Hence he gave forth certain divine
+powers or influences, “incorporeal potencies,”
+which surround God as the members of a court
+surround an earthly monarch. The highest of
+these is the divine Logos or Word of God.
+Through this Word the world was created,
+and to the influence of the inferior potencies
+the evils of the world must be attributed.
+Again, borrowing the imagery of the Chaldeans,
+Philo conceives of God as the pure and absolute
+Light, the original source of effulgence, the
+Logos or Word as the nearest circle of light
+proceeding from it, and each separate power as
+a separate ray, fading more and more away into
+darkness, as it becomes removed from the
+original source and centre. From this philosophy
+was later developed that peculiar and
+incomprehensible form of thought known as
+
+<span class="pagenum" id="Page_14">[Pg 14]</span>
+Gnosticism. This Gnostic philosophy, which
+reached its climax in the second century after
+Christ, undertook to describe in detail all the
+emanations from the original inconceivable deity;
+Reason, the Word, practical Wisdom, theoretical
+Wisdom, Power, Light, Life, were all lesser
+deities. The God of the Jews was one of these
+lower deities; Jesus Christ was a higher <span style="white-space:nowrap;">deity—the</span>
+Reason according to some, the Word according
+to others, who came to deliver the world
+from its subjection to the inferior deity, and
+who entered the body of Jesus at his baptism,
+and departed from it just before his crucifixion.
+Whether John was acquainted with the writings
+of Philo we do not know; but he was certainly
+familiar with this Gnostic philosophy. It had
+already begun to enter into and corrupt the
+Christian church during the lifetime of Paul,
+whose writings contain frequent references to
+different phases of it (<span class="muchsmaller">e. g.,
+Col. 2:18; 1 <abbr title="Timothy">Tim.</abbr> 4:1-4;
+2 <abbr title="Timothy">Tim.</abbr> 2:16-18</span>); Ephesus, a city of
+ luxury, effeminacy
+and superstition (<span class="muchsmaller">Acts, <abbr title="chapter">ch.</abbr> 19,
+ notes</span>), was a
+centre of this philosophy; in Paul’s address to
+the elders of the church at Ephesus (<span class="muchsmaller">Acts 20:29, 30</span>),
+and in his letter to Timothy, first bishop of that
+church (<span class="muchsmaller">subs. to 2 <abbr title="Timothy">Tim.</abbr></span>),
+he especially warns against
+it (<span class="muchsmaller">2 <abbr title="Timothy">Tim.</abbr> 2:16-18; 3:8, 9</span>);
+and Ephesus was John’s
+residence, and probably the city in which he
+wrote his Gospel. (See <a href="#Page_3">Introduction</a>.)</p>
+
+<p>John, then, employs the language of this
+mystical philosophy, in order more effectually
+to refute its errors. He finds a certain substratum
+of truth, <abbr title="namely">viz.</abbr>, that there is one God and one
+Mediator between God and man, underlying
+this superstructure of error; he begins his Gospel
+by occupying this ground, and by his phraseology
+brings himself into sympathy with his
+Gnostic readers; then, from this common ground
+he leads them on to the truth respecting the
+incarnation. It is true, he says to them, that
+there is a Word of God, but this Word was from
+the beginning with God, and is indeed God himself,
+who is not incommunicable, but a self-manifesting
+God. It is true that there is a Life
+and a Light; but the Life is God himself, not an
+inferior and subordinate deity; and the Light is
+not remote and unapproachable, but lighteth
+every man that cometh into the world. For this
+Mediator is not an emanation from God, but God
+himself, the true Light shining in the darkness
+(<span class="muchsmaller">verse <a href="#ch1_5">5</a></span>),
+the true Life by whom we can not only
+commune with Christ, but become the very
+children of God (<span class="muchsmaller">verses
+<a href="#ch1_12">12</a>, <a href="#ch1_13">13</a></span>). And he has come
+and tabernacled among men in the flesh, in the
+earthly life of Jesus of Nazareth.</p>
+
+<p>It only remains to add that there is to be
+found in the Old Testament (<span class="muchsmaller">see notes below</span>) a
+Scriptural basis for John’s use of the language
+here, particularly his phrase “the Word of
+God,” and that there is not the least ground
+for the claims of some rationalistic scholars that
+John derived his doctrine here from Philo, or
+from the Alexandrian or Gnostic schools. On
+the contrary, his doctrine and theirs are radically
+inconsistent. Philo holds that matter is inherently
+defiling, that God cannot come into contact
+with matter, even to fashion it in creation, without
+defilement; John, that God “was made flesh
+and dwelt among us,” and yet so far from being
+defiled thereby, manifested his glory, “the glory
+of the only-begotten of the Father.”</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_I">CHAPTER <abbr title="One">I.</abbr></h3>
+</div>
+
+
+<div class="blockquote">
+<a id="ch1_1"></a>
+<p class="hanging drop-cap"><span class="smcap">In</span><a id="FNanchor_23" href="#Footnote_23" class="fnanchor">[23]</a>
+ the beginning was the Word,<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">[24]</a> and the Word was
+ with<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[25]</a> God, and the Word was<a id="FNanchor_26"
+ href="#Footnote_26" class="fnanchor">[26]</a> God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_23" href="#FNanchor_23" class="label">[23]</a>
+ <abbr title="Proverbs">Prov.</abbr> 8:22, 31;
+ <abbr title="Colossians">Col.</abbr> 1:16, 17;
+ 1 John 1:1.</p>
+
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_24" href="#FNanchor_24" class="label">[24]</a>
+ <abbr title="Revelation">Rev.</abbr> 19:13.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_25" href="#FNanchor_25" class="label">[25]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_5">17:5</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_26" href="#FNanchor_26" class="label">[26]</a>
+ <abbr title="Philippians">Phil.</abbr> 2:6;
+ <abbr title="Hebrews">Heb.</abbr> 1:8-13;
+ 1 John 5:7.</p>
+</div>
+</div>
+
+<p><b>1. In the beginning.</b> John begins the
+Gospel where Moses began the Law. The employment
+of and the reference to the language
+of the first verse of the first chapter of Genesis
+is unmistakable. In that beginning in which
+God created the heavens and the earth was the
+Word, and the Word was with God and was God
+and was the One through whom the act of creation
+was consummated. So in <abbr title="Proverbs">Prov.</abbr>, <abbr title="chapter">chap.</abbr> 8,
+Wisdom personified is represented as with God
+in the creation and from the beginning (<span class="muchsmaller">see especially
+verses 23-29</span>). For parallel passages teaching the
+pre-existence of Christ, see John <a href="#ch8_58">8:58</a>;
+<a href="#ch17_5">17:5</a>;
+<abbr title="Philippians">Phil.</abbr> 2:5, 6; 1 John 1:1.
+In <abbr title="Revelation">Rev.</abbr> 3:14 he is
+described as “the beginning of the creation of
+God,” but this does not necessarily imply that
+he was a created Being. See notes there.—&#8203;<b>Was
+the Word.</b> There are several Greek words
+meaning <dfn>word</dfn>; (1 and 2) <span lang="el">ῥῆμα</span> and <span lang="el">ἔπος</span>, word in
+the grammatical sense, <i>i. e.</i>, that which is spoken;
+(3) <span lang="el">μῦθος</span>, word in the rhetorical sense, that which
+is delivered by words, the subject expressed;
+(4) <span lang="el">ὄνομα</span>, word in a technical sense, strictly a
+<dfn>name</dfn>, and only because words are names or appellations;
+(5) <span lang="el">λόγος</span>, word in the philosophical sense,
+the outward form by which the inward thought
+is expressed. The latter term is employed here.
+As the thoughts or experiences of the soul are
+completely hidden from us till they are uttered,
+so God is the Unknown and the Unknowable,
+save as he utters himself, discloses his nature to
+us, which he does chiefly if not solely through
+him who is for that reason called the Word, <i>i. e.</i>,
+the utterance of God. The metaphor which
+underlies this phraseology is in part interpreted
+by the saying of Wordsworth that language is
+the incarnation of ideas. (2) In the Old Testament
+we have a partial employment of the same
+symbolism. In Moses’ account of the creation,
+God is represented as calling the various powers
+of nature into being by a <em>word</em>. “God said Light
+be! Light was!” (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr>
+1:3, see also 6, 9, 11, etc.</span>) In
+the later Hebrew poetry this symbol is made more
+prominent in the distinct declaration that “by
+the word of the Lord were the heavens made.”
+(<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr>
+33:6; <abbr title="compare">comp.</abbr> 107:20; Isaiah 55:10, 11;
+see also <abbr title="Hebrews">Heb.</abbr> 11:3.</span>)
+The same symbol, in a slightly different form, reappears
+in <abbr title="Proverbs">Prov.</abbr>, <abbr title="chapter">chap.</abbr>
+8, which is connected with
+that employed here by the language of certain
+
+<span class="pagenum" id="Page_15">[Pg 15]</span>
+of the apocryphal books, <i>e. g.</i>, “I (Wisdom)
+came out of the mouth of the Most High and
+covered the earth as a cloud” (<span class="muchsmaller">Ecclesiasticus 24:3</span>).
+“She (Wisdom) is the breath of the power
+of God” (<span class="muchsmaller">Wisdom of Solomon 1:25</span>).
+(3) The same
+symbolism was employed as we have seen
+(<span class="muchsmaller"><abbr title="Preliminary">Prel.</abbr>
+Note <a href="#Page_13">above</a></span>) in the
+mystical philosophy of Alexandria
+and of later Gnosticism, with which John
+was familiar, and of which, Ephesus, his city,
+was a centre, to represent an eon or emanation
+for the deity. That the Word here does not
+mean the Bible or the Gospel is evident both
+from the connection, since it cannot be said that
+the Bible became flesh (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch1_14">14</a></span>), and also from
+John’s usage, who never employs the phrase
+Word of God to designate the Bible, but usually
+the term Scriptures or writings (<span class="muchsmaller">John
+<a href="#ch2_22">2:22</a>; <a href="#ch5_39">5:39</a>;
+<a href="#ch7_38">7:38</a>, <a href="#ch7_42">42</a>;
+<a href="#ch19_24">19:24</a>, <a href="#ch19_28">28</a>,
+<a href="#ch19_36">36</a>, <a href="#ch19_37">37</a>, etc.</span>). Moreover he does
+employ this phraseology elsewhere to designate
+Jesus Christ (<span class="muchsmaller">1 John 1:1;
+<abbr title="Revelation">Rev.</abbr> 19:13</span>). It cannot
+mean <dfn>the Speaking One</dfn> nor <dfn>the Promised One</dfn>.
+Though both these meanings have been attributed
+to it, it is not grammatically capable of
+either interpretation. There is classical authority
+for rendering it <dfn>Reason</dfn> or <dfn>Order</dfn>, and this
+meaning it still retains in words ending with
+<em>ology</em>, such as <em>ge-ology</em> (ge-logos), the order,
+<i>i. e.</i>, science of the earth; <em>path-ology</em> (pathos-logos),
+the order, <i>i. e.</i>, science of disease. But
+it is never used with this signification by John,
+and is never but once so used in the <abbr title="New Testament">N. T.</abbr>
+(<span class="muchsmaller">1 Peter 3:15</span>), if even there the translation is
+strictly accurate, which is doubtful. Seeking,
+then, to understand John as he would have been
+understood by his contemporaries, I think it
+clear that he declares, not that Reason or Wisdom
+was in the beginning with God, nor Speech,
+nor the Promised Messiah, but <em>the Word</em>, <i>i. e.</i>,
+<em>the One by and through whom he was chiefly to be
+manifested to the world</em>, as one soul is to another
+by utterance.—&#8203;<b>And the Word was with God
+and the Word was God.</b> Grammatically the
+last clause of the sentence may be read, <em>and God
+was the Word</em>. But the obvious connection calls
+for the rendering of our English version, and it
+is the rendering adopted by the best scholars.
+There is a difference in the language of the first
+and last clause of this sentence in the original
+which is significant, but difficult, if not impossible,
+to render in the English. In the first
+clause, “<cite>the Word was with God</cite>,” the article
+accompanies the word God; in the second
+clause, “<cite>the Word was God</cite>,” it is wanting. We
+should measurably reflect the meaning by reading
+the passage, “the Word was with God and
+the Word was divine;” or “the Word was with
+the Father and the Word was God.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_2"></a>
+<p class="hanging">2 The same was in the beginning with God.</p>
+</div>
+
+<p><b>2. The same was in the beginning with
+God.</b> John recurs to his first statement and
+reiterates it, not merely for the sake of emphasis,
+but also to mark a real distinction between
+the Word and the unknown Father. For he
+labors to express two conflicting and even
+apparently contradictory ideas, the identity of
+the Word with God and the individuality of the
+Word, as distinct from the infinite and invisible
+deity. This contradiction subsequent theology
+has endeavored in vain to eliminate by drawing
+distinctions between essence and substance, person
+and being, etc., in such phraseologies as three
+in substance and one in essence, or three persons
+in one God. This <em>philosophy</em> of the Trinity is
+extra-Scriptural, framed to harmonize teachings
+respecting the divine nature, which are best
+harmonized by the frank confession that the
+knowledge of the divine nature is too wonderful
+for us, we cannot attain unto it (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 139:6; Job
+11:7</span>). So Chalmers, “The Father is God, the
+Son is God, the Holy Spirit is God. God is one.
+If you ask me to reconcile the four (propositions),
+I answer, I cannot. We require no one to reconcile
+the personality of each with the unity of
+God.” So Calvin, “I could wish them (the
+extra-Scriptural phrases, person, hypostasis,
+etc.) to be buried in oblivion, provided this
+truth were universally received, that the Father,
+Son, and the Holy Spirit are the one God; and
+that nevertheless the Son is not the Father,
+nor the Spirit the Son, but that they are distinguished
+from each other by some peculiar
+properties.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_3"></a>
+<p class="hanging">3 All<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">[27]</a>
+ things were made by him; and without him
+ was not anything made that was made.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_27" href="#FNanchor_27" class="label">[27]</a>
+ <abbr title="Psalms">Ps.</abbr> 33:6;
+ <abbr title="Ephesians">Eph.</abbr> 3:9.</p>
+</div>
+</div>
+
+<p><b>3. All things were made by him.</b> To
+interpret this language “All things” as meaning
+simply the moral creation, is to distort plain
+language in order to conform it to preconceived
+ideas, a fault in exegesis of which no school of
+theology is entirely innocent. The reference to
+Genesis, <abbr title="chapter">ch.</abbr> 1, is unmistakable. The declaration
+is parallel to and interpreted by such passages as
+<abbr title="Colossians">Col.</abbr> 1:16; 1 <abbr title="Corinthians">Cor.</abbr> 8:6;
+<abbr title="Hebrews">Heb.</abbr> 1:2. The Greek
+student will observe, however, and the English
+student should know, that the language here
+implies that the Word was the <em>instrument</em> by
+which God created the “all things,” not the
+<em>original source of creative power</em>. There are two
+Greek prepositions translated in English “<dfn>by</dfn>,”
+
+<span class="pagenum" id="Page_16">[Pg 16]</span>one (<span lang="el">ἐκ</span>) signifying the source or origin from
+which anything proceeds, or the power by which
+it is produced; the other (<span lang="el">διά</span>) signifying the
+means or instrument through which it is produced.
+One indicates the original, the other the
+proximate cause. The preposition here used is
+the latter, and the exact meaning of the sentence
+will be imparted by the rendering All
+things were made <em>by means of him</em> or <em>through
+him</em>. With this interpretation corresponds the
+general teaching of the New Testament, which
+represents Christ, both in his earthly life and
+in his heavenly administration, as always the
+executor of his Father’s will. This is in some
+sense especially prominent in John’s Gospel (see
+for example John <a href="#ch5_22">5:22</a>,<a href="#ch5_23"> 23</a>,
+<a href="#ch5_27">27</a>; <a href="#ch6_37">6:37</a>,
+<a href="#ch6_44">44</a>, <a href="#ch6_57">57</a>;
+<a href="#ch8_28">8:28</a>, <a href="#ch8_42">42</a>;
+<a href="#ch10_29">10:29</a>; <a href="#ch14_10">14:10</a>;
+<a href="#ch17_18">17:18</a>, <a href="#ch17_24">24</a>); but it is
+equally clearly taught elsewhere (Luke 2:49;
+1 <abbr title="Corinthians">Cor.</abbr> 15:27, 28;
+<abbr title="Philippians">Phil.</abbr> 2:9;
+<abbr title="Colossians">Col.</abbr> 1:19;
+<abbr title="compare">comp.</abbr>
+Mark 10:40, note and references there).—&#8203;<b>And
+without him was not anything made
+that was made.</b> Simply an emphatic and
+exhaustive reiteration, such as is not infrequent
+in fervid writing. For analogous rhetorical
+repetition in John see verse <a href="#ch1_20">20</a>; 1 John 2:4, 27.
+Some manuscripts and some few scholars put
+a period at the close of the first clause of the
+sentence, and connect the last clause with the
+following verse, so that the passage reads: <cite>And
+without him was not anything made. And what
+originated in him was life.</cite> But while this reading
+is grammatically possible, it is generally
+repudiated by the best scholars, who accept the
+punctuation and rendering of our English version
+as correct.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_4"></a>
+<p class="hanging">4 In him<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[28]</a>
+ was life; and the life was the light<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">[29]</a>
+ of men.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_28" href="#FNanchor_28" class="label">[28]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_26">5:26</a>;
+ 1 John 5:11.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_29" href="#FNanchor_29" class="label">[29]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_12">8:12</a>.</p>
+</div>
+</div>
+
+<p><b>4. In him was life.</b> There is probably a
+reference here again to the language of Gnostic
+philosophy (<span class="muchsmaller">See <abbr title="Preliminary">Prel.</abbr> <a href="#Page_13">Note</a></span>),
+which supposed other
+eons or emanations from God, besides the Word,
+prominent among which was Light and Life.
+Here, as throughout this introduction, John
+employs the language of the Gnostics to correct
+their errors. The general and practical teaching
+for us of the declaration is that Christ is the
+source of both physical or external life
+(<span class="muchsmaller"><abbr title="Colossians">Col.</abbr> 1:17</span>),
+and of intellectual and spiritual life
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch10_10">10:10</a></span>).
+It is admirably interpreted by Kaulbach’s famous
+cartoon of the Reformation, in which
+Luther with the open Bible in his hand is represented
+as the centre of the intellectual and
+moral awakening which characterized that century.
+Observe, since Christ is Life and Light,
+that any religion which dwarfs man, represses
+their life, belittles them, and any which shuts
+them up in darkness and denies them intellectual
+freedom and progress in any direction, is so
+far anti-Christ. The cause of Christ has nothing
+to fear from any intellectual life or any light of
+scientific discovery.—&#8203;<b>And the life was the
+light of men.</b> Not merely <em>shall be</em>, not merely
+<em>is</em>, but <em>was</em>. The intimation is that all the light
+of Old Testament prophecy and instruction, if
+not all that dim religious light which has illuminated
+even heathen nations, through special
+instructors such as Buddha, Confucius and
+Socrates, came through the Word, <i>i. e.</i>, through
+the Mediator by whom the invisible God reveals
+himself to man, of which revelation the incarnation
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch1_14">14</a></span>) is only a part, though a most important
+part. Compare with the language here
+1 John 1:5.</p>
+
+<div class="p2 blockquote">
+<a id="ch1_5"></a>
+<p class="hanging">5 And the light shineth in<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">[30]</a> darkness; and the darkness
+comprehended<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">[31]</a> it not.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_30" href="#FNanchor_30" class="label">[30]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_19">3:19</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_31" href="#FNanchor_31" class="label">[31]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 2:14.</p>
+</div>
+</div>
+
+<p><b>5. And the light shineth in the darkness.</b>
+<em>Shines</em>, not merely appears; a real illumination
+is indicated; <em>shines</em>, not shone; a present
+and continuous illumination is indicated; <em>the</em> darkness,
+not merely darkness; as, before God said
+“Let there be light,” the earth is reported as enveloped
+in darkness (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr>
+1:2</span>), so, before and apart
+from this spiritual illumination, through the
+Light of the world, the nations of the earth were
+in gross darkness. Comp. Isaiah 42:6, 7; <abbr title="Matthew">Matt.</abbr>
+4:16, note; <abbr title="Ephesians">Ephes.</abbr> 5:7, 8;
+John <a href="#ch12_46">12:46</a>.—&#8203;<b>And
+the darkness comprehended it not.</b> This
+has been universally true in the world’s history;
+the dim light of conscience has never been
+apprehended, taken hold of by heathen nations.
+The light afforded by special and signal moral
+geniuses has never been comprehended aright
+by the people, as witness the deterioration of
+Buddhism and Confucianism; the teachings of
+the Jewish prophets were not comprehended;
+they shone in darkness which was not dispelled
+by their instructors; and the clearer light of
+Christ has never, even in the best ages, been
+more than very imperfectly apprehended, even
+in the church. Here the primary reference is
+certainly to the constant closing of their eyes by
+the Jews to the light of the Old Testament
+teachings, concerning the spirit of true religion,
+the nature of the kingdom of God, and the
+character and appearance of the promised Messiah.
+For the reason why the darkness does
+not comprehend the light, see <abbr title="chapter">chap.</abbr>
+<a href="#ch3_19">3:19</a>; <abbr title="compare">comp.</abbr>
+<abbr title="Matthew">Matt.</abbr> 13:15, note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_6"></a>
+<p class="hanging">6 There was a man<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">[32]</a>
+ sent from God, whose name <em>was</em> John.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch1_7"></a>
+<p class="hanging">7 The same came for a witness, to bear witness of the
+Light, that all <em>men</em> through him might believe.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_32" href="#FNanchor_32" class="label">[32]</a>
+ Luke 3:2, 3.</p>
+</div>
+</div>
+
+<p><b>6, 7. There was a man sent from God.</b>
+From a characterization of the light, John passes
+to a description of the incarnation and its object,
+and to a discrimination between the incarnate
+Light and the prophet who foretold its coming.
+From the Greek word here rendered <dfn>sent</dfn> (<span lang="el">ἀποστέλλω</span>,
+
+<span class="pagenum" id="Page_17">[Pg 17]</span>
+<dfn>apostello</dfn>) comes our word <dfn>apostle</dfn>. The
+apostle is a man sent from God; Christ is the
+word or utterance, or manifestation of God.
+<abbr title="Compare">Comp.</abbr> <abbr title="Hebrews">Heb.</abbr> 1:1-3.—&#8203;<b>John.</b> The Baptist.—<b>The
+same came for a witness.</b> As one who
+enters the witness-stand to testify what he knows,
+so John the Baptist came to declare what had
+been revealed to him concerning the coming
+Messiah. <abbr title="Compare">Comp.</abbr>
+John <a href="#ch5_32">5:32-35</a>.—&#8203;<b>To bear witness
+of the Light.</b> Simply a repetition and
+amplification of the previous clause of the sentence.
+He was not a mere preacher of the law,
+nor of the duty of repentance, though this is the
+phase of his ministry most prominent in the reports
+of <abbr title="Matthew">Matt.</abbr>
+(<span class="muchsmaller">3:1-12</span>), and Luke
+(<span class="muchsmaller">3:1-18</span>). He
+was a forerunner of the great King, sent to bear
+witness of his approach. And this phase of his
+ministry, though indicated in the other Gospels
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+3:11; 11:9, Mark 1:7, 8; Luke 3:16, 17</span>), is most
+clearly brought out in John (<span class="muchsmaller">verses
+<a href="#ch1_23">23</a>, <a href="#ch1_29">29-36</a></span>).—&#8203;<b>That
+all through him might believe.</b> That is,
+through John might believe in the Light. The
+other construction, through the Light might believe,
+<i>i. e.</i>, in God, is forced and unnatural, even
+if grammatically admissible. The true office of
+the Christian ministry is so to bear witness to the
+Light which the preacher <em>knows</em> by his own experience
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr>
+7:14; 8:28; 2 <abbr title="Timothy">Tim.</abbr> 1:12</span>),
+that men may
+believe in and accept that Light (<span class="muchsmaller">2
+<abbr title="Corinthians">Cor.</abbr> 4:5; <abbr title="Colossians">Col.</abbr>
+1:28.</span>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_8"></a>
+<p class="hanging">8 He<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">[33]</a> was not that Light, but <em>was sent</em> to bear witness
+of that Light.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch1_9"></a>
+<p class="hanging">9 <em>That</em> was the true Light,<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">[34]</a>
+ which lighteth every man that cometh into the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_33" href="#FNanchor_33" class="label">[33]</a>
+ Acts 19:4.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_34" href="#FNanchor_34" class="label">[34]</a>
+ Isa. 49:6.</p>
+</div>
+</div>
+
+<p><b>8, 9.</b> An early Gnostic sect (second century)
+believed that John was the Messiah. The primary
+reference here appears to be to this error,
+which, in common with other Gnostic errors
+(<span class="muchsmaller">see
+<abbr title="Preliminary">Prel.</abbr> <a href="#Page_13">Note</a></span>),
+John aims to correct in this introduction
+to his Gospel. Compare, with the declaration
+here, Christ’s characterization of John, “He
+was a burning and a shining light”
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch5_35">5:35</a></span>).
+The Greek scholar will observe that the English
+word “<dfn>light</dfn>” represents different Greek words in
+the two passages. Here the word is one signifying
+original light (<span lang="el">φῶς</span>), there rather a borrowed or
+reflected light (<span lang="el">λύχνος</span>), though the latter word is
+once applied to Christ (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 21:23</span>). We are to be
+in a true sense the former kind of light (<span lang="el">φῶς</span>,
+<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+5:14</span>), because Christ <em>in us</em> is our light, and
+by his indwelling we are made partakers of his
+nature (<span class="muchsmaller">2 <abbr title="Peter">Pet.</abbr> 1:4</span>), and men seeing this light glorify,
+not us, but Him who shines in and through
+us.—<b>The true Light was that which lighteth
+every man that cometh into the world.</b>
+There is some difficulty about the construction
+of this sentence; this appears to me to be the
+best. For other constructions, see Alford and
+Meyer. On the meaning of the declaration observe,
+(1) That John’s use of the word <cite>true</cite> here
+is interpreted by his use of the same word in
+other and analogous passages, <i>e. g.</i>, “true worshippers”
+(<span class="muchsmaller">John <a href="#ch4_23">4:23</a></span>);
+“true bread” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch6_32">6:32</a></span>);
+“true vine” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch15_1">15:1</a></span>). The light, the bread, the
+vine of earth are regarded only as symbols of
+the spiritual truths which they parabolically represent.
+Christ is the original pattern, or source
+of light; all prophets and teachers are only reflections
+from him; all material light is a symbol
+or parable of his illuminating grace. (2) The
+phrase, “<cite>lighteth every man that cometh into the
+world</cite>,” is not to be taken as an hyperbole. The
+latter clause is added, not merely, as Meyer, “as
+a solemn redundance,” “an epic fullness of
+words,” but to emphasize and make clear the
+declaration, and to show that “every man”
+means not merely (<i>a</i>) the Jews, nor (<i>b</i>) those who
+accept Christ as their light, nor (<i>c</i>) the Christian
+nations, but literally <em>all men</em>. The <em>every</em> (<span lang="el">πᾶς</span>)
+here is thus distinguished from the <em>all</em> (<span lang="el">πᾶς</span>) of
+verse <a href="#ch1_7">7</a> above. Christ is the universal light; all
+intellectual and political as well as moral illumination
+has come through him; and this, not only
+in Christendom, but also in heathendom. Such
+light as struggles through the thick darkness, in
+a partial disclosure of divine truth afforded by a
+Buddha or a Confucius, or dimly recognized by a
+Cornelius, comes from Him who, in larger or
+smaller measure, lighteth <em>every</em> man that cometh
+into the world. By this declaration we are to
+interpret such passages as <abbr title="Matthew">Matt.</abbr> 8:11; Acts
+10:35; <abbr title="Revelation">Rev.</abbr> 5:9; whoever accepts even this
+imperfect and dim light, mistakenly called the
+light of Nature, in so far accepts Christ.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_10"></a>
+<p class="hanging">10 He was in the world, and the world was made by
+him, and<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">[35]</a> the world knew him not.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_35" href="#FNanchor_35" class="label">[35]</a>
+ verse <a href="#ch1_5">5</a>.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch1_11"></a>
+<p class="hanging"> 11 He<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">[36]</a> came unto his own, and his own received him
+not.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_36" href="#FNanchor_36" class="label">[36]</a>
+ Acts 3:26; 13:46.</p>
+</div>
+</div>
+
+<p><b>10, 11.</b> Notice the rhetorical climax in these
+verses; he <em>was in</em> the world; he <em>came</em> unto his
+own; the world <em>knew</em> him not; his own <em>received</em>
+him not. The <dfn>world</dfn> is here humanity in general,
+Jew and Gentile, both of whom united in Christ’s
+crucifixion; the Jew, represented in the high-priest
+who deliberately rejected him
+(<span class="muchsmaller">John <a href="#ch11_47">11:47-50</a></span>),
+the Gentile, represented in Pilate and the soldiers,
+who simply did not know him. <dfn>His own</dfn> are
+the Jewish people, Jehovah’s peculiar possession
+(<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 19:5; <abbr title="Deuteronomy">Deut.</abbr> 7:6; Psalm 135:4; Isaiah 31:9</span>), to whom
+he first came and by whom he was rejected before
+he was preached to the Gentiles (<span class="muchsmaller">Acts 13:46; <abbr title="Romans">Rom.</abbr>
+1:16</span>). It was only the world of <em>men</em> that knew
+him not; nature knew and obeyed him whenever
+he commanded her obedience, as in the turning
+of water into wine, the stilling of the tempest,
+etc. The verbs in this sentence are in the imperfect
+
+<span class="pagenum" id="Page_18">[Pg 18]</span>
+tense, and the reference is to the incarnation
+of Christ and his earthly life. Observe that the
+Jewish nation which rejected the Messiah is rejected
+by God (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 8:12</span>), and that the disciples
+of Christ are not to know the world which knew
+not their Lord and Master (<span class="muchsmaller">1 John 2:15-17</span>).</p>
+
+<div class="p2 blockquote">
+<a id="ch1_12"></a>
+<p class="hanging">12 But as many<a id="FNanchor_37" href="#Footnote_37" class="fnanchor">[37]</a>
+ as received him, to them gave he
+ power to become the sons of God, <em>even</em> to
+ them<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">[38]</a> that
+ believe on his name:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_37" href="#FNanchor_37" class="label">[37]</a>
+ <abbr title="Isaiah">Isa.</abbr> 56:4, 5;
+ <abbr title="Romans">Rom.</abbr> 8:14, 15;
+ 1 John 3:1.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_38" href="#FNanchor_38" class="label">[38]</a>
+ <abbr title="Galatians">Gal.</abbr> 3:26.</p>
+</div>
+</div>
+
+<p><b>12. But as many as received him.</b> Not
+merely, as Alford, “recognized him as that which
+he <span style="white-space:nowrap;">was—the</span> Word of God and Light of men,”
+but <em>received him</em> as the Word to be implicitly
+obeyed (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_21">14:21</a>; <a href="#ch15_10">15:10</a>,
+<a href="#ch15_15">15</a></span>), and the Light in which
+to walk (<span class="muchsmaller">1 John 1:6</span>).—&#8203;<b>To them gave he power</b>
+(<span lang="el">ἐξουσίαν</span>). Not <em>capability</em>, nor <em>privilege</em>, nor <em>claim</em>,
+but <em>power and right</em>; the original word combines
+the two ideas. He confers the <em>power</em> to become
+the sons of God, and confers the <em>right</em> to claim
+that privilege. Ryle is certainly correct in saying
+that this verse “does not mean that Christ
+confers on those who receive him a spiritual and
+moral strength, by which they convert themselves,
+change their own hearts, and make themselves
+God’s children.” He is as certainly wrong
+in saying, with Calvin and the marginal reading,
+that the original Greek word means “right or
+privilege.” The reader will best get its meaning
+by comparing John’s use of it in other passages,
+in no one of which could it be rendered either
+“right” or “privilege.” See <abbr title="chapter">ch.</abbr>
+<a href="#ch5_27">5:27</a>; <a href="#ch10_18">10:18</a>;
+<a href="#ch17_2">17:2</a>; <a href="#ch19_10">19:10</a>,
+<a href="#ch19_11">11</a>. <abbr title="Compare">Comp.</abbr>
+<abbr title="Matthew">Matt.</abbr> 28:18, note.
+The plain implication here is that the <em>power</em> to
+become a son of God is not natural and inherent,
+but acquired, and is the especial gift of God.
+See <abbr title="Philippians">Phil.</abbr> 2:12, 13;
+Titus 3:4, 5.—&#8203;<b>To become
+the sons of God.</b> Sons and therefore (1) partakers
+of the divine nature (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 4:13;
+<abbr title="Hebrews">Heb.</abbr> 12:10;
+2 <abbr title="Peter">Pet.</abbr> 1:4</span>);
+(2) entitled to and walking in freedom
+as children, not in bondage as servants
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch15_15">15:15</a>;
+<abbr title="Galatians">Gal.</abbr> 4:1-7</span>); (3) heirs of God and joint-heirs with
+Christ, his only-begotten Son (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:16, 17</span>). But
+the full conception of the meaning of this sonship
+we cannot know, till in the other world we see
+the Father as he is (<span class="muchsmaller">1 John 3:1, 2</span>).—&#8203;<b>Even to them
+that have faith in his name.</b> His name is
+<dfn>Jesus</dfn>, <i>i. e.</i>, Saviour, given to him because he
+saves his people from their sins (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 1:21</span>). To
+have faith in that name is to have faith in him as
+a personal Saviour from sin. Observe, then, that
+this verse comprises the whole Gospel in a sentence.
+It declares (1) the object of the Gospel:
+that we who are by nature the children of disobedience
+and of wrath (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 2:2, 3</span>) may become
+the sons of God; (2) the source to which we are
+to look for this prerogative of sonship: <em>power</em>
+conferred by God; (3) the means by which we
+are to attain it: personal faith in a personal
+Saviour from sin. Observe too that John follows
+his description of the rejection of Christ,
+not by threatening punishment to them, but by
+depicting the infinite gain of those that accept
+Christ.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_13"></a>
+<p class="hanging">13 Which were born,<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">[39]</a> not of blood, nor of the will of
+the flesh, nor of the will of man, but of God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_39" href="#FNanchor_39" class="label">[39]</a>
+ James 1:18.</p>
+</div>
+</div>
+
+<p><b>13. Not of blood, nor of the will of the
+flesh, nor of the will of man, but of God.</b>
+That is, not by inheritance (<span class="muchsmaller">Luke 3:8</span>); nor by resolution
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:5-8</span>); nor by human teaching (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr>
+3:6, 7</span>); but by the direct personal influence and
+contact of the Spirit of God on the heart (<span class="muchsmaller">Titus
+3:5, 6</span>). Thus, John emphasizes the declaration
+of the preceding verse, that <em>God gives the power to
+become the sons of God</em>, by declaring that Christian
+character is not the product of either good
+parentage, a strong will, or a good education, but
+directly of a divine recreative act. (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr> 6:15.</span>)
+The Greek student will observe that the preposition
+used is <em>of</em> (<span lang="el">ἐκ</span>), not <em>through</em> (<span lang="el">διά</span>); the writer
+is speaking of the <em>origin</em> or <em>source</em> of Christian
+character, not of the <em>instruments</em> by which it is
+developed. Good parentage, will power, and
+education, are all <em>means</em> for the development
+of divine sonship; the original cause, without
+which a true son of God is never produced, is the
+creative act of God himself.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_14"></a>
+<p class="hanging">14 And the Word<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">[40]</a>
+ was made flesh, and dwelt among
+ us, (and<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">[41]</a>
+ we beheld his glory, the glory as of the only
+ begotten of the Father,) full<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">[42]</a>
+ of grace and truth.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_40" href="#FNanchor_40" class="label">[40]</a>
+ Luke 1:35;
+ 1 <abbr title="Timothy">Tim.</abbr> 3:16.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_41" href="#FNanchor_41" class="label">[41]</a>
+ 2 <abbr title="Peter">Pet.</abbr> 1:17;
+ 1 John 1:1, 2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_42" href="#FNanchor_42" class="label">[42]</a>
+ <abbr title="Psalms">Ps.</abbr> 45:2;
+ <abbr title="Colossians">Col.</abbr> 2:3, 9.</p>
+</div>
+</div>
+
+<p><b>14. And the Word.</b> The self-manifesting
+God, as described in the first verse.—&#8203;<b>Became
+flesh.</b> Not <em>a man</em> (<span lang="el">ἄνθρωπος</span>) nor <em>a body</em> (<span lang="el">σῶμα</span>),
+but <em>flesh</em> (<span lang="el">σάρξ</span>). The word is one whose signification
+would probably be best rendered to the
+English reader by the phrase <cite>human nature</cite>.
+Though occasionally used in the <abbr title="New Testament">N. T.</abbr> of the literal
+and material flesh (<span class="muchsmaller">Acts 2:31</span>), it almost always
+indicates man in his corporeal or earthly nature,
+sometimes signifying the predominance of that
+over the higher or spiritual nature, sometimes
+simply signifying this aspect of his nature, without
+any indication of its corrupt tendencies.
+Here, then, the declaration is that the Word became
+human nature; <em>how</em> is not indicated. The
+language gives no sanction to either of the two
+principal theories of the incarnation; the first,
+that Christ <em>took on</em> human nature as something
+superadded to the divine, so carrying through
+life a double nature, both divine and human; the
+second, that he simply entered a human body
+and became subject to the limitations which it
+imposed on him. <em>How the divine became human</em>
+
+<span class="pagenum" id="Page_19">[Pg 19]</span>
+we must learn elsewhere in the <abbr title="New Testament">N. T.</abbr>, if the <abbr title="New Testament">N. T.</abbr>
+reveals it at all; but the declaration here is explicit
+that the divine Word became human.—&#8203;<b>And
+tabernacled among us.</b> <em>Pitched his tent
+with us.</em> As God in the wilderness dwelt for a
+time in the transitory tabernacle, so the Word
+dwelt in the flesh, which is elsewhere in the <abbr title="New Testament">N. T.</abbr>
+compared to a tabernacle (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 5:1, 4; 2 <abbr title="Peter">Pet.</abbr> 1:13, 14</span>).
+As God dwelt subsequently in the permanent
+Temple at Jerusalem, so the Word makes its permanent
+abode in the soul of the believer, which
+is the <em>Temple</em>, not the Tabernacle of God
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch15_6">15:6</a>,
+<a href="#ch15_7">7</a>; 2 <abbr title="Corinthians">Cor.</abbr> 6:16;
+<abbr title="Revelation">Rev.</abbr> 21:3</span>).
+That the reference here
+is to the incarnation, not to the spiritual presence
+of Christ with the believer, is evident from the
+fact that the verb (<span lang="el">ἐσκίνωσεν</span>) is in the historical
+tense. John says he <em>tabernacled</em>, not he <em>tabernacles</em>,
+among us.—&#8203;<b>And we beheld his glory,
+the glory as of the only begotten from the
+Father.</b> We are made sons of God; but Christ
+alone is the <em>only begotten Son</em>. For the meaning
+of this phrase, see Luke 7:12; 8:42; 9:38.
+John uses it only of Jesus Christ. The Greek
+student should observe the use of the preposition
+<em>from</em> (<span lang="el">παρά</span>). It designates the source from
+which anything is derived, and here indicates
+that in a peculiar sense Christ is from the Father,
+directly and immediately; we are from him only
+through Christ. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch7_29">7:29</a>.
+In a peculiar
+sense the Apostles beheld Christ’s glory
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch2_11">2:11</a>;
+<abbr title="Matthew">Matt.</abbr> 17:1-4; 2 <abbr title="Peter">Pet.</abbr> 1:16; 1 John 1:1</span>). But in Christ’s
+life and character, and in their influence on the
+world, we are all beholders of the true divine
+glory, manifested in him (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 1:3</span>); and his earthly
+life is the brightness and glory of heaven (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr>
+21:23; 5:9, 10</span>). The language, <cite>as of the only begotten</cite>,
+distinguishes the glory of Christ from
+that of all previous revealers of the divine will
+and nature. Since many of the prophets too
+were glorified, as Moses, Elijah, and Elisha, the
+one encircled by the fiery chariot, the other taken
+up by it; and after them Daniel and the three
+children, and the many others who showed forth
+wonders; and angels who have appeared among
+men, and partly disclosed to beholders the flashing
+light of their proper nature; and since not
+angels only, but even the cherubim were seen by
+the prophet in great glory and the seraphim
+also; the Evangelist, leading us away from all
+these, and removing our thoughts from created
+things, and from the brightness of our fellow-servants,
+sets us at the very summit of good.
+For, “not of prophets,” says he, “nor angel, nor
+archangel, nor of the higher powers, nor of any
+other created nature, if other there be, but of the
+Master himself, the King himself, the true only
+begotten Son himself, of the very Lord of all, did
+we <em>behold the glory</em>.”—(<cite>Chrysostom.</cite>)—&#8203;<b>Full of
+grace and truth.</b> There is some doubt whether
+this is said of the <em>glory</em> beheld, or of the <em>only
+begotten Son</em> whose glory was beheld. The question
+is not very important; the latter construction
+is grammatically preferable. Thus rendered, the
+clause “And we beheld, etc.,” is parenthetical,
+John’s statement being: “The Word tabernacled
+among us, full of grace and truth.” Observe
+(1) that the <em>grace</em> here answers to the <em>Life</em> in
+verse <a href="#ch1_4">4</a>, and the <em>truth</em>
+to the <em>Light</em> in verse <a href="#ch1_9">9</a>.
+Because of his grace Christ is Life to all who accept
+him; because of his truth he is Light to all
+who follow him; (2) that the declaration here is
+explained by, and is possibly partially derived
+from Exodus 33:18, 19, where Moses asks to see
+God’s glory, and is promised a disclosure of the
+divine <em>goodness</em>; in the goodness of God in Christ
+Jesus we behold the divine glory; (3) that the
+Christian is to be, like his Master, full of grace
+<em>and</em> truth, and that to be at once perfectly truthful
+and also gracious is one of the most difficult
+practical problems of the Christian life (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 12:9</span>).
+It seems to me clear that John has in mind
+throughout this verse the manifestation of the
+glory of God, through the Shechinah, in the Tabernacle,
+and subsequently in the Temple (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 40:34,
+35; 1 Kings 8:10; see <abbr title="Matthew">Matt.</abbr> 17:5, note</span>). As the Shechinah
+made luminous and glorious these earthly
+dwelling-places, so the Word, by his indwelling,
+made glorious the flesh.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_15"></a>
+<p class="hanging">15 John<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">[43]</a> 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.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_43" href="#FNanchor_43" class="label">[43]</a>
+ <abbr title="Matthew">Matt.</abbr> 3:11, etc.</p>
+</div>
+</div>
+
+<p><b>15. John is testifying concerning him.</b>
+John the Baptist was long since dead when these
+words were written; but his testimony was not
+dead; it was an ever-living testimony. The verb
+is therefore put in the present tense, not, as in
+our English version, in the past.—&#8203;<b>And he
+cried, saying,</b> It is the echo of this cry which
+still resounds and witnesses to Jesus Christ. The
+language used implies a public testimony, and
+one borne with confidence and joy. On seeing the
+Christ of whom he had prophesied, John the Baptist
+<em>cries out</em>, “This is he of whom I spoke.” For
+illustration of John’s prophetic utterances concerning
+the Messiah, previous to the baptism of
+Jesus, see <abbr title="Matthew">Matt.</abbr> 3:11, 12; Mark 1:7, 8.—&#8203;<b>He
+that cometh after me.</b> Christ did not begin
+his public ministry till the imprisonment of John
+the Baptist (<span class="muchsmaller">Mark 1:14</span>). Thus as a public teacher
+he came after John the Baptist.—&#8203;<b>Came forth
+before me.</b> Not, <em>was before me</em> (<span lang="el">γίγνομαι</span> has not
+the force of <span lang="el">εἰμί</span>), for then the sentence would be
+<span style="white-space:nowrap;">tautological—that</span> Jesus <em>was</em> before John is in the
+
+<span class="pagenum" id="Page_20">[Pg 20]</span>
+next clause given as the <em>reason</em> for the statement
+in this, that he came forth before him; nor can
+the meaning be <em>was preferred before me</em>, in the
+sense of esteemed above me, for the mere fact of
+Christ’s pre-existence would be no reason for
+esteeming him more highly than <span style="white-space:nowrap;">John—the</span> devil
+<em>existed</em> before John the Baptist; nor, <em>was preferred
+before me</em>, in the sense of, was exalted in rank
+above me, though some excellent scholars, <i>e. g.</i>,
+Alford, Olshausen, De Wette, so interpret it;
+but, as I have rendered it above, <em>came forth</em>, or,
+<em>was set before me</em>. The reference is to the previous
+manifestations of the Word, in the partial revelations
+of God in the <abbr title="Old Testament">O. T.</abbr>
+All the disclosures
+of the divine nature in the <abbr title="Old Testament">O. T.</abbr>
+were made
+through the Word or utterance of God, through
+whom alone he speaks to the human race. See
+<abbr title="verse">ver.</abbr> <a href="#ch1_4">4</a>, note, and
+<abbr title="chapter">ch.</abbr> <a href="#ch8_56">8:56-58</a>.
+John then says
+“He who is coming after me is the One who has
+already come forth before me; for he existed
+before me.” Christ’s pre-existence would not explain
+the preference, either in the divine love or
+in rank, but it does in part explain precedence in
+appearance or manifestation. So Hengstenberg,
+“My successor is my predecessor.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_16"></a>
+<p class="hanging">16 And of his fulness<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">[44]</a> have all we received, and
+grace for grace.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_44" href="#FNanchor_44" class="label">[44]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_34">3:34</a>.</p>
+</div>
+</div>
+
+<p><b>16. And of his fullness have we all received.</b>
+The <em>fullness</em> is that of the divine nature,
+of which we are made partakers through faith in
+Christ (<span class="muchsmaller"><abbr title="Colossians">Col.</abbr>
+1:19; 2:9, 10; <abbr title="Ephesians">Ephes.</abbr> 3:19</span>). The <em>all</em> are
+those who receive him and thus become the sons
+of God (<span class="muchsmaller">verse <a href="#ch1_12">12</a></span>).
+This and the two following
+verses are the addition of the Evangelist, not the
+continuance of John the Baptist’s discourse; this
+is evident both from their style, which better
+accords with that of the Evangelist, and because
+the <em>fullness</em> of Christ’s nature was not received
+by John the Baptist and his disciples, for it was
+not disclosed till after the Baptist’s death. Observe,
+(1) How inexhaustible the fountain. From
+Christ’s fullness all spiritual life is supplied.
+Chrysostom compares Christ to a fire from which
+ten thousand lamps are kindled, but which burns
+as brightly thereafter as before. “The sea is
+diminished if you take a drop from it, though
+the diminution be imperceptible; but how much
+soever a man draw from the divine Fountain, it
+continues undiminished.” (2) How free the supply;
+we have <em>all</em> received. “None went empty
+<span style="white-space:nowrap;">away.”—(<cite>Meyer.</cite>)</span> (3) The nature of Christian
+experience. It is not a mere trust in a crucified
+Saviour for pardon for the past; it is also a personal
+and continuous receiving of divine life from
+the fullness of a living Saviour.—&#8203;<b>And grace for
+grace.</b> Of this expression there are two interpretations.
+The ancient expositors understood
+it to mean, For the lesser grace of the <abbr title="Old Testament">O. T.</abbr> we
+have received the greater grace of the <abbr title="New Testament">N. T.</abbr>
+So Chrysostom: “There was a righteousness
+and there is a righteousness (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 1:17</span>); there
+was a glory and there is a glory (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 3:11</span>);
+there was a law and there is a law (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:2</span>);
+there was a service and there is a service (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr>
+9:4; 12:11</span>); there was a covenant and there is a
+covenant (<span class="muchsmaller"><abbr title="Jeremiah">Jer.</abbr> 31:31, 32</span>); there was a sanctification
+and there is a sanctification; there was a baptism
+and there is a baptism; there was a sacrifice and
+there is a sacrifice; there was a temple and there
+is a temple; there was a circumcision and there is
+a circumcision; and so too there was a grace and
+there is a grace.” The modern commentators,
+Alford, Meyer, Lange, etc., understand it to mean,
+“For each new accessory of grace we receive a
+still larger gift. Each grace, though, when given
+large enough, is, as it were, overwhelmed by the
+accumulation and fullness of that which <span style="white-space:nowrap;">follows.”—(<cite>Bengel.</cite>)</span>
+“Grace for grace, grace <em>in the place</em>
+of that which <span style="white-space:nowrap;">preceded—therefore</span> grace uninterrupted,
+unceasingly <span style="white-space:nowrap;">renewed.”—(<cite>Winer.</cite>)</span> The
+spiritual signification of the passage is substantially
+the same on either interpretation. We have
+nothing to give in exchange for the divine grace;
+our only virtue is to receive. It is given to us in
+exchange for the grace already imparted. “Unto
+every one that hath shall be given;” but what
+he already hath is God’s gift, which bestows
+both the good and the purchase money, each
+new gift superseding the old, as the
+<abbr title="New Testament">N. T.</abbr> gift of
+grace and truth through Jesus Christ superseded
+the lesser gift of law through Moses. With this
+accords the teaching of both <abbr title="Old Testament">O. T.</abbr>
+and <abbr title="New Testament">N. T.</abbr>
+See, for example, <abbr title="Deuteronomy">Deut.</abbr> 7:7;
+<abbr title="Psalms">Ps.</abbr> 6:4; 23:3;
+25:7; 31:16; 79:9; 115:1; Isaiah 55:1;
+<abbr title="Ephesians">Ephes.</abbr> 2:4; 1 John 4:8, 10.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_17"></a>
+<p class="hanging">17 For the law was given by Moses, <em>but</em> grace<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">[45]</a> and
+truth came by Jesus Christ.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_45" href="#FNanchor_45" class="label">[45]</a>
+ <abbr title="Psalms">Ps.</abbr> 85:10;
+ <abbr title="Romans">Rom.</abbr> 5:21.</p>
+</div>
+</div>
+
+<p><b>17. For the law was given by Moses.</b>
+<em>Through</em> (<span lang="el">διὰ</span>) Moses as the instrument or mediator
+of the old covenant.—&#8203;<b>Grace and truth
+came by Jesus Christ.</b> <em>Through</em> (<span lang="el">διὰ</span>) Jesus
+Christ as the mediator of the new covenant. The
+<em>grace</em> is the favor of God (see below), the <em>truth</em> is
+the clear revelation of the divine character and
+will, seen only dimly under the old covenant.
+(<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 3:13, 14.</span>) Observe the contrast between Christ
+and Moses (<span class="muchsmaller"><abbr title="compare">comp.</abbr> <abbr title="Hebrews">Heb.</abbr> 3:5, 6</span>); and between the gifts
+brought by the two. The law <em>was given</em>, a completed
+thing, once for all; <em>grace and truth</em> came
+and continually come, grace for grace, out of the
+inexhaustible fullness of the giver.</p>
+
+<p><span class="smcap">On the meaning of the word “grace.”</span> The
+word here translated <dfn>grace</dfn> (<span lang="el">χάρις</span>) is also variously
+translated in the <abbr title="New Testament">N. T.</abbr>
+<dfn>acceptable</dfn>, <dfn>benefit</dfn>, <dfn>favor</dfn>,
+
+<span class="pagenum" id="Page_21">[Pg 21]</span>
+<dfn>gift</dfn>, <dfn>joy</dfn>, <dfn>liberality</dfn>,
+<dfn>pleasure</dfn>, <dfn>thanks</dfn>, and <dfn>thankworthy</dfn>.
+This fact will of itself sufficiently indicate
+that the word possesses various shades of
+meaning. They are all, however, etymologically
+derived from the same root idea. The noun is
+derived from a verb meaning to rejoice, and primarily
+signifies that which gives joy to another.
+With the Greeks, beauty was one of the chief
+joys; hence the first meaning of the <span style="white-space:nowrap;">word—grace</span>
+of external form, manner, or language, a meaning
+which it but rarely bears in the <abbr title="New Testament">N. T.</abbr> (<span class="muchsmaller">see Luke
+4:22; <abbr title="Colossians">Col.</abbr> 4:6</span>). Thence it derived a deeper meaning,
+<abbr title="namely">viz.</abbr>, beauty in character, and this, according
+to the <abbr title="New Testament">N. T.</abbr> teaching, is good-will, the disposition
+to do a kindness to another, to make another
+rejoice; hence the word is used to signify that
+quality in God which leads him to confer freely
+happiness on men, either on special individuals
+(<span class="muchsmaller">Luke 2:40; 1 <abbr title="Corinthians">Cor.</abbr> 3:10</span>), or on the whole human race
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 3:24; <abbr title="Ephesians">Ephes.</abbr> 1:6; <abbr title="Titus">Tit.</abbr> 2:11</span>). Thence it was employed
+to designate the kindness actually flowing
+from and conferred by this disposition, hence an
+alms, and in the <abbr title="New Testament">N. T.</abbr> the spiritual gifts conferred
+by the divine love on the soul (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 16:3;
+2 <abbr title="Corinthians">Cor.</abbr> 8:4; 1 <abbr title="Corinthians">Cor.</abbr> 15:10; 2 <abbr title="Corinthians">Cor.</abbr> 6:1; 2 <abbr title="Peter">Pet.</abbr> 3:18</span>); in which
+sense it is employed in the apostolic benediction
+(<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 1:3; 2 <abbr title="Corinthians">Cor.</abbr> 1:2; <abbr title="Galatians">Gal.</abbr> 1:3, etc.</span>). Finally it was
+used to designate the feeling awakened by favors
+shown, the reflection in the human heart of the
+divine grace imparted, and hence gratitude and
+even its expression in thanks (<span class="muchsmaller">Luke 6:32-34; 17:9;
+1 <abbr title="Timothy">Tim.</abbr> 1:12; 2 <abbr title="Timothy">Tim.</abbr> 1:3</span>). Underlying its meaning in
+all these uses is the radical idea that the gift is
+conferred freely and finds its only motive in the
+bounty and love of the giver, an idea which finds
+expression in the Latin word <dfn>gratis</dfn> (for nothing),
+now thoroughly Anglicized, a word which comes
+from the same root as grace (<dfn>gratia</dfn>). By the
+doctrine of grace, then, as it is variously expounded
+in the <abbr title="New Testament">N. T.</abbr>, is meant that our own spiritual
+life is the free gift of God, bestowed on us without
+merit or desert on our part, purely from the
+love and good-will of God. Our <em>graces</em> are God’s
+<em>free gifts</em>. John here marks the contrast between
+the law which <em>requires</em> obedience of man, and
+grace and truth which <em>confers</em> spiritual power on
+man. The one says, Do this and live; the other
+says, Live, so that you can do this (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:3</span>).
+Nowhere in the <abbr title="New Testament">N. T.</abbr> is the doctrine of grace
+more clearly set forth than in these 16th and 17th
+verses, which may be paraphrased thus: From
+the divine fullness in Jesus Christ we have all
+received; the only condition which God attaches
+to the free impartation of his spiritual gifts is
+that we should have received willingly those
+already proffered to us; by Moses it was revealed
+to us what God would have us do and be; by
+Christ it is clearly disclosed to us what God is,
+and there is freely imparted to us power to become,
+like him, sons of God.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_18"></a>
+<p class="hanging">18 No man hath seen God<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">[46]</a>
+ at any time; the<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">[47]</a> only
+ begotten Son, which is in the bosom of the Father, he
+ hath declared <em>him</em>.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_46" href="#FNanchor_46" class="label">[46]</a>
+ <abbr title="Exodus">Ex.</abbr> 33:20;
+ 1 <abbr title="Timothy">Tim.</abbr> 6:16.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_47" href="#FNanchor_47" class="label">[47]</a>
+ 1 John 4:9.</p>
+</div>
+</div>
+
+<p><b>18. No one hath seen God at any time.</b>
+Not merely <em>no man</em>; no <span style="white-space:nowrap;"><em>one</em>—man,</span> angel, archangel.
+The phrase here, <cite>seen God</cite>, is equivalent
+to the phrase <cite>knowing God perfectly</cite>, in
+<abbr title="Matthew">Matt.</abbr>
+11:27 (<span class="muchsmaller">see note there</span>). We know him but in part,
+shall see him only when we awake in his likeness
+(<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 17:15</span>);
+Christ sees him because he is one with
+him.—&#8203;<b>The only begotten Son.</b> Some manuscripts
+have here, <cite>The only begotten God</cite>, and this
+reading is adopted by Tregelles, but rejected by
+Alford, Meyer, and Tischendorf. For examination
+of the authorities on both sides, see Alford
+(sixth edition) and Lange, critical note by Dr.
+Schaff. The external authorities are not conclusive;
+internal authority strongly favors the ordinary
+reading. The only begotten God is a phrase
+occurring nowhere else in the <abbr title="New Testament">N. T.</abbr>, and is unnatural
+if not unmeaning. The change of a single
+letter in the early copies would account for
+the corruption of the text (<span lang="el">Ψ</span> to <span lang="el">Θ</span>).—&#8203;<b>Which
+is in the bosom of the Father.</b> A metaphorical
+expression, indicating the closeness of intimacy,
+and drawn more probably from the relation
+of a child with its parents, than from the not infrequent
+reclining of one on the bosom of his
+friend, at meal-time (<span class="muchsmaller">John <a href="#ch13_25">13:25</a></span>).—&#8203;<b>He
+hath declared
+him.</b> <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch6_46">6:46</a>;
+<a href="#ch14_6">14:6</a>, <a href="#ch14_9">9</a>, <a href="#ch14_10">10</a>;
+1 <abbr title="Timothy">Tim.</abbr> 3:16; <abbr title="Hebrews">Heb.</abbr> 1:3.
+These and other kindred
+passages indicate clearly <em>how</em> Christ declares
+the Father, <abbr title="namely">viz.</abbr>, not merely by what he teaches
+concerning the divine nature, but yet more by his
+personal manifestation of the divine nature in his
+own life and character. This verse thus interprets
+the word <cite>truth</cite> in the preceding verse, as
+the word grace has already been interpreted by
+verses <a href="#ch1_11">11</a> and <a href="#ch1_12">12</a>.
+Christ is the <em>truth</em> of God,
+because he reveals the divine nature; he is the
+<em>grace</em> of God because he imparts the divine nature
+to such as trust in him.</p>
+
+<p><a id="TOC21"></a><span class="smcap">Note on the Incarnation.</span> A correct apprehension
+of the character and place in history of
+Jesus Christ is essential to a correct apprehension
+of Christianity. Our conception of the system
+will depend upon our conception of the Founder.
+The other Evangelists give simply the story of
+his life, leaving the readers to draw their own
+deductions respecting him. John, writing at a
+later date, and in a more philosophical atmosphere,
+
+<span class="pagenum" id="Page_22">[Pg 22]</span>
+begins his Gospel with a characterization
+of the One the story of whose earthly life he is
+about to narrate. It is evident on even a cursory
+examination of this preface that John believed
+and intended to teach, (1) That Christ existed
+prior to his earthly birth. He was the Light that
+lighteth every man that cometh into the world;
+was before John the Baptist, whom in his earthly
+history and mission he succeeded; and he was
+in the beginning with God
+(<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch1_1">1</a>, <a href="#ch1_4">4</a>, <a href="#ch1_15">15</a></span>). (2) That
+he possessed a superhuman character. He is
+carefully distinguished from and placed above
+John the Baptist, the last of the prophets and
+more than a prophet (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+11:9</span>), and from Moses
+the lawgiver and politically the founder of the
+Jewish nation; and he is emphatically declared
+not only to have been with God in the beginning,
+but to have partaken of the divine nature
+(<span class="muchsmaller"><abbr title="verses">vers.</abbr> <a href="#ch1_1">1</a>,
+<a href="#ch1_6">6-8</a>, <a href="#ch1_17">17</a></span>).
+(3) This superhuman character is further
+illustrated by what is declared of his office or
+work. He is the Creator, the Light and Life of
+men, the regenerating power through whom men
+are brought into divine sonship, the daily support
+of the spiritual life of the children of God, the
+disclosure of the divine nature to men
+ (<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch1_3">3</a>, <a href="#ch1_4">4</a>, <a href="#ch1_12">12</a>,
+<a href="#ch1_13">13</a>, <a href="#ch1_16">16</a>, <a href="#ch1_18">18</a></span>).
+(4) This truth is incidentally, but all
+the more effectively, enforced by John’s peculiar
+language in describing Christ’s earthly state: he
+“tabernacled among us and we beheld his glory,
+the glory as of the only begotten from the Father”
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch1_14">14</a></span>). (5) Finally, it is illustrated in the various
+titles conferred upon him throughout this chapter,
+which are ten in number: the Word; the
+Light; the Life; the only begotten of the Father;
+Jesus Christ, <i>i. e.</i>, the Saviour, the Messiah; the
+only begotten Son; the Lamb of God; the Son of
+God; Master; the Son of Man. It is not the
+province of the commentator to construct a systematic
+theology. But it is certain that these
+elements must enter into any conception of Jesus
+Christ which is founded on and accords with the
+<abbr title="New Testament">N. T.</abbr> There is probably no other single passage
+of equal length in the <abbr title="New Testament">N. T.</abbr> which contains so
+much respecting the character and office of Jesus
+Christ as this preface to John’s Gospel; with it,
+however, should be examined Paul’s Christology
+(<span class="muchsmaller">e. g., <abbr title="Philippians">Phil.</abbr>
+2:5-11</span>), and that of the unknown author
+of the Epistle to the Hebrews (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr>, <abbr title="chapters">chaps.</abbr> 1, 2</span>).</p>
+
+<hr class="tb">
+
+<p class="p2"><abbr title="Chapter">Ch.</abbr> 1:19-51. INTRODUCTION OF CHRIST TO THE
+WORLD. <span class="smcap">By John the Baptist</span> (<abbr title="verses">vers.</abbr> 19-37); <span class="smcap">by
+Himself</span> (<abbr title="verses">vers.</abbr> 38-51). <span class="smcap">Christ the sin-bearer of
+the world.—&#8203;The power of Christ; the abiding of
+God’s Spirit on him.—&#8203;Christ our pattern in fishing
+for men.—&#8203;The value of personal and private
+work.—&#8203;The power of prejudice in good men.—&#8203;The
+best answer to skepticism, “Come and see.”—&#8203;Christ
+reveals himself when he reveals us to
+ourselves.—&#8203;Christ’s first coming a prophecy and
+foretaste of his second coming.</span></p>
+
+<p>The historical portion of the Fourth Gospel
+begins here. The interview between the deputation
+from the Sanhedrim and John the Baptist
+here described probably took place after the
+baptism of Jesus, and during the temptation, of
+which latter event this Gospel makes no mention.
+With the account of the Baptist’s ministry given
+here the reader should compare <abbr title="Matthew">Matt.</abbr>,
+<abbr title="chapter">chap.</abbr> 3,
+and Luke, <abbr title="chapter">chap.</abbr> 3.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_19"></a>
+<p class="hanging">19 And this<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">[48]</a>
+is the record of John, when the Jews
+sent priests and Levites from Jerusalem to ask him,
+Who art thou?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_48" href="#FNanchor_48" class="label">[48]</a>
+ Luke 3:15, etc.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_20"></a>
+<p class="hanging">20 And he confessed, and denied not; but confessed,
+I am not the Christ.</p>
+</div>
+
+<p><b>19, 20. And this is the witness of John.</b>
+The writer goes back and gives a detailed history
+of John’s first explicit testimony to the Messiah,
+connecting it with his previous reference to that
+testimony in verse <a href="#ch1_15">15</a>.—&#8203;<b>When the Jews sent
+priests and Levites.</b> In John’s Gospel, the
+term Jews generally signifies, not the residents of
+Palestine, but those of Judea, and sometimes the
+official heads of the people. This appears to be
+the meaning here. It is clear from verse <a href="#ch1_22">22</a> that
+this was an official deputation, probably sent by
+the Sanhedrim. The Baptist’s preaching had
+produced a profound sensation throughout that
+part of Palestine; great crowds flocked to his
+ministry; he was universally regarded as a
+prophet, and by some as perhaps the Messiah;
+some of the Pharisees themselves came to his
+baptism, though his severe denunciation of their
+formalism, and their own opposition to such a
+personal reform as his preaching demanded, made
+them, as a class, bitterly opposed to him (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:5,
+7; 21:25, 26; Luke 3:15</span>). It was therefore natural
+and fit that the Sanhedrim should send to inquire
+officially respecting his ministry. There is nothing
+to indicate whether this inquiry was conducted
+in a hostile spirit or otherwise.—&#8203;<b>Who art
+thou?</b> Observe, throughout this interview, the
+difference in the spirit of the inquirers and of
+John. They persist in demanding to know <em>who</em>
+he is; he replies only by pointing out <em>what</em> he
+does. “They ever ask about his <em>person</em>; he ever
+refers them to his <em>office</em>. He is no <span style="white-space:nowrap;">one—a</span> <em>voice</em>
+merely; it is the work of God, the testimony to
+Christ, which is everything. So the formalist
+ever in the church asks, <em>Who</em> is he? while the
+witness for Christ only exalts, only cares for
+Christ’s <span style="white-space:nowrap;">work.”—(<cite>Alford.</cite>)</span>—<b>And he publicly
+acknowledged, and denied not.</b> We know
+from Luke 3:15 that some thought he <em>might</em> be
+the Messiah; and later, a Gnostic sect maintained
+that he was the Messiah. This testimony, amplifying
+the brief reference to it in verses <a href="#ch1_7">7</a>,
+<a href="#ch1_8">8</a>, is
+probably inserted in part to refute this error.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_21"></a>
+<p class="hanging">21 And they asked him, What then? Art thou Elias?
+And he saith, I am not. Art thou that prophet? And
+he answered, No.</p>
+</div>
+
+<p><b>21. Art thou Elijah? And he saith, I
+am not.</b> <abbr title="Malachi">Mal.</abbr> 4:5 declares that Elijah should
+precede the Messiah. John the Baptist’s character,
+and even his appearance (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="Matthew">Matt.</abbr> 3:4 with
+2 Kings 1:8</span>), resembled that of Elijah. Christ distinctly
+declares that John the Baptist is the Elijah
+foretold by the prophet and expected by the
+people (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 17:12, 13;
+<abbr title="compare">comp.</abbr> Luke 1:17</span>). Here John
+says he is not. The true explanation is, not that
+
+<span class="pagenum" id="Page_23">[Pg 23]</span>
+the people were expecting a literal resurrection
+of Elijah from the dead, and John denied that he
+fulfilled that expectation, but that, like many
+another great but humble messenger of God, he
+did not comprehend his own character and mission
+and relation to ancient prophecy. He was
+more than he knew.—&#8203;<b>Art thou that prophet?</b>
+From <abbr title="Deuteronomy">Deut.</abbr>, 8:15
+the Jews expected a prophet
+to precede the Messiah
+(<span class="muchsmaller">John <a href="#ch6_14">6:14</a>;
+<a href="#ch7_40">7:40</a></span>). Not till
+later was this prophecy correctly interpreted by
+the Apostles as referring to Christ himself (<span class="muchsmaller">Acts
+3:22; 7:37</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_22"></a>
+<p class="hanging">22 Then said they unto him, Who art thou? that we
+may give an answer to them that sent us. What sayest
+thou of thyself?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_23"></a>
+<p class="hanging">23 He<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">[49]</a>
+said, I <em>am</em> the voice of one crying in the wilderness,
+Make straight the way of the Lord, as said the
+prophet<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">[50]</a> Esaias.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_49" href="#FNanchor_49" class="label">[49]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_28">3:28</a>; <abbr title="Matthew">Matt.</abbr> 3:3; Mark 1:3; Luke 3:4.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_50" href="#FNanchor_50" class="label">[50]</a>
+ <abbr title="Isaiah">Isa.</abbr> 40:3.</p>
+</div>
+</div>
+
+<p><b>22, 23.</b> See <abbr title="Matthew">Matt.</abbr> 3:3 and Mark 1:3, and
+notes. It is evident that the characterization of
+John the Baptist there and the application to him
+of the prophecy of Isaiah 40:3 was derived from
+John himself.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_24"></a>
+<p class="hanging">24 And they which were sent were of the Pharisees.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_25"></a>
+<p class="hanging">25 And they asked him, and said unto him, Why
+baptizeth thou then, if thou be not that Christ, nor
+Elias, neither that prophet?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_26"></a>
+<p class="hanging">26 John answered them, saying, I baptize with water:
+but there standeth one<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">[51]</a> among you, whom ye know
+not;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_51" href="#FNanchor_51" class="label">[51]</a>
+ <abbr title="Malachi">Mal.</abbr> 3:1.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_27"></a>
+<p class="hanging">27 He it is, who coming after me is preferred before
+me, whose shoe’s latchet I am not worthy to unloose.</p>
+</div>
+
+<p><b>24-27. And they which were sent were
+of the Pharisees.</b> The Pharisees were scrupulous
+ceremonialists, and ablutions were an important
+part of their ceremonial. See <abbr title="Matthew">Matt.</abbr> 15:1-7;
+Mark 7:2-5, notes. To them John’s employment
+of baptism appeared irregular and unauthorized
+if he were not invested with some special
+divine authority.—&#8203;<b>John answered them.</b> This
+answer is only indirectly responsive to their interrogatory.
+He passes at once from his own
+authority, which he disdains to defend, to testify
+to the Messiah, whose forerunner he is. The
+synoptical Evangelists (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:11, 12, note; Mark 1:7, 8;
+Luke 3:16, 17</span>) report more fully John’s characterization
+of his own baptism and its contrast with
+that which the Messiah would inaugurate; one
+in water, the other in fire and the Holy Ghost;
+one a symbol, the other the thing symbolized;
+one a prophecy, the other its fulfillment.—&#8203;<b>There
+standeth one among you whom ye know
+not.</b> That is, do not recognize as what he really
+is, the Messiah. It is not necessarily implied
+that Jesus Christ was present at this interview,
+and verse <a href="#ch1_29">29</a> implies that he was not. The language
+simply points to one apparently of the
+common people and unknown.—&#8203;<b>Who cometh
+after me, whose shoe-latchet I am unworthy
+to unloose.</b> This is the true reading; the
+words <cite>is preferred before me</cite> have been added by
+some copyist from verse <a href="#ch1_15">15</a>. On the significance
+of the expression, see notes on <abbr title="Matthew">Matt.</abbr> 3:11 and
+Luke 3:16. The latchet of the shoe is the leather
+thong with which the sandal was bound on to
+the foot or the shoe was laced. For illustration,
+see Mark 6:7-13, <abbr title="Volume One, page">Vol. 1, p.</abbr> 362.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_28"></a>
+<p class="hanging">28 These things were done in Bethabara<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">[52]</a> beyond
+Jordan, where John was baptizing.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_52" href="#FNanchor_52" class="label">[52]</a>
+ Judges 7:24.</p>
+</div>
+</div>
+
+<p><b>28. Bethabara.</b> The best reading here is
+Bethany; the common reading, Bethabara, is
+derived from Origen, who found such a place
+about opposite Jericho. The Bethany intended
+is certainly not the well-known town of that
+name on the eastern slope of the Mount of Olives,
+for this one was beyond Jordan. The site is unknown;
+it has been fixed by Origen as far south
+as Jericho; by Stanley, 30 miles north of Jericho,
+near Succoth; by Lightfoot, north of the Sea of
+Galilee. We can only say that it was probably
+at one of the fords of the Jordan, in the great
+eastern line of travel, and certainly at some point
+between the sea of Galilee and the neighborhood
+of Jericho. There are two traditional sites, one
+Greek, the other Latin, and both historically
+worthless.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_29"></a>
+<p class="hanging">29 The next day John seeth Jesus coming unto him,
+and saith, Behold the Lamb<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">[53]</a>
+of God, which taketh<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">[54]</a>
+away the sin of the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_53" href="#FNanchor_53" class="label">[53]</a>
+ <abbr title="Exodus">Ex.</abbr> 12:3;
+ <abbr title="Isaiah">Isa.</abbr> 53:7, 11;
+ <abbr title="Revelation">Rev.</abbr> 5:6.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_54" href="#FNanchor_54" class="label">[54]</a>
+ Acts 13:39;
+ 1 <abbr title="Peter">Pet.</abbr> 2:24;
+ <abbr title="Revelation">Rev.</abbr> 1:5.</p>
+</div>
+</div>
+
+<p><b>29. The next day.</b> Not merely, <em>some following
+day</em>, for the original Greek word (<span lang="el">ἐπαύριον</span>)
+never has this meaning in the <abbr title="New Testament">N. T.</abbr> It has been
+so rendered by some commentators here, in order
+to introduce the Temptation between the testimony
+of the Baptist to the delegation from Jerusalem
+and his testimony here uttered to his own
+disciples.—&#8203;<b>He seeth Jesus.</b> The word <cite>John</cite>
+has been inserted by some copyists to make the
+meaning clearer.—&#8203;<b>Coming toward him.</b> Not,
+as in our English version, <em>unto him</em>. The preposition
+employed (<span lang="el">πρός</span>) signifies simply direction.
+Why he was coming toward him is not a matter
+for profitable conjecture. Not, as some suppose,
+for baptism, for the temptation followed the
+baptism, and the order of events in John’s narrative
+follow each other so closely up to and after
+the marriage at Cana
+(<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch1_35">35</a>, <a href="#ch1_43">43</a>;
+<abbr title="chapter">ch.</abbr> <a href="#ch2_1">2:1</a></span>), that no
+time is afforded for the temptation, which was
+forty days in duration, and which must have occurred
+prior to the interview between the Baptist
+and the Jewish delegation.—&#8203;<b>And said.</b> Publicly,
+probably to his own disciples, perhaps to
+the multitude. This first preaching of Christ
+produced no observable effect. It was not till
+
+<span class="pagenum" id="Page_24">[Pg 24]</span>
+John repeated it on the following day (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch1_37">37</a></span>) that
+any of his auditors followed Jesus.—&#8203;<a id="TOC24"></a><b>Behold
+the Lamb of God.</b> Not <em>a</em> lamb of God. The
+meaning cannot therefore be, Behold a pure and
+innocent man; an interpretation which would
+probably never have been conceived, but for the
+purpose of escaping the doctrine of atonement
+for sin, which can be escaped only by rejecting
+both the Old and the New Testaments in their
+entirety.—&#8203;<b>Which taketh away.</b> This exactly
+represents the significance of the original verb
+(<span lang="el">αἴρω</span>), which means, not bears, or suffers, or
+releases from the penalty of, but <em>takes away</em>. For
+its non-metaphorical use, see <abbr title="Matthew">Matt.</abbr> 13:12, <em>shall
+be taken away</em>; 21:21, <em>be removed</em>; Luke 6:30,
+<em>that taketh away</em> thy goods; John <a href="#ch11_39">11:39</a>, <em>take
+away</em> the stone; <a href="#ch11_48">11:48</a>, the Romans shall <em>take
+away</em> both our place, etc. It thus corresponds
+almost exactly with the word (<span lang="el">ἁφίηγι</span>) ordinarily
+translated forgive. See <abbr title="Matthew">Matt.</abbr> 6:12, note. Observe
+that the verb is in the present tense, <em>is
+taking away</em>. The sacrifice has been offered
+once for all; but its effect is a continuous one.
+Christ is ever engaged in lifting up and taking
+away the sin of the world.—&#8203;<b>The sin of the
+world.</b> Not <em>sins from the world</em>, which would
+be a very different matter. The sin is represented
+as <em>one burden</em>, which Christ <em>as a whole</em> lifts up and
+carries away. His redemption is not a limited
+redemption; it provides a finished salvation for
+the entire human race. See
+<abbr title="chapter">ch.</abbr> <a href="#ch16_22">16:22</a>, note.</p>
+
+<p>Very unnecessary difficulty has been made
+respecting the interpretation of the Baptist’s
+simple metaphor here. The lamb was throughout
+the <abbr title="Old Testament">O. T.</abbr> times commonly used for sacrifice
+as a sin-offering (<span class="muchsmaller"><abbr title="Leviticus">Lev.</abbr> 4:32</span>);
+in cleansing the leper
+(<span class="muchsmaller"><abbr title="Leviticus">Lev.</abbr> 14:10</span>);
+at the morning and evening sacrifice
+(<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 29:38</span>);
+at all the great feasts (<span class="muchsmaller"><abbr title="Numbers">Numb.</abbr> 28:11;
+29:2, 13, 37; <abbr title="Leviticus">Lev.</abbr> 23:19</span>); and in large numbers on
+special occasions (<span class="muchsmaller">1 <abbr title="Chronicles">Chron.</abbr> 29:21;
+2 <abbr title="Chronicles">Chron.</abbr> 29:32; 35:7</span>).
+The sacrifice of the paschal lamb at the Passover
+connected the lamb as a sacrifice with the greatest
+feast day of the nation, and with the national
+redemption from bondage and deliverance from
+death (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 12:21-27</span>).
+The ceremony with the
+scape-goat on the day of atonement, the only
+fast-day in the Jewish calendar, interpreted
+clearly, and by an annual symbol, the meaning
+of these sacrifices. On that day two kids of
+goats were chosen, closely resembling each
+other; one was slain as a sin-offering; over the
+other the high-priest confessed the sins of the
+people, “putting them on the head of the goat,”
+who was then led away into the wilderness, “to
+bear upon him all their iniquities unto a land not
+inhabited” (<span class="muchsmaller"><abbr title="Leviticus">Lev.</abbr>
+16:5-10, 20-22</span>). Isaiah, with unmistakable
+reference to these typical sacrifices,
+declared that the Messiah should bear the sins
+and sorrows of the world as a lamb slaughtered
+(<span class="muchsmaller">Isaiah 53:1-7</span>);
+and the Baptist, speaking to a
+people whose national education had led them
+to regard the lamb as the type of sacrifice,
+through the shedding of whose blood there was
+a redemption, a carrying away of sins, points to
+Jesus with the declaration, Behold <em>the</em> Lamb
+of God that taketh away the sin of the world,
+that is, the true Sin-bearer, of whom all that
+went before were but types and prophecies.
+<em>How</em> he was to take away this load of sin the
+Baptist does not say, and probably did not
+know. That he did not realize that Christ was
+to be a true sacrifice for sin is indicated by his
+subsequent perplexity and message to Jesus
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 11:2-6, note</span>).
+ Observe the analogy and the
+contrast between the <abbr title="Old Testament">O. T.</abbr> and the
+<abbr title="New Testament">N. T.</abbr> Under
+the <abbr title="Old Testament">O. T.</abbr> there were provided by the sinner
+lambs, whose sacrifice took sin away from the
+individual or the nation, but for the time only,
+and therefore the sacrifice needed to be continually
+repeated; under the <abbr title="New Testament">N. T.</abbr> <em>one</em> Lamb is
+provided, the Lamb of God, <i>i. e.</i>, proceeding
+from and <em>provided by God</em>, as intimated by
+Abraham to Isaac (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 22:8</span>),
+whose sacrifice
+<em>once for all</em> (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 10:10-12</span>)
+takes away the sin of
+the <em>whole world</em> (<span class="muchsmaller">1 John 2:2</span>), and therefore never
+needs to be repeated. It is worthy of note that
+the word <cite>lamb</cite> is never used in the <abbr title="New Testament">N. T.</abbr> except
+in reference to Jesus Christ (<span class="muchsmaller">John
+<a href="#ch1_29">1:29</a>, <a href="#ch1_36">36</a>; Acts
+8:32; 1 Peter 1:19; <abbr title="Revelation">Rev.</abbr> 5:6, 8, 12, etc.</span>). The word
+<cite>lambs</cite> in the plural form occurs twice, but both
+times refer to the disciples of Christ (<span class="muchsmaller">Luke 10:3;
+John <a href="#ch21_15">21:15</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_30"></a>
+<p class="hanging">30 This is he of whom I said, After me cometh a
+man which is preferred before me: for he was before
+me.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch1_31"></a>
+<p class="hanging">31 And I knew him not: but that he should be made
+manifest to Israel, therefore am I come baptizing with
+water.</p>
+</div>
+
+<p><b>30, 31. After me cometh</b>, etc. See on
+verse <a href="#ch1_15">15</a>.—&#8203;<b>But that he should be made
+manifest to Israel therefore am I come</b>,
+etc. The object of the Baptist’s ministry was
+not then merely to preach repentance, but to
+preach repentance <em>as a preparation for the coming
+of the kingdom of God in the incarnation of
+the King</em>. And with this agrees his own definition
+of his mission (<span class="muchsmaller">verse <a href="#ch1_23">23</a></span>)
+and the other Evangelists’
+epitome of his ministry (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:2</span>).
+The true office of the minister is always that Christ
+may be made manifest.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_32"></a>
+<p class="hanging">32 And John bare record, saying, I saw the Spirit
+descending from heaven like a dove, and it abode upon him.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_33"></a>
+<p class="hanging">33 And I knew him not: but he that sent me to
+baptize with water, the same said unto me, Upon
+whom thou shalt see the Spirit descending, and remaining<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">[55]</a>
+on him, the same is he which baptizeth<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">[56]</a>
+with the Holy Ghost.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_55" href="#FNanchor_55" class="label">[55]</a>
+ <abbr title="chapter">chap.</abbr> <a href="#ch3_34">3:34</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_56" href="#FNanchor_56" class="label">[56]</a>
+ Acts 1:5; 2:4.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_34"></a>
+<p class="hanging">34 And I saw, and bare record that this is the Son of
+God.</p>
+</div>
+
+<p><b>32-34. And John witnessed.</b> Evidently
+the Evangelist here speaks of his witness at
+some period subsequent to the baptism, and
+therefore subsequent to the temptation which
+immediately succeeded the baptism.—&#8203;<b>I saw
+the Spirit descending from heaven like
+a dove.</b> That is, in the form of a dove. The
+vision was seen only by Jesus and John. On it
+
+<span class="pagenum" id="Page_25">[Pg 25]</span>
+see <abbr title="Matthew">Matt.</abbr> 3:16, note.—&#8203;<b>And it abode upon
+him.</b> The Spirit of God, not the dove, abode.
+That John in some way recognized the abiding
+as a part of the sign of Christ’s Messiahship, is
+evident from the next verse; how he recognized
+it is not indicated.—&#8203;<b>I also knew him not.</b>
+He connects himself with the people who knew
+him not (<span class="muchsmaller">verse <a href="#ch1_26">26</a></span>). <b>I</b>, as well as you, knew him
+not, till this sign was vouchsafed me. Why
+then did he at first object to baptizing Jesus, if he
+did not recognize in him the Christ (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:14</span>).
+He was second cousin of Jesus; knew him,
+probably, as a pure and holy man; perhaps knew
+the facts respecting Jesus’ birth, which were
+certainly known to John’s mother; may even
+have <em>suspected</em> that he was the promised Messiah;
+and at all events may have believed that
+he needed no baptism of repentance. He did
+not, however, know him to be the Messiah, and
+did not recognize him <em>as such</em>, till after the
+promised sign, and this followed the baptism of
+Jesus.—&#8203;<b>Saw and bare witness.</b> That is, at
+that time. He refers the people to his witness-bearing
+at the time of the baptism, a testimony
+which was still fresh in their memory.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_35"></a>
+<p class="hanging">35 Again the next day after John stood, and two of
+his disciples:</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_36"></a>
+<p class="hanging">36 And looking upon Jesus as he walketh, he saith,
+Behold the Lamb of God!</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_37"></a>
+<p class="hanging">37 And the two disciples heard him speak, and they
+followed Jesus.</p>
+</div>
+
+<p><b>35-37. Again the next day.</b> That is, the
+day following the apparent public discourse, so
+briefly reported in the preceding verses
+(<span class="muchsmaller"><a href="#ch1_29">29-34</a></span>).—&#8203;<b>And
+two of his disciples.</b> See on their
+names verse <a href="#ch1_40">40</a> and note. As they were disciples
+of the Baptist it is to be presumed that
+they had been baptized, but by John’s baptism
+which was unto repentance and not in the name
+of the Father, Son, and Holy Ghost. See Acts
+19:3-5.—&#8203;<b>As he walked.</b> Or, as we should
+say, <cite>As he was taking a walk</cite>. One of the numerous
+indications in the Gospels that Christ was a
+lover of nature, and accustomed to meditate and
+study in communion with nature.—&#8203;<b>Saith, Behold
+the Lamb of God.</b> See on verse <a href="#ch1_29">29</a>.
+Observe the practical value of line upon line.
+John’s private message recalls and repeats his
+public testimony. See <abbr title="Philippians">Phil.</abbr>
+3:1.—&#8203;<b>And the
+two disciples heard him speak.</b> He spoke
+possibly in soliloquy, more probably to them.
+It is clear that it was not a public discourse
+which is here reported. There is no ground for
+the hypothesis that the two disciples had not
+heard the discourse of the previous day. Rather
+the implication is that they had heard it, and
+these words uttered to them in private by their
+teacher, enforced the public lesson, and led
+them to seek further knowledge concerning the
+one who was pointed out to them as the Messiah.
+Observe how this passage teaches the
+value of personal work and personal influence.
+The first disciples are led to seek Christ, not by
+the public discourse, but by the private words
+of the Baptist; by private influence they bring
+Peter (<span class="muchsmaller"><a href="#ch1_41">41</a></span>); by private invitation Philip is added
+to the disciples (<span class="muchsmaller"><a href="#ch1_43">43</a></span>); and by his personal solicitation
+Nathanael is brought to Christ (<span class="muchsmaller"><a href="#ch1_45">45</a></span>).—&#8203;<b>And
+they followed Jesus.</b> Not, in the religious
+sense of the words, became followers of Jesus;
+not till later did they leave all to follow him
+(<span class="muchsmaller">Luke, <abbr title="chapter">ch.</abbr> 5</span>).
+The simplest is also the truest interpretation
+of these words. They literally followed
+him; drawn partly by curiosity, partly, perhaps,
+by a real spiritual desire for closer acquaintance
+with the one whom their teacher designated as
+the Lamb of God.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_38"></a>
+<p class="hanging">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,)
+where dwellest thou?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_39"></a>
+<p class="hanging">39 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.</p>
+</div>
+
+<p><b>38, 39. Jesus *&nbsp;*&nbsp;* saith unto them,
+What seek ye?</b> Not because he was ignorant
+of their purpose, for he knew what was in man
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch2_25">2:25</a>; <abbr title="compare">comp.</abbr>
+Mark 2:8, etc.</span>); but because he would
+draw them out. In a similar manner he opens
+conversation with the woman at the well
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch4_10">4:10</a>, <a href="#ch4_16">16</a></span>), with the disciples fishing at the sea
+of Galilee (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch21_5">21:5</a></span>), and with the disciples on
+their way to Emmaus (<span class="muchsmaller">Luke 24:17</span>). Christ <em>as a
+conversationalist</em> is a study for the Christian.
+Observe how he opens the way and leads on to
+familiar acquaintance, first by his question, then
+by his invitation, finally by his hospitality.—&#8203;<b>Rabbi
+*&nbsp;*&nbsp;* Master.</b> Rather, <em>teacher</em>, or <em>doctor</em>.
+Rabbi is a Hebrew word; <em>teacher</em> (<span lang="el">διδάσκαλος</span>)
+is its Greek equivalent. John, writing
+for the Gentile world, habitually translates the
+Hebrew phrases into their Greek equivalents.—&#8203;<b>Where
+dwellest thou?</b> They are timid and
+dare not, or at least do not, express their whole
+desire. Often in the spiritual reticence, so common
+to the first experiences of the awakened
+soul, its real aspirations after truth are concealed
+beneath an assumed curiosity respecting some
+indifferent matter. Christ meets this non-pertinent
+if not impertinent curiosity with an
+invitation which attaches the two inquirers
+
+<span class="pagenum" id="Page_26">[Pg 26]</span>
+to him for life.—&#8203;<b>Come and see.</b> Rather,
+<em>Come and ye shall see</em>. This is the best reading,
+and is given by Alford, Meyer, Tischendorf,
+Tregelles, etc. (<span lang="el">ὄψεσθε</span> not <span lang="el">ἴδετε</span>).—&#8203;<b>And abode
+with him that day.</b> For the rest of the day.—&#8203;<b>For
+it was about the tenth hour.</b> Reckoning
+from 6 <span class="allsmcap">A. M.</span>, according to Jewish fashion,
+this would make it 4 <span class="allsmcap">P. M.</span> Observe, as indicative
+of the Evangelist John’s character, and of
+the force of the impression made on him from
+the outset by Christ, that he remembered not
+only the day, <em>but the very hour</em>, of his first
+interview with his subsequent Lord. This, too,
+is one of those minute touches which would not
+be found in either a mythical tradition or an
+ecclesiastical forgery.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_40"></a>
+<p class="hanging">40 One of the two which heard John <em>speak</em>, and
+followed him, was Andrew, Simon Peter’s brother.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_41"></a>
+<p class="hanging">41 He first findeth his own brother Simon, and
+saith unto him, We have found the Messias, which
+is, being interpreted, the Christ.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_42"></a>
+<p class="hanging">42 And he brought him to Jesus. And when Jesus
+beheld him, he said, Thou art Simon the son of Jona:
+thou<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">[57]</a> shalt be called Cephas, which is by interpretation,
+A stone.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_57" href="#FNanchor_57" class="label">[57]</a>
+ <abbr title="Matthew">Matt.</abbr> 16:18.</p>
+</div>
+</div>
+
+<p><b>40-42. One of the two *&nbsp;*&nbsp;* was Andrew.</b>
+It is the almost universal belief of
+scholars that the other was John the Evangelist,
+an opinion which rests on the following considerations:
+(1) John never mentions himself in his
+Gospel; if he refers to himself at all it is never
+by name (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch13_23">13:23</a>; <a href="#ch18_15">18:15</a>;
+<a href="#ch19_26">19:26</a>; <a href="#ch20_3">20:3</a>;
+<a href="#ch21_20">21:20</a></span>). (2)
+The name of the other disciple would have been
+mentioned if there had not been some special
+reason for not mentioning it, and John’s habit
+of suppressing his own name constitutes a sufficient
+reason; no other plausible reason has been
+suggested. (3) The minute accuracy of detail
+in this narrative, extending to the specification
+of the day and of the hour, justifies the belief
+that it is the narrative of an eye and ear witness.
+On the life and character of Andrew see note at
+close of <abbr title="Matthew">Matt.</abbr>
+<abbr title="chapter">ch.</abbr> 10, <abbr title="Volume">Vol.</abbr> 1.—&#8203;<b>He first findeth
+his own brother.</b> Our English version is
+ambiguous if not misleading. The meaning is
+not, Before going to Jesus’ residence he found
+his own brother, but of the two he was the first
+to find Simon. The implication is that both
+went in search of him; all three, John, Andrew,
+and Simon were probably at the baptism of John
+the Baptist, and were his disciples. There is no
+evidence to sustain the hypothesis that John
+brought his brother James to Jesus at this time,
+or even that James was with John at the Jordan.—&#8203;<b>The
+Messiah *&nbsp;*&nbsp;* the Christ.</b> One is a
+Hebrew, the other a Greek word. The meaning
+is the Anointed One. On the spiritual meaning
+of the names of Jesus, see note at close of <abbr title="Matthew">Matt.</abbr>
+<abbr title="chapter">ch.</abbr> 1, <abbr title="Volume One">Vol. I</abbr>.
+Andrew’s exclamation of delight
+on finding the Messiah, <cite>eureka</cite> (<span lang="el">εὐρήκαμεν</span>, <cite>we
+have found</cite>), is the same attributed to Archimedes
+on his discovery of the adulteration of
+Hiero’s crown. He detected the mixture of
+silver in a crown which Hiero had ordered to be
+made of gold, and determined the proportions
+of the two metals by a method suggested to
+him by the overflow of the water when he
+stepped into a bath. When the thought struck
+him, he is said to have been so pleased that,
+forgetting to put on his clothes, he ran home
+shouting <cite>Eureka, Eureka, I have found it, I have
+found it</cite>. What is the grandest discovery compared
+with that which the soul makes when it
+finds its Messiah?—&#8203;<b>Thou shalt be called
+Cephas, which is by interpretation
+Peter.</b> Cephas is Hebrew; Peter is Greek;
+both words mean a stone. On the significance
+of this change of name, see <abbr title="Matthew">Matt.</abbr> 16:18, note.
+At the interview there reported Christ refers to
+the name here given, and confirms and interprets
+it; at least this is the view of the best Evangelical
+scholars, Meyer, Alford, Lange, Schaff;
+and it is more reasonable, on the whole, than
+the supposition that the Evangelist John anticipates
+and reports the change of name out of its
+place. The careful student will observe that
+here Christ’s language is that of prophecy:
+Thou <em>shalt be</em> called Peter; there it is the language
+of fulfillment. Thou <em>art</em> Peter. The
+apostle did not become Peter till he made the
+inspired confession of Christ as the divine
+Messiah, which is recorded in Matthew.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_43"></a>
+<p class="hanging">43 The day following. Jesus would go forth into
+Galilee, and findeth Philip, and saith unto him, Follow
+me.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_44"></a>
+<p class="hanging">44 Now Philip was of Bethsaida, the city of Andrew
+and Peter.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_45"></a>
+<p class="hanging">45 Philip findeth Nathanael, and saith unto him, We
+have found him, of whom Moses<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">[58]</a>
+in the law, and the
+prophets, did write, Jesus of Nazareth, the son of
+Joseph.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_58" href="#FNanchor_58" class="label">[58]</a>
+ Luke 24:27, 44.</p>
+</div>
+</div>
+
+<p><b>43-45. The day following.</b> That is, the
+day following the bringing of Peter to Jesus,
+which Meyer thinks occurred on the same day
+in which Andrew and John accompanied Jesus
+to his home, but which it appears to me, from
+verse <a href="#ch1_39">39</a>, must have occurred on the following
+day; and this is the view of the ancient and of
+many of the modern expositors. In that case
+the order would be as follows: first day, John’s
+conference with the delegation from Jerusalem
+(<span class="muchsmaller"><a href="#ch1_19">19-28</a></span>);
+second day, John’s public testimony to
+Jesus (<span class="muchsmaller"><a href="#ch1_29">29-34</a></span>);
+third day, John’s private testimony
+to Jesus (<span class="muchsmaller"><a href="#ch1_35">35-39</a></span>);
+fourth day, Peter brought to
+Jesus (<span class="muchsmaller"><a href="#ch1_40">40-42</a></span>);
+fifth day, Nathanael brought to
+Jesus (<span class="muchsmaller"><a href="#ch1_43">43-51</a></span>);
+seventh day, one day intervening,
+the marriage at Cana in Galilee (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch2_1">2:1</a>, etc.</span>).—&#8203;<b>Findeth
+Philip and saith unto him, Follow me.</b>
+
+<span class="pagenum" id="Page_27">[Pg 27]</span>
+This is Christ’s first personal call of
+a disciple to follow him. There is no evidence
+that Philip ever withdrew from this personal
+following of Christ as did John and Peter and
+Andrew; they did not permanently attach themselves
+to Jesus till his subsequent call to them
+by the sea of Galilee (<span class="muchsmaller">Luke 5:1-11</span>). On Philip’s
+life, see note at close of <abbr title="Matthew">Matt.</abbr> 10, <abbr title="Volume One">Vol. I</abbr>. He is
+not to be confounded with Philip the deacon,
+mentioned in Acts 6:5; 8:5-12, etc.—&#8203;<b>Bethsaida.</b>
+There is no good ground for the
+hypothesis that there were two towns of this
+name on or near the sea of Galilee. The city
+was on the northern shore, near the entrance of
+the Jordan into the sea. See Mark 6:45, note;
+and for illustration of site, <a href="#i_077">John
+<abbr title="chapter">ch.</abbr> 6</a>.—&#8203;<b>Philip
+findeth Nathanael.</b> Observe that the young
+disciple does not wait, but as soon as he has
+found Christ begins to declare his discovery to
+others. So with Andrew above (<span class="muchsmaller"><a href="#ch1_41">41</a></span>),
+with the
+woman of Samaria (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+4:28, 29</span>), with Paul after
+his conversion (<span class="muchsmaller">Acts 9:20</span>).
+Nathanael’s name
+occurs in the <abbr title="New Testament">N. T.</abbr>
+only here and in John <a href="#ch21_2">21:2</a>.
+It is not among the list of apostles furnished by
+<abbr title="Matthew">Matt.</abbr> 10:2-5; Mark 3:16-19; Luke 6:14-16;
+and Acts 1:13. But they all mention, in close
+connection with Philip, a Bartholomew, which is
+not properly a name but only a patronymic, its
+meaning being Son of Tholmai. These facts
+have led most scholars to adopt, as a reasonable
+hypothesis, the opinion that Nathanael and Bartholomew
+are different names for the same
+person. The name Nathanael, like our Theodore,
+means <dfn>gift of God</dfn>.—&#8203;<b>We have found
+him of whom Moses in the law, and the
+prophets, did write.</b> The reference is unmistakably
+to the Messiah. For references in the
+books of Moses to the promised Messiah, see
+<abbr title="Genesis">Gen.</abbr> 3:15 and 17:7, with <abbr title="Galatians">Gal.</abbr> 3:16, and <abbr title="Deuteronomy">Deut.</abbr>
+18:15-19.—&#8203;<b>Jesus of Nazareth, the son of
+Joseph.</b> This is the language, not of the Evangelist,
+but of Philip. Unquestionably at that
+time Philip knew nothing of the supposed birth
+of Jesus; to him Jesus was, as to the Nazarenes
+subsequently (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 13:54-56</span>), simply the son of
+Joseph. The supposed inconsistency of this
+language and the account of Christ’s supernatural
+birth as given by Matthew, is therefore
+purely imaginary.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_46"></a>
+<p class="hanging">46 And Nathanael said unto him,<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">[59]</a>
+Can there any
+good thing come out of Nazareth? Philip saith unto
+him, Come and see.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_59" href="#FNanchor_59" class="label">[59]</a>
+ <abbr title="chapter">chap.</abbr> <a href="#ch7_41">7:41</a>.</p>
+</div>
+</div>
+
+<p><b>46. Out of Nazareth is it possible that
+anything good can come!</b> There is a scornful
+emphasis on the word Nazareth not preserved
+in our English version. That Nazareth was an
+unimportant and insignificant town is indicated
+by the fact that it is neither mentioned in the
+<abbr title="Old Testament">O. T.</abbr> nor in Josephus; that the moral condition
+of its inhabitants was below that of the
+rest of Galilee is indicated by the declaration of
+Mark 6:5, 6, and by the mob which threatened
+the life of Christ at a time when he was just growing
+into popularity elsewhere in Galilee (<span class="muchsmaller">Luke 4:28-30</span>).
+No other definite reason is known for the
+evident odium which attached to Nazareth even
+in the minds of Galileans. <abbr title="Compare">Comp.</abbr> <abbr title="Matthew">Matt.</abbr> 2:23,
+note. The question of Nathanael furnishes a
+striking illustration of the spirit of prejudice in
+even good men. To Nathanael it seems impossible
+that the promised Prophet can appear
+elsewhere than in or near the city of the Great
+King.—&#8203;<b>Come and see.</b> This is the best answer
+to make to unbelief. Christ is his own best witness
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_34">5:34</a></span>). It is not merely true that “personal
+experience is the best test of the truth of
+Christianity, which, like the sun in heaven, can
+only be seen in its own light” (<cite>Schaff</cite>), but it is
+also true that Christ is a greater miracle than
+any he ever wrought; and that the supreme
+character of Christ carries in itself a moral
+conviction to hearts which resist all arguments
+drawn from nature. Of this truth John Stuart
+Mill, in his Three Essays on Religion, affords a
+striking illustration. After considering all the
+arguments for the existence and perfection of
+the Divine Being derived from nature, and declaring
+that Natural Religion points to a Being
+“of great but limited power,” “who desires
+and pays some regard to the happiness of his
+creatures, but who seems to have other motives
+of action which he cares more for,” he comes to
+the character of Christ, and not only pays a
+tribute to it, eloquent and reverent, but adds
+his conviction that it would not “even now be
+easy, even for an unbeliever, to find a better
+translation of the rule of virtue from the abstract
+into the concrete, than to endeavor so to live
+that Christ would approve our life.” Chrysostom
+notices the gentleness and candor of
+Philip’s reply; he furnishes a model to all
+disputants in dealing with religious prejudice.
+See 2 <abbr title="Timothy">Tim.</abbr> 2:24.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_47"></a>
+<p class="hanging">47 Jesus saw Nathanael coming to him, and saith
+of him, Behold<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">[60]</a>
+an Israelite indeed, in whom is no
+guile!</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_60" href="#FNanchor_60" class="label">[60]</a>
+ <abbr title="Psalms">Ps.</abbr> 32:2;
+ <abbr title="Romans">Rom.</abbr> 2:28, 29.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_48"></a>
+<p class="hanging">48 Nathanael saith unto him, Whence knowest thou
+me? Jesus answered and said unto him, Before that
+Philip called thee, when thou wast under the fig tree,
+I saw<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">[61]</a> thee.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_61" href="#FNanchor_61" class="label">[61]</a>
+ <abbr title="Psalms">Ps.</abbr> 139:1, 2.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch1_49"></a>
+<p class="hanging">49 Nathanael answered and saith unto him, Rabbi,
+thou<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">[62]</a>
+art the Son of God; thou art the King<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">[63]</a> of
+Israel.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_62" href="#FNanchor_62" class="label">[62]</a>
+ <abbr title="chapter">chap.</abbr> <a href="#ch20_28">20:28</a>, <a href="#ch20_29">29</a>;
+ <abbr title="Matthew">Matt.</abbr> 14:33.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_63" href="#FNanchor_63" class="label">[63]</a>
+ <abbr title="Matthew">Matt.</abbr> 21:5; 27:11.</p>
+</div>
+</div>
+
+<p><b>47-49. An Israelite indeed.</b> Because in
+faith and love a true child of God. <abbr title="Compare">Comp.</abbr> Luke
+
+<span class="pagenum" id="Page_28">[Pg 28]</span>
+19:9; Romans 2:28, 29; <abbr title="Galatians">Gal.</abbr> 3:29; 6:15, 16.
+For <abbr title="Old Testament">O. T.</abbr> description of such an Israelite, see
+Psalm 15.—&#8203;<b>In whom is no guile.</b> Therefore,
+characteristically unlike the Pharisees, whose
+pride it was that they were children of Abraham
+(<span class="muchsmaller">Luke 3:8; John
+<a href="#ch8_33">8:33</a></span>), and who were full of hypocrisy
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 6:2, 5, 16;
+23:14-33</span>).—&#8203;<b>Whence knowest thou
+me?</b> As Saul of Tarsus (<span class="muchsmaller">Acts 9:5, 6, notes</span>), so
+Nathanael is surprised by the Lord’s reading of
+his character and inward experience.—&#8203;<b>When
+thou wast under the fig-tree.</b> The whole
+course of the narrative indicates in this response
+a supernatural sight, as in the previous characterization
+of Nathanael a supernatural insight.
+If Christ had merely chanced to see Nathanael
+without being seen by him, this fact would afford,
+surely, no basis for Nathanael’s faith, or Christ’s
+commendation of it. It seems also clear that
+something more is implied than the mere fact
+that Christ saw Nathanael under a fig-tree, since
+that would neither explain Christ’s commendation
+of him as an Israelite without guile, nor
+Nathanael’s astonishment. Hence the surmise
+of the commentators that he had retired there
+for purposes of prayer, and that Christ had
+seen him there, like the Israel from whom he
+descended (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 32:24-23</span>)
+wrestling with God,
+for the bestowal of the long-promised blessing
+to his realm, in the gift of the Messiah.
+It was probably this revelation of the secret
+of his soul which caused Christ to characterize
+him as a true Israelite, and Nathanael to recognize
+in the One who read his inmost life so
+perfectly, the King of Israel.—&#8203;<b>The Son of God
+*&nbsp;*&nbsp;* the King of Israel.</b> The Messiah. See
+<abbr title="Psalms">Ps.</abbr> 2:7; <abbr title="Matthew">Matt.</abbr> 16:16;
+Luke 22:70; John
+<a href="#ch1_34">1:34</a>; <a href="#ch11_27">11:27</a>.
+Observe that Christ recognizes
+and accepts this characterization of himself at
+the outset of his ministry, a quite sufficient
+refutation of the theory of Renan, that it was
+the outgrowth of his followers’ later admiration,
+and tacitly accepted by Christ at or near the
+close of his earthly life. That Nathanael fully
+comprehended the meaning of his own confession
+is not, however, probable.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch1_50"></a>
+<p class="hanging">50 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 than these.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch1_51"></a>
+<p class="hanging"> 51 And he saith unto him, Verily, verily, I say unto
+you. Hereafter ye shall see heaven<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">[64]</a>
+open, and the
+angels<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">[65]</a>
+of God ascending and descending upon the
+Son of man.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_64" href="#FNanchor_64" class="label">[64]</a>
+ <abbr title="Ezekiel">Ezek.</abbr> 1:1.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_65" href="#FNanchor_65" class="label">[65]</a>
+ <abbr title="Genesis">Gen.</abbr> 28:12;
+ <abbr title="Daniel">Dan.</abbr> 7:9, 10;
+ Acts 1:10, 11.</p>
+</div>
+</div>
+
+
+<p><b>50, 51.</b> There is some difficulty respecting
+the proper interpretation of Christ’s promise
+here. The word <cite>hereafter</cite> is rather <dfn>henceforth</dfn>;
+but it is omitted by the best critics, <i>e. g.</i>, Alford,
+Tischendorf, Lachmann. The figure is undoubtedly
+drawn from the vision of Jacob (Israel) of
+the ladder between heaven and earth, and the
+angels ascending and descending on it (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 28:12</span>).
+Some suppose the reference to the angelic appearances
+to Christ, and the divine signs given in
+attestation of his mission (<span class="muchsmaller"><abbr title="verse">ver.</abbr> 32;
+<abbr title="Matthew">Matt.</abbr> 4:11; Luke
+2:13; 9:29-31; 22:43</span>), but the earlier of these had
+already taken place, and Nathanael was neither
+present at the temptation, at the transfiguration,
+nor at the garden of Gethsemane. Chrysostom
+refers in addition to the angelic appearances at
+the resurrection, but they by no means furnish a
+literal fulfillment of the promise. Some interpret
+it spiritually, of the manifest opening of the
+heavens and the intercommunication between
+earth and heaven, through Jesus Christ. So
+Maurice: “Faithful and true Israelite! the vision
+to thy progenitor who first bore that name, shall
+be substantiated for thee, and for those who
+trust in me in lonely hours, through clouds and
+darkness, as thou hast done. The ladder set
+upon earth and reaching to <span style="white-space:nowrap;">heaven—the</span> ladder
+upon which the angels of God ascended and
+<span style="white-space:nowrap;">descended—is</span> a ladder for thee and for all.
+For the Son of man, who joins earth to heaven,
+the seen to the unseen, God and man in one, He
+is with you; through Him your spirits may arise
+to God; through Him God’s Spirit shall come
+down upon you.” Similarly Luther, Calvin,
+Tholuck, Alford, and others. But this interpretation
+is not wholly satisfactory, since it
+converts Christ’s words into an allegory, and
+deprives them of all literal meaning. According
+to this view the angels are but spiritual blessings,
+the open heavens are not seen, and the
+angelic appearances are not upon the Messiah,
+but through him to mankind. A third interpretation
+connects Christ’s words here with his
+analogous declarations in <abbr title="Matthew">Matt.</abbr> 25:31; 26:64,
+etc., and refers it to his Second Coming. So
+Ryle: “When He comes the second time to take
+his great power and reign, the words of this
+text shall be literally fulfilled. His believing
+people shall see heaven open, and a constant
+communication kept up between heaven and
+<span style="white-space:nowrap;">earth—the</span> tabernacle of God with men, and the
+angels visibly ministering to the King of Israel,
+and King of all the earth.” I believe that these
+three views are congruous and consistent, and
+are all embraced in the promise. Christ opened
+the communication between earth and heaven;
+manifested that fact by the angelic appearances
+which accompanied his coming, his presence, and
+his departure; still manifests it, by the spiritual
+blessings which he constantly confers in answer
+to the prayers of his people; and will finally
+
+<span class="pagenum" id="Page_29">[Pg 29]</span>
+manifest it yet more gloriously when he comes
+to take possession of his established kingdom,
+with his holy angels with him. The past and
+present fulfillments of this prophecy are but
+fragmentary and imperfect. The final and
+perfect fulfillment awaits us in the future.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+
+<div class="figcenter">
+ <a id="i_028"></a>
+ <br>
+ <img src="images/i_028.jpg"
+ alt="AN ORIENTAL WEDDING.">
+ <p class="caption">AN ORIENTAL WEDDING.<br>
+“<cite>And the third day there was a marriage in Cana of Galilee</cite>”</p>
+</div><!--end figcenter-->
+
+
+<h3 class="nobreak" id="CHAPTER_II">CHAPTER <abbr title="Two">II.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 2:1-11. THE MARRIAGE AT CANA IN GALILEE.
+<span class="smcap">Christianity not asceticism.</span></p>
+
+<p>This miracle is recounted only by the Evangelist
+John. That fact does not discredit the account:
+it incidentally confirms the view that he wrote to
+supply what was lacking in the other Gospels.</p>
+
+<div class="figcenter">
+ <a id="i_029"></a>
+ <br>
+ <img src="images/i_029.jpg"
+ alt="CANA OF GALILEE">
+ <p class="caption">CANA OF GALILEE.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch2_1"></a>
+<p class="hanging drop-cap"><span class="smcap">And</span> the third day there was a marriage in
+Cana<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">[66]</a> of
+Galilee; and the mother of Jesus was there.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_66" href="#FNanchor_66" class="label">[66]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch4_46">4:46</a>;
+ Joshua 19:28.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch2_2"></a>
+<p class="hanging">2 And both Jesus was called, and his disciples, to the
+<span class="lock">marriage.<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">[67]</a></span></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_67" href="#FNanchor_67" class="label">[67]</a>
+ <abbr title="Hebrews">Heb.</abbr> 13:4.</p>
+</div>
+</div>
+
+<p><b>1, 2. The third day.</b> That is, probably, after
+the interview with Nathanael described at the
+close of the preceding chapter. Lightfoot says
+that, according to Jewish custom, the weddings
+of virgins took place on the fourth day of the
+week, our Wednesday, and of widows on the fifth
+day, our Thursday.—&#8203;<b>There was a marriage.</b>
+For description of wedding ceremonies among
+the Jews, with illustration of wedding procession,
+see <abbr title="Matthew">Matt.</abbr> 25:1-13,
+<abbr title="Preliminary">Prel.</abbr> Note.—&#8203;<b>In Cana
+of Galilee.</b> The traditional site is Kefr Kenna,
+four and one-half miles northwest of Nazareth.
+The more probable site is about nine miles north
+of Nazareth and six or eight hours from Capernaum.
+See Map, <abbr title="Volume One">Vol. I</abbr>,
+<abbr title="page">p.</abbr> 50. Robinson describes
+it as a fine situation, and once a considerable
+village of well-built houses. They are now
+uninhabited and the whole region is wild and desolate.—&#8203;<b>And
+the mother of Jesus was there.</b>
+Her name is never mentioned by John. The
+fact that Joseph is not mentioned in either of
+the Gospels, after Christ’s manhood, has led to
+the universal opinion that he was dead. The
+presence of Mary, and her apparent authority
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch2_5">5</a></span>), indicates that the bride or bridegroom
+were connections or relatives. Different traditions
+represent respectively Alphæus, one of his
+sons, John the Apostle, and Simon the Canaanite
+
+<span class="pagenum" id="Page_30">[Pg 30]</span>
+as the bridegroom, but they are all equally untrustworthy.
+The Mormons maintain that this
+was the marriage of Jesus himself. The student
+will observe that it is said of Mary that she <em>was
+there</em>, of Jesus that he <em>was called</em>, an indication
+that he came at a later period, and probably after
+the marriage feast, which usually lasted for several
+days, had begun.—&#8203;<b>And his disciples.</b>
+Probably those who had already begun to follow
+him, though not yet ordained as apostles, nor
+summoned by him to leave their regular avocations
+to become his constant companions. These
+were Andrew, John, Simon Peter, Philip, and
+Nathanael, and they were probably invited because
+they were with Christ, and out of consideration
+for him.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_3"></a>
+<p class="hanging">3 And when<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">[68]</a>
+ they wanted wine, the mother of Jesus
+ saith unto him, They have no wine.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_68" href="#FNanchor_68" class="label">[68]</a>
+ <abbr title="Eccclesiasticus">Eccles.</abbr> 10:19;
+ <abbr title="Isaiah">Isa.</abbr> 24:11.</p>
+</div>
+</div>
+
+<p><b>3. And the wine failing.</b> Not merely, as
+in our English version, when they wanted wine.
+The implication is that wine had been provided,
+but the supply proved insufficient. Possibly the
+unexpected addition of the five disciples of Christ
+exhausted it.—&#8203;<b>The mother of Jesus saith
+unto him, They have no wine.</b> <em>Why</em> did
+she appeal to him? There is certainly no ground
+for such an explanation as that of Bengel, that
+she meant to give a hint to Jesus and his disciples
+to go away! Nor is there any evidence that
+she asked him to work a miracle, or even definitely
+anticipated or desired it. If she were in
+any way responsible for the success of the feast,
+and the supply was falling short, the appeal for
+help to her son was natural; and it was specially
+so, if, as modern customs in the Orient indicate
+(see Ellicott’s <cite>Life of Christ</cite>,
+<abbr title="page">p.</abbr> 118), the
+guests often contribute to the supplies at such
+entertainments. Along with this desire to do
+the bride and bridegroom a favor, there may
+have been, as Chrysostom suggests, a desire
+through her son to render herself conspicuous,
+and a vague and inexpressible feeling that he
+could, if he would, supply the want by a miracle,
+as Elijah supplied the widow’s cruse (<span class="muchsmaller">1 Kings 17:14-16</span>).
+And his <i lang="la">quasi</i> rebuke, if rebuke it be, may
+have been addressed to this mother’s vanity.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_4"></a>
+<p class="hanging">4 Jesus saith unto her, Woman, what have I to do
+with thee? mine hour is not yet come.</p>
+</div>
+
+<p><b>4. Woman, what have I to do with
+thee? Mine hour is not yet come.</b> Some
+question has been made respecting the meaning
+of this language. It is clear (1) that <em>woman</em> is
+not a harsh term, and involves no tone of rebuke
+or reproof; for when Christ on the cross commends
+his mother to John’s care, he uses the
+same term, “<em>Woman</em>, behold thy son”
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch19_26">19:26</a></span>);
+(2) the Greek phrase (<span lang="el">τί ἐμοὶ καὶ σοὶ</span>) is properly
+rendered in our English version, <cite>What have I to
+do with thee?</cite> Though literally capable of the
+translation proposed by Dr. Adam Clarke, <cite>What
+is this to thee and me?</cite> that is, <cite>What is this to us?</cite>
+the uniform usage of the <abbr title="New Testament">N. T.</abbr>
+forbids this translation.
+The Greek is the same in the following
+passages, where the translation cannot be other
+than that given both there and here.
+<abbr title="Matthew">Matt.</abbr> 8:29,
+note; Mark 1:24; 5:7; Luke 8:28. I can
+only understand it as a disclaimer on Christ’s
+part of any responsibility in the matter, and an
+intimation that in his future mission he was not,
+as he had heretofore been, subject unto his
+mother. There may also be in it implied a gentle
+rebuke of her endeavor to elicit from him some
+display of his miraculous power, before the time
+for the commencement of his public ministry.
+Chrysostom interprets her spirit here by that of
+Christ’s brethren (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_4">7:4</a></span>), and his reply by his
+refusal, later, to turn aside from his work at her
+solicitation (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+12:47, 48</span>). Evidently she did not
+regard his language as that of refusal, for she
+expects his aid, and bids the servants do his bidding.
+“She read a <em>yes</em> latent in his apparent
+<em>no</em>.”—(<cite>Trench.</cite>)—<b>Mine
+hour is not yet come.</b> Not
+mine hour to die, though that is usually the signification
+of this oft-repeated phrase in John’s
+Gospel (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_30">7:30</a>; <a href="#ch8_20">8:20</a>;
+<a href="#ch12_23">12:23</a>, <a href="#ch12_27">27</a>;
+<a href="#ch13_1">13:1</a></span>); but that
+would be here meaningless; nor, The hour to
+work this miracle, because the wine is not yet
+wholly exhausted, or the guests are not conscious
+of the lack, and have not asked for supply; but,
+The hour for me to begin my public ministry,
+accompanied as it is to be with the working of
+miracles, the hour for my manifestation. The
+Protestant commentaries see in the language
+here a rebuke of the spirit of Mariolatry, in this
+following the fathers; <i>e. g.</i>, Chrysostom: “The
+answer was not that of one rejecting his mother,
+but of One who would show her that having
+borne him would have availed nothing, had she
+not been very good and faithful;” and Augustine:
+“As God he has no mother. And now that
+he was about to perform a divine work, he
+ignores, as it were, the human womb, and asks,
+‘Woman, what have I to do with thee?’ as much
+as to say, Thou art not the mother of that in me
+which works miracles; thou art not the mother
+of my Godhead.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_5"></a>
+<p class="hanging">5 His mother saith unto the servants,
+Whatsoever<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">[69]</a>
+he saith unto you, do <em>it</em>.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_69" href="#FNanchor_69" class="label">[69]</a>
+ Luke 5:5, 6.</p>
+</div>
+</div>
+
+<p><b>5. His mother saith onto the servants.</b>
+The fact that there were servants, and more than
+one, indicates that the family was in at least comfortable
+if not opulent circumstances. Christ
+associated with the rich as readily as with the
+poor; but the rich did not, as readily as the
+poor, associate with him. Her direction to the
+servants and their unquestioning obedience indicates
+
+<span class="pagenum" id="Page_31">[Pg 31]</span>
+that in this marriage festival she had some
+degree of authority.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_6"></a>
+<p class="hanging">6 And there were set there six water-pots of stone,
+after the manner of the purifying of the Jews, containing
+two or three firkins apiece.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch2_7"></a>
+<p class="hanging">7 Jesus saith unto them, Fill the water-pots with
+water. And they filled them up to the brim.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch2_8"></a>
+<p class="hanging">8 And he saith unto them,
+ Draw<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">[70]</a> out now, and bear
+ unto the governor<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">[71]</a>
+ of the feast. And they bare <em>it</em>.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_70" href="#FNanchor_70" class="label">[70]</a>
+ <abbr title="Eccclesiasticus">Eccles.</abbr> 9:7.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_71" href="#FNanchor_71" class="label">[71]</a>
+ <abbr title="Romans">Rom.</abbr> 13:7.</p>
+</div>
+</div>
+
+<p><b>6-8.</b> The forms of the water-pot and of the
+ewer, with which the water was drawn or dipped
+out, are shown in the accompanying illustration.
+The water-pots may have set in
+the room; more probably in an
+ante-room or in the courtyard of
+the house. The fact that the water
+was provided for purifying is
+stated to account for the presence
+of so much water; and the reference
+to the manner of the Jews is
+added for the Gentile readers, for
+whom John especially wrote. On
+these ceremonial washings, see
+Mark 7:2-5, notes. The <dfn>firkin</dfn>
+(<span lang="el">μετρητης</span>) is equivalent to 8⅞ gallons;
+the whole amount of water,
+therefore, was between 100 and
+150 gallons. Since the jars were
+filled to the brim, the water was
+apparent <em>after</em> they were filled;
+there was, therefore, no room for
+fraud or mistake. The statement of the exact
+number and proximate size indicates that we
+have here the description of an eye-witness. It
+also indicates that there were a large number of
+guests.</p>
+
+<div class="divcenterimg60">
+ <a id="i_031"></a>
+ <br>
+ <img src="images/i_031.jpg"
+ alt="Water pots and ewers">
+ <p class="caption">WATER-POTS AND EWERS.</p>
+</div><!--end figcenter-->
+
+<p>The quantity of wine made by Christ on this
+occasion has been the subject of some hostile
+criticism, as though it were an invitation to excessive
+drinking. But (1) there is no evidence
+that any more wine was created than was used.
+Whether it was changed in the stone jars, or as
+it was carried to the guests, does not appear;
+(2) in Palestine, a wine-growing and wine-consuming
+country, where it is not merely <em>a</em> beverage,
+but <em>the</em> beverage of the common people,
+four or five barrels of wine would not seem so
+extraordinary a supply as it would to us, nor
+would it produce any such effect in the consumption
+as an equal amount of the ordinary wines of
+to-day; (3) it is God’s way to pour out his
+bounty, not only in abundance, but in superabundance.
+As Christ created, not merely barely
+enough bread for the 5,000, but the disciples,
+after all were fed, gathered up twelve baskets
+full, so we may well believe that here he created
+not barely sufficient for the hour, but a superabundance
+which remained to bless the home
+after the departure of the guests. On the probable
+character of this wine, <a href="#TOC32">see below</a>, Note on
+Christ’s example in the use of wine.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_9"></a>
+<p class="hanging">9 When the ruler of the feast had tasted the water
+that was made wine, and knew not whence it was:
+(but the servants<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">[72]</a> which drew the water knew;) the
+governor of the feast called the bridegroom,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_72" href="#FNanchor_72" class="label">[72]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_17">7:17</a>;
+ <abbr title="Psalms">Ps.</abbr> 119:100.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch2_10"></a>
+<p class="hanging">10 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: <em>but</em> thou hast kept
+ the good wine<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">[73]</a>
+ until now.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_73" href="#FNanchor_73" class="label">[73]</a>
+ <abbr title="Psalms">Ps.</abbr> 104:15;
+ <abbr title="Proverbs">Prov.</abbr> 9:2, 5.</p>
+</div>
+</div>
+
+<p><b>9, 10. The ruler of the feast.</b> The same
+word as <dfn>governor of the feast</dfn>, in the preceding
+verse. Among the Greeks and Romans, a ruler
+of the feast (<dfn>symposiarch</dfn>) was commonly chosen,
+usually by lot, who regulated the whole order of
+the festivities, proposed the amusements, etc.
+A reference in the Apocrypha (<span class="muchsmaller"><abbr title="Eccclesiasticus">Eccles.</abbr>
+32:1, 2</span>) indicates
+that the same practice prevailed among the
+Jews. There is no ground for supposing the
+ruler of the feast in this case to have been other
+than a guest, who occupied this honorary office.—&#8203;<b>But
+the servants knew, they having
+drawn the water.</b> Not merely, <em>the servants
+which drew, knew</em>; the reason of their knowledge
+is indicated; they knew because they had themselves
+filled the jars with the water, and drawn
+it out.—&#8203;<b>Called the bridegroom.</b> Called out
+to him, probably across the table. The language
+which follows is sportive, and characteristic of
+such an occasion of festivity.—&#8203;<b>Every man at
+the beginning doth set forth good wine;
+and when men are drunken, then that
+which is worse.</b> The verb rendered in our
+English version “have well drunk” is literally
+<dfn>are drunken</dfn>. It is in the passive voice. This
+does not necessarily imply that in the East men
+counted on the inebriacy of their guests, and for
+
+<span class="pagenum" id="Page_32">[Pg 32]</span>
+that reason provided the best wine first, still less
+that the guests here were intoxicated. “The
+man says only in joke, as if it were a general experience,
+what he certainly may have often observed.”—(<cite>Meyer.</cite>)
+The ancient commentators
+have observed the difference between the feasts
+of the world and the feasts of Christ; the world
+gives its best wine at first, and when men have
+become intoxicated with it, then the poor, as the
+prodigal son experienced (<span class="muchsmaller">Luke 15:13-16</span>); Christ
+ever reserves the good wine to the last. See this
+thought beautifully drawn out by Jeremy Taylor
+in his <cite>Life of Christ</cite>.
+<abbr title="Compare">Comp.</abbr> John <a href="#ch4_13">4:13</a>,
+<a href="#ch4_14">14</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_11"></a>
+<p class="hanging">11 This beginning of miracles did Jesus in Cana of
+ Galilee, and manifested<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">[74]</a>
+ forth his glory: and his disciples
+ believed<a id="FNanchor_75" href="#Footnote_75" class="fnanchor">[75]</a> on him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_74" href="#FNanchor_74" class="label">[74]</a>
+ ch <a href="#ch1_14">1:14</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_75" href="#FNanchor_75" class="label">[75]</a>
+ 1 John 5:13.</p>
+</div>
+</div>
+
+<p><b>11. This beginning of miracles.</b> An incidental
+and indirect testimony that the miracles
+of Christ’s infancy, narrated in the apocryphal
+Gospels, are spurious.—&#8203;<em>And manifested forth
+his glory.</em> Observe <em>his</em> glory; the miracles of
+the disciples did not manifest forth <em>their</em> glory,
+but that of their Lord (<span class="muchsmaller">Acts 3:8; 14:11-15</span>).—&#8203;<b>And
+his disciples believed in him.</b> That is, the
+five that had already begun to follow him. But
+<em>what</em> or <em>how much</em> they believed is not indicated.
+They began to have that confidence in him which
+was not consummated till after his resurrection.</p>
+
+<p>In respect to this miracle, observe, (1) <em>The simplicity
+of the narrative</em>. John does not directly
+assert that the water was made wine, nor that a
+miracle was performed, nor does he deduce any
+conclusion from the event; he simply narrates
+what he saw and <span style="white-space:nowrap;">heard—the</span> jars filled with
+water, the contents drawn out, the testimony of
+the governor of the feast to the excellence of the
+wine carried to him; the reader is left to draw
+his own conclusion. (2) <em>The utter failure of all
+naturalistic explanations</em>, such as that Christ simply
+accelerated the process of nature, or changed
+the attributes of the water after the analogy of
+mineral waters, so as to give it the taste and appearance
+of wine, or that the taste and semblance
+of wine was due to a state of spiritual exaltation
+on the part of the company, all of which views
+have had defenders even among orthodox critics.
+See Lange’s and Meyer’s Commentaries for a
+statement of these and kindred interpretations.
+Meyer well says, respecting them all, “Instead
+of a transmutation of water we have a frivolous
+transmutation of history.” (3) <em>The impossibility
+of deception or fraud.</em> The jars are those belonging
+to the household; they are filled to the brim
+with water; it is drawn out by the servants; the
+judgment respecting the wine is pronounced by
+the governor of the feast, who does not know of
+the miracle. (4) <em>The analogy of nature.</em> “He
+who made the wine at this wedding does the
+same thing every year in the vines. As the water
+which the servants put into the water-pots was
+turned into wine by the Lord, so that which the
+clouds pour down is turned into wine by the
+same Lord. It excites no wonder in us, because
+it occurs every year.”—(<cite>Augustine.</cite>) (5) <em>The
+moral and spiritual significance of the miracle.</em>
+Contrast Christ’s ready consent to convert water
+into wine to add to the festivities of others, with
+his refusal to convert stones into bread to supply
+his own imperative needs (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 4:3, 4</span>);
+his conversion
+of water into wine, the symbol of inspiration
+and life, with the first miracle of Moses, who
+converted water into blood, an instrument and a
+symbol of death (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 7:20, 21</span>)—&#8203;Christ
+brings life
+and power, Moses brings law and condemnation
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 7:8, 9</span>);
+his entrance on his ministry by attendance
+on a marriage festivity, and his miracle
+to prolong its festivities, with the asceticism of
+John the Baptist (<span class="muchsmaller">Luke 1:15;
+<abbr title="Matthew">Matt.</abbr> 3:4</span>). Compare
+his inauguration of the new covenant by a miracle
+at a marriage with God’s inauguration of the
+old covenant by ordaining and creating the marriage
+relation (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr>
+1:21-24</span>). Notice in this miracle
+a type of Christ’s redeeming love, who converts
+the water of the law into the wine of the Gospel,
+and every soul which hears and obeys his creative
+command into an inspiring life-giving spirit
+(<span class="muchsmaller">John
+<a href="#ch5_21">5:21</a>; <a href="#ch6_33">6:33</a>;
+1 <abbr title="Corinthians">Cor.</abbr> 15:45</span>). Observe the fundamental
+lesson, that Christ’s example bids us not to withdraw
+from the world, nor abstain from its use,
+but to use without abusing it
+(<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 7:31</span>), and that
+the assertion that Christianity bids men “make
+this earth as unpleasant to themselves as possible
+so as to secure hereafter the joys of heaven,” is
+a monstrous perversion of the teaching and example
+of Jesus Christ. <abbr title="Compare">Comp.</abbr>
+<abbr title="Matthew">Matt.</abbr> 9:9, 10;
+11:19; Luke 7:36; 11:37; 14:1; John <a href="#ch12_1">12:1</a>,
+<a href="#ch12_2">2</a>.</p>
+
+<hr class="tb">
+
+<p><a id="TOC32"></a><span class="smcap">Christ’s example in the use of wine.</span>
+1. <i>The
+facts.</i> These are that Christ inaugurated his
+public ministry by attending a wedding feast, and
+there by a miracle creating a large quantity of
+<span style="white-space:nowrap;">wine—certainly</span> all that the guests could <span style="white-space:nowrap;">use—for</span>
+the simple purpose of prolonging the festivities
+of the occasion; that he was accustomed
+throughout his life to attend social gatherings
+where wine was freely used; that he used it
+freely himself, notwithstanding the fact that it
+subjected him to the reproaches and the misrepresentations
+of his enemies (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 11:19;
+Luke 7:34</span>);
+that he never directly or indirectly condemns the
+use of wine, though he does condemn drunkenness
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 24:49;
+Luke 12:45</span>); and that he directs
+its use by his church as a perpetual memorial of
+his atoning love, and employs it as a symbol of
+joy and fellowship in the world to come
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:26-29;
+Mark 14:22-25; Luke 22:18; 1 <abbr title="Corinthians">Cor.</abbr> 10:16</span>).
+The force
+of this example is strengthened by the reflection
+that drunkenness was common in the East before
+Christ’s day (<span class="muchsmaller">Esther 1:10; <abbr title="Isaiah">Isa.</abbr> 5:22; 28:7;
+<abbr title="Daniel">Dan.</abbr> 5:2-4;
+Hosea 4:11</span>), and in Palestine and the neighboring
+countries during Christ’s lifetime, so that even
+the church of Christ had need of constant admonition
+against it (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 24:49; Luke 15:13;
+<abbr title="Romans">Rom.</abbr> 13:13;
+1 <abbr title="Corinthians">Cor.</abbr> 11:21; <abbr title="Galatians">Gal.</abbr> 5:21;
+1 <abbr title="Peter">Pet.</abbr> 4:3</span>); that a Jewish Sect
+
+<span class="pagenum" id="Page_33">[Pg 33]</span>
+existed, the Essenes (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:7,
+note</span>), who were
+total abstainers, with whom Christ never identified
+himself; and that he directly contrasts his
+life and example with that of John the Baptist
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 11:19</span>),
+who, as a Nazarite, was pledged
+against the use of wine and strong drink (<span class="muchsmaller">Luke 1:15;
+<abbr title="Numbers">Numb.</abbr> 6:3</span>). Attempts have been made to show
+that the wine which Christ made on this occasion
+and used on other occasions was not fermented.
+It is certain that there were in use in the Greek
+and Roman world, and presumptively in Palestine,
+three kinds of <span style="white-space:nowrap;">wine—fermented</span> wines,
+which, however, were unlike our own fiery wines
+and contained only a small percentage of alcohol,
+and which were usually mixed in the use with
+water, in the proportion of two or three parts of
+water to one of wine; new wine, made of the
+juice of the grape, and, like our new cider, not
+fermented and not intoxicating; and wines in
+which, by boiling the unfermented juice of the
+grape, or by the addition of certain drugs, the
+process of fermentation had been stopped, and
+the formation of alcohol prevented. It is claimed
+that fermented wine was not used at the Passover,
+though I can find no other reason for this
+opinion than the fact that leavened, <i>i. e.</i>, fermented
+bread was prohibited—a prohibition the sole
+object of which was to remind the Jews of the
+haste of the original passover. Paul’s language
+in 1 <abbr title="Corinthians">Cor.</abbr> 11:21
+(<span class="muchsmaller">see note there</span>) makes it evident that
+fermented wine was used by the primitive church
+in the administration of the Lord’s Supper; and
+the Rabbinical rule, requiring water to be mixed
+with the wine at the paschal feast (<span class="muchsmaller">see Lightfoot on
+<abbr title="Matthew">Matt.</abbr> 26:27</span>), lest drunkenness should disgrace it,
+makes it equally evident that wine was used in
+the original <abbr title="Old Testament">O. T.</abbr> festival. There is nothing in
+the language of the <abbr title="New Testament">N. T.</abbr> to indicate any discrimination
+between fermented and unfermented
+wines; Christ himself never directly or indirectly
+discriminates between them; neither do any of
+his apostles; and it is apparently indicated if
+not necessarily implied in the account here, and
+in other passages, that it was the ordinary fermented
+wine which Christ employed; see especially
+<abbr title="Matthew">Matt.</abbr> 11:19, “Behold a glutton and a
+wine-bibber,” and <abbr title="Matthew">Matt.</abbr> 9:17, “No man having
+drunk old (<em>fermented</em>) wine, straightway desireth
+new (<em>that of the last vintage and unfermented</em>), for
+he saith the old is better.” The language of
+Mark 14:25, “I will drink no more of the fruit
+of the vine,” etc., plainly implies that he had
+been accustomed to drink it freely and as a beverage
+with his followers. I judge then that
+Christ here made, and throughout his life ordinarily
+used, fermented wine; and this is the
+nearly unanimous judgment of the best unprejudiced
+Biblical scholars. The opposite opinion
+is of later origin, an after-thought, the product
+not of impartial Biblical research, but of the temperance
+reformation. (2) <i>Significance of these facts.</i>
+It appears to me clear, in the light of these facts,
+that neither Christ’s precept nor his example can
+be cited in favor of the doctrine of total abstinence,
+as a universal and permanent obligation
+from all use of wine, even as a beverage; that it
+rather indicates that he recognizes the right and
+propriety of so using it; and that the doctrine
+and practice of total abstinence must be maintained,
+if at all, not by any specific precept, nor
+by the general course of Christ’s life, but from
+local and perhaps temporary considerations, and
+solely on the ground that the Christian must
+always be willing to surrender a lawful gratification
+for the sake of a higher good, either to himself
+or to others (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:29, 30;
+<abbr title="Romans">Rom.</abbr> 14:21; 1 <abbr title="Corinthians">Cor.</abbr> 6:12</span>).
+It is equally clear that neither Christ’s precepts
+nor his example justifies the ordinary drinking
+usages of American society of to-day, with its
+bars, its wine-shops, its beer-gardens, its fiery
+wines and strong liquors, and all its attendant
+evils. The ordinary wine of to-day is a very different
+article from that in Christ’s day. The
+<em>word</em> is the same, the <em>thing</em> is different. And the
+usages are equally different. It is not my province
+here to enter into a general discussion of the
+temperance question, or even of the Bible teaching
+on the subject; but for the convenience of
+the student I add, from my <cite>Dictionary of Religious
+Knowledge</cite>, a tabular view of the principal Bible
+passages which bear on the subject, either for or
+against the use of wines.</p>
+
+<table class="p2 small">
+<colgroup>
+<col style="width: 45%;">
+<col style="width: 45%;">
+</colgroup>
+
+<tr><td class="tdc" colspan="2">THE BIBLE</td></tr>
+
+<tr><td class="tdc"><span class="smcap">Commends Wine</span>:</td>
+    <td class="tdc"><span class="smcap">Condemns Wine</span>:</td></tr>
+
+<tr><td class="tdl"><i>As an offering to God with oil and wheat</i>:</td>
+    <td class="tdl vlt"><i>As a cause of violence and woe</i>:</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Numbers">Numb.</abbr> 18:12.</td>
+    <td class="tdl pad1"><abbr title="Proverbs">Prov.</abbr> 4:17; 23:29-32.</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Nehemiah">Neh.</abbr> 10:37-39.</td>
+    <td class="tdl"><i>Of self-security and irreligion:</i></td></tr>
+
+<tr><td class="tdl"><i>As a blessing to man</i>:</td>
+    <td class="tdl pad1"><abbr title="Isaiah">Isa.</abbr> 28:7; 56:12.</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Genesis">Gen.</abbr> 27:28-37.</td>
+    <td class="tdl pad1"><abbr title="Habakkuk">Hab.</abbr> 2:5.</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Deuteronomy">Deut.</abbr> 7:13.</td>
+    <td class="tdl"><i>As a poison</i>:</td></tr>
+
+<tr><td class="tdl pad1">Judges 9:13.</td>
+    <td class="tdl pad1"><abbr title="Deuteronomy">Deut.</abbr> 32:33.</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Proverbs">Prov.</abbr> 3:10.</td>
+    <td class="tdl pad1"><abbr title="Proverbs">Prov.</abbr> 23:31.</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Isaiah">Isa.</abbr> 65:8.</td>
+    <td class="tdl pad1">Hosea 7:5.</td></tr>
+
+<tr><td class="tdl pad1">Joel 3:18.</td>
+    <td class="tdl"><i>As an accompaniment of wickedness</i>:</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Psalms">Ps.</abbr> 104:15.</td>
+    <td class="tdl pad1"><abbr title="Isaiah">Isa.</abbr> 5:22.</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Zechariah">Zech.</abbr> 9:17.</td>
+   <td class="tdl"><i>As an emblem of divine wrath</i>:</td></tr>
+
+<tr><td class="tdl"><i>As an emblem of spiritual blessing</i>:</td>
+    <td class="tdl pad1"><abbr title="Psalms">Ps.</abbr> 60:3; 75:8.</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Isaiah">Isa.</abbr> 55:1.</td>
+    <td class="tdl pad1"><abbr title="Isaiah">Isa.</abbr> 51:17.</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Solomon">Sol.</abbr> Song 7:9.</td>
+    <td class="tdl pad1"><abbr title="Jeremiah">Jer.</abbr> 25:15.</td></tr>
+
+<tr><td class="tdl"><i>As a perpetual memorial of Christ’s atoning sacrifice</i>:</td>
+    <td class="tdl pad1 vlt"><abbr title="Revelation">Rev.</abbr> 14:10; 16:19.</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Matthew">Matt.</abbr> 26:26-29.</td>
+    <td class="tdl"><i>By the example of priests on entering the tabernacle</i>:</td></tr>
+
+<tr><td class="tdl pad1">Mark 14:22-25.</td>
+    <td class="tdl pad1"><abbr title="Leviticus">Lev.</abbr> 10:8-11.</td></tr>
+
+<tr><td class="tdl pad1">1 <abbr title="Corinthians">Cor.</abbr> 10:16.</td>
+    <td class="tdl"><i>Of Rechabites</i>:</td></tr>
+
+<tr><td class="tdl"><i>As a medicine</i>:</td>
+    <td class="tdl pad1"><abbr title="Jeremiah">Jer.</abbr> 35:6.</td></tr>
+
+<tr><td class="tdl pad1"><abbr title="Proverbs">Prov.</abbr> 31:6, 7.</td>
+    <td class="tdl"><i>Of Nazarites</i>:</td></tr>
+
+<tr><td class="tdl pad1">1 <abbr title="Timothy">Tim.</abbr> 5:23.</td>
+    <td class="tdl pad1"><abbr title="Numbers">Numb.</abbr> 6:2, 3.</td></tr>
+
+<tr><td class="tdl"><i>By the example of Jesus Christ</i>:</td>
+    <td class="tdl"><i>Of Daniel</i>:</td></tr>
+
+<tr><td class="tdl pad1">John 2:1-11.</td>
+    <td class="tdl pad1"><abbr title="Daniel">Dan.</abbr> 1:8, 12.</td></tr>
+
+<tr><td class="tdl pad1" colspan="2">Luke 7:34.</td></tr>
+</table>
+
+<hr class="tb">
+
+<p class="p2">
+
+<span class="pagenum" id="Page_34">[Pg 34]</span>
+<abbr title="Chapter">Ch.</abbr> 2: 12-22. CHRIST CASTS THE TRADERS OUT OF
+THE TEMPLE. <span class="smcap">An illustration of the character
+of Christ.—&#8203;A symbol of the work of Christ.—&#8203;An
+example to the followers of Christ.</span></p>
+
+<p>This incident is narrated only by John. It is
+not to be confounded with the second casting
+out narrated by the synoptists. See note on
+<abbr title="Matthew">Matt.</abbr> 21:12, 13. This occurred at the first
+Passover in Christ’s public ministry; that at the
+last. There is a significance in the repetition.
+It indicates both the tendency of a corrupt
+church to corruption in spite of cleanings, a
+truth unhappily abundantly illustrated in history;
+and the persistence of Christ’s zeal, a
+quality imperfectly reflected in the zeal of his
+disciples. The probable date of this event was
+March, <span class="allsmcap">A. D.</span> 28.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_12"></a>
+<p class="hanging">12 After this he went down to Capernaum, he, and
+his mother, and his brethren, and his disciples: and
+they continued there not many days.</p>
+</div>
+
+<p><b>12. Went down to Capernaum.</b> From
+Cana, which was the hill country, to Capernaum,
+which was on the shore of the sea of Galilee.
+For description of Capernaum, see <abbr title="Matthew">Matt.</abbr> 4:13.
+It would be on the natural though not necessary
+route from Cana to Jerusalem. This visit is not
+to be confounded with Christ’s permanent change
+of residence from Nazareth to Capernaum, which
+resulted from the mob in the former city (<span class="muchsmaller">Luke
+4:28-31</span>); this did not take place till after the
+imprisonment of John the Baptist (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+4:12, 13</span>).
+The statement that <cite>they continued not there many
+days</cite>, distinguished this visit from that permanent
+change of residence.—&#8203;<b>His mother and his
+brethren and his disciples.</b> His public ministry
+had not yet fully begun; he had not,
+therefore, yet left his mother and brethren to
+devote himself to his work. That these were
+real brethren, not cousins or other relations, I
+think is clear, though by many doubted. See
+note on “Brethren of our Lord,” <abbr title="Volume One">Vol. I</abbr>,
+<abbr title="page">p.</abbr> 187.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_13"></a>
+<p class="hanging">13 And the Jews’ passover<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">[76]</a>
+was at hand, and Jesus<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">[77]</a>
+went up to Jerusalem,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_76" href="#FNanchor_76" class="label">[76]</a>
+ <abbr title="Exodus">Ex.</abbr> 12:14.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_77" href="#FNanchor_77" class="label">[77]</a>
+ Verse <a href="#ch2_23">23</a>;
+ <abbr title="chapter">chap.</abbr> <a href="#ch5_1">5:1</a>;
+ <a href="#ch6_4">6:4</a>; <a href="#ch11_55">11:55</a>.</p>
+</div>
+</div>
+
+<p><b>13. And the Jews’ Passover was at
+hand.</b> For origin of Passover see Exodus,
+<abbr title="chapter">ch.</abbr> 12; for some account of its ceremonies see
+<abbr title="Matthew">Matt.</abbr> 26:26-30, <abbr title="Preliminary">Prel.</abbr> Note.—&#8203;<b>And Jesus went
+up to Jerusalem.</b> Observe, that he was accustomed
+to attend the Jewish feasts as well as the
+synagogue services. The corruption of the
+church did not cause his withdrawal from its
+public services (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch10_25">10:25</a></span>).</p>
+
+<div class="divcenterimg60">
+ <a id="i_034"></a>
+ <br>
+ <img src="images/i_034.jpg"
+ alt="Substructures of Temple">
+ <p class="caption">SUBSTRUCTURES OF THE TEMPLE.</p>
+</div><!--end figcenter-->
+
+
+<div class="figcenter">
+
+<span class="pagenum" id="Page_35">[Pg 35]</span>
+ <a id="i_035"></a>
+ <br>
+ <img src="images/i_035.jpg"
+ alt="View of Jerusalem">
+ <p class="caption">BIRD’S-EYE VIEW OF JERUSALEM.</p>
+</div><!--end figcenter-->
+
+
+<div class="figcenter">
+
+<span class="pagenum" id="Page_36">[Pg 36]</span>
+ <a id="i_036"></a>
+ <br>
+ <img src="images/i_036.jpg"
+ alt="Title or description">
+ <p class="caption">PLAN AND SECTION OF THE TEMPLE.<br>
+ <cite>From “Life of Jesus, the Christ,” by <abbr title="Reverend">Rev.</abbr>
+Henry Ward Beecher.</cite></p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch2_14"></a>
+<p class="hanging">14 And found<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">[78]</a>
+in the temple those that sold oxen
+and sheep and doves, and the changers of money
+sitting:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_78" href="#FNanchor_78" class="label">[78]</a>
+ <abbr title="Matthew">Matt.</abbr> 21:12; Mark 11:15; Luke 19:45.</p>
+</div>
+</div>
+
+<p><b>14. In the temple.</b> Historically there were
+three temples: Solomon’s (<span class="muchsmaller">1 Kings,
+<abbr title="chapter">ch.</abbr> 6, 7; 2 Chron.,
+<abbr title="chapter">ch.</abbr> 3, 4</span>), the temple of Zerubbabel, constructed at
+the time of the restoration under Nehemiah (<span class="muchsmaller">Ezra
+3:8-11; 6:3-5</span>), and Herod’s. The latter, named
+for its builder, Herod the Great (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+2:1, note</span>), is
+the one mentioned here and elsewhere in the
+<abbr title="New Testament">N. T.</abbr> Its site, established with as much certainty
+as any in the <abbr title="New Testament">N. T.</abbr>, was a rock platform
+in the southeast corner of Jerusalem, now occupied
+by the Mohammedan Mosque of Omar. In
+its erection ten thousand skilled workmen were
+employed; among them one thousand priests
+especially instructed in the arts of the stonecutter
+and the carpenter. The result was a temple
+whose architectural magnificence is thought
+never to have been surpassed in ancient or modern
+times. It was less a building than a collection
+of buildings, and covered an area of over
+nineteen acres. The stone was white marble, the
+roof cedar, the architecture probably a combination
+of the Greek and the Roman. On the east
+it overlooked the valley of the Cedron, forming
+an effective fortification. It also served as a defence
+on the north, where adjoined the tower of
+Antonia, the barracks of the Roman soldiery.
+On the south a single gateway, on the west four
+gateways, gave exit and entrance. On the east
+it was connected by a bridge over the Tyrophœan
+valley with Mount Zion, the site of Solomon’s
+and later of Herod’s palace. The remains
+of this bridge have been lately discovered. The
+annexed ground plan, from Henry Ward Beecher’s
+“Life of Christ,” will enable the reader to
+understand the internal structure of the temple.
+The illustration in <abbr title="Volume One">Vol. I</abbr>,
+<abbr title="page">p.</abbr> 257, will give an idea
+
+<span class="pagenum" id="Page_37">[Pg 37]</span>
+of its external appearance. The reader is there
+supposed to be on the Mount of Olives looking
+down upon the temple from the east; Mount
+Zion with its palaces and towers is in the background;
+the long-roofed structure on the left,
+that is, the south, is the royal cloister or <i lang="la">Stoa
+basilica</i>. This is minutely described by Josephus
+(<span class="muchsmaller"><abbr title="Antiquities">Ant.</abbr>
+15:11, 5</span>). It consisted of a nave and two
+aisles, the side toward the country being closed
+by a wall, that toward the temple proper being
+open. It was 105 feet in breadth, 600 feet in
+length; the centre aisle was 100 feet high, the
+side aisles 50. The roof of cedar was supported
+by 102 Corinthian columns of white marble, the
+floor was a magnificent mosaic. Between this
+cloister and the temple structure was the open
+court of the Gentiles. It was open to all, heathen
+and Jew alike, and was used for the purpose
+of social and intellectual exchange, as well
+as for religious processional services. Here
+Christ (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 21:23</span>),
+and subsequently his disciples
+(<span class="muchsmaller">Luke 24:53; Acts 5:21, 42</span>), taught the people. Inscriptions
+in Greek and Latin forbade the heathen
+from passing beyond this court, under
+penalty of death. For a supposed infringement
+of this law Paul was mobbed (<span class="muchsmaller">Acts 21:26-30</span>). Within
+were the successive courts of the women, of
+Israel, of the priests. In this latter was the
+sacred furniture and utensils, the table of shewbread,
+the altar, the laver, etc. In the heart of
+this enclosure, investing all with a mysterious
+sacredness, was the Holy of Holies, veiled from
+even priestly gaze by the curtain, which was
+subsequently rent in twain at the time of Christ’s
+death (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 27:57</span>).
+This Holy of Holies, 90 × 30
+feet, is seen in the illustration of the temple as
+restored, in the centre of the building; it constituted
+the most prominent feature. It was in
+the outer court of the Gentiles that the sheep
+and cattle and money-changers had gathered.
+The scattered Israelites were unable to bring in
+person the sacrifices for the altar. The Mosaic
+law permitted them to sell their first-fruits, and
+with the money purchase their gifts at Jerusalem
+(<span class="muchsmaller"><abbr title="Deuteronomy">Deut.</abbr> 14:24-26</span>).
+They were also required to
+pay for the support of the temple service a half-shekel
+(<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 3:11-16;
+<abbr title="Matthew">Matt.</abbr> 17:24-27, notes</span>). This must
+be paid in Jewish money, for Gentile coin would
+pollute the sacred coffers. Thus, gradually, the
+feast-days became great market-days, as they
+still are among the nomadic tribes of the Mohammedan
+religion. The priesthood, sharing in the
+profits, suffered the traffickers gradually to intrude
+into and occupy the outer court of the
+temple. Thus, not only were the religious services
+of the Jews disturbed by the bleating of
+sheep, the lowing of cattle, the cooing of doves,
+the clangor of the money-changers, and the hum
+of a busy market, but the Gentiles were absolutely
+driven from all participation in the religious
+benefits of the temple. To their exclusion
+Christ referred in the second expulsion (<span class="muchsmaller">Mark
+11:15-19, note</span>). The priests winked not only at the
+sacrilege, but also at the double defrauding of
+God and man which accompanied it (<span class="muchsmaller"><abbr title="Malachi">Mal.</abbr> 1:7, 8</span>).
+The court of the Gentiles was worse than a
+market-place; it was a den of thieves. Thus
+Christ’s act was not only a vehement protest
+against the sacrilege which suffers business to
+encroach on the house and worship of God, but
+also a rebuke of the bigotry which is indifferent
+to the religious wants and worship of men not of
+our race, faith, or companionship.—&#8203;<b>Those that
+sold cattle, sheep, and doves.</b> For sacrifices
+under the Levitical law; sheep, rams, lambs,
+goats, kids, bulls, cows, calves, doves, and sparrows
+were offered for this purpose. All sacrifices
+were required to be offered by the priesthood and
+in the temple. On the great feast-days, when
+the population of Jerusalem was increased to a
+million or more, the traffic must have been both
+large and profitable.—&#8203;<b>And the changers of
+money.</b> Money-changers had in Greece and
+Rome their stalls or tables in the streets and
+market-places for the purpose of exchanging the
+coin of one nation for another. They are still to
+be found in Jerusalem, seated by their little glass
+cases, in which are saucers of brass filled with
+coins of silver and gold, of every size and value.</p>
+
+<div class="figcenter">
+ <a id="i_037a"></a>
+ <br>
+ <img src="images/i_037a.jpg"
+ alt="Expulsion of traders">
+ <p class="caption"> THE EXPULSION OF THE TRADERS.<br>
+“<cite>He drove them all out of the temple, and the sheep and the oxen; and poured out
+the changer’s money, and overthrew the tables.</cite>”</p>
+</div><!--end figcenter-->
+
+<div class="p2 blockquote">
+<a id="ch2_15"></a>
+<p class="hanging">15 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 tables;</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch2_16"></a>
+<p class="hanging">16 And said unto them that sold doves, Take these
+things hence; make not my Father’s house an house
+of merchandise.</p>
+</div>
+
+<p><b>15, 16. And when he had made a scourge
+of rushes.</b> The original indicates that the
+scourge was made of the rushes which were used
+to bed the cattle. Christ picked these up from
+the floor and wove them together into a whip.
+
+<span class="pagenum" id="Page_38">[Pg 38]</span>
+Of course this fragile lash would not do much
+real execution. It was used as one might use a
+switch to alarm and so drive out the animals.
+The original shows very clearly that it was used
+for this purpose alone, and not to threaten the
+men with physical chastisement.—&#8203;<b>He drove all
+out of the temple, both the sheep and the
+cattle.</b> This is the correct rendering; our
+English version is ambiguous and so misleading.—&#8203;<b>And
+poured out the changers’ money.</b>
+Poured it out upon the floor. This prevented
+their resisting, for it occupied their energies to
+pick up and save the coin.—&#8203;<b>And said unto
+them that sold doves.</b> It is noteworthy that
+he drove out the sheep and cattle, which the
+owners could reclaim in the streets, but did not
+set the doves free, which would thus have been
+lost to their owners. A true Christian indignation
+never blinds to the true rights even of the most
+flagrant wrong-doers.—&#8203;<b>Make not my Father’s
+house a house of merchandise.</b> Compare
+Christ’s language at the second expulsion, Mark
+11:17, note.</p>
+
+<div class="divcenterimg60">
+ <a id="i_037"></a>
+ <br>
+ <img src="images/i_037.jpg"
+ alt="Money changer">
+ <p class="caption">EASTERN MONEY-CHANGER.</p>
+</div><!--end figcenter-->
+
+<div class="p2 blockquote">
+<a id="ch2_17"></a>
+<p class="hanging">17 And his disciples remembered
+that it was <span class="lock">written,<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">[79]</a></span>
+The zeal of thine house hath eaten me up.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_79" href="#FNanchor_79" class="label">[79]</a>
+ Psalm 69:9.</p>
+</div>
+</div>
+
+<p><b>17. And his disciples remembered</b>, etc.
+At the time, not afterward; if this had been
+meant it would have been expressed, as in
+<abbr title="verse">ver.</abbr>
+<a href="#ch2_22">22</a>. It is not here stated that the utterance in
+<abbr title="Psalms">Ps.</abbr> 69:9 was a prophecy
+which Christ fulfilled;
+simply that his course recalled the language
+there. The fact indicates the vigor and intensity
+of Christ’s zeal in the manner and spirit of his
+action, as well as in the act itself.</p>
+
+<p>This and the subsequent purification of the
+temple during the Passion week, indicate in
+Christ a vigor and intensity of character, and a
+power of indignation, which modern thought
+rarely attributes to him. They interpret the
+suggestive description of Christ’s personal appearance
+given by John in <abbr title="Revelation">Rev.</abbr> 1:13-16, the
+only hint of his personal appearance afforded by
+the New Testament. We can imagine that in
+this expulsion his eyes were as flames of fire, his
+feet firm in their tread like feet of brass, his
+voice as the sound of the ocean, his words as a
+two-edged sword. This indignation was aroused
+by (<i>a</i>) the sacrilegious covetousness which made
+God’s house a house of merchandise; (<i>b</i>) the
+fraud which converted it into a den of thieves;
+(<i>c</i>) the selfishness of the bigotry which excluded
+the heathen from the only court reserved for
+them. It should inspire in his disciples a like
+spirit of indignation (<i>a</i>) against the sacrilegious
+covetousness which converts the house of God
+into a mart of merchandise, whether by the sale
+of indulgences, masses, and prayers to others, or
+by employing it not for the praise of God but
+for the social and pecuniary profit of the pretended
+worshipper; (<i>b</i>) against the bigotry which
+permits us to look with indifference upon the
+exclusion of the poor, the outcast, the despised
+from the privileges of God’s house. It is a type
+of (<i>a</i>) the cleansing which Christ comes to do for
+every soul, which is a temple of God (<span class="muchsmaller">1
+<abbr title="Corinthians">Cor.</abbr> 3:16</span>),
+and out of which all unclean things must be
+driven by the power of God, before it is fit for
+God’s indwelling; (<i>b</i>) the final cleansing when
+he will come to cast out all things that defile
+and work abomination (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 21:27</span>).
+Observe that
+in Revelation the world is represented as dreading
+“the wrath of <em>the Lamb</em>.” Christ’s example
+here does not justify the use of physical force
+by the church to cleanse it from corruption; for
+Christ did not employ physical force. His whip
+was not a weapon; the power before which the
+traders fled was the moral power of Christ,
+strengthened by the concurring judgment of
+their own consciences and the moral sense of
+the mass of the people (<span class="muchsmaller">Mark 11:15, note</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_18"></a>
+<p class="hanging">18 Then answered the Jews and said unto him,
+What sign<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">[80]</a>
+showest thou unto us, seeing that thou
+doest these things?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_80" href="#FNanchor_80" class="label">[80]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_30">6:30</a>;
+ <abbr title="Matthew">Matt.</abbr> 12:38, etc.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch2_19"></a>
+<p class="hanging">19 Jesus answered and said unto them, Destroy<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">[81]</a>
+this temple, and in three days I will raise it up.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_81" href="#FNanchor_81" class="label">[81]</a>
+ <abbr title="Matthew">Matt.</abbr> 26:61; 27:40.</p>
+</div>
+</div>
+
+<p><b>18, 19. What sign showest thou unto
+us?</b> What evidence of authority to expel from
+the temple practices allowed by the priesthood.
+They questioned not the right of an inspired
+prophet to act thus, but the authority of Jesus
+as a prophet. The moral power before which
+all quailed was the greatest of signs; but to that
+they were indifferent. “They required signs
+to be proved by signs.”—(<cite>Bengel.</cite>) No other
+authority for any reformation is ever required
+than the power and grace to achieve it. The
+same question was repeated at the second cleansing,
+but it elicited a very different answer (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+21:23</span>).—&#8203;<b>Destroy this temple and in three
+days I will raise it up.</b> In interpreting this
+passage observe that (1) John himself explicitly
+declares Christ’s meaning, “He spake of the
+temple of his body” (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch2_21">21</a></span>); (2) that not only
+the Jews, who might have willfully perverted
+Christ, misunderstood his meaning, but his own
+followers did not, till after his death, understand
+him (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch2_22">22</a></span>); hence (3) the hypothesis that he
+pointed to himself when he said, “Destroy this
+temple,” is not only unnecessary but improbable.
+The words are a prophecy, but are purposely left
+enigmatical, to be interpreted by the event. The
+temple is itself a type of man, who is intended
+to be the temple of God, in which he will dwell;
+and therefore a type perfectly fulfilled only in
+Christ, in whom alone the Spirit of God dwelt
+without measure, and with no periods of partial
+or complete exclusion. The Jews in crucifying
+Christ destroyed the divine reality of which the
+building was only a symbol or prophecy; moreover
+
+<span class="pagenum" id="Page_39">[Pg 39]</span>
+they inaugurated that terrible drama of
+passion which ended in the literal destruction
+of the temple itself. For description of this
+destruction see <abbr title="Matthew">Matt.</abbr>
+<abbr title="chapter">ch.</abbr> 24, <abbr title="Preliminary">Prel.</abbr> Note. Some
+objections to this passage have been suggested.
+(1) <cite>The crucifixion of Christ and his resurrection
+taking place three years later cannot be a sign of
+his authority here.</cite> Ans. In fact Christ does not
+comply with the Pharisees’ demand for a sign
+but refuses it, as in the analogous passage in
+<abbr title="Matthew">Matt.</abbr> 12:34-40, where he also by a metaphor
+refers to his resurrection. (2) <cite>The prophecy
+would not be and in fact was not understood.</cite> Ans.
+It was not intended to be understood then, but
+to afford a basis for the faith of the disciples
+when subsequent history had interpreted it. It
+was an enigma more likely to be remembered
+because enigmatical. “Many such sayings he
+uttered which were not intelligible to his immediate
+hearers, but which were to be so to those
+who should come after. And wherefore doth
+he do this? In order that when the accomplishment
+of his predictions should have come to
+pass, he might be seen to have foreknown from
+the beginning what was to follow.”—(<cite>Chrysostom.</cite>)
+(3) <cite>The language is imperative and thus
+involves a command by Christ to crucify him.</cite> Ans.
+The imperative, <cite>Destroy this temple</cite>, is not equivalent
+to the future, You will destroy this temple;
+nor is it permissive merely, You may destroy
+this temple; nor yet is it a command, You must
+destroy this temple. It is a challenge. Destroy
+this temple, and I will raise it up. “It springs
+from painfully excited feelings, as he looks with
+heart-searching gaze upon that implacable opposition
+which was already beginning to show
+itself, and which would not be satisfied till it
+had put him to death.”—(<cite>Meyer.</cite>) (4) <cite>The language,
+I will raise it up, imputes to Christ the
+power of the resurrection which is uniformly
+attributed to the Father.</cite> Ans. This objection
+is founded on a misapprehension. The <abbr title="New Testament">N. T.</abbr>
+recognizes no such distinction between the
+Father and the Son as this objection implies,
+and Christ uses language elsewhere, as distinctly
+implying his own act in the resurrection as that
+used here (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch10_18">10:18</a>; <a href="#ch11_25">11:25</a>;
+<abbr title="compare">comp.</abbr> <a href="#ch5_39">5:39</a>,
+<a href="#ch5_40">40</a>, <a href="#ch5_44">44</a></span>). The
+interpretation proposed by some writers, that
+Christ here speaks of the decay of the Jewish
+religion in its temple, and the building up of a
+new spiritual theocracy, will not be accepted by
+those who believe that John’s explicit declaration
+of Christ’s meaning is inspired and authoritative.
+Observe how the Jews intentionally
+misrepresented Christ’s saying; they accused
+him of threatening to destroy the temple (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+26:61, note</span>), when he had really prophesied that
+they would destroy it.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_20"></a>
+<p class="hanging">20 Then said the Jews, Forty and six years was this
+temple in building, and wilt thou rear it up in three
+days?</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch2_21"></a>
+<p class="hanging">21 But he spake of the temple<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">[82]</a> of his body.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_82" href="#FNanchor_82" class="label">[82]</a>
+ <abbr title="Ephesians">Ephes.</abbr> 2:21, 22;
+ <abbr title="Colossians">Col.</abbr> 2:9;
+ <abbr title="Hebrews">Heb.</abbr> 8:2.</p>
+</div>
+</div>
+
+<p><b>20. Forty and six years was this temple
+in building.</b> The argument is a natural
+one, and seemed conclusive. The temple was
+commenced by Herod twenty years previous to
+the birth of Christ, and had been forty-six years
+in construction up to this time. It was not
+finally completed, however, till <span class="allsmcap">A. D.</span> 64, under
+Herod Agrippa <abbr title="Two">II</abbr>; so that it was really over
+eighty years in building. The workmen were at
+this time still engaged upon it, and the language
+of the people refers to the work up to this time.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_22"></a>
+<p class="hanging">22 When therefore he was risen from the dead, his
+disciples remembered that he<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">[83]</a>
+had said this unto them:
+and they believed the scripture, and the word which
+Jesus had said.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_83" href="#FNanchor_83" class="label">[83]</a>
+ Luke 24:8.</p>
+</div>
+</div>
+
+<p><b>22. When therefore he was risen from
+the dead.</b> Not merely after but at the time of
+his resurrection and in the light of that fact,
+the disciples interpreted both what he had said
+and what the <abbr title="Old Testament">O. T.</abbr> contained on this subject.—&#8203;<b>They
+believed the Scripture.</b> Not the
+<abbr title="New Testament">N. T.</abbr>, no part of which was written at the time
+of the resurrection; and the “Scripture” is here
+distinguished from the words which Jesus had
+spoken. The <abbr title="Old Testament">O. T.</abbr> contained prophecies of the
+resurrection which are enigmatical, and probably
+were but imperfectly comprehended by even the
+most devout Jews, but which were interpreted
+by the event (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 16:4
+ with Acts 3:15; <abbr title="Psalms">Ps.</abbr> 17:15; 73:23,
+24; Isaiah 26:19; Hosea 6:2</span>). For evidence that Christ,
+and subsequently the apostles, recognized in the
+<abbr title="Old Testament">O. T.</abbr> prophecies of the resurrection, see Luke
+24:26, 27; John <a href="#ch20_9">20:9</a>;
+1 <abbr title="Corinthians">Cor.</abbr> 15:4.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch2_23"></a>
+<p class="hanging">23 Now when he was in Jerusalem at the passover,
+in the feast <em>day</em>, many believed in his name when they
+saw the miracles which he did.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch2_24"></a>
+<p class="hanging">24 But Jesus did not commit himself unto them,
+because he<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">[84]</a> knew all <em>men</em>,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_84" href="#FNanchor_84" class="label">[84]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_30">16:30</a>;
+ 1 <abbr title="Samuel">Sam.</abbr> 16:7;
+ 1 <abbr title="Chronicles">Chron.</abbr> 28:9; 29:17;
+ <abbr title="Jeremiah">Jer.</abbr> 17:9, 10;
+ <abbr title="Matthew">Matt.</abbr> 9:4;
+ Acts 1:24;
+ <abbr title="Revelation">Rev.</abbr> 2:23.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch2_25"></a>
+<p class="hanging">25 And needed not that any should testify of man:
+for he knew what was in man.</p>
+</div>
+
+<p><b>23-25. Many trusted in his name, seeing
+the signs which he wrought, but
+Christ did not entrust himself to them,
+because he knew all men and needed
+not</b>, etc. Compare with the English version
+the translation here given which approximates
+more nearly to the original; and observe respecting
+this that (1) the term miracle has
+acquired in modern theology a technical meaning
+it does not possess in the <abbr title="New Testament">N. T.</abbr> Christ may
+have wrought miracles at this time not recorded
+by the Evangelist (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+21, 25</span>), but the belief of the
+Jewish disciples may have rested on such signs
+of his moral power as the expulsion of the
+traders from the temple; (2) their trust in his
+
+<span class="pagenum" id="Page_40">[Pg 40]</span>
+name was not necessarily a true spiritual acceptance
+of him as a personal Saviour from sin; the
+reverse is implied by the statement that they
+trusted him <em>because they saw his miracles</em>; and
+still more by the declaration respecting himself
+that he did not entrust himself to them; (3) this
+declaration would scarcely need interpretation
+were it not for a common misinterpretation. It
+does not imply that he held back from them his
+doctrine, or refused to work miracles for their
+benefit, but simply that he did not and could
+not enter into that close and unreserved personal
+intercourse with them which characterized
+his Galilean life and companionships. He knew
+them too well to do this; knew that when the
+spiritual and universal nature of his kingdom of
+love was revealed unto them, they would reject
+and crucify him. The statement that he knew
+what was <em>in man</em>, indicates a divine and supernatural
+reading of the secrets of the human
+heart, of which the <abbr title="New Testament">N. T.</abbr> affords many and
+striking illustrations (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+9:4; Mark 2:8; Luke 7:39,
+40</span>). The declaration that he knew <em>all men</em>,
+indicates that this interior knowledge of the
+heart was not occasional and exceptional, but
+universal. Melancthon sees in the example of our
+Lord here an admonition of caution in opening our
+hearts unreservedly to strangers, even though
+they may seem to receive our word with kindness.
+Be friendly to all, be intimate with few.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_III">CHAPTER <abbr title="Three">III.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 3:1-21. CHRIST’S CONVERSATION WITH NICODEMUS.—&#8203;<span class="smcap">The
+argument from miracles: its strength
+and its weakness illustrated</span> (verse 2).—&#8203;<span class="smcap">Christ
+more than a teacher, a Life-giver; Christianity
+more than a system of truth, a new life.—&#8203;The
+condition of spiritual knowledge, a new spiritual
+life.—&#8203;The spirit of skepticism illustrated</span>
+(verse 4).—&#8203;<span class="smcap">The true method of answering skepticism,
+not by argument, but by personal assured
+conviction</span> (verse 5).—&#8203;<span class="smcap">The two conditions of entering
+Christ’s kingdom: a new spiritual life,
+and a public confession of Christ</span> (verse 5).—&#8203;<span class="smcap">Like
+begets like.—&#8203;The known and the unknown in
+theology</span> (verses 8, 11): <span class="smcap">the known, what takes
+place on earth; the unknown, what takes place
+in heaven.—&#8203;The ignorance of the wise; he is no
+master who has no personal knowledge of the
+new birth.—&#8203;The power of salvation: a crucified
+Christ; the condition of salvation: faith in
+Him; the condemnation of sinners: their love
+of darkness and rejection of the light.</span></p>
+
+<p>Christ’s interview with Nicodemus is described
+only by John. It occurred immediately after the
+events described in the preceding chapter, and
+before Christ had inaugurated his missionary
+labors, which he did not begin till the imprisonment
+of John the Baptist (<span class="muchsmaller">Mark 1:14</span>). In studying
+this passage, the following considerations
+will prevent the student from falling into the
+perplexities and errors into which some learned
+and orthodox commentators have fallen. (1) The
+conversation was had at the commencement of
+Christ’s ministry, before he had explained, even
+to his own disciples, the principles of his kingdom;
+we cannot therefore safely assume that
+Nicodemus was familiar with those principles,
+nor can we interpret Christ’s teachings here by
+the later apostolic teaching, except in so far as
+that was developed from this as from a germ.
+(2) Nicodemus was a Pharisee, therefore a formalist,
+and pre-eminently a Jew. We may safely
+assume that Christ’s object was in part to correct
+Jewish and Pharisaic errors, and our first object
+must be to understand, if we can, Nicodemus’
+understanding of our Lord. (3) There is no evidence
+that John was present at this interview;
+and it is not probable that we have a full verbatim
+report of it. The structure of the narrative
+indicates that only so much of the conversation
+is reported as was necessary to make clear Christ’s
+discourse founded thereon.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_1"></a>
+<p class="hanging drop-cap"><span class="smcap">There</span> was a man of the Pharisees,
+named Nicodemus,<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">[85]</a>
+a ruler of the Jews:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_85" href="#FNanchor_85" class="label">[85]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_50">7:50</a>,
+ <a href="#ch7_51">51</a>; <a href="#ch19_39">19:39</a>.</p>
+</div>
+</div>
+
+<p><b>1. There was a man of the Pharisees
+named Nicodemus.</b> Of Nicodemus nothing
+is known except what John tells us. He is not
+mentioned by the other Evangelists; and subsequent
+traditions are untrustworthy. There is a
+Nicodemus referred to in the Talmud; but there
+is nothing to identify him with this one, for the
+name was common among the Jews. The only
+incidents related of him are this conference, his
+protest against condemning Jesus unheard
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_50">7:50-52</a></span>),
+and his participation with Joseph of Arimathea
+in the burial of Jesus (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch19_39">19:39</a></span>). There is
+a spurious Gospel of Nicodemus, the author of
+which is, however, unknown. The designation
+of him here as a <cite>ruler of the Jews</cite> indicates that he
+was one of the Sanhedrim, and this indication is
+confirmed by <abbr title="chapter">ch.</abbr>
+<a href="#ch7_50">7:50</a>. On the character of the
+Pharisees, see <abbr title="Matthew">Matt.</abbr> 3:7, note. Among them
+there were some pure and honest souls, sincere
+but not courageous seekers after the truth (<span class="muchsmaller">Mark
+12:28-34; 15:43; Acts 5:34-39; 15:5; <abbr title="Philippians">Phil.</abbr> 3:5</span>); to this
+class of the Pharisees Nicodemus seems to have
+belonged.</p>
+
+
+<div class="divcenterimg60">
+ <a id="i_041"></a>
+ <br>
+ <img src="images/i_041.jpg"
+ alt="Rabbi">
+ <p class="caption">A MODERN JEWISH RABBI.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch3_2"></a>
+<p class="hanging">2 The same came to Jesus by night, and said unto
+him, Rabbi, we know that thou art a teacher come
+from God, for<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">[86]</a>
+no man can do these miracles that thou
+doest, except God<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">[87]</a> be with him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_86" href="#FNanchor_86" class="label">[86]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch9_16">9:16</a>, <a href="#ch9_33">33</a>;
+ Acts 2:22.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_87" href="#FNanchor_87" class="label">[87]</a>
+ Acts 10:38.</p>
+</div>
+</div>
+
+<p><b>2. The same came to Jesus by night.</b>
+
+<span class="pagenum" id="Page_41">[Pg 41]</span>
+Why <em>by night</em>? The reason generally assumed is
+fear of the Jews; but this is not asserted by the
+Evangelist, and at this time there had not been
+developed any pronounced hostility on the part
+of the Judeans to Jesus. Nicodemus may have
+had a natural reluctance to commit himself to an
+unknown Rabbi, till he had learned more of his
+doctrine; he may have simply sought a quiet and
+personal conversation, such as he could not obtain
+in the busy day-time.—&#8203;<b>Rabbi, we know
+that thou art a teacher.</b> The plural is not
+used here for the singular number; Nicodemus
+expresses not merely his own personal conviction,
+but that of the Pharisees as a class. That they
+did, even much later, recognize Christ’s superhuman
+character and mission is clear from such
+passages as <abbr title="Matthew">Matt.</abbr> 12:23, 24;
+John <a href="#ch9_29">9:29-34</a>;
+<a href="#ch11_47">11:47</a>, and this even when they resisted him
+most bitterly.—&#8203;<b>For no man can do these
+miracles</b>, etc. This is the argument from miracles
+put in the tersest possible form. <abbr title="Compare">Comp.</abbr>
+Acts 4:16, 17. And this is all that miracles
+prove, namely, the commission and authority of
+Christ; they do not of themselves show his <em>character</em>.
+Nicodemus then regards Christ as a
+<em>prophet sent from God</em>; and John, who in
+<abbr title="chapter">ch.</abbr> <a href="#ch1_6">1:6</a>,
+etc., has drawn clearly the distinction between
+the prophet and the Light and Life, reports in
+this conversation with Nicodemus a discourse of
+Christ in which he emphasizes the same distinction.
+Nicodemus impliedly asks to know what
+<em>new doctrine</em> Christ has to teach; Christ replies
+in substance that the world needs not new doctrine,
+but <em>new life</em>. The key to the understanding
+of this conversation is the contrast between
+the two conceptions of religion, as a system of
+doctrine, and as a new and spiritual life.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_3"></a>
+<p class="hanging">3 Jesus answered and said unto him, Verily, verily,
+I say unto thee, Except<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">[88]</a>
+a man be born again, he cannot
+see the kingdom of God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_88" href="#FNanchor_88" class="label">[88]</a>
+ <abbr title="chapter">ch.</abbr> 1:13;
+ <abbr title="Galatians">Gal.</abbr> 6:15;
+ <abbr title="Ephesians">Eph.</abbr> 2:1;
+ <abbr title="Titus">Tit.</abbr> 3:5;
+ James 1:18;
+ 1 Peter 1:23;
+ 1 John 2:29; <a href="#ch3_9">3:9</a>.</p>
+</div>
+</div>
+
+<p><b>3. Verily, verily.</b> With Christ these words
+are a common precursor of any especially weighty
+and solemn declaration (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:18, note</span>).—&#8203;<b>Except
+a man be begotten anew, he cannot see
+the kingdom of God.</b> On the meaning of this
+sentence, it is to be observed that, (1) The word
+(<span lang="el">γεννάω</span>) here rendered in our English version
+<dfn>born</dfn>, more properly signifies the act of begetting.
+Here therefore Christ’s language carries Nicodemus
+back to the very beginning of life. (2) The
+word (<span lang="el">ἄνωθεν</span>) rendered here in our English version
+<dfn>again</dfn>, is certainly mistranslated. It means
+either <dfn>anew, i. e., from the beginning</dfn> or <dfn>from above</dfn>.
+Both meanings are attached to it here by the best
+scholars. According to the first definition, Christ
+simply implies that the life must begin anew,
+that the character must be rebuilt from the foundation,
+without however implying how; according
+to the other idea, he indicates in the use of
+this word not only a new but a spiritual and
+divine birth. The word is used in the first sense
+in Luke 1:3, where it is rendered <cite>from the very
+first</cite>; in the second sense in James 1:17; 3:15,
+17, where it is rendered <cite>from above</cite>. It is clear
+that Nicodemus understood it in the former
+sense merely, and therefore I have so rendered it
+here. (3) The word rendered <cite>see</cite> (<span lang="el">ἰδεῖν</span>) is not
+equivalent to <dfn>enter into</dfn> (<span lang="el">εἰσελθεῖν</span>), as Meyer interprets
+it. The declaration is explicit that a
+new spiritual life is necessary, not only to enter
+into but even to form any correct conception of
+the kingdom of God. And with this agrees the
+teaching of Christ elsewhere (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 13:14, 15</span>), and
+of Paul (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 2:9, 14, 15</span>). Christ thus declares to
+Nicodemus that he cannot even understand the
+spiritual teachings of the new religion without
+first beginning a new life. In other words, <cite>a new
+spiritual life is the condition precedent to a correct
+spiritual apprehension of Christ’s teaching</cite>. It is
+further to be observed that light is thrown on
+the meaning of this declaration by a consideration
+of previous Rabbinical and of later Apostolic
+teaching. The new birth was a familiar metaphor
+with the Rabbis. They held that a Gentile
+in becoming a Jewish proselyte, and submitting
+to circumcision and baptism, was born again.
+Old things passed away; all things became new;
+it was even maintained that the proselyte might
+marry his nearest kin without offence, because
+the old relationships were annulled by his new
+
+<span class="pagenum" id="Page_42">[Pg 42]</span>
+birth. Christ employs this metaphor, familiar
+to the Jewish Rabbi, without interpreting it,
+and declares that no man, <em>Jew or Gentile</em>, could
+see the kingdom of God without undergoing a
+change as radical. This truth, that a man may
+bury his old life and begin a new one, with something
+of the freshness and hope of youth, is also
+foreshadowed in the <abbr title="Old Testament">O. T.</abbr>
+(<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 1:18, 19; <abbr title="Jeremiah">Jer.</abbr> 31:33;
+<abbr title="Ezekiel">Ezek.</abbr> 11:19, 20; 36:26</span>), and underlies the teaching of
+the <abbr title="New Testament">N. T.</abbr> (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr>
+6:8; 8:3; 12:2; 2 <abbr title="Corinthians">Cor.</abbr> 5:17; <abbr title="Galatians">Gal.</abbr> 6:15;
+<abbr title="Ephesians">Ephes.</abbr> 2:1-8; <abbr title="Colossians">Col.</abbr> 3:9, 10; Titus 3:5</span>); and the metaphor
+itself frequently occurs in the teaching of the
+apostles (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:15; James 1:18; 1 <abbr title="Peter">Pet.</abbr>
+1:3; 1 John 3:9</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_4"></a>
+<p class="hanging">4 Nicodemus saith unto him, How can a man be
+born when he is old? can he enter the second time
+into his mother’s womb, and be born?</p>
+</div>
+
+<p><b>4. How can a man be born when he is
+old?</b> It seems to me clear that this question is
+asked in a spirit of irony. So Godet, Alford,
+Luther, and others. Considering that the metaphor
+was a common one, as Lightfoot has shown,
+and that the doctrine of a new life inspired from
+God could not have been unknown to any devout
+student of the <abbr title="Old Testament">O. T.</abbr> (<span class="muchsmaller">see references above</span>),
+it is hardly
+possible to suppose that Nicodemus took Christ
+literally. This is however Meyer’s interpretation
+of the question; but it represents Nicodemus as
+not only “a somewhat narrow-minded man,” but
+also as a grossly ignorant and stupid one; and
+so, in truth, Meyer represents him throughout.</p>
+
+<p>In the following verses (<span class="muchsmaller"><a href="#ch3_5">5-8</a></span>),
+Christ answers
+Nicodemus’ threefold question: <em>first</em>, by simply
+reasserting his declaration that no man can see
+the kingdom of God unless he is born anew;
+<em>second</em>, by declaring the nature of this new birth,
+as the commencement of a new spiritual life, not
+of a new physical or fleshly life; and <em>third</em>, by
+borrowing an illustration from nature to indicate
+the degree of knowledge attainable by man on
+this subject; he can perceive the results of the
+operations of the spirit of God, but he cannot
+trace them to their source nor comprehend their
+laws.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_5"></a>
+<p class="hanging">5 Jesus answered, Verily, verily, I say unto thee,
+Except a man be born of water<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">[89]</a>
+and <em>of</em> the Spirit,<a id="FNanchor_90" href="#Footnote_90" class="fnanchor">[90]</a> he
+cannot enter into the kingdom of God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_89" href="#FNanchor_89" class="label">[89]</a>
+ Mark 16:16;
+ Acts 2:38.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_90" href="#FNanchor_90" class="label">[90]</a>
+ <abbr title="Romans">Rom.</abbr> 8:2;
+ 1 <abbr title="Corinthians">Cor.</abbr> 2:12.</p>
+</div>
+</div>
+
+<p><b>5. Born of water and of Spirit.</b> Governing
+ourselves by the cardinal canon, that we are
+to understand Christ as Christ expected his
+auditor to understand him, it cannot be difficult
+to understand this declaration. The Jewish
+proselyte, as a sign that he put off his old faiths,
+was baptized on entering the Jewish church.
+John the Baptist, employing the same symbolic
+rite, baptized Jew as well as Gentile, as a sign of
+purification by repentance from past sins. The
+Sanhedrim were familiar with his baptism, and
+had sent a delegation to inquire into it
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_19">1:19</a>, <a href="#ch1_25">25</a></span>),
+and he had told them prophetically of the
+baptism of the Spirit which Christ would inaugurate.
+Nicodemus then would certainly have understood
+by Christ’s expression, “born of water,”
+a reference to this rite of baptism, and by the
+expression, “born of the Spirit,” a reference to
+a new spiritual life, which however he could
+have only imperfectly apprehended. The declaration
+then is that no man can enter the kingdom
+of God except by (1) a <em>public</em> acknowledgment
+and confession of sin, a <em>public</em> putting off of the
+old man and entering into the new; and (2) a real
+and vital change of life and character wrought
+by the Spirit of God in the heart of the believer.
+By the one act he enters into the visible and external
+kingdom; by the other, into the spiritual
+and invisible kingdom. That a <em>public</em> confession
+and consecration is essential is clearly indicated
+elsewhere in Christ’s teaching (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 10:32, 33</span>).
+Observe the difference in phraseology here and
+in verse 3. He cannot <em>see</em> the kingdom of God,
+except his eyes are opened by the Spirit of God;
+he cannot <em>enter</em> it, except by a public and complete
+abandonment of the old and a spiritual
+consecration to the new life (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 5:14-16</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_6"></a>
+<p class="hanging">6 That<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">[91]</a>
+which is born of the flesh is flesh; and that
+which is born of the Spirit is spirit.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_91" href="#FNanchor_91" class="label">[91]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 15:47, 49;
+ 2 <abbr title="Corinthians">Cor.</abbr> 5:17.</p>
+</div>
+</div>
+
+<p><b>6. That which is born of flesh is flesh.</b>
+The connection is this: even if a man when he is
+old could enter again his mother’s womb and be
+born, it would avail nothing; that which is born
+of flesh is always flesh; only that which is born
+of the Spirit partakes of the Spirit of God.
+(<span class="muchsmaller"><abbr title="Compare">Comp.</abbr>
+<abbr title="Romans">Rom.</abbr> 8:5-9.</span>) The declaration here,
+coupled with
+John’s explicit declaration in <abbr title="chapter">ch.</abbr>
+<a href="#ch1_14">1:14</a>, that the
+Word was made flesh, implies that the birth of
+Jesus was supernatural, though he narrates none
+of the circumstances of that birth.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_7"></a>
+<p class="hanging">7 Marvel not that I said unto thee, Ye must be born
+again.</p>
+</div>
+
+<p><b>7. Marvel not that I said unto thee, Ye
+must be born again.</b> The original, by its construction,
+puts an emphasis on the word <em>ye</em>. And
+it was this which surprised Nicodemus; not that
+men must be born again, but that this necessity
+was laid on him, a child of Abraham, and an honored
+ruler and teacher among the Jews. Observe
+too that he says <em>ye</em>, not <em>we</em>. “The Lord did not,
+could not say this of Himself. Why? Because,
+in the full sense in which the flesh is incapacitated
+from entering the kingdom of God, He was
+not born of the flesh. He inherited the weakness
+of the flesh, but his spirit was not like that of
+sinful man, alien from holiness and God, and
+therefore on Him no sentence hath passed; when
+the Holy Spirit descended on Him at His baptism,
+the words spoken by the Father were indicative
+of past approval, not of renewal. His obedience
+was accepted as perfect, and the good pleasure
+of the Father rested on Him. Therefore He includes
+
+<span class="pagenum" id="Page_43">[Pg 43]</span>
+not himself in this necessity for the new
+birth.”—(<cite>Alford.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_8"></a>
+<p class="hanging">8 The wind bloweth where it listeth, and thou
+hearest the sound thereof, but canst not tell whence it
+cometh, and whither it goeth: so<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">[92]</a> is every one that is
+born of the Spirit.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_92" href="#FNanchor_92" class="label">[92]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 2:11.</p>
+</div>
+</div>
+
+<p><b>8.</b> It is very difficult to convey the exact meaning
+of the original of this verse; for in the original
+the same word signifies <dfn>wind</dfn> and <dfn>spirit</dfn>; there
+is thus a verbal felicity in the metaphor, a certain
+play upon the word itself, which cannot be transferred
+from the Greek into another language.
+As in nature we see the operation of the summer
+breeze, that comes we know not whence, and
+goes we know not whither, so in the kingdom of
+grace we see the effects of the Spirit of God, in
+changes wrought in the individual character and
+in the community (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr> 5:22</span>), but are unable to
+comprehend the nature of the influence or the
+laws according to which it operates. Christ
+by this metaphor certainly indicates something
+more than the mere incomprehensibleness of the
+Spirit’s work (<span class="muchsmaller"><abbr title="compare">comp.</abbr> <abbr title="Eccclesiasticus">Eccles.</abbr> 11:5</span>); he indicates also
+the realm in which we are to conduct our investigations,
+and that from which, by the nature of
+the case, we are excluded. We can study to advantage
+the <em>results</em> of the Spirit’s operations; but
+all endeavors to know <em>how He</em> operates, what are
+the occult laws of <em>His</em> being and work, are in
+vain. A humble acceptance of this teaching
+would eliminate many useless discussions from
+theology. Alford notices that the Greek word
+used for wind (<span lang="el">πνεῦμα</span>) indicates the gentle breath
+of summer, not the violent gale. “It is one of
+those sudden breezes springing up on a calm day,
+which has no apparent direction, but we hear it
+rustling in the leaves around.” Observe also in
+the language, <em>where it listeth</em>, an indication of the
+fact that the divine operations are free, unconstrained,
+and not answerable to man, nor subject
+to his control. <abbr title="Compare">Comp.</abbr> <abbr title="Romans">Rom.</abbr> 9:15, 16.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_9"></a>
+<p class="hanging">9 Nicodemus answered and said unto him, How can
+these things be?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch3_10"></a>
+<p class="hanging">10 Jesus answered and said unto him, Art thou a
+master of Israel, and knowest not these things?</p>
+</div>
+
+<p><b>9, 10. Nicodemus answered, ... how
+can these things be?</b> He is sobered by the
+moral power and earnestness of the Lord, lays
+aside cavilling, and asks seriously for clearer light.
+For similar effect of Christ’s personal power on a
+skeptical nature, compare his conference with
+the Samaritan woman (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch4_11">4:11</a> with <a href="#ch4_25">25</a></span>),
+and with
+Pilate (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch18_33">18:33-38</a> with <a href="#ch19_9">19:9-12</a></span>);
+compare also account
+of Paul before Festus and Agrippa (<span class="muchsmaller">Acts 26:31,
+32</span>). Observe that Christ does not overcome
+Nicodemus’ skepticism by arguing against his
+objections, but by the mere power of his own
+personal assurance of the truth.—&#8203;<b>Thou art the
+teacher of Israel; and dost thou not know
+these things?</b> There is certainly in this declaration
+and question a touch of irony and of rebuke.
+The necessity of a radical change of heart
+and life, for Israelite as well as Gentile, is abundantly
+taught by the <abbr title="Old Testament">O. T.</abbr>
+(<span class="muchsmaller">see <abbr title="verse">ver.</abbr> <a href="#ch3_3">3</a>, note, for references</span>);
+Nicodemus, as a professional teacher of the religion
+of the <abbr title="Old Testament">O. T.</abbr>, ought not to have been surprised
+at Christ’s reiteration of the truth; and
+the less because the doctrine of a new birth and
+a public baptism as a symbol of it were taught by
+the Rabbis to the Gentiles. The language here,
+<em>The</em> teacher of Israel (<span lang="el">ὁ διδάσκαλος</span>) indicates that
+Nicodemus was a well-known teacher; perhaps
+that he prided himself on his pre-eminence.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_11"></a>
+<p class="hanging">11 Verily, verily, I say unto thee, We<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">[93]</a> speak that
+we do know, and testify that we have seen; and ye
+receive not our witness.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_93" href="#FNanchor_93" class="label">[93]</a>
+ 1 John 1:1-3.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch3_12"></a>
+<p class="hanging">12 If I have told you earthly things, and ye believe
+not, how shall ye believe if I tell you <em>of</em> heavenly
+things?</p>
+</div>
+
+<p><b>11, 12. We speak that we do know</b>, etc.
+Christ has spoken hitherto only of that which
+is matter of common observation, <abbr title="namely">viz.</abbr>, man’s
+need of a new and divine life, and the apparent
+results of it in character and conduct. He now
+speaks of that which is matter of personal experience
+with Him, the new life in the soul. He
+now becomes not merely an interpreter to facts
+that are patent, but also a <em>witness</em> to facts that
+are not. Christian teaching, to be effectual,
+must always be founded on personal experience
+of the truth taught (<span class="muchsmaller">1
+<abbr title="Corinthians">Cor.</abbr> 2:12, 13</span>).—&#8203;<b>Earthly
+things ... heavenly things.</b> The connection
+of these verses with the preceding interprets
+the contrast which Christ here indicates.
+Nicodemus has impliedly asked for an
+exposition of Christ’s system of truth. Christ
+has replied by saying that no man can understand
+the truths that pertain to the kingdom of
+God unless he is born again. This necessity of a
+radical change in heart and life in order to appreciate
+divine things is an earthly fact, easily tested
+by an observation of men; a striking evidence
+of it is afforded by the question of Nicodemus
+in verse <a href="#ch3_4">4</a>. He then immediately goes on
+to ask how such a change can be effected. But
+this, the method of God’s work in anew creating
+the heart, is a heavenly thing, not a matter of
+observation; and Christ says, If you do not believe
+me when I tell you a truth which you can
+easily verify by studying the earthly life of men,
+what use is there in my telling you the secrets of
+God’s working, the truth of which disclosure
+you have no means of verifying. Observe the
+implication that the things which are earthly,
+literally, <dfn>upon the earth</dfn> (<span lang="el">ἐπίγεία</span>), belong to us to
+study and know, and the things which are heavenly,
+literally, which take place <em>in the</em> heavens
+(<span lang="el">ἐπουρανια</span>), belong to the secret counsels and
+
+<span class="pagenum" id="Page_44">[Pg 44]</span>
+work of God, and do not belong to us to investigate
+(<span class="muchsmaller"><abbr title="Deuteronomy">Deut.</abbr> 29:29</span>). And yet by far the largest
+proportion of theological conflicts have taken
+place respecting these hidden things, concerning
+God’s eternal counsels not man’s present duty.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_13"></a>
+<p class="hanging">13 And<a id="FNanchor_94" href="#Footnote_94" class="fnanchor">[94]</a> no man hath ascended up to heaven, but he
+that came down from heaven, <em>even</em> the Son of man
+which is in heaven.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_94" href="#FNanchor_94" class="label">[94]</a>
+ <abbr title="Ephesians">Eph.</abbr> 4:9, 10.</p>
+</div>
+</div>
+
+<p><b>13.</b> The key to the interpretation of this verse
+is to be found in its context and connection.
+Christ says: How shall ye believe if I tell you of
+things which take place in heaven; yet no one
+else can tell you, for no one has ascended into
+heaven, and no one therefore can report its secrets,
+except he who has descended from heaven
+and is in continual communion with heaven. So
+interpreting it, observe, (1) The declaration, <dfn>No
+one</dfn> (not merely no man) <dfn>hath ascended up to
+heaven</dfn>, means no living person; it does not militate
+against the doctrine of the resurrection of
+the dead, nor imply an unconscious or even an
+intermediate state. It is by the connection limited
+to those living on the earth, for they alone
+could reveal the secrets of heaven if acquainted
+with them. (2) <dfn>He that came down from heaven</dfn>
+plainly implies the pre-existence and supernatural
+character and origin of Jesus Christ
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch8_58">8:58</a></span>).
+He contrasts himself with other men, patriarchs,
+prophets, apostles, as the <em>only one</em> who has
+descended to earth from heaven. (3) <dfn>Which is
+in heaven</dfn> indicates not merely, as Meyer apparently
+interprets it, that Christ’s proper abode
+and home were in heaven, but also that he maintained
+a vital and continuous communion therewith,
+dwelling in the Spirit in heaven, even while
+in the flesh upon earth. The Christian’s experience
+interprets, though it does not fully measure,
+this mystery of the heavenly life in the flesh (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr>
+3:20; <abbr title="Ephesians">Ephes.</abbr> 2:6; <abbr title="Hebrews">Heb.</abbr> 12:22</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_14"></a>
+<p class="hanging">14 And as<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">[95]</a> Moses lifted up the serpent in the
+wilderness, even so must the Son of man be lifted
+up:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_95" href="#FNanchor_95" class="label">[95]</a>
+ <abbr title="Numbers">Numb.</abbr> 21:9.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch3_15"></a>
+<p class="hanging">15 That whosoever<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">[96]</a> believeth in him should not
+perish, but have eternal life.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_96" href="#FNanchor_96" class="label">[96]</a>
+ <abbr title="verse">ver.</abbr> <a href="#ch3_36">36</a>;
+ <abbr title="Hebrews">Heb.</abbr> 7:25.</p>
+</div>
+</div>
+
+<p><b>14, 15. As Moses lifted up the serpent
+in the wilderness.</b> The reference here is to
+the event recorded in <abbr title="Numbers">Num.</abbr> 21:4-9. The account
+there should be carefully studied and compared
+with the spiritual interpretation which
+Christ affords here. What species are there indicated
+by the description “fiery serpent” is not
+very clear; probably the title was given from the
+burning sensations produced by their bite. Travelers
+describe a large serpent, said to abound in
+the Arabian peninsula, full of fiery red spots and
+undulating stripes, and regarded as one of the
+most poisonous of the serpent kind. Excruciating
+heat and a burning thirst are among the symptoms
+produced by the bite of this serpent. The
+brazen serpent described in Numbers is thought
+to have been put upon a pole and carried throughout
+the camp, so as to bring it within the sight
+of all the people. It was carefully preserved and
+carried into the Holy Land, where it became an
+object of idolatry and was destroyed in the reformation
+instituted under Hezekiah (<span class="muchsmaller">2 Kings 18:4</span>).
+A Roman Catholic church at Milan, Italy, however,
+still claims to possess the original brazen
+serpent.—&#8203;<b>Must the Son of Man be lifted up.</b>
+Why <em>must</em>? What is the necessity? That question
+Christ does not answer here, nor, so far as I
+can see, does the <abbr title="New Testament">N. T.</abbr> anywhere. It simply
+represents the atoning sacrifice of Christ as a necessity,
+without explaining the grounds of that
+necessity (<span class="muchsmaller"><abbr title="compare">comp.</abbr> Luke 24:26</span>). That it is in the divine
+economy of grace an inexorable necessity is indicated
+even by the types of the <abbr title="Old Testament">O. T.</abbr> (<span class="muchsmaller"><abbr title="Leviticus">Lev.</abbr> 17:11;
+<abbr title="Hebrews">Heb.</abbr> 9:22</span>). The phrase “Son of Man” was a
+common Jewish designation for the Messiah. It
+would have been so understood by Nicodemus
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 10:23, note</span>).—&#8203;<b>Be lifted up.</b> Not only <em>on the
+cross</em>, but <em>by the cross unto glory</em>. It is the cross
+which lifts up Christ to be the object of adoration
+for the whole creation (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:9; <abbr title="Revelation">Rev.</abbr>
+5:9</span>).—&#8203;<b>Should
+not perish.</b> These words are wanting
+in the best manuscripts. But the doctrine implied,
+that those who do not believe will perish,
+is clearly taught in verse <a href="#ch3_16">16</a>, from which it was
+probably borrowed and inserted here by some
+early copyist.—&#8203;<b>Eternal life.</b> The same Greek
+words are rendered everlasting life in the next
+verse (<span lang="el">ζωὴν αἰώνιον</span>). <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch10_10">10:10</a>. Eternal
+life is the life of the soul which disaster cannot
+impair nor death destroy—a present possession,
+not a future inheritance, except that it is a possession
+which grows in value and importance in
+the future.</p>
+
+<p>In studying Christ’s language in these two
+verses observe (1) That we have Christ’s authority
+for the doctrine that the <abbr title="Old Testament">O. T.</abbr> history is
+intended to indicate, by types or object-teaching,
+the great truths of the Gospel. This he
+assumes elsewhere in his ministry (<span class="muchsmaller">Luke 22:15, 19,
+20; John 6:49-51</span>), and it is directly asserted by Paul
+(<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 10:11</span>), and underlies the Epistle to the
+Hebrews. The history of the brazen serpent is
+then a parable of the Gospel; parabolically it
+points out the way of salvation. (2) The serpent
+is throughout the Bible an emblem of Satan, and
+its poison an emblem of the deadly and pervasive
+effects of sin (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 3:1, 14, 15; <abbr title="Deuteronomy">Deut.</abbr> 32:33; Psalm
+58:4, 5; 140:3; <abbr title="Romans">Rom.</abbr> 3:13;
+2 <abbr title="Corinthians">Cor.</abbr> 11:3; <abbr title="Revelation">Rev.</abbr> 12:9</span>). It
+is a fitting <span style="white-space:nowrap;">emblem—slight</span> in its first wound,
+affecting the blood, the current and fountain of
+
+<span class="pagenum" id="Page_45">[Pg 45]</span>
+life, pervading the whole frame with its subtle
+poison, a poison for which there is no human
+remedy, and resulting in certain death. (3) For
+the human soul, poisoned by sin, the end whereof
+is death (<span class="muchsmaller">James 1:15</span>), there is lifted up One who,
+though he knew no sin, was made in the likeness
+of sinful flesh (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 6:21</span>), so that in him the
+enemy himself was, as it were, nailed to the
+cross (<span class="muchsmaller"><abbr title="Colossians">Col.</abbr> 2:15</span>). Thus, as the brazen serpent
+represented the fiery serpent, yet had in him
+not poison but healing, so Christ represented
+sinful flesh, but had in him no sin but redemption
+from the poison of sin in others. (4) The
+one only condition of healing to the poisoned
+Israelite was that he <em>look on</em> the brazen serpent;
+and this simply as an act of obedient faith. To
+this fact Isaiah had reference in his interpretation
+of the divine condition of salvation, “Look
+unto me, and be ye saved, all the ends of the
+earth; for I am God, and there is none else”
+(<span class="muchsmaller">Isaiah 45:22</span>). So here to “believe in him” is not
+to believe some doctrine about the Messiah, but
+simply to trust in him, to look unto him (<span class="muchsmaller">Acts
+16:31; <abbr title="Hebrews">Heb.</abbr> 12:2</span>). (5) The work of heralding the
+Gospel is the work of Moses in the wilderness.
+It is a simple pointing to the Saviour, lifted up
+that the sinner, by looking unto him, may be
+saved. The work of instruction in the precepts
+of Christ and the principles of his kingdom
+comes after, not before, salvation (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 28:19,
+20, note</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_16"></a>
+<p class="hanging">16 For God<a id="FNanchor_97" href="#Footnote_97" class="fnanchor">[97]</a> so loved the world, that he gave his
+only begotten Son, that whosoever believeth in him
+should not perish, but have everlasting life.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_97" href="#FNanchor_97" class="label">[97]</a>
+ 1 John 4:9.</p>
+</div>
+</div>
+
+<p><b>16.</b> Some scholars, including Olshausen and
+Tholuck, suppose that Christ’s discourse ends
+with the preceding verse, and that the remainder,
+to verse <a href="#ch3_21">21</a>, are added by John; but the
+grounds for such an hypothesis seem to me
+quite insufficient, and the objections to it quite
+conclusive. The grounds are (<i>a</i>) <em>That all allusion
+to Nicodemus is henceforth dropped</em>. But
+Nicodemus is only introduced as an interrogator,
+because his questions elicit the instruction of
+Jesus; and only so much of his share in the
+conversation is recorded as is necessary to make
+Christ’s language intelligible. (<i>b</i>) <em>Thenceforth
+past tenses are used.</em> This might, however, well
+be the case, even if the events were future, the
+discourse being prophetic. But the events were
+not future, but past. The love of God, the
+sending his Son into the world, the opening of
+the door of salvation through <span style="white-space:nowrap;">Him—all</span> this was
+already accomplished; and the passion is not
+described in detail as an event past. (<i>c</i>) <em>The
+phrase “only begotten” is said to be peculiar to
+John.</em> But Stier well replies that John probably
+obtained the phrase from Christ. The objections
+to the view which supposes that Christ ends the
+discourse at verse <a href="#ch3_15">15</a>, and that the rest is John’s
+are, (<i>a</i>) That the discourse breaks off abruptly, if
+ended at verse <a href="#ch3_15">15</a>, leaving Nicodemus in entire
+ignorance of the way of salvation. The same
+necessity which, on this hypothesis, led John to
+complete it, would much more have led Christ
+to complete it. (<i>b</i>) There is nothing to indicate
+a break at verse <a href="#ch3_15">15</a>; and to suppose John guilty
+of adding to the discourse of our Lord his own
+words, without indicating that it is an addition,
+is to accuse him of imposture, if not forgery, and
+casts discredit over his whole narrative. Lange,
+Stier, Meyer, Alford, all hold the discourse to
+be our Lord’s to the end, at verse <a href="#ch3_21">21</a>. The verse
+itself has been well called by Luther “The little
+gospel,” for it embodies the whole gospel in a
+single sentence. It declares the divine <span style="white-space:nowrap;">nature—love</span>
+(<span class="muchsmaller">1 John 3:9, 16</span>); the nature of that love, a
+love unto self-sacrifice, the sacrifice of his Only
+Son; the object of that <span style="white-space:nowrap;">love—the</span> whole world;
+the result of that <span style="white-space:nowrap;">love—the</span> gift of the Messiah;
+the divine nature of the <span style="white-space:nowrap;">Messiah—God’s</span> only
+begotten Son; the object of that <span style="white-space:nowrap;">gift—salvation;</span>
+the sole condition of securing the benefits of that
+<span style="white-space:nowrap;">gift—trust</span> in the Saviour; the proffer of that
+<span style="white-space:nowrap;">salvation—to</span> all that believe in him; the effect
+of rejecting <span style="white-space:nowrap;">it—perishing;</span> the effect of accepting
+<span style="white-space:nowrap;">it—everlasting</span> life. Observe, (1) that all
+attempts to limit the meaning of the word
+<em>world</em> (<span lang="el">ὁ κόσμος</span>) to the elect, or the church, are
+inconsistent with the original and with other
+parallel passages of Scripture. See particularly
+1 John 2:2, and <abbr title="Matthew">Matt.</abbr> 13:38, note; (2) the
+cause of the atonement is traced here not to the
+wrath but to the <em>love</em> of God, a fundamental fact
+often lost sight of in presenting that doctrine;
+(3) in the original an emphasis is put upon the
+word <em>so</em>, which is not preserved in the English
+version. The wonder of the Gospel is not that
+God loved the world, but that he loved it with
+such a love, a love which only the sacrifice of an
+only begotten Son can interpret.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_17"></a>
+<p class="hanging">17 For God<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">[98]</a> sent not his Son into the world to condemn
+the world; but that the world through him
+might be saved.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_98" href="#FNanchor_98" class="label">[98]</a>
+ Luke 9:56.</p>
+</div>
+</div>
+
+<p><b>17. Not ... to condemn the world.</b>
+The Jews believed (see <cite>Lightfoot</cite>) that the Messiah
+would save Israel and judge the Gentile
+nations. It was a Rabbinical interpretation of
+Isaiah 21:12, “The morning cometh and also
+the night.” “It will be the morning to Israel
+(when the Messiah shall come), but night to the
+(Gentile) nations of the world.” This error
+Christ refutes, in this his first private preaching
+of the Gospel, as subsequently in his first public
+preaching (<span class="muchsmaller">Luke 4:25-27</span>); he declares that he
+brings salvation to the whole world. Alford
+notices the peculiar construction of the close of
+the verse, not, That he might save the world,
+but, That the world through him might be
+saved. “The free will of the world is by this
+strikingly set forth in connection with verses
+<a href="#ch3_19">19</a>, <a href="#ch3_20">20</a>.
+Not that the Lord is not the Saviour of
+the world, but that the peculiar cast of this
+passage requires the other side of the truth to
+be brought out.”</p>
+
+<div class="p2 blockquote">
+<a id="ch3_18"></a>
+<p class="hanging">18 He<a id="FNanchor_99" href="#Footnote_99" class="fnanchor">[99]</a> that believeth on him is not condemned: but
+he that believeth not is condemned already, because he
+hath not believed in the name of the only begotten Son
+of God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_99" href="#FNanchor_99" class="label">[99]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_40">6:40</a>,
+ <a href="#ch6_47">47</a>.</p>
+</div>
+</div>
+
+<p><b>18.</b> The connection is this: Though God did
+
+<span class="pagenum" id="Page_46">[Pg 46]</span>
+not send his Son into the world to condemn the
+world, yet he is even now judging it and condemning
+its unbelief, though not in the way
+Nicodemus had anticipated; his mere presence
+is a judgment. His fan <em>is</em> in his hand
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:12</span>);
+for he that trusts in Christ is thereby taken out
+from judgment, while he that rejects Christ
+condemns himself. The next verse states the
+ground and the nature of this condemnation.
+The Light has come into the world, and men by
+refusing the Light attest their love of darkness;
+and it is for this, not for the darkness but for
+their <em>love</em> of it, that they are condemned.—&#8203;<b>Is not
+condemned.</b> But “is passed from death unto
+life” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_24">5:24</a></span>).—&#8203;<b>Is condemned already.</b> The
+sinner is condemned, not by Christ but by his
+own act; he is <em>self-condemned</em> (<span class="muchsmaller"><abbr title="Titus">Tit.</abbr> 3:11</span>). Observe,
+that throughout the <abbr title="New Testament">N. T.</abbr> both condemnation
+and salvation are represented as <em>present</em> realities,
+not as future possibilities. The last judgment
+<em>decides</em> nothing; it simply announces publicly
+the results of the judgment now forming. <cite>Life
+is the true judgment-day.</cite>—<b>Because he hath
+not believed.</b> Men are not condemned for
+their deeds but for their desires. The way of
+escape from the evil is provided and declined; and
+for this the soul is condemned. Thus it is true
+that the Lamb of God taketh away the sin of
+the world (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_29">1:29</a></span>) and yet condemns the sinner
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch15_22">15:22</a></span>), because the condemnation is not for
+the past sin, but for the present rejection of the
+Saviour from sin.—&#8203;<b>In the name of the only
+begotten Son of God.</b> The name is Jesus,
+<i>i. e.</i>, Saviour, and was given to him because “he
+shall save his people from their sins” (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 1:21</span>).
+To disbelieve in that name is to reject that salvation.
+“The ‘only begotten’ also here sets
+before us the hopelessness of such a man’s
+state; he has no other Saviour.”—(<cite>Alford.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_19"></a>
+<p class="hanging">19 And this is the condemnation, that light<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">[100]</a> is come
+into the world, and men loved darkness rather than
+light, because their deeds were evil.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_100" href="#FNanchor_100" class="label">[100]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_14">1:4</a>;
+ <a href="#ch9_11">9:11</a>.</p>
+</div>
+</div>
+
+<p><b>19. And this is the condemnation.</b> Not
+merely, This is the cause of the condemnation;
+Christ has already stated that in the preceding
+verse; he here states the nature of the condemnation.
+He that loves darkness rather than
+light is given over to his own choice; this is the
+sentence pronounced against him (<span class="muchsmaller">Hosea 4:1-17; <abbr title="Romans">Rom.</abbr>
+1:28; <abbr title="Revelation">Rev.</abbr> 22:11</span>).—&#8203;<b>Men loved darkness rather
+than light.</b> Not merely <em>more</em> than light; they
+chose darkness. For illustration of this deliberate
+choice of darkness see <abbr title="Matthew">Matt.</abbr> 13:14, 15;
+28:12-14; John <a href="#ch6_66">6:66</a>; <a href="#ch12_10">12:10</a>,
+<a href="#ch12_11">11</a>; Acts 4:16,
+17; 2 <abbr title="Timothy">Tim.</abbr> 4:10. This is not always, however,
+a conscious and deliberate choice. See John <a href="#ch12_43">12:43</a>;
+2 <abbr title="Timothy">Tim.</abbr> 3:4.—&#8203;<b>Because their deeds are
+evil.</b> <dfn>Corrupting to others.</dfn> This is the force of
+the Greek word (<span lang="el">πονηρὰ</span>), which is different from
+that rendered <dfn>evil</dfn> in the next verse. The corrupting
+power of sin lies in its secreting its evil
+character and purpose; hence it avoids the
+light; hence too it is called in Scripture the
+power of darkness (<span class="muchsmaller">Luke 22:53; <abbr title="Colossians">Col.</abbr> 1:13; <abbr title="Revelation">Rev.</abbr> 16:10</span>).
+Observe the secret cause of unbelief here indicated;
+men are willfully ignorant of the truth.
+It is not the intellect, but the will which is
+perverse. “The source of unbelief is immorality.”—(<cite>Meyer.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_20"></a>
+<p class="hanging">20 For every one that doeth evil hateth the light,
+neither<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">[101]</a> cometh to the light, lest his deeds should be
+reproved.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_101" href="#FNanchor_101" class="label">[101]</a>
+ Job 24:13, 17; <abbr title="Proverbs">Pr.</abbr> 4:18, 19.</p>
+</div>
+</div>
+
+<p><b>20. Every one that practiseth evil.</b>
+<dfn>Worthless things</dfn> (<span lang="el">φαῦλα</span>) not as in the preceding
+verse, <dfn>things corrupting</dfn>. But corrupting include
+worthless things, for they are not only worthless
+but worse than worthless. The evil here characterized
+is parallel to the idle words of <abbr title="Matthew">Matt.</abbr> 12:36,
+and it is opposed to the truth which is always
+fruitful in goodness and love.—&#8203;<b>Hateth the
+light.</b> It has been supposed by some that
+there is in these words a covert rebuke of
+Nicodemus for coming to Christ secretly by
+night. This seems to me improbable. Christ
+was not accustomed to conceal his rebukes so
+deftly.—&#8203;<b>Lest his deeds should be reproved.</b>
+Not necessarily by words of condemnation, but
+by the mere exposure of their worthlessness
+when brought to the light. See Luke 3:19, 20;
+John <a href="#ch8_8">8:8</a>, <a href="#ch8_9">9</a>;
+Compare <abbr title="Ephesians">Ephes.</abbr> 5:11-13.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_21"></a>
+<p class="hanging">21 But he that doeth<a id="FNanchor_102" href="#Footnote_102" class="fnanchor">[102]</a> truth cometh to the light, that
+his deeds may be made manifest, that they are
+wrought<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">[103]</a> in God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_102" href="#FNanchor_102" class="label">[102]</a>
+ 1 John 1:6.</p>
+</div>
+
+<a id="chg2"></a><div class="footnote">
+<p class="unindent"><a id="Footnote_103" href="#FNanchor_103" class="label">[103]</a>
+ John <a href="#ch3_21">3:21</a>.</p>
+</div>
+</div>
+
+<p><b>21. But he that doeth the truth.</b> Man
+<em>practises</em> the evil (<span lang="el">πράσσω</span>), he <em>does</em> the truth
+(<span lang="el">ποιέω</span>). Compare <abbr title="chapter">ch.</abbr>
+<a href="#ch5_29">5:29</a>, where the same
+distinction is observed: “they that have <em>done</em>
+good (shall come forth) unto the resurrection
+of life, they that have <em>practised</em> evil, unto the
+resurrection of damnation.” “He that <em>practises</em>
+(<span lang="el">πράσσω</span>) has nothing but his <em>practice</em>, which is
+an event, a thing of the past, a source to him
+only of condemnation, for he has nothing to
+show for it, for it is also worthless (<span lang="el">φαῦλον</span>);
+whereas he that <em>does</em> (<span lang="el">ποιέω</span>) has his <span style="white-space:nowrap;"><em>deed</em>—he</span>
+has abiding fruit; his works do follow him.”—(<cite>Alford.</cite>)—<b>Cometh
+to the light.</b> Not merely
+is willing and desirous to come to the light, but
+is also enabled to come to it, and to appreciate
+and receive it (<span class="muchsmaller"><abbr title="Proverbs">Prov.</abbr>
+4:18; John <a href="#ch7_17">7:17</a></span>). Observe that
+throughout the <abbr title="New Testament">N. T.</abbr> truth is represented not
+merely as an abstract philosophy to be intellectually
+received, but as a <em>life</em> in harmony with
+
+<span class="pagenum" id="Page_47">[Pg 47]</span>
+the eternal verities of God’s law and character.
+Thus the incarnation is the fundamental doctrine
+of Christianity; as Christ is himself emphatically
+the Truth, so every Christian must be
+in a smaller measure an embodiment and incarnation
+of divine truth, manifesting it less by
+his words than by his life. So, on the other
+hand, Paul catalogues the vices of life, as the
+things which are contrary to “sound doctrine”
+(<span class="muchsmaller">1 <abbr title="Timothy">Tim.</abbr> 1:10</span>). For an exemplification of what it
+is to do the truth, see Psalm 15.—&#8203;<b>That they
+are wrought in God.</b> The Christian comes to
+the light, not for self-glorification, but to glorify
+God; his desire is not to manifest the goodness
+in himself, but the goodness in God which has
+triumphed over the evil in himself (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:16;
+1 <abbr title="Corinthians">Cor.</abbr> 15:10</span>).</p>
+
+<hr class="tb">
+
+<p class="p2"><abbr title="Chapter">Ch.</abbr> 3:22-36. FURTHER TESTIMONY FROM JOHN THE
+BAPTIST TO JESUS.—&#8203;<span class="smcap">The office and the joy of the
+ministry—&#8203;Christ contrasted with his herald—&#8203;The
+human confirmation of divine truth—&#8203;The
+conditions of salvation—&#8203;The ground of condemnation—&#8203;The
+danger of and the defence from
+envy.</span></p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_22"></a>
+<p class="hanging">22 After these things came Jesus and his disciples
+into the land of Judæa; and there he tarried with
+them, and <a href="#ix_B47"></a>baptized.<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">[104]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_104" href="#FNanchor_104" class="label">[104]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch4_2">4:2</a>.</p>
+</div>
+</div>
+
+<p><b>22. After these things.</b> Not necessarily
+immediately after. There is nothing to indicate
+how much time elapsed between the conversation
+with Nicodemus and the events recorded in
+the latter part of this chapter, except the note
+of time in verse <a href="#ch3_24">24</a>.—&#8203;<b>And baptized.</b> Christ
+did not baptize (<span class="muchsmaller"><abbr title="chapter">ch.</abbr> 4:2</span>), and the baptism could
+not have been in the name of the Father, the
+Son, and the Holy Ghost, for the Holy Ghost
+was not yet given (<span class="muchsmaller">John
+<a href="#ch7_39">7:39</a></span>), that is, in such
+measure as to be the common heritage of all
+disciples. <a id="ix_B47"></a>The probable explanation of the
+statement here and in <abbr title="chapter">ch.</abbr>
+<a href="#ch4_1">4:1</a>, <a href="#ch4_2">2</a>, is that of
+Chrysostom: “Both parties (John and the disciples
+of Jesus) alike had one reason for baptizing,
+and that was to lead the baptized to
+Christ.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_23"></a>
+<p class="hanging">23 And John also was baptizing in Ænon, near to
+Salim,<a id="FNanchor_105" href="#Footnote_105" class="fnanchor">[105]</a> because there was much water there: and
+they<a id="FNanchor_106" href="#Footnote_106" class="fnanchor">[106]</a> came, and were baptized.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_105" href="#FNanchor_105" class="label">[105]</a>
+ 1 <abbr title="Samuel">Sam.</abbr> 9:4.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_106" href="#FNanchor_106" class="label">[106]</a>
+ <abbr title="Matthew">Matt.</abbr> 3:5, 6.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch3_24"></a>
+<p class="hanging">24 For John<a id="FNanchor_107" href="#Footnote_107" class="fnanchor">[107]</a> was not yet cast into prison.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_107" href="#FNanchor_107" class="label">[107]</a>
+ <abbr title="Matthew">Matt.</abbr> 14:3.</p>
+</div>
+</div>
+
+<p><b>23, 24. In Enon near to Salim.</b> The site
+of both places is uncertain. For different hypotheses
+see <cite>Smith’s Bible Dictionary</cite>, article <cite>Ænon</cite>.
+Jerome and Eusebius both affirm that Salim
+existed in their day eight Roman miles south of
+Scythopolis near the Jordan. Van der Velde
+found a Mussulman oratory called Sheyk Salim
+about six miles south of Scythopolis, and two
+miles west of the Jordan. Dr. Hackett seems to
+think this the more probable site. This places
+it near the northern border of Samaria.—&#8203;<b>Because
+there was much water there.</b> Rather
+<em>many</em> waters, <i>i. e.</i>, many springs. Whether this
+spot was chosen because the water afforded
+conveniences for baptizing, or because the
+springs afforded conveniences for the pilgrims
+that flocked in such numbers (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:5</span>) to the
+baptism of John, is uncertain. Nothing respecting
+the form of baptism can be deduced from
+this expression.—&#8203;<b>For John was not yet cast
+into prison.</b> For chronology of this period,
+see <abbr title="Matthew">Matt.</abbr> 4:12, note. The events recorded in
+John, <abbr title="chapters">chaps.</abbr>
+<a href="#CHAPTER_II">2</a>, <a href="#CHAPTER_III">3</a>,
+and <a href="#CHAPTER_IV">4</a>, seem to have occurred
+between the temptation and the first preaching
+of Jesus recorded in <abbr title="Matthew">Matt.</abbr> 14:3-12; Mark 6:14-29.
+See notes there.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_25"></a>
+<p class="hanging">25 Then there arose a question between <em>some</em> of
+John’s disciples and the Jews about purifying.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch3_26"></a>
+<p class="hanging">26 And they came unto John, and said unto him,
+Rabbi, he that was was with thee beyond Jordan, to whom
+thou barest<a id="FNanchor_108" href="#Footnote_108" class="fnanchor">[108]</a> witness, behold, the same baptizeth, and
+all <em>men</em><a id="FNanchor_109" href="#Footnote_109" class="fnanchor">[109]</a> come to him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_108" href="#FNanchor_108" class="label">[108]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_7">1:7</a>,
+ <a href="#ch1_15">15</a>, etc.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_109" href="#FNanchor_109" class="label">[109]</a>
+ <abbr title="Psalms">Ps.</abbr> 65:2; <abbr title="Isaiah">Isa.</abbr> 45:23.</p>
+</div>
+</div>
+
+<p><b>25, 26. Then there arose a question
+between some of John’s disciples and a
+Jew about purifying.</b> Not <em>the Jews</em>, but <em>a
+Jew</em>, an indication that the difficulty, whatever
+it was, started with him. Various conjectures
+have been proposed respecting the nature of this
+question. The discussion of them is unprofitable.
+The fact of the question is merely stated
+to explain how the instructions of John the
+Baptist came to be given.—&#8203;<b>And they came.</b>
+Some of the disciples of John came.—&#8203;<b>Said
+unto him.</b> What they said was evidently in
+the nature of a complaint. “He who also was
+with thee,” said they, “as one of thy disciples,
+has started off on a mission of his own, and is
+eclipsing thee.” There was possibly a little
+personal jealousy in this complaint. To their
+minds Jesus was but a disciple of the Baptist
+like themselves.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_27"></a>
+<p class="hanging">27 John answered and said, A man<a id="FNanchor_110" href="#Footnote_110" class="fnanchor">[110]</a> can receive
+nothing, except it be given him from heaven.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_110" href="#FNanchor_110" class="label">[110]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 2:12, 14; 4:7.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch3_28"></a>
+<p class="hanging">28 Ye yourselves bear me witness, that I said,<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">[111]</a> I am
+not the Christ, but that I<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">[112]</a> am sent before him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_111" href="#FNanchor_111" class="label">[111]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_20">1:20</a>, <a href="#ch1_27">27</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_112" href="#FNanchor_112" class="label">[112]</a>
+ Luke 1:17.</p>
+</div>
+</div>
+
+<p><b>27, 28. A man can receive nothing
+except it be given him from heaven.</b>
+Some, as Alford and Maurice, suppose that
+John refers to himself, saying in effect: I cannot
+take more than God has given me, <abbr title="namely">viz.</abbr>, the
+mission of a herald; others, as Chrysostom,
+that he refers to Jesus. This latter seems to
+me clearly the true view, which has been abandoned,
+perhaps, from a reluctance to apply the
+principle involved in it to Christ, that whatever
+power he possessed was not independent but
+derived from the Father. The connection seems
+to me to be this: “If he whom I baptized is
+drawing all men unto him and is conferring on
+them spiritual gifts greater than I conferred, it
+is because his spiritual power, heaven bestowed,
+is greater. For, in the spiritual realm no man
+
+<span class="pagenum" id="Page_48">[Pg 48]</span>
+can usurp; no man can receive what heaven
+does not give.” In other words, spiritual results
+are always an all-sufficient justification for any
+spiritual work. No question of its regularity, or
+of the authority or the right of the worker is to
+be entertained.—&#8203;<b>Ye yourselves bear me out.</b>
+He turns their words, “to whom thou barest
+witness,” against themselves. See for his witness
+<abbr title="Matthew">Matt.</abbr> 3:11, 12; John
+<a href="#ch1_20">1:20</a>, <a href="#ch1_25">25-27</a>.—&#8203;<b>I am
+sent before him.</b> As a herald before a king
+(<span class="muchsmaller">Luke 3:3-6</span>).</p>
+
+<div class="figcenter">
+ <a id="i_048"></a>
+ <br>
+ <img src="images/i_048.jpg"
+ alt="Enon">
+ <p class="caption">TRADITIONAL SITE OF ENON.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch3_29"></a>
+<p class="hanging">29 He that hath the bride<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">[113]</a> is the bridegroom: but
+the friend<a id="FNanchor_114" href="#Footnote_114" class="fnanchor">[114]</a> of the bridegroom, which standeth and
+heareth him, rejoiceth greatly because of the bridegroom’s
+voice: this my joy therefore is fulfilled.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_113" href="#FNanchor_113" class="label">[113]</a>
+ <abbr title="Canticles">Cant.</abbr> 4:8-12;
+ <abbr title="Jeremiah">Jer.</abbr> 2:2;
+ <abbr title="Ezekiel">Ezek.</abbr> 16:8;
+ <abbr title="Hosea">Hos.</abbr> 2:19, 20;
+ <abbr title="Matthew">Matt.</abbr> 22:2;
+ 2 <abbr title="Corinthians">Cor.</abbr> 11:2;
+ <abbr title="Ephesians">Ephes.</abbr> 5:25, 27;
+ <abbr title="Revelation">Rev.</abbr> 21:9.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_114" href="#FNanchor_114" class="label">[114]</a>
+ <abbr title="Canticles">Cant.</abbr> 5:1.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch3_30"></a>
+<p class="hanging">30 He must increase, but I <em>must</em> decrease.</p>
+</div>
+
+<p><b>29, 30. He that hath the bride is the
+bridegroom</b>, etc. In the East, etiquette forbids
+any meetings between the bride and groom
+prior to marriage. Often they do not even see
+each other. All communications between them
+are carried on by one answering to our groomsman,
+and who is designated as the friend of the
+bridegroom. See <abbr title="Matthew">Matt.</abbr>
+25:1-13, <abbr title="Preliminary">Prel.</abbr> Note. To
+this custom John refers. The Church is the
+bride (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+9:15; 25:1-13; <abbr title="Revelation">Rev.</abbr> 21:9</span>); in a sense every
+individual Christian is the bride
+(<span class="muchsmaller"><abbr title="Jeremiah">Jer.</abbr>
+3:14; <abbr title="Isaiah">Isa.</abbr> 54:5</span>);
+Christ is the bridegroom; every one who brings
+Christ to his Church, or to the individual soul, is
+a “friend of the bridegroom.” The practical
+lesson for us is that we are to rejoice to be lost in
+the Master; to rejoice when our mission is ended
+for the Church or the individual, and those whom
+we have been teaching are able to say to us, as
+the Samaritans to the woman (<span class="muchsmaller">John
+<a href="#ch4_42">4:42</a></span>), “Now
+we believe, not because of thy saying; for we
+have heard him ourselves, and know that it is
+indeed the Christ, the Saviour of the world.”
+“I know scarcely any words in all the Scriptures
+which have a deeper and diviner music in them
+than these, or which more express all that a
+Christian minister and a Christian man should
+wish to understand and feel; and should hope
+
+<span class="pagenum" id="Page_49">[Pg 49]</span>
+that some day he may understand and feel as he
+who first spoke them did.”—(<cite>Maurice.</cite>)—<b>Who
+standeth and heareth him.</b> Stands ready to
+do the bridegroom’s bidding.—&#8203;<b>He must increase,
+but I must decrease.</b> This is with
+John the Baptist a subject not for resignation,
+but for rejoicing. His decrease in the increasing
+of Christ is the evidence that his work and his
+faith have not been in vain. For him to live is
+Christ; hence the more Christ and the less John,
+the greater his joy.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_31"></a>
+<p class="hanging">31 He that cometh from above<a id="FNanchor_115" href="#Footnote_115" class="fnanchor">[115]</a> is above all: he<a id="FNanchor_116" href="#Footnote_116" class="fnanchor">[116]</a>
+that is of the earth is earthly, and speaketh of the
+earth: he that cometh from heaven is above all.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_115" href="#FNanchor_115" class="label">[115]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_33">6:33</a>;
+ <a href="#ch8_23">8:23</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_116" href="#FNanchor_116" class="label">[116]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 15:47.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch3_32"></a>
+<p class="hanging">32 And what he hath seen and heard, that he testifieth;
+and no man<a id="FNanchor_117" href="#Footnote_117" class="fnanchor">[117]</a> receiveth his testimony.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_117" href="#FNanchor_117" class="label">[117]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_11">1:11</a>.</p>
+</div>
+</div>
+
+<p><b>31-32.</b> It has been supposed by some critics
+that the discourse of John the Baptist ends with
+the preceding verse, and that what follows is
+a comment by the Evangelist, (so Bengel, Olshausen,
+Tholuck); and by others that although
+it is in form the Evangelist’s report of the Baptist’s
+words, it has been so transformed in the
+reporting that it is in effect the Evangelist’s,
+(so Lucke and De Wette.) It must be confessed
+that the style is far more like that of John the
+Evangelist than like that of John the Baptist, so
+far as we have reports from other quarters, of
+the latter’s discourses; but there is no indication
+of any transition here from a report to a
+comment on it; and the closeness of the connection
+in thought forbids the idea that any such
+transition exists. I therefore (with Alford and
+Meyer) regard the whole discourse as in substance
+that of John the Baptist, though probably
+in phraseology largely that of the Evangelist.—&#8203;<b>He
+that cometh from above is above all.</b>
+The Baptist emphasizes the contrast between
+Christ and himself. Christ, from above and
+above all, speaks what he knows and has seen
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John <a href="#ch3_11">3:11</a></span>); John the Baptist from the earth,
+and possessing the earthly nature, can, like all
+other human teachers, only declare the truth as
+it has come to him in his earthly condition and
+as seen through the earthly atmosphere. The
+teachings of Christ are the highest even in the
+Bible, for they are free from that admixture of
+earthiness which belongs essentially to all mere
+earth-born teachers.—&#8203;<b>No man receiveth his
+testimony.</b> A sorrowful comment (<span class="muchsmaller"><abbr title="compare">comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch1_11">1:11</a></span>); but not literally true, nor is it intended to
+be literally taken. This is evident from the next
+verse.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_33"></a>
+<p class="hanging">33 He that hath received his testimony hath set<a id="FNanchor_118" href="#Footnote_118" class="fnanchor">[118]</a> to
+his seal that God is true.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_118" href="#FNanchor_118" class="label">[118]</a>
+ 1 John 5:10.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch3_34"></a>
+<p class="hanging">34 For he<a id="FNanchor_119" href="#Footnote_119" class="fnanchor">[119]</a> whom God hath sent speaketh the words
+of God: for God giveth not the Spirit by measure<a id="FNanchor_120" href="#Footnote_120" class="fnanchor">[120]</a>
+<em>unto him</em>.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_119" href="#FNanchor_119" class="label">[119]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_16">7:16</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_120" href="#FNanchor_120" class="label">[120]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_16">1:16</a>;
+ <abbr title="Psalms">Ps.</abbr> 45:7;
+ <abbr title="Isaiah">Isa.</abbr> 11:2; 59:21;
+ <abbr title="Colossians">Col.</abbr> 1:19.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch3_35"></a>
+<p class="hanging">35 The Father loveth the Son,<a id="FNanchor_121" href="#Footnote_121" class="fnanchor">[121]</a> and hath given all
+things into his hand.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_121" href="#FNanchor_121" class="label">[121]</a>
+ <abbr title="Matthew">Matt.</abbr> 28:18.</p>
+</div>
+</div>
+
+<p><b>33-35. He that hath received his testimony
+hath sealed that God is true.</b>—&#8203;The
+seal was in ancient times, as in modern, attached
+to any document in confirmation and attestation
+of it. John the Baptist declares that whoever
+accepts heartily the testimony of Jesus Christ
+becomes himself a confirmation of its truth to
+others, by his own life. The meaning is interpreted
+by <abbr title="Matthew">Matt.</abbr> 5:14; and 2 <abbr title="Corinthians">Cor.</abbr> 3:2. A pregnant
+and suggestive metaphor; that we put the
+seal to God’s testimony.—&#8203;<b>He whom God hath
+sent.</b> The question of Christ’s relation to the
+Father is not in issue here. John’s disciples complain
+that Jesus teaches at all; John replies that
+the divine effects of his teaching are the attestation
+of his divine ministry; and that having been
+divinely sent, he can speak no other than divine
+words. Compare <abbr title="chapter">ch.</abbr>
+<a href="#ch7_16">7:16</a>.—&#8203;<b>For the Father
+giveth not the Spirit by measure.</b> Alford
+sustains the addition of the English translators,
+<em>unto him</em>; to me it seems, as to Meyer, quite arbitrary.
+The meaning is not, God has distinguished
+Christ from all other teachers by his
+unmeasured gifts of grace to him; but, when
+God gives he does not stint, nor measure, nor
+parley, but gives abundantly more than we can
+ask or think (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 3:20</span>); therefore, when he
+sends one into the world to reveal divine truth,
+we are not to be afraid of his teaching, and to put
+limitations upon and hindrances about him, lest
+he go astray. The truth that God has given immeasurably
+more into the hands of his only begotten
+Son than to any created being appears in the
+next verse, not in this. Our English version destroys
+the climax, and makes <abbr title="verse">ver.</abbr>
+<a href="#ch3_35">35</a> little more
+than a repetition of <abbr title="verse">ver.</abbr>
+<a href="#ch3_34">34</a>.—&#8203;<b>And hath given
+all things into his hands.</b> Observe that
+throughout the <abbr title="New Testament">N. T.</abbr> the power and authority of
+Christ is represented as derived from the Father,
+not as original or independent of him. See for
+example, John <a href="#ch5_26">5:26</a>;
+<abbr title="Philippians">Phil.</abbr> 2:9;
+<abbr title="Hebrews">Heb.</abbr> 1:9.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch3_36"></a>
+<p class="hanging">36 He<a id="FNanchor_122" href="#Footnote_122" class="fnanchor">[122]</a> that believeth on the Son hath everlasting
+life: and he that believeth not the Son shall not see
+life; but the wrath<a id="FNanchor_123" href="#Footnote_123" class="fnanchor">[123]</a> of God abideth on him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_122" href="#FNanchor_122" class="label">[122]</a>
+ <abbr title="verse">ver.</abbr> <a href="#ch3_15">15</a>,
+ <a href="#ch3_16">16</a>;
+ <abbr title="Habakkuk">Hab.</abbr> 2:4.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_123" href="#FNanchor_123" class="label">[123]</a>
+ <abbr title="Romans">Rom.</abbr> 1:18.</p>
+</div>
+</div>
+
+<p><b>36. He that believeth on the Son hath
+everlasting life.</b> An assertion, not a promise.
+The declaration is not that everlasting life shall
+be given to him in the future as a reward for his
+act of faith, but that faith at once inducts him
+into spiritual life, which is alone everlasting.
+Compare <abbr title="verse">ver.</abbr> <a href="#ch3_18">18</a>
+above; <abbr title="Romans">Rom.</abbr> 6:23; 1 John 3:2.
+Observe what faith confers is <em>life</em>, <i>i. e.</i>, the highest
+development and activity of the whole being
+(<span class="muchsmaller">John <a href="#ch10_10">10:10</a></span>),
+the reverse being death.—&#8203;<b>He that
+believeth not the Son.</b> Two different Greek
+words are translated in the two clauses of this
+verse by the English word <em>believe</em>. The force of
+
+<span class="pagenum" id="Page_50">[Pg 50]</span>
+the original is impaired, if not destroyed, by this
+mistranslation; but it is not easy to find in English
+the exact equivalent for the distinction which
+is noted in the original. The passage may perhaps
+be rendered, <cite>He that hath faith in</cite> (<span lang="el">πιστεύων
+εἰς</span>) <cite>the Son hath everlasting life; but he that will
+not be persuaded by</cite> <span lang="el">(ἀπειθων</span>) <cite>the Son shall not see
+life</cite>. Beware of considering <em>Believe on the Son</em> as
+equivalent to either <em>Believe correctly about the Son</em>,
+or even <em>Believe the Son</em>. See <abbr title="Matthew">Matt.</abbr> 18:6, note.—&#8203;<b>Shall
+not see life.</b> Not only shall not have it,
+but cannot even comprehend it. Spiritual life is
+only spiritually discerned, and faith is the first
+condition of spiritual discernment. See
+<abbr title="verse">ver.</abbr> <a href="#ch3_3">3</a>
+and note.—&#8203;<b>The wrath of God abideth on
+him.</b> Remains, as something previously resting
+upon him and not removed. See <abbr title="Ephesians">Ephes.</abbr> 2:3.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="divcenterimg60">
+ <a id="i_050"></a>
+ <br>
+ <img src="images/i_050.jpg"
+ alt="Sychar">
+ <p class="caption">SYCHAR.</p>
+</div><!--end figcenter-->
+
+<div class="chapter">
+<h3 id="CHAPTER_IV">CHAPTER <abbr title="Four">IV.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 4:1-26. CHRIST AND THE WOMAN OF SAMARIA.—&#8203;<span class="smcap">Christ
+a preacher in season and out of season.—&#8203;His
+example as a Christian conversationalist.—&#8203;The
+divine spring; the human cistern.—&#8203;The
+essential and the insignificant questions in worship
+contrasted.</span></p>
+
+<p>This interview between Christ and the Samaritan
+woman is reported alone by John. The time
+is uncertain; the only definite indication is that of
+verse <a href="#ch4_35">35</a>, and the interpretation
+of that is uncertain.
+With Ellicott and Andrews, I think December
+of <span class="allsmcap">A. D.</span> 27 the most probable date. Matthew
+(<span class="muchsmaller">4:12</span>) explains Christ’s departure into Galilee by
+saying that it took place when he heard that
+John the Baptist was cast into prison; John here
+attributes it to another cause, a fear of rivalry
+and contention between his own and John’s disciples.
+The probable explanation is that Christ
+left Judea for the latter reason, but did not commence
+his public ministry till the imprisonment
+of the Baptist. See <a href="#CHAPTER_V"><abbr title="chapter">ch.</abbr> 5</a>,
+<abbr title="Preliminary">Prel.</abbr> note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_1"></a>
+<p class="hanging drop-cap"><span class="smcap">When</span> therefore the Lord knew how the Pharisees
+had heard that Jesus made and baptized<a id="FNanchor_124" href="#Footnote_124" class="fnanchor">[124]</a> more
+disciples than John,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_124" href="#FNanchor_124" class="label">[124]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_22">3:22</a>, <a href="#ch3_26">26</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_2"></a>
+<p class="hanging">2 (Though Jesus himself baptized not, but his disciples,)</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_3"></a>
+<p class="hanging">3 He left Judæa, and departed again into Galilee.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch4_4"></a>
+<p class="hanging">4 And he must needs<a id="FNanchor_125" href="#Footnote_125" class="fnanchor">[125]</a> go through Samaria.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_125" href="#FNanchor_125" class="label">[125]</a>
+ Luke 2:49.</p>
+</div>
+</div>
+
+<p><b>1-4. Jesus made and baptized more disciples
+than John.</b> The conversation between
+Christ and Nicodemus took place at the Passover,
+and therefore in the spring; if that between
+Christ and the woman at the well occurred in
+December, Jesus and John the Baptist baptized
+together during the summer. The doctrine
+which Christ preached at this time was substantially
+the same as that of the Baptist. “Repent,
+for the kingdom of heaven is at hand”
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+3:2; 4:17</span>); for he had not yet begun to explain
+publicly the spiritual and universal nature of his
+kingdom. But differences between the ministries
+of the two were from the first apparent; differences
+chiefly respecting the ceremonials of <span style="white-space:nowrap;">religion—purifying,</span>
+baptizing, fasting (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_25">3:25</a>, <a href="#ch3_26">26</a>;
+<abbr title="Matthew">Matt.</abbr> 9:14</span>). The increasing popularity of Christ
+threatened to awake the envy of the Baptist’s
+disciples, his disregard of ceremonial to awaken
+their suspicion; the Pharisees were alert to stimulate
+both. So Christ withdrew, forestalling the
+first danger of rupture and conflict, a lesson to all
+Christian workers against all unchristian rivalries
+and contentions about details in doctrine or
+ceremony. Envy is the most common instigator
+of denominational controversy.—&#8203;<b>Jesus himself
+baptized not.</b> No instance is recorded of
+any baptism administered by Christ, or of any
+baptism commanded or authorized by Christ, till
+after his resurrection and about the time of his
+ascension. Baptism appears to have been adopted
+by his disciples from John the Baptist, and
+
+<span class="pagenum" id="Page_51">[Pg 51]</span>
+employed by them without express direction
+from Christ, as a symbol of repentance and a
+profession of a new life, and to have been subsequently
+adopted in a modified form by their
+Lord. That it was always regarded by the apostles
+as subordinate to the preaching of the Word
+is indicated by Acts 10:4, 8, with 1 <abbr title="Corinthians">Cor.</abbr> 1:16,
+17, from which it appears to have been a ministerial
+act not ordinarily performed by the apostles.
+On the history of baptism, see note on the
+baptism of Jesus by John, <abbr title="Volume One">Vol. I</abbr>,
+<abbr title="page">p.</abbr> 72, and on
+Christian baptism, note on <abbr title="Matthew">Matt.</abbr>
+28:19.—&#8203;<b>And
+he must needs go through Samaria.</b> Simply
+because that province lay directly between
+Judea and Galilee, and therefore on the direct
+route. See map. Josephus tells us that it was
+the custom of the Galileans, when they came to
+the holy city to the festivals, to take their journey
+through the country of the Samaritans. The
+more bigoted Judeans may have sometimes
+avoided it by going through Perea. The history
+of Samaria explains, and in some measure justifies,
+the odium attaching to it and its inhabitants
+among the Jews. At the time of the secession of
+the ten tribes under Rehoboam (<span class="muchsmaller">1 Kings, <abbr title="chapter">ch.</abbr> 12</span>), Shechem
+was adopted by him as the capital of the new
+monarchy, and made the seat of an idolatrous
+worship. Subsequently the city of Samaria was
+built by Omri, king of Israel, as capital (<span class="muchsmaller">1 Kings
+16:24</span>), and so remained till the time of the captivity
+of the ten tribes under Shalmaneser (<span class="muchsmaller">2 Kings
+17:6</span>). A heathen colony was then sent in to take
+the places of the exiled Israelites; these colonists
+suffered from the devastations of wild
+beasts, and acting on the common assumption of
+that time that their own gods were not competent
+to take care of them in a strange land, sent
+for and received priests of Israel to teach them
+the manner of the God of Palestine. The result
+of this instruction was a mixed religion, partly
+Jewish, partly heathen (<span class="muchsmaller">2 Kings 17:24-41</span>). In the
+<abbr title="Old Testament">O. T.</abbr>, the phrase “the cities of Samaria,” is
+equivalent to the “kingdom of Israel;” it thus
+included all of Palestine north of Judea. That
+portion of Israel east of the Jordan which originally
+belonged to it was subsequently taken away
+the kings of Assyria (<span class="muchsmaller">1 <abbr title="Chronicles">Chron.</abbr> 5:26</span>), Galilee
+shared the same fate (<span class="muchsmaller">2 Kings 15:29</span>), and Samaria
+was reduced to the dimensions which it possessed
+in the time of Christ. The character and conduct
+of the Samaritans increased the antagonism
+between them and the Jews. They were refused
+permission to participate in the rebuilding of the
+temple at Jerusalem, at the time of the return
+of Judah from captivity, and became open, and,
+for a time, successful opponents of the rebuilding
+(<span class="muchsmaller">Ezra, <abbr title="chapters">chaps.</abbr> 4 and 5; <abbr title="Nehemiah">Neh.</abbr>, <abbr title="chapters">chaps.</abbr> 4 and 6</span>). Finally, an
+exiled priest from Jerusalem obtained permission
+from the Persian king of his day to build a rival
+temple at Gerizim, and Samaria became the rival
+of Jerusalem, and the rallying-point of its foes
+and its outlaws (<span class="muchsmaller">Josephus’ <abbr title="Antiquities">Antiq.</abbr> 11:8, 6</span>). To a rival
+temple and religion, they added a Samaritan
+Pentateuch, for which they claimed a greater
+antiquity and authority than for any copy of the
+<abbr title="Old Testament">O. T.</abbr> possessed by the Jews. The bitter national
+and religious antipathy between Jew and Samaritan,
+consequent upon this history, is illustrated
+in several passages in the <abbr title="New Testament">N. T.</abbr>
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch4_9">9</a>, note; <a href="#ch8_48">8:48</a>;
+Luke 9:52-56; 10:30-37; 17:16</span>). If anything could justify
+such an antipathy this would be justified,
+since the Samaritans were renegades both to their
+religion and to their nation; and Christ’s course
+here and elsewhere implies a condemnation of all
+rancor and bitterness, founded on race, national,
+or religious differences. Of the Samaritans, one
+hundred and fifty still worshipping in a little
+synagogue at the foot of Gerizim are all that are
+left, “the oldest and the smallest sect in the
+world.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_5"></a>
+<p class="hanging">5 Then cometh he to a city of Samaria, which is
+called Sychar, near to the parcel of ground that Jacob
+gave<a id="FNanchor_126" href="#Footnote_126" class="fnanchor">[126]</a> to his son Joseph.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_126" href="#FNanchor_126" class="label">[126]</a>
+ <abbr title="Genesis">Gen.</abbr> 33:19; 48:22;
+ <abbr title="Joshua">Josh.</abbr> 24:32.</p>
+</div>
+</div>
+
+<p><b>5. A city of Samaria called Sychar.</b> The
+prevalent opinion is that Sychar is a corruption
+of the name Shechem, that it means <dfn>drunken</dfn>,
+and that this slight change was given by the Jews
+to the rival capital in derision, and in possible
+allusion to Isaiah 28:1. If this be so, it must
+have become current at this time; for we can
+hardly believe that John would otherwise embody
+a mere term of derision in the Evangelical narrative.
+Dr. Thomson (<cite>Land and Book</cite>, <abbr title="two">ii</abbr>:206, following
+Hug, Luthardt, and Ewald) identifies the
+ancient Sychar with a village about half a mile
+north of the supposed site of Jacob’s well, called
+Aschar; and as the corruption of Shechem into
+Sychar is a mere hypothesis, framed to account
+for the use of the word here, Dr. Thomson’s
+opinion appears to me the more probable. Shechem
+was two miles distant from Jacob’s well,
+and apparently was abundantly supplied with
+water.</p>
+
+
+<div class="divcenterimg60">
+ <a id="i_052"></a>
+ <br>
+ <img src="images/i_052.jpg"
+ alt="Jacob’s Well">
+ <p class="caption">JACOB’S WELL.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch4_6"></a>
+<p class="hanging">6 Now Jacob’s well was there. Jesus therefore,
+being wearied with <em>his</em> journey, sat thus on the well:
+<em>and</em> it was about the sixth hour.</p>
+</div>
+
+<p><b>6. Now Jacob’s spring was there.</b> There
+are two Greek words translated <dfn>well</dfn> in this narrative:
+the first means a spring or fountain, <i>i. e.</i>,
+water-source; the second a well or cistern, <i>i. e.</i>, a
+water-chamber. The first (<span lang="el">πηγή</span>) is used here,
+indicating that the well was fed internally by
+springs, not externally by rain. A well, now dry
+and deserted, answering to all the conditions of
+
+<span class="pagenum" id="Page_52">[Pg 52]</span>
+the narrative here, is designated by an ancient
+tradition as the one here described; and the case
+is one of the very few in Palestine in which tradition
+appears to be trustworthy. It is accepted
+even by Dr. Robinson. The purchase of the
+ground by Jacob is described in <abbr title="Genesis">Gen.</abbr> 33:18-20,
+but for the digging of the well there is no other
+authority than tradition, unless <abbr title="Genesis">Gen.</abbr> 49:22 is an
+allusion to it. Whether Jacob himself dug it, or
+whether his name was subsequently given to it
+by tradition is not known, nor does the reference
+here determine that question; it only designates
+the well by its customary name. Why he should
+have dug a well at all has been made matter of
+question, since the whole valley abounds with
+water. To this question Dr. Thomson replies:
+“The well is a
+very <em>positive</em> fact,
+and it must have
+been dug by
+somebody, notwithstanding
+this
+abundance of
+fountains, and
+why not by Jacob?”
+And he
+suggests that
+these fountains
+may have been
+already appropriated
+by the native
+population. The
+site of the well
+is in the valley
+between Mts. Gerizim
+and Ebal.
+For a striking description
+of this
+valley, see Van
+der Velde. The historical associations connected
+with the site were many and sacred. There the
+Lord first appeared to Abraham (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 12:6, 7</span>); Jacob
+built his first altar (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 33:18-20</span>); Joseph sought his
+brethren in vain (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 37:12</span>); Joshua rehearsed the
+law, with its blessings and cursings, and amidst the
+loud amens of the assembled people (<span class="muchsmaller"><abbr title="Joshua">Josh.</abbr> 8:30-35;
+24:1-25</span>); and there Joseph was buried in the land
+that belonged to his father Jacob (<span class="muchsmaller"><abbr title="Joshua">Josh.</abbr> 24:32</span>).
+“At no other spot in Palestine, probably, could
+Jesus have more fitly uttered his remarkable
+doctrine, of the absolute liberty of conscience
+from all thrall of place or tradition, than here in
+Shechem, where the whole Jewish nation, in a
+peculiar sense, had its beginning.”—(<cite>H. W.
+Beecher’s Life of Christ.</cite>)—<b>Being wearied with
+his journey.</b> The commentators call attention
+to this weariness as an evidence of the reality of
+his humanity. It seems to me, when coupled
+with the prophecy of Isaiah 53:2, his apparent
+sinking under the weight of the cross, and his
+early death, while the two thieves survived
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+27:32; Mark 15:44; John <a href="#ch19_32">19:32</a>,
+<a href="#ch19_33">33</a></span>), to be an indication
+that his physical frame was not robust,
+was not equal to the demands of the soul which it
+contained, and that, as a part of his human experience,
+he knew the peculiar sorrows which an
+intense and active mind feels when hindered by a
+weak bodily organization.—&#8203;<b>Sat thus at the
+spring.</b> “What meaneth ‘thus’? Not upon a
+throne; not upon a cushion; but simply and as
+he was upon the ground.”—(<cite>Chrysostom.</cite>)—<b>And
+it was about the sixth hour.</b> That is, about
+twelve o’clock. There appears to be no adequate
+reason for the opinion that has been advanced,
+that John employs a different kind of reckoning
+from that common among the Jews, and means
+here 6 <span class="allsmcap">P. M.</span> It
+is true that the
+evening was the
+common hour of
+resort to the wells
+by the women,
+but evidently this
+conference was
+with Christ <em>alone</em>,
+an indication that
+the hour was not
+the evening hour,
+for then others
+would probably
+have been present
+also. Ryle suggests
+that there
+is a significance
+in the fact that
+while Christ
+talked with Nicodemus
+alone, and
+at night, his ministry
+to this sinful woman was at a public resort,
+and at noon. “If a man will try to do good
+to a person like the Samaritan woman, alone and
+without witnesses, let him take heed that he
+walk in his Master’s footsteps, as to the time of
+his proceedings, as well as to the message he delivers.”
+Compare the circumstances of Christ’s
+Gospel message to the woman that was a sinner
+(<span class="muchsmaller">Luke 7:37, etc.</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_7"></a>
+<p class="hanging">7 There cometh a woman of Samaria to draw water:
+Jesus saith unto her, Give me to drink.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_8"></a>
+<p class="hanging">8 (For his disciples were gone away unto the city to
+buy meat.)</p>
+</div>
+
+<p><b>7, 8. A woman of Samaria.</b> That is, a
+Samaritan woman.—&#8203;<b>To draw water.</b> In the
+East the towns are not supplied, as with us, by
+means of aqueducts and water-pipes, nor are individual
+houses furnished each with its well.
+The well itself is usually excavated from the solid
+limestone rock, and provided with a low curb to
+guard against accident (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 21:33</span>). On such a
+curb Christ probably sat to rest. The well is
+ordinarily not furnished with any apparatus for
+drawing water. Each woman brings her own
+bucket, most commonly made of the skin of some
+
+<span class="pagenum" id="Page_53">[Pg 53]</span>
+animal; sometimes the well is shallow, and she
+descends by steps made for the purpose (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 24:16</span>),
+and dips the water up from the surface; if it is
+deep, she lets down her bucket with a rope. To
+assist in the work, a wheel or pulley is sometimes
+fixed over the well. A trough of wood or stone
+usually provides a means for watering cattle and
+sheep (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 24:20; <abbr title="Exodus">Exod.</abbr> 2:16</span>). In this case, Christ
+had no bucket with him, and the well being deep,
+so that he could not descend into it, he had no
+means of obtaining water (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch4_11">11</a></span>).—&#8203;<b>Jesus saith
+unto her, Give me to drink.</b> Observe how
+insignificant a request he makes the occasion for
+a deeply spiritual religious conversation; and
+how natural the transition from the material to
+the spiritual. Observe, too, that by asking a
+favor he opens the way to the granting of one.
+He thus verifies the truth that the way to gain
+another’s good will is not at first by <em>doing</em>, but by
+<em>receiving</em> a kindness.—&#8203;<b>His disciples were gone
+... to buy meat.</b> They apparently carried
+little or nothing to eat on their journeys (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 16:6,
+7; 12:1</span>), but money to make the necessary purchases
+(<span class="muchsmaller">John <a href="#ch12_6">12:6</a></span>).
+The direction to depend on
+hospitality (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+10:9, 10</span>) was not for their general
+guidance and government.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_9"></a>
+<p class="hanging">9 Then saith the woman of Samaria unto him, How
+is it that thou, being a Jew, askest drink of me, which
+am a woman of Samaria? for the Jews have no dealings<a id="FNanchor_127" href="#Footnote_127" class="fnanchor">[127]</a>
+with the Samaritans.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_127" href="#FNanchor_127" class="label">[127]</a>
+ Acts 10:28.</p>
+</div>
+</div>
+
+<p><b>9. For the Jews have no dealings with
+the Samaritans.</b> This is taken by some to be
+said by the woman; more probably it was added
+parenthetically by the Evangelist, to explain to
+his Gentile readers the woman’s surprise. For
+the reason of the fact, see on verse <a href="#ch4_4">4</a>. It seems
+clear that the statement is not to be taken literally,
+for the disciples, who were Jews, had just
+gone into the Samaritan city to purchase food;
+but that there was abundant ground for it is evident
+from Rabbinical writings; <i>e. g.</i>, “Let no
+Israelite eat one mouthful of anything that is a
+Samaritan’s; for if he eat but a little mouthful,
+he is as if he ate swine’s flesh.”</p>
+
+<div class="p2 blockquote">
+<a id="ch4_10"></a>
+<p class="hanging">10 Jesus answered and said unto her, If thou knewest
+the gift<a id="FNanchor_128" href="#Footnote_128" class="fnanchor">[128]</a> of God, and who it is that saith to thee, Give
+me to drink; thou wouldest have asked of him, and he
+would have given thee living<a id="FNanchor_129" href="#Footnote_129" class="fnanchor">[129]</a> water.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_128" href="#FNanchor_128" class="label">[128]</a>
+ <abbr title="Ephesians">Eph.</abbr> 2:8.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_129" href="#FNanchor_129" class="label">[129]</a>
+ <abbr title="Isaiah">Isa.</abbr> 12:3; 41:17, 18;
+ <abbr title="Jeremiah">Jer.</abbr> 2:13;
+ <abbr title="Zechariah">Zech.</abbr> 13:1; 14:8;
+ <abbr title="Revelation">Rev.</abbr> 22:17.</p>
+</div>
+</div>
+
+<p><b>10. If thou knewest the gift of God.</b>
+Not, If thou knew that water is the gift of God;
+this knowledge might indeed have prevented her
+seemingly surly refusal, but it would not have led
+her to ask living water of him. Nor, If thou
+knewest the peace and joy which are the spiritual
+gifts of God; these constitute the living water,
+and if she already knew them, in her experience,
+she would not need to ask to <em>receive</em> them. Christ
+is the unspeakable gift of God; if she knew the
+full importance of this gift, the office and work
+of the Messiah, and that he who was asking her
+for a drink of water was he, she would have
+asked and received from him living water. The
+objection that the woman would not have so
+comprehended the reference, and therefore that
+it cannot be the primary meaning (<cite>Alford</cite>, <cite>Meyer</cite>),
+is not tenable, because by the very language itself
+it is implied that the woman will not comprehend
+it. Christ speaks of a mystery to provoke her to
+further inquiry.—&#8203;<b>Living water.</b> This phrase
+signifies primarily spring water, as opposed to
+water in a cistern. In <abbr title="Genesis">Gen.</abbr> 26:19;
+<abbr title="Leviticus">Lev.</abbr> 14:5;
+<abbr title="Jeremiah">Jer.</abbr> 2:13, the word rendered “springing,” “running,”
+and “living,” is in the Septuagint the one
+here rendered “living.” It is taken by Christ as
+a symbol of the spiritual life which he imparts,
+and so as a symbol of himself, for he gives himself
+to the soul, and is, by his indwelling, the
+bread and water of life. The spiritual meaning
+then is not <em>life-giving</em>; for that a different Greek
+word would be employed (<span lang="el">ζωοποιών</span> not <span lang="el">ζῶν</span>).
+It is true that living water is life-giving, but that
+is not the meaning conveyed by the phrase. The
+meaning is water that has life in itself, as in John
+<a href="#ch6_51">6:51</a>; “living bread” means the living Christ, in
+contrast with the inert manna. The significance
+of the metaphor here is explained by its connection.
+Christ compares himself with water, not
+because of its cleansing power, nor because of
+its revivifying power on the soil, but because he
+satisfies the soul’s thirst. A similar metaphorical
+use of water is to be found in the <abbr title="Old Testament">O. T.</abbr> See
+Psalm 23:2; Isaiah 55:1; <abbr title="Jeremiah">Jer.</abbr> 2:13; but especially
+<abbr title="Numbers">Numb.</abbr> 20:8-11, an incident which it appears
+to me probable Christ had in mind, and one
+with which the woman was probably familiar, as
+the Samaritans accepted and employed the Pentateuch.
+Observe that salvation is the gift of
+God (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 6:23</span>), and that the only condition of receiving
+it is asking (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:6; 7:7; <abbr title="Revelation">Rev.</abbr> 22:17</span>). The
+water’ is always ready; it is the thirst only that
+is wanting (<span class="muchsmaller">Luke 14:17-19</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_11"></a>
+<p class="hanging">11 The woman saith unto him, Sir, thou hast nothing
+to draw with, and the well is deep: from whence then
+hast thou that living water?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_12"></a>
+<p class="hanging">12 Art thou greater than our father Jacob, which
+gave us the well, and drank thereof himself, and his
+children, and his cattle?</p>
+</div>
+
+<p><b>11, 12. Sire, Thou hast no bucket, and
+the well is deep.</b> Not spring; the water
+chamber, not the water source (<span lang="el">φρέαρ</span> not <span lang="el">πηγή</span>)
+See on <abbr title="verse">ver.</abbr> <a href="#ch4_6">6</a>.
+The language is that of badinage.
+It is analogous to that of Nicodemus in
+<abbr title="chapter">ch.</abbr> <a href="#ch3_4">3:4</a>;
+though here, commingled with irony, there may
+well have been a real perplexity. The original
+
+<span class="pagenum" id="Page_54">[Pg 54]</span>
+indicates a change in the woman’s tone; she at
+first says, How is it that thou being a <em>Jew</em>? she
+now addresses him as “<cite>Sire</cite>”
+(<span lang="el">kύριε</span>).—&#8203;<b>Our
+father Jacob</b>, etc. The Samaritans traced
+their origin back to the patriarchs, and her
+language here implies a claim to an ancestry
+superior to that of the Jews, among whom she
+classed Jesus. Observe an illustration of the
+spirit which says, What sufficed for our fathers
+is good enough for us, no one can be greater
+than they; a spirit which is fatal to all progress,
+in either material or spiritual things.</p>
+
+<div class="figcenter">
+ <a id="i_054"></a>
+ <br>
+ <img src="images/i_054.jpg"
+ alt="At the well">
+ <p class="caption">AT THE WELL.<br>
+“<cite>Whosoever drinketh of the water that I shall give him shall
+never thirst.</cite>”</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch4_13"></a>
+<p class="hanging">13 Jesus answered and said unto her, Whosoever
+drinketh of this water shall thirst again:</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch4_14"></a>
+<p class="hanging">14 But whosoever<a id="FNanchor_130" href="#Footnote_130" class="fnanchor">[130]</a> drinketh of the water that I shall
+give<a id="FNanchor_131" href="#Footnote_131" class="fnanchor">[131]</a> him shall never thirst; but the water that I shall
+give him shall be in him<a id="FNanchor_132" href="#Footnote_132" class="fnanchor">[132]</a> a well of water springing up
+into everlasting life.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_130" href="#FNanchor_130" class="label">[130]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_35">6:35</a>, <a href="#ch6_58">58</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_131" href="#FNanchor_131" class="label">[131]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_2">17:2</a>, <a href="#ch17_3">3</a>;
+ <abbr title="Romans">Rom.</abbr> 6:23.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_132" href="#FNanchor_132" class="label">[132]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_38">7:38</a>.</p>
+</div>
+</div>
+
+<p><b>13, 14. Every one drinking of this
+water</b>; accustomed to drink of it, and relying
+upon it. “The ‘drinking’ sets forth the recurrence,
+the interrupted seasons of the drinking
+of earthly water.”—(<cite>Alford.</cite>)—<b>Shall thirst
+again.</b> He appeals in this to the woman’s
+experience, who comes daily to re-supply the
+ever-recurring want.—&#8203;<b>But whosoever has
+drunk</b>; once for all; the tense (aorist, <span lang="el">πίῃ</span>)
+indicates an historical act once performed.—&#8203;<b>That
+I shall give to him.</b> Observe the
+representation throughout that the water is a
+gift, and a gift not <em>received</em> by Christ in common
+with humanity, but <em>given</em> by Christ to humanity.
+The Bible may be searched in vain for similar
+language from any prophet or apostle.—&#8203;<b>Shall
+not thirst unto eternity.</b> That is, shall
+never, even unto eternity, thirst. “The whole
+verse is a strong argument in favor of the
+doctrine of the perpetuity of grace, and the
+consequent perseverance and the faith of believers.”—(<cite>Ryle.</cite>)
+<abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch10_28">10:28</a>; <abbr title="Romans">Rom.</abbr> 8:35-39;
+2 <abbr title="Timothy">Tim.</abbr> 1:12.—&#8203;<b>But the water which
+I shall give him.</b> This Christ does by giving
+his own life for the life of the world in his
+sacrifice for sin (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch6_51">6:51</a></span>) and in his spiritual
+indwelling in the soul of the believer
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_19">14:19</a>, <a href="#ch14_23">23</a></span>).—&#8203;<b>Shall
+become in him a fountain of
+water.</b> Not a <em>well</em> (not <span lang="el">φρέαρ</span> but <span lang="el">πηγή</span>). The
+reason he shall never thirst is that the water
+which Christ gives becomes itself a water
+source, a spring, a perpetual fountain of
+supply.—&#8203;<b>Springing up unto eternal life.</b>
+Not <em>into</em>; the preposition indicates not something
+into which the fountain will be transformed,
+but the duration of its existence; it
+will forever spring up in the soul. The contrast
+throughout these verses is between earthly and
+spiritual supplies. The <dfn>well</dfn> (<span lang="el">φρέαρ</span>) is a symbol
+of earthly supply. This appeases but never
+satisfies; for it furnishes that which is external,
+and which is consumed in the using, so that
+the soul which relies on earthly cisterns for its
+satisfaction thirsts again. The living water, the
+spring (<span lang="el">πηγή</span>) which Christ gives, becomes a
+fountain in the soul, it enters into and becomes
+part of the character; using does not consume
+but increases the supply. In Christ’s promise
+here thirst is not equivalent to “desire,” nor is
+the declaration “shall never thirst,” equivalent
+to “shall never feel any spiritual want.” Thirst
+is of all bodily cravings the most painful and
+intolerable. Hence it is used in the Bible as a
+metaphor, not merely of spiritual <em>desires</em>, but of
+an urgent and intense desire, that cannot be
+denied (<span class="muchsmaller">Psalm 42:2; 63:1;
+143:6; Isaiah 55:1; <abbr title="Matthew">Matt.</abbr> 5:6,
+note</span>). Here then the declaration is that Christ
+satisfies this painful longing, so that the soul
+shall experience it no more. Of soul-thirst we
+have striking illustrations in Psalms 41 and 42,
+and in <abbr title="Romans">Rom.</abbr> 7:17-24;
+of soul-satisfaction in
+Christ, illustrations in Psalm 46 and in
+<abbr title="Romans">Rom.</abbr> 8:31-39.
+Compare Christ’s promises in John <a href="#ch11_36">11:36</a>;
+<a href="#ch16_32">16:32</a>, <a href="#ch6_32">33</a>. The continuance of earnest
+spiritual desires is not inconsistent with a rich
+spiritual experience. See <abbr title="Philippians">Phil.</abbr> 3:12-14.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_15"></a>
+<p class="hanging">15 The woman saith unto him, Sir, give me
+this water, that I thirst not, neither come hither
+to draw.</p>
+</div>
+
+<p><b>15.</b> There is certainly a difference in tone
+between this request and the answer of verses
+<a href="#ch4_11">11</a>, <a href="#ch4_13">13</a>.
+The woman now dimly recognizes and
+vaguely appreciates Christ’s interpretation of
+her own soul-want, and replies half in jest, half
+in earnest. But her language “neither come
+hither to draw,” shows that she still gives to
+Christ’s words, as I think purposely misinterpreting
+them, a prosaic and literal meaning.
+Observe the implied misapprehension of the
+office of Christ, as one who relieves the soul of
+all further care and labor in the matter of
+religion. “There are many like her who would
+be glad of such a divine gift of religion as should
+take away all the labor and trouble of Christian
+life. ‘That I come not hither to draw’ is the
+desire of thousands who want the results of
+right living without the trouble of living
+aright.”—(<cite>H. W. Beecher.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_16"></a>
+<p class="hanging">16 Jesus saith unto her, Go, call thy husband, and
+come hither.</p>
+</div>
+
+<p><b>16. Go, call thy husband</b>, etc. This is
+in appearance a break in the conversation; it is
+in reality the first step toward granting the
+woman’s request: “Give me this water;” for
+the first step is to convince of sin. It is only if
+we confess our sins that “He is faithful and just
+to forgive us our sins and to cleanse us from
+
+<span class="pagenum" id="Page_55">[Pg 55]</span>
+all unrighteousness” (<span class="muchsmaller">1 John 1:9</span>). Hence when
+Christ came to bring this water of life to the
+world he began by preaching the duty of repentance
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 4:17; Mark 1:15</span>). Other explanations, as
+that a longer conversation with the woman alone
+would be indecorous (<cite>Grotius</cite>), or that she was
+unable to understand Christ’s meaning and so he
+summoned her husband (<cite>Cyril</cite>, quoted in <cite>Alford</cite>),
+or that he wished her husband to share with her
+in the benefits of the conversation (<cite>Chrysostom</cite>),
+singularly ignore the moral meaning and continuity
+of the discourse. Observe Christ’s uniform
+way of dealing with skepticism. Its root is in
+sin; and he addresses not the reason, but
+proceeds directly to convict the conscience. It
+is only the sinner, conscious of sin, who ever
+truly finds a divine Saviour.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_17"></a>
+<p class="hanging">17 The woman answered and said, I have no husband.
+Jesus said unto her, Thou hast well said, I have
+no husband:</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_18"></a>
+<p class="hanging">18 For thou hast had five husbands; and he whom
+thou now hast is not thy husband: in that saidst thou
+truly.</p>
+</div>
+
+<p><b>17, 18.</b> The word (<span lang="el">ἀνήρ</span>) in Christ’s reply,
+rendered <em>husband</em>, is one of more general import
+and is often translated <em>man</em>. But it is the
+ordinary word used in the <abbr title="New Testament">N. T.</abbr> for husband,
+and I see no reason to doubt that she had lived
+with five successive husbands.—&#8203;From these she
+had been separated, from some perhaps by death,
+from others by divorce; at all events the last
+of these separations was unconcealedly illegal,
+and her present life was one which her own
+conscience condemned as licentious. Observe
+the severity in fact and the gentleness in form
+of Christ’s rebuke. It shows a full knowledge
+of her sin; yet it is couched in the language not
+of condemnation but of commendation.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_19"></a>
+<p class="hanging">19 The woman saith unto him, Sir, I perceive<a id="FNanchor_133" href="#Footnote_133" class="fnanchor">[133]</a> that
+thou art a prophet.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_133" href="#FNanchor_133" class="label">[133]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_48">1:48</a>, <a href="#ch1_49">49</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_20"></a>
+<p class="hanging">20 Our fathers worshipped in this mountain;<a id="FNanchor_134" href="#Footnote_134" class="fnanchor">[134]</a> and
+ye say, that in Jerusalem<a id="FNanchor_135" href="#Footnote_135" class="fnanchor">[135]</a> is the place where men
+ought to worship.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_134" href="#FNanchor_134" class="label">[134]</a>
+ Judges 9:7.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_135" href="#FNanchor_135" class="label">[135]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 12:5-11;
+ 1 Kings 9:3.</p>
+</div>
+</div>
+
+<p><b>19, 20. The woman saith unto him.</b>
+Her sentence is incomplete, either in the utterance
+or in the report. It is the basis of a
+question, implied, or perhaps expressed, but
+not given by John, in which place should
+worship be offered; which were right, Jew or
+Samaritan. The question was one fiercely
+debated between them (<span class="muchsmaller">See
+on verse <a href="#ch4_5">5</a></span>).—&#8203;<b>I perceive
+that thou art a prophet.</b> It was a
+hasty conclusion; Christ might have known her
+character and life by other than supernatural
+means. Bigotry and vice are apt to be credulous
+and superstitious. Observe, however, the difference
+in tone between this declaration and the
+language of verse <a href="#ch4_9">9</a>: “How is it that thou
+being a Jew.”—&#8203;<b>Our fathers worshipped.</b>
+“The argument of ‘our fathers’ has always
+proved strong. Opinions, like electricity, are
+supposed to descend more safely along an
+unbroken chain. That which ‘our fathers’ or
+our ancestors believed, is apt to seem necessarily
+true; and the larger the roots of any belief, the
+more flourishing, it is supposed, will be its top.”—(<cite>Beecher.</cite>)
+Calvin’s comments are admirable
+though too long to quote. He suggests four
+errors into which men are apt to fall, from
+blindly following the “<em>fathers</em>,” all illustrated
+by the Samaritans: (1) When pride has created
+a false custom or religion, the history of the
+fathers is ransacked to find justification for it;
+(2) when men imitate the example of the evil-doers,
+because they are ancient, forgetful that
+they only are worthy to be reckoned as fathers
+who are true sons of God; (3) when we imitate
+the conduct but not the spirit of the fathers, as
+if one should defend human sacrifice from the
+example of Abraham in <abbr title="Genesis">Gen.</abbr> 22:1-10; (4) when
+we imitate the conduct of the fathers without
+considering the change of circumstances, as
+when the Christian church attempts to copy the
+ceremonials of the Jewish. “None of these are
+true imitators of the fathers; most of them are
+apes.”—<b>In this mount</b>, Gerizim. According
+to the Samaritan tradition it was here that
+Abraham went to sacrifice Isaac; and here, not
+on Ebal, as according to our Scripture (<span class="muchsmaller"><abbr title="Joshua">Josh.</abbr> 8:30;
+<abbr title="Deuteronomy">Deut.</abbr> 27:4</span>), that the altar was erected by Joshua
+on which the words of the law were inscribed.
+The first view is sanctioned by some Christian
+scholars, prominent among whom is Dean Stanley.
+A temple was built on Gerizim by the
+Samaritans, according to Josephus, during the
+reign of Alexander, though the date is doubtful.
+The two temples intensified the bitterness of the
+feud between the Jews and the Samaritans, and
+the Samaritan temple was deserted and destroyed,
+<span class="allsmcap">B. C.</span> 129, by John Hyrcanus (<span class="muchsmaller">Josephus’
+Antiquities 13:9, 11</span>); but the Samaritans at Sechem
+(Nablus) still call Gerizim the holy mountain,
+and turn their faces toward it in prayer.—&#8203;<b>Ye
+say.</b> She still treats Christ as a Jew.</p>
+
+<p>Some have regarded the question presented
+by the woman here as a serious one; recognizing
+Christ as a prophet, she asks his solution of what
+was to her mind the great religious problem of
+the day; others see in it an endeavor on her
+part to evade the personal reference to her own
+sins. Both seem to me true. She endeavors to
+turn the conversation; recognizing the truth of
+Christ’s allegation, “He whom thou now hast
+is not thy husband,” not by confessing her sin
+but by acknowledging him as a prophet; but
+eludes the topic by opening a problem in controversial
+theology. In all this she is honest
+
+<span class="pagenum" id="Page_56">[Pg 56]</span>
+and in earnest. She is not the first inquirer
+who has deemed theoretical theology more
+important than practical duty. The moment
+her thoughts are turned to religious truth, they
+tend to its external aspects, and she naturally
+and honestly seeks a refuge from her conscience
+in the question, Where ought men to worship?
+The question, What ought <em>I</em> to do? is postponed.
+Observe that Christ suffers her to change the
+subject; leaves her conscience to press the sin
+to which he has awakened it, and teaches his
+followers how to deal with those who evade
+practical duty by doctrinal or ceremonial questions
+by his own response, No matter <em>where</em> or
+<em>how</em> the soul seeks God, if it only seeks him in
+spirit and in truth.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_21"></a>
+<p class="hanging">21 Jesus saith unto her, Woman, believe me, the
+hour cometh, when ye<a id="FNanchor_136" href="#Footnote_136" class="fnanchor">[136]</a> shall neither in this mountain,
+nor yet at Jerusalem, worship the Father.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_136" href="#FNanchor_136" class="label">[136]</a>
+ <abbr title="Malachi">Mal.</abbr> 1:11;
+ <abbr title="Matthew">Matt.</abbr> 18:20.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_22"></a>
+<p class="hanging">22 Ye worship<a id="FNanchor_137" href="#Footnote_137" class="fnanchor">[137]</a> ye know not what: we know what
+we worship: for salvation<a id="FNanchor_138" href="#Footnote_138" class="fnanchor">[138]</a> is of the Jews.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_137" href="#FNanchor_137" class="label">[137]</a>
+ 2 Kings 17:29.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_138" href="#FNanchor_138" class="label">[138]</a>
+ <abbr title="Isaiah">Isa.</abbr> 2:3;
+ <abbr title="Romans">Rom.</abbr> 9:5.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_23"></a>
+<p class="hanging">23 But the hour cometh, and now is, when the true
+worshippers shall worship the Father in spirit<a id="FNanchor_139" href="#Footnote_139" class="fnanchor">[139]</a> and in
+truth: for the Father seeketh such to worship him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_139" href="#FNanchor_139" class="label">[139]</a>
+ <abbr title="Philippians">Phil.</abbr> 3:3.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_24"></a>
+<p class="hanging">24 God<a id="FNanchor_140" href="#Footnote_140" class="fnanchor">[140]</a> <em>is</em> a Spirit: and they that worship him must
+worship <em>him</em> in spirit and in truth.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_140" href="#FNanchor_140" class="label">[140]</a>
+ 2 <abbr title="Corinthians">Cor.</abbr> 3:17.</p>
+</div>
+</div>
+
+<p><b>21-24. Believe me.</b> This expression is
+nowhere else used by our Lord. It answers to
+his “Verily, verily, I say unto you” (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:18,
+note</span>), and to Paul’s “This is a faithful (<i>i. e.</i>, trustworthy)
+saying” (<span class="muchsmaller">1 <abbr title="Timothy">Tim.</abbr> 1:15, 4:9; <abbr title="Titus">Tit.</abbr> 3:8</span>). He
+employs it here because his declaration is partly
+in the nature of a prophecy, which must be
+accepted, if at all, upon simple trust in him.—&#8203;<b>The
+hour cometh.</b> The word <dfn>hour</dfn> is here
+equivalent to time or season; this use of
+“hour” is not infrequent in John’s Gospel
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch2_4">2:4</a>; <a href="#ch5_25">5:25</a>, <a href="#ch5_28">28</a>,
+<a href="#ch5_35">35</a>, “season;” <a href="#ch8_20">8:20</a>, etc.</span>).—&#8203;<b>When
+ye shall neither in this mountain nor yet
+at Jerusalem worship the Father.</b> A
+prophecy which was speedily, perhaps in the
+lifetime of this woman, fulfilled. The ravaging
+of Palestine by the Roman armies, and the
+destruction of Jerusalem and the dispersion of
+the Jews, has scattered the worshippers throughout
+the world. The Samaritan sect is indeed
+extinct, except the few survivors at Nablus,
+but the Jews continue their worship in exile in
+every land (<span class="muchsmaller"><abbr title="Malachi">Mal.</abbr>
+1:11</span>).—&#8203;<b>Ye worship ye know
+not what.</b> Their ignorance concerning the
+nature of the true God is indicated in their early
+history (<span class="muchsmaller">2 Kings 17:24-34</span>). The woman was solicitous
+concerning the <em>place</em> of worship; Christ
+directs her thought toward the <em>person</em> to be
+worshipped.—&#8203;<b>We know what we worship.</b>
+This is the only instance in which Christ classes
+himself with the Jews by the pronoun <em>we</em>. He
+accepts, for the time, her estimate of him as a
+Jewish prophet, and declares that it is in the
+Jewish Scripture she is to look for a knowledge
+of the true God. In fact, all correct knowledge
+of the character, attributes, and dealings of God,
+possessed by the world to-day, has come through
+the Jewish people, by means of the Old and
+New Testaments (<span class="muchsmaller">see Romans 3:1, 2; 9:4, 5</span>). At the
+time of this conversation idolatry had entirely
+disappeared from the Jewish nation; and
+however inadequate, imperfect, and corrupt
+their worship, they at least recognized the one
+only true God. Notwithstanding some efforts
+to prove the contrary, I think it is historically
+demonstrable that Judaism is the source of all
+monotheistic religion. It is reasonably certain
+that the monotheism of Mohammedanism is due
+to Mohammed’s early instruction in the principles
+of Judaism.—&#8203;<b>For the salvation is of
+the Jews.</b> The definite article in the original,
+unfortunately omitted in our English version,
+gives not only emphasis but significance to the
+language. The Jews know what they worship,
+because it is from them, as a nation, that there
+comes forth the divine salvation, typified by the
+sacrifices at Jerusalem, prophesied by Jewish
+Scripture, and fulfilled by the Messiah born at
+Bethlehem in Judea. It is therefore here equivalent
+not merely to the Saviour, but also includes
+all the preparations which preceded his personal
+advent.—&#8203;<b>But the hour cometh and now is.</b>
+The last clause is added parenthetically as a
+suggestion that the woman is not to look to the
+remote future for the fulfillment of this word.
+Already the day has dawned, though it has not
+fully arrived. Her language in verse <a href="#ch4_25">25</a> indicates
+that a suspicion of Christ’s true nature was,
+perhaps by this declaration, awakened in her.—&#8203;<b>When
+the true worshippers.</b> Not merely
+the sincere in opposition to consciously hypocritical
+worshippers (<span class="muchsmaller">Isaiah 29:13</span>), but also the
+true, inward worshippers, in opposition to those
+whose worship was one of external form and
+therefore not genuine. The word <dfn>true</dfn> is elsewhere
+used thus by John to indicate the inward
+and spiritual as contrasted with the external and
+earthly, <i>e. g.</i>, the true light
+(<span class="muchsmaller"><a href="#ch1_9">1:9</a></span>), the true bread
+(<span class="muchsmaller"><a href="#ch6_32">6:32</a></span>),
+the true vine (<span class="muchsmaller"><a href="#ch15_1">15:1</a></span>).
+Compare Luke 16:11.—&#8203;<b>Shall
+worship the Father</b>, and therefore
+know what they worship; <b>in spirit and
+in truth</b>. Not in the Holy Spirit, though it is
+true that all spiritual worship is inspired and
+directed by his influence (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:26; Zach. 12:10</span>); nor
+with the breathing and aspirations of the heart,
+in contrast to worship with outward forms and
+symbols, for symbol is necessary in all public
+worship, language is but an external symbol of
+inward feeling; nor in holiness and righteousness
+of life, for that is not the meaning of <dfn>spirit</dfn>;
+
+<span class="pagenum" id="Page_57">[Pg 57]</span>
+nor in soundness of faith, in contrast to heretical
+worship, for the worship of the Jews was not
+heretical, Christ has just said, “We know what
+we worship.” <dfn>In</dfn> (<span lang="el">ἐν</span>) expresses not the instrument
+with which the worship shall be conducted,
+but the atmosphere in which it will live, an
+atmosphere of spiritual life and truth; worship
+<em>in spirit</em>, is in contrast with a worship in the
+flesh, the essence of which consists in the rite,
+the form, the language, the posture (<span class="muchsmaller"><abbr title="Compare">Comp.</abbr> <abbr title="Romans">Rom.</abbr>
+12:1; <abbr title="Philippians">Phil.</abbr> 3:3, 4; <abbr title="Hebrews">Heb.</abbr> 9:9, 24</span>); worship <em>in truth</em> is
+one which in its character harmonizes with the
+nature of him who is worshipped. The Lycaonians
+would have worshipped Paul and Barnabas
+(<span class="muchsmaller">Acts 14:11-13</span>) in sincerity, but not in truth.
+Christ’s language condemns the spirit of ritualism,
+but not the employment of rites.—&#8203;<b>For
+the Father is seeking such to worship
+him.</b> God is represented as in quest of such
+worshippers, among the many who are worshippers
+merely in form. Observe <em>work is not</em> worship;
+God is seeking not merely workers (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 20:1</span>)
+but also worshippers (<span class="muchsmaller"><abbr title="Compare">Comp.</abbr> Luke 10:38-42, notes</span>).—&#8203;<b>God
+is a Spirit.</b> This declaration is fundamental,
+and radically inconsistent with (1) all
+scientific theories which represent him as an
+abstract impersonal force; (2) with all metaphysical
+refinements which, ignoring his personality,
+treat him as a “power that makes for
+righteousness,” or as “the highest dream of
+which the human soul is capable;” (3) with
+much of the received theology, which often
+assumes that God is like nature, and deduces
+his attributes from such an imaginary likeness;
+(4) with all idolatry, whether the idol be in the
+imagination or in wood, stone, or canvas. But
+it justifies us in looking to man’s spiritual nature
+to interpret the divine nature to us. The spirituality
+of God is abundantly taught in the <abbr title="Old Testament">O. T.</abbr>,
+but by implication only. The abstract statement
+occurs only here and in 2 <abbr title="Corinthians">Cor.</abbr>
+3:17.—&#8203;<b>Must
+worship him in spirit and in truth.</b> Nothing
+else is worship.</p>
+
+<p>Observe (1) Christ answers the woman’s question
+not by pointing out the right place of worship,
+but by inculcating such a conception of the
+true nature of worship, that the controversy
+respecting Gerizim and Jerusalem shrinks into
+insignificance. The solution of many theological
+problems is to be found, not in any answer,
+but in a new, a higher, a more spiritual conception
+of religion as a spiritual life. (2) The place,
+and impliedly the forms and methods of worship,
+are matters of no importance. (3) It is important
+that we know what we worship, <i>i. e.</i>, that
+our worship be intelligent, else it is superstitious.
+“Unless there be knowledge, it is not God that
+we worship, but a phantom or idol.”—(<cite>Calvin.</cite>)
+(4) That knowledge includes three elements, <abbr title="namely">viz.</abbr>,
+that God is a <em>spiritual being</em>, with the sympathies,
+the flexibility, the <em>life</em> which belongs to spirit;
+that he is a Father, and is therefore to be approached
+with a filial, reverential, trusting affection
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:9, note</span>); that he is revealed to us
+through the Jewish Scripture and the Jewish
+Messiah. (5) He must be worshipped in spirit,
+<i>i. e.</i>, with the heart, and in truth, <i>i. e.</i>, in accordance
+with the realities of his nature as thus revealed
+to us; nothing else is worship. (6) Worship
+is essential to a religious life. God looks for
+it, as well as for work, as an evidence of love.
+The whole lesson is eloquently embodied by
+Henry Ward Beecher in his <cite>Life of Christ</cite>: “It
+expresses the renunciation of the senses in worship.
+It throws back upon the heart and soul of
+every one, whoever he may be, wherever he may
+be, the whole office of worship. It is the first
+gleam of the new morning. No longer in this
+nest alone, or in that, shall religion be looked for,
+but escaping from its shell, heard in all the earth,
+in notes the same in every language, flying unrestrained
+and free, the whole heavens shall be its
+sphere and the whole earth its home.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_25"></a>
+<p class="hanging">25 The woman saith unto him, I know that Messiah
+cometh, which is called Christ: when he is come, he
+will tell us all things.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_26"></a>
+<p class="hanging">26 Jesus saith unto her, I<a id="FNanchor_141" href="#Footnote_141" class="fnanchor">[141]</a>
+ that speak unto thee
+am <em>he</em>.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_141" href="#FNanchor_141" class="label">[141]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch9_37">9:37</a>.</p>
+</div>
+</div>
+
+<p><b>25, 26. The woman saith unto him.</b>
+Chrysostom well expresses her spirit: “The
+woman was made dizzy by his discourse, and
+fainted at the sublimity of what he said.” So
+she turns away from the present revelation, procrastinating
+its application with the expectation
+of a better opportunity when the Messiah comes.—&#8203;<b>He
+will tell us all things</b> is not to be interpreted
+literally; it is the expression of a vague
+hope of a clearer light by and by.—&#8203;<b>I that speak
+unto thee am he.</b> Christ did not until a much
+later period declare his Messiahship to his own
+disciples; he never declared it more clearly than
+to this sinful Samaritan woman. There is a reason
+for it, in that this declaration took from her
+all excuse of procrastination, and in fact made
+her a missionary of the Messiah. Perhaps, too,
+the very fact that she was an uninfluential woman
+and a Samaritan may have made him more ready
+to reveal himself; for it was certainly his general
+purpose not to disclose his character and mission
+to the public until his death (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 17:9</span>). We certainly
+have no right to say, with some rationalizing
+critics, that because we cannot fully understand
+his reasons it is incredible. Such a method
+of criticism would make havoc of all history.
+Most scholars suppose that the words “which is
+
+<span class="pagenum" id="Page_58">[Pg 58]</span>
+called Christ” were spoken by the woman. It
+seems to me more probable that they were added
+by John, as an explanation to his Greek readers
+of the Hebrew term Messiah. The word Christ
+is its Greek equivalent.</p>
+
+<hr class="tb">
+
+<a id="TOC58"></a>
+<p class="p2"><span class="smcap">Note on Christ as a conversationalist.</span>—&#8203;Christ
+as a preacher has been studied; Christ as
+a conversationalist is quite as worthy the Christian’s
+study. Many of his so-called discourses
+were simply conversations; this is notably the
+case with the discourse to Nicodemus
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_1">3:1-21</a></span>)
+and the discourse here to the woman of Samaria.
+Observe, <abbr title="One">I.</abbr> <i>The contrast.</i> In the first the conversation
+is with a religious teacher, of honorable
+position, of unexceptionable life; in the second,
+with an abandoned woman, of licentious life; in
+the first, conversation with Christ is sought, in
+the second, repelled; in the first, Christ impresses
+the truth that the moralist must be born again,
+and without personal trust in a personal Saviour
+is condemned; in the second, he impresses upon
+the outcast the truth that for the lost there is
+new life in him; the first he discourages, the
+second encourages; to the first he proclaims
+duty, to the second he preaches deliverance.
+<abbr title="Two">II.</abbr> <i>The harmony.</i> Both are skeptical; both receive
+his declaration with scoffs; both invite argument;
+with both Christ refuses to argue; to
+both he simply proclaims the truth, but without
+strife or debate; with both he conquers cavilling
+by patience, not by argument. <abbr title="Three">III.</abbr> <i>Christ’s
+method.</i> (<i>a.</i>) Though wearied, he does not neglect
+the occasion and opportunity afforded to him.
+(<i>b.</i>) He commences the conversation by a natural
+request. (<i>c.</i>) He opens the woman’s heart by requesting
+from her a favor. (<i>d.</i>) He passes, by a
+natural transition, from the physical to the spiritual
+world, from nature to the truth which
+nature typifies. (<i>e.</i>) He presents to her not ethical,
+but spiritual truth; not the simple moralities,
+but the deep things of the Gospel. (<i>f.</i>) Her badinage
+does not affront him, nor does he reprove
+her for it, or indicate surprise, astonishment, or
+even objection. (<i>g.</i>) He answers it by a direct and
+unanswerable appeal to her conscience, by convicting
+her of sin. (<i>h.</i>) In this, while his rebuke is
+sharp, his language is courteous, the language of
+commendation clothing condemnation. (<i>i.</i>) Having
+once awakened her conscience, he does not
+pursue the rebuke; leaving conscience to do its
+work, he suffers her to change the subject. (<i>j.</i>) He
+answers her theological question not by direct
+response, but by asserting a principle of worship
+which lifts the soul above all controversies respecting
+forms and methods of worship. (<i>k.</i>) Finally,
+he makes his first and fullest disclosure of
+his Messiahship to this Samaritan woman, showing
+himself most a Saviour to her who most
+needs his salvation. <abbr title="Four">IV.</abbr> <i>His example.</i> It illustrates
+the enthusiasm (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 10:1; <abbr title="Colossians">Col.</abbr> 4:13; 2 <abbr title="Timothy">Tim.</abbr>
+4:2</span>), the skill (<span class="muchsmaller"><abbr title="Proverbs">Prov.</abbr> 11:30</span>), the patience (<span class="muchsmaller">2 <abbr title="Timothy">Tim.</abbr> 2:24;
+1 <abbr title="Thessalonians">Thess.</abbr> 2:7</span>), and the spirituality (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 2:13, 14</span>) needed
+for the most efficient, direct, personal work
+of soul-saving.</p>
+
+<hr class="tb">
+
+<p class="p2"><abbr title="Chapter">Ch.</abbr> 4:27-42. CHRIST IN SAMARIA.—&#8203;<span class="smcap">The sustenance
+of Christian laborers.—&#8203;The call for Christian
+laborers.—&#8203;Their reward.—&#8203;Their success.</span></p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_27"></a>
+<p class="hanging">27 And upon this came his disciples, and marvelled
+that he talked with the woman: yet no man said, What
+seekest thou? or, Why talkest thou with her?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_28"></a>
+<p class="hanging">28 The woman then left her waterpot, and went her
+way into the city, and saith to the men,</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_29"></a>
+<p class="hanging">29 Come, see a man, which told me all things that
+ever I did: is not this the Christ?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_30"></a>
+<p class="hanging">30 Then they went out of the city, and came unto
+him.</p>
+</div>
+
+<p><b>27-30. And marvelled that he talked
+with a woman.</b> There is no definite article in
+the original. The disciples knew nothing of the
+woman’s character except that she was a Samaritan.
+What amazed them was that Christ should
+descend to instruct a woman at all, and especially
+a woman of Samaria. See above on <abbr title="verse">ver.</abbr>
+<a href="#ch4_4">4</a>.—&#8203;<b>No
+man said, What seekest thou?</b> One of the
+many indications in the Gospel of the awe in
+which these life-companions of Christ stood
+toward him (<span class="muchsmaller">Mark 9:32;
+10:32; 16:8; Luke 8:25; John
+<a href="#ch21_12">21:12</a></span>).—&#8203;<b>Left her waterpot.</b> Lightfoot supposes
+in kindness, for the Lord to use; Calvin,
+with greater probability, in her haste forgetting
+it. In her eagerness to carry to others the news
+of the Messiah, she forgets her original errand,
+which was to draw water for her home.—&#8203;<b>Come
+see a man.</b> Compare <abbr title="chapter">ch.</abbr>
+<a href="#ch1_39">1:39</a>, <a href="#ch1_46">46</a>.—&#8203;<b>Which
+told me all things that ever I did.</b> The
+natural exaggeration of enthusiasm. Observe
+the method of the spread of Christianity in its
+earliest years. The new convert became a missionary,
+propagating its faith. Compare Acts
+8:4; 9:20. If ever a new convert might be
+excused from evangelical labors, this one might—a
+woman, living in an age when female preaching
+was more obnoxious even than now, and a woman
+of such ill-repute that she might well expect to
+be received with scorn, not with respect. But
+her strong convictions overbear all obstacles, secure
+for her a hearing, and obtain for her mission
+success (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch4_39">39</a></span>). Chrysostom dwells upon her
+wisdom as well as her eagerness: “She said not,
+Come, see the Christ, but, with the same condescension
+with which Christ had netted her, she
+draws the men to Him; Come, she saith, see a
+man who told me all that ever I did. Is not
+this the Christ? Observe again here the great
+wisdom of the woman; she neither declared the
+fact plainly, nor was she silent; for she desired
+not to bring them in by her own assertion, but to
+make them to share in this opinion by hearing
+
+<span class="pagenum" id="Page_59">[Pg 59]</span>
+him. *&nbsp;*&nbsp;* Nor did she say, Come, believe, but
+Come, <em>see</em>, a gentler expression than the other,
+and one which more attracted them.”—&#8203;<b>Then
+they came out of the city.</b> Wisdom and tact
+inspired by enthusiasm produced by a personal
+and profound conviction of Christ’s person and
+power, rarely fail in evangelical labor.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_31"></a>
+<p class="hanging">31 In the mean while his disciples prayed him, saying,
+Master, eat.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_32"></a>
+<p class="hanging">32 But he said unto them, I have meat to eat that ye
+know not of.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_33"></a>
+<p class="hanging">33 Therefore said the disciples one to another, Hath
+any man brought him <a id="chg3"></a><em>aught</em> to eat?</p>
+</div>
+
+<p><b>31-33. Master, eat.</b> The disciples had
+brought food from the city, to obtain which they
+had originally left him (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch4_8">8</a></span>).—&#8203;<b>I have meat to
+eat that ye know not of.</b> The commentators
+generally assume that the doing of his Father’s
+will was this meat. This seems to me a false
+interpretation not required by and not really
+accordant with a correct reading of <abbr title="verse">ver.</abbr>
+<a href="#ch4_34">34</a> below
+(see note there); inconsistent with other teachings
+of Scripture, and practically misleading to
+the disciple. It is inconsistent with the metaphor;
+for in nature work is never a substitute for
+food, but physiologically exhausts it. It is inconsistent
+with other teachings of Scripture,
+which never represent <em>work</em>, but always divine
+sustaining grace, as the Christian food. It is practically
+misleading, for it leads the disciple to suppose
+that he can grow by simply doing the will of
+his Father, whereas he is to acquire the power to
+do that will by constantly receiving grace from
+the Father. Christ’s language here is interpreted
+by such passages as <abbr title="Matthew">Matt.</abbr> 4:4, “Man
+shall not live by bread alone, but by every word
+that proceedeth out of the mouth of God;”
+<abbr title="Matthew">Matt.</abbr> 25:4, “The wise took oil in their vessels
+with their lamps.” Compare John, <abbr title="chapter">ch.</abbr> <a href="#CHAPTER_VI">6</a>. That
+Jesus lived by this divine food is evident from
+his habit of prayer, and from such declarations
+as John <a href="#ch5_19">5:19</a>, <a href="#ch5_26">26</a>,
+<a href="#ch5_30">30</a>; <a href="#ch14_10">14:10</a>,
+<a href="#ch14_11">11</a>. This meat
+then is the indwelling Spirit of God, conditioned
+upon entire consecration to God. It was this
+meat which fed Peter in prison (<span class="muchsmaller">Acts 12:6</span>), Paul
+and Silas at Philippi (<span class="muchsmaller">Acts 16:25</span>), and Paul in the
+shipwreck (<span class="muchsmaller">Acts 27:23, etc.</span>); this too which sustained
+Christ in the hour of Gethsemane and
+throughout his Passion. A faint type of it is
+afforded in earthly experiences by the strength
+which seems often to be imparted to even a
+feeble mother in the hour of her child’s sickness,
+and which carries her through vigils which, but
+for her love, it would be impossible for her to
+sustain. Her work is not her food: her love
+and faith are her food, and sustain her for her
+work. No Christian can live by or on his work;
+nor did Christ.—&#8203;<b>Hath any one brought him
+aught to eat.</b> They thought, perhaps, that the
+woman had done so. “It is very characteristic
+of the first part of this Gospel to bring forward
+instances of unreceptivity to spiritual meaning.
+Compare <abbr title="verse">ver.</abbr><a href="#ch4_11">11</a>;
+<abbr title="chapter">ch.</abbr> <a href="#ch2_20">2:20</a>;
+<a href="#ch3_4">3:4</a>; <a href="#ch6_42">6:42</a>,
+<a href="#ch6_52">52</a>.”—(<cite>Alford.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_34"></a>
+<p class="hanging">34 Jesus saith unto them, My meat<a id="FNanchor_142" href="#Footnote_142" class="fnanchor">[142]</a> is to do the will
+of him that sent me, and to finish<a id="FNanchor_143" href="#Footnote_143" class="fnanchor">[143]</a> his work.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_142" href="#FNanchor_142" class="label">[142]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_38">6:38</a>; Job 23:12.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_143" href="#FNanchor_143" class="label">[143]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_4">17:4</a>.</p>
+</div>
+</div>
+
+<p><b>34. For me meat is in order that I may
+do the will of him that sent me.</b> The meaning
+is not, as our English version seems to imply,
+that meat and doing God’s work are synonymous.
+The above is a literal translation of the original;
+and the meaning is, The object of meat is that I
+may do the will of him that sent me and may
+finish his work. The expression is parallel to
+and interpreted by Paul’s in Acts 20:24, “Neither
+count I my life dear unto myself so that I might
+finish my course;” or in <abbr title="Philippians">Phil.</abbr> 1:21, “For to me
+to live is Christ.” The object of Christ was the
+accomplishment of his mission; for this purpose
+alone had meat any value to him; for this purpose
+he both needed and possessed meat that his
+disciples, in their then state of spiritual culture,
+did not and could not understand; and in the
+work which he had accomplished, by his conversation
+with the woman, he had received greater
+satisfaction than in any food which they could
+have brought to him from the city.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_35"></a>
+<p class="hanging">35 Say not ye, There are yet four months, and <em>then</em>
+cometh harvest? behold, I say unto you, Lift up your
+eyes, and look on the fields; for they are white already
+to harvest.<a id="FNanchor_144" href="#Footnote_144" class="fnanchor">[144]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_144" href="#FNanchor_144" class="label">[144]</a>
+ <abbr title="Matthew">Matt.</abbr> 9:37.</p>
+</div>
+</div>
+
+<p><b>35.</b> There is some uncertainty regarding the
+proper interpretation of this verse. Alford, Tholuck,
+De Wette, and some others, suppose that
+Christ is quoting a proverbial expression; perhaps
+referring to the time which elapsed between
+seed-time and harvest, perhaps to some time intervening
+between a local feast or a religious
+anniversary and the harvest. Meyer, Andrews,
+Ellicott, and others take it as a chronological indication
+that it was then four months to harvest,
+<i>i. e.</i>, the month of December, a fact to which
+perhaps some reference had been made by the
+disciples in the course of their walk. Chrysostom,
+Meyer, and others, suppose moreover that
+the approaching Samaritans were seen through
+the corn-fields, and to them Christ pointed when
+he said, “Lift up your eyes and look on the
+fields.” “The approaching townspeople now
+showed how greatly the doing of the Father’s
+will was in process of accomplishment. They
+were coming through the corn-field, now tinged
+with green; thus they make the fields, which for
+four months would not yield the harvest, in a
+higher sense already white harvest fields. Jesus
+directs the attention of his disciples to this; and
+
+<span class="pagenum" id="Page_60">[Pg 60]</span>
+with the beautiful picture thus presented in nature
+he connects further appropriate instructions.”—(<cite>Meyer.</cite>)
+The phrase “Say not ye”
+seems to me clearly to indicate that Christ refers
+to some proverbial saying (<span class="muchsmaller"><abbr title="compare">comp.</abbr> <abbr title="Matthew">Matt.</abbr> 16:2</span>); the
+direction, “Lift up your eyes and look on the
+fields,” indicates some present appearance which
+gave point to his declaration that they were
+white already, a declaration which would have
+no significance if the fields were literally ready
+for the harvest. I therefore, with Tholuck, combine
+the two views and suppose that Christ did
+refer to a proverbial expression, probably indicating
+the time between seed-time and harvest,
+and appropriate then because it was then the
+seed-time. The spiritual meaning is very clear.
+Procrastination is a fault of the church as well as
+of the world, of the disciple as well as of the impenitent
+sinner. The Christian is constantly waiting
+for an opportunity; he should wait <em>on</em>, he
+never need wait <em>for</em> the Lord. Since Christ has
+ascended, and the Holy Ghost has been given,
+the field is always white for the harvest; we
+never need wait for God to ripen the grain. The
+message, “All things are now ready,” was given
+by the Lord to his servants; it is only as the servant
+understands and believes this that he can
+make the guests believe it (<span class="muchsmaller">Luke 14:17</span>).</p>
+
+
+<div class="figcenter">
+ <a id="i_060"></a>
+ <br>
+ <img src="images/i_060.jpg"
+ alt="Samaritan remains in Gerizim">
+ <p class="caption">SAMARITAN REMAINS IN GERIZIM.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch4_36"></a>
+<p class="hanging">36 And he that reapeth receiveth wages, and gathereth
+fruit<a id="FNanchor_145" href="#Footnote_145" class="fnanchor">[145]</a> unto life eternal: that both<a id="FNanchor_146" href="#Footnote_146" class="fnanchor">[146]</a> he that soweth
+and he that reapeth may rejoice together.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_145" href="#FNanchor_145" class="label">[145]</a>
+ <abbr title="Romans">Rom.</abbr> 6:22.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_146" href="#FNanchor_146" class="label">[146]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 3:5-9.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_37"></a>
+<p class="hanging">37 And herein is that saying true, One<a id="FNanchor_147" href="#Footnote_147" class="fnanchor">[147]</a> soweth, and
+another reapeth.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_147" href="#FNanchor_147" class="label">[147]</a>
+ Micah 6:15.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_38"></a>
+<p class="hanging">38 I sent you to reap that whereon ye bestowed no
+labour: other<a id="FNanchor_148" href="#Footnote_148" class="fnanchor">[148]</a> men laboured, and ye are entered into
+their labours.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_148" href="#FNanchor_148" class="label">[148]</a>
+ 1 <abbr title="Peter">Pet.</abbr> 1:12.</p>
+</div>
+</div>
+
+<p><b>36-38. And he that reapeth receiveth
+wages and gathereth fruit unto life eternal.</b>
+The Lord’s husbandman has both wages
+and heaven. The earthly wages of the successful
+evangelist is not in his salary, nor in his fame
+or position, but in the affections which reward
+him, and the personal present consciousness of
+work achieved, the highest and grandest which
+it is ever permitted man to do. To this is added
+the joy inherent in bringing souls to Christ, and
+through Christ into eternal life, a joy which will
+not be consummated until the reaper enters into
+glory, with an “abundant entrance,” and brings
+his sheaves to his Lord.—&#8203;<b>That both *&nbsp;*&nbsp;* may
+rejoice together.</b> The sowing is in tears; the
+reaping is with rejoicing (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 126:5</span>); but in the
+future life both will rejoice in the ingathering;
+hearts that knew not whence they received the
+seed will learn to thank the unknown or the unrecognized
+benefactor; and the Lord of the harvest
+will say to both, “Well done, good and
+faithful servants.”—&#8203;<b>Herein is that saying
+true.</b> Undoubtedly a reference to a proverbial
+saying, to which Christ gives a new and spiritual
+significance. Primarily, Christ is the sower, who
+sowed in tears and reaped but little; the apostles
+are the reapers, who gathered in a single day
+more souls into the church of Christ than Jesus
+
+<span class="pagenum" id="Page_61">[Pg 61]</span>
+himself in his whole lifetime.—&#8203;But secondarily
+the prophets were sowers and the apostles reapers,
+a fact illustrated by their constantly quoting
+of the prophets in attestation of the divine character
+and mission of Christ. And finally, the
+twofold work of sowing and reaping goes on
+throughout all time, the same man sometimes
+being both sower and reaper, sometimes sowing
+all his life in tears that another may reap in joy.
+The truth of Christ’s saying in verses 37, 38, is
+illustrated, but as a prophecy it is not fulfilled,
+by the successful mission of the apostles to Samaria,
+where Christ sowed at this time and they
+reaped subsequently (<span class="muchsmaller">Acts 8:5-8, 14-17</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_39"></a>
+<p class="hanging">39 And many of the Samaritans of that city believed
+on him for the saying<a id="FNanchor_149" href="#Footnote_149" class="fnanchor">[149]</a> of the woman, which testified,
+He told me all that ever I did.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_149" href="#FNanchor_149" class="label">[149]</a>
+ <abbr title="verse">ver.</abbr> <a href="#ch4_29">29</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_40"></a>
+<p class="hanging">40 So when the Samaritans were come unto him, they
+besought him that he would tarry with them: and he
+abode there two days.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch4_41"></a>
+<p class="hanging">41 And many more believed because of his own
+word;</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch4_42"></a>
+<p class="hanging">42 And said unto the woman, Now we believe, not
+because of thy saying: for<a id="FNanchor_150" href="#Footnote_150" class="fnanchor">[150]</a> we have heard <em>him</em> ourselves,
+and know that this is indeed the Christ, the
+Saviour of the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_150" href="#FNanchor_150" class="label">[150]</a>
+ <abbr title="chapter">ch.</abbr><a href="#ch17_8">17:8</a>;
+ 1 John 4:14.</p>
+</div>
+</div>
+
+<p><b>39-42.</b> This mission of Christ to the Samaritans
+is not inconsistent with his directions to his
+apostles, when they were commissioned, not to
+go into any Samaritan city, for the reason of that
+prohibition was not his unwillingness to open the
+Gospel to the heathen, but the fact that his
+apostles did not yet comprehend its catholicity,
+and could not therefore successfully preach it to
+the heathen. That the opening of the doors to
+others than Jews was neither an afterthought
+with Christ, nor a supplemental act originating
+with Paul, is evident from the incident recorded
+here. Notice that the faith of the Samaritans
+rested on Christ’s <span style="white-space:nowrap;">words—he</span> apparently wrought
+no miracles; and that they recognized in him
+the Saviour not of the nation but of the <em>world</em>.
+“Universalism was more akin to the Messianic
+faith of the Samaritans than to that of the Jews,
+with their definite and energetic feeling of
+nationality.”—(<cite>Meyer.</cite>) Notice too, the forms
+of Christian experience illustrated in this passage;
+one (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch4_39">39</a></span>) rests on the testimony of
+others, the other (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch4_42">42</a></span>) rests on a personal
+communion with and experience of Christ as a
+Messiah and Saviour.</p>
+
+<hr class="tb">
+
+<p class="p2"><abbr title="Chapter">Ch.</abbr> 4:43-54. THE CURE OF THE CENTURION’S
+SON.—&#8203;<span class="smcap">Two kinds of faith; a poor faith requires
+miracles; a true faith accepts Christ’s word
+simply.</span></p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_43"></a>
+<p class="hanging">43 Now after two days he departed thence, and went
+into Galilee.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_44"></a>
+<p class="hanging">44 For Jesus himself testified, that<a id="FNanchor_151" href="#Footnote_151" class="fnanchor">[151]</a> a prophet hath
+no honour in his own country.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_151" href="#FNanchor_151" class="label">[151]</a>
+ <abbr title="Matthew">Matt.</abbr> 13:57; Mark 6:4; Luke 4:24.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_45"></a>
+<p class="hanging">45 Then when he was come into Galilee, the Galilæans
+received him, having seen<a id="FNanchor_152" href="#Footnote_152" class="fnanchor">[152]</a> all the things that he
+did at Jerusalem at the feast: for<a id="FNanchor_153" href="#Footnote_153" class="fnanchor">[153]</a> they also went unto
+the feast.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_152" href="#FNanchor_152" class="label">[152]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch2_23">2:23</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_153" href="#FNanchor_153" class="label">[153]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 16:16.</p>
+</div>
+</div>
+
+<p><b>43-45. After two days.</b> Spent in preaching
+the gospel to the Samaritans. The nature
+of this ministry is left to conjecture. We must
+presume, however, that it was of the same type
+as Christ’s preaching in Galilee at this time,
+where his theme was, “Repent, for the kingdom
+of heaven is at hand” (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 4:17</span>); the nature of
+that kingdom, and the character of the Messianic
+king, he probably made no attempt to explain.
+It was preparative; he sowed only, leaving the
+reaping to be done by others at a later day.—&#8203;<b>For
+Jesus himself testified that a prophet
+hath no honor in his own country.</b> The
+rationalistic critics cite this as one of the
+evidences that the Fourth Gospel is not the
+product of one of the Twelve. Thus, “In the
+Synoptics Jesus is reported as quoting against
+the people of his own city, Nazareth, who
+rejected him, the proverb, ‘A prophet has no
+honor in his own country’ (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 13:57; Mark 6:4;
+Luke 4:24</span>). The appropriateness of the remark
+here is obvious. The author of the Fourth
+Gospel, however, shows clearly that he was
+neither an eye-witness nor acquainted with the
+subject or country when he introduces this
+proverb in a different place. *&nbsp;*&nbsp;*&nbsp;*&nbsp;* He
+(Christ) is made to go into Galilee, which is his
+own country, because a prophet has no honor in
+his country, and the Galileans are represented as
+receiving him, which is a contradiction of the
+proverb.”—(<cite>Supernatural Religion</cite>, <abbr title="Volume Two">Vol. II</abbr>, 447.)
+I have cited this objection at length because it is
+a not unfair illustration of the straits to which
+rationalism is reduced in its efforts to discredit
+this Gospel. Constructive dogmatism is bad
+enough; destructive dogmatism is much worse.
+The difficulties created by evangelical critics in
+the interpretation of the passage are equally
+curious as an illustration of forced and fanciful
+exaggerations. The curious will find them
+stated in Alford and Meyer. The English
+reader, who simply takes the context, will
+assuredly find no difficulty in the passage.
+Christ was received in Samaria, notwithstanding
+he was a Jew, with whom usually the
+Samaritans had no dealings (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch4_9">9</a></span>), and this
+though he wrought no miracles, and merely
+because of his words, <i>i. e.</i>, the purity and
+beauty and self-evident truth of his teaching
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch4_41">41</a></span>).—&#8203;In Galilee he was received only
+because he was a Jew, and had wrought miracles
+at Jerusalem (<span class="muchsmaller"><abbr title="chapter">chap.</abbr>
+<a href="#ch3_2">3:2</a></span>), and brought with
+him a metropolitan reputation. He had no
+honor in his own country as a prophet, until
+he brought it back with him from the holy city;
+it was honor, not indigenous but imported.</p>
+
+
+<div class="p2 blockquote">
+<span class="pagenum" id="Page_62">[Pg 62]</span>
+<a id="ch4_46"></a>
+<p class="hanging">46 So Jesus came again into Cana of Galilee, where
+he made<a id="FNanchor_154" href="#Footnote_154" class="fnanchor">[154]</a>
+the water wine. And there was a certain
+nobleman, whose son was sick at Capernaum.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_154" href="#FNanchor_154" class="label">[154]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch2_1">2:1</a>, <a href="#ch2_11">11</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_47"></a>
+<p class="hanging">47 When he heard that Jesus was come out of Judæa
+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.</p>
+</div>
+
+<p><b>46, 47. Into Cana.</b> For site see
+<abbr title="chapter">chap.</abbr> <a href="#ch2_1">2:1</a>,
+note. The fact that he went at once to Cana,
+gives color to the supposition that the marriage
+there may have been that of John, according to
+an ancient tradition; at all events it probably
+was one of some intimate friend of Christ.—&#8203;<b>A
+certain nobleman.</b> Probably an officer of
+Herod Antipas who had a palace at Tiberias.
+It has been conjectured that he may have been
+the Chuza, whose wife became attached to
+Jesus with other women of Galilee (<span class="muchsmaller">Luke 8:3</span>).
+That he was a Jew is probable, since the manifestation
+of faith in a heathen is generally
+especially noted by the historian or by Christ.—&#8203;<b>Was
+sick at Capernaum.</b> About twenty
+miles distant.—&#8203;<b>Was at the point of death.</b>
+Literally <dfn>Was about to die</dfn>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_48"></a>
+<p class="hanging">48 Then said Jesus unto him, Except ye see signs<a id="FNanchor_155" href="#Footnote_155" class="fnanchor">[155]</a>
+and wonders, ye will not believe.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_155" href="#FNanchor_155" class="label">[155]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 1:22.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_49"></a>
+<p class="hanging">49 The nobleman saith unto him, Sir, come down ere
+my child die.</p>
+</div>
+
+<p><b>48, 49. Except ye see signs and wonders.</b>
+Rather a soliloquy applied to the entire
+people, than a personal rebuke of the nobleman.
+For there is certainly no evidence that his faith
+was notably small; rather the reverse. He had
+traveled twenty miles to apply to Christ for
+assistance; his request that Christ should come
+personally was certainly not unnatural, for he
+could not be expected to assume that Christ
+would or could heal by a word; when the word
+was spoken he went away undoubtingly; and
+he evidently made no great haste (<span class="muchsmaller">see note on verse
+<a href="#ch4_51">51</a></span>), an indication of his restful assurance on
+Christ’s mere word. Analogous to Christ’s
+utterance here is that of Mark 9:19; see note
+there. It is certainly a rebuke to the skepticism
+which to-day demands signs and wonders
+as a basis for faith, and to the church which
+continually endeavors to satisfy this desire by
+demonstrating the miracles as though they were
+the evidences of Christianity. Christ himself
+never, in public discourse with skeptics, based
+his claims on his miracles; never performed a
+miracle for the purpose of proving his claims to
+an unbeliever (<abbr title="Matthew">Matt.</abbr> 11:4, 5 is not an exception;
+see note there); and rebuked the demand made
+on him for miracles as a basis of faith in his
+mission.—&#8203;<b>Come down.</b> One of those geographical
+and incidental evidences of accuracy
+in the historian which demonstrate his familiarity
+with the country. Capernaum was on the
+shore of the sea of Galilee; Cana was in the
+hill country.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch4_50"></a>
+<p class="hanging">50 Jesus saith unto him, Go<a id="FNanchor_156" href="#Footnote_156" class="fnanchor">[156]</a> thy way; thy son liveth.
+And the man believed the word that Jesus had spoken
+unto him, and he went his way.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_156" href="#FNanchor_156" class="label">[156]</a>
+ <abbr title="Matthew">Matt.</abbr> 8:13; Mark 7:29, 30; Luke 17:14.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_51"></a>
+<p class="hanging">51 And as he was now going down, his servants met
+him, and told <em>him</em>, saying, Thy son liveth.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_52"></a>
+<p class="hanging">52 Then inquired he of them the hour when he began
+to amend. And they said unto him, Yesterday at the
+seventh hour the fever left him.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_53"></a>
+<p class="hanging">53 So the father knew that <em>it was</em> at the same<a id="FNanchor_157" href="#Footnote_157" class="fnanchor">[157]</a> hour,
+in the which Jesus said unto him, Thy son liveth: and
+himself believed,<a id="FNanchor_158" href="#Footnote_158" class="fnanchor">[158]</a> and his whole house.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_157" href="#FNanchor_157" class="label">[157]</a>
+ <abbr title="Psalms">Ps.</abbr> 107:20.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_158" href="#FNanchor_158" class="label">[158]</a>
+ Acts 16:34; 18:8.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch4_54"></a>
+<p class="hanging">54 This <em>is</em> again the second miracle <em>that</em> Jesus did,
+when he was come out of Judæa into Galilee.</p>
+</div>
+
+<p><b>50-54. He went his way.</b> The course of
+the nobleman was not that of one deficient in
+faith. On the contrary, he did not wait to
+see signs or wonders; he believed the simple
+word. That he did not hasten is evident from
+the next verse. Christ spoke the word of healing
+at the seventh hour, <i>i. e.</i>, one in the afternoon.
+The father could have reached home
+that same night; but it was not until the next
+day that his servants, coming to relieve his fears,
+met him on the road. Faith neither worries nor
+hurries.—&#8203;<b>Thy son is living.</b> He was so sick
+before the father left home, that the mere
+announcement that he was living demonstrated
+that he was recovering. The case was one in
+which life could not last long if a change for
+the better did not take place.—&#8203;<b>Himself believed.</b>
+Believed what? He had believed
+before, when he came to Jesus, or he would
+not have come; and again when he went away,
+or he would not have been satisfied at the mere
+word of Jesus. But he before simply believed
+<em>about</em> Jesus, <i>e. g.</i>, that he was a prophet, possessing
+certain healing powers, the extent of which he
+had not measured. Now he believed <em>on</em> Jesus;
+without as yet comprehending the Saviour’s
+mission or character, he yet had faith in him;
+that kind of faith which was ready to accept
+him as all that he claimed, whatever that might
+be. To <em>believe</em>, used absolutely, as here, always
+indicates not believing a doctrine about Christ,
+but personal belief in and allegiance to him.</p>
+
+<p>This miracle is certainly not the same with
+the healing of the centurion’s servant, recorded
+in <abbr title="Matthew">Matt.</abbr> 8:5-13, with which it has
+been sometimes confounded, but with which it
+really has little in common. One is wrought at
+Capernaum, the other at Cana; one at the petition
+of a nobleman, an officer of the court, the
+other at the request of a centurion; one probably
+for a Jew, the other certainly for a Roman;
+one in behalf of a son, the other in behalf of a
+servant; one for a petitioner who entreats
+Christ to come to his house, the other for one
+who deprecates his doing so; one affording an
+illustration of the largest faith in a heathen, the
+other of the development of faith from a small
+beginning in an Israelite. The resemblances are
+superficial; the differences are radical. Accepting
+the narrative as true, it is one of the many
+
+<span class="pagenum" id="Page_63">[Pg 63]</span>
+which utterly refute the rationalistic explanation
+of miracles offered by such writers as Schenkel.
+This cure could not have been due to any natural
+means, as the inspiration of hope, or the infusion
+of nervous power by personal contact, or the
+like, for the sick man did not see Jesus nor even
+know when the father saw him.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_V">CHAPTER <abbr title="Five">V.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 5:1-47. HEALING OF IMPOTENT MAN AND DISCOURSE
+THEREON.—&#8203;<span class="smcap">A parable of redemption; the
+nature and the condition of spiritual cure illustrated.—&#8203;The
+Christian law of the Sabbath
+illustrated.—&#8203;The authority of the Son of God:
+he is with the Father; comes from the Father;
+is to be honored and trusted as the Father; he
+raises the dead and judges the living.—&#8203;The
+evidences of Christianity; the testimony of
+John; of Christ’s life and works; of the Scripture.—&#8203;The
+cause of unbelief.</span></p>
+
+<div class="figcenter">
+ <a id="i_063"></a>
+ <br>
+ <img src="images/i_063.jpg"
+ alt="Church over pool of Bethesda">
+ <p class="caption">CHURCH OVER THE POOL OF BETHESDA.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch5_1"></a>
+<p class="hanging drop-cap"><span class="smcap">After</span> this there was a feast<a id="FNanchor_159" href="#Footnote_159" class="fnanchor">[159]</a> of the Jews; and
+Jesus went up to Jerusalem.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_159" href="#FNanchor_159" class="label">[159]</a>
+ <a href="#ch2_13"><abbr title="chapter">ch.</abbr> 2:13</a>; <abbr title="Leviticus">Lev.</abbr> 23:2, etc.; <abbr title="Deuteronomy">Deut.</abbr> 16:16.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_2"></a>
+<p class="hanging">2 Now there is at Jerusalem by the sheep <em>market</em>, a
+pool, which is called in the Hebrew tongue Bethesda,
+having five porches.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_3"></a>
+<p class="hanging">3 In these lay a great multitude of impotent folk,
+of blind, halt, withered, waiting for the moving of the
+water.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_4"></a>
+<p class="hanging">4 For an angel went down at a certain season into
+the pool, and troubled the water: whosoever then
+first<a id="FNanchor_160" href="#Footnote_160" class="fnanchor">[160]</a> after the troubling of the water stepped in, was
+made whole<a id="FNanchor_161" href="#Footnote_161" class="fnanchor">[161]</a> of whatsoever disease he had.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_160" href="#FNanchor_160" class="label">[160]</a>
+ <abbr title="Proverbs">Prov.</abbr> 8:17; <abbr title="Eccclesiasticus">Eccles.</abbr> 9:10; <abbr title="Matthew">Matt.</abbr> 11:12.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_161" href="#FNanchor_161" class="label">[161]</a>
+ <abbr title="Ezekiel">Ezek.</abbr> 47:8, 9; <abbr title="Zechariah">Zech.</abbr> 13:1.</p>
+</div>
+</div>
+
+<p><b>1-4. After this was a feast of the Jews.</b>
+There were three great feasts of the Jewish
+nation, the Passover in the spring, usually
+March; the Pentecost, fifty days after, coming
+therefore usually early in June; and the Tabernacles,
+a feast in the Fall, usually October, analogous
+to our Thanksgiving. To these must be
+added the feast of Purim, which was kept in
+celebration of the deliverance of Israel, in the
+time of Esther, from massacre (<span class="muchsmaller">Esther 9:17-19</span>), and
+the feast of Dedication, instituted subsequent to
+the close of the <abbr title="Old Testament">O. T.</abbr> canon, to commemorate the
+purging of the temple and the rebuilding of the
+altar, after Judas Maccabeus had driven out the
+Syrians, <span class="allsmcap">B. C.</span> 164. There is nothing in the language
+of John to indicate which of these various
+feasts is the one here intended. Some manuscripts
+have indeed the words, <em>the</em> feast of the
+Jews, and if this reading were correct it would
+unquestionably designate the Passover; but the
+weight of authority is against it. The question
+is one which has provoked a vast deal of discussion,
+but no general agreement. It is important
+only in determining the chronology of the life of
+Christ, and is itself so far undetermined that it
+cannot be of great value even for that purpose.
+I think it clear (<i>a</i>) that it could not be the feast
+of Dedication, which took place in the winter,
+when it is not probable that the sick would be
+lying in the porches of Bethesda; (<i>b</i>) nor the
+feast of Purim, though this has been maintained
+by some eminent modern scholars, as Wieseler,
+Godet, Olshausen, Ellicott, and Meyer; for
+there is no evidence that the Jews generally went
+up to Jerusalem to celebrate the feast of Purim,
+and no reason to believe that our Lord would
+
+<span class="pagenum" id="Page_64">[Pg 64]</span>
+have gone there in honor of a festival which was
+purely national, not directed by the <abbr title="Old Testament">O. T.</abbr>,
+observed not in connection with the temple
+service, but privately at home, and often, if not
+generally, with rioting and excess, rather than
+with religious services. I agree therefore with
+Alford and Tholuck that we cannot gather with
+any probability what feast it was.—&#8203;<b>And Jesus
+went up to Jerusalem.</b> Presumptively to
+attend the feast.—&#8203;<b>By the sheep-market.</b>
+Rather <dfn>sheep-gate</dfn>. See <abbr title="Nehemiah">Neh.</abbr> 3:1, 32; 12:39.
+The site is unknown. The traditional site,
+identical with the gate now known as <abbr title="Saint">St.</abbr>
+Stephen’s, is pretty effectually disproved by
+Robinson, who shows that no wall was existing
+there at the time of Christ.—&#8203;<b>A pool.</b> Properly
+<dfn>a swimming-place</dfn>. Pools for purposes of bathing
+were in use in the great cities of the old world;
+and recent excavations have brought to light the
+fact that ancient Jerusalem was in a remarkable
+degree supplied with water. See below.—&#8203;<b>Called
+Bethesda.</b> The word means <dfn>House
+of mercy</dfn>. The location is entirely uncertain.
+Tradition places it near the modern <abbr title="Saint">St.</abbr> Stephen’s
+gate; but this tradition dates back only to the
+12th century.—&#8203;<b>Having five porches.</b> Opening
+upon the bath or tank. In these the sick could lie
+and be partially protected from the weather.—&#8203;<b>In
+these lay a great multitude of impotent,
+blind, halt, withered.</b> Four classes intended
+to embrace all forms of purely bodily disorder
+of a chronic character, but not including those
+possessed of evil spirits. The <em>impotent</em> are those
+simply suffering from special weakness and infirmity
+or from general debility; the <em>halt</em> are those
+deprived from any reason of the full and free
+use of their limbs; the <em>withered</em> are those
+affected by paralysis or kindred disorders.—&#8203;<b>Waiting
+for the moving of the water *&nbsp;*&nbsp;*&nbsp;*
+was made whole of whatever
+disease he had.</b> Whether this explanation, <i>i. e.</i>,
+the last clause of <abbr title="verse">ver.</abbr> 3 and the whole of <abbr title="verse">ver.</abbr> 4,
+is genuine or a later interpolation, is a question
+of dispute among the critics; the weight of
+authority is, on the whole, in favor of its omission;
+the weight of reason is wholly so. (<i>a</i>)
+The external evidence is, on the whole, against
+its retention. It is wanting in the Vatican,
+Cambridge, and Sinaitic manuscripts; in those
+manuscripts in which it occurs, the verbal variations
+are considerable. Tischendorf, Meyer,
+Alford, and Tregelles all declare against it.
+(<i>b</i>) The internal evidence is conclusive. If it
+had been in the original, the early copyists
+would not have omitted it; for in the first
+centuries there was no such reluctance to accept
+the supernatural, and no such discrimination
+between wonders that are and wonders that are
+not miracles, as would have induced its omission.
+On the other hand, if no explanation of
+the reason why the sick were gathered in the
+porches of Bethesda were given in the original
+account, it would have been very natural for
+copyists to have supplied the omission by inserting
+one. (<i>c</i>) The explanation offered by the
+doubtful passage is itself incredible. It is a marvel,
+but it is in no sense a miracle. The irregular
+and fitful appearance of help by such an angelic
+visitor, would have witnessed to no truth, would
+have had no tendency to confer faith in God or
+his grace. “That God would thus miraculously
+interpose to throw down from time to time a
+boon among a company of cripples, to be seized
+by the most forward, selfish, and eager, leaving
+the most helpless and miserable to be overwhelmed
+again and again with bitter disappointment,
+is a supposition not admissible.”—(<cite>Jacob
+Abbott’s Notes on the <abbr title="New Testament">N. T.</abbr></cite>) (<i>d</i>) These
+considerations have led the latest and best
+scholars, with substantial unanimity, to omit
+the explanatory words of <abbr title="verse">ver.</abbr> 4, and latter clause
+of <abbr title="verse">ver.</abbr> 3. So Alford, Tholuck, Ebrard, Trench,
+Olshausen, Meyer, Tischendorf, and Tregelles.
+But though it is no part of the sacred record, it
+probably correctly states what was the popular
+belief among the Jews, or at least among such
+as resorted to this spring for cure. The real
+basis of this belief is indicated by recent researches.
+These have made it evident that the
+pools in and about Jerusalem were connected
+with each other by underground aqueducts.
+Dr. Robinson gives an account of his exploration
+of such an aqueduct connecting two pools,
+the Fountain of the Virgin and the Pool of
+Siloam. He satisfied himself that water flowed
+from the one to the other reservoir, and he
+witnessed the “troubling of the water” in the
+Fountain of the Virgin. “We perceived the
+water rapidly bubbling up from under the lower
+step. In less than five minutes it had risen in
+the basin nearly or quite a foot; and we could
+hear it gurgling off through the interior passage.
+
+<span class="pagenum" id="Page_65">[Pg 65]</span>
+In ten minutes more it had ceased to flow; and
+the water in the basin was again reduced to its
+former level.” His observation has been since
+confirmed by others. It is now difficult to see
+how the Fountain of the Virgin could ever have
+been surrounded by porches or made a resting-place
+for the sick; and it is quite certain that
+the Fountain of the Virgin cannot be asserted
+with any positiveness to have been the Pool of
+Bethesda. But these discoveries indicate the
+probably true explanation of the troubling of
+the water mentioned, not by John it will be
+remembered, but by some subsequent copyist,
+in the text. The Pool of Bethesda, probably,
+was connected by an underground passage with
+some intermittent spring, possibly possessing
+healing virtues, and the bubbling of the water
+from time to time gave rise to the legend of an
+angelic visitant, which certain of the Jews accepted,
+but which the Evangelist does not confirm,
+and to which there is no reference in other
+literature.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_5"></a>
+<p class="hanging">5 And a certain man was there, which had an infirmity<a id="FNanchor_162" href="#Footnote_162" class="fnanchor">[162]</a>
+thirty and eight years.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_6"></a>
+<p class="hanging">6 When Jesus saw him lie, and<a id="FNanchor_163" href="#Footnote_163" class="fnanchor">[163]</a> knew that he had
+been now a long time <em>in that case</em>, he saith unto him,
+Wilt thou be made whole?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_7"></a>
+<p class="hanging">7 The impotent man answered him, Sir, I have<a id="FNanchor_164" href="#Footnote_164" class="fnanchor">[164]</a> no
+man, when the water is troubled, to put me into the
+pool: but while I am coming, another steppeth down
+before me.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_8"></a>
+<p class="hanging">8 Jesus saith unto him, Rise,<a id="FNanchor_165" href="#Footnote_165" class="fnanchor">[165]</a> take up thy bed, and
+walk.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_9"></a>
+<p class="hanging">9 And immediately the man was made whole, and
+took up his bed, and walked: and on<a id="FNanchor_166" href="#Footnote_166" class="fnanchor">[166]</a> the same day
+was the sabbath.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_162" href="#FNanchor_162" class="label">[162]</a>
+ Luke 8:43; 13:16.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_163" href="#FNanchor_163" class="label">[163]</a>
+ <abbr title="Psalms">Ps.</abbr> 142:3.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_164" href="#FNanchor_164" class="label">[164]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 32:36; <abbr title="Psalms">Ps.</abbr> 72:12; 142:4; <abbr title="Romans">Rom.</abbr> 5:6; 2 <abbr title="Corinthians">Cor.</abbr> 1:9, 10.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_165" href="#FNanchor_165" class="label">[165]</a>
+ <abbr title="Matthew">Matt.</abbr> 9:6; Mark 2:11; Luke 5:24.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_166" href="#FNanchor_166" class="label">[166]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch9_14">9:14</a>.</p>
+</div>
+</div>
+
+<p><b>5-9. Which had an infirmity.</b> The original
+implies rather a loss of power than a positive
+disease; probably it was a nervous disease of
+the paralytic type.—&#8203;<b>Thirty and eight years.</b>
+The words “in that case,” are added by the
+translator, but they correctly convey the meaning,
+which is not that he had been at the Pool of
+Bethesda, but that he had been diseased that
+length of time.—&#8203;<b>Wilt thou be made whole?</b>
+Why this question? Not necessarily because
+there was any reasonable doubt whether the
+man desired healing; nor because Christ required,
+as a conditional preliminary, the man’s
+assent to healing on the Sabbath; nor because
+he would imply blame, as though the man’s
+long infirmity were the result of his own weakness
+of will; nor, surely, because he would
+indicate that he was an impostor and desired to
+use his apparent but exaggerated infirmity to
+appeal to the compassion of others. All these
+hypotheses have been suggested. But Christ
+almost, if not quite, always requires on the part
+of the healed some act of the will precedent to
+and concurrent with his act of grace; the cured
+are never merely receptive and quiescent. I
+believe there is a deep religious meaning in this,
+for every miracle is a parable of redemption, and
+that our Lord would teach us that it is only as
+we will to be made whole that any wholeness is
+possible for us, even through omnipotent divine
+grace. In this particular case it is certainly true
+that the man might have traded on his infirmity
+and not really desired to be cured; and though
+Christ’s knowledge of character would have
+rendered the question unnecessary for his own
+information, it was not unnecessary to make it
+clear to others that he was acting in sympathy
+with the man, nor was it unimportant as a disclosure
+to the man himself that he must rouse
+himself from the lethargy of despair, and lay
+hold, by hope, on the salvation brought to him.—&#8203;<b>I
+have no man.</b> It is the friendless who
+appeals peculiarly to the Friend of the sinful
+and the suffering.—&#8203;<b>Rise, take up thy bed
+and walk.</b> The original (<span lang="el">κράββατόν</span>) implies a
+small, low bedstead. See for illustration Mark
+2:4, note. Here, however, the term may be
+used in a more general way, and may imply
+simply a mattress which served as a couch by
+day and a bed by night. Observe the command
+to <cite>take up the bed</cite>. This apparently was not
+necessary; I can conceive but two reasons
+for it; one to emphasize the perfection of the
+cure, the other to provoke the controversy with
+the Pharisees respecting the Sabbath, and thus
+make it the occasion for the discourse which
+follows.—&#8203;<b>Immediately.</b> The instantaneousness
+of the cure indicates its miraculous character;
+so does its permanence. He was cured
+instantly; he was cured so thoroughly that he
+could not only walk, but could carry his bed;
+and he remained cured.</p>
+
+<p>I have already said that the miracles are
+parables of redemption. Of no one of the miracles
+is this more strikingly true than of the
+present one. The diseased man has been a long
+time sick. He is helpless, friendless, in despair.
+He waits for an imagined moving of the water,
+an expected divine cure that is to come without
+act or interposition on his part; and it never
+comes. Christ calls first his will into exercise:
+Wilt thou be made whole? then bids him do:
+“Rise, take up thy bed;” and in the choice and
+the <em>obedience</em>, by faith indeed, but by the faith
+which chooses and obeys, he is made instantly
+and permanently well.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_10"></a>
+<p class="hanging">10 The Jews therefore said unto him that was cured,
+It is the sabbath day:<a id="FNanchor_167" href="#Footnote_167" class="fnanchor">[167]</a> it is not lawful for thee to
+carry <em>thy</em> bed.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_167" href="#FNanchor_167" class="label">[167]</a>
+ <abbr title="Jeremiah">Jer.</abbr> 17:21, etc.; <abbr title="Matthew">Matt.</abbr> 12:2, etc.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_11"></a>
+<p class="hanging">11 He answered them. He that made me whole, the
+same said unto me, Take up thy bed, and walk.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_12"></a>
+<p class="hanging">12 Then asked they him, What man is that which
+said unto thee, Take up thy bed, and walk?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_13"></a>
+<p class="hanging">13 And he that was healed wist<a id="FNanchor_168" href="#Footnote_168" class="fnanchor">[168]</a> not who it was: for
+Jesus had conveyed<a id="FNanchor_169" href="#Footnote_169" class="fnanchor">[169]</a> himself away, a multitude being
+in <em>that</em> place.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_168" href="#FNanchor_168" class="label">[168]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_9">14:9</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_169" href="#FNanchor_169" class="label">[169]</a>
+ Luke 4:30.</p>
+</div>
+</div>
+
+<p><b>10-13. It is not lawful for thee to carry
+thy bed.</b> The general Sabbath command was,
+Thou shalt do no work. Nehemiah, enforcing
+this command, forbade the carriage of commercial
+burdens (<span class="muchsmaller"><abbr title="Nehemiah">Neh.</abbr> 13:19</span>). From this the Pharisees,
+with their accustomed literalism, had
+deduced the doctrine that nothing must be carried
+on the Sabbath. To forbid this man from
+carrying his bed was like forbidding a modern,
+man to move a chair or a campstool. Either he
+
+<span class="pagenum" id="Page_66">[Pg 66]</span>
+must have left his bed at the pool, to be stolen,
+or he must have stayed there to watch it, or he
+must have been allowed to take it home with
+him. For the Pharisaic regulations respecting
+the Sabbath, see <abbr title="Matthew">Matt.</abbr>
+ 12:2, note.—&#8203;<b>He that
+made me whole said unto me.</b> The man
+knew nothing about Christ or his authority.
+His idea appears to have been that Christ
+proved his right to give the command, Take up
+thy bed and walk, by his miracle of healing.—&#8203;<b>What
+man is it that said unto thee, Take
+up thy bed.</b> Observe the spirit of the Pharisees.
+Their question is not, Who healed thee?
+but, Who said unto thee, Take up thy bed and
+walk? They are blind to the miracle; they can
+see only the Sabbath violation, as they regard it.—&#8203;<b>A
+multitude being in that place.</b> Christ
+had stopped a moment, spoken the word of
+healing, and passed on into the crowd. All was
+over in an instant, and because of the crowd
+Christ escaped the man’s identification. This
+was early in his ministry; he was not yet widely
+known and thronged, as later in life. Observe
+the indications of the nature of belief, an obedient
+trust, not a correct intellectual apprehension.
+This man had faith enough to be healed because
+faith to obey Christ’s directions despite Pharisaic
+criticism; yet he knew nothing of Christ’s
+person, character, or work; did not even know
+who he was. It is possible to have faith in even
+an unknown Christ.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_14"></a>
+<p class="hanging">14 Afterward Jesus findeth him in the temple, and
+said unto him, Behold, thou art made whole: sin<a id="FNanchor_170" href="#Footnote_170" class="fnanchor">[170]</a> no
+more, lest a worse thing come unto thee.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_170" href="#FNanchor_170" class="label">[170]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_11">8:11</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_15"></a>
+<p class="hanging">15 The man departed, and told the Jews that it was
+Jesus, which had made him whole.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_16"></a>
+<p class="hanging">16 And therefore did the Jews persecute Jesus, and
+sought to slay him, because he had done these things
+on the sabbath day.</p>
+</div>
+
+<p><b>14-16. In the temple.</b> Possibly an indication
+that the divine grace of healing had already
+acted as a means of spiritual quickening.—&#8203;<b>Sin
+no more, lest</b>, etc. A plain indication that the
+man’s disease, probably some form of paralysis,
+was an effect of sin. See note on <a href="#ch9_1"><abbr title="chapter">ch.</abbr> 9:1</a>. Here,
+as almost everywhere, Christ makes the physical
+healing minister to a spiritual cure.—&#8203;<b>And reported
+to the Judeans that it was Jesus
+which had made him whole.</b> They asked
+who bade him carry his bed; he replied that it
+was Jesus who healed him. They asked to condemn,
+he answered so as to honor Christ.—&#8203;<b>And
+therefore did the Judeans come in pursuit
+of Jesus.</b> Here, as very generally throughout
+his gospel, John uses the word Jews (<span lang="el">Ἰουδαῖος</span>)
+to signify not generally the members of the Hebrew
+race, but distinctly the inhabitants of the
+province of Judea. I therefore render it here
+and elsewhere by the more distinctive word Judeans.
+His language indicates not a legal persecution,
+but a malicious pursuit. Norton translates
+as I have, Came in pursuit of Jesus.
+This is the literal rendering of the original verb
+(<span lang="el">διώκω</span>), which however generally, though not
+always, indicates a pursuit with an evil intent.
+Here the meaning is not that the general cause
+of the persecution which Christ suffered in Judea
+was his supposed Sabbath violation, but that in
+this particular instance they pursued him to call
+him to account for this particular act of Sabbath
+breaking. It is always the nature of the ceremonialist
+to care more for the ceremony than for
+man.—&#8203;<b>And sought to slay him.</b> These words
+do not belong here. They have been added to
+explain and correspond with the expression in
+<a href="#ch5_18">verse 18</a>, Sought the more to kill him. They are
+omitted by Alford, Meyer, Norton, and all the
+best critical authorities.</p>
+
+<hr class="tb">
+
+<p><b>17-47.</b> In the study of the discourse which
+follows, beware of considering it simply verse by
+verse. It is not a collection of incidental aphorisms,
+but a connected address, the theme being
+the character, mission, authority, and credentials
+of the Son of God. The Pharisees call Christ to
+account for healing on the Sabbath; he cites in
+his defence the example of his heavenly Father.
+They seize upon his language, deduce from it the
+conclusion that he makes himself equal with God,
+and charge him with blasphemy. This serves as
+the text of the discourse which follows. He declares
+that he comes not to draw allegiance from,
+but to, the Father; that he acts under the
+Father’s will; that to him the Father has committed
+the whole work of grace on the earth;
+that he is even now raising the spiritually dead
+to life; that he is to raise the physically dead to
+a new life; and that he will finally complete this
+work entrusted to him, by declaring and executing
+the divine judgment. The evidence of
+his mission and authority is not in his own
+words; he is testified to by John the Baptist;
+by his own life and work; and by the Scriptures
+of the <abbr title="Old Testament">O. T.</abbr> He closes by pointing out the
+secret cause of the Jews’ rejection of him, <abbr title="namely">viz.</abbr>,
+their personal ambition. Beware, too, of imputing
+to the words a dogmatic meaning borrowed
+from later ecclesiastical controversies, which
+they did not bear in the minds of his hearers at
+
+<span class="pagenum" id="Page_67">[Pg 67]</span>
+the time. There is little or nothing here
+respecting the relations of the Son to the
+Father, except as the language throughout
+implies that the Son is subordinate to and
+dependent upon the Father; but the relation
+of the Son to the human race is clearly revealed,
+the relation of life-giver and judge, and is certainly
+not that of any man, however endowed,
+to his fellow-men. Nevertheless this address
+contains the christology of Jesus Christ, his own
+teaching concerning his own character and work;
+and it clearly implies, on the one hand, that he
+not only represents the Father, as an ambassador
+might represent a king, that he is not only
+clothed with divine authority, as Moses was
+clothed, in the administration of the theocracy,
+with the authority of God, but that he is a
+partaker of the divine nature; nor less clearly,
+on the other hand, does it imply that his authority
+is derived from the Father, that his power is
+conferred on him by the Father, that he executes
+in all things the will of the Father, that he is to
+be conceived of not as distinct from, but as one
+with the Father, and that his object is in all
+things to be a way unto the Father. Against
+every form of tri-theism, against all substitution
+of the Son in the place of the Father, this discourse
+is a solemn and earnest admonition, no
+less than against all belittling of either his character
+to that of man or angel, or his mission to
+that of mere messenger or teacher.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_17"></a>
+<p class="hanging">17 But Jesus answered them,
+ My<a id="FNanchor_171" href="#Footnote_171" class="fnanchor">[171]</a> Father worketh
+hitherto, and I work.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_171" href="#FNanchor_171" class="label">[171]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch9_4">9:4</a>, <a href="#ch14_10">14:10</a>.</p>
+</div>
+</div>
+
+<p><b>17. My Father worketh hitherto, and I
+work.</b> The argument is very brief; it is based
+on the premises that we are to be followers of
+God as dear children (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 5:1</span>), that the Father’s
+work is a pattern for our own working. It
+gives color to the opinion that the days of creation
+are long eons or periods; that the seventh
+day, which God blessed and on which he rested,
+is the present period in which the mere physical
+work of creation has given place to the higher
+work of redemption; thus the Sabbath of God
+becomes both interpreted and an interpreter to
+us of what our Sabbath should be. The divine
+work does not cease; the grass grows, the buds
+swell, the flowers bloom, the fruits ripen, the
+rains fall, the winds <span style="white-space:nowrap;">blow,—but</span> all this is the
+work of love; over all this work God’s tender
+mercies brood (<span class="muchsmaller">Psalm 145:9</span>). The lesson of nature
+interpreted here by Christ is that the work of
+love is never a violation of the true Sabbath law.
+This verse, with <abbr title="Matthew">Matt.</abbr> 12:8 and Mark 2:27,
+give the three canons for the Christian observance
+of the Sabbath. (1) The Son of man is
+Lord also of the Sabbath. It is then a Christian
+day, belongs to the Christian dispensation, is
+under the Lordship of Christ and in his kingdom,
+and is to be kept in that spirit of joyous
+freedom with which Christ makes free. (2) The
+Sabbath is made for man. It is therefore man’s
+day; belongs to all men, Gentile and Jew, poor
+and rich; a day to be used <em>for</em> man; so that
+whatever work is necessary to the real abiding
+welfare of the human race, is not foreign to this
+day. (3) My Father worketh hitherto. The
+Father’s work is the example and the law for
+his children; the work of love, the work for
+others, the work that has tender mercy for its
+inspiration and its overseer, is Sabbath work.
+It is to be our rest-day as it is our heavenly
+Father’s rest-day, and only so; a prophecy of
+that eternal rest which will be one of glorious
+activity: a rest from care, from worldliness,
+from the common temptations of life, but not
+a day of mere dull cessation of labor.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_18"></a>
+<p class="hanging">18 Therefore the Jews sought the more to kill<a id="FNanchor_172" href="#Footnote_172" class="fnanchor">[172]</a> him,
+because he not only had broken the sabbath, but said
+also that God was his Father, making<a id="FNanchor_173" href="#Footnote_173" class="fnanchor">[173]</a> himself equal
+with God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_172" href="#FNanchor_172" class="label">[172]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_19">7:19</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_173" href="#FNanchor_173" class="label">[173]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch10_30">10:30</a>, <a href="#ch10_33">33</a>;
+ <abbr title="Zechariah">Zech.</abbr> 13:7; <abbr title="Philippians">Phil.</abbr> 2:6.</p>
+</div>
+</div>
+
+<p><b>18. Because he had not only broken
+the Sabbath.</b> Literally <dfn>relaxed</dfn> (<span lang="el">λύω</span>) the Sabbath.
+See note on <abbr title="Matthew">Matt.</abbr> 5:19 for meaning of
+the word. The Pharisees then, as the literalists
+now, believe that the sanctity of the Sabbath
+could only be preserved by putting the soul
+under bonds to a literal compliance with specific
+regulations. Christ broke these bonds asunder,
+gave the soul liberty, and preserved the Sabbath
+by inspiring the souls of his disciples with allegiance
+to himself, love for humanity, and sympathy
+with the redeeming work of the Father.
+He did relax what they supposed to be essential
+to the preservation of the day, but what
+was really destroying it. To keep this poor
+man on his bed, or watching it to prevent it
+from being stolen, would have destroyed for
+him the rest of the day, in order that he might
+comply with the letter of the Pharisaic regulations.
+So he who rides in a horse-car rather
+than remain away from church, or travels late
+Saturday night or early Sunday morning rather
+than destroy his Sabbath by spending it with
+strangers, seems to the Sabbatarian of to-day to
+be relaxing the Sabbath, while he may be in truth
+preserving it.—&#8203;<b>But said also that God was
+his own Father.</b> (<span lang="el">πατέρα ἴδιον</span>.) Norton
+renders the sense accurately though freely, <cite>Had
+spoken of God as particularly his Father</cite>. The
+meaning of the original will be indicated to the
+English reader by <abbr title="Romans">Rom.</abbr> 8:32, “Spared not <em>his
+own</em> Son;” 1 <abbr title="Corinthians">Cor.</abbr> 6:18, “Sinneth against <em>his
+own</em> body;” 1 <abbr title="Corinthians">Cor.</abbr> 7:2, “Have <em>her own</em> husband.”
+It is clear that the Jews either did
+understand Christ by his language to claim
+
+<span class="pagenum" id="Page_68">[Pg 68]</span>
+peculiar relations with God, or pretended so
+to do. In his mere reference to God as Father
+there was no such claim, for he bids us
+all call him our Father (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 6:6, 7</span>). True, in the
+language “<em>my</em> Father,” most commentators see
+a ground for the interpretation put upon his
+language by the <span style="white-space:nowrap;">Judeans:—thus</span> Meyer: “They
+rightly interpreted ‘my Father’ as signifying
+peculiar and personal fatherhood;” Bengel:
+“The Only-begotten alone can say, ‘my Father’;”
+similarly Alford, Tholuck, and others.
+There is perhaps some ground for this view.
+Yet I can hardly think that Christ’s mere
+designation of God as “<em>my</em> Father” implies
+more than Paul’s “Abba Father” (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:15</span>),
+which Luther renders “dear Father,” or the
+frequent designation of God as <em>my</em> God by the patriarchs,
+and especially by David. See for example,
+<abbr title="Exodus">Exod.</abbr> 15:2; 1 <abbr title="Chronicles">Chron.</abbr> 28:20;
+2 <abbr title="Chronicles">Chron.</abbr> 18:13;
+<abbr title="Psalms">Ps.</abbr> 22:1, 10; 38:21; 71:12;
+2 <abbr title="Corinthians">Cor.</abbr> 12:21;
+<abbr title="Philippians">Phil.</abbr> 4:19. And in Psalm 89:26;
+<abbr title="Jeremiah">Jer.</abbr> 3:4, man
+is directed by God to apply this very phrase
+“my Father” in his address to God. I believe
+then that the statement that Jesus said that
+God was <em>in a peculiar sense</em> his Father, and the
+deduction that he thus made himself equal to
+God, are the malicious wresting of his words by
+the Judeans, for the very purpose of finding an
+occasion of offence. They manifested the same
+spirit in John 10:31, etc., though there they
+have better ground for the interpretation which
+they put upon his words. In the discourse
+which follows, Christ does not hold them to
+their original charge respecting the Sabbath.
+He follows them into the new ground which
+they have entered on, and expounds his true
+nature and mission.—&#8203;<b>Making himself equal
+with God.</b> “On the same level with God”
+(<cite>Meyer</cite>); “On an equality with God” (<cite>Norton</cite>);
+“Of the same nature and condition”
+(<cite>Robinson</cite>). The language of Jesus, his claim
+of the right to work because the Father works,
+and his language <em>My Father</em>, the Judeans regard
+as embodying an assumption that he is of the
+divine nature and possesses the divine prerogatives.
+That they so interpreted his language
+does not prove that it is to be so interpreted.
+The Pharisees are not authorized interpreters of
+the words of Christ. His claim we must interpret
+for ourselves from the discourse which
+follows. How far does he correct and how far
+confirm their interpretation? It seems to me
+clear that at the very outset he materially modifies
+it, in his declaration of his obedience to and
+dependence upon and work under the Father
+(<span class="muchsmaller"><a href="#ch5_19"><abbr title="verse">ver.</abbr> 19</a></span>), while he confirms the substantial idea
+that he possesses the same nature as the Father,
+is, so to speak, of kin to Him, by his declaration
+that he does what the Father does (<span class="muchsmaller"><a href="#ch5_19"><abbr title="verse">ver.</abbr> 19</a></span>), shares
+in all the counsels of the Father (<span class="muchsmaller"><a href="#ch5_20"><abbr title="verse">ver.</abbr> 20</a></span>), gives
+life to the dead as the Father (<span class="muchsmaller"><a href="#ch5_21"><abbr title="verse">ver.</abbr> 21</a></span>), judges all
+men for the Father (<span class="muchsmaller"><a href="#ch5_22"><abbr title="verse">ver.</abbr> 22</a></span>), is to be honored as
+the representative of the Father (<span class="muchsmaller"><a href="#ch5_23"><abbr title="verse">ver.</abbr> 23</a></span>), is the
+door through which all must enter into eternal
+life in the Father (<span class="muchsmaller"><a href="#ch5_24"><abbr title="verse">ver.</abbr> 24</a></span>), and is the final Resurrection
+and Judge for the Father (<span class="muchsmaller"><a href="#ch5_25"><abbr title="verse">ver.</abbr> 25-29</a></span>); yet
+at the close he again emphasizes the truth that
+in all this he is not a second or even subordinate
+God, but the One through whom the Father
+does all (<span class="muchsmaller"><a href="#ch5_30"><abbr title="verse">ver.</abbr> 30</a></span>), the one mediator between God
+and man (<span class="muchsmaller">1 <abbr title="Timothy">Tim.</abbr> 2:5</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_19"></a>
+<p class="hanging">19 Then answered Jesus and said unto them, Verily,
+verily, I say unto you,<a id="FNanchor_174" href="#Footnote_174" class="fnanchor">[174]</a> The Son can do nothing of
+himself, but what he seeth the Father do: for what
+things soever he doeth, these also doeth the Son
+likewise.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_174" href="#FNanchor_174" class="label">[174]</a>
+ verse <a href="#ch5_30">30</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_20"></a>
+<p class="hanging">20 For<a id="FNanchor_175" href="#Footnote_175" class="fnanchor">[175]</a> the Father loveth the Son, and sheweth
+him all things that himself doeth: and he will shew
+him greater works than these, that ye may marvel.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_175" href="#FNanchor_175" class="label">[175]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch3_35">3:35</a>; <a href="#ch17_26">17:26</a>;
+ <abbr title="Matthew">Matt.</abbr> 3:17.</p>
+</div>
+</div>
+
+<p><b>19, 20. Verily, verily.</b> A formula used
+by Christ in cases of important and emphatic
+affirmation.—&#8203;<b>The Son can do nothing of
+himself</b>, <i>i. e.</i>, of his own will or authority.
+“Of myself (<span lang="el">ἀφ’ ἑαυτοῦ</span>), <i>i. e.</i>, of one’s own will
+or accord, without authority or command from
+another.”—(<abbr title="Robinson"><cite>Rob.</cite></abbr> 24, art. <span lang="el">ἀπό</span>.) This declaration
+cannot be limited, as by Calvin, to the power of
+Christ in his human nature, without, adding to
+the verse what is not in it, nor in its necessary
+connection; nor can we read it, as Chrysostom
+does, that Christ can do nothing contrary to his
+Father’s will, because of the perfect union between
+them, for this is clearly not the meaning
+of the original. Christ says not, I can do
+nothing contrary to my Father, but, I can do
+nothing <em>of myself</em> by my own independent and
+original power. The meaning of the original is
+transparent, though the truth is transcendent.
+This is that <em>the power of Christ is not an original
+but a derived power</em>; that it comes from
+the Father and is a power only to do those
+things which carry out the Father’s will. As
+the Christian can do nothing without Christ
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch15_5">15:5</a></span>), yet can do all things through Christ
+strengthening him (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 4:13</span>), so Christ can do
+nothing without the Father, but does all things
+by virtue of a divine power imparted to him by the
+Father, and as a manifestation of the Father.
+This is a partial answer to the charge that
+Christ makes himself equal to the Father. He
+show’s that so far from doing anything calculated
+to draw away allegiance from the Father,
+he draws allegiance to the Father, since in all
+that he does he acts out only the Father’s will.
+He is divine because of the divinity with which he
+has, so to speak, been clothed by the Father’s
+
+<span class="pagenum" id="Page_69">[Pg 69]</span>
+love.—&#8203;<b>But what he seeth the Father do.</b>
+“A familiar description, borrowed from the
+attention which children give to their <span style="white-space:nowrap;">father—of</span>
+the inner and immediate intention which the
+Son perpetually has of the Father’s will, in the
+perfect consciousness of fellowship of life with
+Him.”—(<cite>Meyer.</cite>)—<b>Whatsoever things he
+doeth, these also doeth the Son likewise.</b>
+<em>In like manner</em> (<span lang="el">ὁμοίως</span>), that is, with like power
+and authority. This surely could be said of no
+man, no angel. It indicates not only a superhuman
+but also a super-angelic character. Thus
+this verse puts in a very compact form the paradox
+of Christ’s character—a paradox not to be
+explained away by either modifications of the first
+clause or denials of the second. The first clause
+asserts that Christ’s power comes from the
+Father, and thus, in a sense, is not equal to
+that of the Father, which is uncreated and
+underived. And with this declaration agree
+many other passages of Scripture. See for
+example, <abbr title="chapter">ch.</abbr> <a href="#ch7_17">7:17</a>,
+<a href="#ch7_18">18</a>; <a href="#ch8_42">8:42</a>; <a href="#ch14_10">14:10</a>; <abbr title="Philippians">Phil.</abbr>
+2:9; <abbr title="Hebrews">Heb.</abbr> 1:9; 3:2. The second clause
+asserts that this power, conferred upon the
+Son, is that of the Father, who has put all
+things into the hands of the Son that he may
+be Lord of all. Acts 10:36; James 5:9; <abbr title="Colossians">Col.</abbr>
+1:16, 17; 3:11. It is noticeable that John,
+who of all Evangelists makes most clear the
+divine nature of Christ, as well as his divine mission,
+is the one who more clearly than any other
+of the evangelists asserts his dependence on the
+Father.—&#8203;<b>For the Father loveth the Son</b>, etc.
+This is stated as the reason why the Son is able to
+do all things that the Father doeth. His power
+is derived from the Father through the Father’s
+love for him. <abbr title="Compare">Comp.</abbr> <abbr title="Hebrews">Heb.</abbr> 1:9.—&#8203;<b>And showeth
+him all things.</b> “He who loves hides nothing.”—(<cite>Bengel.</cite>)—<b>He
+will show him greater works
+than these.</b> Greater miracles than the healing
+of the impotent man. Far greater works were
+done later in Christ’s ministry in Jerusalem and
+vicinity, the consummation being the raising of
+Lazarus from the dead.—&#8203;<b>That ye may marvel.</b>
+Here the verb <dfn>marvel</dfn> (<span lang="el">θαυμάζω</span>) is used with the
+idea of praise as well as wonder. The object of
+the wonderful works of God is not merely to
+awaken the wonder of mankind, but, through
+the wonder, the reverence and so the allegiance
+of mankind to the Father through Christ his
+Son.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_21"></a>
+<p class="hanging">21 For as the Father raiseth up the dead, and quickeneth
+<em>them</em>; even<a id="FNanchor_176" href="#Footnote_176" class="fnanchor">[176]</a> so the Son quickeneth whom he
+will.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_176" href="#FNanchor_176" class="label">[176]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_25">11:25</a>; <a href="#ch17_2">17:2</a>;
+ Luke 8:54.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_22"></a>
+<p class="hanging">22 For the Father judgeth no man, but hath committed<a id="FNanchor_177" href="#Footnote_177" class="fnanchor">[177]</a>
+all judgment unto the Son;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_177" href="#FNanchor_177" class="label">[177]</a>
+ <abbr title="Matthew">Matt.</abbr> 11:27; Acts 17:31; 2 <abbr title="Corinthians">Cor.</abbr> 5:10.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_23"></a>
+<p class="hanging">23 That all <em>men</em> should honour the Son, even as they
+honour the Father. He that honoureth not the Son, honoureth 
+not the Father which hath sent him.</p>
+</div>
+
+<p><b>21-23. For as the Father raiseth up the
+dead and maketh them to live, even so
+the Son, whom he will, makes to live.</b>
+Observe, (1) that the verbs in this sentence are in
+the present tense; Christ is therefore speaking
+of a <em>present</em> resurrection, one now taking place.
+(2) That this resurrection is one recognized
+among men, not one taking place in the invisible
+world (<span class="muchsmaller"><a href="#ch5_23"><abbr title="verse">ver.</abbr> 23</a></span>). (3) That as the result of this
+resurrection, the raised pass from death unto
+life (<span class="muchsmaller"><a href="#ch5_24"><abbr title="verse">ver.</abbr> 24</a></span>). (4) That a universal resurrection is
+not indicated, but only of those whom <em>he wills</em>
+to raise (<span class="muchsmaller"><a href="#ch5_21"><abbr title="verse">ver.</abbr> 21</a></span>). It is then not of a future resurrection
+of all men at the last day, nor of a present
+resurrection of the literally dead taking place as
+they die, that Christ here speaks, but of a spiritual
+resurrection, taking place on the earth, confined
+to those whom the Saviour calls and who
+hear and answer his call, and so manifest to men
+that it is recognized as a sign of the Saviour’s
+power. As Christ has power on earth to forgive
+sins (<span class="muchsmaller">Mark 2:10</span>), so also he has power to raise the
+dead in trespasses and sins. Thus he is now, as
+he will be in another sense in the last day, the
+resurrection and the life (<span class="muchsmaller">John 11:25</span>). This theme
+of a spiritual resurrection and life-giving occupies
+verses 21-27; then by a natural transition Christ
+passes to the future resurrection of the physical
+dead. Be not surprised, he says in substance, at
+my declarations respecting the spiritual resurrection;
+for the final resurrection shall also be at
+my voice. Be not surprised at my claim to be
+now a judge, for the great day of judgment the
+Father has also committed into my hands.—&#8203;<b>Whom
+he will.</b> This phrase does not indicate
+“that he specially confers this grace on none but
+certain men, that is, on the elect” (<cite>Calvin</cite>); nor
+can we say that “He will not quicken others because
+they believe not” (<cite>Meyer</cite>), for though this
+is true, it is neither asserted, nor even hinted at
+here; nor is the meaning merely that “in every
+instance where his will is to vivify, the result invariably
+follows” (<cite>Alford</cite>). Clearly the indication
+of the passage is that spiritual life has its
+source, not in the will of the sinner but in that of
+the Saviour (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch1_13">1:13</a>; <abbr title="Romans">Rom.</abbr> 9:16</span>); but the reason
+why the divine will apparently chooses some
+and not others, whether for reasons in human
+character and choice, or for inscrutable reasons,
+not explained nor indeed explicable, is not here
+hinted at.—&#8203;<b>For the Father judgeth no man.</b>
+The whole work of judgment, the whole moral
+government of the world, the whole course of
+divine Providence, as regards the nation, the
+church, and the individual, is entrusted to the
+Son. See Psalm 2; <abbr title="Revelation">Rev.</abbr> 1:5.—&#8203;<b>That all men
+should honor the Son even as they honor
+
+<span class="pagenum" id="Page_70">[Pg 70]</span>
+the Father.</b> There is some reasonable ground
+for a difference of opinion as to the proper interpretation
+of the preceding verses, which treat of
+the relations of the Father to the Son; and
+Christian critics are not wholly agreed respecting
+their meaning. But there can be no room for
+difference of opinion as to the meaning of this
+verse, which gives the practical outcome of those
+which precede. Whatever opinion the theologian
+may entertain concerning the mystery of
+Christ’s nature, the Christian can hardly doubt
+the plain teaching of Scripture that the highest
+allegiance that the soul can pay to its God, the
+highest love it can offer, the highest reverence it
+can experience, are all due to the Son. <em>Even as</em>
+signifies the manner and the degree. So in
+heaven the highest praises are paid to the Lamb
+slain from the foundation of the world (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 5:12;
+7:10</span>).—&#8203;<b>He that honoreth not the Son, honoreth
+not the Father which hath sent
+him.</b> Not because the failure to honor an ambassador
+is a failure to honor the king whom he
+represents, but because the honor paid to God
+belongs to his character, and of that character
+the Son is the manifestation; so that the soul
+that does not honor the Son, who is the brightness
+of the Father’s image, and who doeth all
+things which the Father does, and as the Father
+does them, does not really honor the Father. In
+truth, he who does not recognize in Christ the
+Son of the Father, the true image of the divine
+glory, has either no true conception of the Son
+or none of the Father; for the only way to the
+Father is the Son. And in fact, those forms of
+theological doctrine which have tended to belittle
+Christ have also tended, in the history of the
+church, to dwarf worship.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_24"></a>
+<p class="hanging">24 Verily, verily, I say unto you, He<a id="FNanchor_178" href="#Footnote_178" class="fnanchor">[178]</a> that heareth
+my word, and believeth on him that sent me, hath
+everlasting life, and shall not come into condemnation;
+but is passed<a id="FNanchor_179" href="#Footnote_179" class="fnanchor">[179]</a> from death unto life.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_178" href="#FNanchor_178" class="label">[178]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_40">6:40</a>, <a href="#ch6_47">47</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_179" href="#FNanchor_179" class="label">[179]</a>
+ 1 John 3:14.</p>
+</div>
+</div>
+
+<p><b>24. Verily, verily, I say unto you, He
+that heareth me and hath faith on him
+that sent me, hath eternal life, and comes
+not into judgment, but has passed out of
+the death into the life.</b> The meaning of this
+declaration is not obscure, though it has been
+sometimes obscured by unbelief. To <em>hear the
+word of Christ</em> is to hear it with the spiritual ear,
+not merely with the physical ear. Thus those
+may be included who have never heard of the
+historic Christ; for as he is the Light of the
+world, who lighteth <em>every man</em> who cometh into
+the world (<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch1_9">1:9</a>, note</span>), so those who, without the
+literal hearing of his words, do hear and attend
+to the message which he speaks to the soul, in
+the inner experience, are to be included among
+those who hear his words. To <em>have faith on him
+that sent me</em>, is not merely to believe his written
+word, nor to believe that he has sent Christ into
+the world, nor to believe any specific dogma respecting
+Christ, however important, but to have
+faith in an unseen divinity, in contrast to faith in
+either one’s self or in any human helper. It is to
+direct faith toward this unseen God that Christ
+came into the world; and to have faith in Christ
+is to have faith in the Father who sent him,
+in order that he might bring all unto the Father,
+and present all to him (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+ <a href="#ch17_8">17:8</a>, <a href="#ch17_21">21</a>, <a href="#ch17_24">24</a></span>). <em>Cometh not
+into judgment</em> is mistranslated in our English version,
+<em>Shall not come into condemnation</em>. The verb
+is not future, and the noun is judgment, not condemnation.
+“There can be no good reason why
+the word (<span lang="el">κρίσις</span>, <dfn>krisis</dfn>) should be rendered <dfn>judgment</dfn>
+in the 22d verse, and <dfn>condemnation</dfn> in the
+24th. But from a fear, I suppose, lest the one
+should seem to contradict the <span style="white-space:nowrap;">other—lest</span> the
+Son should be thought not to execute the judgment
+that had been committed to <span style="white-space:nowrap;">him—they</span> (the
+translators) were unfaithful to the letter, perhaps
+even more unfaithful to the spirit, of the
+passage.”—(<cite>Maurice.</cite>) The promise is one fulfilled
+in this life, a promise of present not merely
+future deliverance, and of a deliverance not
+merely from condemnation, but from judgment.
+If the Christian comes into judgment, he would
+also inevitably come into condemnation (<span class="muchsmaller">1 John 1:8,
+10</span>). The meaning of this verse then is, that
+when the soul has accepted Christ as its Master,
+hearing his words, and following him, for spiritual
+hearing involves following (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+ <a href="#ch10_3">10:3</a>, <a href="#ch10_4">4</a></span>) so as
+to live by faith in God (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr> 2:20</span>), he is no longer
+subject to divine judgment; there is no more
+condemnation to them who are thus in Christ
+Jesus (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:1</span>). With this is involved the further
+truth that there will be no true judgment
+for them in the last day. “The reckoning which
+ends with ‘Well done, good and faithful servant,’
+is not judgment; the reward is of free grace.
+In this sense the believers in Christ will not be
+judged according to their works; they are justified
+before God by faith, and by God.”—(<cite>Alford.</cite>)
+Finally, the last clause of the verse, <cite>but hath
+passed out of death into life</cite>, indicates the true
+condition of both the impenitent and the believer;
+the one is already in death, from which
+he can only be delivered by the Life-giver; the
+other has already entered into eternal life. This
+is not a future reward reserved for him; it begins
+here and now, though it is to be consummated
+hereafter. <em>The</em> life is spiritual life, <em>the</em>
+death spiritual death. Of these great realities
+
+<span class="pagenum" id="Page_71">[Pg 71]</span>
+physical life and death are but tropes and
+symbols.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_25"></a>
+<p class="hanging">25 Verily, verily, I say unto you. The hour is coming,
+and now is, when the dead<a id="FNanchor_180" href="#Footnote_180" class="fnanchor">[180]</a> shall hear the voice
+of the Son of God; and they that hear shall live.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_180" href="#FNanchor_180" class="label">[180]</a>
+ verse <a href="#ch5_28">28</a>; <abbr title="Ephesians">Ephes.</abbr> 2:1.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_26"></a>
+<p class="hanging">26 For as the Father hath life in himself; so hath he
+given to the Son to have life<a id="FNanchor_181" href="#Footnote_181" class="fnanchor">[181]</a> in himself;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_181" href="#FNanchor_181" class="label">[181]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 15:45.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_27"></a>
+<p class="hanging">27 And hath given him authority<a id="FNanchor_182" href="#Footnote_182" class="fnanchor">[182]</a> to execute judgment
+also, because he is the Son of man.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_182" href="#FNanchor_182" class="label">[182]</a>
+ verse <a href="#ch5_22">22</a>.</p>
+</div>
+</div>
+
+<p><b>25-27. The hour is coming, and now is,
+when</b>, etc. The resurrection here spoken of is
+then one already taking place. In order to meet
+this evident requirement of the verse, those
+commentators who regard Christ as throughout
+this passage speaking of the final resurrection
+suppose here a reference to the cases of resurrection
+which took place in connection with his
+ministry. But none such had as yet taken place;
+moreover, this construction requires us to suppose
+that Christ used the word <em>life</em> in one sense
+in the preceding verse and in another sense here,
+without giving any indication of the change of
+meaning. His reference then I believe to be
+here, as throughout this passage up to verse 28,
+to spiritual death and spiritual resurrection.—&#8203;<b>For
+as the Father hath life in himself, so
+he hath given to the Son to have life in
+himself.</b> Norton renders this somewhat enigmatical
+verse liberally, thus: “For as the Father
+is the fountain of life, so hath he given to the
+Son to be the fountain of life.” This must be
+regarded rather as a paraphrase than as a translation;
+but it embodies well the meaning of the
+verse, as indicated by the context. No man is a
+fountain of life to any other man. He may be a
+conduit, but not a source. It is given to Christ
+to be a source of life himself to others. We live
+only as we draw continuously our life from God;
+to the Son the Father has given life in such a
+sense that he becomes himself the life of the
+world, and thus the life-giver to the dead.—&#8203;<b>Because
+he is a Son of man.</b> Not, as in the
+English version, <em>the</em> Son of man. The omission
+of the article is significant, for without the article
+the phrase son of man means simply one of the
+human race; with the article it always means
+the Messiah. Here then the meaning is that
+Christ is to be the judge of all the earth, because
+he has taken on himself human nature. Why is
+this any reason that he should be the judge of
+the world? The answer is, I think, indicated by
+<abbr title="Hebrews">Heb.</abbr> 5:15: “We have not an high-priest which
+cannot be touched with the feeling of our infirmities,
+but was tempted in all points like as we
+are, yet without sin.” Our judge is chosen, because
+he knows our frame, he understands sympathetically
+our temptations, is able to make
+allowances for all infirmities and weaknesses of
+humanity, and for all trials of life, and able, also,
+to measure at their true worth the false excuses
+with which we endeavor to excuse ourselves to
+ourselves and to our fellows. Other explanations,
+for which in detail see Meyer, as that judgment
+is a necessary part of redemption, or that
+it belongs to Christ as the Messiah, or that it is
+given to him as a reward for accepting the humility
+of human nature, seem to me to be inadmissible.
+Judgment is not a part of redemption;
+it is in no true sense redemptive; the
+phrase <em>a</em> son of man never means the Messiah;
+and it would be no reward to a tender and loving
+nature to exercise judgment, except as it afforded
+an opportunity for the exercise of mercy in
+judgment.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_28"></a>
+<p class="hanging">28 Marvel not at this: for the hour is coming, in the
+which all that are in the graves shall hear his voice,</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_29"></a>
+<p class="hanging">29 And shall come forth; they<a id="FNanchor_183" href="#Footnote_183" class="fnanchor">[183]</a> that have done good,
+unto the resurrection of life; and they that have done
+evil, unto the resurrection of damnation.<a id="FNanchor_184" href="#Footnote_184" class="fnanchor">[184]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_183" href="#FNanchor_183" class="label">[183]</a>
+ <abbr title="Daniel">Dan.</abbr> 12:2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_184" href="#FNanchor_184" class="label">[184]</a>
+ <abbr title="Matthew">Matt.</abbr> 25:46.</p>
+</div>
+</div>
+
+<p><b>28, 29. Marvel not at this.</b> Not only because
+the greater wonder absorbs the less (<cite>Meyer</cite>),
+but also because there is nothing strange in
+the declaration that he who is to be the final
+judge of all flesh should exercise judgment now
+on men, and he who is to be the final resurrection
+and the life should be the resurrection and the
+life in the spiritual realm now.—&#8203;<b>For the hour
+is coming.</b> He does not add <em>and now is</em>, for
+now he is speaking not of a present resurrection,
+but of one to take place only in the future.—&#8203;<b>All
+that are in their graves shall hear his
+voice, and shall come forth.</b> A voice like
+the sound of a trumpet (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 1:10</span>), and like the
+sound of many waters (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 1:15</span>), that is, like the
+roar of the ocean for fullness and power. <abbr title="Compare">Comp.</abbr>
+1 <abbr title="Thessalonians">Thess.</abbr> 4:16. The entire language is highly
+figurative. If literally interpreted it would
+seem to imply a bodily resurrection, and it is
+apparently so understood by some of the commentators,
+<i>e. g.</i>, Alford and Olshausen; but it is
+evident that it cannot be literally interpreted.
+Thus the dead do not in a literal sense hear his
+voice; their arousing is not that of literal sleepers
+who have been awakened by a voice. The
+doctrine that death is a sleep, that the soul remains
+in an unconscious state till the resurrection,
+and that the life is then anew given to the
+soul simultaneously with the re-creation of the
+body from the dust, is so inconsistent with the
+plain teaching of Scripture in many passages (<span class="muchsmaller">see
+1 <abbr title="Corinthians">Cor.</abbr> 15:36-38, 50, 51</span>), that it cannot be sustained by
+doubtful interpretations of pictorial passages
+like the present one. How little ground there is
+for the opinion that the Bible supports a doctrine
+of a literal and universal bodily resurrection,
+will be evident to the student who considers the
+force of the following passages, which are said
+by Olshausen, and quoted with apparent approval
+by Alford, both of whom seem to believe
+in a literal resurrection of the body, to be the
+
+<span class="pagenum" id="Page_72">[Pg 72]</span>
+only passages in Scripture which imply a resurrection
+of the bodies of the impenitent: Acts
+24:15; <abbr title="Matthew">Matt.</abbr> 10:28; <abbr title="Matthew">Matt.</abbr> 25:34, etc.; <abbr title="Revelation">Rev.</abbr>
+20:5, 12; <abbr title="Daniel">Dan.</abbr> 12:2. No one of these directly
+asserts the resurrection of the body, and some
+of them can hardly be said even remotely to imply
+it. The doctrine is directly inconsistent with
+the teaching of Paul in 1 <abbr title="Corinthians">Cor.</abbr>, <abbr title="chapter">ch.</abbr> 15. See notes
+there.—&#8203;<b>They that have done good unto the
+resurrection of life.</b> That is, unto a resurrection
+the necessary result of which is life, life
+in the Messiah’s kingdom.—&#8203;(<cite>Meyer.</cite>)—<b>And they
+that have practised evil.</b> The righteous
+have <em>done</em> <span style="white-space:nowrap;">good—their</span> fruit remains; the wicked
+have only <em>practised</em> <span style="white-space:nowrap;">evil—their</span> works do not follow
+them. The wheat is garnered into the storehouses;
+the chaff is destroyed. See <abbr title="chapter">ch.</abbr> <a href="#ch3_20">3:20</a>,
+<a href="#ch3_21">21</a>.—&#8203;<b>Unto the resurrection of judgment.</b>
+Observe again that only they that have done evil
+come into judgment (<span class="muchsmaller">verse <a href="#ch5_24">24</a>, note</span>). Observe too
+that it is they that have done good to whom is
+given the gift of eternal life, and they that have
+practised evil that enter into judgment. The
+test, and the only test of character which the
+New Testament recognizes, is that of fruit in the
+actual life (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>7:20; 12:33; 25:31-46; <abbr title="Ephesians">Ephes.</abbr> 5:6;
+1 John 3:7, 8</span>). The works of righteousness are the
+fruits of the Spirit; his gracious influences are
+received into the soul by faith, but the evidence
+of the abiding of that Spirit consists in the manifestation
+of these fruits in a righteous life (<span class="muchsmaller">John
+15:1, 2, 6; <abbr title="Galatians">Gal.</abbr> 5:22-24; James 2:14-26</span>). Living a Christ-like
+life is the only evidence of possessing a
+Christ-like spirit.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_30"></a>
+<p class="hanging">30 I<a id="FNanchor_185" href="#Footnote_185" class="fnanchor">[185]</a> can of mine own self do nothing: as I hear, I
+judge: and my judgment is just: because I seek not
+mine own will, but the will<a id="FNanchor_186" href="#Footnote_186" class="fnanchor">[186]</a> of the Father which hath
+sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_185" href="#FNanchor_185" class="label">[185]</a>
+ <a href="#ch5_19">verse 19</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_186" href="#FNanchor_186" class="label">[186]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch4_34">4:34</a>;
+ <a href="#ch6_38">6:38</a>; <abbr title="Psalms">Ps.</abbr> 40:7, 8;
+ <abbr title="Matthew">Matt.</abbr> 26:39.</p>
+</div>
+</div>
+
+<p><b>30.</b> In this verse Christ returns to the statement
+made in the beginning of the discourse,
+<a href="#ch5_19"><abbr title="verse">ver.</abbr> 19</a> (<span class="muchsmaller">see note there</span>); he does all things as the
+representative of the Father and the expression
+of the Father’s will.—&#8203;<b>As I hear I judge.</b> As
+Christ is the image of the Father, so his voice is
+the echo of the Father’s voice.—&#8203;<b>My judgment
+is just, because I seek not my own will,
+but the will of the Father.</b> To the Father
+there is no law superior to his own will; to the
+Son the will of the Father is the law. In this
+declaration our Lord gives us an example of the
+way in which we may secure just judgments in
+ourselves. It is self-seeking which obscures the
+judgment. Unselfish seeking of the Father’s
+will is the great clarifier of the moral judgments
+of the disciple.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_31"></a>
+<p class="hanging">31 If I bear witness<a id="FNanchor_187" href="#Footnote_187" class="fnanchor">[187]</a> of myself, my witness is not
+true.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_187" href="#FNanchor_187" class="label">[187]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_14">8:14</a>; <abbr title="Proverbs">Prov.</abbr> 27:2; <abbr title="Revelation">Rev.</abbr> 3:14.</p>
+</div>
+</div>
+
+<p><b>31.</b> This verse makes a transition from the
+subject-matter of the discourse thus far to a new
+subject. Christ has been speaking of his own
+character and authority; he now passes to speak
+of the evidences which attest it. The verse is to
+be read not affirmatively, but interrogatively.
+Do you say, if I bear witness of myself, my witness
+is not true? I will then point you to other
+testimony. That this is the true reading of the
+verse is evident from <abbr title="chapter">ch.</abbr>
+<a href="#ch8_14">8:14</a>, where Christ declares
+that though he bears witness of himself,
+his witness is true. He here anticipates the objection
+there made by the Pharisees (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+ <a href="#ch8_13">8:13</a></span>), and
+replies to it. In his reply, which extends to
+verse <a href="#ch5_39">39</a>, he cites in attestation of his mission
+three witnesses: (1) the testimony of John the
+Baptist (<span class="muchsmaller"><abbr title="verses">vers.</abbr> <a href="#ch5_32">32-35</a></span>); (2) his own works, including,
+but only incidentally, his miracles (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch5_36">36</a></span>); (3) the
+personal testimony of the Father, speaking
+chiefly through the <abbr title="Old Testament">O. T.</abbr> Scripture (<span class="muchsmaller"><abbr title="verses">vers.</abbr> <a href="#ch5_37">37-39</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_32"></a>
+<p class="hanging">32 There is another<a id="FNanchor_188" href="#Footnote_188" class="fnanchor">[188]</a> that beareth witness of me; and
+I know that the witness which he witnesseth of me is
+true.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_188" href="#FNanchor_188" class="label">[188]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_18">8:18</a>; Acts 10:43; 1 John 5:7-9.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_33"></a>
+<p class="hanging">33 Ye sent unto John, and<a id="FNanchor_189" href="#Footnote_189" class="fnanchor">[189]</a> he bare witness unto the
+truth.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_189" href="#FNanchor_189" class="label">[189]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_7">1:7</a>, <a href="#ch1_32">32</a>.</p>
+</div>
+</div>
+
+<p><b>32, 33. There is another that beareth
+witness of me.</b> Most of the modern commentators
+consider this <em>another</em> to be the Father. So
+Alford, Meyer, Bengel, Tholuck, and others.
+They understand the connection to be this: The
+Father testifies to me; John’s testimony I do not
+receive, because it is human and fallible, but in
+passing I refer to it, for your salvation. Thus
+verses 33-35 are parenthetical. The other interpretation
+seems to me the more natural and preferable.
+Christ gives, in an ascending climax, a
+threefold testimony to himself: first the testimony
+of John, a prophet, rather the prophet and
+forerunner of the Messiah; then his own works;
+finally the testimony of the Father, in the heart
+and through the written word.—&#8203;<b>And I know
+that the witness which he witnesseth of
+me is true.</b> Such language confirming the testimony
+of John the Baptist is natural; such language
+in confirmation of the testimony of the
+Father seems to me strained and unnatural.
+What significance can be given to the statement,
+The Everlasting Father testifies of me, and I
+know that his testimony of me is true? It is apt
+if applied to John the Baptist, a human and fallible
+witness, whose language might be attributed
+by the Jews to extraordinary and mistaken
+admiration.—&#8203;<b>Ye sent unto John.</b> The reference
+is probably to the delegation which came
+out from Jerusalem to inquire into John’s character
+and work (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_19">1:19</a></span>).—&#8203;<b>He bare witness
+
+<span class="pagenum" id="Page_73">[Pg 73]</span>
+unto the truth.</b> That is, To the truth concerning
+Jesus Christ. By this declaration Christ
+makes the christology of John the Baptist his
+own, and declares of himself that he is the Son
+of God and the Lamb of God that taketh away
+the sins of the world. See <abbr title="chapter">ch.</abbr>
+<a href="#ch1_29">1:29</a>, <a href="#ch1_34">34</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_34"></a>
+<p class="hanging">34 But I receive not testimony from man: but<a id="FNanchor_190" href="#Footnote_190" class="fnanchor">[190]</a> these
+things I say, that ye might be saved.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_190" href="#FNanchor_190" class="label">[190]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch20_31">20:31</a>; <abbr title="Romans">Rom.</abbr> 3:3.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_35"></a>
+<p class="hanging">35 He was a burning and a shining light: and ye
+were willing<a id="FNanchor_191" href="#Footnote_191" class="fnanchor">[191]</a> for a season to rejoice in his light.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_191" href="#FNanchor_191" class="label">[191]</a>
+ <abbr title="Matthew">Matt.</abbr> 21:26; Mark 6:20.</p>
+</div>
+</div>
+
+<p><b>34, 35. But I receive not testimony
+from man.</b> This is not equivalent to, I will not
+avail myself of human witness in this matter
+(<cite>Meyer</cite>); he does in fact avail himself of human
+witness, cites it, and declares the reason why he
+does so, that his auditors may by it be saved
+from fatal error; nor does it merely mean, as
+Calvin, that he cites this testimony out of regard
+to them rather than to himself, though this is
+true, and equally true of all his ministry, and of
+all the testimony which he cites in support of his
+divine claims. Here, as in so many other places
+in the <abbr title="New Testament">N. T.</abbr>, especially in the reports of Christ’s
+words, the careful study of the original clears up
+obscurity which is felt in the translation, and
+sometimes which any mere translation fails to
+clear away. <dfn>From</dfn> (<span lang="el">παρά</span>), when joined to verbs
+of inquiring, asking, and learning, indicates that
+the matter to be learned is viewed as in the mental
+possession of the person cited (see <cite>Winer</cite>, § 47,
+<abbr title="page">p.</abbr> 365), that is, as derived from him and dependent
+on his testimony. So in common language
+with us, “I know such a fact to be true, for I
+learned it <em>from</em> Mr. A.,” indicates Mr. A. as the
+<em>authority</em> for the statement. Christ’s declaration
+here then is, not that he will not use human testimony,
+but that his claims do not depend upon
+it. Compare <abbr title="Matthew">Matt.</abbr> 11:27, “No man knoweth
+the Son but the Father,” and <abbr title="Matthew">Matt.</abbr> 16:17,
+“Flesh and blood hath not revealed it (the truth
+respecting Jesus) unto thee, but my Father
+which is in heaven.” The testimony of John the
+Baptist, like that of all the prophets, is not in
+truth testimony of or from man, but testimony
+<em>from</em> God, <em>through</em> man, the man speaking as he
+is moved by the Holy Ghost. And the moral for
+us is that all mere human argument for and witness
+to the character of Christ breaks down; it
+is only as the divine character has been divinely
+revealed to us, by the Spirit of God, that we can
+hope to persuade others of the truth, a lesson
+abundantly confirmed in the history of the church
+by its dealings with infidelity. Unbelief is to
+be vanquished by spiritual, not by mere intellectual
+power. Alford represents the idea well by
+a free translation, “I take not my testimony
+from man.”—<b>These things I say that ye
+might be saved.</b> Blind to the testimony of the
+<abbr title="Old Testament">O. T.</abbr> (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 3:14</span>), unspiritual, and therefore deaf
+to the inner voice of God (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 2:14</span>), there is hope
+that they may heed the recent testimony of John,
+whom all men counted for a prophet (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 21:26</span>),
+and whose baptism even the Pharisees and the
+Sadducees had attended (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:7</span>). Therefore
+he cites it to them, that he may by any means
+save some. He seeks to outflank their prejudice.—&#8203;<b>He
+was the lamp, kindled and shining.</b>
+Observe the difference between this translation
+and that of our English version. He was not <em>a
+light</em>, but <em>the lamp</em>; not <em>burning</em>, but <em>kindled</em>. A
+common title given to famous Rabbis was The
+candle of the law; Christ borrows it, applies it
+to John, and declares him to have been <em>the</em> lamp,
+lighting not the law, but the way to Christ. <em>The</em>
+lamp, because the one foretold in the prophets
+to light the way of the Lord and prepare for his
+coming. The <em>lamp</em>, not <em>light</em>. Two different
+Greek words (<span lang="el">λύχνος</span> and <span lang="el">φῶς</span>) are erroneously
+rendered by the same English word, <em>light</em>. Man
+is but a <em>lamp</em>; Christ is <em>the light</em> which lighteth
+every man that cometh into the world (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_9">1:9</a></span>);
+and man (the lamp) can give light to others
+only as he is himself filled with Christ (the true
+and only light). This lamp is <em>kindled</em> (<span lang="el">καιόμενος</span>,
+passive), <i>i. e.</i>, by the touch of God, as a lamp unable
+to give light until it is filled and lighted by
+the owner’s hand; and <em>shining</em>, as one of the
+lights of the world (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:14</span>), shining with
+divine light because kindled by a divine hand
+and partaking of the divine nature (<i lang="la">lumen
+illuminatum</i>, not <i lang="la">lumen illuminans</i>).—&#8203;<b>And ye
+were willing for a season to rejoice in his
+light.</b> The two marks of a spurious religious
+enthusiasm. They were willing to <em>rejoice</em>, but
+not to <em>repent</em>; they were ready to “enjoy religion,”
+but not to “bring forth fruit meet for
+repentance;” they flocked in great crowds to
+John’s Baptism (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:5</span>), much as men now
+flock to camp and tabernacle meetings; but they
+were not ready to “do justly, love mercy, and
+walk humbly before God.” And their enthusiasm
+was but “for a season,” as all merely emotional
+enthusiasm is. It made no practical and lifelong
+change in their character or conduct.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_36"></a>
+<p class="hanging">36 But I have greater witness than <em>that</em> of John; for
+the works<a id="FNanchor_192" href="#Footnote_192" class="fnanchor">[192]</a> which the Father hath given me to finish,<a id="FNanchor_193" href="#Footnote_193" class="fnanchor">[193]</a>
+the same works that I do, bear witness of me, that the
+Father hath sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_192" href="#FNanchor_192" class="label">[192]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch10_25">10:25</a>; <a href="#ch15_24">15:24</a>; Acts 2:22.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_193" href="#FNanchor_193" class="label">[193]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_4">17:4</a>.</p>
+</div>
+</div>
+
+<p><b>36. But I have greater witness than that
+of John; for the works which the Father
+hath given me to finish.</b> From the testimony
+of John the Baptist, Jesus passes to the second
+authentication of his mission, the works
+which he is doing. These <em>works</em> are not merely
+nor primarily his miracles. Against this narrow
+and unspiritual interpretation the church should
+have been saved by even a careful study of the
+words. For (<i>a</i>) the word here rendered <em>works</em>
+
+<span class="pagenum" id="Page_74">[Pg 74]</span>
+(<span lang="el">ἔργον</span>) is never used by John as equivalent to a
+miracle, but always, when in connection with
+Christ, as significant of his whole course of beneficent
+and redeeming activity; (<i>b</i>) in this very discourse
+Christ uses it in connection with and in
+reference to his work of spiritual life-giving to
+the dead in trespasses and sins (<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch5_20">20</a>, <a href="#ch5_21">21</a></span>); (<i>c</i>) the
+phrase “hath given me to finish” points forward
+to the time when he should be able to say in prayer
+to his Father, “I have finished the work which
+thou gavest me to do” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+ <a href="#ch17_5">17:5</a>; <abbr title="compare">comp.</abbr> <a href="#ch4_34">4:34</a></span>), and in
+his last triumphant cry upon the cross, “It is
+finished” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+ <a href="#ch19_30">19:30</a></span>). The matter is important
+because the church needs to recognize that the
+evidences of Christianity on which Christ relied
+are not the miracles, which are purely historical
+acts, the historic veracity of which must be
+proved like that of any other past events, but
+the whole work of redeeming love, the visible
+and indubitable fruits of which are to be unceasingly
+seen in the victories of Christianity over
+the individual and over communities.—&#8203;<b>The
+same works that I am doing.</b> Not <em>have
+done</em>, which might have been said of miracles already
+wrought, but <em>am now engaged in doing</em>,
+which alone could be said of the unceasing work
+of him who ever went about doing good. Observe
+that the works which he is doing are those
+which the Father <em>hath given him to do</em> (<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch6_19">19</a>, <a href="#ch6_20">20</a>,
+notes</span>), and that whatever the Father hath given
+him, that he does (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch18_11">18:11</a></span>).—&#8203;<b>Bear witness of
+me, that the Father hath sent me.</b> Because
+they are manifestations of the Father’s love.
+The message which the Son has come to bring is
+the message of the Father’s grace
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch1_14">1:14</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_37"></a>
+<p class="hanging">37 And the Father<a id="FNanchor_194" href="#Footnote_194" class="fnanchor">[194]</a> himself, which hath sent me,
+hath borne witness of me. Ye<a id="FNanchor_195" href="#Footnote_195" class="fnanchor">[195]</a> have neither heard his
+voice at any time, nor seen his shape.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_194" href="#FNanchor_194" class="label">[194]</a>
+ <abbr title="Matthew">Matt.</abbr> 3:17; 17:5.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_195" href="#FNanchor_195" class="label">[195]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 4:12; 1 <abbr title="Timothy">Tim.</abbr> 6:16.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_38"></a>
+<p class="hanging">38 And ye have not his word<a id="FNanchor_196" href="#Footnote_196" class="fnanchor">[196]</a> abiding in you: for
+whom he hath sent, him ye believe not.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_196" href="#FNanchor_196" class="label">[196]</a>
+ 1 John 2:14.</p>
+</div>
+</div>
+
+<p><b>37, 38. And he which hath sent me, the
+Father himself, hath borne witness of
+me.</b> The past tense of the verb indicates a completed
+testimony, borne in past time, but accessible
+to present hearers. The meaning therefore
+cannot be the witness of the Spirit to Christ’s character
+and mission, a continuously fresh testimony,
+which is however borne only to those that are
+already the sons of God, through a measurable
+faith in Jesus as Saviour and Messiah. The reference
+is possibly in part to the testimony which
+the Father had borne at the baptism to Christ as
+his well-beloved Son (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:17</span>), a testimony repeated
+on other occasions (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 17:5; John 12:28</span>);
+but the primary reference is to the testimony
+borne to God in the <abbr title="Old Testament">O. T.</abbr> Scriptures, which were
+to the Jewish nation witnesses to the Messiah,
+whose coming they heralded, and whose work
+they described (<span class="muchsmaller">Luke 24:27-44; Acts 13:27</span>).—&#8203;<b>No
+voice of his have ye ever heard, no appearance
+of his have ye ever seen, and his
+word ye have not abiding in you.</b> This
+gives as nearly literally as is possible the meaning
+of the original. Two interpretations are
+possible. One is that indicated by our English
+version. According to this interpretation Christ
+declares the general philosophic truth, that the
+Father is a Spirit, and therefore invisible and
+inaudible, to be spiritually discerned; and since
+the Jews have not spiritual discernment, since
+they have not God’s word abiding in them, they
+are without any knowledge of God or understanding
+of his witness. The other interpretation
+is that indicated by the more literal translation
+given above. According to this translation it is
+the language of “reproach for want of susceptibility
+to this (divine) testimony” (<cite>Meyer</cite>). This
+was the view of Calvin, who here, as in the interpretation
+of so many other passages, anticipated
+the results of later criticism. “When he says
+that they had never heard the voice of God or
+seen his shape, these are metaphorical expressions,
+by which he intends to state generally that
+they are utterly estranged from the knowledge
+of God.” This last I believe to be the correct
+interpretation, both because it more nearly accords
+with the literal rendering of the original,
+and because, according to the other interpretation,
+Christ inserts in the midst of his discourse
+an abstract statement of philosophic truth, in a
+manner which, if not absolutely artificial, is at
+least quite unlike his usual method. <cite>His word
+abiding in you</cite> is the word of the <abbr title="Old Testament">O. T.</abbr> This
+they had; but it was external to them. They
+did not believe it “with the heart unto righteousness”
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 10:10</span>). It was not an abiding force in
+the shaping of their conduct or the formation of
+their character. He only can truly comprehend
+what the Scriptures teach concerning God, who
+yields obedience to whatever they teach concerning
+duty; for it is only as the divine attributes
+are reproduced in us that we can approximate
+an understanding of them in God.—&#8203;<b>For whom
+he hath sent, in him ye have not faith.</b>
+This may be regarded either as the reason why
+they have not seen God nor heard his voice, because
+they have not faith in his Son; or as the
+evidence that they have not seen God, etc., since
+if they had they would have faith in his Son.
+The latter is the preferable interpretation, He
+that is truly and spiritually familiar with the
+Father will discern the Father’s lineaments in the
+Son; he that does not recognize the divinity in
+
+<span class="pagenum" id="Page_75">[Pg 75]</span>
+the Son bears thereby witness that he does not
+truly know in what divinity consists.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_39"></a>
+<p class="hanging">39 Search<a id="FNanchor_197" href="#Footnote_197" class="fnanchor">[197]</a> the Scriptures; for in them ye think ye
+have eternal life: and they are<a id="FNanchor_198" href="#Footnote_198" class="fnanchor">[198]</a> they which testify of
+me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_197" href="#FNanchor_197" class="label">[197]</a>
+ <abbr title="Isaiah">Isa.</abbr> 8:20; 34:16.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_198" href="#FNanchor_198" class="label">[198]</a>
+ Luke 24:27; 1 <abbr title="Peter">Pet.</abbr> 1:10, 11.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_40"></a>
+<p class="hanging">40 And ye will not come<a id="FNanchor_199" href="#Footnote_199" class="fnanchor">[199]</a> to me, that ye might have
+life.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_199" href="#FNanchor_199" class="label">[199]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_13">3:19</a>.</p>
+</div>
+</div>
+
+<p><b>39, 40. Ye search the Scriptures because
+in them ye think ye have eternal
+life; and they are they which testify concerning
+me; and still ye will not come
+unto me that ye might have life.</b> The verb
+<dfn>search</dfn> (<span lang="el">ερευνᾶτε</span>) may be rendered either as imperative
+or as indicative. Alford and Tholuck
+make it, as does the English version, imperative,
+thus interpreting it as a direction to search the
+Scriptures; Meyer, Bengel, Olshausen, and Godet
+make it indicative, thus interpreting it as a
+statement of a fact and a basis for the condemnation
+which follows. Which interpretation is correct
+is to be determined wholly by the context
+and the circumstances; either is grammatically
+correct. It appears to me clear, both from the
+context and the audience, that Christ does not
+give here a command or an exhortation, but
+simply states a fact. For (1) he is addressing
+men who did not need a direction to Scriptural
+study; the great, almost the exclusive, study of
+the Jewish Rabbis was either the Scriptures or
+the commentaries thereon. It is true that their
+search was not spiritual; they stopped with the
+letter which killeth, and disregarded the spirit
+which giveth life; but this was a reason, not for
+an exhortation to more searching, but to a different
+spirit in the searching. (2) The theme of
+Christ’s discourse here would not naturally lead
+to an exhortation to Bible study. He is pointing
+them to himself; and their failure to find him
+was not because they were not familiar with the
+Scriptures, but because a veil was over their
+hearts when they read it (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 3:15</span>). I understand
+then that Christ in this verse notes a contrast
+between the Scriptures and himself; the
+Jews search the Scriptures because <em>in them</em> they
+think to find eternal life. But eternal life is not
+in the <em>Book</em>; it is in the <em>person</em> to whom the
+Book bears witness. And they search in vain
+who do not find in it the Christ to whom the
+Book bears testimony. In contrast with their
+searching, note the spirit and method of the
+Bereans, who searched to see <cite>if these things were
+so</cite> (<span class="muchsmaller">Acts 17:10, 11</span>), that is, with a docile and inquiring,
+not a predetermined mind.—&#8203;<b>Ye will not
+come unto me.</b> Though the Scriptures which
+they searched so diligently contained testimony
+to a suffering and saving Messiah, they would
+not come to him. They were as one who reads
+a guide-board, but goes not whither it points.—&#8203;<b>That
+ye might have life.</b> The object of
+Christ’s coming was to give life; the object of
+coming to Christ is to receive life
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch10_10">10:10</a></span>). The
+kind of life imparted by him and to be received
+by us is indicated in <abbr title="Ephesians">Ephes.</abbr> 2:10; <abbr title="Galatians">Gal.</abbr> 5:22, 23.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_41"></a>
+<p class="hanging">41 I receive not honour from<a id="FNanchor_200" href="#Footnote_200" class="fnanchor">[200]</a> men.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_200" href="#FNanchor_200" class="label">[200]</a>
+ verse <a href="#ch5_34">34</a>; 1 <abbr title="Thessalonians">Thess.</abbr> 2:6.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_42"></a>
+<p class="hanging">42 But I know you, that ye have not the love of God
+in you.</p>
+</div>
+
+<p><b>41, 42. I receive not honor from men.</b>
+It is true that at his name every knee shall bow
+and every tongue shall confess him to be Lord,
+but <em>to the glory of God the Father</em> (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:10, 11</span>). As
+the Christian lets his light shine that men may
+glorify Christ, so Christ’s light glorifies the
+Father. Moreover, this honor is not derived
+from men. What was said on the meaning of the
+original on <abbr title="verse">ver.</abbr>
+<a href="#ch5_34">34</a> (<span class="muchsmaller">see note there</span>) is equally applicable
+here. From men (<span lang="el">παρά</span>) indicates the original
+source. Christ’s glory comes <em>from</em> the Father
+(<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:9</span>); human voices do but echo the
+divine voice.—&#8203;<b>I know you.</b> As no man ever
+knows his fellow-men. For illustration of
+Christ’s divine insight into the hearts of men, see
+<abbr title="Matthew">Matt.</abbr> 9:4; John 2:24; <abbr title="Hebrews">Heb.</abbr> 4:13.—&#8203;<b>That ye
+have not the love of God in you.</b> They
+who were condemning Christ for a violation of
+the ceremonial law of the Sabbath were themselves
+guilty of violating the first and great commandment
+Of the law (<span class="muchsmaller"><abbr title="Deuteronomy">Deut.</abbr> 6:5</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_43"></a>
+<p class="hanging">43 I am come in my Father’s name, and ye receive
+me not: if another shall come in his own name, him ye
+will receive.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_44"></a>
+<p class="hanging">44 How can ye believe, which<a id="FNanchor_201" href="#Footnote_201" class="fnanchor">[201]</a> receive honour one
+of another, and seek<a id="FNanchor_202" href="#Footnote_202" class="fnanchor">[202]</a> not the honour that <em>cometh</em> from
+God only?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_201" href="#FNanchor_201" class="label">[201]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_43">12:43</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_202" href="#FNanchor_202" class="label">[202]</a>
+ <abbr title="Romans">Rom.</abbr> 2:10.</p>
+</div>
+</div>
+
+<p><b>43, 44. In my Father’s name.</b> “The
+name of God, of Christ, is a paraphrase for God
+himself, Christ himself, in all their being, attributes,
+relations, manifestations.”—(<cite><abbr title="Robinson's Lexicon">Rob. Lex.</abbr></cite>,
+art. <span lang="el">ὄνομα</span>.) See <abbr title="Matthew">Matt.</abbr> 28:19, note. Here, therefore,
+Christ’s declaration is primarily, I have
+come in the power of the Father, not in my own
+power, or with my own authority; and secondarily,
+I have come to manifest and glorify not myself,
+but Him.—&#8203;<b>If another shall come in his
+own name, him ye will receive.</b> The reference
+is primarily to the false Christs, of whom
+many have been at different times received by
+Jews. See <abbr title="Matthew">Matt.</abbr> 24:5, note. But the declaration
+has a wider application to all times and nations.
+Wherever the minister is received, not as
+a guide to God, but as an independent object of
+hero-worship, he is received <em>in his own name</em>.—&#8203;<b>How
+can ye have faith which receive
+honor derived from</b> (<span lang="el">παρά</span>) <b>one another?</b>
+Earthly ambition is inconsistent with spiritual
+growth. He that seeks the perishable cannot at
+the same time seek the imperishable crown.—&#8203;<b>And
+
+<span class="pagenum" id="Page_76">[Pg 76]</span>
+seek not the honor which cometh
+from the only God.</b> Not, as in our English
+version, from God only. The structure of the
+sentence forbids that interpretation. The reference
+is to such passages as <abbr title="Exodus">Exod.</abbr> 8:10; 9:14;
+20:3; <abbr title="Deuteronomy">Deut.</abbr> 4:35, 39; 2 <abbr title="Samuel">Sam.</abbr> 7:22; <abbr title="Isaiah">Isa.</abbr> 45:5,
+6, etc. To those who seek from the one and
+only true God glory and honor and immortality,
+by patient continuance in well-doing, and to
+them alone, is the gift of eternal life promised
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 2:6, 7</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch5_45"></a>
+<p class="hanging">45 Do not think that I will accuse you to the Father:
+there is<a id="FNanchor_203" href="#Footnote_203" class="fnanchor">[203]</a> <em>one</em> that accuseth you, <em>even</em> Moses, in whom
+ye trust.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_203" href="#FNanchor_203" class="label">[203]</a>
+ <abbr title="Romans">Rom.</abbr> 2:12.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_46"></a>
+<p class="hanging">46 For had ye believed Moses, ye would have believed
+me: for he<a id="FNanchor_204" href="#Footnote_204" class="fnanchor">[204]</a> wrote of me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_204" href="#FNanchor_204" class="label">[204]</a>
+ <abbr title="Genesis">Gen.</abbr> 3:15; 22:18; <abbr title="Deuteronomy">Deut.</abbr> 18:15, 18; Acts 26:22.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch5_47"></a>
+<p class="hanging">47 But if ye<a id="FNanchor_205" href="#Footnote_205" class="fnanchor">[205]</a> believe not his writings, how shall ye
+believe my words?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_205" href="#FNanchor_205" class="label">[205]</a>
+ Luke 16:31.</p>
+</div>
+</div>
+
+<p><b>45-47. Do not think that I will be your
+accuser before the Father.</b> The imagery is
+borrowed from the course of judicial proceedings.
+In the last judgment Christ will be judge
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+ <a href="#ch5_37">37</a></span>), not public prosecutor.—&#8203;<b>There is one
+that accuseth you.</b> Observe the present
+tense, <em>who is accusing you</em>. The law is a perpetual
+accusation against the sinner (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 2:15; 3:19,
+20</span>), from whose indictments there is no escape
+except in the pardon offered by the grace of
+God through Jesus Christ. For prophetic and
+specific accusations of the Jewish nation in the
+Mosaic writings, see <abbr title="Deuteronomy">Deut.</abbr> 31:21, 26.—&#8203;<b>Even
+Moses.</b> The law-giver is put for the law.—&#8203;<b>In
+whom ye have put your hopes.</b> (<span lang="el">εἰς ὃν</span>) For
+the meaning of <em>in whom</em> (<span lang="el">εἰς ὅν</span>), see 2 <abbr title="Corinthians">Cor.</abbr> 1:10.
+<em>In</em> (<span lang="el">εἰς</span>) signifies the end toward which any action
+tends; with verbs indicating a mental action,
+the object of that action. The hopes of the Jews
+looked toward Moses, <i>i. e.</i>, toward an exact obedience
+of the letter of the law given by Moses,
+not toward a spiritual communion with the Father
+whose children they were called to be. For
+a portrayal, autobiographically, of this legal and
+self-righteous hope, see <abbr title="Philippians">Phil.</abbr> 3:4-6.—&#8203;<b>Had ye
+believed Moses.</b> Not believed <em>in</em> or <em>on</em> him;
+the child of God believes the prophets, he believes
+<em>in</em> or <em>on</em> Christ only. If the Jews had
+really believed Moses, even as a teacher, they
+would have believed <em>on</em> Christ; for Moses testified
+of Christ.—&#8203;<b>For he wrote of me.</b> An
+incidental testimony to the Mosaic authorship of
+the books usually attributed by the Jews to
+Moses, <abbr title="namely">viz.</abbr>, the first five books of the <abbr title="Old Testament">O. T.</abbr>; also
+an indication of the prophetic and typical character
+of the ceremonial law. Moses was a prophet
+because the entire <abbr title="Old Testament">O. T.</abbr> ceremonial and <span style="white-space:nowrap;">service—temple</span>
+sacrifices, ablutions, etc.—&#8203;were prophecies,
+fulfilled in and by Christ. Thus Christ
+himself incidentally confirms that view of the
+<abbr title="Old Testament">O. T.</abbr> ceremonial which underlies and is most
+fully expounded by the Epistle to the Hebrews.—&#8203;<b>But
+if ye believe not his writings, how
+shall ye believe my words?</b> “The meaning
+is, Men give greater weight to what is written
+and published, the letter of a book, than to mere
+word of mouth; and ye in particular give greater
+honor to Moses than to Me: if then ye believe
+not what <em>he</em> has written, which comes down to
+you hallowed by the reverence of ages, how can
+you believe the words which are uttered by <em>Me</em>,
+to whom ye are hostile? This however is not
+all; Moses leads to Christ; is one of the witnesses
+by which the Father hath testified of Him; ‘if
+then ye have rejected the <em>means</em>, how shall ye
+reach the <em>end</em>?’ If your unbelief has stopped
+the path, how shall ye arrive at Him to whom it
+leads?”—(<cite>Alford.</cite>)</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_VI">CHAPTER <abbr title="Six">VI.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 6:1-15. FEEDING OF THE FIVE THOUSAND.—&#8203;<span class="smcap">The
+grace, the bounty, the power, and the
+method of Christ illustrated.</span></p>
+
+<p>Of this miracle accounts are given by the four
+Evangelists (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:13-33; Mark 6:32-52; Luke 9:10-17</span>);
+and it is the only miracle recorded by them all.
+There are some differences in their records; for
+details see notes below. In the main the three
+Synoptics agree, while the differences between
+them and the Fourth Gospel are more considerable.
+According to the Synoptics Jesus and his
+disciples crossed the Sea of Galilee to the east
+side; the people, going round by land, outran
+them, and apparently were waiting for them on
+the shore (<span class="muchsmaller">Mark</span>); Christ therefore abandoned his
+original design of rest, and devoted the day to
+instruction (<span class="muchsmaller">Mark</span>) and healing (<span class="muchsmaller">Matthew and Luke</span>).
+When evening was come the disciples asked him
+to send the people away to the villages to get
+necessary food; Jesus replied, Give ye them to
+eat; the disciples answered that they had nothing
+but five loaves and two small fishes to give;
+and from these Jesus fed them. According to
+John, Jesus crossed over the sea with his disciples,
+went up into the hills, and there sat with
+them; while sitting there he saw the people
+coming round by land, proposed to feed them,
+asked Philip where they should get the bread,
+and apparently going down to the plain to feed
+the people, took the five loaves and two small
+fishes and distributed them among the people.
+All agree, however, as to the main facts: the
+feeding of five thousand on five loaves and two
+small fishes, and the gathering of twelve baskets
+of fragments, are narrated by all four Evangelists;
+the subsequent departure of Christ into the
+mountain for solitude and prayer, the embarkation
+of the disciples by boat, and his walking to
+
+<span class="pagenum" id="Page_77">[Pg 77]</span>
+them upon the sea are recounted by all but Luke;
+Matthew alone gives the account of Peter’s attempt
+to walk upon the water to meet Jesus.
+Harmonists have endeavored to combine these
+accounts in one consistent narrative; this is the
+work, however, rather of imagination than of
+criticism; any such harmony is necessarily hypothetical.
+The attempts have succeeded in so far
+as to show that the accounts are capable of combination.
+It may be added that the variations
+are just such as we might expect in narratives
+coming from independent eye-witnesses, and not
+such as we might expect in different fictitious
+accounts, or in different versions of a myth, derived
+from the same tradition. The miracle
+took place immediately on the return of the
+twelve after executing the commissions given
+to them in Matthew, <abbr title="chapter">ch.</abbr> 10; the immediate object
+of Christ in retiring to the eastern shore of
+the Sea of Galilee was to secure quiet for a personal
+conference with the twelve respecting their
+work (<span class="muchsmaller">Mark 6:30</span>). For further statement of the
+chronology of the event, and the most probable
+harmony of the four accounts, see <abbr title="Matthew">Matt.</abbr> 14:13-27,
+note. A topographical difficulty is presented
+by an apparent but not real inconsistency
+between Luke 9:10 and Mark 6:45. According
+to Luke, Christ took the twelve with him into a
+desert place belonging to Bethsaida, whither the
+multitude followed him; according to Mark,
+after feeding the multitude he told the twelve
+to sail across to the other side unto Bethsaida.
+Thus Luke seems to place Bethsaida on the eastern,
+and Mark on the western shore of the lake,
+and this has led to the hypothesis that there
+were two Bethsaidas, an hypothesis generally
+adopted by the commentators, without, it seems
+to me, sufficient inquiry. It has no historical
+confirmation, was invented to harmonize Luke
+and Mark, and is needless. Let the reader compare
+the map of the Sea of Galilee (<abbr title="Volume One">Vol. I</abbr>,
+<abbr title="page">p.</abbr>
+342) with the accompanying illustration, in which
+he looks down on the Sea of Galilee from the
+north. The ruins in the foreground are those of
+Bethsaida; the river is the Jordan. Probably in
+ancient times the town of Bethsaida reached to
+or near the shore of the lake. The mountains in
+the distance are those on the eastern shore of
+Galilee, and the plain at their foot is the plain of
+Butaiha, where the five thousand were fed.
+Christ was at or near Capernaum; sailed with
+his disciples across the Sea of Galilee to the plain
+of Butaiha, at the foot of the hills on the northeastern
+shore of the lake, not far from Bethsaida.
+After the attempt of the multitude to make
+Jesus king, he bade them embark and row along
+the shore toward (<span lang="el">πρός</span>) Bethsaida (<span class="muchsmaller">Mark 6:45</span>),
+where he proposed to meet them. A sudden
+wind rising and blowing down the Jordan valley
+from the Lebanon range (<span class="muchsmaller">see on verses 16-18</span>), drove
+the disciples’ boat out into the lake; and it was
+while they were rowing back, against the wind,
+
+<span class="pagenum" id="Page_78">[Pg 78]</span>
+toward Bethsaida, where their Lord had promised
+to meet them, that he came out upon the
+waves for that purpose. Thus it is true that
+when they left Capernaum for the plain of Butaiha
+in the morning, they were going over to a
+plain belonging to the city of Bethsaida, as Luke
+reports; and also true that when they started
+back in the evening in the direction of Capernaum,
+as John reports (<abbr title="verse">ver.</abbr> 17, <span lang="el">εἰς</span> indicating the
+ultimate point they had in view), they were also
+going toward Bethsaida, which lay on the northern
+shore, and not far from midway between the
+eastern and the western shores. See further,
+Mark 6:45, note.</p>
+
+<div class="figcenter">
+ <a id="i_077"></a>
+ <br>
+ <img src="images/i_077.jpg"
+ alt="Bethsaida">
+ <p class="caption">BETHSAIDA.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch6_1"></a>
+<p class="hanging drop-cap"><span class="smcap">After</span><a id="FNanchor_206" href="#Footnote_206" class="fnanchor">[206]</a> these things Jesus went over the sea of
+Galilee, which is <em>the sea</em> of Tiberias.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_206" href="#FNanchor_206" class="label">[206]</a>
+ <abbr title="Matthew">Matt.</abbr> 14:15, etc.; Mark 6:34, etc.; Luke 9:12, etc.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_2"></a>
+<p class="hanging">2 And a great multitude followed him, because they
+saw his miracles which he did on them that were diseased.</p>
+</div>
+
+<p><b>1, 2. After these things.</b> Not a definite
+note of time. It was subsequent to the healing
+of the impotent man at the foot of Bethesda.
+But many and important events had intervened.
+See Tabular Harmony of Gospels, <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 44.—&#8203;<b>Which
+is the Sea of Tiberias.</b> John, writing
+for Gentile readers, gives the name by which
+this body of water was best known in the Gentile
+world. For map and description, see <abbr title="Volume One">Vol. I</abbr>,
+<abbr title="page">p.</abbr> 342. The eastern shore was not populous; it
+is to this day comparatively a solitude; Christ
+went thither with his disciples partly for rest and
+a quiet conference (<span class="muchsmaller">Mark 6:30, 31</span>), and partly in
+consequence of the death of John the Baptist,
+perhaps to avoid the possibility of danger to himself
+and to them from Herod. After the sermon
+which followed this miracle of feeding, reported
+in this chapter by John, he engaged no more in
+any public ministry in Galilee. See <abbr title="Matthew">Matt.</abbr> 15:29-39,
+note.—&#8203;<b>Because they saw his miracles
+which he did.</b> John has not recorded
+any miracles done at this time in Galilee, and
+only two performed at any time in Galilee. This
+is one of those incidental references which makes
+it clear to my mind that John wrote not only
+with a personal knowledge of the writings of the
+other Evangelists or some of them, but with a
+recognition of the fact that their writings would
+be familiar to the readers of his own Gospel.
+The miracles referred to here are those performed
+in Christ’s Galilean ministry subsequent
+to his return from the second Passover at Jerusalem.
+They are recorded in Matthew, <abbr title="chapters">chaps.</abbr>
+8-13; Mark, <abbr title="chapters">chaps.</abbr> 2-5; and Luke, <abbr title="chapters">chaps.</abbr> 5-8.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_3"></a>
+<p class="hanging">3 And Jesus went up into a mountain, and there he
+sat with his disciples.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_4"></a>
+<p class="hanging">4 And the passover, a feast of the Jews, was nigh.</p>
+</div>
+
+<p><b>3, 4. And Jesus went up into the hill
+country.</b> Up from the shore of the sea to the
+quiet of the hills. These, on the eastern shore,
+rise to a height of nearly 2,000 feet above the
+level of the sea, which is however itself depressed
+some 600 feet below the level of the Mediterranean.—&#8203;<b>The
+Passover, a feast of the Jews,
+was nigh.</b> This affords both a note of time
+and an explanation of the multitude present.
+The month was Nizan (our March). The grass
+was green; the trees were in full leaf; the palm
+trees were laden with blossoms; the orange and
+lemon trees with fruit; the barley was ripening
+in the fields. At such a season and in such a
+climate, to spend a night without shelter is no
+hardship, and is not unusual. The leisure of the
+Oriental is partly a characteristic of the people,
+partly an incident of a climate which compels
+less labor than ours. The fifteen days preceding
+the Passover were largely devoted to various
+preparations for it; the roads, streets, and
+bridges were repaired, and the caravans began
+to move toward Jerusalem. The gathering at
+such a time of a congregation of 5,000 men, besides
+women and children, attracted by the fame
+of such a prophet, is not at all incredible. The
+reader must also remember that Galilee was then
+the home of a large population. According to
+Josephus, there were six cities of considerable
+size on the thirteen miles of coast-line along the
+northern and northeastern shores of the Lake
+of Tiberias.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_5"></a>
+<p class="hanging">5 When Jesus then lifted up <em>his</em> eyes, and saw a
+great company come unto him, he saith unto Philip,
+Whence shall we buy bread, that these may eat?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_6"></a>
+<p class="hanging">6 And this he said to prove him: for he himself knew
+what he would do.</p>
+</div>
+
+<p><b>5, 6. When Jesus then lifted up his
+eyes.</b> According to Mark the people going
+round by the shore outran Jesus, and he found
+them there upon his arrival (<span class="muchsmaller">Mark 6:33</span>). There is
+no irreconcilable inconsistency in the two statements.
+It may be that Jesus found a few of his
+disciples, those that knew his probable destination,
+and took them up with him and the twelve
+into the hills; for the term <em>disciples</em> (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch6_3">3</a></span>) is not
+in the Gospels confined to the twelve apostles;
+that the larger multitude followed, looking for
+the Lord; and that their gradual congregating
+moved his compassion (<span class="muchsmaller">Mark 6:34</span>) and led him to
+descend from the retirement of the hills to teach
+and to heal them.—&#8203;<b>He saith unto Philip.</b>
+He spent the greater part of the day in teaching
+and healing (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:14; Mark 6:34; Luke 9:11</span>). The
+people, absorbed by their interest, took no note
+of the passage of time. As the afternoon drew
+on, the disciples proposed to Christ to send the
+people away to procure food (<span class="muchsmaller">Matthew, Mark, Luke</span>);
+it was probably as a result of this proposition
+
+<span class="pagenum" id="Page_79">[Pg 79]</span>
+that Christ addressed to Philip the question
+here, Whence shall we buy? This question is
+reported alone by John. Why did Jesus address
+this inquiry to Philip? Some commentators have
+supposed that he was the purveyor for Christ
+and the apostles; others that his faith was especially
+weak and needed strengthening; still
+others that the question was addressed to him
+because he belonged to Bethsaida (<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch1_44">1:44</a></span>), and
+therefore would be the one to know where food
+could be procured; but there is no evidence to
+support either hypothesis. Christ frequently
+questioned his disciples in order to bring out to
+their own consciousness the measure of their
+faith (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 9:28; 16:13; 19:17; Luke 24:17, etc.</span>).—&#8203;<b>For
+he himself knew what he would do.</b> A
+statement made by the apostle to emphasize the
+truth that Jesus himself was not in perplexity,
+and taking counsel with his apostles for his own
+guidance. This he is never recorded to have
+done. According to Matthew the question of
+providing for the multitude was not raised until
+“it was evening” (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:15</span>). Yet both Matthew
+and John say that “when evening was come”
+Jesus was left alone in the mountain (<span class="muchsmaller"><abbr title="verse">ver.</abbr> 16; <abbr title="Matthew">Matt.</abbr>
+14:23</span>). The explanation of this discrepancy lies
+in the fact that there were two evenings recognized
+by the Hebrews, as by the Greeks, one beginning
+with the declining sun at or about three
+in the afternoon, the other with the setting sun.
+It was during the first evening, <i>i. e.</i>, between
+three and six, that the people were fed; at the
+second evening, <i>i. e.</i>, about sunset, they had departed
+and left Jesus alone.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_7"></a>
+<p class="hanging">7 Philip answered him, Two<a id="FNanchor_207" href="#Footnote_207" class="fnanchor">[207]</a> hundred pennyworth
+of bread is not sufficient for them, that every one of
+them may take a little.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_207" href="#FNanchor_207" class="label">[207]</a>
+ <abbr title="Numbers">Numb.</abbr> 11:21, 22; 2 Kings 4:43.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_8"></a>
+<p class="hanging">8 One of his disciples, Andrew, Simon Peter’s
+brother, saith unto him,</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_9"></a>
+<p class="hanging">9 There is a lad here, which hath five barley loaves,
+and two small fishes: but what are they among so many?</p>
+</div>
+
+<p><b>7-9. Two hundred pennyworth of bread.</b>
+The penny, or denarius, was equal in value to
+seventeen cents American coin; but it was the
+day’s wages of a common laborer (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 20:2</span>);
+two hundred pennyworth therefore would be
+practically equivalent to $200 worth in our time.—&#8203;<b>One
+of his disciples said unto him.</b>
+Christ bade them ascertain how much they had
+on hand for themselves (<span class="muchsmaller">Mark 6:38</span>). Andrew ascertained
+and reported in response to Christ’s
+direction. The lad here mentioned was therefore
+probably some one in attendance upon
+Christ and the twelve, and carrying their simple
+store for them. How much blessing the Lord
+can impart to the service of a little child. <abbr title="Compare">Comp.</abbr>
+2 Kings 5:2, 3. Here a <em>little boy</em> (<span lang="el">παιδάριον</span>) had
+but five loaves, and they of barley, and yet when
+given to the Lord, and blessed by Him, they
+feed five thousand.—&#8203;<b>Five barley loaves.</b> The
+loaves of the Jews were thin round cakes or
+crackers; for illustration and description, see
+Mark 8:3-5, note. Barley was the food only of
+the lower classes. “One in the Talmud, speaking
+of barley bread, says, ‘There is a fine crop
+of barley.’ Another answers, ‘Tell this to the
+horses and asses.’ A Roman soldier who had
+quitted his ranks, had for part of his punishment
+that he received barley bread instead of wheaten.”—(<cite>Geike’s
+Life of Christ.</cite>) Thus we have
+here (1) an indication of the simplicity of the
+living of our Lord; without a place to lay his
+head, <i>i. e.</i>, a permanent home, and with the
+plainest possible food for his fare, the bread of
+the peasant classes; (2) a suggestion of true benevolence;
+he did not create wheaten bread for
+the multitude; he gave such as he had. To
+share what we have, not to aspire to give what
+we have not, is true benevolence.—&#8203;<b>And two
+small fishes.</b> The word here rendered <em>small
+fishes</em> (<span lang="el">ὀψύριον</span>) denotes any relish eaten with
+bread; hence, because fish was a common accompaniment,
+the most common from the animal
+kingdom, it came to be used for fish, generally
+salt fish, prepared for and used as a relish.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_10"></a>
+<p class="hanging">10 And Jesus said, Make the men sit down. Now
+there was much grass in the place. So the men sat
+down, in number about five thousand.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_11"></a>
+<p class="hanging">11 And Jesus took the loaves: and when he had
+given thanks, he distributed to the disciples, and the
+disciples to them that were set down; and likewise of
+the fishes as much as they would.</p>
+</div>
+
+<p><b>10, 11. Make the men sit down.</b> It requires
+little imagination to picture to the mind
+the wondering surprise with which the disciples
+prepared to obey a direction the object of which
+they could not conceive, and the perplexity of
+the people as they prepared to take their places,
+wondering what was to occur next. They sat
+down; Mark tells us <em>in ranks</em>, literally <dfn>garden
+plats</dfn> (<span lang="el">πρασιαὶ πρασιαὶ</span>; the repetition without
+<span lang="el">καί</span> denotes distribution). With their bright-colored
+Oriental dresses, these men sitting cross-legged
+on the ground in groups of fifty each
+(<span class="muchsmaller">Mark 6:40</span>), so that their number was afterward
+easily estimated, presented an appearance which
+recalled a brilliant garden in the early summer.
+The picture thus presented by Mark, but lost in
+our English translation, is one of the pictorial
+characteristics of his Gospel, and is thought to
+have been derived by him from Peter, the
+most effective and therefore probably the most
+pictorial of all the apostolic preachers.—&#8203;<b>There
+was much grass in the place.</b> This is not
+inconsistent with its description by the other
+Evangelists as a <em>desert</em> place, the word desert
+implying simply solitude, not an arid soil. The
+location (<cite>Thompson’s Land and Book</cite>, <abbr title="Volume Two">Vol. II</abbr>, <abbr title="page">p.</abbr>
+29) was probably the rich level plain of Butaiha,
+forming a triangle, of which the Eastern mountains
+
+<span class="pagenum" id="Page_80">[Pg 80]</span>
+make one side and the lake shore and the
+Jordan the other two. It was at the southeastern
+angle of this plain, near the point where the
+hills abut upon the lake, that the feeding took
+place. “From the four narratives of this stupendous
+miracle we gather: 1st, that the place
+belonged to Bethsaida; 2d, that it was a desert
+place; 3d, that it was near the shore of the lake,
+for they came to it by boats; 4th, that there was
+a mountain close at hand; 5th, that it was a
+smooth, grassy spot, capable of seating many
+thousand people. Now all these requisites are
+found in this exact locality, and nowhere else, so
+far as I can discover. This Butaiha belonged to
+Bethsaida. At this extreme southeast corner of
+it the mountain shuts down upon the lake, bleak
+and barren. It was, doubtless, desert then as
+now, for it is not capable of cultivation. In this
+little cove the ships (boats) were anchored. On
+this beautiful sward, at the base of the rocky
+hill, the people were seated.”—(<cite>Andrews.</cite>)—<b>About
+five thousand.</b> Besides women and
+children (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:21</span>), who perhaps sat separately
+from the men, as Oriental custom would require
+them to do.—&#8203;<b>When he had given thanks.</b>
+The same act is differently expressed by the
+other Evangelists as blessing the bread. Asking
+a blessing upon food before meals was a universal
+custom among the Jews, and was practised
+both by Christ and by the apostles (<span class="muchsmaller">Luke 22:17, 19;
+24:30; Acts 27:35</span>).—&#8203;<b>He gave [to the disciples
+and the disciples] to them that were set
+down.</b> The words which I have put in brackets
+are not in the original according to the best manuscripts.
+They have been added from <abbr title="Matthew">Matt.</abbr>
+14:19. They undoubtedly represent the actual
+fact, <abbr title="namely">viz.</abbr>, that the bread was distributed by the
+hands of the twelve.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_12"></a>
+<p class="hanging">12 When they were filled,<a id="FNanchor_208" href="#Footnote_208" class="fnanchor">[208]</a> he said unto his disciples,
+Gather up the fragments that remain, that nothing<a id="FNanchor_209" href="#Footnote_209" class="fnanchor">[209]</a> be
+lost.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_208" href="#FNanchor_208" class="label">[208]</a>
+ <abbr title="Nehemiah">Neh.</abbr> 9:25.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_209" href="#FNanchor_209" class="label">[209]</a>
+ <abbr title="Nehemiah">Neh.</abbr> 8:10.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_13"></a>
+<p class="hanging">13 Therefore they gathered <em>them</em> together, and filled
+twelve baskets with the fragments of the five barley
+loaves, which remained over and above unto them that
+had eaten.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_14"></a>
+<p class="hanging">14 Then those men, when they had seen the miracle
+that Jesus did, said, This is of a truth that<a id="FNanchor_210" href="#Footnote_210" class="fnanchor">[210]</a> prophet that
+should come into the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_210" href="#FNanchor_210" class="label">[210]</a>
+ <abbr title="Genesis">Gen.</abbr> 49:10; <abbr title="Deuteronomy">Deut.</abbr> 18:15-18.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_15"></a>
+<p class="hanging">15 When Jesus therefore perceived that they would
+come and take him by force, to make him a king, he
+departed again into a mountain himself alone.</p>
+</div>
+
+<p><b>12-15. Gather up the fragments that
+remain, that nothing be lost.</b> “It was a
+custom and a rule (among the Jews) that when
+they ate together they should leave something
+to those that served. ‘Every one leaves a little
+portion in the dish, which is called the servitor’s
+part.’”—(<cite>Lightfoot.</cite>) The fragments thus gathered
+up by the apostles were probably preserved
+for their own use. The practical lesson is important:
+“He likewise exhorts his disciples to frugality
+when he says, ‘Gather the fragments which
+are left, that nothing be lost’; for the increase
+of the bounty of God ought not to be an excitement
+to luxury. Let those therefore who have
+abundance remember that they will one day render
+an account of their immoderate wealth, if
+they do not carefully and faithfully apply their
+superfluity to purposes which are good, and of
+which God approves.”—(<cite>Calvin.</cite>) This gathering
+up of the fragments demonstrates also the
+reality of the miracle. See below.—&#8203;<b>They filled
+twelve baskets</b> (<span lang="el">κοφίνος</span>). These baskets were
+the common baskets used universally by the
+Jews in traveling to carry their food. See for
+description and illustration, <abbr title="Matthew">Matt.</abbr> 16:9, 10, note.
+Christ there distinguishes between this miracle
+and that of the feeding of the 4,000, which are evidently
+not to be confounded as one event.—&#8203;<b>That
+prophet that should come into the world.</b>
+Foretold in <abbr title="Deuteronomy">Deut.</abbr> 18:15, 16, and referred to by
+the delegation sent from Jerusalem to inquire of
+John the Baptist as to his character and authority
+(<span class="muchsmaller">John 1:21</span>). By some Rabbis this prophet was
+regarded as a forerunner of the Messiah; by
+others as the Messiah himself. Here apparently
+the people regarded the two as identical; this at
+least is indicated by their desire to take Christ at
+once and crown him as king.—&#8203;<b>Jesus knowing
+that they were about to come and seize
+him that they might make him king.</b>
+Either by reading in their hearts the half-formed
+design; or perceiving it in their whispered conference;
+or informed of it by the apostles, who
+doubtless shared the enthusiasm of the multitude,
+and who may have been as eager as any for
+the coronation of their Lord. This attempt of
+the people to make Christ a temporal king was
+a renewal of Satan’s endeavor to tempt him to
+secure the kingdoms of the earth by Satanic
+methods (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 4:8-10, note</span>). The Jews anticipated
+a realm of material marvels and miracles with
+the advent of the Messiah. “Drought and famine
+should then be known no more. The prophecy
+of Isaiah (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 65:13</span>), ‘My servants shall eat,
+but ye shall be hungry,’ should be literally fulfilled.
+Israel should be gathered together. The
+young men should feed on bread, the old men on
+honey, the children on oil. Every palate should
+be pleased, every appetite satisfied, and the prolific
+profusion of the Garden of Eden should repeat
+itself in the land of the Messiah. These
+prophecies of the scribes, with which constant
+
+<span class="pagenum" id="Page_81">[Pg 81]</span>
+repetition in the synagogue had made the common
+people familiar, seemed to them about to be
+fulfilled.”—(<cite>Abbott’s Jesus of Nazareth.</cite>)—<b>He departed
+again into the mountain.</b> For solitude
+and prayer (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:23; Mark 6:46</span>). He first
+constrained his disciples to embark for Bethsaida,
+a fact which Matthew and Mark state (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+14:22; Mark 6:45</span>) without giving the reason for
+it; John alone tells of the purpose of the multitude
+to make Christ a king. There is significance
+for us in Christ’s refusal of their homage.
+They desired to <em>make</em> him king, not to accept
+him as king; to give him a sceptre, not to own
+allegiance to the sceptre he possessed; to secure
+his power and authority in aid of their designs,
+not to recognize his royal authority and be obedient
+to his will. When they found out what
+that will involved, from his discourse on the
+following Sabbath at Capernaum, they would
+have him for their king no longer. It is one
+thing to attempt to make Christ serve our wills;
+it is a very different thing to make our wills obedient
+to his.</p>
+
+<p>Various attempts have been made to explain
+this miracle on rationalistic principles. The two
+principal explanations offered are: (1) that the
+people were so satisfied with Christ’s instruction
+that they did not feel the claims of hunger
+(<cite>Schenkel</cite>); (2) that they had their hearts opened
+by the beneficence of Christ, so that those who
+possessed food themselves provided for those
+that had none, and thus all were furnished by a
+miracle of love, operating not by the literal creation
+of new supplies, but by the inspiration of a
+new spirit of benevolence in the people themselves.
+This, if I understand him aright, is
+Lange’s explanation. See his <cite>Life of Christ</cite>, <abbr title="Volume Two">Vol.
+II</abbr>, <abbr title="page">p.</abbr> 140. For a more elaborate classification of
+rationalistic theories, see <cite>Lange’s Commentary on
+Matthew</cite>, <abbr title="American edition">Am. ed.</abbr>, <abbr title="page">p.</abbr> 266. Neither interpretation
+deserves serious refutation. The first is inconsistent
+with the fact that twelve baskets of the
+fragments were gathered up after the meal was
+ended; the second is contradicted by the language
+of the disciples, who plainly imply that
+the people are without food (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:15; Mark 6:36;
+Luke 9:12</span>), and by the enthusiasm of the people
+after the miracle has been performed. They
+were not of a kind to be ready to crown a prophet
+as king, merely because he had opened their
+hearts and inclined them to benevolence. It is,
+however, to be noted that here as elsewhere the
+Evangelists simply state the facts, leaving the
+reader to make his own deductions. These facts
+are that over 5,000 people were upon a plain,
+without provisions; that all the food which
+Christ had for them was five loaves and two
+small fishes; that he distributed this to the
+twelve, and they to the multitude; that all had
+enough; and that when the meal was over there
+were twelve baskets full of fragments remaining.
+Assuming these to be the facts, the explanation
+of a miraculous creation of bread is the only reasonable
+explanation; any other hypothesis impugns
+the historical verity of the four Gospels.
+The attempt to explain the miracle as an acceleration
+of the processes of nature (<cite>Olshausen</cite>), to
+which, as Dr. Schaff well says, “must be added
+an accelerated process of art, or the combined
+labors of the reaper, miller, and baker,” gives no
+help in understanding the process by which
+Christ provided for all. We can accept the fact
+without comprehending the method, which is
+indeed as entirely incomprehensible as are God’s
+methods in the ordinary phenomena of nature,
+<i>e. g.</i>, the multiplication of a single kernel of corn
+into the many kernels upon the stalk. The parallel
+and contrast between this miracle and the
+analogous but different multiplication of food
+wrought by the <abbr title="Old Testament">O. T.</abbr> prophets Elijah and Elisha
+(<span class="muchsmaller">1 Kings 17:16; 2 Kings 4:42-44</span>) are instructive. Like
+all of Christ’s miracles, this multiplication is a
+parable. (1) It illustrates Christ’s method: the
+way to men’s hearts is often through ministering
+to their bodies; in the recent famines in India
+and China (1877), the missionaries have found the
+way opened for the gospel in many districts by
+their ability to provide the starving with food or
+employment. (2) It manifests the miraculous
+grace of God: “everything wastes in the hands
+of men; but everything multiplies in those of
+the Son of God.”—(<cite>Quesnel.</cite>) (3) It rebukes distrust:
+“He who feeds here five thousand men
+in an extraordinary manner and by a visible miracle,
+cannot He find means to support this numerous
+family, which raises in the mind of this
+father and mother so many unceasing and distrustful
+thoughts?”—(<cite>Quesnel.</cite>) (4) It is an
+inspiration and a prophecy of Christian love. It
+is “the brilliant inauguration of that fruitful
+miracle of Christian charity which has ever since
+gone on, multiplying bread to the hungry. The
+heart of man once touched, like the rock in the
+desert touched by the rod of Moses, has gone on
+pouring over thirsty crowds the inexhaustible
+stream of generosity.”—(<cite>Pressense.</cite>) (5) It is a
+symbol of the inexhaustible love of Christ himself;
+a symbol of that miraculous multiplying of
+sacred influences which, from one brief life of
+three active years, and one body pierced and
+broken on the tree, feeds innumerable thousands,
+a love which Christ imparts to his disciples, and
+which they in turn convey throughout the ages
+and to all lands.</p>
+
+<hr class="tb">
+
+<p class="p2"><abbr title="Chapter">Ch.</abbr> 6:16-21. JESUS WALKS ON THE SEA.—&#8203;<span class="smcap">Christ
+the Lord of nature: light in our darkness;
+peace in our storms.—&#8203;He comes to those who are
+toiling to come to him.—&#8203;His message to all his
+disciples: Fear not.—&#8203;The ground of that message:
+he is the I am.</span></p>
+
+<p><span class="pagenum" id="Page_82">[Pg 82]</span>
+<span class="muchsmaller">Compare <abbr title="Matthew">Matt.</abbr> 14:22, 23; Mark 6:45-52, and see
+<abbr title="Preliminary">Prel.</abbr> <a href="#CHAPTER_VI">Note at beginning</a> of this chapter.</span></p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_16"></a>
+<p class="hanging">16 And<a id="FNanchor_211" href="#Footnote_211" class="fnanchor">[211]</a> when even was <em>now</em> come, his disciples
+went down unto the sea,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_211" href="#FNanchor_211" class="label">[211]</a>
+ <abbr title="Matthew">Matt.</abbr> 14:23; Mark 6:47, etc.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_17"></a>
+<p class="hanging">17 And entered into a ship, and went over the sea
+toward Capernaum. And it was now dark, and Jesus
+was not come to them.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_18"></a>
+<p class="hanging">18 And the sea arose<a id="FNanchor_212" href="#Footnote_212" class="fnanchor">[212]</a> by reason of a great wind that
+blew.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_212" href="#FNanchor_212" class="label">[212]</a>
+ <abbr title="Psalms">Ps.</abbr> 107:25.</p>
+</div>
+</div>
+
+<p><b>16-18. And when even was come.</b> This
+was the second evening, which began at sunset.
+See on <abbr title="verse">ver.</abbr> <a href="#ch6_6">6</a>.—&#8203;<b>His disciples went down unto
+the sea.</b> From the plain where the five thousand
+had been fed. By the disciples here is
+meant the apostles. They went reluctantly,
+yielding to Christ. This is implied by the language
+of Matthew and Mark, he “constrained
+his disciples.” While they departed by sea Jesus
+sent the multitude away.—&#8203;<b>And entered
+into a ship.</b> A fishing-boat; large enough to
+carry Christ and the twelve; not too large to be
+propelled by oars. See for description, Mark 6:36,
+note.—&#8203;<b>And went over the sea unto Capernaum</b>
+(<span lang="el">εἰς Κ.</span>). Mark says <cite>toward Bethsaida</cite>
+(<span lang="el">πρός β.</span>). John indicates the final aim of their
+journey; Mark the direction in which the boat
+was steered. They started <em>for</em> Capernaum <i lang="la">via</i>
+Bethsaida. See <abbr title="Preliminary">Prel.</abbr> Note <a href="#CHAPTER_VI">above</a>, and Mark 6:45,
+note.—&#8203;<b>Jesus was not come to them.</b>
+An evidence that they expected to meet him
+along the shore; probably (this is implied upon
+a comparison of the three gospel narratives) at
+Bethsaida, <i>i. e.</i>, at or near the entrance of the
+Jordan upon the lake.—&#8203;<b>The sea arose by reason
+of a great wind that blew.</b> It is a common
+occurrence for the winds to arise suddenly
+upon this lake, drawing down the Jordan valley
+from the Lebanon range in the north. See Mark
+4:37, note. “My experience in this region enables
+me to sympathize with the disciples in their
+long night’s contest with the wind. I spent a
+night in that wady Shukaiyif, some three miles
+up it, to the left of us. The sun had scarcely
+set when the wind began to rush down toward
+the lake, and it continued all night long with
+constantly increasing violence, so that when we
+reached the shore the next morning the face of
+the lake was like a huge boiling caldron. The wind
+howled down every wady from the northeast and
+east with such fury that no efforts of rowers
+could have brought a boat to shore at any point
+along that coast. In a wind like that the disciples
+<em>must</em> have been driven quite across to Gennesaret,
+as we know they were. To understand
+the causes of these sudden and violent tempests,
+we must remember that the lake lies <span style="white-space:nowrap;">low—six</span>
+hundred feet lower than the ocean; that the
+vast and naked plateaus of the Jordan rise to a
+great height, spreading backward to the wilds
+of the Hauran, and upward to snowy Hermon;
+that the water-courses have cut out profound
+ravines and wild gorges, converging to the head
+of this lake, and that these act like gigantic <em>funnels</em>
+to draw down the cold winds from the
+mountains.”—(<cite>Thompson’s Land and Book</cite>, 2:32.)
+Dr. Thompson adds a testimony to the suddenness
+with which these winds arise: “I once went
+in to swim near the hot baths, and before I was
+aware a wind came rushing over the cliffs with
+such force that it was with great difficulty I
+could regain the shore.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_19"></a>
+<p class="hanging">19 So when they had rowed about five and twenty
+or thirty furlongs, they see Jesus walking on the sea,
+and drawing nigh unto the ship: and they were afraid.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_20"></a>
+<p class="hanging">20 But he saith unto them, It is I;<a id="FNanchor_213" href="#Footnote_213" class="fnanchor">[213]</a> be not afraid.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_213" href="#FNanchor_213" class="label">[213]</a>
+ <abbr title="Psalms">Ps.</abbr> 35:3; <abbr title="Isaiah">Isa.</abbr> 43:1, 2; <abbr title="Revelation">Rev.</abbr> 1:17, 18.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_21"></a>
+<p class="hanging">21 Then they willingly received him into the ship;
+and immediately the ship was at the land whither they
+went.</p>
+</div>
+
+<p><b>19-21. So when they had rowed about
+five-and-twenty or thirty furlongs.</b> <dfn>Stadia</dfn>;
+that is, a little over three miles. The lake
+at this point is about six miles across; they had
+therefore rowed about half way across the lake;
+but they were unable to make head against the
+wind, and could not reach the northern shore to
+keep their appointment with Jesus. <em>It was while
+they were endeavoring to come to Jesus that he came
+out upon the sea to meet them.</em>—<b>They see Jesus
+walking on the sea.</b> That he was really
+walking on the sea, not standing on the land and
+supposed to be on the sea because only dimly
+discerned through the storm and darkness
+(<cite>Bleek</cite>), is evident from the facts, (1) that Peter
+went out to meet him (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:28-31</span>); (2) that on
+receiving him into the ship they were immediately
+at the land “unto which they were going”
+(<span lang="el">εἰς ἣν ὑπῆγον</span>). This was the plain of Gennesaret,
+on which Capernaum was situated, and was
+two or three miles away from the point where
+they met Jesus; for they had as yet rowed only
+about half the distance across the lake.—&#8203;<b>He
+saith unto them, It is I.</b> Literally, <dfn>I am</dfn>.
+The same language used by Jesus in Jerusalem
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch8_58">8:58</a></span>), for which the Pharisees would have
+stoned him, and in the <abbr title="Old Testament">O. T.</abbr> to designate Jehovah
+(<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 3:14</span>). Here I should prefer to give it
+this meaning. Christ says not merely, “It is I,
+your Friend and Master;” he says, at least implies,
+It is the “I am” who is coming to you,
+the Almighty One who rules winds and waves,
+who made them, and whom they obey.—&#8203;<b>Be not
+afraid.</b> This is the message of Christ to his people
+in the hour of his advent (<span class="muchsmaller">Luke 2:10</span>); of their tempest
+experiences of temptation and struggle (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+14:27; Mark 6:50; 1 <abbr title="Peter">Pet.</abbr> 3:14</span>); their sorrows (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 28:10;
+Mark 5:36</span>); and their hour of dangerous duty (<span class="muchsmaller">Acts
+18:9</span>).—&#8203;<b>Then they willingly received him.</b>
+Literally, <em>Thereupon they willed to receive him</em>. If
+
+<span class="pagenum" id="Page_83">[Pg 83]</span>
+this account stood alone we might perhaps
+doubt whether he actually did enter the ship, as
+some rationalistic commentators have done; but
+Matthew and Mark are explicit in their statements
+that he did so.—&#8203;<b>And immediately the
+ship was at the land to which they were
+going.</b> That is, the shore at Capernaum. This,
+coupled with the statement of <abbr title="verse">ver.</abbr>
+<a href="#ch6_19">19</a> that they
+had only rowed twenty-five or thirty furlongs, <i>i. e.</i>,
+about half way, seems clearly to imply a further
+miracle, unless indeed we give to the word <em>immediately</em>
+(<span lang="el">εὐθέως</span>) a large latitude of expression, understanding
+it merely to mean that since the wind
+at once ceased (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:32</span>) they had no further
+difficulty in reaching their destination. Matthew
+adds that they that were in the ship came and
+worshipped Jesus, saying, “Of a truth thou art
+the Son of God;” and Mark that they were
+amazed beyond measure, “for they considered
+not the miracle of the loaves, for their heart was
+hardened,” rather <em>dull, stupid</em>. They had been
+amazed at the miracle of the loaves, but they
+had not deduced from it the natural conclusion
+that Christ was the Lord of nature, so when a
+new manifestation of his power was made they
+were as much surprised as if they had never seen
+any previous manifestation. In this they were
+very typical of Christians in all ages of the
+church.</p>
+
+<hr class="tb">
+
+<p class="p2"><abbr title="Chapter">Ch.</abbr> 6:22-71. SERMON ON THE BREAD OF LIFE.—&#8203;<span class="smcap">The
+condition of eternal life: feeding on
+Christ.—&#8203;The true nature of faith symbolized.—&#8203;The
+meaning of the Lord’s Supper.</span></p>
+
+<p><a id="Note6_22"></a><span class="smcap">Preliminary Note.</span>—Before entering upon this
+discourse in detail, some preliminary considerations
+are necessary. 1. <i>The report.</i> There is no reason
+to believe that we have a verbatim report of
+Christ’s discourse, but good reason to believe the
+reverse. John makes no claim to give the sermon
+in full. The language of <abbr title="verse">ver.</abbr> <a href="#ch6_59">59</a> implies that he
+does not. The whole sermon occupies in deliberate
+reading less than five minutes. We can
+hardly suppose that an actual discourse delivered
+in the synagogue would have been compressed
+in so brief a space. We have then,
+here, John’s subsequent report written out from
+memory, though from memory quickened by
+divine inspiration, of a discourse very much
+longer than the report. It embodies in John’s
+language the substance of Christ’s thoughts.
+2. <i>The circumstances and connection.</i> After
+the feeding of the 5,000, the apostles embark
+in their boat; Christ goes up into the hills
+to pray; the people linger a while for his return,
+then conclude that he has returned to Capernaum,
+and go back to Capernaum themselves;
+on the following Sabbath morning he enters the
+synagogue; their astonishment at his approach
+is great; they break out in questioning, How did
+you get here? His answer diverts them from
+mere astonishment to a serious consideration of
+spiritual truth: “Ye are seeking me, not because
+of the evidence I have given of my divine
+commission, but because ye did eat of the loaves
+and were filled. Labor not for the meat that
+perisheth, but for that meat which endureth
+unto everlasting life.” Their response indicates
+some seriousness of desire: “What is the work
+which God would have us to do that we might
+have this bread of life as our reward?” This is
+the question of all religious aspiration, and
+Christ’s answer is the response of Christianity to
+the soul-hunger of the ages: “This is the work
+of God, that ye have faith in him whom he hath
+sent.” This I believe to be the text of the sermon
+which follows; it gives the subject; it is
+the key to its mysticism. The object of the discourse
+is to give Christ’s definition and interpretation
+of faith. This definition appears and reappears,
+first in metaphor, then in interpretation:
+My Father is giving you the true bread, which
+is coming down from heaven. I am the bread of
+life; he that cometh to me shall never hunger;
+he that believeth on me shall never thirst. This
+coming is not a literal physical coming; it is a
+coming of the spirit; a coming drawn by divine
+influence; a coming of those who are taught of
+God. To thus believe in me, to thus eat my
+flesh and drink my blood, is to have everlasting
+life; for to thus eat my flesh and
+drink my blood is to dwell in me and have
+in me an indwelling life. Finally, to guard
+his followers against that literalism which has
+since converted this metaphor into a stone of
+stumbling and a rock of offence, Christ adds to
+his discourse the decisive words of <abbr title="verse">ver.</abbr>
+<a href="#ch6_63">63</a>, “It
+is the Spirit that quickeneth, <em>the flesh</em> profiteth
+nothing; the words that I speak unto you, they
+are spirit and they are life.” 3. <i>Meaning of the
+metaphor.</i> I believe then that the key to the
+metaphors of this sermon is to be found in the
+question and answer of verses 28, 29; that it is
+Christ’s metaphorical interpretation of the declaration
+that faith is a condition of spiritual life;
+that it is mystical, because experience is always
+mystical except to those that know it experimentally;
+that it is expressed in metaphor, because
+a spiritual experience can never be expressed
+in any other way; and that Christ has
+emphasized the importance of the metaphor by
+subsequently making it a permanent symbol in
+the Lord’s Supper. To eat his flesh and drink his
+blood is to have faith in him, to come unto him;
+to partake of his character and imbibe his spirit
+(<span class="muchsmaller">verses <a href="#ch6_35">35</a>, <a href="#ch6_40">40</a>, <a href="#ch6_47">47</a>, <a href="#ch6_54">54</a>, <a href="#ch6_57">57</a></span>). Faith, according to Christ,
+is not then merely believing what is revealed in
+the Word (<cite>Westminster Confession</cite>); nor merely
+receiving what God says to be true and resting
+on it (<cite>George Muller</cite>); it is feeding on Christ.
+
+<span class="pagenum" id="Page_84">[Pg 84]</span>
+It is interpreted (<i>a</i>) by the physical phenomenon
+of eating and drinking. The food enters into us,
+becomes a part of us; builds us up; makes us
+what we are; different food going to different
+parts of the <span style="white-space:nowrap;">body—some</span> to brain, others to muscle,
+etc.; different natures and different avocations
+needing different food. It is Christ <em>in</em> us
+who is the hope of glory. (<i>b</i>) By our own use of
+the same metaphor. We recognize in common
+language a higher than mere physical feeding;
+other gateways to the nature than the mouth
+and the stomach; other means that modify, develop,
+and make the character. Men are made
+by what they receive through interior faculties.
+So Christ’s metaphor constantly reappears in the
+language of our common life; we drink in a picture;
+imbibe ideas; devour books; <i>e. g.</i>,</p>
+
+<div class="poetry-container">
+<div class="poetry">
+    <div class="verse indent0a">“My ears have not yet <em>drunk</em> a hundred words</div>
+    <div class="verse indent2">Of that tongue’s uttering.”—(<cite>Shakespeare.</cite>)</div>
+</div>
+</div>
+
+<div class="poetry-container">
+<div class="poetry">
+    <div class="verse indent0a">“Longing they look, and gaping at the sight,</div>
+    <div class="verse indent0"><em>Devour</em> her o’er and o’er with vast delight.”—(<cite>Dryden.</cite>)</div>
+</div>
+</div>
+
+<p class="unindent">(<i>c</i>) By the Rabbinical use of the metaphor, common
+in Christ’s time, and well understood by the
+Jews. “There is nothing more common in the
+schools of the Jews than the phrases of eating
+and drinking in a metaphorical sense.”—(<cite>Lightfoot.</cite>)
+“To eat of my bread” was a phrase
+equivalent to partake of my doctrine. Christ
+borrows a common metaphor to emphasize a
+deeper truth; to have faith in him is not to “eat
+of my bread,” but to “eat of my flesh;” that
+is, it is to receive not merely the influence of
+Christ’s teaching, but yet more that of his life
+and character itself, an influence which could be
+imparted to the world only through his passion
+and death, through the literal rending of his flesh
+and shedding of his blood. (<i>d</i>) By the experience
+of faith in a lower sphere, our faith in each
+other. The highest faith of a child in his mother
+is not believing something about her, nor merely
+believing what she says; it includes an intellectual
+belief that she is his mother, and a filial
+trust in her, but it also includes such a reverence
+for her, an uplooking to her, an admiration of
+her, a feeding upon her, that all her best characteristics
+are reproduced in the worshipping child.
+So the character of the best teachers ever reproduces
+itself in the character of their admiring
+pupils. (<i>e</i>) By the actual record of the experience
+of faith contained in the <abbr title="Old Testament">O. T.</abbr> and the <abbr title="New Testament">N. T.</abbr>
+(<i>e. g.</i>, <span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 42:5, 11; 63:5-8; 73:23-26; 2 <abbr title="Corinthians">Cor.</abbr> 3:18; <abbr title="Galatians">Gal.</abbr></span>
+<span class="muchsmaller">2:20; <abbr title="Philippians">Phil.</abbr> 3:8-14</span>). (<i>f</i>) By other metaphors in the
+<abbr title="New Testament">N. T.</abbr> in which Christ is compared to a way on
+which we walk, a garment which we are to put
+on, a vine on which we are to be engrafted, a
+husband to whom we are to be married, a head
+from which we as a body are to derive all our
+life, the ground in which we are to be rooted,
+the foundation on which we are to be built, and
+the Spirit which is to dwell in us as in a temple.
+Faith in Christ then, as defined by Christ himself,
+if I have rightly interpreted this discourse, <em>is not
+belief about him, nor trust in him, but appropriation
+of him</em>. It is not mere belief in what the Bible
+teaches respecting him, though it is certainly
+founded on historical Christianity; it is not mere
+trust in his word or power or grace, though it involves
+the highest personal trust in him as a divine
+and gracious Saviour. It is making him the soul’s
+spiritual aliment, following after him, coming to
+him, dwelling in him, so drinking in his words,
+life, and spirit as to be conformed to his image.
+The soul enters into eternal, that is spiritual life,
+not by believing any teaching respecting Christ,
+not by trusting that Christ will bestow that life,
+but by so fastening its love and aspirations and
+desires upon Christ that he becomes the All and
+in all to the soul, and at once the model for and
+modeler of its future and final character.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_22"></a>
+<p class="hanging">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 disciples
+into the boat, but <em>that</em> his disciples were gone
+away alone;</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_23"></a>
+<p class="hanging">23 (Howbeit there came other boats from Tiberias,
+nigh unto the <a id="FNanchor_214" href="#Footnote_214" class="fnanchor">[214]</a>place where they did eat bread, after
+that the Lord had given thanks;)</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_214" href="#FNanchor_214" class="label">[214]</a>
+ verse <a href="#ch6_11">11</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_24"></a>
+<p class="hanging">24 When the people therefore saw that Jesus was not
+there, neither his disciples, they also took shipping,
+and came to Capernaum, seeking for Jesus.</p>
+</div>
+
+<p><b>22-24. The day following</b>, etc. A part
+of the people undoubtedly had dispersed to the
+villages about; others of them remained, hoping
+for the reappearance of Jesus; when he did not
+reappear they thought it possible that he had returned
+to Capernaum, and went thither themselves.
+<em>The other side of the sea</em> indicates the eastern
+shore, <i>i. e.</i>, the opposite side from Capernaum.
+In <abbr title="verse">ver.</abbr> <a href="#ch6_25">25</a> the same phrase indicates the western
+shore, <i>i. e.</i>, the opposite side from that on which
+the multitude had left Christ. The construction
+of these verses is complicated and involved, but
+the original is fairly well rendered in our English
+version. The facts here stated, together with
+the surprise of the people
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch6_25">25</a></span>) at Christ’s appearance
+at Capernaum, afford an additional
+though incidental evidence of Christ’s miraculous
+passing from the eastern to the western
+shore.—&#8203;<b>Tiberias.</b> A town on the southwestern
+shore of the Sea of Galilee; mentioned in the
+<abbr title="New Testament">N. T.</abbr> only by John; built by Herod Antipas, and
+named in honor of the emperor Tiberius. The
+present city, Tubanyeh, contains about two
+thousand inhabitants.</p>
+
+<div class="figcenter">
+
+<span class="pagenum" id="Page_85">[Pg 85]</span>
+ <a id="i_085"></a>
+ <br>
+ <img src="images/i_085.jpg"
+ alt="Tiberias">
+ <p class="caption">TIBERIAS.</p>
+</div><!--end figcenter-->
+
+<div class="p2 blockquote">
+<a id="ch6_25"></a>
+<p class="hanging">25 And when they had found him on the other side
+of the sea, they said unto him, Rabbi, when camest
+thou hither?</p>
+</div>
+
+<p><b>25. And when they had found him.</b>
+The greater part of the discourse which follows
+was apparently delivered in the synagogue
+(<abbr title="verse">ver.</abbr> <a href="#ch6_29">29</a>),
+and presumptively on the Sabbath day.
+Maurice supposes that “the conversation commences
+on the borders of the lake of Tiberias,
+with the people who had just crossed and found
+Jesus there,” and is afterward continued in the
+synagogue, and he makes the synagogue discourse
+commence with <abbr title="verse">ver.</abbr>
+<a href="#ch6_43">43</a>. This is certainly
+possible, though I should think it more probable,
+from the close connection between the beginning
+and close of the colloquy as reported, that all
+occurred at one time and in the synagogue. It
+is not at all incredible that such interruptions as
+are here reported should have occurred in the
+synagogue service.—&#8203;<b>Rabbi, when camest
+thou thither?</b> “The question <em>when</em> includes
+<em>how</em>.”—(<cite>Bengel.</cite>) Wordsworth’s comment on the
+mysterious manner in which Christ crossed the
+sea and presented himself in the synagogue affords
+a curious illustration of the allegorizing
+method which he pursues throughout in dealing
+with this chapter. “By walking on the sea, invisibly
+to the eyes of the multitude, and suddenly
+presenting himself to them in the synagogue
+at Capernaum, in a manner unintelligible to
+them, he instructs us that, though he does indeed
+come by water in holy baptism, and is
+verily and indeed present in the holy eucharist,
+yet the <em>manner</em> of his presence is not to be scrutinized
+by us. *&nbsp;*&nbsp;*&nbsp;* Let us not speculate
+inquisitively into the <em>time</em> and <em>manner</em> in which
+he is present in the holy eucharist, but let us
+receive him joyfully in our hearts, as the disciples
+received him into the ship; and then we
+shall soon be at the haven of peace where we
+would be.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_26"></a>
+<p class="hanging">26 Jesus answered them and said, Verily, verily, I
+say unto you, Ye seek me, not because ye saw the
+miracles, but because ye did eat of the loaves, and
+were filled.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_27"></a>
+<p class="hanging">27 Labour not for the meat which perisheth, but for
+that<a id="FNanchor_215" href="#Footnote_215" class="fnanchor">[215]</a> meat which endureth unto everlasting life, which
+the Son of man shall give unto you: for him<a id="FNanchor_216" href="#Footnote_216" class="fnanchor">[216]</a> hath God
+the Father sealed.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_215" href="#FNanchor_215" class="label">[215]</a>
+ verses <a href="#ch6_54">54</a>, <a href="#ch6_58">58</a>;
+ <abbr title="chapter">ch.</abbr> <a href="#ch4_14">4:14</a>;
+ <abbr title="Jeremiah">Jer.</abbr> 15:16.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_216" href="#FNanchor_216" class="label">[216]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_18">8:18</a>;
+ <abbr title="Psalms">Ps.</abbr> 2:7; 40:7; <abbr title="Isaiah">Isa.</abbr> 42:1;
+ Acts 2:22; 2 <abbr title="Peter">Pet.</abbr> 1:17.</p>
+</div>
+</div>
+
+<p><b>26, 27. Verily, verily, I say unto you.</b>
+See <abbr title="Matthew">Matt.</abbr> 5:18, note.—&#8203;<b>Ye seek me, not because
+ye saw the signs, but because ye ate
+of the loaves and were satisfied.</b> Christ
+leads the people from the lower to the higher,
+from the earthly to the spiritual, making, as was
+his wont, a simple incident the text of a deeply
+spiritual discourse. See <abbr title="Matthew">Matt.</abbr> 11:7; 16:6; Luke
+13:1; 14:7; John 4:10. The meaning here is
+this: You are not seeking <em>me</em> because you have
+seen and recognized the evidences of my divine
+commission, and really desire to put yourselves
+under me as your Lord and Master; you are seeking
+my <em>gifts</em>, and because you have eaten and
+been satisfied. He thus characterizes and impliedly
+rebukes those who seek not Christ but
+Christ’s, because they want not <em>him</em>, but something
+external to himself, which they think he
+
+<span class="pagenum" id="Page_86">[Pg 86]</span>
+can give them.—&#8203;<b>Busy not yourselves about
+the meat which perishes.</b> It is not literally
+true that we are not to <em>labor</em> for the meat that
+perishes (<span class="muchsmaller">Acts 18:3; <abbr title="Ephesians">Eph.</abbr> 4:28; 1 <abbr title="Thessalonians">Thess.</abbr> 4:10-12</span>); it is
+true that the meat which perishes is not to be
+the object of our life-work (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:24</span>). “If any
+be idle and gluttonous, and careth for luxury,
+that man worketh for the <em>meat that perisheth</em>.
+So, too, if a man by his labor should feed Christ,
+and give him drink, and clothe him, who so
+senseless and mad as to say that such an one labors
+for the meat which perisheth, when there is
+for this the promise of the kingdom that is to
+come, and of those good things? This meat endureth
+forever.”—(<cite>Chrysostom.</cite>) <abbr title="Compare">Comp.</abbr> with
+Christ’s language here <abbr title="Isaiah">Isa.</abbr> 55:2, to which perhaps
+he refers, and John 4:13, 14, where an
+analogous metaphor is used to enforce the same
+teaching.—&#8203;<b>But about the meat which
+abides unto everlasting life.</b> <em>Unto</em> (<span lang="el">εἰς</span>) indicates
+the purpose for which it remains, namely,
+that it may nourish eternal life, <i>i. e.</i>, the life
+which continues unto, not which begins in, eternity;
+for eternal life is a present possession (<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch6_47">47</a>, <a href="#ch6_54">54</a></span>).
+This food abides in us. Chaps. <a href="#ch5_38">5:38</a>;
+<a href="#ch6_56">6:56</a>; <a href="#ch8_31">8:31</a>;
+<a href="#ch15_4">15:4</a>, <a href="#ch15_7">7</a>; 1 John 2:6, 27; 4:12,
+15; 2 John 2 indicate both what is the meat and
+what the abiding of which Christ speaks.—&#8203;<b>Which
+the Son of man shall give to you.</b>
+The phrase <cite>Son of man</cite> is here, as everywhere in
+Christ’s use of it, equivalent to the Messiah (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+10:23, note</span>), and would be so understood by his
+hearers. This food of the spiritual life is the <em>gift</em>
+of God through the Messiah (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 5:17; 6:23</span>). We
+might well wonder that Christ’s characterization
+of it here as a gift should not have prevented the
+question of the multitude in the following verse,
+but for the fact that, despite the explicit teaching
+of the <abbr title="New Testament">N. T.</abbr> that eternal life is <em>given</em>, even the
+disciples of Christ have ever been seeking to
+earn it as wages by labor. Christ says <em>shall give</em>
+(future) because the great sacrifice was not yet
+offered, and so the unspeakable gift (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 9:15</span>)
+was not yet perfected.—&#8203;<b>For Him hath God
+the Father sealed.</b> In the East the method
+of authenticating a document is not, as with us,
+by a signature, but by the impression of a seal
+(<span class="muchsmaller">1 Kings 21:8; Esther 3:12; 8:8, 10; <abbr title="Jeremiah">Jer.</abbr> 32:10</span>). The
+meaning here then is that Jesus’ commission as
+the Messiah of God is authenticated by the Father,
+by the works given him to do (<span class="muchsmaller"><a href="#ch5_36">John 5:36</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_28"></a>
+<p class="hanging">28 Then said they unto him, What shall we do, that
+we might work the works of God?</p>
+</div>
+
+<p><b>28. What can we do that we may work
+the works of God?</b> Observe <em>can</em>, not <em>shall</em>;
+subjunctive, not future. <em>The works of God</em> are
+not works wrought by God, but works pleasing
+to God (<span class="muchsmaller"><abbr title="Jeremiah">Jer.</abbr> 48:10; 1 <abbr title="Corinthians">Cor.</abbr> 15:58</span>). The meaning is
+not, What are the works of God which we shall
+do? but, What can we do in order that we may
+please God by our works? This is the question
+which humanity has ever been asking, repeated
+in the pilgrimages and the self-mutilations of the
+Oriental religions, in the penances and appointed
+prayers of the mediæval religions, and in much
+of the so-called Christian activity of modern
+Protestantism. This was the question which
+Loyola asked by his vigils, and to which Luther
+found an answer when, climbing Pilate’s staircase
+on his knees, he heard the words, “The
+just shall live by faith,” and fled from the religion
+of works to that of faith. That the questioners
+of Christ were seeking, not guidance to
+devout activity, but to divine rewards, is clear
+from the sequel (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch6_31">31</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_29"></a>
+<p class="hanging">29 Jesus answered and said unto them, This<a id="FNanchor_217" href="#Footnote_217" class="fnanchor">[217]</a> is the
+work of God, that ye believe on him whom he hath
+sent.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_217" href="#FNanchor_217" class="label">[217]</a>
+ 1 John 3:23.</p>
+</div>
+</div>
+
+<p><b>29. This is the work of God, that ye
+have faith in him whom he hath sent.</b>
+They ask respecting the <em>works</em> of God (plural),
+he replies concerning the <em>work</em> of God (singular);
+they ask what they shall <em>do</em>, he replies <em>have faith</em>;
+they ask respecting work to be done <em>for</em> God <em>by</em>
+them, he replies that it is a work <em>of</em> God <em>in</em> them
+that is required. The condition of eternal life is
+not doing any work for God, it is having a work
+of God done in ourselves. See <a href="#ch3_5">John 3:5</a>; Titus
+3:5-7. The condition of this work is faith in
+Christ. The nature of this faith it is the object
+of the discourse which follows to explain; it is
+certainly not equivalent to belief, and the use of
+the word believe is an unfortunate necessity from
+the poverty of the English language, which contains
+no verb corresponding to the noun faith.
+Of this faith I know no better nor more comprehensive
+definition than that of Webster’s dictionary,
+“That confiding and affectionate belief in
+the person and work of Christ which affects the
+character and life, and makes the man a true
+Christian.” See <abbr title="Hebrews">Heb.</abbr> 11:1, and notice that
+it is there defined not only as the <em>evidence</em> of
+things unseen, <i>i. e.</i>, the power of seeing and
+realizing the invisible world, which would include
+the imagination, but also as the <em>substance</em>
+of things hoped for, which clearly includes the
+activity of the desires and affections. The germ
+of all Paul’s subsequent teaching of justification
+by faith is contained in this one single sentence.
+The Epistles are but an amplification of the gospel
+as proclaimed by Christ himself. “I know
+not where we can find any passage, even in the
+writings of the apostles, which says more significantly
+
+<span class="pagenum" id="Page_87">[Pg 87]</span>
+that all eternal life in men proceeds
+from nothing else than faith in Christ.”—(<cite>Schleiermacher.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_30"></a>
+<p class="hanging">30 They said therefore unto him, What sign<a id="FNanchor_218" href="#Footnote_218" class="fnanchor">[218]</a> shewest
+thou then, that we may see, and believe thee? what
+dost thou work?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_218" href="#FNanchor_218" class="label">[218]</a>
+ <abbr title="Matthew">Matt.</abbr> 12:38; 1 <abbr title="Corinthians">Cor.</abbr> 1:22.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_31"></a>
+<p class="hanging">31 Our fathers<a id="FNanchor_219" href="#Footnote_219" class="fnanchor">[219]</a> did eat manna in the desert; as it is
+written,<a id="FNanchor_220" href="#Footnote_220" class="fnanchor">[220]</a> He gave them bread from heaven to eat.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_219" href="#FNanchor_219" class="label">[219]</a>
+ <abbr title="Exodus">Exod.</abbr> 16:15; <abbr title="Numbers">Numb.</abbr> 11:7; 1 <abbr title="Corinthians">Cor.</abbr> 10:3.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_220" href="#FNanchor_220" class="label">[220]</a>
+ <abbr title="Nehemiah">Neh.</abbr> 9:15; <abbr title="Psalms">Ps.</abbr> 78:24, 25.</p>
+</div>
+</div>
+
+<p><b>30, 31. What therefore doest thou as a
+sign that we may see and believe thee?</b>
+This response of theirs brings out the contrast
+between faith and belief. Christ has said, Believe
+in him whom God hath sent; the people,
+recognizing his reference to himself, reply, Why
+should we believe you? or, as Norton renders it,
+“give you credit.” He calls for an affectionate
+and confiding belief in his person and work, they
+decline to give him simple credence.—&#8203;<b>What
+dost thou work?</b> This is not, as Maurice
+seems to interpret it, the language of a spiritual
+yearning, but, as Alford, Stier, Meyer, the language
+of unbelief and opposition, a sarcastic retort
+of his own words. “Thou commandest us,”
+say they, “to work; what dost thou work thyself?”
+This demand, coming so soon after the
+feeding of the five thousand, has given rise to
+some perplexity, and rationalistic commentators
+cite it as an evidence that no such miraculous
+feeding took place. If not, why should the people
+refer to the manna? The fact is that, though
+the five thousand were fed, no explanation was
+made to them of the way in which the food was
+provided; they were commanded to take their
+seats; the barley cakes, the bread of the poorest
+peasantry, were distributed among them; they
+were doubtless astonished; but no conclusions
+were drawn for them, and they were not in the
+habit of drawing conclusions for themselves.
+When, therefore, on the Sabbath, Christ met in
+the synagogue some of those who had been fed,
+together with others who had not been present,
+nothing was more natural than this demand, impliedly
+for both a repetition and an explanation
+of the miracle. This is the significance of the
+reference to the <abbr title="Old Testament">O. T.</abbr> account of the miracle of
+the manna, “He gave them bread from heaven
+to eat” (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 78:24</span>). It was as if they said, The
+Psalmist has explicitly pointed out the way in
+which the commission of Moses was confirmed;
+leave us not in the dark respecting the feeding
+of the multitude, which was, indeed, strange,
+but which has not been interpreted.—&#8203;There is
+also implied a contrast between the work of
+Moses and the work of Christ; the manna came
+down from heaven, the bread was distributed
+upon the earth; the manna was given day by
+day as needed for forty years, the bread had
+been given but once; the manna was a sweet and
+delicate food, “the taste of it like wafers with
+honey” (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 16:31</span>), and it was among the rabbinical
+prophecies that the Messiah would cause
+manna to descend which would please all tastes,
+“bread for the young men, honey for the old, oil
+for the children;” but the bread which Christ
+had distributed was barley bread, the commonest
+fare of the poorest people.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_32"></a>
+<p class="hanging">32 Then Jesus said unto them, Verily, verily, I say
+unto you, Moses gave you not that bread from heaven;
+but my<a id="FNanchor_221" href="#Footnote_221" class="fnanchor">[221]</a> Father giveth you the true bread from
+heaven.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_221" href="#FNanchor_221" class="label">[221]</a>
+ <abbr title="Galatians">Gal.</abbr> 4:4.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_33"></a>
+<p class="hanging">33 For the bread of God<a id="FNanchor_222" href="#Footnote_222" class="fnanchor">[222]</a>
+ is he which cometh down
+from heaven, and giveth life unto the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_222" href="#FNanchor_222" class="label">[222]</a>
+ verses <a href="#ch6_48">48</a>, <a href="#ch6_58">58</a>.</p>
+</div>
+</div>
+
+<p><b>32, 33. Verily, verily, I say unto you,
+not Moses gave to you that bread from
+heaven; but my Father is giving you that
+which is the true bread from heaven.</b>
+The people have referred to the manna as the
+authentication of Moses; though they do not in
+words refer to him, the spirit of their response
+is analogous to that of <abbr title="chapter">ch.</abbr>
+<a href="#ch4_12">4:12</a>, Art thou greater
+than our father Jacob? Compare <abbr title="chapter">ch.</abbr> <a href="#ch8_53">8:53</a>.
+To this Christ replies (1) that Moses did not give
+the manna; it was given by God; Moses had
+nothing to do with bestowing it; the Israelites
+found it in the morning after the dew had dried
+off the ground (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 16:4, 14</span>). (2) This manna
+was not the true bread, but merely a type or
+shadow of the spiritual antitype; so the Red
+Sea, the rock, the brazen serpent, were mute
+prophets of spiritual verities, to be fulfilled
+through Christ (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch4_14">4:14</a>, <a href="#ch4_15">15</a>;
+1 <abbr title="Corinthians">Cor.</abbr> 10:1-11</span>). (3)
+Hence, the bread of God was not a past, historic
+gift fulfilled in the days of the wilderness, but a
+present and a perpetual gift, which the Father
+is ever giving. The practical contrast suggested
+is that between the faith which reveres only a
+past religion, a providence and an inspiration in
+the days of the patriarchs and prophets and
+apostles, and that which holds fast to a present
+providence, an ever-living Spirit, and a continuous
+inspiration, a living bread ever given
+throughout all ages.—&#8203;<b>For the bread of God
+is that which comes down from the heaven
+and gives life to the world.</b> Christ here lays
+down a general principle in which he defines the
+essential characteristics of God’s spiritual gift.
+That alone is the true bread (1) which is evermore
+descending from the heavens, a perpetual
+bestowment; (2) which bestows life; (3) which
+is for the world. The manna did not last over a
+single day (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr>
+16:19, 20</span>), and finally ceased to
+fall when the Israelites entered the Holy Land
+(<span class="muchsmaller"><abbr title="Joshua">Josh.</abbr> 5:12</span>);
+they that ate it all died (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch6_49">49</a></span>); and
+it was given only to a single nation. The type
+was brief in its duration, limited in its effects,
+
+<span class="pagenum" id="Page_88">[Pg 88]</span>
+confined to a few recipients. The antitype is for
+all mankind, confers everlasting life, and is bestowed
+evermore.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_34"></a>
+<p class="hanging">34 Then said they unto him, Lord, evermore give us
+this bread.</p>
+</div>
+
+
+<p><b>34. Lord, evermore give to us this
+bread.</b> <abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr> 4:15, note. Not spoken
+ironically (<cite>Calvin</cite>), nor with a definite idea of
+some miraculous kind of sustenance, a magic
+food or means of life from heaven (<cite>Alford</cite>, <cite>Meyer</cite>),
+nor with a serious comprehension of his spiritual
+meaning and a sincere desire for his spiritual
+gift (<cite>Maurice</cite>, <cite>Lucke</cite>). The people were shallow
+and superficial; without comprehending the
+meaning of Christ’s words, they yet saw in them
+the offer of something desirable, they knew not
+what, and asked for it. In the minds of some
+there may have been a dim sense of the value of
+the inner life, such as is sometimes borne in
+upon sensual and superficial natures by the mere
+power of the presence of a great soul. <abbr title="Compare">Comp.</abbr>
+Luke 14:15. There, as here, Christ by his
+teaching rebukes the superficial and ignorant
+desire for an uncomprehended blessedness;
+there, by showing parabolically how the spiritual
+food is declined by those to whom it is
+offered; here, by interpreting the nature of spiritual
+food. The rejection of Christ by the people
+here, illustrates the parable uttered by Christ
+there.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_35"></a>
+<p class="hanging">35 And Jesus said unto them, I am the bread of life:
+he<a id="FNanchor_223" href="#Footnote_223" class="fnanchor">[223]</a> that cometh to me shall never hunger; and he<a id="FNanchor_224" href="#Footnote_224" class="fnanchor">[224]</a>
+that believeth on me shall never thirst.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_223" href="#FNanchor_223" class="label">[223]</a>
+ <abbr title="Revelation">Rev.</abbr> 7:16.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_224" href="#FNanchor_224" class="label">[224]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch4_14">4:14</a>;
+ <a href="#ch7_38">7:38</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_36"></a>
+<p class="hanging">36 But I said unto you, That ye<a id="FNanchor_225" href="#Footnote_225" class="fnanchor">[225]</a> also have seen me,
+and believe not.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_225" href="#FNanchor_225" class="label">[225]</a>
+ verse <a href="#ch6_64">64</a>.</p>
+</div>
+</div>
+
+<p><b>35, 36. I am the bread of life.</b> They say,
+Give us this bread. His reply is, The bread is
+already given; it is for you to accept and feed
+upon it. And this is always the answer of the
+gospel to every soul that cries out for a Saviour
+and a salvation. How the soul is to accept this
+bread he then goes on to say.—&#8203;<b>He that cometh
+to me shall not hunger, and he that
+hath faith in me shall never thirst.</b> It is
+clear that the “coming” and “believing in”
+here are equivalent to the eating and drinking
+of <abbr title="verse">ver.</abbr> <a href="#ch6_54">54</a>. See notes there. The coming is a
+continuous coming (present participle with <span lang="el">πρός</span>);
+a coming into Christ’s likeness, and therefore
+into spiritual unity with him; a coming perfected
+only by the process of feeding upon him,
+drinking in his spiritual power so as to be transformed
+by it. It is the coming which David describes
+in Psalm 63:8, “My soul followeth hard
+after thee,” and Paul in <abbr title="Philippians">Phil.</abbr> 3:13, 14, “Forgetting
+those things which are behind, and reaching
+forth unto those things which are before, I press
+toward the mark for the prize of the high calling
+of God in Christ Jesus.” <abbr title="Compare">Comp.</abbr> with the promise
+here <abbr title="Matthew">Matt.</abbr> 5:6; <abbr title="Revelation">Rev.</abbr> 7:16. All spiritual
+hunger and thirst are not ended when Christian
+experience begins, because in this life we are
+ever coming toward Christ, we have never come
+fully into him. This coming is consummated
+when we are one with Christ as he is one with
+the Father (<span class="muchsmaller">John <a href="#ch17_21">17:21</a>, <a href="#ch17_22">22</a></span>); the promise of the
+gospel is then fulfilled in the glorious satisfaction
+of a perfected redemption (<span class="muchsmaller">1 John 3:2; <abbr title="Psalms">Ps.</abbr> 17:15</span>).
+We are not <em>satisfied</em> till we awake in his likeness.—&#8203;<b>Ye
+also have seen me and ye have not
+had faith.</b> See <abbr title="chapter">ch.</abbr>
+<a href="#ch20_29">20:29</a>. The reference here
+may either be to words actually uttered in this
+discourse, but not reported by John, or to what
+he has said by implication though not by exact
+words, or to rebukes uttered on some previous
+occasion, <i>e. g.</i>, John <a href="#ch5_38">5:38</a>,
+<a href="#ch5_40">40</a>, <a href="#ch5_43">43</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_37"></a>
+<p class="hanging">37 All<a id="FNanchor_226" href="#Footnote_226" class="fnanchor">[226]</a>
+ that the Father giveth me shall come to me;
+and him<a id="FNanchor_227" href="#Footnote_227" class="fnanchor">[227]</a>
+ that cometh to me I will in no wise cast out.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_226" href="#FNanchor_226" class="label">[226]</a>
+ verse <a href="#ch6_45">45</a>,
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_6">17:6</a>, <a href="#ch17_8">8</a>, etc.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_227" href="#FNanchor_227" class="label">[227]</a>
+ <abbr title="Psalms">Ps.</abbr> 102:17; <abbr title="Isaiah">Isa.</abbr> 1:18; 55:7; <abbr title="Matthew">Matt.</abbr> 11:28;
+Luke 23:42, 43; 1 <abbr title="Timothy">Tim.</abbr> 1:15, 16; <abbr title="Revelation">Rev.</abbr> 22:17.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_38"></a>
+<p class="hanging">38 For I came down from heaven, not to do mine
+own will, but<a id="FNanchor_228" href="#Footnote_228" class="fnanchor">[228]</a> the will of him that sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_228" href="#FNanchor_228" class="label">[228]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_30">5:30</a>;
+ <abbr title="Psalms">Ps.</abbr> 40:7, 8.</p>
+</div>
+</div>
+
+<p><b>37, 38. The all which the Father has
+given to me shall come toward me, and
+he that comes toward me I will in no wise
+cast out.</b> <em>Toward</em>, not <em>to</em> me. The original
+(<span lang="el">πρὸς</span>) indicates the object toward which anything
+is directed, not ordinarily the goal actually
+reached. The promise then is that he who sets
+out in the direction of Christ shall not be rejected
+by him. He does not wait till we have come
+to him; he receives us when we start toward
+him. In this and the next verse <em>all</em> (<span lang="el">πᾶν</span>) is in
+the neuter gender, indicating, not that the body
+is included with the soul (<cite>Maurice</cite>), but that <em>the
+whole</em> is given by the Father in its totality, but is
+received by the Son separately and individually.
+“In Jesus Christ’s discourses, that which the
+Father hath given to the Son himself is termed,
+in the singular number and neuter gender, <em>all</em>;
+those who come to the Son himself are described
+in the masculine gender, or even the plural number,
+<em>every one</em>, or <em>they</em>. The Father has given to
+the Son the whole mass, as it were, that all
+whom he hath given may be one; that whole the
+Son develops individually in the execution of the
+divine plan.”—(<cite>Bengel.</cite>) Christ’s language here
+indicates his dependence upon the Father’s will
+and power, and is analogous to that in many of
+his discourses, especially in those reported by
+John. He has come to do his Father’s will; the
+works which he does are those which his Father
+has given him to do, and are done by his Father’s
+power; the words which he speaks are his Father’s
+words; his whole life is represented as the
+incarnate expression of his Father’s will; and
+those whom he saves are saved not by his own
+independent power, they are those whom his
+Father has given him (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch10_28">10:28</a>, <a href="#ch10_29">29</a></span>). Here then I
+
+<span class="pagenum" id="Page_89">[Pg 89]</span>
+understand Christ neither to limit his salvation
+nor to declare it to be without limit. He simply
+asserts on the one hand that his saving power is
+efficacious only over those whom the Father has
+given unto him, and on the other that there is
+nothing lacking in his grace or power which shall
+cause those thus given to fail of a perfected salvation.
+As a Saviour he is the representative of the
+Father’s gracious love and power. Here there is
+no indication who are the <em>all</em> thus given to him.
+From other Scripture, however, it appears clear
+that it includes many among the heathen nations
+(<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 2:8 with <abbr title="Matthew">Matt.</abbr> 8:11</span>), and that it does not include
+the entire human race (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_6">17:6</a>, <a href="#ch17_9">9</a>, <a href="#ch17_25">25</a></span>). This interpretation
+is confirmed by the verse which follows,
+which further expresses the subjection of
+the Son in his mediatorial work to the Father.—&#8203;<b>Because
+I came down from heaven, not
+that I might do mine own will, but the
+will of him that sent me.</b> The catholicity of
+Christ’s love is a disclosure of the love of the
+Father toward us. In these words Christ gives
+us a suggestion of the reason of his receiving
+sinners and making them companions and associates.
+His own earthy inclinations, tastes, and
+sensibilities, had he followed them, would all
+have been against such society; but all were
+subordinate to, and overridden by, his great controlling
+purpose that the world through him
+might be saved (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_17">3:17</a>; 1 <abbr title="Timothy">Tim.</abbr> 1:15</span>). For every
+Christian disciple there is a practical lesson in
+these words of Christ. We are all sent into the
+world as Christ also was sent into the world
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_18">17:18</a></span>); and it is ours to see to it that no pride,
+or social taste, or moral irresolution, induce us to
+cast out those who would otherwise come to us
+for help; but we are also to remember that our
+power to help does not extend beyond those
+whom the Father in his own gracious wisdom
+has seen fit to give to us as the seals to our apostleship
+(<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 9:2</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_39"></a>
+<p class="hanging">39 And this is the Father’s will<a id="FNanchor_229" href="#Footnote_229" class="fnanchor">[229]</a> 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.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch6_40"></a>
+<p class="hanging">40 And this is the will of him that sent me, that<a id="FNanchor_230" href="#Footnote_230" class="fnanchor">[230]</a>
+every one which seeth the Son, and believeth on him,
+may have everlasting life: and I will<a id="FNanchor_231" href="#Footnote_231" class="fnanchor">[231]</a> raise him up at
+the last day.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_229" href="#FNanchor_229" class="label">[229]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch10_28">10:28</a>;
+ <a href="#ch17_12">17:12</a>; <a href="#ch18_10">18:9</a>;
+ <abbr title="Matthew">Matt.</abbr> 18:14; 2 <abbr title="Timothy">Tim.</abbr> 2:19.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_230" href="#FNanchor_230" class="label">[230]</a>
+ verses <a href="#ch6_47">47</a>, <a href="#ch6_54">54</a>;
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_15">3:15</a>,
+ <a href="#ch3_16">16</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_231" href="#FNanchor_231" class="label">[231]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_25">11:25</a>.</p>
+</div>
+</div>
+
+<p><b>39, 40. And this is the will of him that
+sent me, that the all which he has given
+me, from it I should lose nothing, but
+shall raise it up in the last day.</b> In omitting
+the word Father from verse 39 and inserting
+it in verse 40 I follow the best <abbr title="Manuscripts">MSS.</abbr> See <cite>Alford</cite>.
+The resurrection here spoken of is the resurrection
+of life, <i>i. e.</i>, unto eternal life
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch5_29">5:29</a></span>), which
+is given only through Christ (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch11_25">11:25</a>; <abbr title="Philippians">Phil.</abbr> 3:10, 11</span>).—&#8203;<b>For
+this is the will of my Father, that
+every one</b> (<span lang="el">πᾶς</span>, not <span lang="el">πᾶν</span>), masculine, not neuter;
+the <em>whole</em> is given to the Son; but each one
+must come by and for himself to the Son.—&#8203;<b>Seeing
+the Son.</b> Looking unto him, as those
+bitten in the wilderness looked unto the brazen
+serpent (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_14">3:14</a>, <a href="#ch3_15">15</a>;
+<abbr title="Numbers">Numb.</abbr> 21:9; <abbr title="Isaiah">Isa.</abbr> 45:22</span>).—&#8203;<b>And
+having faith in him.</b> Making Christ the substance
+of his hope as well as the object of his
+faith (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 11:1;
+<abbr title="verse">ver.</abbr> <a href="#ch6_29">29</a>, note</span>).—&#8203;<b>May have eternal
+life; and I will raise him up at the last
+day.</b> These verses clearly imply (1) that there
+is nothing in any secret decree or election of
+God, or in the nature or extent of the provisions
+of divine grace, to limit the gift of eternal life or
+prevent any one from receiving it through faith
+in the Son; (2) that the only condition required
+is one inherent in the nature of the case, namely,
+a sincere belief in, and desire for, that spiritual
+life which alone is eternal and of which Christ
+is the supreme manifestation; (3) that whoever
+has once thus looked to Christ with living faith
+has an absolute assurance of preservation from
+the weakness of his own will, as well as from
+external temptation, an assurance afforded by
+Christ’s declaration, “Of all which he has given
+me I shall lose nothing.” It does not imply a
+literal bodily resurrection. The literalism which
+so reads this promise is akin to that which misinterpreted
+Christ’s language respecting eating
+his flesh and drinking his blood. The whole
+spirit and tone of this discourse is poetic and
+metaphorical.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_41"></a>
+<p class="hanging">41 The Jews then murmured at him, because he
+said, I am the bread which came down from heaven.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_42"></a>
+<p class="hanging">42 And they said, Is<a id="FNanchor_232" href="#Footnote_232" class="fnanchor">[232]</a> 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?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_232" href="#FNanchor_232" class="label">[232]</a>
+ <abbr title="Matthew">Matt.</abbr> 13:55; Mark 6:3; Luke 4:22.</p>
+</div>
+</div>
+
+<p><b>41, 42. The Jews then murmured at
+him.</b> The <em>Jews</em> are in the usage of John the
+<em>Judeans</em>; here, those who had come from Jerusalem,
+or who, dwelling in Galilee, partook of
+the character of the more bigoted and superstitious
+dwellers in the southern province.—&#8203;<b>Because
+he said, I am the bread</b>, etc. Their
+reference is to what he has said in verses
+<a href="#ch6_33">33</a>, <a href="#ch6_35">35</a>,
+<a href="#ch6_38">38</a>. Envy was the real cause of their murmuring.
+This claim to superiority offended their
+pride.—&#8203;<b>Is not this Jesus the son of Joseph</b>,
+etc. <abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch7_27">7:27</a>; Mark 6:3. The
+Christ they knew was the Christ according to the
+flesh, whom Paul declared he would not know
+(<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 5:16</span>); the Christ who came down from
+heaven, that is, the divine Spirit working in him
+and manifesting itself through him, they did not
+know. He is known and only can be known by
+spiritual apprehension.—&#8203;<b>How then saith this
+
+<span class="pagenum" id="Page_90">[Pg 90]</span>
+fellow</b> (<span lang="el">λέγει οὗτος</span>). There is implied in the
+original Greek a contempt which may fairly be
+expressed by this translation. The same expression
+is so translated in <abbr title="Matthew">Matt.</abbr> 12:24; 26:61;
+Luke 23:2; John <a href="#ch9_29">9:29</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_43"></a>
+<p class="hanging">43 Jesus therefore answered and said unto them,
+Murmur not among yourselves.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch6_44"></a>
+<p class="hanging">44 No man can come to me, except the Father which
+hath sent me draw<a id="FNanchor_233" href="#Footnote_233" class="fnanchor">[233]</a> him: and I will raise him up at the
+last day.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_233" href="#FNanchor_233" class="label">[233]</a>
+<abbr title="Canticles">Cant.</abbr> 1:4.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_45"></a>
+<p class="hanging">45 It is written<a id="FNanchor_234" href="#Footnote_234" class="fnanchor">[234]</a> in the prophets, And they shall be all
+taught of God. Every man<a id="FNanchor_235" href="#Footnote_235" class="fnanchor">[235]</a> therefore that hath heard,
+and hath learned of the Father, cometh unto me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_234" href="#FNanchor_234" class="label">[234]</a>
+ <abbr title="Isaiah">Isa.</abbr> 54:13; <abbr title="Jeremiah">Jer.</abbr> 31:34; Micah 4:2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_235" href="#FNanchor_235" class="label">[235]</a>
+ <abbr title="Matthew">Matt.</abbr> 11:27.</p>
+</div>
+</div>
+
+<p><b>43-45. Jesus therefore answered</b>, *&nbsp;*&nbsp;*&nbsp;*
+<b>No one</b> (not, <em>no man</em>) <b>can come unto
+me except the Father which has sent me
+draw him</b>. Parallel to this declaration is that
+of <abbr title="Matthew">Matt.</abbr> 16:17; the true knowledge of Christ is
+revealed to the soul by the Father. There has
+been much theological discussion as to the proper
+interpretation of this passage. On the one hand,
+Calvin declares that “it is therefore a false and
+profane assertion, that none are <em>drawn</em> but
+those who are willing to be <em>drawn</em>, as if man
+made himself obedient to God by his own efforts;
+for the willingness with which men follow
+God is what they already have from himself,
+who has framed their hearts to obey him;” on
+the other hand, Adam Clark, representing the
+Arminian school of theology, thus interprets the
+divine drawing: “A man is attracted by that
+which he delights in. Show green herbage to a
+sheep, he is drawn by it; show nuts to a child,
+and he is drawn by them. They run wherever
+the person runs who shows these things; they
+run after him, but they are not forced to follow;
+they run through the desire they feel to get the
+things they delight in. So God draws man; he
+shows him his <span style="white-space:nowrap;">wants—he</span> shows the Saviour
+whom he has provided for him.” The true interpretation
+of the declaration involves the long
+disputed and yet unsettled problem of the psychology
+of the will, what is the nature of and
+what are the limits to its freedom of action, a
+problem which belongs rather to the domain of
+mental science than to that of theology or Biblical
+interpretation. In interpreting this passage,
+however, the student should consider: (1) the literal
+meaning of the word draw (<span lang="el">ἕλκω</span>). This primarily
+carries with it the idea of force, and is
+used by Homer of carrying one away captive; by
+Luke, of dragging persons before a court (<span class="muchsmaller">Acts
+16:19; <abbr title="compare">comp.</abbr>
+James 2:6</span>); and by John himself of
+dragging a net (<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch21_6">21:6</a>,
+<a href="#ch21_11">11</a></span>). Thus the metaphor
+involved in the word implies at least a certain
+resistance to the divine love and a certain difficulty
+to be overcome by the divine drawing. (2)
+Parallel teachings in the <abbr title="Old Testament">O. T.</abbr>
+and <abbr title="New Testament">N. T.</abbr>
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="Solomon">Sol.</abbr> Song 4:1; <abbr title="Jeremiah">Jer.</abbr> 31:3;
+<abbr title="Hosea">Hos.</abbr> 11:4; Luke 14:23, note; John
+<a href="#ch12_32">12:32</a>; 1 <abbr title="Corinthians">Cor.</abbr> 1:9</span>),
+where the word <em>called</em> is parallel
+to the word <em>draw</em> here (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:12, 13</span>).
+(3) Christ’s
+own interpretation of the Father’s drawing, afforded
+by <abbr title="verse">ver.</abbr> 45. They that have learned of the
+Father are they that are drawn by him. (4) The
+nature of that coming to Christ which is the object
+of the divine drawing. “We do not come
+to Christ by walking, but by believing; not by
+the movement of the body, but by the free will
+of the heart. *&nbsp;*&nbsp;*&nbsp;* Think not that thou
+art drawn against thy will, for the mind is drawn
+by love.”—(<cite>Augustine.</cite>) Interpreting this passage
+in the light of these considerations, I understand
+not that God drags the unwilling by an
+irresistible grace, nor merely the willing by placing
+before the will in its natural condition such
+objects—a sense of its needs and a revelation of
+its <span style="white-space:nowrap;">Saviour—as</span> attract the unsatisfied heart to
+himself; but that he makes the soul willing in
+the day of his power, working in us both to will
+and to do of his good pleasure
+(<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 110:3;
+<abbr title="Philippians">Phil.</abbr> 2:13</span>).—&#8203;<b>It
+is written in the prophets</b> (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 54:13</span>),
+<b>They shall be all taught of God</b>. The <em>all</em>
+here appears clearly from the reference in Isaiah
+to be all the children of God, not all humanity.—&#8203;<b>Every
+one, therefore, hearing from the
+Father and learning, comes unto me.</b>
+Emphasis is placed by the structure of the sentence
+in the original Greek on the word <em>learning</em>.
+The Pharisees heard, but they did not learn. He
+that does not reverently recognize the divine
+glory in the life and character of Christ, who
+sees no beauty in him that he should desire him,
+does not possess true piety, has not heard and
+learned of God.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_46"></a>
+<p class="hanging">46 Not<a id="FNanchor_236" href="#Footnote_236" class="fnanchor">[236]</a> that any man hath seen the Father, save he
+which is of God,<a id="FNanchor_237" href="#Footnote_237" class="fnanchor">[237]</a> he hath seen the Father.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_236" href="#FNanchor_236" class="label">[236]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_37">5:37</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_237" href="#FNanchor_237" class="label">[237]</a>
+ Luke 10:22.</p>
+</div>
+</div>
+
+<p><b>46. Not that any one has seen the Father.</b>
+The object of this verse, which is parenthetical,
+seems to be to guard the Jews against
+an unspiritual interpretation of his words.—&#8203;<b>Save
+he which is from God.</b> Evidently
+Jesus refers to himself. <abbr title="Compare">Comp.</abbr>
+<abbr title="verse">ver.</abbr> <a href="#ch6_35">35</a>, and observe
+how habitually he distinguishes himself
+from man, never classing himself with men.
+“Imagine a human creature saying to the world,
+‘I came forth from the <span style="white-space:nowrap;">Father—ye</span> are from beneath,
+I am from above;’ facing all the intelligence
+and even the philosophy of the world, and
+saying, in bold assurance, ‘Behold, a greater
+than Solomon is here’—‘I am the light of the
+world’—‘the way, the truth, and the life;’ publishing
+to all peoples and religions, ‘No man
+cometh to the Father, but by me;’ promising
+openly in his death, ‘I will draw all men unto
+me;’ addressing the Infinite Majesty, and testifying,
+‘I have glorified thee on the earth;’ calling
+
+<span class="pagenum" id="Page_91">[Pg 91]</span>
+to the human race, ‘Come unto me’—‘follow
+me;’ laying his hand upon all the dearest
+and most intimate affections of life, and demanding
+a precedent love: ‘He that loveth father or
+mother more than me is not worthy of me.’”—(<cite>Bushnell.</cite>)</p>
+
+<div class="p2 blockquote">
+<a id="ch6_47"></a>
+<p class="hanging">47 Verily, verily, I say unto you,<a id="FNanchor_238" href="#Footnote_238" class="fnanchor">[238]</a> He that believeth
+on me hath everlasting life.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_238" href="#FNanchor_238"
+ class="label">[238]</a>
+ verse <a href="#ch6_40">40</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_48"></a>
+<p class="hanging">48 I<a id="FNanchor_239" href="#Footnote_239" class="fnanchor">[239]</a> am that bread of life.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_239" href="#FNanchor_239" class="label">[239]</a>
+ verses <a href="#ch6_33">33</a>, <a href="#ch6_35">35</a>, <a href="#ch6_51">51</a>.</p>
+</div>
+</div>
+
+<p><b>47, 48. Verily, verily, I say unto you,
+He that hath faith hath eternal life.</b> The
+words <em>on me</em> are wanting in the best manuscripts,
+are omitted by Tischendorf and Alford, and are
+queried by Schaff; internal evidence is against
+them. The declaration is generic; faith in the
+largest sense of that <span style="white-space:nowrap;">word—the</span> power which lays
+hold upon the invisible and the hope which
+reaches after it (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 11:1</span>), a faith which may be
+and is exercised by those who have never known
+Christ (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 2:7</span>), is the essential condition of
+spiritual life. This life is not, as in our English
+version, merely “everlasting life,” but life eternal,
+<i>i. e.</i>, the spiritual life which is created in the
+soul when it is born from above, which is nurtured
+in the soul that follows after that it may
+apprehend Christ Jesus (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 3:12</span>), the fruits of
+which are love, joy, peace, etc. (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr> 5:22, 23</span>). This
+eternal life is a present possession; he that hath
+faith already hath this life.—&#8203;<b>I am the bread
+of that life.</b> Faith may exist without Christ,
+as it did in the <abbr title="Old Testament">O. T.</abbr> prophets and patriarchs,
+and as it does in greater or less measure in some
+at least of those in heathen lands; but Christ is
+the bread of that life; by him it is fed, strengthened,
+and made to grow; by him faith in invisible
+things is made rich and strong. The universal
+effect of a pure Christianity has been to turn
+the mind away from material things to unseen
+realities (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 3:18</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_49"></a>
+<p class="hanging">49 Your fathers did eat manna in the wilderness,
+and<a id="FNanchor_240" href="#Footnote_240" class="fnanchor">[240]</a> are dead.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_240" href="#FNanchor_240" class="label">[240]</a>
+ <abbr title="Zechariah">Zech.</abbr> 1:5.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_50"></a>
+<p class="hanging">50 This is the bread which cometh down from heaven,
+that a man may eat thereof, and<a id="FNanchor_241" href="#Footnote_241" class="fnanchor">[241]</a> not die.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_241" href="#FNanchor_241" class="label">[241]</a>
+ verse 58.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_51"></a>
+<p class="hanging">51 I am the living bread which came down from
+heaven: it any man eat of this bread, he shall live for
+ever: and the bread that I will give is my flesh,<a id="FNanchor_242" href="#Footnote_242" class="fnanchor">[242]</a> which
+I will give for the life<a id="FNanchor_243" href="#Footnote_243" class="fnanchor">[243]</a> of the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_242" href="#FNanchor_242" class="label">[242]</a>
+ <abbr title="Hebrews">Heb.</abbr> 10:5, 10, 20.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_243" href="#FNanchor_243" class="label">[243]</a>
+ <abbr title="chapter">ch.</abbr> 3:16; 1 John 2:2.</p>
+</div>
+</div>
+
+<p><b>49-51.</b> In these verses Christ marks the contrast
+between the bread given in the wilderness
+through Moses, to which the people had referred
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch6_31">31</a></span>), and for a repetition of which they had
+asked, and the spiritual bread of which this
+material manna was but a type. That manna
+was temporary in its effects, the fathers were
+dead, of this spiritual bread if one eats he shall
+<em>not</em> die, it is eternal in its effects; that bread was
+material, dead, this is a living and immortal
+bread; that was given to a few, the Jewish nation,
+this descends from heaven, that any one
+may eat of it, it is for universal humanity; that
+bread was bestowed without suffering, this
+bread is a divine sacrifice given for the sake of
+saving others from suffering.—&#8203;<b>This</b> (fellow) <b>is
+the bread</b>. They had said (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch6_42">42</a></span>), “How then
+saith this fellow?” He replies, repeating their
+language of contempt, This (fellow, <span lang="el">οὗτός</span>) is the
+bread which descends from heaven. Observe
+that his language here, as throughout this discourse,
+implies his pre-existence, if not his supernatural
+birth.—&#8203;<b>In order that any one
+may eat of it and may not die.</b> Not merely
+“that one may eat;” his language, “that any
+one may eat,” implies the universality of divine
+grace; the bread is for whosoever will.—&#8203;<b>I am
+the living bread.</b> Not equivalent to life-giving,
+for which another Greek word (not <span lang="el">ζόω</span>, but
+<span lang="el">ζοωποιέω</span>) would have been used. Here, as in
+John <a href="#ch4_10">4:10</a>, is signified the spiritual life of the
+food itself which Christ affords by the bestowal
+of himself. It is true that Christ is life-giving,
+but he is so because he is ever-living. He <em>is</em> the
+life, therefore he <em>gives</em> life.—&#8203;<b>If any one eat of
+this bread.</b> Again the universality of divine
+grace is implied. <abbr title="Compare">Comp.</abbr> Acts 2:38, 39, note and
+refs. there.—&#8203;<b>He shall live unto eternity.</b>
+Not merely <em>forever</em>. The idea here, as everywhere
+throughout the <abbr title="New Testament">N. T.</abbr>, is not merely an
+endless existence, which might be no boon, but
+an immortal, a divine life, the very life of God,
+making the new-born soul a true son of God.—&#8203;<b>And
+the bread which I will give.</b> Observe
+the future tense. He speaks therefore of a gift
+yet to be perfected by his passion and death.—&#8203;<b>Is
+my flesh, which I will give for the sake
+of</b> (<span lang="el">ὑπὲρ</span>) <b>the life of the world</b>. <abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch3_16">3:16</a>. It seems to me that these enigmatical
+words are added to guard the church from falling
+into the error of supposing that Christ’s <em>doctrine</em>
+is the bread of life, and that to hear and
+believe his words as a divine teacher is to secure
+the life eternal of which he speaks. This bread is
+not merely the teaching nor the example of Christ;
+the sacrifice is an essential principle of that spiritual
+food which he has provided for the world’s life.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_52"></a>
+<p class="hanging">52 The Jews therefore strove among themselves,
+saying, How<a id="FNanchor_244" href="#Footnote_244" class="fnanchor">[244]</a> can this man give us <em>his</em> flesh to eat?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_244" href="#FNanchor_244" class="label">[244]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_9">3:9</a>.</p>
+</div>
+</div>
+
+<p><b>52. How can this</b> (fellow) <b>give us his
+flesh to eat</b>? The Judeans here interpret
+Christ’s words with precisely the literalism with
+which the church of Rome has interpreted them
+since. The rest of the discourse Christ devotes
+to guarding his hearers against this misapprehension
+of literal and prosaic natures, and to
+emphasizing the mystical doctrine to the elucidation
+of which the whole discourse is devoted.
+Verses <a href="#ch6_53">53-55</a> reiterate and re-emphasize the
+truth that the soul must feed on Christ, receive
+
+<span class="pagenum" id="Page_92">[Pg 92]</span>
+him, his life, his death, his character, as the
+supply of its own spiritual life; verses <a href="#ch6_57">57-59</a> and
+verses <a href="#ch6_61">61-63</a> interpret what he means by the
+metaphor. In the interpretation of Christ’s
+symbolic language here we are to guard ourselves
+against simplifying it, either by a literal
+rendering on the one hand, or, on the other, by
+that process of rationalism which, under pretence
+of interpreting a metaphor, does away with
+it altogether. If there were nothing mystical in
+the doctrine, we may be sure that Christ would
+not have clothed it in language seemingly so full
+of mysticism.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_53"></a>
+<p class="hanging">53 Then Jesus said unto them, Verily, verily, I say
+unto you, Except<a id="FNanchor_245" href="#Footnote_245" class="fnanchor">[245]</a>
+ye eat the flesh of the Son of man,
+and drink his blood, ye have no life in you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_245" href="#FNanchor_245" class="label">[245]</a>
+ <abbr title="Matthew">Matt.</abbr> 26:26, 28.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_54"></a>
+<p class="hanging">54 Whoso<a id="FNanchor_246" href="#Footnote_246" class="fnanchor">[246]</a> eateth my flesh, and drinketh my blood,
+hath eternal life; and I will raise him up at the last day.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_246" href="#FNanchor_246" class="label">[246]</a>
+ verse <a href="#ch6_40">40</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_55"></a>
+<p class="hanging">55 For my flesh is meat indeed,<a id="FNanchor_247" href="#Footnote_247" class="fnanchor">[247]</a> and my blood is
+drink indeed.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_247" href="#FNanchor_247" class="label">[247]</a>
+ <abbr title="Psalms">Ps.</abbr> 4:7.</p>
+</div>
+</div>
+
+<p><b>53-55. Therefore Jesus said unto them.</b>
+Therefore connects what follows with what has
+preceded; he emphasizes and explains the eating
+and drinking, in response to their interruption in
+<abbr title="verse">ver.</abbr> 53.—&#8203;<b>Verily, verily, I say unto you.</b>
+These words give a solemn emphasis to the declaration
+which follows.—&#8203;<b>Except ye eat the
+flesh of the Son of man.</b> That is, of the Messiah
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 10:23, note</span>).—&#8203;<b>And drink his blood.</b>
+The use of animal blood in any form was prohibited
+to the Israelites as food (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 9:4;
+ <abbr title="Leviticus">Lev.</abbr> 3:17;
+7:26, 27; 17:10-14; 19:26; <abbr title="Deuteronomy">Deut.</abbr> 12:16, 23; 15:23</span>), and was
+exceedingly odious to the Jewish thought.
+Moreover, to touch even the corpse of a man
+rendered the Jew unclean. It is not, therefore,
+strange that Christ’s language here should have
+offended many even of his disciples
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch6_60">60</a></span>).—&#8203;<b>Ye
+have no life in you.</b> The mere physical life
+is accounted in the <abbr title="New Testament">N. T.</abbr> no life at all. The true
+life is that of God in the soul, the absence of
+which is death.—&#8203;<b>Whoso eateth my flesh.</b>
+The Greek verb rendered in both places <em>eat</em> is
+different from that used above. The word here
+(<span lang="el">τρώγω</span>) signifies literally to <em>chew</em> or <em>masticate</em>, and
+seems to me to have been substituted by Christ
+for the more general one (<span lang="el">φαγεῖν</span>), in order to
+add still further emphasis to the doctrine which
+he is expounding.—&#8203;<b>And drinketh my blood,
+hath eternal life.</b> A present possession. See
+<abbr title="verse">ver.</abbr> <a href="#ch6_47">47</a>,
+note.—&#8203;<b>And I will raise him up at
+the last day.</b> This is one of the passages on
+which the advocates of the doctrine of conditional
+immortality base their belief. The promise
+of resurrection here certainly is limited to those
+who through faith have received the gift of eternal
+life.—&#8203;<b>For my flesh is true meat and
+my blood is true drink.</b> To Christ the material
+universe was but a shadow, and the realities
+were those things of which the material
+universe is a type. “Food and drink are not
+here mere metaphors; rather are our common
+material food and drink mere shadows and imperfect
+types of this only real reception of refreshment
+and nourishment into the being.”—(<cite>Alford.</cite>)
+In the interpretation of Christ’s language
+here, the student must remember the
+declaration respecting him, “Without a parable
+spake he not unto them” (<span class="muchsmaller">Mark 4:34</span>); unquestionably
+the language here is parabolic. It is
+also true that the phrases eating and drinking
+were used among the Jews in a metaphorical
+sense, and that bread especially was employed
+among them as a symbol for doctrine (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 3:1; <abbr title="Jeremiah">Jer.</abbr>
+15:16; Lightfoot on John 6:51; Geikie’s Life of Christ, <abbr title="chapter">ch.</abbr> 44,
+note c</span>). It seems to me, however, very clear not
+only that Christ here means something more than
+receiving his doctrines, but that he employs his
+peculiar language for the express purpose of
+emphasizing the truth that it is not merely
+enough to receive him as a teacher. If this had
+been his meaning, it would have been easy to correct
+the misapprehension of his Jewish hearers,
+and remove the offence which they felt at his discourse.
+This he does not do. On the contrary,
+he declares, not that they must eat the <em>bread</em> of
+the Son of man, but that they must eat <em>his flesh</em>
+and drink <em>his blood</em> (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch6_53">53</a></span>); in a slightly different
+form, he reiterates this declaration in <abbr title="verse">ver.</abbr> <a href="#ch6_54">54</a>;
+and finally, to avoid the possibility of the misinterpretation
+which substitutes his teaching for
+his personal presence and influence, he adds the
+emphatic declaration of <abbr title="verse">ver.</abbr>
+<a href="#ch6_55">55</a>. If something
+more than accepting and following the teaching
+of Christ is not meant by these verses, then it
+would seem that Christ has embodied a very
+simple truth in very unnecessarily mystical language.
+That more than this is meant I take to
+be declared unmistakably by verses <a href="#ch6_53">53-55</a>; what
+more than this is meant it is the object of verses
+<a href="#ch6_56">56-58</a> to show. The commentators have discussed
+at great length the question what relation the
+solemn assertions of these verses bear to the
+Lord’s Supper. There are three general opinions:
+(1) that no reference to the Lord’s Supper
+is intended; (2) that the whole passage exclusively
+relates to the Lord’s Supper prophetically;
+(3) that the idea involved in the Lord’s Supper,
+but not the ordinance itself, is referred to. For
+discussion of these opinions, see Alford’s note.
+To me it seems clear that Christ here teaches by
+a word-parable the same truth which he subsequently
+embodies in a parable in action in the
+ordinance of the Supper; whether he prophetically
+refers to it or not is a question of no great
+importance.</p>
+
+
+<div class="p2 blockquote">
+
+<span class="pagenum" id="Page_93">[Pg 93]</span>
+<a id="ch6_56"></a>
+<p class="hanging">56 He that eateth<a id="FNanchor_248" href="#Footnote_248" class="fnanchor">[248]</a>
+my flesh, and drinketh my blood,
+dwelleth<a id="FNanchor_249" href="#Footnote_249" class="fnanchor">[249]</a>
+in me, and I in him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_248" href="#FNanchor_248" class="label">[248]</a>
+ <abbr title="Lamentations">Lam.</abbr> 3:24.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_249" href="#FNanchor_249" class="label">[249]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch15_4">15:4</a>;
+ 1 John 3:24; 4:15, 16.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch6_57"></a>
+<p class="hanging">57 As the living Father hath sent me, and I live by
+the Father: so<a id="FNanchor_250" href="#Footnote_250" class="fnanchor">[250]</a> he that eateth me, even he shall live
+by me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_250" href="#FNanchor_250" class="label">[250]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 15:22.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_58"></a>
+<p class="hanging">58 This is that bread which came down from heaven:
+not as your fathers<a id="FNanchor_251" href="#Footnote_251" class="fnanchor">[251]</a> did eat manna, and are dead: he
+that eateth of this bread shall live for ever.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_251" href="#FNanchor_251" class="label">[251]</a>
+ verses <a href="#ch6_49">49-51</a>.</p>
+</div>
+</div>
+
+<p><b>56-58. He that eateth my flesh and
+drinketh my blood abides</b> (<span lang="el">μένω</span>) <b>in me and
+I in him</b>. This result of the eating and drinking
+interprets the kind of eating and drinking
+signified. The same truth is elsewhere interpreted
+by other metaphors, ask by that of being
+engrafted on Christ (<span class="muchsmaller">John <a href="#ch15_4">15:4</a>, <a href="#ch15_5">5</a></span>); being rooted in
+him (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 3:17</span>); being joined to him as the body
+to the head (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 4:15, 16</span>); being married to him
+(<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 5:23</span>); receiving him as a temple receives
+and is made sacred by the Spirit of God (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr>
+3:16</span>); being clothed with him (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 13:14;
+<abbr title="Galatians">Gal.</abbr> 3:27</span>).—&#8203;<b>And
+I in him.</b> As Christ is in the Father
+and the Father in Christ, so the disciples are to
+be one in them (<span class="muchsmaller">John <a href="#ch17_21">17:21</a></span>).—&#8203;<b>As the living
+Father hath sent me and I live by the
+Father, so he that eateth me, even he
+shall live by me.</b> This one verse should have
+prevented the three current errors of interpretation
+in this chapter: (1) that spiritual life is dependent
+on a literal feeding on Christ’s body and
+blood; (2) that it is dependent on a sacramental
+feeding on the sacred symbols of his body; (3)
+that it requires only a belief in him as a religious
+teacher. How did Christ live by the Father?
+Certainly not by any literal eating of the Father’s
+flesh or drinking of the Father’s blood; nor by
+any symbol or ceremonial whatever; nor yet by
+any mere hearing and obeying of the Father’s
+words. The Father was personally present in
+Christ; Christ, by his words and his acts, manifested
+the indwelling glory of the Father; so
+Christ fed on the Father because the Father was
+the source and supply of his spiritual life. In
+like manner we feed on Christ, not when we
+merely accept and endeavor to follow his precepts,
+but when, under the direct personal influence
+of his spiritual presence, we manifest his
+glory unto the world, having not merely a spirit
+like Christ, but having the very spirit of Christ
+himself in us (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr>
+8:9, 10</span>).—&#8203;<b>This is that bread
+which came down from heaven.</b> Christ
+thus interprets his own previous metaphor.—&#8203;<b>Not
+as your fathers did eat and are dead.</b>
+Again he guards the Jews against their literal
+interpretation; the eating of which he has spoken
+is not the physical eating for the supply of
+the body; this can never give true life.</p>
+
+<p>After this chapter had gone to press a remarkable
+article from the pen of Dean Stanley appeared
+on “The Eucharist” in the Nineteenth
+Century (May, 1878), in which he arrives at
+substantially the same conclusions that I have
+arrived at in these notes, and enforces them with
+his usual eloquence and learning. He urges that
+in all religious ordinances we ought to try to get
+beneath the phrases we use, and not to rest satisfied
+with the words, however excellent, till we
+have ascertained their meaning; that Christ’s
+words here and in the appointment of the last
+supper as a permanent memorial ordinance are
+evidently metaphorical; that the very strangeness
+of the metaphor should turn our thoughts
+from the outward form to the inward essence;
+that the body and flesh signify the personality
+and character of Christ; that we must incorporate
+in ourselves, that is in our moral natures,
+the <span style="white-space:nowrap;">substance—the</span> moral <span style="white-space:nowrap;">substance—of</span> the
+teaching and character of Jesus Christ; that this
+is the only true transubstantiation; that the blood
+of Christ is his spirit, the inmost essence of his
+character, the self of his self; and that to drink
+his blood is to imbibe this inmost spirit; that
+this spirit is love or charity, which is throughout
+the New Testament represented as the fundamental
+essence of the highest life of God, and
+therefore of his children; and he interprets
+verses <a href="#ch6_53">53-56</a> here, in accordance with these principles,
+as follows: “This is one of those startling
+expressions used by Christ to show us that he
+intends to drive us from the letter to the spirit,
+by which he shatters the crust and shell in order
+to force us to the kernel. It is as if he said: ‘It
+is not enough for you to see the outward face of
+the Son of man, or hear his outward words, or
+touch his outward vesture. That is not himself.
+It is not enough that you walk by his side, or
+hear others talk of him or use terms of affection
+and endearment toward him. You must go
+deeper than this; you must go to his very inmost
+heart, to the very core and marrow of his
+being. You must not only read and understand,
+but you must mark, learn, and inwardly digest,
+and make part of yourselves, that which alone
+can be part of the human spirit and conscience.’
+It expresses, with regard to the life and death of
+Jesus Christ, the same general truth as is expressed
+when <abbr title="Saint">St.</abbr> Paul says, ‘Put ye on the Lord
+Jesus <span style="white-space:nowrap;">Christ’—that</span> is, clothe yourselves with his
+spirit as with a garment; or again, ‘Let the
+same mind be in you that was in Christ Jesus.’
+It is the same general truth as when our Lord
+himself says, ‘I am the vine; ye are the
+branches.’”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_59"></a>
+<p class="hanging">59 These things said he in the synagogue, as he
+taught in Capernaum.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch6_60"></a>
+<p class="hanging">60 Many therefore of his disciples, when they had
+heard <em>this</em>, said, This is an hard saying; who can hear
+it?</p>
+</div>
+
+<p><b>59, 60. In the synagogue.</b> I believe the
+whole discourse to have been delivered in the
+synagogue. See <a href="#Note6_22"><abbr title="Preliminary">Prel.</abbr>
+Note above</a>.—&#8203;<b>Many of
+his disciples.</b> Not of the twelve, but of those
+
+<span class="pagenum" id="Page_94">[Pg 94]</span>
+who had been theretofore inclined to accept him
+as a teacher.—&#8203;<b>This is a hard saying.</b> Rather,
+<em>an impious saying</em>, or at least hard in the sense of
+harsh and repulsive, rather than in that of merely
+difficult. To the Jews then, as to the world
+ever since, a system of religion which proposes
+an amelioration of condition only by a revolution
+of moral character, by a new and divine life,
+seemed not only not attractive, but repellent.—&#8203;<b>Who
+can hear it?</b> That is, Who can stay and
+listen to such teaching as this?</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_61"></a>
+<p class="hanging">61 When Jesus knew in himself that his disciples
+murmured at it, he said unto them, Doth this offend
+you?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_62"></a>
+<p class="hanging">62 <em>What</em> and if ye shall see the Son of man ascend<a id="FNanchor_252" href="#Footnote_252" class="fnanchor">[252]</a>
+up where he was before?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_252" href="#FNanchor_252" class="label">[252]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_13">3:13</a>;
+ Mark 16:19; <abbr title="Ephesians">Ephes.</abbr> 4:8-10.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_63"></a>
+<p class="hanging">63 It<a id="FNanchor_253" href="#Footnote_253" class="fnanchor">[253]</a> is the spirit that quickeneth; the flesh profiteth
+nothing: the words that I speak unto you, <em>they</em> are
+spirit, and <em>they</em> are life.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_253" href="#FNanchor_253" class="label">[253]</a>
+ 2 <abbr title="Corinthians">Cor.</abbr> 3:6.</p>
+</div>
+</div>
+
+<p><b>61-63. When Jesus knew in himself.</b>
+Either miraculously or by a subtle sense which
+the delicately organized often possess.—&#8203;<b>Doth
+this offend you?</b> <em>Stumble you.</em> See <abbr title="Matthew">Matt.</abbr> 5:29,
+note; 11:6, note. The teaching of the disciple,
+as the teaching of Christ, will sometimes
+be to men a stumbling-stone and a rock of offence.—&#8203;<b>What
+and if ye shall see the Son
+of man ascend up where he was before?</b>
+Another admonition that they are not to take
+his words in a material sense, for in his glorified
+body he is to ascend into heaven before their
+sight. The language is a strong testimony to
+the historical verity of the ascension.—&#8203;<b>The
+spirit is the life-giver, the flesh profiteth
+nothing whatsoever</b>; <i>i. e.</i>, It is my spirit in
+your spirit which will give eternal life, not my
+flesh in your flesh. This is the natural meaning
+of these words, and they are to be taken in their
+material sense, not with such qualifications as that
+of Augustine, “The flesh alone and by itself
+profiteth not,” <i>i. e.</i>, without the blessing of the
+spirit; or such as that of Alford, “He does not
+say <em>my</em> flesh profiteth nothing, but <em>the</em> flesh.”
+<em>The</em> flesh is <em>my</em> flesh; for it is only of his own
+flesh that he has spoken at all in this discourse.
+The flesh of Christ, if it could be miraculously
+reproduced by the benediction of a priest, would
+still be of no profit.—&#8203;<b>The words which I have
+spoken to you, they are spirit and they
+are life.</b> The meaning is not that Christ’s
+words are themselves life-giving, though this is
+true; but that the words which he has just spoken
+to them respecting his flesh and his blood
+relate to the spiritual realm and the eternal life,
+and are to be so interpreted.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_64"></a>
+<p class="hanging">64 But there are some of you that believe not. For
+Jesus knew<a id="FNanchor_254" href="#Footnote_254" class="fnanchor">[254]</a> from the beginning who they were that
+believed not, and who should betray him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_254" href="#FNanchor_254" class="label">[254]</a>
+ <abbr title="Romans">Rom.</abbr> 8:29; 2 <abbr title="Timothy">Tim.</abbr> 2:19.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_65"></a>
+<p class="hanging">65 And he said, Therefore said I<a id="FNanchor_255" href="#Footnote_255" class="fnanchor">[255]</a> unto you, that no
+man can come unto me, except it were given unto him
+of my Father.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_255" href="#FNanchor_255" class="label">[255]</a>
+ verses <a href="#ch6_44">44</a>, <a href="#ch6_45">45</a>.</p>
+</div>
+</div>
+
+<p><b>64, 65. But there are some among you
+who have not faith.</b> Such could not receive
+the teaching of Christ, for it is true in spiritual
+as in physical gifts, according to one’s faith, so
+is Christ’s blessing (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 9:29</span>).—&#8203;<b>For Jesus
+knew from the beginning</b>, etc. Compare
+this distinct statement of Christ’s foreknowledge
+with Christ’s own statement of the limitations
+of his knowledge in Mark 13:32. The contrast
+illustrates one of the inexplicable mysteries of
+Christ’s nature, whose knowledge transcended
+that of man, yet in his earthly condition was less
+than that of omniscience. To the question, Why,
+if he foreknew the betrayal of Judas, did he ordain
+him as an apostle? there is no satisfactory
+answer. The problem of divine foreknowledge
+and human free-will, of that divine law the inflexibility
+of which science has in these later days
+so strikingly demonstrated, and that freedom of
+moral action to which universal consciousness testifies,
+is one which transcends the limits of the
+human intellect.—&#8203;<b>Therefore said I unto you
+that no one can come unto me except it
+were given unto him of my Father.</b> Judas
+and the withdrawing disciples had, in a sense,
+come unto him; they had followed him, accepted
+him as their Master, and had given him
+for a time their allegiance. Yet they had not
+really come to him, for no one truly comes except
+he is drawn by a divine influence. <em>Therefore</em>
+connects the declaration of <abbr title="verse">ver.</abbr> 44 with the fact
+here stated that some of the disciples were without
+true faith. The practical warning to us here
+is this, that we have need to examine ourselves
+that we may know whether our coming to Christ
+has been merely that of a natural inclination or
+that of obedience to the impulse of the Spirit of
+God.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_66"></a>
+<p class="hanging">66 From that <em>time</em> many of his disciples went back,<a id="FNanchor_256" href="#Footnote_256" class="fnanchor">[256]</a>
+and walked no more with him.</p>
+</div>
+
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_256" href="#FNanchor_256" class="label">[256]</a>
+ Zeph. 1:6; Luke 9:62; <abbr title="Hebrews">Heb.</abbr> 10:38.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch6_67"></a>
+<p class="hanging">67 Then said Jesus unto the twelve, Will ye also go
+away?</p>
+</div>
+
+<p><b>66, 67. From this many of his disciples
+went back.</b> <em>From this</em> indicates both, as the
+English version represents, the <em>time</em> from which
+this withdrawal dated, and also the <em>cause</em> from
+which it proceeded. Observe that faithful
+preaching will drive some apparent disciples
+away from Christ. The minister, like his Master,
+will ever have the fan in his hand, and the
+gospel which he preaches will in some measure
+separate the chaff from the grain. This was illustrated
+in the experience of the apostle Paul.
+See Acts 13:44-46; 14:4; 17:12, 13, etc. “It
+will never be possible for us to exercise such
+
+<span class="pagenum" id="Page_95">[Pg 95]</span>
+caution that the doctrine of Christ shall not be
+the occasion of offence to many; because the
+reprobate, who are devoted to destruction, suck
+venom from the most wholesome food and gall
+from honey. The Son of God undoubtedly knew
+what was useful, and yet we see that he cannot
+avoid offending many of his disciples.”—(<cite>Calvin.</cite>)—&#8203;<b>Then
+said Jesus also to the twelve, Ye
+do not also wish to go away?</b> The tone is
+one of pathetic protest; the language that of one
+who felt keenly the desertion, and yearned for
+an expression of the fidelity of his immediate
+friends, not as an assurance, for he knew from
+the beginning who believed not, and therefore
+who believed and would endure, but as an utterance
+of loyalty and love. At the same time he
+leads them to a confession which draws them
+more closely and binds them more tenderly to
+himself.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_68"></a>
+<p class="hanging">68 Then Simon Peter answered him, Lord, to whom
+shall we go? thou hast the<a id="FNanchor_257" href="#Footnote_257" class="fnanchor">[257]</a> words of eternal life.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_257" href="#FNanchor_257" class="label">[257]</a>
+ Acts 5:20; 7:38.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch6_69"></a>
+<p class="hanging">69 And <a id="FNanchor_258" href="#Footnote_258" class="fnanchor">[258]</a>we believe and are sure that thou art that
+Christ, the Son of the living God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_258" href="#FNanchor_258" class="label">[258]</a>
+ <abbr title="chapters">chaps.</abbr> 1:29; 11:27; <abbr title="Matthew">Matt.</abbr> 16:16.</p>
+</div>
+</div>
+
+<p><b>68, 69. Then Simon Peter answered.</b>
+As in <abbr title="Matthew">Matt.</abbr> 16:16, he speaks quickly, for all.—&#8203;<b>Lord,
+to whom shall we go?</b> To go away
+from Christ is to go out even here into the darkness;
+unto loneliness, hopelessness, despair.—&#8203;<b>Thou
+hast the words of eternal life.</b> As
+Martha’s utterance of her faith in John <a href="#ch11_27">11:27</a>,
+so Peter’s declaration here is not wholly responsive
+to the discourse that has preceded. He
+does not fully comprehend the meaning of that
+personal feeding on Christ of which the Lord has
+been speaking; but he believes that Christ’s
+words, though he does not fully understand
+them, are words of, that is full of, eternal life,
+and that he is the Messiah and the Son of God.
+And in this faith he is content to await humbly
+till the full meaning of Christ’s enigmatical discourse
+shall be revealed to him, as it could not
+be till Christ’s death, resurrection, and ascension,
+and the descent of the Holy Spirit.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch6_70"></a>
+<p class="hanging">70 Jesus answered them, Have not I chosen you
+twelve, and one of you is a<a id="FNanchor_259" href="#Footnote_259" class="fnanchor">[259]</a> devil?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_259" href="#FNanchor_259" class="label">[259]</a>
+ <abbr title="chapter">ch.</abbr> 13:27.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch6_71"></a>
+<p class="hanging">71 He spake of Judas Iscariot <em>the son</em> of Simon: for
+he it was that should betray him, being one of the
+twelve.</p>
+</div>
+
+
+<p><b>70, 71. Have not I chosen you twelve?</b>
+Chosen them, not to be heirs of eternal life, but
+to be apostles; in the inner circle of his disciples;
+receiving his most sacred influence and
+intimate instruction. <b>And one of you is a
+devil.</b> Not <em>the</em> devil; not merely <em>devilish</em>; but
+belonging to the kingdom of the devil; one of
+his ministers and agents. To Christ all men belong
+to either the one or the other kingdom.He here, as it were, looks forward to the time
+when Judas should have gone to his own place,
+forecasts his future, and characterizes him in the
+present by what he is to be when the germinal
+sin, now in him, has brought forth its final fruit.
+On the character of Judas Iscariot, see <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr>
+307, Note on character and career of Judas Iscariot.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_VII">CHAPTER <abbr title="Seven">VII</abbr>.</h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 7:1-52. JESUS AT THE FEAST OF TABERNACLES.
+<span class="smcap">The demand of the unbeliever for an exhibitory
+Christ.—&#8203;The world never ready for its
+reformers and regenerators; always ready for
+those who have for it no message.—&#8203;The true authority
+and ordination of the christian teacher.—&#8203;Lay
+preaching sanctioned by the example of
+Christ.—&#8203;The law of the Christian Sabbath and
+the law of Christian judgment.—&#8203;Whence Christ
+cometh; whither he goeth.—&#8203;The power of faith:
+to receive; to impart.—&#8203;The moral power of Christ
+illustrated.</span></p>
+
+<p><a id="Note_ch7"></a><span class="smcap">Preliminary Note.</span>—Between the close of <abbr title="chapter">ch.</abbr>
+6 and the beginning of <abbr title="chapter">ch.</abbr> 7 occurred a period of
+retirement, employed by Christ in giving to his
+apostles especial instructions concerning the
+kingdom of God. The fullest account of these
+instructions is afforded in Matthew, <abbr title="chapters">chaps.</abbr> 15,
+16, 17, 18. During this time occurred the healing
+of the Syrophenician woman’s daughter and
+the transfiguration. The public ministry of
+Christ in Galilee was substantially brought to an
+end by his sermon in the synagogue at Capernaum
+and his consequent rejection by the people.
+The ministry in Judea begins with this
+chapter and continues to <abbr title="verse">ver.</abbr>
+<a href="#ch10_39">39</a> of the tenth
+chapter, verses <a href="#ch7_40">40-42</a> affording a concise statement
+of that ministry in Perea, of which Luke
+alone gives any extended account. The journey
+to Jerusalem mentioned below
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch7_10">10</a></span>) is, I think
+erroneously, identified by some harmonists with
+that described by Luke, <abbr title="chapter">ch.</abbr> 9:51, 52. That
+journey was immediately before his passion, and
+was notably public, messengers going before his
+face to prepare the way for him; this was “as it
+were in secret,” and six months of instruction in
+Judea and Perea intervened between it and his
+death. See Luke 9:51-56, <abbr title="Preliminary">Prel.</abbr> Note, and Tabular
+Harmony, <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 45.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_1"></a>
+<p class="hanging drop-cap"><span class="smcap">After</span> these things Jesus walked in Galilee: for
+he would not walk in Jewry, because the Jews
+sought to kill him.</p>
+</div>
+
+<div class="divcenterimg60">
+ <a id="i_096"></a>
+ <br>
+ <img src="images/i_096.jpg"
+ alt="Booth on housetop">
+ <p class="caption">BOOTH ON THE HOUSETOP.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch7_2"></a>
+<p class="hanging">2 Now the Jews’ feast<a id="FNanchor_260" href="#Footnote_260" class="fnanchor">[260]</a> of tabernacles was at hand.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_260" href="#FNanchor_260" class="label">[260]</a>
+ <abbr title="Leviticus">Lev.</abbr> 23:34.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_3"></a>
+<p class="hanging">3 His brethren therefore said unto him, Depart
+hence, and go into Judæa, that thy disciples also may
+see the works that thou doest.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_4"></a>
+<p class="hanging">4 For <em>there is</em> no man <em>that</em> doeth anything in secret,
+and he himself seeketh to be known openly. If thou
+do these things, shew thyself to the world.</p>
+</div>
+
+<p><b>2-4. Now the Jews’ feast of Tabernacles
+was at hand.</b> This was one of the three
+greater festivals to be observed by Israel. It
+was also called the feast of Ingathering, from
+the fact that it was held at the year’s end, when
+
+<span class="pagenum" id="Page_96">[Pg 96]</span>
+all the labors of the field were consummated. It
+thus resembled nearly our own Thanksgiving
+Day. It commenced on the fifteenth of the seventh
+month, answering to our October, and lasted
+seven days. It was instituted to commemorate
+the dwelling in tents when in the desert; accordingly,
+while the feast lasted the people dwelt in
+booths or tents placed on the flat roofs of the
+houses, in the courts of the temple, and in the
+squares and open places, and the streets when
+their width allowed. The particular sacrifices
+to be offered are detailed in <abbr title="Numbers">Num.</abbr> 29:1-38, and
+notices of the observance are to be found in <abbr title="Nehemiah">Neh.</abbr>
+8:13-18; <abbr title="Hosea">Hos.</abbr> 12:9; <abbr title="Zechariah">Zech.</abbr> 14:16-19.—&#8203;<b>His
+brethren.</b> Their names are given in <abbr title="Matthew">Matt.</abbr> 13:55.
+I believe his half brothers, children of Joseph
+and Mary, are intended. See Note on
+Brethren of the Lord, <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 187.—&#8203;<b>That thy
+disciples also may see the works that
+thou doest.</b> This was after the commission,
+the missionary tour, and the return of the twelve
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>, <abbr title="chapter">ch.</abbr> 10</span>), through whose ministry probably
+many had become in a certain loose sense disciples
+of our Lord, regarding him as a Jewish
+rabbi, and perhaps as an inspired prophet, who
+had never seen him personally. The language
+of Christ’s brothers is that of contempt. Leave
+this province, said they, and go up into Judea,
+the religious centre of the Holy Land, and show
+yourself to those who have heard of you, and
+exhibit to them what you can do. Additional
+significance is given to this language if we remember
+that it was used after a period of retirement
+of more than six months. <a href="#Note_ch7">See above</a>.—&#8203;<b>For
+no one does anything in secret, and
+yet seeks himself to be frank and open</b>
+(<span lang="el">ἐν παῤῥησίᾳ</span>). The intimation is that the reason
+why Jesus does not make more public exhibition
+of himself and his work is that he is deceiving
+the people. His brothers attempt to compel him
+to adopt their policy by imputing to him, because
+of his course, a lack of frankness and fearlessness.—&#8203;<b>If
+thou do these things, show
+thyself to the world.</b> <em>If</em> implies a doubt. In
+a worldly view the policy of these brothers
+would seem wise; but it was really, in a more
+subtle form, the policy suggested by Satan in the
+second temptation (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 4:5-7</span>). Christ would be
+accepted by faith and love, not by wonder and
+fear; for the sake of his truth, not because of
+his miracles. These he persistently refused to
+show to the world as a means of compelling allegiance.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_5"></a>
+<p class="hanging">5 For neither did his brethren<a id="FNanchor_261" href="#Footnote_261" class="fnanchor">[261]</a> believe in him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_261" href="#FNanchor_261" class="label">[261]</a>
+ Mark 3:21.</p>
+</div>
+</div>
+
+<p><b>5. For neither had his brethren faith in
+him.</b> This verse seems to me quite conclusive
+that none of the brethren here mentioned were
+among the twelve, and therefore that James,
+Simon, and Judas, the brethren of the Lord,
+cannot be the apostles who bore the same name.
+They afterward became believers (<span class="muchsmaller">Acts 1:14; 1 <abbr title="Corinthians">Cor.</abbr>
+9:5</span>). They may at this time have recognized
+that Jesus possessed extraordinary powers, without
+recognizing in him the Messiah, or even an
+inspired teacher, whose instructions they were
+willing to follow. “They expected him to make
+a startling exhibition of his power to the eye.
+They did not believe in <span class="smcap">Him</span>; for faith rests upon
+that which is not seen; it confesses an inward
+vital power.”—(<cite>Maurice.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_6"></a>
+<p class="hanging">6 Then Jesus said unto them, My<a id="FNanchor_262" href="#Footnote_262" class="fnanchor">[262]</a> time is not yet
+come: but your time is alway ready.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_262" href="#FNanchor_262" class="label">[262]</a>
+ verses <a href="#ch7_8">8</a>, <a href="#ch7_30">30</a>;
+ <abbr title="chapters">chaps.</abbr> <a href="#ch2_4">2:4</a>; <a href="#ch8_20">8:20</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_7"></a>
+<p class="hanging">7 The<a id="FNanchor_263" href="#Footnote_263" class="fnanchor">[263]</a> world cannot hate you; but me it hateth, because
+I testify of it, that the works thereof are evil.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_263" href="#FNanchor_263" class="label">[263]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch15_19">15:19</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_8"></a>
+<p class="hanging">8 Go ye up unto this feast: I go not up yet unto this
+feast; for my time is not yet full come.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_9"></a>
+<p class="hanging">9 When he had said these words unto them, he abode
+<em>still</em> in Galilee.</p>
+</div>
+
+<p><b>6-9. My time is not yet; but your time
+is always prepared.</b> The context indicates
+the meaning. They had urged him to show himself
+to the world; his answer is, My time to show
+myself to the world is not yet. This manifestation
+of himself is gradual and successive; he
+partially manifested himself in the discourse delivered
+in Jerusalem at this very feast (<span class="muchsmaller">see <abbr title="verses">vers.</abbr>
+<a href="#ch7_16">16</a>,
+<a href="#ch7_18">18</a>, <a href="#ch7_28">28</a>,
+<a href="#ch7_29">29</a>, <a href="#ch7_37">37</a>,
+<a href="#ch7_38">38</a></span>); more fully by his subsequent discourses
+in the temple during the Passion week
+(<span class="muchsmaller">Matthew, <abbr title="chapters">chaps.</abbr> 21, 22, 23</span>); still more fully by his crucifixion,
+
+<span class="pagenum" id="Page_97">[Pg 97]</span>
+in which was disclosed that love which
+is the wisdom and power of God unto salvation
+(<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 1:24</span>), and in which, even at the time and by
+the manner of his death, his divine Sonship was
+revealed to the Roman centurion (<span class="muchsmaller">Mark 15:39</span>); yet
+again by his resurrection from the dead (<span class="muchsmaller">Acts 2:32-36;
+3:15</span>); increasingly in the ages since, by his
+personal presence and power in the church (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+28:18, 20; <abbr title="Romans">Rom.</abbr> 1:3, 4</span>); a manifestation to be finally
+consummated when he is revealed from heaven
+in his second coming (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 24:27; <abbr title="Colossians">Col.</abbr> 3:4; 2 <abbr title="Thessalonians">Thess.</abbr>
+1:7</span>). For this final coming the church is ever
+preparing the world, casting up a highway for
+him; and not till this highway is completed and
+he comes again shall all flesh see the salvation of
+God (<span class="muchsmaller">Luke 3:4-6</span>). The time of his brothers was
+always prepared; for the world is always ready
+for him who has no message for it. “If I,” said
+Luther, “would speak what the Papists like to
+hear, I would be very glad, too, to take lodgings
+with the Bishop of Magdeburg at Rome.” “The
+Son of man feels all the difference between those
+whose time was always ready, who could go up
+to the feasts whenever it pleased them, merely
+with the expectation of meeting friends and
+mixing in a crowd, and him who had the straitening
+consciousness of a message which he must
+bear, of a baptism which he must be baptized
+with.”—(<cite>Maurice.</cite>)—&#8203;<b>The world cannot hate
+you</b>, etc. <abbr title="Compare">Comp.</abbr>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch15_18">15:18</a>;
+ <a href="#ch17_14">17:14</a>; 1 John
+3:13; Luke 6:26. He that would preach the
+gospel of salvation to the world must first testify
+of it that its deeds are evil. The Holy Spirit
+convinces the world of righteousness only after
+convincing it of sin (<span class="muchsmaller">John
+<a href="#ch16_8">16:8</a>, <a href="#ch16_9">9</a></span>). For illustrations
+of Christ’s preaching against the works of the
+world, see <abbr title="Matthew">Matt.</abbr> 5:20; 6:1, 2, 5, 16; 7:22;
+11:16-24; 12:39-15; Luke 6:46; 10:12-16;
+11:45-54; 12:54-57, etc. A study of the
+preaching of Christ and the apostles, and of the
+writings of Paul, will show that the divine
+method is always to convince of sin as a preparation
+for proclaiming the good news of salvation
+from it.—&#8203;<b>I go not unto this feast.</b> The word
+yet is not in the original, though it probably correctly
+interprets the real meaning of Christ’s
+answer. This was not, <b>I shall not go</b> (future),
+but, <b>I am not now going</b> (present). Perhaps
+Christ did not know whether he should go or
+not; he who acted constantly under the guidance
+of the Divine Spirit may not have received guidance
+on this point. It would at all events have
+defeated his purpose to have gone up with those
+who were determined that he should make an
+exhibition of himself and his work. There is no
+ground for either the reproach that he deceived
+his brethren, or that he acted in a fickle manner
+in subsequently going up to the feast.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_10"></a>
+<p class="hanging">10 But when his brethren were gone up, then went
+he also up unto the feast, not openly, but as it were in
+secret.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_11"></a>
+<p class="hanging">11 Then<a id="FNanchor_264" href="#Footnote_264" class="fnanchor">[264]</a> the Jews sought him at the feast, and said,
+Where is he?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_264" href="#FNanchor_264" class="label">[264]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_56">11:56</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_12"></a>
+<p class="hanging">12 And<a id="FNanchor_265" href="#Footnote_265" class="fnanchor">[265]</a> there was much murmuring among the people
+concerning him: for some said, He is a good man:
+others said, Nay; but he deceiveth the people.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_265" href="#FNanchor_265" class="label">[265]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch9_16">9:16</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_13"></a>
+<p class="hanging">13 Howbeit, no man spake openly of him, for fear
+of the Jews.</p>
+</div>
+
+<p><b>10-13. Not openly, but as it were in
+secret.</b> Not <em>secretly</em>, but <em>as if</em> in secret, that is,
+quietly, unostentatiously, <em>incognito</em>, in contrast
+to the way in which his brothers wished him to
+go up. “Not in the company of a caravan of
+pilgrims or in any other way of outward observation,
+but so that the journey to that feast is
+represented as made in secrecy, and consequently
+quite differently from his last entry at the feast of
+the Passover.”—(<cite>Meyer.</cite>) The description of this
+journey to Jerusalem renders it improbable that it
+is to be identified with the journey described in
+Luke 9:51, 52. See <a href="#Note_ch7"><abbr title="Preliminary">Prel.</abbr> Note</a>.—&#8203;<b>Then the Jews
+sought him.</b> By the <em>Jews</em> John generally if not
+invariably means the inhabitants of Judea, in
+contradistinction to the other inhabitants of the
+Holy Land. See <abbr title="chapter">ch.</abbr>
+<a href="#ch6_41">6:41</a>, note.—&#8203;<b>Where is
+that fellow</b> (<span lang="el">ἐκεῖνος</span>)? The language is derisive.
+“Thus contemptuously can they speak of the
+man, that they cannot name him.”—(<cite>Luther.</cite>)—&#8203;<b>And
+there was much murmuring.</b> The
+original (<span lang="el">γογγυσμός</span>) implies suppressed discourse.—&#8203;<b>Some
+indeed said.</b> The Greek particle
+which I have rendered <em>indeed</em> (<span lang="el">μέν</span>) implies a concession,
+at the same time pointing forward to
+something antithetic. The implication is that
+among the Judeans the believers were a minority.—&#8203;<b>No!
+but he deceiveth the people.</b> He
+that is popular with the multitude is generally
+looked upon with aversion by the hierarchy.—&#8203;<b>No
+one spoke openly.</b> “Both mistrusted the
+hierarchy; even those hostile in their judgment
+were afraid, so long as they had not given their
+official decision, that their verdict might be reversed.
+A true indication of an utterly Jesuitical
+domination of the people.”—(<cite>Meyer.</cite>) Hostility
+to Christianity fears nothing so much as
+free discussion; and it quite accords with human
+nature that the consideration of Christ’s claims
+by the people at all should be dreaded by the
+priesthood. The interpretation of Alford, Godet,
+Tholuck, and others, that only the friends
+of Christ feared to speak openly, is in direct conflict
+with the explicit language of the narrative.
+
+<span class="pagenum" id="Page_98">[Pg 98]</span>
+Maurice pictures the scene well: “It is a hum
+of voices. There is a fear of something, the people
+do not well know of what. It is a fear of the
+Jews; the apostle says each fears the other.
+There is a concentrated Jewish feeling in the
+Sanhedrim, among the rulers, which all tremble
+at. Till that has been <span style="white-space:nowrap;">pronounced—above</span> all,
+while there is a suspicion that it will come forth
+in <span style="white-space:nowrap;">condemnation—it</span> is not wise for any to commit
+themselves. Brethren, do we not know that
+this is a true story? Must it not have happened
+in Jerusalem then, for would it not happen in
+London now?”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_14"></a>
+<p class="hanging">14 Now about the midst of the feast, Jesus went up
+into the temple, and taught.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch7_15"></a>
+<p class="hanging">15 And<a id="FNanchor_266" href="#Footnote_266" class="fnanchor">[266]</a> the Jews marvelled, saying, How knoweth
+this man letters, having never learned?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_266" href="#FNanchor_266" class="label">[266]</a>
+ <abbr title="Matthew">Matt.</abbr> 13:54.</p>
+</div>
+</div>
+
+<p><b>14, 15. About the midst of the feast.</b>
+Bengel calculates that on this year the middle of
+the feast would be the Sabbath; the temple would
+in that case be especially crowded, and the day
+would suggest the remarks respecting the Sabbath.—&#8203;<b>Jesus
+went up into the temple and
+taught.</b> He came to Judea privately, he went
+into the temple publicly; he would not exhibit
+himself, he would not conceal his doctrine.—&#8203;<b>And
+the Judeans marvelled, saying.</b> The
+form of the question which follows indicates a
+hostile spirit; but it may have been raised, not
+by the scribes or teachers (<cite>Meyer</cite>, <cite>Alford</cite>), but
+by the people (<cite>Tholuck</cite>).—&#8203;<b>How knoweth this
+fellow learning, never having been
+taught?</b> “A rule analogous to that which still
+prevails in most church communions forbade
+any rabbi to teach new truths except he was a
+regular graduate of one of the theological
+schools. He might catechise, but he could not
+preach. This rule the Jews cited against Jesus.
+‘How,’ said they contemptuously, ‘does this
+man know anything of sacred literature, being
+no graduate?’”—(<cite>Abbott’s Jesus of Nazareth.</cite>)
+<em>Letters</em> (<span lang="el">γράμμα</span>) is here the sacred writings of
+the Jews, <i>i. e.</i>, the sacred Scriptures and the
+comments thereon. This question affords the
+key to the interpretation of the discourse which
+follows, which is upon the authority, primarily
+of Christ, secondarily of every Christian teacher,
+an authority derived, not from theological schools
+or clerical ordination, but from the indwelling
+Spirit of God. Christ was himself a “lay preacher;”
+his example and his precept alike sanction
+unordained preaching.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_16"></a>
+<p class="hanging">16 Jesus answered them, and said, My doctrine is
+not<a id="FNanchor_267" href="#Footnote_267" class="fnanchor">[267]</a> mine, but his that sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_267" href="#FNanchor_267" class="label">[267]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch8_28">8:28</a>; <a href="#ch12_49">12:49</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_17"></a>
+<p class="hanging">17 If<a id="FNanchor_268" href="#Footnote_268" class="fnanchor">[268]</a> any man will do his will, he shall know of the
+doctrine, whether it be of God, or <em>whether</em> I speak of
+myself.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_268" href="#FNanchor_268" class="label">[268]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_43">8:43</a>.</p>
+</div>
+</div>
+
+<p><b>16, 17. My teaching is not mine, but his
+that sent me.</b> For <em>doctrine</em> read <em>teaching</em>; for
+not merely the subject-matter taught, but the
+power with which it was presented, was divine.
+<em>My teaching is not mine</em> is not a hyperbole. It is
+not merely equivalent to “not acquired by any
+labor on my part in learning” (<cite>Bengel</cite>), or “not
+an invention of my own” (<cite>Geikie</cite>). Neither in
+origin nor in aim was Christ’s teaching his own.
+Ever about his Father’s business, he was ever
+teaching his Father’s words and doing his Father’s
+works (<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch5_19">5:19</a>, <a href="#ch5_30">30</a></span>). In a sense every true
+Christian teacher should be able to repeat this
+saying of Christ (<span class="muchsmaller"><abbr title="chapters">chaps.</abbr> <a href="#ch14_16">14:26</a>; <a href="#ch16_13">16:13</a></span>). It does not
+follow that the Christian teacher need not be a
+Christian student; but it does follow that he
+should be a student only of those things which
+enable him better to understand and interpret
+the Father’s will and nature. Only so far as
+schools of theological thought help him to do
+this are they truly Christian schools.—&#8203;<b>If any
+one wills to do his will, he shall know
+concerning the teaching, whether it be
+of God or whether I speak of myself.</b> An
+often misunderstood declaration. The promise
+is not that if any man does God’s will all theology
+shall be made clear to him, nor even that he
+shall be brought to a correct apprehension of the
+most important truths of the Christian system.
+The last clause qualifies the first; the declaration
+is that if any man purposes to do God’s will,
+<em>makes that his ultimate and supreme choice</em> (<span class="muchsmaller">1 <abbr title="Timothy">Tim.</abbr>
+6:11-16</span>), he shall know respecting Christianity
+<em>whether it is of divine or human origin</em>. The declaration
+is both a promise and the enunciation of
+a spiritual law. The purpose to do God’s will
+itself clarifies the spiritual sight, so that the soul
+recognizes the Spirit of God in the life, the character,
+and the teachings of his Son. The degree
+of advancement which one subsequently makes
+in comprehending the full significance of those
+teachings will depend partly upon the purity of
+his spiritual purposes, but partly upon other
+conditions. Not the mere outward obedience to
+God’s commandments, but a true spiritual purpose,
+is declared to be the condition of spiritual
+light; and to that purpose is attached, not a
+promise of <em>all</em> light, but only of so much as will
+enable the soul to know the source from which
+it may obtain constantly increasing illumination.
+Nevertheless, the first step toward the solution
+of any theological difficulty whatever, is repentance
+of sin and practical obedience to the voice
+of God in the soul. Except a man be born again
+he cannot <em>see</em> the kingdom of God.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_18"></a>
+<p class="hanging">18 He<a id="FNanchor_269" href="#Footnote_269" class="fnanchor">[269]</a> that speaketh of himself seeketh his own
+glory: but he that<a id="FNanchor_270" href="#Footnote_270" class="fnanchor">[270]</a> seeketh his glory that sent him, the
+same is true, and no unrighteousness is in him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_269" href="#FNanchor_269" class="label">[269]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_50">8:50</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_270" href="#FNanchor_270" class="label">[270]</a>
+ <abbr title="Proverbs">Prov.</abbr> 25:27.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch7_19"></a>
+<p class="hanging">19 Did not Moses<a id="FNanchor_271" href="#Footnote_271" class="fnanchor">[271]</a> give you the law, and <em>yet</em> none<a id="FNanchor_272" href="#Footnote_272" class="fnanchor">[272]</a>
+of you keepeth the law? Why go ye about to kill<a id="FNanchor_273" href="#Footnote_273" class="fnanchor">[273]</a>
+me?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_271" href="#FNanchor_271" class="label">[271]</a>
+ John <a href="#ch1_17">1:17</a>; <abbr title="Galatians">Gal.</abbr> 3:19.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_272" href="#FNanchor_272" class="label">[272]</a>
+ <abbr title="Romans">Rom.</abbr> 3:10-19.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_273" href="#FNanchor_273" class="label">[273]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_16">5:16</a>, <a href="#ch5_18">18</a>;
+ <abbr title="Matthew">Matt.</abbr> 12:14.</p>
+</div>
+</div>
+
+<p><b>18, 19. He that speaketh from himself
+seeketh his own glory.</b> <em>From</em> (<span lang="el">ἀπό</span>) represents
+the remote cause; <em>out of</em> (<span lang="el">ἐκ</span>) represents
+the more immediate cause. The former refers
+
+<span class="pagenum" id="Page_99">[Pg 99]</span>
+to what is general, the latter to what is special.
+See <cite><abbr title="Robinson's Lexicon">Rob. Lex.</abbr></cite>, <span lang="el">ἀπό</span>. Every Christian teacher
+must speak <em>out of</em> himself, <i>i. e.</i>, out of his own
+experience of truth internally possessed and become
+a part of his nature; but no Christian
+teacher may speak, <em>from</em> himself, <i>i. e.</i>, of his own
+notions and by his own authority. The inward
+experience out of which he speaks is powerful
+only as it is derived from the Spirit of God.
+Egotism is the natural expression of him who
+speaks from himself, and has not the rhetorical
+skill to conceal the inherent weakness.—&#8203;<b>But he
+that seeketh his glory that sent him, the
+same is true, and no unrighteousness is in
+him.</b> This is a general proposition. In so far
+as any one seeks the divine glory he is preserved
+both from error and from unrighteousness (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr>
+8:1, 2; 1 John 1:5, 7; 3:6</span>). Christ is the only one who
+is absolutely true, and in whom is no unrighteousness,
+because he is the only one in whom
+there is no self-seeking.—&#8203;<b>Did not Moses give
+you the law</b>, etc. The connection is well given
+by Alford: “There is a close connection with
+the foregoing. The will to do his will was to be
+the great key to a true appreciation of his teaching;
+but of this there was no example among
+<em>them</em>; and therefore it was that they were no
+fair judges of the teaching, but bitter opponents
+and persecutors of Jesus, of whom, had they
+been anxious to fulfil the law, they would have
+been earnest and humble disciples” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_46">5:46</a></span>).—&#8203;<b>Why
+go ye about to kill me?</b> The reference
+is to the purposed assassination at a previous
+visit to Jerusalem (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_18">5:18</a></span>), a purpose from
+which the Pharisees had evidently not relented
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_1">7:1</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_20"></a>
+<p class="hanging">20 The people answered and said,<a id="FNanchor_274" href="#Footnote_274" class="fnanchor">[274]</a> Thou hast a
+devil: who goeth about to kill thee?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_274" href="#FNanchor_274" class="label">[274]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_48">8:48</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_21"></a>
+<p class="hanging">21 Jesus answered and said unto them, I have done
+one work, and ye all marvel.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_22"></a>
+<p class="hanging">22 Moses<a id="FNanchor_275" href="#Footnote_275" class="fnanchor">[275]</a> therefore gave unto you circumcision;
+(not because it is of Moses, but<a id="FNanchor_276" href="#Footnote_276" class="fnanchor">[276]</a> of the fathers;) and
+ye on the sabbath day circumcise a man.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_275" href="#FNanchor_275" class="label">[275]</a>
+ <abbr title="Leviticus">Lev.</abbr> 12:3.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_276" href="#FNanchor_276" class="label">[276]</a>
+ <abbr title="Genesis">Gen.</abbr> 17:10.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_23"></a>
+<p class="hanging">23 If a man on the sabbath day receive circumcision,
+that the law of Moses should not be broken; are ye
+angry at me, because<a id="FNanchor_277" href="#Footnote_277" class="fnanchor">[277]</a> I have made a man every whit
+whole on the sabbath day?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_277" href="#FNanchor_277" class="label">[277]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_8">5:8</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_24"></a>
+<p class="hanging">24 Judge<a id="FNanchor_278" href="#Footnote_278" class="fnanchor">[278]</a> not according to the appearance, but judge
+righteous judgment.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_278" href="#FNanchor_278" class="label">[278]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 1:16, 17.</p>
+</div>
+</div>
+
+<p><b>20-24. Thou hast a devil; who goeth
+about to kill thee?</b> It is evident from
+<abbr title="verse">ver.</abbr> <a href="#ch7_25">25</a>
+that some of his auditors knew the secret design
+which had been formed for Christ’s assassination.
+Their language here is that of foulest
+abuse. I judge then that they were startled by
+Christ’s sudden revealing of the secret designs
+against him; and with that inconsistency which
+is common to the self-condemned, they in the
+same sentence denied that his death had been
+compassed, and implied that the fact that it was
+compassed had been disclosed to him by an evil
+spirit which possessed him.—&#8203;<b>Jesus answered
+*&nbsp;*&nbsp;*&nbsp;* I have done one work, and ye
+all marvel.</b> The work referred to is that described
+in the fifth chapter of John, the only
+miracle in Jerusalem up to this time which is
+described in detail; not the only one which he
+had wrought (<span class="muchsmaller"><abbr title="chapters">chaps.</abbr>
+<a href="#ch2_23">2:23</a>; <a href="#ch3_2">3:2</a></span>), but presumptively
+the last one. They wondered not at the miracle,
+but at the fact that he had performed it on the
+Sabbath day (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_16">5:16</a></span>). It is not necessary to give
+to the word <em>wonder</em> here any accessory idea, as
+of doubt (<cite>Bengel</cite>) or disquietude (<cite>Chrysostom</cite>);
+Christ begins with the mildest characterization
+of their sentiment as that of mere surprise.
+Here, as habitually, he does not proceed to severe
+language till milder language has proved
+unavailing.—&#8203;<b>Moses therefore gave unto you
+circumcision.</b> There is some doubt whether
+the word <em>therefore</em> belongs to this or to the preceding
+verse; <i>i. e.</i>, whether Christ says, <cite>I have
+done one work, and ye all therefore marvel</cite>, or, <cite>Moses
+therefore gave unto you circumcision, not because it
+is of Moses, but of the fathers</cite>. The latter reading
+is preferred by the later scholars, <i>e. g.</i>, Bengel,
+Meyer, Alford, against Olshausen, Tholuck.
+Either is grammatically possible; and the purely
+grammatical considerations appear to me to
+be about equally balanced. The latter interpretation
+is preferable, because it gives a better
+meaning to the sentence. Accepting this rendering,
+the meaning appears to be, Moses gave
+unto you circumcision for this reason, <abbr title="namely">viz.</abbr>, because
+it was patriarchal, not because it originated
+with him. And this statement of the reason of
+the Mosaic law respecting circumcision affords a
+basis for the argument which follows. It was a
+saying of the rabbis “that circumcision drives
+away the Sabbath,” and they held that the rite,
+notwithstanding the work which it necessarily
+entailed, might be performed on the Sabbath
+day, because it was of patriarchal origin, and so
+antedated the Mosaic institution of the Sabbath.
+Christ, referring to this fact, convicts the Jews
+of inconsistency in being angry with him for
+placing the law of mercy above the law of the
+Sabbath. For the law of mercy was older than
+either; it belongs to the eternal law of God’s
+nature.—&#8203;<b>That the law of Moses should not
+be broken.</b> That law prescribed that circumcision
+should be performed on the eighth day
+(<span class="muchsmaller"><abbr title="Leviticus">Lev.</abbr> 12:3</span>); to allow that day to pass by, therefore,
+without circumcision would be a breach of
+the law.—&#8203;<b>Because I have made an entire
+
+<span class="pagenum" id="Page_100">[Pg 100]</span>
+man</b> (<span lang="el">ὅλον ἄνθρωπον</span>) <b>well on the Sabbath
+day</b>. We can hardly suppose, with Bengel and
+Olshausen, that the <em>entire man</em> here signifies the
+healing of both soul and body; for there is no
+evidence in the original account that the physical
+was accompanied with a spiritual healing, and
+no likelihood that Christ’s auditors would have
+understood him here to refer to spiritual healing.
+The contrast rather seems to be between circumcision
+as an act of wounding, which brought
+only ceremonial cleanness, and the miracle at the
+pool of Bethesda, which gave relief from the
+consequences of sin (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_14">5:14</a></span>), and gave health to
+the whole body.—&#8203;<b>Judge not according to
+appearance, but judge righteous judgment.</b>
+See <abbr title="Zechariah">Zech.</abbr> 7:9. One of Christ’s Sabbath
+laws; we are ourselves to avoid, but we are not to
+condemn in others, the appearance of evil. What
+is Sabbath observance and what Sabbath transgression
+is to be determined, not by the external
+act, but by the inward motive and the ultimate
+end.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_25"></a>
+<p class="hanging">25 Then said some of them of Jerusalem, Is not this
+he, whom they seek to kill?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_26"></a>
+<p class="hanging">26 But, lo, he speaketh boldly, and they say nothing
+unto him. Do<a id="FNanchor_279" href="#Footnote_279" class="fnanchor">[279]</a> the rulers know indeed that this is the
+very Christ?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_279" href="#FNanchor_279" class="label">[279]</a>
+ verse <a href="#ch7_48">48</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_27"></a>
+<p class="hanging">27 Howbeit<a id="FNanchor_280" href="#Footnote_280" class="fnanchor">[280]</a> we know this man whence he is: but
+when Christ cometh, no man knoweth whence he is.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_280" href="#FNanchor_280" class="label">[280]</a>
+ <abbr title="Matthew">Matt.</abbr> 13:55.</p>
+</div>
+</div>
+
+<p><b>25-27. Then said some of them of Jerusalem.</b>
+Residents of Jerusalem, who were
+therefore more likely than the pilgrim strangers
+to know the designs of the hierarchy.—&#8203;<b>Whom
+they seek to kill.</b> See <abbr title="chapters">chaps.</abbr>
+<a href="#ch5_18">5:18</a>; <a href="#ch7_19">7:19</a>,
+ <a href="#ch7_32">32</a>.—&#8203;<b>Surely</b>
+(<span lang="el">μήποτε</span>) <b>the rulers do not know
+that this is indeed the Messiah</b>? The form
+of the sentence is an inquiry, strongly implying a
+negative answer.—&#8203;<b>Howbeit as to this fellow,
+we know whence he is; but when
+the Messiah cometh, no man knoweth
+whence he is.</b> It is true that prophecy foretold
+that the Messiah should be born in Bethlehem
+(<span class="muchsmaller">Micah 5:2; <abbr title="Matthew">Matt.</abbr> 2:6</span>); but according to the
+Rabbinical teaching he was straightway to be
+snatched away by spirits and tempests, lie hidden
+for a while, and unexpectedly and supernaturally
+reappear to enter upon his miraculous
+mission (<span class="muchsmaller">Lightfoot on <abbr title="Matthew">Matt.</abbr> 2:1</span>). The people here
+bore an unconscious testimony to the Messiahship
+of Jesus; for they neither knew his earthly
+nor his heavenly origin. They believed him who
+was born in Bethlehem to be a native of Nazareth,
+and the Son of God to be the son of a carpenter.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_28"></a>
+<p class="hanging">28 Then cried Jesus in the temple as he taught, saying,
+Ye both know me, and ye know whence I am:
+and<a id="FNanchor_281" href="#Footnote_281" class="fnanchor">[281]</a> I am not come of myself, but he that sent me<a id="FNanchor_282" href="#Footnote_282" class="fnanchor">[282]</a> is
+true, whom<a id="FNanchor_283" href="#Footnote_283" class="fnanchor">[283]</a> ye know not.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_281" href="#FNanchor_281" class="label">[281]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_43">5:43</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_282" href="#FNanchor_282" class="label">[282]</a>
+ <abbr title="Romans">Rom.</abbr> 3:4.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_283" href="#FNanchor_283" class="label">[283]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch1_18">1:18</a>; <a href="#ch8_55">8:55</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_29"></a>
+<p class="hanging">29 But<a id="FNanchor_284" href="#Footnote_284" class="fnanchor">[284]</a> I know him: for I am from him, and he hath
+sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_284" href="#FNanchor_284" class="label">[284]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch10_15">10:15</a>; <abbr title="Matthew">Matt.</abbr> 11:27.</p>
+</div>
+</div>
+
+<p><b>28, 29. Then Jesus cried aloud teaching
+in the temple, and said, Ye do indeed
+know me, and ye know whence I am;
+and I am not come of myself, but it is the
+True One who hath sent me; him ye do
+not know. I know him, for I have come
+from him, and he it is that hath sent me
+forth.</b> As I read it, this is one of those outbursts
+of indignation with which we occasionally
+meet in the teachings of Christ. The obduracy
+and resoluteness in evil of the Jews aroused his
+indignation and elicited his stern rebuke. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapters">chaps.</abbr> <a href="#ch8_41">8:41</a>,
+<a href="#ch8_44">44</a>; <a href="#ch9_41">9:41</a>;
+Matthew, <abbr title="chapter">ch.</abbr> 23. I understand
+then his language to be neither ironical
+nor interrogative, but affirmative, and not to
+refer to his human nature and origin, but to his
+divine character and mission. In his miracles
+and his instructions they had seen and heard
+enough to assure them that he was from God
+(<span class="muchsmaller"><abbr title="chapters">chaps.</abbr>
+<a href="#ch3_2">3:2</a>; <a href="#ch11_47">11:47</a>,
+<a href="#ch11_48">48</a></span>). Their contemptuous declaration,
+<cite>We know this fellow</cite>, he transformed into
+an indictment against them. They had whispered
+it; he proclaimed it aloud. “Ye do know
+me,” he says, “and ye know whence I am, for
+the authentication of my divine mission is ample.
+Ye do know that I am not come of myself, for
+my whole life is a conclusive demonstration that
+I am not a self-seeker.” The <em>True One</em> is not
+equivalent to the Truthful One nor the Really
+Existent One merely, but the One True God
+(<span class="muchsmaller">2 Chron. 15:3;
+<abbr title="Jeremiah">Jer.</abbr> 10:10; John <a href="#ch17_3">17:3</a>;
+1 <abbr title="Thessalonians">Thess.</abbr> 1:9; 1 John
+5:20</span>). Him they did not and could not know,
+because the knowledge of God is only for the
+pure in heart (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:8</span>). Jesus knew him, for he
+had been his companion from eternity. In a
+sense we are all from God, but not in the sense
+in which Christ here indicates that he is from
+God. The preposition used (<span lang="el">παρά</span>) has the sense
+of <dfn>from beside, from near</dfn>, French <dfn>de chez</dfn> (<abbr title="Robinson's Lexicon"><cite>Rob. Lex.</cite></abbr>).
+The declaration is interpreted by <abbr title="chapter">ch.</abbr> <a href="#ch1_1">1:1</a>;
+<abbr title="Philippians">Phil.</abbr> 2:6. The public exposure of their whispered
+contempt, the equally public exposure of
+the secret thought of their own hearts, which
+they had not themselves read as clearly as Christ
+read it for them, and the tone of fearless assumption
+in which he at once claimed to be the
+companion of the Only True God and declared
+that they did not even know Him, whose peculiar
+people it was their peculiar boast to be, angered
+the Judeans, and especially the hierarchy, and
+led to the unsuccessful attempt to arrest Jesus
+recorded in the succeeding verse.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_30"></a>
+<p class="hanging">30 Then<a id="FNanchor_285" href="#Footnote_285" class="fnanchor">[285]</a> they sought to take him: but no man laid
+hands on him, because his hour was not yet come.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_285" href="#FNanchor_285" class="label">[285]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_37">8:37</a>; Mark 11:18; Luke 20:19.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_31"></a>
+<p class="hanging">31 And many<a id="FNanchor_286" href="#Footnote_286" class="fnanchor">[286]</a> of the people believed on him, and
+said, When Christ cometh, will he do more miracles
+than these which this <i>man</i> hath done?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_286" href="#FNanchor_286" class="label">[286]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch4_39">4:39</a>.</p>
+</div>
+</div>
+
+<p><b>30, 31. They sought therefore to arrest
+
+<span class="pagenum" id="Page_101">[Pg 101]</span>
+him.</b> An arrest for the purpose of bringing
+him before the authorities, not a mere lawless
+act of a mob, is indicated by the original (<span lang="el">πιάζω</span>).
+The attempt, however, was probably made by
+some of the people, acting without special authority;
+this is implied by the account of the
+official action subsequently taken (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch7_32">32</a></span>).—&#8203;<b>Because
+his hour was not yet come.</b> The
+hour appointed in the divine counsel for his passion
+and death. The immediate cause of the
+failure to arrest may have been a fear of the
+Galileans and others with whom Christ was popular;
+but John passes this wholly by to speak of
+the real reason in the divine counsels. Predestination
+is quite as strongly marked in John as in
+Paul.—&#8203;<b>But of the multitude many believed
+on him.</b> The degree of faith is not indicated.
+Its spirituality may have been very slight; yet
+the rest of the sentence certainly indicates that
+they were inclined to think that this might be
+the promised Messiah.—&#8203;<b>More miracles than
+these which this one hath done.</b> To those
+which had been wrought in Jerusalem were
+probably added, in their thought, those which
+had been wrought in Galilee; some of these had
+doubtless been witnessed by many of the Galileans
+present.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_32"></a>
+<p class="hanging">32 The Pharisees heard that the people murmured
+such things concerning him; and the Pharisees and the
+chief priests sent officers to take him.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_33"></a>
+<p class="hanging">33 Then said Jesus unto them, Yet<a id="FNanchor_287" href="#Footnote_287" class="fnanchor">[287]</a> a little while am
+I with you, and <em>then</em> I go unto him that sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_287" href="#FNanchor_287" class="label">[287]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch13_33">13:33</a>; <a href="#ch16_16">16:16</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_34"></a>
+<p class="hanging">34 Ye<a id="FNanchor_288" href="#Footnote_288" class="fnanchor">[288]</a>
+ shall seek me, and shall not find <em>me</em>: and
+ where I am, <em>thither</em> ye cannot come.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_288" href="#FNanchor_288" class="label">[288]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_21">8:21</a>; <abbr title="Hosea">Hos.</abbr> 5:6.</p>
+</div>
+</div>
+
+<p><b>32-34. The Pharisees and the chief
+priests sent officers to take him.</b> This was
+an official act on the part of the Sanhedrim or
+its officers, carrying out the design of certain of
+the people, as indicated in <abbr title="verse">ver.</abbr>
+<a href="#ch7_30">30</a>; and it is the
+first official endeavor to arrest him, the beginning
+of a course of action consummated in his
+final arrest, trial, and crucifixion.—&#8203;<b>Therefore
+said Jesus unto them.</b> A break evidently
+occurs between verses 31 and 32. The discourse
+up to <abbr title="verse">ver.</abbr> 31 is continuous, and took place
+about the middle of the feast, that is, the third
+or fourth day; the discourse in verses 37-39 was
+on the last day of the feast; between the two
+the orders for Christ’s arrest were given. Verses
+33, 34 are founded on Christ’s knowledge of
+those orders, and it is a reasonable surmise that
+the presence of the officers suggested it to him
+and interpreted its meaning to some at least of
+his auditors.—&#8203;<b>Yet a little while am I with
+you.</b> About six months after this address he
+was crucified.—&#8203;<b>And I go unto him that sent
+me.</b> With this explicit statement of his meaning,
+interpreted as it was by the previous declaration
+that it was the true God who had sent
+him, it is difficult to understand how the Jews
+could have been perplexed respecting his meaning.
+De Wette’s explanation that they knew not
+the One who had sent him, and therefore that
+this saying was a dark one to them, is not wholly
+satisfactory, for surely they did know who was
+meant by the phrase, <dfn>he that sent me</dfn>, and as surely
+they could not fail to understand that going
+to God was equivalent to death. Meyer supposes
+that the words <cite>him that sent me</cite> in this
+verse were not a part of Christ’s discourse, but
+added, perhaps by John himself; but they are
+not wanting in any of the manuscripts; and that
+is both a doubtful and a dangerous kind of criticism
+which removes a difficulty by the summary
+process of removing the difficult words, without
+any external authority for so doing. I believe
+therefore that Christ was explicit, that he was
+understood, and that the assumed perplexity of
+his hearers was a piece of hypocrisy. See on
+verses <a href="#ch7_35">35</a>,
+<a href="#ch7_36">36</a>.—&#8203;<b>Ye shall seek and shall not
+find me; and where I am ye cannot come.</b>
+The key to the true interpretation of this passage,
+is afforded by Luke 17:22; John <a href="#ch8_21">8:21</a>;
+<a href="#ch13_33">13:33</a>. Christ does not refer to an inimical seeking;
+the <em>search</em> here is the same as the <em>desire</em> to
+see one of the days of the Son of man in Luke
+17:22; <i>i. e.</i> the Jewish desire for a manifestation
+of the Messiah. He does not refer to a true
+spiritual seeking, for in <abbr title="chapter">ch.</abbr>
+<a href="#ch8_21"> 8:21</a> he declares, to
+the same Jewish auditors, <cite>Ye shall seek me and ye
+shall die in your sins</cite>. Eusebius declares that
+many Jews in consequence of the judgments of
+God on Jerusalem became believers; such did
+indeed seek Christ, but they found him. The
+meaning then is that in the coming days of travail
+and sorrow, when many should go out after false
+Christs (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 24:23, 24</span>), the Jews would earnestly
+desire a Messiah for their deliverer, whom, however,
+they could not have, because with their
+own hands they had put him to death. They
+would seek, but theirs would be a temporal, not
+a spiritual seeking; the seeking of fear and self-interest,
+not of repentance, faith, and love. This
+verse affords no authority whatever for the
+opinion that any earnest spiritual soul ever seeks
+Christ in vain.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_35"></a>
+<p class="hanging">35 Then said the Jews among themselves, Whither
+will he go, that we shall not find him? will he go unto
+the dispersed<a id="FNanchor_289" href="#Footnote_289" class="fnanchor">[289]</a> among the Gentiles, and teach the Gentiles?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_289" href="#FNanchor_289" class="label">[289]</a>
+ <abbr title="Isaiah">Isa.</abbr> 11:12; James 1:1; 1 <abbr title="Peter">Pet.</abbr> 1:1.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_36"></a>
+<p class="hanging">36 What <em>manner of</em> saying is this that he said, Ye
+shall seek me, and shall not find <em>me</em>; and where I am,
+<em>thither</em> ye cannot come?</p>
+</div>
+
+<p><b>35, 36. Then said the Jews among themselves.</b>
+Their utterance has been by some regarded
+as the utterance of a genuine perplexity.
+So apparently Maurice: “He had broken down
+the barriers between different classes of <span style="white-space:nowrap;">Israelites—between</span>
+
+<span class="pagenum" id="Page_102">[Pg 102]</span>
+Galileans, Samaritans, and Jews.
+Why might he not carry his designs further?
+Why might he not go to the dispersed tribes in
+heathen lands? Why might he not preach to
+the heathen themselves?” By others it is regarded
+as the language of scorn and contempt.
+So Meyer: “An insolent and scornful supposition,
+which they themselves, however, do not
+deem probable (therefore the question is asked
+with <span lang="el">μή</span>), regarding the meaning of words to
+them so utterly enigmatical. The bolder mode
+of teaching adopted by Jesus, his universalistic
+declarations, his partial non-observance of the
+law of the Sabbath, would lead them, perhaps,
+to associate with the unintelligible statement a
+mocking thought like this, and all the more because
+much interest was felt among the heathen,
+partly of an earnest kind, and partly (<abbr title="compare">comp.</abbr> <abbr title="Saint">St.</abbr>
+Paul in Athens) arising from curiosity merely,
+regarding the Oriental religions, especially Judaism.”
+The latter view seems to me the more
+probable, because (1) it is inconceivable that the
+Jews should have misapprehended Christ’s
+meaning (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch7_33">33, note</a></span>); (2) his analogous language
+in the next chapter they clearly did understand
+to refer to his death (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch8_22">8:22</a></span>); (3) the fact that
+what was said was “among themselves” indicates
+that it was not an honest perplexity, in
+which case they would have asked Christ for an
+explanation, but of the same quality as the murmuring
+reported in verses <a href="#ch7_26">26</a>, <a href="#ch7_27">27</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_37"></a>
+<p class="hanging">37 In the last<a id="FNanchor_290" href="#Footnote_290" class="fnanchor">[290]</a> day,
+ that great <em>day</em> of the feast, Jesus
+ stood and cried, saying, If<a id="FNanchor_291" href="#Footnote_291" class="fnanchor">[291]</a>
+ any man thirst, let him
+ come unto me, and drink.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_290" href="#FNanchor_290" class="label">[290]</a>
+ <abbr title="Leviticus">Lev.</abbr> 23:36.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_291" href="#FNanchor_291" class="label">[291]</a>
+ <abbr title="Isaiah">Isa.</abbr> 55:1; <abbr title="Revelation">Rev.</abbr> 22:17.</p>
+</div>
+</div>
+
+<p><b>37. In the last day, that great day of the
+feast.</b> The feast of the Tabernacles proper
+lasted for seven days (<span class="muchsmaller"><abbr title="Leviticus">Lev.</abbr> 23:34, 41, 42</span>), but on the
+eighth day a solemn assembly kept as a feast-Sabbath
+was directed to be held (<span class="muchsmaller"><abbr title="Leviticus">Lev.</abbr> 23:36; <abbr title="Numbers">Numb.</abbr>
+29:35; <abbr title="Nehemiah">Neh.</abbr> 8:18</span>); and though the people dwelt
+in the booths only the seven days, this eighth
+day was reckoned by the Jews as a part of the
+feast. Whether the seventh or the eighth is intended
+here by the “last day of the feast” is a
+little uncertain, as it also is whether the drawing
+of water from the brook Siloah, which was a
+characteristic ceremonial of the other days of
+the feast, took place also on the eighth day.
+This ceremonial recalled the miraculous supply
+of water in the wilderness from the riven rock;
+it was connected by the more superstitious of
+the people with the notion that at this time God
+determined the amount of rain which should
+fall during the year; and the more spiritual saw
+in it a symbol of the time when the promised
+gift of the Holy Spirit should be bestowed upon
+Israel (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 12:3</span>). Whether the words of Christ
+were uttered, as Dr. Geikie supposes, during
+this ceremonial, or, as Alford supposes, the day
+after this service had come to an end, the reference
+to it is unmistakable. Dr. Geikie’s supposition
+certainly makes this reference more striking,
+and gives, if not peculiar significance, at
+least peculiar force, to Christ’s words. “The
+last day of the feast, known as ‘the Hosanna
+Rabba’ and the ‘Great Day,’ found him, as each
+day before, doubtless, had done, in the temple
+arcades. He had gone thither early, to meet
+the crowds assembled for morning prayer. It
+was a day of special rejoicing. A great procession
+of pilgrims marched seven times round the
+city, with their lulabs, music, and loud-voiced
+choirs preceding, and the air was rent with
+shouts of Hosanna, in commemoration of the
+taking of Jericho, the first city in the Holy Land
+that fell into the hands of their fathers. Other
+multitudes streamed to the brook of Siloah,
+after the priests and Levites, bearing the golden
+vessels with which to draw some of the water.
+As many as could get near the stream drank of
+it amidst loud shouting of the words of Isaiah—‘Ho,
+every one that thirsteth, come ye to the
+waters,’ ‘With joy shall we draw water from the
+wells of <span style="white-space:nowrap;">salvation’—rising</span> in jubilant chants on
+every side. The water drawn by the priests was,
+meanwhile, borne up to the temple, amidst the
+boundless excitement of a vast throng. Such a
+crowd was, apparently, passing at this moment.
+Rising as the throng went by, his spirit was
+moved at such honest enthusiasm, yet saddened
+at the moral decay which mistook a mere ceremony
+for religion. It was burning autumn
+weather, when the sun had for months shone in
+a cloudless sky, and the early rains were longed
+for as the monsoons in India after the summer
+heat. Water at all times is a magic word in a
+sultry climate like Palestine, but at this moment
+it had a double power. Standing, therefore, to
+give his words more solemnity, his voice now
+sounded far and near over the throng, with soft
+clearness, which arrested all: If any man thirst,
+let him come unto me and drink.”—(<cite>Geikie.</cite>)—<b>If
+any man thirst.</b> This is not an unconditional
+promise; it is conditioned, not merely on
+desire, but on a fervent desire. <abbr title="Compare">Comp.</abbr> <abbr title="Isaiah">Isa.</abbr> 55:1;
+<abbr title="Matthew">Matt.</abbr> 5:6; <abbr title="Revelation">Rev.</abbr> 22:17. “None are called to
+obtain the riches of the Spirit but those who
+burn with the desire of them. For we know
+that the pain of thirst is most acute and tormenting,
+
+<span class="pagenum" id="Page_103">[Pg 103]</span>
+so that the very strongest men, and those
+who can endure any amount of toil, are overpowered
+by thirst.”—(<cite>Calvin.</cite>) An illustration
+of this spiritual thirst is afforded by David in
+Psalms 42, 43, and by Paul in <abbr title="Philippians">Phil.</abbr> 3:8-14.—&#8203;<b>Let
+him come unto me.</b> If one can imagine these
+words spoken to the throng while the procession
+is marching into the temple, or even just after
+the solemn service is over and the minds of the
+people are still full of it, he will form a faint
+conception of the divine assumption implied in
+them; and if he further considers the effect
+produced, both on the multitude (<span class="muchsmaller">verses
+<a href="#ch7_40">40</a>, <a href="#ch7_41">41</a></span>) and
+on the officers sent to arrest Jesus (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+ <a href="#ch7_46">46</a></span>), he
+will form a faint conception of the divine dignity
+with which those words were uttered.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_38"></a>
+<p class="hanging">38 He that believeth on me, as the scripture hath
+said, out<a id="FNanchor_292" href="#Footnote_292" class="fnanchor">[292]</a>
+ of his belly shall flow rivers of living water.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_292" href="#FNanchor_292" class="label">[292]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch4_14">4:14</a>;
+ <abbr title="Proverbs">Prov.</abbr> 18:4; <abbr title="Isaiah">Isa.</abbr> 58:11.</p>
+</div>
+</div>
+
+<p><b>38. He that hath faith in me.</b> As in <abbr title="chapter">ch.</abbr> 6
+to eat the flesh and drink the blood of Christ is
+to have faith in him and live by him, so here, to
+come unto him and drink is to come with the
+affections and receive him into the soul.—&#8203;<b>As
+the Scripture hath said.</b> There is no passage
+in the <abbr title="Old Testament">O. T.</abbr> which directly sustains this citation,
+and no reason to suppose that Christ refers
+to any lost book. Alford refers to <abbr title="Ezekiel">Ezek.</abbr> 47:1-12,
+where the river of the water of life is described
+as flowing from under the temple, which Alford
+regards as a symbol of the believer; similarly
+Olshausen; but both this reference and that to
+<abbr title="Zechariah">Zech.</abbr> 14:8 are remote and unnatural. We are
+either to suppose that the phrase “as the Scripture
+hath said” refers only to the preceding
+clause, “he that believeth on me,” so that the
+meaning is, He that according to the <abbr title="Old Testament">O. T.</abbr> believeth
+on me; or else we are to suppose that
+John by the following verse (39) not only interprets
+the meaning of Christ’s promise, but also the
+meaning of his reference, and that we are to look
+for the Scripture in those passages which refer
+to and promise the gift of the Holy Ghost. The
+former of these interpretations is that of Chrysostom,
+the latter that of Meyer, who refers to
+<abbr title="Isaiah">Isa.</abbr> 44:3; 55:1; 58:1; Joel 3:18; <abbr title="Zechariah">Zech.</abbr> 13:1.—&#8203;<b>Shall
+flow rivers of living water.</b> This
+declaration is not to be limited so that it shall be
+simply equivalent to the promise in John <a href="#ch4_14">4:14</a>,
+“Whosoever drinketh of the water that I shall
+give him shall never thirst.” The language <cite>out
+of his belly</cite> clearly implies something received
+that it may flow <em>from</em> the recipient unto others.
+The water which he drinks becomes in him a
+spring from which living waters flow, as the
+light which illuminates him makes him in turn
+one of the lights which illuminate the world
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:14; <abbr title="Philippians">Phil.</abbr> 2:15</span>). That this is the meaning is
+clear, not only from the language here, but from
+John’s interpretation in the succeeding verse.
+“The mutual and inspired intercourse of Christians
+from Pentecost downwards, the speaking
+in psalms and hymns and spiritual songs, the mutual
+edification in Christian assemblies by means
+of the charismata even to the speaking with
+tongues, the entire work of the apostles, of a
+Stephen and so on, furnish an abundant historical
+commentary upon this text.”—(<cite>Meyer.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_39"></a>
+<p class="hanging">39 (But this spake he of the<a id="FNanchor_293" href="#Footnote_293" class="fnanchor">[293]</a> Spirit, which they that
+believe on him should receive: for the Holy Ghost was
+not yet <em>given</em>; because that Jesus was not yet glorified.)</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_293" href="#FNanchor_293" class="label">[293]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_7">16:7</a>;
+ <abbr title="Isaiah">Isa.</abbr> 44:3; Joel 2:28; Acts 2:17, 33.</p>
+</div>
+</div>
+
+<p><b>39. But this spake he of the Spirit.</b> This
+declaration of John makes the second chapter of
+Acts and the succeeding history of the Church
+of Christ the true commentary on Christ’s
+promise.—&#8203;<b>For the Spirit was not yet.</b> The
+meaning cannot of course be that the Holy
+Spirit had no existence, for “this would be not
+only in flat contradiction to <abbr title="chapters">chaps.</abbr>
+<a href="#ch1_32">1:32</a>, <a href="#ch1_33">33</a>;
+<a href="#ch3_5">3:5</a>, <a href="#ch3_8">8</a>,
+<a href="#ch3_34">34</a>, but to the whole
+<abbr title="Old Testament">O. T.</abbr>, in which the
+agency of the Spirit in the <em>outward world</em> is recognized
+even more vividly than in the N. T.”
+(<cite>Alford.</cite>) And it is not only in the outward
+world that the <abbr title="Old Testament">O. T.</abbr> recognizes the Holy Spirit,
+but also in the hearts of individual prophets,
+who thus became the ministers of divine grace
+to others (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 41:38; <abbr title="Exodus">Exod.</abbr> 4:11, 12; 31:3; 2 Chron. 15:1;
+<abbr title="Psalms">Ps.</abbr> 51:11; <abbr title="Isaiah">Isa.</abbr> 63:11, 14</span>). Nor does the addition by
+the translators of the word <cite>given</cite> adequately represent
+the meaning, for the Holy Ghost was
+given before the glorification of Christ, but not
+to all men; he was not a universal gift. The
+meaning is that the dispensation of the Holy
+Ghost had not yet begun; he had not yet been
+so given that whoever had faith in the Son of
+God received the gift of the Holy Ghost and became
+one of the Lord’s prophets (<span class="muchsmaller">Acts 2:38</span>). See
+Acts 2:4, note.—&#8203;<b>Because Jesus was not yet
+glorified.</b> The death and resurrection of Christ
+were the conditions precedent of the outpouring
+of the Holy Ghost
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_16">14:16</a>, <a href="#ch14_17">17</a>;
+<a href="#ch16_7">16:7</a>; Acts 1:7-9</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_40"></a>
+<p class="hanging">40 Many of the people therefore, when they heard
+this saying, said, Of a truth this is the Prophet.<a id="FNanchor_294" href="#Footnote_294" class="fnanchor">[294]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_294" href="#FNanchor_294" class="label">[294]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_14">6:14</a>;
+ <abbr title="Deuteronomy">Deut.</abbr> 18:15, 18.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_41"></a>
+<p class="hanging">41 Others said, This is the<a id="FNanchor_295" href="#Footnote_295" class="fnanchor">[295]</a> Christ. But some said,
+Shall<a id="FNanchor_296" href="#Footnote_296" class="fnanchor">[296]</a> Christ come out of Galilee?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_295" href="#FNanchor_295" class="label">[295]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch4_42">4:42</a>,
+ <a href="#ch6_69">6:69</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_296" href="#FNanchor_296" class="label">[296]</a>
+ verse <a href="#ch7_52">52</a>; <abbr title="chapter">ch.</abbr> <a href="#ch1_46">1:46.</a></p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_42"></a>
+<p class="hanging">42 Hath not the scripture said, That Christ<a id="FNanchor_297" href="#Footnote_297" class="fnanchor">[297]</a> cometh
+of the seed of David, and out of the town of Bethlehem,<a id="FNanchor_298" href="#Footnote_298" class="fnanchor">[298]</a>
+where David<a id="FNanchor_299" href="#Footnote_299" class="fnanchor">[299]</a> was?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_297" href="#FNanchor_297" class="label">[297]</a>
+ <abbr title="Psalms">Ps.</abbr> 132:11; <abbr title="Jeremiah">Jer.</abbr> 23:5.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_298" href="#FNanchor_298" class="label">[298]</a>
+ Micah 5:2; Luke 2:4.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_299" href="#FNanchor_299" class="label">[299]</a>
+ 1 <abbr title="Samuel">Sam.</abbr> 16:1-4.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_43"></a>
+<p class="hanging">43 So there was a division among the people because
+of him.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_44"></a>
+<p class="hanging">44 And some of them would have taken him; but no
+man laid hands on him.</p>
+</div>
+
+<p><b>40-44.</b> These verses give the impressions produced
+on different auditors by Christ’s discourses
+at the feast. The word <em>many</em> is wanting
+in the best manuscripts, and is omitted by Lachmann,
+Tischendorf, Meyer, Alford, Schaff; for it
+read <em>some</em>. Some regarded Jesus as the prophet
+foretold in <abbr title="Deuteronomy">Deut.</abbr> 18:15
+
+<span class="pagenum" id="Page_104">[Pg 104]</span>
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch1_21">1:21</a>;
+<abbr title="Matthew">Matt.</abbr> 16:14</span>);
+others thought that he might even be the Messiah.
+See <abbr title="verse">ver.</abbr> 31. The opponents of Christ
+based their opposition not upon his character or
+that of his teaching, but upon their Jewish prejudice
+to his supposed Galilean origin. There
+is no good ground for the conclusion, arrived at
+by some rationalistic critics from John’s language
+here, that he did not know that Jesus was
+born in Bethlehem. Writing his Gospel many
+years after the main facts of Christ’s birth, life,
+and death were known throughout the church,
+he here simply narrates as an historian the objections
+which the Judeans made to the claim
+that Jesus was the Messiah; to have pointed out
+their mistake would have been a work of supererogation.
+Alford’s note on this point is quite
+conclusive: “De Wette’s ‘probability that John
+knew nothing of the birth at Bethlehem’ reaches
+much further than may appear at first. If John
+knew nothing of it, and yet the mother of the Lord
+lived with him, the inference must be that <em>she</em>
+knew nothing of <span style="white-space:nowrap;">it—in</span> other words, that it never
+happened.”</p>
+
+<div class="figcenter">
+ <a id="i_104"></a>
+ <br>
+ <img src="images/i_104.jpg"
+ alt="Chief Priests">
+ <p class="caption">OFFICERS OF THE CHIEF PRIESTS.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch7_45"></a>
+<p class="hanging">45 Then came the officers to the chief priests and
+Pharisees; and they said unto them, Why have ye not
+brought him?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_46"></a>
+<p class="hanging">46 The officers answered, Never<a id="FNanchor_300" href="#Footnote_300" class="fnanchor">[300]</a> man spake like
+this man.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_300" href="#FNanchor_300" class="label">[300]</a>
+ Luke 4:22.</p>
+</div>
+</div>
+
+<p><b>45, 46. Then came the officers.</b> Not Roman
+soldiers, but temple police, answering to
+the modern constable or the Roman lictor or the
+English beadle. They had been directed by the
+officers of the Sanhedrim to arrest Jesus
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch7_32">32</a></span>).
+Presumptively this return of the officers occurred
+several days after their commission to make the
+arrest. They had been watching him during the
+feast.—&#8203;<b>Never man spake like this man.</b>
+They were not overawed by the multitude, but
+by the words of Christ himself. There is no
+stronger testimony, even in the Gospels, to the
+marvellous moral power of Christ’s personality
+and words than this declaration of the temple
+police, who were probably ignorant but also simple
+men, without the culture, but also without
+the religious prejudices, of the rulers. In the
+life of Whitefield are several illustrations of
+analogous moral power over roughs who had
+
+<span class="pagenum" id="Page_105">[Pg 105]</span>
+come to the preaching to break it up, but who
+remained spell-bound under its influence. To
+have elicited such testimony as this from such
+men as these, Jesus must have possessed the
+power of a true oratory.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_47"></a>
+<p class="hanging">47 Then answered them the Pharisees, Are ye also
+deceived?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_48"></a>
+<p class="hanging">48 Have any of the rulers<a id="FNanchor_301" href="#Footnote_301" class="fnanchor">[301]</a> or of the Pharisees believed
+on him?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_301" href="#FNanchor_301" class="label">[301]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_42">12:42</a>; <abbr title="Jeremiah">Jer.</abbr> 5:4, 5; 1 <abbr title="Corinthians">Cor.</abbr> 1:26.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_49"></a>
+<p class="hanging">49 But this people, who knoweth not the law, are
+cursed.</p>
+</div>
+
+<p><b>47-49.</b> The language of the Pharisaic rulers
+is that of unbounded scorn for Jesus and for the
+multitude. The latter are declared to be under
+divine wrath and cursed with moral blindness
+because they have an admiration for such a Sabbath-breaker.
+“All here is wonderfully living
+and characteristic. The faint effort of the officers
+to execute the command of their masters;
+the awe which held them back; their simple
+confession of the power which they found in the
+words of Jesus; the surprise of the Sanhedrim
+that the infection should have reached even
+their servants; their terror lest there might be
+traitors in the camp, lest any Pharisee or lawyer
+(probably some eyes were turned on Nicodemus)
+should have been carried away by the impulse to
+which the crowd, naturally enough, had yielded;
+their scorn of the people, as wretched, ‘accursed’
+men, utterly ignorant of the <span style="white-space:nowrap;">law—who</span>
+does not feel as if he were present in that convocation
+of doctors? as if he were looking at their
+perplexed and angry faces? as if he were hearing
+their contemptuous words?”—(<cite>Maurice.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_50"></a>
+<p class="hanging">50 Nicodemus saith unto them, (he<a id="FNanchor_302" href="#Footnote_302" class="fnanchor">[302]</a> that came to
+Jesus by night, being one of them,)</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_302" href="#FNanchor_302" class="label">[302]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_2">3:2</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_51"></a>
+<p class="hanging">51 Doth<a id="FNanchor_303" href="#Footnote_303" class="fnanchor">[303]</a>
+ our law judge <em>any</em> man before it hear him,
+and know what he doeth?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_303" href="#FNanchor_303" class="label">[303]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 17:8; <abbr title="Proverbs">Prov.</abbr> 18:13.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch7_52"></a>
+<p class="hanging">52 They answered and said unto him, Art thou also
+of Galilee? Search and look: for out of Galilee<a id="FNanchor_304" href="#Footnote_304" class="fnanchor">[304]</a> ariseth
+no prophet.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_304" href="#FNanchor_304" class="label">[304]</a>
+ <abbr title="Isaiah">Isa.</abbr> 9:1, 2.</p>
+</div>
+</div>
+
+<p><b>50-52.</b> On the character of Nicodemus, see
+notes on <a href="#CHAPTER_III"><abbr title="chapter">ch.</abbr> 3</a>. The impression which Jesus had
+made upon him in that interview was an abiding
+one. There is a covert sarcasm in his question
+here, <cite>Doth our law judge the man except it first
+hear him and know what he doeth?</cite> They themselves
+knew not the law, and were openly disregarding
+it. The Rabbinical laws explicitly required
+that every accused person should have a
+hearing, with an opportunity to confront the
+witnesses against him and to cross-examine them.
+See <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 298. That Nicodemus’ rebuke was
+felt by the Pharisees is shown by the tone of
+their answer. They replied, not by argument,
+but by a sneer, <cite>Art thou also of Galilee?</cite> and by a
+falsehood, <cite>Out of Galilee hath arisen</cite> (perfect, not
+present) <cite>no prophet</cite>. Jonah was of Galilee
+(<span class="muchsmaller">2 Kings 14:25</span>), Elijah
+very probably so (<span class="muchsmaller">1 Kings 17:1</span>;—<cite>Alford</cite>),
+and Nahum either of Galilee or of Assyria,
+a heathen land (<span class="muchsmaller">Nahum 1:1</span>). The prejudices
+of the Pharisees led them to forget their
+history as well as their law. In lieu of <cite>doth our
+law judge any man?</cite> read <em>the man</em>, <i>i. e.</i>, this
+man; Nicodemus refers specifically to Jesus.
+In lieu of <cite>ariseth</cite> read <em>hath arisen</em>; though there
+is some uncertainty. Alford gives the present
+tense, <em>ariseth</em>; Lachmann, Tischendorf, and Meyer,
+with greater probability, the past tense, <em>hath
+arisen</em>. With either reading the meaning is
+substantially the same; not, as Godet, The
+promised prophet is not now arising, but, as
+Meyer and Alford, No prophet ever ariseth from
+Galilee.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch7_53"></a>
+<p class="hanging">53 And every man went unto his own house.</p>
+</div>
+
+<p><b>53.</b> This verse belongs with the next chapter.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_VIII">CHAPTER <abbr title="Eight">VIII.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 7:53 to 8:11. THE WOMAN TAKEN IN ADULTERY.—&#8203;<span class="smcap">Illustrates:
+The tact of Christ—&#8203;The precept,
+Judge not, that ye be not judged—&#8203;The power of
+conscience—&#8203;The Christian treatment of the
+fallen.</span></p>
+
+<p><a id="Note_Ch8"></a><span class="smcap">Preliminary Note.</span>—Verse
+<a href="#ch7_53">53</a> of <abbr title="chapter">ch.</abbr> 7 belongs
+unquestionably with the first eleven verses of
+<abbr title="chapter">ch.</abbr> 8. Whether the whole passage is really a
+part of John’s Gospel or no is one of the most
+difficult and doubtful questions in Biblical criticism.
+The weight of critical authority is against
+it; the weight of internal evidence is in its favor.
+For a complete discussion of the considerations
+<em>pro</em> and <em>con</em>, the student must be referred to the
+commentaries of Alford, Meyer, Luthardt, and
+Godet, the last being, of the three, the most
+comprehensive in its treatment. Here I give
+briefly (1) the facts, (2) the different opinions,
+(3) my own conclusion.</p>
+
+<p><abbr title="One">I.</abbr> <i>The facts.</i> (1) The passage in question is
+wanting in many if not most of the best <abbr title="Manuscripts">MSS.</abbr>;
+pre-eminently the Alexandrian, the Vatican, the
+Ephraem, and the Sinaitic. Of the great manuscripts,
+the Cambridge alone contains it. (2) It
+is transposed in some documents; one places it
+in John after <a href="#ch7_36">7:36</a>; ten at the end of John;
+four in the Gospel of Luke, at the close of <abbr title="chapter">ch.</abbr> 21.
+(3) In those <abbr title="Manuscripts">MSS.</abbr> which contain it there are
+great variations. Griesbach distinguishes three
+entirely different texts; the ordinary text, that
+of the Cambridge <abbr title="Manuscript">MS.</abbr>, and that resulting from a
+collection of other <abbr title="Manuscripts">MSS.</abbr> Alford gives these
+three in his Greek Testament. Sixty various
+readings are found in these twelve verses. “No
+genuine apostolic text has ever undergone such
+alterations.”—(<cite>Godet.</cite>) (4) The style and character
+of the narrative is strikingly unlike John.
+These differences are partly verbal, and are apparent
+only to the Greek scholar. Ten expressions
+are given by Meyer as non-Johannean.
+They are partly structural, and as easily recognized
+
+<span class="pagenum" id="Page_106">[Pg 106]</span>
+by the English reader as by the Greek
+scholar. Such are the propounding of a question
+concerning the law to tempt Christ, and the departure
+of Christ at night from the temple, both
+of which agree rather with the Synoptics’ account
+of the last sojourn in Jerusalem than with
+John’s account of this period of Christ’s ministry.
+If the account is omitted altogether, the
+discourse in <abbr title="chapter">ch.</abbr> 7 and that in <abbr title="chapter">ch.</abbr> 8 appear to be
+in close connection; the interruption of this incident
+is not very clearly cognate to either discourse;
+and it is not John’s habit to narrate
+incidents that are not connected with and do not
+lead to some discourse of the Lord. (5) Among
+the fathers Origen, Chrysostom, Theophylact,
+and Tertullian are altogether silent about the
+passage; Jerome, Ambrose, and Augustine recognize
+it as authentic; among critical scholars
+Lucke, Tholuck, Olshausen, De Wette, Luthardt,
+Hengstenberg, Schenkel, Godet, Lachmann,
+Tischendorf, Alford, and Schaff apparently
+agree in regarding it as an addition by some
+other hand to John’s Gospel; Bengel and Hilgenfeld
+are the only scholars of widely recognized
+reputation who defend its Johannean authorship.
+(6) But though the narrative is unlike
+John, the act is very like Jesus. The whole
+scene possesses an air of historic reality: the
+arrest of the woman, the demand on Jesus, the
+Pharisaic contempt for public morality in obtruding
+the crime and the criminal on public
+attention in the temple courts; the attempt to
+entrap Jesus; the skill of his reply; the subtle
+recognition of the woman’s shame and despair,
+and the gentle avoidance of adding to it, in turning
+the public gaze from her to himself by writing
+on the ground; the final confusion of the
+Pharisees and release of the woman. It is impossible
+to believe that any monkish mind conceived
+of this and added it to the narrative. The
+deed is the deed of Christ, whether or no the
+record is the record of John.</p>
+
+<p><abbr title="Two">II.</abbr> <i>Opinions.</i> These are three: (1) That the
+narrative belongs here; was written by John,
+and was expunged from the Gospel at an early
+date because it was feared that an immoral use
+would be made of it. This was Augustine’s
+opinion. But this hypothesis does not account
+for the variety of readings, nor for peculiarities
+in character and diction which make it unlike
+John’s Gospel. (2) That it is an interpolation of
+a later age, for a purpose, by some early copyist.
+But the copyist who could have conceived this
+incident must have possessed the moral genius
+of Christ himself. “It is eminently Christlike,
+and full of comfort to penitent outcasts. It
+breathes the Saviour’s spirit of holy mercy,
+which condemns the sin and saves the sinner.
+It is parallel to the parable of the prodigal, the
+story of Mary Magdalene, and that of the Samaritan
+woman, and agrees with many express
+declarations of Christ that he came not to condemn,
+but to save the lost (<span class="muchsmaller">John <a href="#ch3_17">3:17</a>;
+<a href="#ch12_47"> 12:47</a>; Luke
+9:56; 19:10; <abbr title="compare">comp.</abbr>
+John <a href="#ch5_14">5:14</a>; Luke 7:37, etc.</span>). His refusal
+to act as judge in this case has a parallel in
+a similar case related in Luke 12:13-15.”—(<cite>Schaff.</cite>)
+(3) That it is a tradition of the apostolic
+age, and was incorporated in the present
+evangelical narratives, probably in the second or
+third century, but in different forms and in different
+places. It may have been originally part
+of one of the lost Gospels. Eusebius relates that
+the work of Papias contained “the history of a
+woman accused before the Lord of numerous
+sins, a history contained also in the Gospel of the
+Hebrews.” This opinion, which is substantially
+that of Godet, Meyer, Luthardt, and Alford, accounts
+for the existence of the narrative, the
+apparent truthfulness of it, the variations of
+form, and the non-Johannean characteristics of
+style. It seems to me inherently the most probable.
+On internal grounds it seems to me clear
+that the narrative is historical; on critical
+grounds that it is not John’s; who was its author
+and how it became incorporated in John’s
+Gospel is a matter only of conjecture.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_1"></a>
+<p class="hanging drop-cap"><span class="smcap">Jesus</span> went unto the mount of Olives.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_2"></a>
+<p class="hanging">2 And early in the morning he came again into
+the temple, and all the people came unto him; and he
+sat down, and taught them.</p>
+</div>
+
+<p><b>Ch. 7:53 to 8:1, 2. Every man went
+unto his own house; Jesus went unto the
+Mount of Olives.</b> The force of the contrast
+is impaired by the unfortunate and unnatural
+break between the two clauses of what should
+be printed as a single sentence. The auditors
+had homes; Jesus had no where to lay his
+head; and if, as is probable, this incident belongs
+to the Passion week, it was not safe for
+him to spend a night within the city walls. He
+either spent it on the mount or went beyond it
+to Bethany, the home of his friends Martha and
+Mary.—&#8203;<b>He sat down and taught them.</b>
+One of the indications that this passage is not
+from John; for “it is not in John’s manner to
+relate that Jesus taught them, without relating
+what he taught” (<cite>Alford</cite>).</p>
+
+<div class="figcenter">
+ <a id="i_107"></a>
+ <br>
+ <img src="images/i_107.jpg"
+ alt="Mount of Olives">
+ <p class="caption">THE MOUNT OF OLIVES. (From the wall of Jerusalem.)</p>
+</div><!--end figcenter-->
+
+<div class="p2 blockquote">
+<a id="ch8_3"></a>
+<p class="hanging">3 And the scribes and Pharisees brought unto him a
+woman taken in adultery; and when they had set her
+in the midst,</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_4"></a>
+<p class="hanging">4 They say unto him, Master, this woman was taken
+in adultery, in the very act.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_5"></a>
+<p class="hanging">5 Now<a id="FNanchor_305" href="#Footnote_305" class="fnanchor">[305]</a> Moses in the law commanded us that such
+should be stoned: but what sayest thou?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_305" href="#FNanchor_305" class="label">[305]</a>
+ <abbr title="Leviticus">Lev.</abbr> 20:10.</p>
+</div>
+</div>
+
+<p><b>3-5. Brought unto him a woman.</b> There
+was no reason why they should have brought
+her to him, except for the purpose of involving
+him in difficulty.—&#8203;<b>When they had set her in
+the midst.</b> This public exposure to shame was
+itself a terrible punishment, and aroused the
+pity, the shame, and the indignation of Jesus.
+
+<span class="pagenum" id="Page_107">[Pg 107]</span>
+It was not done in the interest of public morals.
+They were flagrantly disregarded in this obtrusion
+of a public scandal into the midst of the
+temple worship, by accusers who cared not for
+her, nor for the general public, if they could but
+involve in perplexity and bring into disrepute
+the Rabbi whom they so bitterly hated.—&#8203;<b>In the
+very act.</b> The man was equally amenable
+under the Mosaic law to the death penalty (<span class="muchsmaller"><abbr title="Leviticus">Lev.</abbr>
+20:10; <abbr title="Deuteronomy">Deut.</abbr> 22:22</span>). But the man they had let go;
+for then, as now, society punished the guilty
+woman, but not the guilty man.—&#8203;<b>That such
+should be stoned.</b> Stoning was only commanded
+by Moses for unfaithfulness in a betrothed
+virgin (<span class="muchsmaller"><abbr title="Deuteronomy">Deut.</abbr> 22:23, 24</span>). But infidelity in a
+wife is made by the preceding verse punishable
+with death, and perhaps, by implication, the
+same form of death.</p>
+
+<div class="figcenter">
+ <a id="i_108"></a>
+ <br>
+ <img src="images/i_108.jpg"
+ alt="Woman and accusers">
+ <p class="caption">THE WOMAN AND HER ACCUSERS.<br>
+“<cite>He that is without sin among you let him first cast a stone at her.</cite>”
+</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch8_6"></a>
+<p class="hanging">6 This they said, tempting him, that they might have
+to accuse him. But Jesus stooped down, and with <em>his</em>
+finger wrote on the ground, <em>as though he heard them
+not</em>.</p>
+</div>
+
+<p><b>6. This they said tempting him.</b> The
+commentators have been needlessly puzzled to
+explain how Christ’s answer to this question
+could have furnished matter for accusation.
+The Pharisees would have accused him to the
+people, not to the Roman government. The law
+of Moses was a dead letter. There is no authentic
+instance in post-Mosaic history of an execution
+under it. Divorce was easy, and the injured
+husband generally avoided public disgrace
+by simply separating from his unfaithful wife.
+Could Christ refuse to adjudge the case? He
+had claimed to be King of Israel, in the Sermon
+on the Mount, had put his own precepts above
+those of Moses, and had proclaimed a far more
+stringent law of purity than Moses ever enacted
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:27-32</span>).
+Could he acquit her, and so set
+aside the Mosaic law? He had declared that not
+one jot or tittle of it should pass away till all
+was fulfilled, and that whoever relaxed the least
+of its precepts should be least in his kingdom.
+Could he condemn her? He would thus revive
+an obsolete statute, and enforce it against a hapless
+and defenceless <span style="white-space:nowrap;">woman—he</span> who had come
+to seek and to save the lost, who had received
+the publican and harlot among his disciples, and
+had accepted the homage of a notorious woman
+of the town (<span class="muchsmaller">Luke 7:36-39</span>). It often happens that
+people are unwilling to have a teacher set aside in
+theory a law which they are equally unwilling to
+see enforced in practice. Only a small minority
+is willing in our own day to abolish capital punishment;
+but only rarely is a jury willing to inflict
+it. There are comparatively few persons
+who are willing to live according to the Sabbath
+law which they wish their minister to preach.—&#8203;<b>But
+Jesus stooped down and with his
+finger wrote on the ground.</b> The words <cite>as
+though he heard them not</cite> are an addition of the
+translators, though at least one manuscript contains
+
+<span class="pagenum" id="Page_108">[Pg 108]</span>
+the idea. What was the meaning of this
+action? Various opinions have been suggested,
+<i>e. g.</i>, a usual act signifying preoccupation of
+mind (<cite>Alford</cite>); to hide his own confusion, the
+shock to his own moral sensibility by the grossness
+of the Pharisees’ public abuse of the woman
+(<cite>Geikie</cite>); as a judge, for a judicial sentence is
+not only pronounced, but written (<cite>Godet</cite>); as a
+refusal to interfere, a sign that he paid no attention
+to their question (<cite>Meyer</cite>, <cite>Luthardt</cite>). His
+object in this writing seems to me to be interpreted
+by its result. It turned all eyes from the
+wretched woman, in an anguish of shame and
+terror, to himself. She stood alone and forgotten;
+all eyes were then and have ever since been
+fixed on the figure of Christ, wondering what
+and why he wrote in the dust. It is not fanciful
+to note the contrast between this writing and
+that prescribed in case of the trial of a suspected
+adulteress by the Mosaic law (<span class="muchsmaller"><abbr title="Numbers">Numb.</abbr> 5:23</span>). The
+priest was to write certain curses in a book,
+then wash them with bitter water, which the
+accused was required to drink, that the curses
+might enter into her if she were guilty. Christ,
+on the contrary, writes his sentence on the sand,
+where, in a moment, it will be effaced by the
+pardon, “Neither do I condemn thee; go, and
+sin no more.” What he wrote has been made a
+matter of ingenious rather than profitable conjecture.
+The most probable conjecture is that
+he wrote the sentence, “He that is without sin
+amongst you,” etc., thus enabling the Pharisees,
+if they had not been too passionately intent
+on their design, to avoid his public rebuke.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_7"></a>
+<p class="hanging">7 So when they continued asking him, he lifted up
+himself, and said unto them, He that is without sin
+among you,<a id="FNanchor_306" href="#Footnote_306" class="fnanchor">[306]</a> let him first cast a stone at her.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_306" href="#FNanchor_306" class="label">[306]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 17:7; <abbr title="Romans">Rom.</abbr> 2:1, 22.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_8"></a>
+<p class="hanging">8 And again he stooped down, and wrote on the
+ground.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_9"></a>
+<p class="hanging">9 And they which heard <em>it</em>, being convicted by <em>their
+own</em> conscience, went out one by one, beginning at the
+eldest, <em>even</em> unto the last: and Jesus was left alone,
+and the woman standing in the midst.</p>
+</div>
+
+<p><b>7-9. So when they continued asking.</b>
+They would not take the rebuke of his quiet
+contempt. Had they stopped to think, conscience
+would have answered their inquiry; but
+they were too eager; they did not hear what it
+had to say to them; Christ must interpret its
+voice; and he did so with a poignant rebuke.—&#8203;<b>He
+that is without sin among you, let
+him first cast a stone at her.</b> Christ puts
+on them the problem with which they had sought
+to perplex him. In their vindictive haste they
+had forgotten the provision of the law that the
+witnesses on whose testimony the accused was
+condemned should cast the first stone (<span class="muchsmaller"><abbr title="Deuteronomy">Deut.</abbr> 17:5-7</span>).
+They had also forgotten the provision of the
+Rabbinical law that, in case of accusation, if the
+husband was not guiltless, the wife could not be
+condemned (<cite>Lightfoot</cite>). Christ recalls these two
+principles, and leaves them to solve their own
+problem. Go on, he says in effect, and try and
+condemn the accused according to your own law.
+Let the sinless cast the first stone. But a deeper
+meaning is in his words. Unchastity was a universal
+sin in the first century. Its extent in Palestine
+is illustrated by the licentious lives of the
+Herods, father and sons. Nowhere was this vice
+more flagrant and unrestrained than among the
+priests, whose licentiousness was no secret to
+the common people (<span class="muchsmaller">see <abbr title="Matthew">Matt.</abbr> 12:39; James 4:4</span>). It
+was this revelation of their own guilt, implied in
+the words and easily understood by the people,
+which stung them, and drove them, self-condemned,
+one by one, from the presence of both
+the accused and the judge.—&#8203;<b>And again he
+stooped down.</b> To give conscience in them
+an opportunity to assert itself, with as little resistance
+as possible from pride. He gave them
+no opportunity to answer; he did not look to
+see who was first to withdraw.—&#8203;<b>Beginning
+with the elders.</b> The word rendered eldest
+(<span lang="el">πρεσβυτέρων</span>) is almost universally rendered
+<cite>elders</cite>, generally as an official designation, and
+frequently in connection with the word <cite>ruler</cite>
+(<i>e. g.</i>, <span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 15:2; 16:21; Mark 8:31; 15:1; Luke 7:3;
+22:52</span>). Here it seems to me more probably to
+designate rank (<cite>Lucke</cite>, <cite>De Wette</cite>) than age (<cite>Luthardt</cite>,
+<cite>Godet</cite>). The leaders in the accusation
+were the first to withdraw. The words “even
+unto the last” are wanting in most <abbr title="Manuscripts">MSS.</abbr>—<b>Jesus
+was left alone.</b> The circle of accusers had
+all withdrawn. The people and the disciples
+may have still remained; hence the woman is
+described as “standing in the midst;” that is,
+of the auditors who, before this interruption,
+had been listening to the teaching of Jesus
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_2">2</a></span>). The woman remains waiting, as if to receive
+the sentence of Jesus. The people remain
+waiting to hear the end of this strange episode.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_10"></a>
+<p class="hanging">10 When Jesus had lifted up himself, and saw none
+but the woman, he said unto her, Woman, where are
+those thine accusers? hath no man condemned thee?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_11"></a>
+<p class="hanging">11 She said, No man, Lord. And Jesus said unto
+her, Neither do I condemn<a id="FNanchor_307" href="#Footnote_307" class="fnanchor">[307]</a> thee: go, and sin<a id="FNanchor_308" href="#Footnote_308" class="fnanchor">[308]</a> no more.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_307" href="#FNanchor_307" class="label">[307]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_17">3:17</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_308" href="#FNanchor_308" class="label">[308]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_14">5:14</a>.</p>
+</div>
+</div>
+
+<p><b>10, 11. Hath no man condemned thee?</b>
+They had then <em>all</em> withdrawn?—&#8203;<b>Neither do I
+condemn thee.</b> He contrasts himself with the
+accusers; they could not, he will not. He does
+not, however, pronounce her forgiven. There is
+no evidence of repentance or of faith, as, for example,
+in the case of the woman that was a sinner
+in Luke 7:37. His language condemns the
+sin, and it gives opportunity for repentance to
+the sinner. “It is a declaration of sufferance,
+not of justification.”—(<cite>Godet.</cite>)—<b>Go, and sin
+no more.</b> <abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch5_14">5:14</a>. The object of
+
+<span class="pagenum" id="Page_109">[Pg 109]</span>
+divine forgiveness is a divine life in the forgiven.</p>
+
+<hr class="tb">
+
+<p class="p2"><abbr title="Chapter">Ch.</abbr> 8:12-20. CHRIST’S DISCOURSE CONCERNING
+HIMSELF.—&#8203;<span class="smcap">He is light, liberty, life.—&#8203;He gives
+light to those that follow his example, liberty
+to those that obey his word, life to those that
+put their faith in him.—&#8203;He is attested by his
+own character and by his Father’s witness.—&#8203;He
+is made known in and by his passion and
+death.—&#8203;His Father is the source of his teaching,
+his works, and his character.—&#8203;His characterization
+of wilful oppugners of the truth:
+children of the world; children of the devil.—&#8203;Christ’s
+short method with deists</span> (<abbr title="verse">ver.</abbr> 46). See
+note at end of chapter.</p>
+
+<p>The exact chronology of the events from this
+point to the close of the tenth chapter is very
+uncertain and quite unimportant. One characteristic
+feature of the feast of the Tabernacles
+was the illumination of the temple; the two
+great candelabra of the Court of the Women
+were lighted, and it is said in the Rabbinical
+hooks that the light shone all over Jerusalem.
+Since Christ was accustomed to take his text from
+passing events, it is a not improbable surmise
+that this illumination afforded the suggestion for
+the discourse on the divine light which follows.
+The illumination of the temple commemorated
+the pillar of fire, as the ceremony of drawing
+water (<span class="muchsmaller">see <abbr title="chapter">ch.</abbr>
+<a href="#ch7_37">7:37</a>, etc., notes</span>) commemorated the
+striking of the rock in Horeb and the gift of water
+from it, and the dwelling in booths recalled the
+time when Israel dwelt in tents and booths in the
+wilderness. We may therefore see in Christ an antitype
+of the fiery cloud that guided Israel in their
+pilgrimage, and in the Shechinah filling the Tabernacle
+(<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 40:34, 35</span>),
+an illustration of the light
+which Christ imparts to those that follow him.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_12"></a>
+<p class="hanging">12 Then spake Jesus again unto them, saying, I<a id="FNanchor_309" href="#Footnote_309" class="fnanchor">[309]</a> am
+the light of the world: he that<a id="FNanchor_310" href="#Footnote_310" class="fnanchor">[310]</a> followeth me shall not
+walk in darkness, but shall have the light of life.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_309" href="#FNanchor_309" class="label">[309]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch1_4">1:4</a>; <a href="#ch9_5">9:5</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_310" href="#FNanchor_310" class="label">[310]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_35">12:35</a>, <a href="#ch12_46">46</a>.</p>
+</div>
+</div>
+
+<p><b>12. I am the light of the world.</b> The
+illumination of the temple lighted Jerusalem;
+that of the fiery cloud, Israel. Christ is the
+light, not merely of his disciples, or of the Jewish
+nation, but of the <em>world</em>, a word which here,
+as always in the <abbr title="New Testament">N. T.</abbr>, stands for the whole human
+race. <abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch1_4">1:4</a>, <a href="#ch1_9">9</a>, notes. He is the
+<em>light</em> as well as the life, coming to instruct as
+well as to revive; a Saviour from ignorance as
+well as from wilful sin. Therefore no ignorance
+or doubt need keep the soul that desires light
+away from Christ. He need not wait for instruction,
+any more than for reformation, before he
+comes to Christ.—&#8203;<b>He that follows me need
+not walk in darkness.</b> The best reading is
+subjunctive, not indicative. <em>Following Christ</em>,
+not believing something about him, is the way
+out of darkness into light. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch7_17">7:17</a>, and
+note the fact that in no single instance did Christ
+call on any one of his disciples to form correct
+opinions about him before becoming his follower.
+They followed first and learned afterward. Even
+he who doubts whether Christ is not a myth can
+still follow the ideal life.—&#8203;<b>But shall have the
+light of life.</b> That is, the light which guides
+and nourishes the true, the spiritual life. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch6_48">6:48</a>, “bread of life.” See <abbr title="Psalms">Ps.</abbr> 119:105,
+where the Bible is compared to a lantern carried
+to light the path on a dark night. He is a light
+not for the illumination of doubtful questions in
+science or metaphysics or abstract theology, but
+for the solution of practical problems in the
+moral and spiritual life.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_13"></a>
+<p class="hanging">13 The Pharisees therefore said unto him, Thou<a id="FNanchor_311" href="#Footnote_311" class="fnanchor">[311]</a>
+bearest record of thyself; thy record is not true.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_311" href="#FNanchor_311" class="label">[311]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_31">5:31</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_14"></a>
+<p class="hanging">14 Jesus answered and said unto them, Though I
+bear record of myself, <em>yet</em> my record is true: for I
+know whence I came, and whither I go; but<a id="FNanchor_312" href="#Footnote_312" class="fnanchor">[312]</a> ye cannot
+tell whence I come, and whither I go.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_312" href="#FNanchor_312" class="label">[312]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch7_28">7:28</a>; <a href="#ch9_29">9:29</a>,
+ <a href="#ch9_30">30</a>.</p>
+</div>
+</div>
+
+<p><b>13, 14. Thou bearest record of thyself;
+thy record is not true.</b> See <abbr title="chapter">ch.</abbr> <a href="#ch5_31">5:31</a>, note;
+perhaps the Pharisees here refer to Christ’s declaration
+there.—&#8203;<b>Though I bear record of
+myself, yet my record is true; for I know
+whence I have come</b> (my origin) <b>and whither
+I go</b> (my destiny). In general no man can
+bear testimony of himself, however truthful he
+may be, for no man understands his own mission.
+He may faithfully do from day to day the work
+which God gives him to do, and yet not comprehend
+the relation which that work bears to the
+great problems of life and destiny which the
+Eternal Spirit is working out in the race. But
+Christ could bear record of himself, for he knew
+himself; he knew the Father; he knew his own
+origin and his own destiny; and he knew the
+relation which his life and death sustained to the
+world’s life.—&#8203;<b>Ye know not</b> (not merely cannot
+tell) <b>whence I am coming and whither I
+am going</b>. Christ knew whence he <em>had come</em>
+(<span lang="el">ἠλθον</span>, past tense), <i>i. e.</i>, from the glory he had
+with the Father from the beginning of the world
+(<span class="muchsmaller"><abbr title="chapters">chaps.</abbr>
+<a href="#ch1_1">1:1</a>; <a href="#ch17_5">17:5</a></span>); the Pharisees did not know
+whence he was ever <em>coming</em> (<span lang="el">ἔρχομαι</span>, present
+tense), <i>i. e.</i>, they had no spiritual sense to perceive
+and appreciate that divine grace of which
+he was ever the recipient, and that constant
+communion with the Father from which he was
+ever bringing divine light and life wherewith to
+bless his followers.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_15"></a>
+<p class="hanging">15 Ye judge after the flesh; I<a id="FNanchor_313" href="#Footnote_313" class="fnanchor">[313]</a> judge no man.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_313" href="#FNanchor_313" class="label">[313]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch3_17">3:17</a>; <a href="#ch12_47">12:47</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_16"></a>
+<p class="hanging">16 And yet if I judge, my<a id="FNanchor_314" href="#Footnote_314" class="fnanchor">[314]</a> judgment is true: for<a id="FNanchor_315" href="#Footnote_315" class="fnanchor">[315]</a> I
+am not alone, but I and the Father that sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_314" href="#FNanchor_314" class="label">[314]</a>
+ 1 <abbr title="Samuel">Sam.</abbr> 16:7; <abbr title="Psalms">Ps.</abbr> 45:6, 7; 72:2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_315" href="#FNanchor_315" class="label">[315]</a>
+ verse <a href="#ch8_29">29</a>; <abbr title="chapter">ch.</abbr> <a href="#ch16_32">16:32</a>.</p>
+</div>
+</div>
+
+<p><b>15, 16. Ye judge according to the flesh.</b>
+They therefore rejected Jesus Christ as the
+Messiah, because he did not come with the
+earthly pomp, or bring the earthly deliverance,
+
+<span class="pagenum" id="Page_110">[Pg 110]</span>
+which they had expected.—&#8203;<b>I judge no one.</b>
+Yet his fan is in his hand; and even while he
+lived he was sifting the wheat from the tares.
+He judges not; the world is self-judged and
+self-condemned. Every soul that rejects the
+light doth thereby write its own condemnation.
+“Light is come into the world, and men loved
+darkness rather than light, because their deeds
+were evil” (<span class="muchsmaller">John
+<a href="#ch3_19">3:19</a></span>).—&#8203;<b>Yet if I judge, my
+judgment is true; for I am not alone, but
+I and the Father that sent me.</b> <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr>
+<a href="#ch5_30">5:30</a>. The Spirit of the Father, given without
+measure to Christ, makes his spiritual judgments
+absolutely without error. In the measure in
+which this spirit is received and followed by the
+disciple, it similarly makes the disciple’s judgments
+true. See <abbr title="Matthew">Matt.</abbr> 16:19, note;
+John <a href="#ch20_22">20:22</a>, <a href="#ch20_23">23</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_17"></a>
+<p class="hanging">17 It is also written<a id="FNanchor_316" href="#Footnote_316" class="fnanchor">[316]</a> in your law, that the testimony
+of two men is true.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_316" href="#FNanchor_316" class="label">[316]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 17:6; 19:15.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_18"></a>
+<p class="hanging">18 I am one that bear witness of myself, and the
+Father<a id="FNanchor_317" href="#Footnote_317" class="fnanchor">[317]</a> that sent me beareth witness of me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_317" href="#FNanchor_317" class="label">[317]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_37">5:37</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_19"></a>
+<p class="hanging">19 Then said they unto him, Where is thy Father?
+Jesus answered, Ye<a id="FNanchor_318" href="#Footnote_318" class="fnanchor">[318]</a> neither know me, nor my Father:
+if<a id="FNanchor_319" href="#Footnote_319" class="fnanchor">[319]</a> ye had known me, ye should have known my Father
+also.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_318" href="#FNanchor_318" class="label">[318]</a>
+ verse <a href="#ch8_55">55</a>; <abbr title="chapters">chaps.</abbr>
+ <a href="#ch16_3">16:3</a>; <a href="#ch17_25">17:25</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_319" href="#FNanchor_319" class="label">[319]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_7">14:7</a>, <a href="#ch14_9">9</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_20"></a>
+<p class="hanging">20 These words spake Jesus in the treasury,<a id="FNanchor_320" href="#Footnote_320" class="fnanchor">[320]</a> as he
+taught in the temple: and no man laid hands on him;
+for<a id="FNanchor_321" href="#Footnote_321" class="fnanchor">[321]</a>, his hour was not yet come.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_320" href="#FNanchor_320" class="label">[320]</a>
+ Mark 12:41.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_321" href="#FNanchor_321" class="label">[321]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_30">7:30</a>.</p>
+</div>
+</div>
+
+<p><b>17-20. Also in your own law.</b> Not in <em>our</em>
+law; Christ never classes himself with the Jews,
+nor counts himself as under their law. He
+obeys it, not because it is binding, but by a voluntary
+subjection, for example’s sake (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:15;
+17:27</span>). The reference here is to <abbr title="Deuteronomy">Deut.</abbr> 17:6;
+19:15.—&#8203;<b>I am one that bear witness concerning
+myself.</b> Not merely nor mainly by
+words; for Christ said comparatively little in
+public concerning his character; but by his life
+and works. See John <a href="#ch14_11">14:11</a>.—&#8203;<b>And the Father
+that sent me beareth witness of me.</b> By
+direct declarations to his divine character and
+mission (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:17;
+John <a href="#ch12_28">12:28</a></span>); by the testimony
+of prophets and apostles, especially of John the
+Baptist (<span class="muchsmaller">Luke 2:28-32, 38;
+John <a href="#ch1_32">1:32-34</a>, <a href="#ch1_36">36</a></span>); by the
+voice of angels (<span class="muchsmaller">Luke 2:9-14</span>); by the miracles
+wrought (<span class="muchsmaller">John <a href="#ch11_42">11:42</a></span>); but still more by that manifestation
+of the divine presence which made
+itself felt in many ways in Christ’s person, as in
+his attraction of publicans and sinners to himself,
+his expulsion of the traders from the temple,
+his passing through the mob at Nazareth,
+etc. Godet tells a story in illustration of the
+power of this witness of the Spirit. About 1660,
+Hedinger, chaplain to the Duke of Wurtemberg,
+took the liberty of censuring his sovereign, at
+first in private, but afterward in public, for a
+serious fault. The latter, much enraged, sent
+for him, resolved to punish him. Hedinger,
+after seeking strength by prayer, repaired to the
+prince, the expression of his countenance betokening
+the peace and the presence of God. The
+prince, after looking at him for a moment, asked,
+in agitation, “Why did you not come alone?”
+and dismissed him unharmed. The vital communion
+of this servant of God with his God was
+a sensible fact, even to one whom anger had exasperated.
+<abbr title="Compare">Comp.</abbr> Acts 4:13; 6:15.—&#8203;<b>Who is
+your Father?</b> Asked, not in perplexity, for
+Christ’s reference to God as his Father had been
+so frequent at Jerusalem that they could not
+have misunderstood his meaning, but in scorn.
+Christ’s reply is adapted to the spirit of their
+inquiry.—&#8203;<b>Ye neither know me nor my Father.</b>
+They gloried in being the peculiar people
+of God; but they as little apprehended him
+as they did Christ his Son.—&#8203;<b>If ye had known
+me ye would have known my Father also.</b>
+For the Son is the way to the Father. The converse
+of this proposition is also true, He that
+knows the Father will know the Son. Both are
+known by the spiritual sense; and the same faculty
+which appreciates the divine qualities resplendent
+in the Son will answer to and be ready
+to receive and be impressed by the divine qualities
+in the invisible Spirit, the Father whom no
+one hath seen or can see.—&#8203;<b>In the treasury.</b>
+See Luke 21:1, note. The thirteen trunks or
+chests placed for the reception of the gifts of
+the worshippers, and properly called the treasury,
+were in the Court of the Women. Each
+bore an inscription, indicating the use to which
+the money placed therein was devoted. Probably
+either that part of the Women’s Court where
+these chests stood, or, more probably, an adjoining
+apartment used in connection with them,
+perhaps where the money was kept, was also
+designated the treasury, and it is this apartment
+that is indicated by the word here.—&#8203;<b>For his
+hour was not yet come.</b> See <abbr title="chapter">ch.</abbr>
+<a href="#ch7_30">7:30</a>, note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_21"></a>
+<p class="hanging">21 Then said Jesus again unto them, I go my way,
+and ye<a id="FNanchor_322" href="#Footnote_322" class="fnanchor">[322]</a> shall seek me, and<a id="FNanchor_323" href="#Footnote_323" class="fnanchor">[323]</a> shall die in your sins:
+whither I go, ye<a id="FNanchor_324" href="#Footnote_324" class="fnanchor">[324]</a> cannot come.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_322" href="#FNanchor_322" class="label">[322]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_34">7:34</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_323" href="#FNanchor_323" class="label">[323]</a>
+ Job 20:11; <abbr title="Psalms">Ps.</abbr> 73:18-20; <abbr title="Proverbs">Prov.</abbr> 14:32; <abbr title="Isaiah">Isa.</abbr> 65:20; <abbr title="Ephesians">Ephes.</abbr> 2:1.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_324" href="#FNanchor_324" class="label">[324]</a>
+ Luke 16:28.</p>
+</div>
+</div>
+
+<p><b>21. I go away.</b> Not <em>my way</em>, a translation
+for which there is no authority whatever in the
+original.—&#8203;<b>And ye shall seek me, and shall
+die in your sins.</b> <cite>In your sins</cite> means not, <em>by
+reason of your sins</em>, but, <dfn>while continuing in a state
+of sin</dfn>. This verse is not to be taken as an evidence
+that a sincere and contrite seeking of
+Christ as a pardoning and redeeming Saviour
+will ever be in vain. It is interpreted by many a
+so-called death-bed repentance, in which deliverance
+from a future penalty is sought, without
+
+<span class="pagenum" id="Page_111">[Pg 111]</span>
+any real contrition of heart for past sins. But,
+coupled with the next clause, it seems to me
+strongly opposed to the doctrine of a universal
+restitution.—&#8203;<b>Whither I go ye cannot come.</b>
+Compare <abbr title="chapter">ch.</abbr> <a href="#ch7_34">7:34</a>, “Ye shall seek me and shall
+not find me; and where I am, thither ye cannot
+come,” and contrast <abbr title="chapter">ch.</abbr> <a href="#ch14_3">14:3</a>, “I will come
+again and receive you unto myself, that where I
+am, there ye may be also.” See also <abbr title="chapter">ch.</abbr> <a href="#ch17_24">17:24</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_22"></a>
+<p class="hanging">22 Then said the Jews, Will he kill himself? because
+he saith, Whither I go, ye cannot come.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_23"></a>
+<p class="hanging">23 And he said unto them, Ye are from beneath; I
+am from above: ye are of this world; I am not of this
+world.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_24"></a>
+<p class="hanging">24 I said<a id="FNanchor_325" href="#Footnote_325" class="fnanchor">[325]</a> therefore unto you, that ye shall die in
+your sins: for<a id="FNanchor_326" href="#Footnote_326" class="fnanchor">[326]</a> if ye believe not that I am <em>he</em>, ye shall
+die in your sins.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_325" href="#FNanchor_325" class="label">[325]</a>
+ verse <a href="#ch8_21">21</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_326" href="#FNanchor_326" class="label">[326]</a>
+ Mark 16:16.</p>
+</div>
+</div>
+
+<p><b>22-24. Will he kill himself?</b> This they
+said to each other, partly in perplexity, partly in
+scorn. Contrast their different interpretation
+but similar spirit in <abbr title="chapter">ch.</abbr> <a href="#ch7_35">7:35</a>. Christ, in his
+reply, repels the idea that he had referred to his
+death; they cannot come where he is going, because
+he is going to that heaven from which he
+first came, and they are of the earth earthy.
+<abbr title="Compare">Comp.</abbr> 1 <abbr title="Corinthians">Cor.</abbr> 15:50, “Flesh and blood cannot
+inherit the kingdom of God.”—&#8203;<b>Ye are from
+beneath, I am from above.</b> This statement
+is interpreted by the clause which follows.—&#8203;<b>Ye
+are of</b> (<em>from</em>, <span lang="el">ἐκ</span>) <b>this world, I am not of</b>
+(<em>from</em>, <span lang="el">ἐκ</span>) <b>this world</b>. Man is born of the flesh,
+and therefore is flesh, needing to be born anew
+and from above in order to enter into the kingdom
+of heaven (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_5">3:5</a>, <a href="#ch3_6">6</a></span>). Christ was born, even
+in his earthly nature, of the Spirit (<span class="muchsmaller">Luke 1:35</span>), was
+from his birth the Son of God, and therefore did
+not need to experience the new birth. Though
+John does not describe his supernatural birth,
+he recognizes it. Christ’s language here would
+be incomprehensible but for the interpretation
+afforded by the narratives of his advent in Matthew
+and Luke. The declaration “Ye are from
+beneath” here is not equivalent to the declaration
+of <abbr title="verse">ver.</abbr> <a href="#ch8_44">44</a>, “Ye are of your father the devil.”
+Here he speaks only of the earthly nature inherited;
+there of the wilful sin superadded.—&#8203;<b>If ye
+believe not that I am, ye shall die in your
+sins.</b> In the phrase “I am” there is a reference
+to <abbr title="Exodus">Exod.</abbr> 3:14, and the language implies the
+divinity of Christ, and would be so understood
+by his Jewish auditors, and was so understood
+by them. See <abbr title="verse">ver.</abbr> <a href="#ch8_38">38</a>
+and note. But it is not
+equivalent to a general statement that belief in
+the divinity of Jesus Christ is essential to salvation.
+It was addressed to men who had abundant
+reason to believe that Christ was the divine
+Messiah of prophecy, and who were wilfully
+ignorant of the truth. We must not give the
+words any wider application than our Lord gave
+to them himself. To reject Christ is fatal; to be
+ignorant of him is not.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_25"></a>
+<p class="hanging">25 Then said they unto him, Who art thou? And
+Jesus saith unto them, Even <em>the same</em> that I said unto
+you from the beginning.</p>
+</div>
+
+<p><b>25. Who art thou?</b> A question asked possibly
+partly in perplexity and partly in scorn,
+but more for the purpose of evoking an answer
+which would give them a point for an attack
+upon Christ.—&#8203;<b>Even the same that I said
+unto you from the beginning.</b> The grammatical
+difficulties in the correct rendition of this
+passage are almost insuperable, and no two
+scholars give exactly the same shade of meaning
+to it, while none of the interpretations afforded
+are altogether satisfactory, even to the interpreter.
+The principal interpretations are: (1)
+<cite>What I from the beginning am teaching you? do
+you ask that?</cite> An interrogative expression of
+surprise. According to this view Christ does not
+answer the question at all. (2) <cite>Why indeed do I
+still speak to you at all?</cite> A language of reproach.
+(3) <cite>Even the same that I said unto you from the beginning</cite>,
+the rendering of our English version.
+(4) <cite>Essentially that which also I discourse to you</cite>;
+<i>i. e.</i>, You are to ascertain my nature by a study
+of my discourses. Neither one of these interpretations,
+it will be seen, affords a direct answer to
+the question.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_26"></a>
+<p class="hanging">26 I have many things to say and to judge of you:
+but<a id="FNanchor_327" href="#Footnote_327" class="fnanchor">[327]</a> he that sent me is true; and I speak to the world
+those things which I have heard of him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_327" href="#FNanchor_327" class="label">[327]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_28">7:28</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_27"></a>
+<p class="hanging">27 They understood not that he spake to them of the
+Father.</p>
+</div>
+
+<p><b>26, 27. Many things I have which I
+might say, and many sentences which I
+might pronounce concerning you.</b> The
+meaning and the connection is obscure, and the
+translation which I have given is not so literal as
+that of the English version. But Christ elsewhere
+declares that he has not come to judge
+the world (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch8_15">15</a>; <abbr title="chapters">chaps.</abbr>
+<a href="#ch3_17">3:17</a>; <a href="#ch12_47">12:47</a></span>), and to understand
+him here to assert the contrary makes his
+utterances contradictory. Moreover, if we interpret
+his declaration as the English version
+does, it is difficult to see any connection with the
+preceding or the subsequent clause. I understand
+therefore that he means that he <em>has</em> many
+things to say, and many judgments formed in
+his own mind, which he might pronounce, but
+that he will only speak those things which he has
+been commissioned by the Father to speak; and
+his commission at this time is not to judge, but
+to save the world.—&#8203;<b>They understood not
+that he spake to them of the Father.</b>
+Strange! Less strange, perhaps, than it now
+seems to us, for we read this discourse in the
+light of eighteen centuries of Christianity. So
+far, too, Christ had not designated by any title
+
+<span class="pagenum" id="Page_112">[Pg 112]</span>
+the One who had sent him. He had veiled his
+meaning, as he did in the parables, that he might
+not be fully understood at once; for he could
+hope to get lodgment for the truth only by gradually
+unfolding it. “There is no accounting for
+the <em>ignorance of unbelief</em> as any minister of Christ
+knows by painful experience.”—(<cite>Alford.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_28"></a>
+<p class="hanging">28 Then said Jesus unto them, When ye have lifted
+up<a id="FNanchor_328" href="#Footnote_328" class="fnanchor">[328]</a> the Son of man, then shall ye know that I am <em>he</em>,
+and <em>that</em> I do nothing of myself; but as my Father
+hath taught me, I speak these things.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_328" href="#FNanchor_328" class="label">[328]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch3_14">3:14</a>; <a href="#ch12_32">12:32</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_29"></a>
+<p class="hanging">29 And he that sent me is with me: the Father hath
+not left me alone; for I do always those things that
+please him.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_30"></a>
+<p class="hanging">30 As he spake these words, many<a id="FNanchor_329" href="#Footnote_329" class="fnanchor">[329]</a> believed on him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_329" href="#FNanchor_329" class="label">[329]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch10_42">10:42</a>.</p>
+</div>
+</div>
+
+<p><b>28-30. When ye have lifted up the Son
+of man.</b> The phrase Son of man was used by
+the rabbis, who borrowed it from David, for the
+Messiah (<span class="muchsmaller">see
+<abbr title="Matthew">Matt.</abbr> 10:23, note</span>). The Greek verb here
+rendered <dfn>lifted up</dfn> (<span lang="el">ὑψόω</span>) is used by John only
+with reference to the crucifixion (<span class="muchsmaller"><abbr title="chapters">chaps.</abbr>
+<a href="#ch3_14">3:14</a>; <a href="#ch8_28">8:28</a>;
+<a href="#ch12_32">12:32</a>, <a href="#ch12_34">34</a></span>),
+but everywhere else in the <abbr title="New Testament">N. T.</abbr> is used
+in the sense of <dfn>exalted</dfn>, and is so translated except
+in James 4:10. See <abbr title="Matthew">Matt.</abbr> 11:23; Luke 1:52;
+Acts 2:33; 5:31, etc. This fact is of itself an
+indication that John’s Gospel was written after
+the cross had been seen to be the means by
+which Christ was himself exalted, his glory, not
+his shame. It is the cross which has led to his
+recognition among men as the Son of God (<span class="muchsmaller">Mark
+15:39; 1 <abbr title="Corinthians">Cor.</abbr> 1:23, 24</span>); to his exaltation by the Father
+(<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:8-10</span>); to his adoration in heaven (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr>
+5:12</span>).—&#8203;<b>Ye shall know that I am.</b> See on
+<abbr title="verse">ver.</abbr> <a href="#ch8_24">24</a>. The passion and death of Christ is the
+attestation of his divinity (<span class="muchsmaller">Mark 15:39</span>).—&#8203;<b>I do
+nothing of myself; but as the Father hath
+taught me I speak these things.</b> In Christ’s
+time the things <em>done</em>, <i>i. e.</i>, the miracles, were
+recognized as signs of divine presence and power;
+more and more the <em>words spoken</em> are recognized
+as still greater signs of the divine presence
+and power. The word is more than the external
+work, the truth is greater than the miracle.—&#8203;<b>He
+that sent me is with me.</b> The Son is a
+manifestation of the Father, because the Father
+is ever in and working and speaking through the
+Son. He is not merely an ambassador sent by,
+he is a tabernacle in which dwells, the Eternal
+King. So Christ, who sends forth his disciples
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_18">17:18</a></span>), is ever with them
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_17">14:17</a>, <a href="#ch14_23">23</a>;
+<abbr title="Matthew">Matt.</abbr> 28:20</span>).—&#8203;<b>The
+Father hath not left me alone; for
+I do those things that please him always.</b>
+<em>Always</em> is emphatic. In this uniformity of obedience
+to the Father’s will is the secret of the
+abiding of his presence; it is true for us, as for
+Christ, that doing the Father’s pleasure secures
+the divine fellowship (<span class="muchsmaller"><abbr title="chapters">chaps.</abbr>
+<a href="#ch14_21">14:21</a>; <a href="#ch15_10">15:10</a></span>).—&#8203;<b>Many
+believed on him.</b> <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch12_42">12:42</a>. Faith,
+like knowledge, is of different degrees, and the
+quality of this faith is not indicated. It may
+have been like the seed received on stony places
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 13:20, 21</span>). But beware of understanding
+here, or anywhere, by this phrase a mere intellectual
+belief in Christ as either Rabbi, Prophet,
+or Messiah. To <em>believe on</em> always signifies an
+emotion or heart action. “Our Lord’s words
+did not appeal to the understanding; they were
+not argumentative; we cannot account for their
+influence by any processes of logic. So far as we
+can judge from a very simple statement, they
+went straight to the heart; the faith which they
+called forth was a faith of the heart.”—(<cite>Maurice.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_31"></a>
+<p class="hanging">31 Then said Jesus to those Jews which believed on
+him, If ye continue<a id="FNanchor_330" href="#Footnote_330" class="fnanchor">[330]</a> in my word, <em>then</em> are ye my disciples
+indeed;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_330" href="#FNanchor_330" class="label">[330]</a>
+ <abbr title="Romans">Rom.</abbr> 2:7; <abbr title="Colossians">Col.</abbr> 1:23; <abbr title="Hebrews">Heb.</abbr> 10:38, 39.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_32"></a>
+<p class="hanging">32 And ye shall know<a id="FNanchor_331" href="#Footnote_331" class="fnanchor">[331]</a> the truth, and the truth shall
+make you free.<a id="FNanchor_332" href="#Footnote_332" class="fnanchor">[332]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_331" href="#FNanchor_331" class="label">[331]</a>
+ <abbr title="Hosea">Hos.</abbr> 6:3.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_332" href="#FNanchor_332" class="label">[332]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_17">17:17</a>;
+ <abbr title="Psalms">Ps.</abbr> 119:45; <abbr title="Romans">Rom.</abbr> 6:14, 18, 22;
+ James 1:25; 2:12.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_33"></a>
+<p class="hanging">33 They answered him, We be Abraham’s seed, and
+were never in<a id="FNanchor_333" href="#Footnote_333" class="fnanchor">[333]</a> bondage to any man: how sayest thou,
+Ye shall be made free?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_333" href="#FNanchor_333" class="label">[333]</a>
+ <abbr title="Leviticus">Lev.</abbr> 25:42.</p>
+</div>
+</div>
+
+<p><b>31-33. If ye continue in my word, then
+are ye my disciples indeed.</b> A promise and
+a condition. The thing promised is discipleship.
+“They should <span style="white-space:nowrap;">be—what?</span> Saints? divines? doctors?
+No; but what is much better than any of
+the <span style="white-space:nowrap;">three—what</span> all the three should wish to be
+raised into—<em>disciples</em>. They will then be learners,
+learners sitting continually at the feet of the true
+Teacher.”—(<cite>Maurice.</cite>) The theology of Christ is a
+progressive theology; the promise to his followers
+is not that they shall be learned, acquiring the
+truth once for all, but learners, ever acquiring it
+more and more. This promise is conditioned <span style="white-space:nowrap;">on—what?</span>
+Receiving his word? defending his
+word? No; but abiding in his word, <i>i. e.</i>, living,
+moving, and having their being in it. The
+word of Christ cannot be accepted once for all;
+the soul, to be nourished on it, must abide in it,
+as the body abides in and is nourished by the
+atmosphere (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="chapters">chaps.</abbr> <a href="#ch5_38">5:38</a>;
+<a href="#ch6_56">6:56</a>; <a href="#ch15_4">15:4-10</a>; 1 John
+2:6, 10, 14, etc.; 3:6</span>). To be Christ’s disciples indeed,
+we must <em>continue</em> (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 13:20, 21;
+John <a href="#ch6_66">6:66</a>; <abbr title="Colossians">Col.</abbr>
+1:23; <abbr title="Hebrews">Heb.</abbr> 10:38;
+<abbr title="Revelation">Rev.</abbr> 2:7-11, 17</span>) <em>in</em>
+(<span class="muchsmaller">John <a href="#ch15_1">15:1-7</a>;
+<abbr title="Romans">Rom.</abbr>
+8:9; <abbr title="Galatians">Gal.</abbr> 2:20;
+<abbr title="Colossians">Col.</abbr> 1:27</span>) <em>the word of Christ</em> (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 11:29,
+30; 1 <abbr title="Corinthians">Cor.</abbr> 3:11;
+<abbr title="Galatians">Gal.</abbr> 1:8</span>).—&#8203;<b>And ye shall know the
+truth.</b> Living according to the word of Christ
+is the condition precedent to a true apprehension
+of the truth. Christ teaches that life precedes
+creed; the church has too often reversed this,
+making the creed precede life. But a creed that
+does not grow out of spiritual experience is
+dead. There is no virtue in the doctrine of native
+depravity except as an outgrowth of personal
+humility; nor in belief in a personal God,
+except as it is rooted in a living experience of
+
+<span class="pagenum" id="Page_113">[Pg 113]</span>
+faith in him.—&#8203;<b>And the truth shall make
+you free.</b> This, too, the church has often reversed,
+bringing men into bondage unto a creed,
+instead of using the creed as an instrument to
+enlarge their intellectual independence.—&#8203;<b>We
+be Abraham’s seed, and were never in
+bondage to any one.</b> This is the language of
+pride, and it is not more true than the language
+of pride is ordinarily. Politically the nation had
+been in bondage to Babylon, Persia, Greece,
+Rome. Spiritually it had been in bondage to
+idolatries in past times, <i>e. g.</i>, the reign of Manasseh,
+and was now in bondage to the rabbis, literalists
+in interpretation, and without spirituality
+or sympathy (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 23:4</span>). Christ, however, rarely
+enters into argument; he makes no attempt to
+refute their statement, pays no heed to their interruption,
+but goes on with his discourse.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_34"></a>
+<p class="hanging">34 Jesus answered them, Verily, verily, I say unto
+you, Whosoever<a id="FNanchor_334" href="#Footnote_334" class="fnanchor">[334]</a> committeth sin is the servant of sin.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_334" href="#FNanchor_334" class="label">[334]</a>
+ <abbr title="Romans">Rom.</abbr> 6:16, 20; 2 <abbr title="Peter">Pet.</abbr> 2:19.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_35"></a>
+<p class="hanging">35 And the servant<a id="FNanchor_335" href="#Footnote_335" class="fnanchor">[335]</a> abideth not in the house for
+ever: <em>but</em> the Son abideth ever.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_335" href="#FNanchor_335" class="label">[335]</a>
+ <abbr title="Galatians">Gal.</abbr> 4:30.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_36"></a>
+<p class="hanging">36 If<a id="FNanchor_336" href="#Footnote_336" class="fnanchor">[336]</a> the Son therefore shall make you free, ye<a id="FNanchor_337" href="#Footnote_337" class="fnanchor">[337]</a>
+shall be free indeed.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_336" href="#FNanchor_336" class="label">[336]</a>
+ <abbr title="Isaiah">Isa.</abbr> 61:1.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_337" href="#FNanchor_337" class="label">[337]</a>
+ <abbr title="Romans">Rom.</abbr> 8:2; <abbr title="Galatians">Gal.</abbr> 5:1.</p>
+</div>
+</div>
+
+<p><b>34-36. Whosoever committeth sin</b> (lives
+in the commission of sin) <b>is the slave</b> (not servant)
+<b>of sin</b>. He is in bondage to sin. For action
+forms habit, and habit becomes second
+nature. Thus every sinful act tends to bring the
+soul into bondage to the law of evil habit.
+Striking illustrations of this law of human nature
+are afforded by self-indulgence in appetite; but
+the same principle is involved in all <span style="white-space:nowrap;">evil-doing—it</span>
+tends to fasten evil habits on the soul. See
+<abbr title="Romans">Rom.</abbr> 6:16-18; 7:9-24. And this law belongs
+to human nature; it is equally operative in Jew
+and Gentile, in church-member and in man of
+the world. Every sin helps to weld a chain.—&#8203;<b>The
+slave abideth not in the house forever,
+but the Son abideth ever.</b> The language
+is parabolic; the meaning seems to me to
+be this: The world is in bondage; it <em>seems</em> to be
+under Satan; his promise to Christ, “All these
+things will I give thee if thou wilt fall down and
+worship me,” appears not like a vain promise.
+But this bondage is short-lived. The kingdoms
+of the world are <em>in truth</em> the kingdoms of the
+Lord and of his Christ. He shall reign forever
+and forever (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 11:15</span>). He, therefore, who
+yields to the yoke of bondage by conforming to
+the world gets only a brief advantage, for the
+period of bondage to sin and Satan will soon be
+over. He that accepts Christ as his Lord, and
+acknowledges allegiance to him, will have an
+eternal freedom in the house which God has
+built, and over which Christ is to have eternal
+rule (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 3:2-6</span>). The world is God’s house, not
+Satan’s.—&#8203;<b>If the Son therefore shall make
+you free.</b> From past penalty, by himself bearing
+it for us; from the bondage of sin, by giving
+us power to become the sons of God; from the
+law, by imparting to us a new spiritual life.
+See Paul’s Epistle to the Galatians, especially
+<abbr title="chapters">chaps.</abbr> 4 and 5, which may be regarded as his sermon
+on this text.—&#8203;<b>Ye shall be free indeed.</b>
+Made free by the <em>truth</em> (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch8_32">32</a></span>) as it is in Christ
+Jesus. For freedom is not independence of all
+<span style="white-space:nowrap;">law—that</span> never is and never can be; God himself
+is not thus free; it is the comprehension
+and the right use of law. We are free when we
+perfectly comprehend the laws of nature, <i>i. e.</i>, of
+God, perfectly and cheerfully comply with them,
+and so know how to get the advantage and profit
+of them. All progress in material civilization
+has been attained by increasing knowledge of
+the divine laws, and consequently an increased
+use of them. We have yet to learn the gain that
+there is in a similar comprehension of and obedience
+to the intellectual and the spiritual laws
+of the universe. Thus it is that the <em>truth</em> makes
+<em>free</em> (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch8_32">32</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_37"></a>
+<p class="hanging">37 I know that ye are Abraham’s seed: but ye seek
+to kill me, because my word hath no place in you.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_38"></a>
+<p class="hanging">38 I<a id="FNanchor_338" href="#Footnote_338" class="fnanchor">[338]</a>
+ speak that which I have seen with my Father:
+and ye do that which ye have seen with your father.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_338" href="#FNanchor_338" class="label">[338]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_10">14:10</a>, <a href="#ch14_24">24</a>.</p>
+</div>
+</div>
+
+<p><b>37, 38. I know that ye are Abraham’s
+seed.</b> Not equivalent to <em>I know that ye regard
+yourselves as Abraham’s seed</em>. The reference is to
+the covenant with Abraham (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 12:1-3; 17:4-8</span>),
+which involved a promise of divine protection
+and blessing to the nation. The Pharisees adhere
+to the idea of political freedom. Christ
+assents to their declaration that they are the
+seed referred to in that covenant, but returns to
+the spiritual idea which underlies his discourse,
+and emphasizes the extent to which, in character,
+they have wandered from the pattern set by
+Abraham.—&#8203;<b>Nevertheless</b> (<span lang="el">ἀλλὰ</span>, notwithstanding
+you are Abraham’s seed) <b>ye seek to kill
+me</b> (<span class="muchsmaller"><abbr title="chapters">chaps.</abbr>
+<a href="#ch7_1">7:1</a>, <a href="#ch7_19">19</a>,
+<a href="#ch7_32">32</a>; <a href="#ch8_59">8:59</a>;
+<a href="#ch10_31">10:31</a>, <a href="#ch10_39">39</a></span>). To whom
+were these words <span style="white-space:nowrap;">spoken?—to</span> the believing
+Judeans mentioned in <abbr title="verse">ver.</abbr>
+<a href="#ch8_30">30</a>, or to enemies?
+The true answer is that believers and unbelievers
+were intermixed in the crowd, and that it is as
+little possible for the reader now as it would
+have been for the observer then to distinguish
+between them.—&#8203;<b>Because my word makes no
+progress in you.</b> They heard <span style="white-space:nowrap;">it—nay,</span> crowded
+round him to hear it, were willing and interested
+listeners. But the truth did not get entrance
+into their hearts, nor permeate their character.
+It was not like the leaven hid in three measures
+of meal. They were thus a type of many
+modern hearers who listen to the truth, but in
+whom the truth does not work. The words rendered
+<cite>hath no place</cite> (<span lang="el">οὐ χωρεῖ</span>) signify, literally,
+does not <dfn>work, spread, go forward</dfn>.—&#8203;<b>I do that
+which I have seen with my Father, and
+
+<span class="pagenum" id="Page_114">[Pg 114]</span>
+ye do that which ye have heard with your
+father</b> (<span lang="el">ἠκούσατε</span>, <em>heard</em>, not <span lang="el">ἑωράκατε</span>, <em>seen</em>, is the
+better reading). Christ approaches a truth whose
+depths, in our ignorance of the spirit world, we
+cannot sound. This is that every soul draws its
+inspiration from an invisible <span style="white-space:nowrap;">world—either</span> belongs
+to the kingdom of light and is taught of
+God, or belongs to the kingdom of darkness and
+is taught of evil spirits. The unseen companions
+of the soul are the most influential. Demoniacal
+possession is only an exceptional fruitage
+of a universal demoniacal inspiration. See below,
+on <abbr title="verse">ver.</abbr> <a href="#ch8_44">44</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_39"></a>
+<p class="hanging">39 They answered and said unto him, Abraham<a id="FNanchor_339" href="#Footnote_339" class="fnanchor">[339]</a> is
+our father. Jesus saith unto them, If<a id="FNanchor_340" href="#Footnote_340" class="fnanchor">[340]</a> ye were Abraham’s
+children, ye would do the works of Abraham.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_339" href="#FNanchor_339" class="label">[339]</a>
+ <abbr title="Matthew">Matt.</abbr> 3:9.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_340" href="#FNanchor_340" class="label">[340]</a>
+ <abbr title="Romans">Rom.</abbr> 2:28, 29; 9:7; <abbr title="Galatians">Gal.</abbr> 3:7, 29.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_40"></a>
+<p class="hanging">40 But now ye seek to kill me, a man that hath told
+you the truth, which I have heard of God: this<a id="FNanchor_341" href="#Footnote_341" class="fnanchor">[341]</a> did
+not Abraham.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_341" href="#FNanchor_341" class="label">[341]</a>
+ <abbr title="Romans">Rom.</abbr> 4:12.</p>
+</div>
+</div>
+
+<p><b>39, 40. Abraham is our father.</b> They
+recognize, as we all recognize, that there is a
+source from which are drawn the ideas and the
+influences which mould our character. This
+fountain is, according to their conception, Abrahamic.
+It is true that character is moulded by
+national influences; but these are not the profoundest
+nor the most potent.—&#8203;<b>If ye were
+Abraham’s children ye would do the
+works of Abraham.</b> Seed they are, children
+they are not. Descendants? yes! disciples? no!
+They do not do that which they have heard from
+Abraham. We are the children of a noble ancestry,
+the Reformers, the Puritans, and the like,
+only as we show their spirit in dealing with the
+men and the problems of our own time.—&#8203;<b>This
+did not Abraham.</b> Called of God to leave his
+country, and his kindred, and his father’s house,
+he did not resist, but left all to go out, not
+knowing whither he went. Abraham obeyed the
+divine message; the seed of Abraham would kill
+the divine messenger.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_41"></a>
+<p class="hanging">41 Ye do the deeds of your father. Then said they
+to him, We be not born of fornication; we<a id="FNanchor_342" href="#Footnote_342" class="fnanchor">[342]</a> have one
+Father, <em>even</em> God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_342" href="#FNanchor_342" class="label">[342]</a>
+ <abbr title="Isaiah">Isa.</abbr> 63:16; 64:8.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_42"></a>
+<p class="hanging">42 Jesus said unto them, If<a id="FNanchor_343" href="#Footnote_343" class="fnanchor">[343]</a> God were your Father,
+ye would love me: for I proceeded forth and came
+from God; neither came I of myself, but<a id="FNanchor_344" href="#Footnote_344" class="fnanchor">[344]</a> he sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_343" href="#FNanchor_343" class="label">[343]</a>
+ <abbr title="Malachi">Mal.</abbr> 1:6; 1 John 5:1.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_344" href="#FNanchor_344" class="label">[344]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_8">17:8</a>, <a href="#ch17_25">25</a>.</p>
+</div>
+</div>
+
+<p><b>41, 42. Ye do the deeds of your father.</b>
+A generic truth; the spiritual paternity of any
+soul may be known by its deeds; the source of
+its life is witnessed by the life itself.—&#8203;<b>We be
+not born of fornication.</b> It is a Jewish
+legend to this day that Jesus was born of adultery.
+This is the Jewish explanation of his premarital
+birth. I believe that this legend had
+been invented in Christ’s own time to account
+for his supernatural birth, and that the expression
+here is a scornful allusion to this dishonoring
+report. This, at least, though I do not find
+it suggested by any of the commentaries, seems
+to me the most natural explanation of the language
+of the Pharisees, which has given the
+scholars no little difficulty. Other explanations
+suggested—<i>e. g.</i>, that Sarah was not an adulteress,
+and therefore the Jews were certainly children
+of Abraham (<cite>Meyer</cite>), or that, unlike the
+Samaritans, there was no taint of heathen blood
+in their veins (<cite>Alford</cite>, <span style="white-space:nowrap;"><cite>Godet</cite>)—seem</span> to me unnatural
+and far-fetched, and are apparently not very
+satisfactory even to those who suggest them.—&#8203;<b>We
+have one Father, even God.</b> They
+abandon their claim to have derived their life
+from Abraham, and substitute a claim to derive
+it from the God of Abraham. Or we may suppose
+that, the first interlocutors being silenced,
+others make this assertion.—&#8203;<b>If God were your
+Father ye would love me.</b> The practical
+and present application is that every soul whose
+life is truly rooted in God will be drawn toward
+Christ by spiritual sympathy.—&#8203;<b>For I came
+forth and am here from God.</b> The first verb
+(<span lang="el">ἐξῆλθον</span>) indicates Christ’s <em>coming forth</em> from the
+glory which Christ had with the Father from the
+beginning of the world (<span class="muchsmaller">John <a href="#ch17_5">17:5</a></span>); the second
+verb (<span lang="el">ἥκω</span>, present formed from a perfect) indicates
+the <em>perpetual presence</em> of the Father with
+Christ, and Christ’s continuous manifestation of
+the Father to the world.—&#8203;<b>Neither came I
+of myself.</b> Therefore that phase of theology
+which represents the Son as interceding to make
+a just God merciful, and thus induce him to forgive
+the sinful, is thoroughly false. The mercy
+of Christ originated with the Father; the mission
+of Christ was wrought out by the Father.
+Christ came not of his own will, but of the Father’s.
+See <abbr title="chapters">chaps.</abbr> <a href="#ch3_16">3:16</a>,
+note; <a href="#ch6_38">6:38</a>, note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_43"></a>
+<p class="hanging">43 Why do ye not understand my speech? <em>even</em> because
+ye cannot hear my<a id="FNanchor_345" href="#Footnote_345" class="fnanchor">[345]</a> word.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_345" href="#FNanchor_345" class="label">[345]</a>
+ <abbr title="Isaiah">Isa.</abbr> 6:9.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_44"></a>
+<p class="hanging">44 Ye<a id="FNanchor_346" href="#Footnote_346" class="fnanchor">[346]</a>
+are of <em>your</em> father the devil, and the lusts of
+your father ye will do. He was a murderer from the
+beginning, and abode<a id="FNanchor_347" href="#Footnote_347" class="fnanchor">[347]</a> not in the truth, because there
+is no truth in him. When he speaketh a lie, he speaketh
+of his own: for he is a liar, and the father of it.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_346" href="#FNanchor_346" class="label">[346]</a>
+ <abbr title="Matthew">Matt.</abbr> 13:38; 1 John 3:8.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_347" href="#FNanchor_347" class="label">[347]</a>
+ Jude 6.</p>
+</div>
+</div>
+
+<p><b>43, 44. Why do ye not understand my
+speech?</b> He has thus far spoken parabolically,
+as though reluctant to characterize them openly
+as children of the devil. He now abandons the
+dark saying, and speaks plainly.—&#8203;<b>Even because
+ye cannot hear my word.</b> <em>Word</em> is the doctrine
+taught, <em>speech</em> is the form in which it is
+clothed; to <em>hear</em> is to receive with the heart, as
+in <abbr title="Matthew">Matt.</abbr> 13:16, 20;
+John <a href="#ch5_24">5:24</a>; <a href="#ch8_47">8:47</a>, etc.; to
+<em>understand</em> is to comprehend intellectually. The
+implication then is that he who is unwilling to
+receive and act upon the doctrine of Christ in
+his heart and life cannot comprehend the forms
+in which it is couched. The declaration is thus
+the converse of <abbr title="chapter">ch.</abbr>
+<a href="#ch7_17">7:17</a>.—&#8203;<b>Ye are from your
+father the devil.</b> God is the Father of Christ,
+
+<span class="pagenum" id="Page_115">[Pg 115]</span>
+and of all those who through faith in Christ are
+born again; they become by adoption his children
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:15-17</span>), are sent into the world by their
+Father (<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch17_18">17:18</a></span>), and manifest their Father unto
+the world (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:15</span>). In like manner they that
+resist the truth are children, by their own choice,
+of the devil, commissioned by him, serving him,
+and manifesting his spirit, in their selfishness,
+cupidity, malice, and all uncharitableness. In
+each case the soul derives its spirit from its own
+chosen father. The whole contrast would be
+almost meaningless if by the devil Christ understood
+only a poetic personification of evil in human
+nature. There are two households, one of
+God, the other of Satan; two churches, one of
+truth and love, the other of falsehood and malignity.
+“This verse is one of the most decisive
+testimonies for the objective personality of the
+devil. It is quite impossible to suppose an accommodation
+to Jewish views, or a metaphorical
+form of speech, in so solemn and direct an assertion
+as this.”—(<cite>Alford.</cite>)—<b>The will</b> (lusts is too
+narrow a word; the original signifies earnest desire,
+but generally of a bad sort) <b>of your father
+ye are determined to do</b>. Literally, <em>will to
+do</em>. Resolute determination to evil is clearly
+indicated by the form of the sentence (<span lang="el">θέλετε
+ποιεῖν</span>). The language of Christ here, therefore,
+does not apply to sins of ignorance and inattention.
+He is speaking to wilful opposers of the
+truth.—&#8203;<b>He was a murderer from the beginning.</b>
+Not because he inspired Cain’s murder
+of his brother Abel, but because, from the very
+outset, he endeavored to seduce into disobedience,
+and so to destroy, the human race. His declaration
+“Ye shall not surely die” (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 3:4</span>) was not
+merely a lie, but a lie having for its object the
+death of mankind.—&#8203;<b>Stood not in the truth.</b>
+It seems to me that there is here a reference to
+the fall of the devil. So Augustine and the Roman
+Catholic commentators generally; <i lang="la">contra</i>,
+Meyer, Alford, and the moderns. Satan was in
+a high position, but he did not <em>stand</em>, because
+truth was not his foundation, and—<b>Because
+truth is not in him</b>. No definite article is
+appended to <em>truth</em> here. Satan did not <em>stand</em>
+on the truth of God, because in him, in his
+inner character, truth found no place. We can
+only stand <em>by</em> the truth when truth is in <em>our inward
+parts</em> (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 51:6</span>), <i>i. e.</i>, in our desires and our
+affections. The truth must be <em>in</em> us to be <em>under</em>
+us.—&#8203;<b>He speaketh of his own.</b> Out of (<span lang="el">ἐκ</span>)
+his own treasury of evil things. So the evil man,
+out of the evil treasure, bringeth forth evil
+things (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 12:35</span>).—&#8203;<b>For he is a liar, and the
+father of it.</b> Or <em>of him</em>; either the father of
+<em>lying</em> or the father of the <em>liar</em>. Either rendering
+is grammatically possible. The latter better fits
+the context.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_45"></a>
+<p class="hanging">45 And because<a id="FNanchor_348" href="#Footnote_348" class="fnanchor">[348]</a> I tell <em>you</em> the truth, ye believe me
+not.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_348" href="#FNanchor_348" class="label">[348]</a>
+ <abbr title="Galatians">Gal.</abbr> 4:16; 2 <abbr title="Thessalonians">Thess.</abbr> 2:10.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_46"></a>
+<p class="hanging">46 Which of you convinceth<a id="FNanchor_349" href="#Footnote_349" class="fnanchor">[349]</a> me of sin? And if I
+say the truth, why do ye not believe me?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_349" href="#FNanchor_349" class="label">[349]</a>
+ <abbr title="Hebrews">Heb.</abbr> 4:15.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_47"></a>
+<p class="hanging">47 He that is of God heareth God’s words: ye therefore
+hear <em>them</em> not, because ye are not of God.</p>
+</div>
+
+<p><b>45-47. But because I tell you the truth
+ye believe me not.</b> “A thoroughly tragical
+<em>because</em>; it has its ground in the alien character
+of the relation between that which Jesus speaks
+and their devilish nature, to which latter a lie
+alone corresponds.”—(<cite>Meyer.</cite>) Truth has not
+always its evidence in human nature; for human
+nature may be so warped as to be more ready to
+believe a lie than the truth (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 1:21; <abbr title="Ephesians">Ephes.</abbr> 4:18;
+2 <abbr title="Thessalonians">Thess.</abbr> 2:11</span>). If Christ had told a lie they would
+have believed him, just as many of those who
+now rejected him did subsequently believe the
+false Christs of a later date.—&#8203;<b>Which of you
+convinceth me of sin.</b> Not of <em>error</em> (<cite>Calvin</cite>),
+but of <em>sin</em> (<cite>Alford</cite>, <cite>Godet</cite>, <cite>Meyer</cite>). Indeed, <em>error</em>
+in Christ’s teaching in this matter would be <em>sin</em>;
+for if his declaration respecting himself, that he
+came not from the earth but from above, from
+the Father, and was the long-anticipated Messiah,
+was not true, it would have been false and
+<span style="white-space:nowrap;">fraudulent—not</span> merely a mistake, but a lie. By
+this question he asserts, by implication, his sinlessness;
+he defies his opponents to point out a
+single sin in his life, a single flaw in his character.
+And they were speechless, as scepticism
+has been ever since, before his incomparable
+character. The argument is this: If I am not
+the Son of God, find out some human defect that
+indicates a human origin and kinship. And this
+has never been done. I imagine a pause, a moment’s
+expressive silence, no answer from the
+Pharisees, and then the crushing words that follow,
+calmly uttered:—<b>If I say the truth, why
+do ye not believe?</b>—&#8203;<b>He that is of God</b>—as
+the Pharisees had claimed to be
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_41">41</a></span>)—<b>heareth</b>
+(receiveth) <b>God’s words; ye therefore
+hear them not, because ye are not of God</b>.
+This is Christ’s method with deists. Point out a
+single flaw in his stainless character. You cannot?
+Then at least listen with reverent attention
+to the words of the sinless man. To refuse
+a hearing to such an one demonstrates hostility
+to purity and truth, and so to God.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_48"></a>
+<p class="hanging">48 Then answered the Jews, and said unto him, Say
+we not well that thou art a Samaritan, and<a id="FNanchor_350" href="#Footnote_350" class="fnanchor">[350]</a> hast a
+devil?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_350" href="#FNanchor_350" class="label">[350]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_20">7:20</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_49"></a>
+<p class="hanging">49 Jesus answered, I have not a devil; but I honour
+my Father, and ye do dishonour me.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch8_50"></a>
+<p class="hanging">50 And I<a id="FNanchor_351" href="#Footnote_351" class="fnanchor">[351]</a> seek not mine own glory: there is one
+that seeketh and judgeth.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_351" href="#FNanchor_351" class="label">[351]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_41">5:41</a>.</p>
+</div>
+</div>
+
+<p><b>48-50. Say we not well thou art a Samaritan
+and hast an evil spirit?</b> The
+Jews take to the common resort of men silenced
+and convinced against their will; they reply to
+
+<span class="pagenum" id="Page_116">[Pg 116]</span>
+argument by calling names. <em>Devil</em> is an unfortunate
+translation, giving the English reader the
+impression that they use the same word which
+Christ has used in <abbr title="verse">ver.</abbr> <a href="#ch8_44">44</a>. Their word is <dfn>demon</dfn>
+(<span lang="el">δαιμόνιον</span>), and signifies primarily, in classic
+usage, a tutelary demon or genius; in <abbr title="New Testament">N. T.</abbr>
+usage, an evil spirit. These spirits are represented
+as fallen angels (<span class="muchsmaller">2 <abbr title="Peter">Pet.</abbr> 2:4; Jude 6</span>), subject to
+Satan (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 9:34; 25:41; 2 <abbr title="Corinthians">Cor.</abbr> 12:7; <abbr title="Revelation">Rev.</abbr> 12:9</span>), possessing
+the power of working miracles (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 16:14</span>),
+dwelling in the idols of the heathen and uttering
+the heathen responses and oracles (<span class="muchsmaller">Acts 16:17; 1 <abbr title="Corinthians">Cor.</abbr>
+10:20; <abbr title="Revelation">Rev.</abbr> 9:20</span>), and the authors of evil to mankind
+(<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 12:7; 1 <abbr title="Timothy">Tim.</abbr> 4:1</span>). See <cite><abbr title="Robinson's Lexicon">Rob. Lex.</abbr></cite>, art.
+<span lang="el">δαιμόνιον</span>. The charge had before been made by
+the Pharisees that Christ cast out devils by
+Beelzebub the prince of devils (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 12:24</span>). It is
+not necessary to trace any connection between
+the two epithets <cite>a Samaritan</cite> and <cite>possessing a
+demon</cite>. Passion is never coherent. The language
+is wild, bitter, passionate, but illogical
+and inconsequential.—&#8203;<b>I have not a devil *&nbsp;*&nbsp;*&nbsp;*
+ye do dishonor me.</b> He passes by
+the charge of being a Samaritan in silence, for
+the author of the parable of the Good Samaritan
+refuses to recognize opprobrium in it; he calmly
+denies the charge of having a demon, and declares
+that by the discourses which they attribute
+to a demon he honors the Father, while they
+dishonor him. Peter’s declaration (<span class="muchsmaller">1 <abbr title="Peter">Pet.</abbr> 2:23</span>),
+“Who, when he was reviled, reviled not again,
+but committed himself to him that judgeth
+righteously,” is illustrated by Christ’s response
+here. Contrast his indignation at the wrong
+done to others (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 23:14, 15, 23, etc.</span>) with his mildness
+when wrong is done to himself. And the
+next verse gives the secret reason of his calmness.—&#8203;<b>I
+am not seeking my own glory.</b>
+Therefore he is comparatively indifferent to
+public abuse and dishonor.—&#8203;<b>There is one who
+seeks and judges.</b> Because God cares for the
+honor of his children, they can well be unconcerned
+respecting it; because God judges them
+righteously, they can well disregard the unrighteous
+judgments of men.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_51"></a>
+<p class="hanging">51 Verily, verily, I say unto you, If a man keep my
+saying, he shall never see death.</p>
+</div>
+
+<p><b>51. Verily, verily.</b> With Calvin and Godet,
+I regard Christ’s discourse to his opponents
+as ended with the preceding verse. Recognizing
+the fact that some of his auditors have been
+inclined toward him, though with but a feeble
+faith, he addresses them in the words that follow,
+that he may strengthen their faith. The connection
+which Alford and Meyer endeavor to trace
+between this and the preceding verse I cannot
+perceive: <i>e. g.</i>, “Ye are now the children of the
+devil; but if ye keep my word ye shall be rescued
+from that murderer.”—(<cite>Alford.</cite>) The very
+words with which Christ begins the sentence,
+“Verily, verily” (<span lang="el">ἀμὴν, ἀμὴν</span>) indicate a new
+topic.—&#8203;<b>If any one.</b> Emphasis is put on the
+pronoun. The promise is universal; it embraces
+Jew and Gentile.—&#8203;<b>Keep my word.</b> <em>Keep</em>, as
+a guard his prisoner, with watchfulness (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+19:17, note</span>), against all seductions and assaults;
+<em>Christ’s word</em>, that which he had taught, and therefore
+pre-eminently that faith in him as a divine
+Saviour which had been the pre-eminent theme of
+his teaching. We are to keep not merely the <em>sayings</em>
+in <em>memory</em>, or the <em>teaching</em> in the <em>heart</em>, but,
+with sentiments of reverence and affection, the
+<em>truth</em> in our <em>life</em>, both in the inward experience
+and in the outward conduct.—&#8203;<b>Shall not see
+death for ever.</b> Not, <em>Shall not see eternal death</em>,
+but, <em>Shall never see death</em>. “The death of the
+body is not reckoned as death, any more than
+the life of the body is life, in our Lord’s discourses.
+See <abbr title="chapter">ch.</abbr>
+<a href="#ch11_25">11:25</a>, <a href="#ch11_26">26</a>.”—(<cite>Alford.</cite>) Christ
+puts himself in contrast with the devil, whose
+slaves, by evil-doing, the Jews have become (<abbr title="verse">ver.</abbr>
+<a href="#ch8_34">34</a>). The devil is a murderer, a life-taker
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_44">44</a></span>);
+Christ is a life-giver, even to those that are dead
+in trespasses and sins (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 2:1</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_52"></a>
+<p class="hanging">52 Then said the Jews unto him, Now we know that
+thou hast a devil. Abraham is dead,<a id="FNanchor_352" href="#Footnote_352" class="fnanchor">[352]</a> and the prophets;
+and thou sayest, If a man keep my saying, he
+shall never taste of death.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_352" href="#FNanchor_352" class="label">[352]</a>
+ <abbr title="Zechariah">Zech.</abbr> 1:5.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_53"></a>
+<p class="hanging">53 Art thou greater than our father Abraham, which
+is dead? and the prophets are dead: whom makest
+thou thyself?</p>
+</div>
+
+<p><b>52, 53. The Judeans.</b> Not the believers
+of <abbr title="verse">ver.</abbr> <a href="#ch8_30">30</a>. The opponents of Christ reply to
+words which were not addressed to them.—&#8203;<b>Abraham
+is dead.</b> *&nbsp;*&nbsp;*&nbsp;*—&#8203;<b>Art thou
+greater than our father Abraham?</b> *&nbsp;*&nbsp;*
+<b>Whom makest thou thyself?</b> Their argument
+is, as Chrysostom interprets it: “They
+who have heard the word of God are dead, and
+shall they who have heard thee not die?” Their
+perplexity was real, for the unspiritual never
+comprehend either spiritual natures or spiritual
+teaching. They are literalists, and understand
+Jesus to speak of natural death. They are dull
+and will not comprehend his declaration that he
+is the Messiah in hope of whom Abraham and
+the prophets had lived. Compare with their
+question here that of the Samaritan woman
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch4_12">4:12</a></span>), “Art thou greater than our father Jacob?”
+but contrast their spirit with hers. She
+is in doubt; they are scornful. See also Christ’s
+declaration in <abbr title="Matthew">Matt.</abbr> 12:42, “Behold, a greater
+than Solomon is here.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_54"></a>
+<p class="hanging">54 Jesus answered, If<a id="FNanchor_353" href="#Footnote_353" class="fnanchor">[353]</a> I honour myself, my honour
+is nothing: it is my Father<a id="FNanchor_354" href="#Footnote_354" class="fnanchor">[354]</a> that honoureth me; of
+whom ye say, that he is your God:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_353" href="#FNanchor_353" class="label">[353]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_31">5:31</a>, <a href="#ch5_41">41</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_354" href="#FNanchor_354" class="label">[354]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_1">17:1</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_55"></a>
+<p class="hanging">55 Yet ye have not known him; but I know him:
+and if I should say, I know him not, I shall be a liar
+like unto you: but I know him, and keep his saying.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_56"></a>
+<p class="hanging">56 Your father Abraham rejoiced to see my day:
+and he<a id="FNanchor_355" href="#Footnote_355" class="fnanchor">[355]</a>
+ saw <em>it</em>, and was glad.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_355" href="#FNanchor_355" class="label">[355]</a>
+ <abbr title="Genesis">Gen.</abbr> 22:13, 14; <abbr title="Hebrews">Heb.</abbr> 11:13.</p>
+</div>
+</div>
+
+<p><span class="pagenum" id="Page_117">[Pg 117]</span>
+<b>54-56. If I glorify myself my glory is
+nothing.</b> To <dfn>honor</dfn> or <dfn>glorify</dfn> (<span lang="el">δοξάζω</span>) is to attribute
+honor, generally by words. Christ’s reply
+to the question, <cite>Whom makest thou thyself?</cite> is that
+he makes nothing of himself; he leaves others
+to interpret his character from his life and teachings.
+And this is singularly true; Christ is to
+each soul what its spiritual sight is able to discern
+in him. He does not declare himself.—&#8203;<b>It is
+my Father that glorifieth me.</b> He leaves
+his reputation in the hands of his Father, an example
+to his followers when belied and misrepresented.
+See on <abbr title="verse">ver.</abbr> <a href="#ch8_18">18</a>.—&#8203;<b>Ye have never
+learned him, but I know him.</b> There is a
+double contrast in the two verbs (<span lang="el">γινώσκω</span> and
+<span lang="el">οἶδα</span>), the one signifying acquired, the other
+direct intuitive knowledge; and in the tenses,
+the one signifying a past act, <em>never have known</em>,
+the other a perpetually present possession, <em>I
+always know</em>. The sense may be expressed: <cite>Ye
+have never acquired any knowledge of God, but I
+am always in fellowship with him.</cite>—<b>I should be
+a liar like unto you.</b> To boast of one’s spiritual
+experience is to glorify one’s self; such
+glory is nothing. To deny it, under pretence of
+humility, is to become a liar. There may be
+hypocrisy in disavowing the sense of God’s presence
+and love, as well as in falsely pretending to
+it. The true method is that of Christ, who
+showed it by his life, not by his professions.—&#8203;<b>Your
+father Abraham exulted that he
+might see my day</b> (<i>i. e.</i>, that it was promised
+to him); <b>and he has seen it and was glad</b>.
+There is some difficulty in the interpretation of
+this passage, to which I have given a literal
+translation. Some scholars regard it as wholly
+prophetical, “Abraham rejoiced in anticipation
+of Christ’s advent;” others as historical but
+typical, “He rejoiced, seeing in the birth of Isaac
+a type of the advent of the Messiah,” and they
+even suppose that Christ refers to Abraham’s
+laughter (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 17:17</span>); still others interpret it as
+partly prophetic and partly historical, “He rejoiced
+in anticipation of the promised advent;
+he has since seen it from his home in paradise,
+and was glad.” The latter view seems to me
+best to accord with the original and with the
+context. So Godet, Meyer, Alford. For a statement
+of different views, see <cite>Meyer</cite>. The declaration
+is responsive to the question, Art thou
+greater than our father Abraham? The answer
+is, Your father Abraham rejoiced because he was
+promised that he should see my advent, and the
+realization of his hope has given him new joy in
+the heavenly kingdom. If this interpretation be
+correct, the language incidentally confirms the
+doctrine that the saints in heaven are cognizant
+of what passes upon earth.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch8_57"></a>
+<p class="hanging">57 Then said the Jews unto him, Thou art not yet
+fifty years old, and hast thou seen Abraham?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_58"></a>
+<p class="hanging">58 Jesus said unto them, Verily, verily, I say unto
+you. Before Abraham was, I<a id="FNanchor_356" href="#Footnote_356" class="fnanchor">[356]</a> am.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_356" href="#FNanchor_356" class="label">[356]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_1">1:1</a>, <a href="#ch1_2">2</a>; <abbr title="Exodus">Exod.</abbr> 3:14; <abbr title="Isaiah">Isa.</abbr> 43:13; <abbr title="Colossians">Col.</abbr> 1:17; <abbr title="Revelation">Rev.</abbr> 1:8.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch8_59"></a>
+<p class="hanging">59 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.</p>
+</div>
+
+<p><b>57-59. The Judeans therefore said to
+him, Thou art not yet fifty years old.</b>
+No indication of his actual age. The fifty years
+was specified because this was the age of a perfected
+maturity, according to Jewish notions
+(<span class="muchsmaller"><abbr title="Numbers">Numb.</abbr> 4:3, 39; 8:24—Lightfoot</span>).—&#8203;<b>And hast thou
+seen Abraham?</b> He did not say that he had,
+but that Abraham had seen him. They pervert
+his words, partly through stupidity, partly
+through wilfulness.—&#8203;<b>Verily, verily.</b> The precursor
+of a specially solemn declaration.—&#8203;<b>Before
+Abraham was born, I am</b> (<span lang="el">γίγνομαι-εἰμί</span>).
+Two Socinian explanations are afforded of this
+passage: (1) Before Abraham was born I (Christ)
+existed in the divine counsels, <i>i. e.</i> I was purposed
+by God and foretold by him; (2) Before
+Abram can become Abraham, a spiritual father
+of nations, I (Christ) must be sent forth as the
+Messiah. They both seem to me to be shifts
+devised to accommodate Scripture to a theological
+preconception. All independent Greek
+scholars (Meyer, Luthardt, Alford, Godet, Tholuck,
+etc.) agree substantially in their interpretation
+of the language. Its meaning is made clear
+by a consideration of the original Greek, in which
+the contrast is strongly marked between Abraham,
+who began to be, and Christ, who eternally
+is; by the context, in which the pre-eminence of
+Christ above Abraham is clearly implied; by the
+unexpressed but hardly doubtful reference to
+the appellation given by the <abbr title="Old Testament">O. T.</abbr> to Jehovah as
+the <span class="smcap">I am</span> (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 3:14;
+<abbr title="compare">comp.</abbr> <abbr title="Matthew">Matt.</abbr> 14:27;
+Mark 6:50; 14:62;
+John <a href="#ch8_24">8:24</a>, <a href="#ch8_25">25</a></span>); and by the interpretation which was
+put upon Christ’s words by his auditors, who
+understood them as a claim of divinity, and took
+up stones to stone him as a blasphemer. Christ,
+then, by these words, as I understand him, identifies
+himself, as the <abbr title="New Testament">N. T.</abbr> manifestation of the
+unseen God, with the <span class="smcap">I am</span> of the <abbr title="Old Testament">O. T.</abbr>, the One
+who had manifested the Invisible to Israel in all
+their history.—&#8203;<b>Then took they up stones to
+cast at him.</b> The building of the temple was
+
+<span class="pagenum" id="Page_118">[Pg 118]</span>
+still going on, and stones were probably lying
+about in the temple court. Stoning was the
+<abbr title="Old Testament">O. T.</abbr> punishment for blasphemy, but it could
+not be lawfully inflicted without trial and judgment.—&#8203;<b>Jesus
+hid himself.</b> There is no good
+ground to suppose any miraculous escape, either
+here or in Luke 4:30. And there is good reason
+to believe that there was not a miraculous interposition,
+for Christ never availed himself of any
+miracle for his own benefit. See <abbr title="Matthew">Matt.</abbr> 4:6,
+note. The clause “going through the midst of
+them, and so passed by,” is wanting in the best
+<abbr title="Manuscripts">MSS.</abbr>, and is omitted by Alford, Meyer, Godet,
+Luthardt. The latter traces a curious analogy
+between this typical expulsion and the final crucifixion
+of Christ. He hides himself from the
+eyes of those whom the God of this world has
+blinded; he leaves the Pharisees apparent victors
+and in possession of the field; in taking up
+stones to stone him they show themselves to be
+murderers at heart, as they afterward became in
+outward act.</p>
+
+<p>In this discourse, or these discourses, for it is
+not quite clear whether it is one or more, the
+connection is sometimes obscure, and the meaning
+accordingly difficult. The student must remember
+(1) that Christ addresses a very different
+audience from that in Galilee. There he spoke
+to willing but ignorant disciples; in Jerusalem
+he speaks to obstinate and perverse enemies.
+(2) Hence the difference in spirit. In Galilee
+gentleness is predominant, in Jerusalem severity.
+(3) The continuity of the discourse is affected
+by the sudden transitions of feeling in
+Christ, which are great, as in all natures of deep
+and ready sympathy. He speaks now with great
+pathos, as in the question, a semi-soliloquy, Why
+do ye not understand my speech?
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_43">43</a></span>), then
+with indignation, Ye are of your father the devil
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_44">44</a></span>);
+now with self-abnegation, I judge no
+man (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_15">15</a></span>),
+If I honor myself my honor is nothing
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_54">54</a></span>), again with divine self-assertion and
+the power of an unconcealed divinity, I am from
+above (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_23">23</a></span>),
+ Before Abraham was I am (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_58">58</a></span>).
+(4) The continuity of his speech is constantly
+broken in upon by rude interruptions (<span class="muchsmaller">verses <a href="#ch8_19">19</a>, <a href="#ch8_22">22</a>,
+<a href="#ch8_39">39</a>, <a href="#ch8_41">41</a>,
+<a href="#ch8_48">48</a>, <a href="#ch8_52">52</a>,
+<a href="#ch8_53">53</a>, <a href="#ch8_57">57</a></span>), and by changes in the direction
+of his discourse, which is sometimes addressed
+to his disciples (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_31">31</a></span>),
+and sometimes to his opponents
+(<span class="muchsmaller">verses <a href="#ch8_42">42</a>, <a href="#ch8_49">49</a>,
+etc.</span>). (5) Nevertheless we may
+say generally that the discourse embodies
+Christ’s teaching respecting himself, and embraces
+the following points: He is (<i>a</i>) the light,
+<i>i. e.</i>, the moral and spiritual illuminator, of the
+world (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_12">12</a></span>);
+(<i>b</i>) superhuman in his origin (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch8_23">23</a></span>); (<i>c</i>) the manifestation of the Father, because
+the tabernacle (<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch1_14">1:14</a></span>)
+in which the Father
+dwells (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_29">29</a></span>); (<i>d</i>) the emancipator of all those
+that accept and obey the truth as manifested by
+him (<span class="muchsmaller">verses <a href="#ch8_31">31-36</a></span>);
+(<i>e</i>) sinless (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_46">46</a></span>);
+(<i>f</i>) the life-giver
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_51">51</a></span>);
+(<i>g</i>) the great <span class="smcap">I am</span> (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch8_58">58</a></span>). To receive
+the benefit of the light which he confers,
+we must follow his example (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch8_12">12</a></span>);
+to receive
+the benefit of the freedom he brings, we must
+live habitually in the truth which he teaches
+(<span class="muchsmaller">verses <a href="#ch8_31">31</a>,
+<a href="#ch8_32">32</a></span>); to receive the life which he bestows,
+we must be born from above (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_3">3:3</a></span>) by faith in
+him as our Messiah (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch8_24">24</a></span>).</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_IX">CHAPTER <abbr title="Nine">IX.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 9:1-41. THE HEALING OF THE MAN BORN BLIND.—&#8203;<span class="smcap">A
+miracle of Christ attested by a judicial investigation.—&#8203;A
+parable of redemption.—&#8203;A lesson
+in faith.</span> See note at <abbr title="verse">ver.</abbr> 38.</p>
+
+<p><a id="Note_ch9"></a><span class="smcap">Preliminary Note.</span>—This miracle is reported
+only by John. There is nothing peculiar in this,
+since John alone reports Christ’s Judean ministry,
+in which it occurred. The place was Jerusalem;
+the time is uncertain; it was on a Sabbath
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch9_14">14</a></span>), in the fall of <span class="allsmcap">A. D.</span> 29
+(<span class="muchsmaller"><abbr title="Volume One">Vol. I</abbr>,
+<abbr title="page">p.</abbr> 45</span>), between
+the feast of Tabernacles in October
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_2">7:2</a></span>) and
+the feast of Dedication in December
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch10_22">10:22</a></span>).
+Some identify it with the last day of the former
+feast (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_37">7:37</a></span>), which was a Sabbath, supposing
+<abbr title="chapter">ch.</abbr> <a href="#ch7_53">7:53</a>
+to <a href="#ch8_11">8:11</a> to be an interpolation. It
+is not probable that it occurred at the time
+which seems to be indicated by its place in
+the report furnished by the Evangelists. That
+Christ stopped on escaping from a mob who
+threatened to stone him, in order to work this
+miracle, is not probable; that under such circumstances
+his disciples should have asked him
+the abstruse question of <abbr title="verse">ver.</abbr>
+<a href="#ch9_2">2</a> is still more improbable.
+I put it therefore at some other time
+in his Judean ministry, which lasted a little over
+two months. See <abbr title="chapter">ch.</abbr> 7,
+<a href="#Note_ch7"><abbr title="Preliminary">Prel.</abbr> Note</a>. In studying
+this chapter the student will do well to observe
+its natural division into three parts: (1) the miracle
+(<span class="muchsmaller">verses <a href="#ch9_1">1-7</a></span>);
+(2) the investigation (<span class="muchsmaller">verses <a href="#ch9_8">8-33</a></span>);
+(3) the result (<span class="muchsmaller">verses <a href="#ch9_34">34-38</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_1"></a>
+<p class="hanging drop-cap"><span class="smcap">And</span> as <em>Jesus</em> passed by, he saw a man which was
+blind from <em>his</em> birth.</p>
+</div>
+
+<p><b>1. And passing by, he saw a man blind
+from birth.</b> To the ordinary reader the connection
+of this verse with the last verse of the
+preceding chapter indicates that this miracle
+was wrought as Jesus passed from the temple
+driven by the mob. But the latter clause of
+that verse is of doubtful authenticity. The
+
+<span class="pagenum" id="Page_119">[Pg 119]</span>
+phrase “passing by” appears to be used here
+simply to indicate that the miracle of mercy was
+called forth by the occasion, not by the blind
+man’s petition nor by any previously formed
+purpose. “It was he who saw the blind man,
+not the blind man who came to him; and so earnestly
+did he look upon him that even his disciples
+perceived it.”—(<cite>Chrysostom.</cite>) Compare this
+case with that in Luke 18:35-43. There the
+blind man appeals to Christ, here Christ heals
+without being appealed to. There, in the stillness
+of the country, the noise of the multitude
+awakens the attention of the blind man. Here,
+in the crowded city, there is nothing to announce
+to the blind man a healer until Christ speaks to
+him. There, therefore, he awaits the petition;
+here he does not. Congenital blindness is incurable
+by modern science. How it was known to
+the Evangelist that this man was blind from his
+birth has been questioned. The man appears,
+from the following narrative, to have been a
+well-known mendicant. Perhaps he proclaimed
+the nature and extent of his misfortune as a
+means of awakening charity.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_2"></a>
+<p class="hanging">2 And his disciples asked him, saying, Master, who
+did sin, this man, or his parents, that he was born blind?</p>
+</div>
+
+<p><b>2. Who did sin?</b> It was not only a Jewish
+opinion that such afflictions were a divine punishment
+for sin, it is the teaching of experience
+that special diseases are frequently the natural
+consequence of sin either in the sufferer or in his
+ancestry, and the teaching of Scripture that all
+disease, and even death itself, is the fruit of sin.
+This truth Christ had already recognized in at
+least two instances (<span class="muchsmaller">Mark 2:5;
+John <a href="#ch5_14">5:14</a></span>), and it is
+enforced both by warnings and by historical
+illustrations in the <abbr title="Old Testament">O. T.</abbr> (<span class="muchsmaller"><abbr title="Leviticus">Lev.</abbr> 26:16; <abbr title="Deuteronomy">Deut.</abbr> 28:22;
+<abbr title="Numbers">Numb.</abbr> 12:10; 2 Kings 5:27</span>). The Jewish error consisted
+in believing that all special afflictions were
+divine visitations for special sins (<span class="muchsmaller">Job 4:7; 8:6</span>), an
+opinion which was not confined to the Jews (<span class="muchsmaller">Acts
+28:4</span>). This error Christ here corrects. The
+form of the disciples’ question has given rise to
+some needless perplexity. How could they, even
+in imagination, attribute a blindness from birth
+to the blind man’s own sin? All such explanations
+as that some among the Jews believed in
+the transmigration of souls and others in a pre-existent
+state, and therefore in sins committed
+in a previous life, and still others in the possibility
+of sin committed by the unborn babe in the
+womb, a doctrine deduced by the rabbis from
+such passages as <abbr title="Genesis">Gen.</abbr> 25:22 and Psalm 51:5,
+are inadmissible, because these refinements in
+theology, even if actually entertained among the
+Jewish rabbis, certainly were not accepted among
+the common people, from whom Christ drew his
+disciples. The question appears to be in spirit
+this: What is the explanation of this man’s
+blindness? his own sin? That cannot be, for he
+was born blind. Is he then punished for his
+parents’ sin?</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_3"></a>
+<p class="hanging">3 Jesus answered, Neither hath this man sinned, nor
+his parents: but that<a id="FNanchor_357" href="#Footnote_357" class="fnanchor">[357]</a> the works of God should be
+made manifest in him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_357" href="#FNanchor_357" class="label">[357]</a>
+ <abbr title="chapter">ch.</abbr> 11:4.</p>
+</div>
+</div>
+
+<p><b>3. Neither hath this man sinned, nor
+his parents.</b> That is, his blindness is not a
+punishment for his or their sin.—&#8203;<b>But that the
+works of God should be made manifest in
+him.</b> Manifest to us by his miraculous cure;
+but this is not all. The work of God is to believe
+on him whom he hath sent (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+ <a href="#ch6_29">6:29</a></span>), and to
+this belief the blind man was brought by his
+cure (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+ <a href="#ch9_38">38</a></span>). Thus the work of God was made
+manifest, not only through him to us, but <em>in</em>
+him. Thus Christ gives the key to the Christian
+doctrine of suffering. It is inflicted sometimes
+as a special punishment for special sins (<span class="muchsmaller">see
+references above</span>), but more frequently it is a means
+of grace, inflicted either that by our endurance
+we may manifest the grace of God to others
+(<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 12:9</span>), or may be taught of God ourselves
+(<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 12:6, 11</span>). Compare with Christ’s language
+here his declaration concerning the sickness and
+death of Lazarus (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+ <a href="#ch11_4">11:4</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_4"></a>
+<p class="hanging">4 I must work the works of him that sent me, while
+it is day: the night cometh, when no man can work.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_5"></a>
+<p class="hanging">5 As long as I am in the world, I<a id="FNanchor_358" href="#Footnote_358" class="fnanchor">[358]</a> am the light of the
+world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_358" href="#FNanchor_358" class="label">[358]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch1_5">1:5</a>,
+<a href="#ch1_9">9</a>; <a href="#ch8_12">8:12</a>;
+<a href="#ch12_35">12:35</a>, <a href="#ch12_46">46</a>.</p>
+</div>
+</div>
+
+<p><b>4, 5. While it is day; the night cometh.</b>
+The day is life; the night is death. Christ in
+his human estate was subject to the law under
+which all his disciples are placed. Death cut
+short his human work. The day for work is
+short, the night is at hand; therefore the greater
+need of earnest and urgent labor. Sleep is a
+parable of death (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 104:23</span>) that should perpetually
+remind us that our day is short.—&#8203;<b>The
+light of the world.</b> It was prophesied that
+the Messiah should open the eyes of the blind
+(<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 29:18; 35:5; 42:7</span>). The direct reference is to
+Christ’s fulfilment of these prophecies (<span class="muchsmaller">Luke 4:18,
+21</span>). But it is true, in a larger sense, that just so
+far as Christ is in the world, and accepted by the
+world, he becomes its light, intellectual, moral,
+and spiritual (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_9">1:9</a>, note</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_6"></a>
+<p class="hanging">6 When he had thus spoken, he spat<a id="FNanchor_359" href="#Footnote_359" class="fnanchor">[359]</a> on the ground,
+and made clay of the spittle, and he anointed the eyes
+of the blind man with the clay,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_359" href="#FNanchor_359" class="label">[359]</a>
+ Mark 8:23.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_7"></a>
+<p class="hanging">7 And said unto him, Go, wash in the pool of Siloam,<a id="FNanchor_360" href="#Footnote_360" class="fnanchor">[360]</a>
+(which is by interpretation, Sent.) He<a id="FNanchor_361" href="#Footnote_361" class="fnanchor">[361]</a> went
+his way therefore, and washed, and came seeing.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_360" href="#FNanchor_360" class="label">[360]</a>
+ <abbr title="Nehemiah">Neh.</abbr> 3:15.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_361" href="#FNanchor_361" class="label">[361]</a>
+ 2 Kings 5:14.</p>
+</div>
+</div>
+
+<p><b>6, 7. Spat on the ground *&nbsp;*&nbsp;*&nbsp;* and
+he anointed the eyes with the clay.</b> Clay
+and spittle were both believed in ancient times
+to possess curative properties. Why Christ used
+them here is a matter only of conjecture. Certainly
+not as remedies, for one blind from birth
+could not be cured by a remedy so simple, and
+he who healed the blind men at Jericho by a
+touch (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 20:34</span>) had no need here to resort to
+other means. Not to conceal the miracle, as
+may have been the case in analogous instances
+
+<span class="pagenum" id="Page_120">[Pg 120]</span>
+(<span class="muchsmaller">see Mark 7:33; 8:23, notes</span>), for here his object was to
+manifest the works of God, and the result was a
+public and protracted investigation of his own
+character. It is noticeable, however, that Christ
+never cured without giving the healed something
+to do, as a test of his faith and obedience.
+Even in the three cases of raising from the dead
+he called on the mourners, to indicate by their
+obedience to his direction their faith in him
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 9:24, 25;
+Luke 7:14; John <a href="#ch11_39">11:39</a>, <a href="#ch11_40">40</a></span>). When he was
+asked to heal, the simple request served as an
+indication of faith; when, as here, he volunteered
+the cure, he seems always to have required
+some act as an evidence of faith. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch5_6">5:6-8</a>.—&#8203;<b>Go, wash in the pool of Siloam.</b>
+One of the pools in the vicinity of Jerusalem,
+entitled also Siloah or Shiloah (<span class="muchsmaller"><abbr title="Nehemiah">Neh.</abbr> 3:15; <abbr title="Isaiah">Isa.</abbr> 8:6</span>).
+It is identified with a pool or tank still found in the
+vicinity of Jerusalem, which stands to the south
+of the Temple mount, and consists of an oblong
+tank, partly hewn out of the rock and partly
+built of masonry, measuring about fifty-three
+feet in length, eighteen feet in width, and nineteen
+feet in depth, with a flight of steps leading
+down to the bottom. Several columns stand out
+of the side walls, extending from the top downward
+into the reservoir, the design of which it is
+now difficult to conjecture. The water passes
+out of this reservoir through an open channel cut
+in the rock, which is covered for a short distance,
+and a few yards off is partly dammed up
+by the people of the adjoining village of Siloam,
+for the purpose of washing their clothes, and
+then divided into small streams to irrigate the
+gardens below. The water flows into this reservoir
+from an artificial cave or basin under the
+cliff. This cave is entered by a small archway
+hewn in the rock. It is irregular in form, and
+decreases in size as it proceeds from about fifteen
+to three feet in height. It is connected
+with what is known as the Fountain of the Virgin
+by a remarkable conduit cut through the
+very heart of the rock in a zigzag form, measuring
+some seventeen hundred and fifty feet, while
+the distance in a straight line is only eleven hundred
+feet. This remarkable fact was discovered
+by Dr. Edward Robinson, who had the hardihood
+to crawl through the passage.—&#8203;<b>Which is by
+interpretation Sent.</b> The meaning of this
+addition has been doubted, but does not seem to
+me to be doubtful. The pool, by its very name,
+was a symbol of Him who was sent into the
+world to work the works of God
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch9_4">4</a></span>), and who
+gives light to the world by providing a fountain
+in which not only all uncleanness is washed
+away, but all ignorance and blindness of heart.—&#8203;<b>He
+went therefore</b>, etc. Compare with the
+cure of Naaman (<span class="muchsmaller">2 Kings 5:11, 13</span>), who was in like
+manner bid to wash in Jordan, and only reluctantly
+and after angry resistance consented.
+Observe how great the trial to this blind man’s
+faith, directed to take so considerable a walk, in
+his blindness, as a condition of cure. Observe,
+too, in the miracle a parable of redemption. The
+whole world lieth in darkness from the beginning
+(<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 107:10; <abbr title="Matthew">Matt.</abbr> 4:16; 1 John 5:19</span>); Christ, the
+light of the world, comes to call us out of darkness
+into marvellous light (<span class="muchsmaller">Acts 26:18; 2 <abbr title="Corinthians">Cor.</abbr> 4:6; <abbr title="Colossians">Col.</abbr>
+1:13; 1 <abbr title="Peter">Pet.</abbr> 2:9</span>); the condition of receiving that
+light is faith, exemplified by obedience, without
+which the soul remains in darkness (<span class="muchsmaller"><abbr title="chapters">chaps.</abbr> <a href="#ch1_5">1:5</a>;
+<a href="#ch3_19">3:19</a></span>); and he often calls us to prove our faith
+by walking, in obedience to his direction, in the
+darkness for a while, in order that we may come
+into the light (<span class="muchsmaller">Mark 8:22-26, notes</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_8"></a>
+<p class="hanging">8 The neighbours therefore, and they which before
+had seen him that he was blind, said, Is not this he
+that sat and begged?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_9"></a>
+<p class="hanging">9 Some said, This is he: others <em>said</em>, He is like him:
+<em>but</em> he said, I am <em>he</em>.</p>
+</div>
+
+<p><b>8, 9. The neighbors therefore, and they
+which before had seen him that he was a
+beggar.</b> The best manuscripts have <em>beggar</em>,
+not, as in our English version, <em>blind</em>. So Alford
+and Tischendorf.—&#8203;<b>Is not this he that sat and
+begged?</b> Apparently he was a well-known
+beggar, like the one described in Acts 3:2, 10.
+<abbr title="Compare">Comp.</abbr> Luke 18:35. He is described as one that
+<em>sat and begged</em>, in contrast with such as beg from
+door to door. Beggars of this description having
+a regular place, where they may always be
+found soliciting alms, are a not uncommon sight in
+the East.—&#8203;<b>Some said, This is he. Others,
+No! but he is like him. He himself said,
+I am he.</b> This is the correct rendering of the
+best reading; it varies slightly from our English
+version. His own response seems to have settled
+the question of his identity among the common
+people. That some should have at first doubted
+is not strange, considering the alterations in appearance
+made by the clear eye in place of the
+sightless eyeballs, and the fact that he was no
+longer to be found in his accustomed place,
+begging.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_10"></a>
+<p class="hanging">10 Therefore said they unto him, How were thine
+eyes opened?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_11"></a>
+<p class="hanging">11 He answered and said, A man that is called Jesus
+made clay,<a id="FNanchor_362" href="#Footnote_362" class="fnanchor">[362]</a> and anointed mine eyes, and said unto me,
+Go to the pool of Siloam, and wash; and I went and
+washed, and I received sight.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_362" href="#FNanchor_362" class="label">[362]</a>
+ verses <a href="#ch9_6">6</a>, <a href="#ch9_7">7</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_12"></a>
+<p class="hanging">12 Then said they unto him, Where is he? He said,
+I know not.</p>
+</div>
+
+<p><b>10-12.</b> The first investigation is made informally,
+and without prejudice, by the common
+people. It is curiosity alone which inquires, and
+it is easily convinced of the facts in the case.—&#8203;The man’s reply to his questioners is more laconic
+in the original than in our English version.
+It is literally, “<cite>And going and washing, I saw.</cite>”
+
+<span class="pagenum" id="Page_121">[Pg 121]</span>
+It reminds one of Cæsar’s famous report, “I
+came, I saw, I conquered.” The verb rendered
+I saw or I received sight <span lang="el">(ἀναβλέπω</span>) is literally,
+<cite>I saw again</cite>. Sight being the prerogative of humanity,
+he speaks as though it were really once
+his prerogative (though in fact he never possessed
+it), had been lost, and was now recovered
+to him again.—&#8203;The question, <cite>Where is he?</cite> appears
+to be asked, not in a spirit of enmity, but
+simply from a natural curiosity and interest to
+see him who had wrought the cure. Christ’s
+escape from the blind man and the multitude is
+analogous to his course on other occasions (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch5_13">5:13</a></span>),
+and is characteristic of one who ordinarily
+avoided all occasions of public triumph and
+enthusiasm (<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch6_15">6:15</a>;
+<abbr title="Matthew">Matt.</abbr> 8:4; 9:30; Mark 5:43</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_13"></a>
+<p class="hanging">13 They brought to the Pharisees him that aforetime
+was blind.</p>
+</div>
+
+<p><b>13.</b> Verses 13-34 report a semi-official investigation
+by the Pharisees, instigated not by a sincere
+desire to ascertain the truth, nor by mere
+curiosity, but by a determination to break the
+force of the miracle that had been wrought. For
+this purpose they first examine the man (<span class="muchsmaller">verses
+<a href="#ch9_15">15-17</a></span>) and his parents
+(<span class="muchsmaller"><a href="#ch9_18">18-21</a></span>), in hope to prove an
+imposture; next they subject the man to a further
+cross-examination in an unsuccessful endeavor
+to break down his testimony (<span class="muchsmaller">verses <a href="#ch9_24">24-33</a></span>);
+failing in that, they do what they can to discredit
+his testimony by excommunicating him (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch9_34">34</a></span>).—&#8203;<b>The
+Pharisees.</b> It is generally supposed that
+this phrase indicates the Jewish court formally
+assembled, either the Sanhedrim, <i>i. e.</i>, the supreme
+court of the nation, or the lesser Sanhedrim,
+<i>i. e.</i>, one of the local courts in Jerusalem.
+But the passages cited to show that John uses
+the term “Pharisees” to designate a court
+rather indicate the opposite. In both John <a href="#ch7_32">7:32</a>,
+<a href="#ch7_45">45-47</a> and John <a href="#ch11_46">11:46</a>,
+<a href="#ch11_47">47</a>, he distinguishes between
+the “chief-priests and Pharisees” who
+constituted the council, and the Pharisees who
+constituted not a body, but a party. I judge
+then that the investigation which follows is an
+informal one. It must be remembered that in
+that age, and even to the present time in that
+country, no such clear line was drawn as with us
+between an official and an unofficial trial.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_14"></a>
+<p class="hanging">14 And it was the sabbath day when Jesus made
+the clay, and opened his eyes.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_15"></a>
+<p class="hanging">15 Then again the Pharisees also asked him how he
+had received his sight. He said unto them, He put
+clay upon mine eyes, and I washed, and do see.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_16"></a>
+<p class="hanging">16 Therefore said some of the Pharisees, This man is
+not of God, because he keepeth not the sabbath day.
+Others said, How<a id="FNanchor_363" href="#Footnote_363" class="fnanchor">[363]</a> can a man that is a sinner do such
+miracles? And<a id="FNanchor_364" href="#Footnote_364" class="fnanchor">[364]</a> there was a division among them.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_363" href="#FNanchor_363" class="label">[363]</a>
+ verse <a href="#ch9_31">31</a>; <abbr title="chapter">ch.</abbr> <a href="#ch3_2">3:2</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_364" href="#FNanchor_364" class="label">[364]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_12">7:12</a>, <a href="#ch7_43">43</a>.</p>
+</div>
+</div>
+
+<p><b>14-16. The Sabbath day.</b> For analogous
+case of Sabbath healing, see <abbr title="chapter">ch.</abbr>
+<a href="#ch5_18">5</a>, notes.—&#8203;<b>Then
+again the Pharisees also asked him.</b> Not
+that they had asked him before; the “again”
+refers to the question by the people in <abbr title="verse">ver.</abbr> <a href="#ch9_10">10</a>.—&#8203;<b>Some
+said *&nbsp;*&nbsp;*&nbsp;* Others said.</b> It is a
+mistake to suppose that all the Pharisees were
+hypocrites. Among them were such men as
+Nicodemus, Joseph of Arimathea, Gamaliel, Saul
+of Tarsus. See <abbr title="Matthew">Matt.</abbr> 3:7, note. But the honest
+Pharisees were timid, and were easily overborne
+by their opponents. For account of a similar
+conflict, see <abbr title="chapter">ch.</abbr>
+<a href="#ch7_47">7:47-52</a>. Observe the inherent
+vice of Pharisaism, ancient and modern; it puts
+the ceremonial above humanity; it is of the
+essence of Christianity that it regards all ceremonials
+and observances as for humanity (<span class="muchsmaller">Mark
+2:27; note on <abbr title="Matthew">Matt.</abbr> 12:8</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_17"></a>
+<p class="hanging">17 They say unto the blind man again, What sayest
+thou of him, that he hath opened thine eyes? He said,
+He is a prophet.<a id="FNanchor_365" href="#Footnote_365" class="fnanchor">[365]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_365" href="#FNanchor_365" class="label">[365]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch4_19">4:19</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_18"></a>
+<p class="hanging">18 But the Jews did not believe<a id="FNanchor_366" href="#Footnote_366" class="fnanchor">[366]</a> concerning him,
+that he had been blind, and received his sight, until
+they called the parents of him that had received his
+sight.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_366" href="#FNanchor_366" class="label">[366]</a>
+ <abbr title="Isaiah">Isa.</abbr> 26:11.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_19"></a>
+<p class="hanging">19 And they asked them, saying, Is this your son,
+who ye say was born blind? how then doth he now
+see?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_20"></a>
+<p class="hanging">20 His parents answered them and said, We know
+that this is our son, and that he was born blind:</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_21"></a>
+<p class="hanging">21 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.</p>
+</div>
+
+<p><b>17-21. What sayest thou of him because
+he hath opened thine eyes?</b> They ask for the
+man’s opinion, each party perhaps hoping to get
+support for its own views.—&#8203;<b>He is a prophet.</b>
+At first to the blind man Christ was only “a man
+that is called Jesus” (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch9_11">11</a></span>). The discussion has
+not only deepened, it has clarified his convictions.—&#8203;<b>But
+the Jews did not believe *&nbsp;*
+*&nbsp;* until they had called the parents.</b>
+The Pharisees make a twofold endeavor to break
+the force of the miracle, first by questioning the
+identity of the man, second by questioning the
+method of his cure.—&#8203;So they ask the parents if
+this is their son, and how he was cured.—&#8203;<b>His
+parents answered them</b>, etc. The answer of
+the parents was probably literally true, but it
+was evasive.—&#8203;Their knowledge of the cure was
+probably derived from their son; hence they justify
+themselves in referring the inquirers to him.
+But duty, both to truth and to their son, required
+that they should have sustained his testimony by
+their own expressed belief in the miraculous cure.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_22"></a>
+<p class="hanging">22 These <em>words</em> spake his parents, because they<a id="FNanchor_367" href="#Footnote_367" class="fnanchor">[367]</a>
+feared the Jews: for the Jews had agreed already, that
+if any man did confess that he was Christ, he<a id="FNanchor_368" href="#Footnote_368" class="fnanchor">[368]</a> should
+be put out of the synagogue.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_367" href="#FNanchor_367" class="label">[367]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch7_13">7:13</a>;
+ <a href="#ch12_42">12:42</a>; <abbr title="Proverbs">Prov.</abbr> 29:25.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_368" href="#FNanchor_368" class="label">[368]</a>
+ verse <a href="#ch9_34">34</a>; <abbr title="chapter">ch.</abbr> <a href="#ch16_2">16:2</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_23"></a>
+<p class="hanging">23 Therefore said his parents, He is of age; ask him.</p>
+</div>
+
+<p><b>22, 23. Because they feared the Jews.</b>
+
+<span class="pagenum" id="Page_122">[Pg 122]</span>
+The term “Jews,” as John uses it, generally
+means the Judeans, <i>i. e.</i>, the inhabitants of Judea,
+as distinguished from the Galileans or other dispersed
+Israelites. Living in the vicinity of Jerusalem,
+they were most attached to its ritual, and
+most intolerant of any departure from Jewish
+ceremonials or any fellowship with the Gentiles.
+Through their influence the Sanhedrim had resolved
+that any one who acknowledged Jesus as
+the Messiah should be excommunicated. When
+this resolution was arrived at does not appear.
+It clearly indicates that even in Judea there was
+growing a feeling, if not a faith, that Jesus of
+Nazareth was the Promised One.—&#8203;<b>He should
+be put out of the synagogue.</b> That is,
+excommunicated. According to the Jewish
+scholars, there were three kinds of discipline
+known in the ancient synagogues, all of which are
+entitled <cite>excommunication</cite> or <dfn>cutting off</dfn>. Excommunication
+in the slightest degree involved separation
+from the synagogue, and the suspension
+of intercourse with all Jews whatever, even with
+one’s wife and domestics. A person who had
+exposed himself to excommunication was not
+allowed to approach another nearer than a distance
+of four cubits. This separation was continued
+for thirty days; and in case the excommunicated
+person did not repent, the time might be
+doubled or tripled, even when the transgression,
+by means of which it was incurred, was of small
+consequence. The second degree of excommunication
+is denominated <dfn>the curse</dfn>, and was more
+severe in its effects. It was pronounced with
+imprecations, in the presence of ten men, and so
+thoroughly excluded the guilty person from all
+communion whatever with his countrymen, that
+they were not allowed to sell him anything, even
+the necessaries of life. The <em>third degree of excommunication</em>
+was more severe in its consequences
+than either of the preceding. It was a solemn
+and absolute exclusion from all intercourse and
+communion with any other individuals of the
+nation; and the criminal was left in the hands,
+and to the justice of God. It is probable that in
+the time of Christ the second degree of excommunication
+was not distinguished from the third.
+It is uncertain what degree of excommunication
+was here threatened; but it is quite unimportant,
+since the first was sure to be succeeded
+by the others, unless the condemned repented,
+and made confession of his wrong-doing; in
+this case retracted his confession of Jesus as the
+Messiah.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_24"></a>
+<p class="hanging">24 Then again called they the man that was blind,
+and said unto him, Give God<a id="FNanchor_369" href="#Footnote_369" class="fnanchor">[369]</a> the praise: we know
+that this man is a sinner.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_369" href="#FNanchor_369" class="label">[369]</a>
+ <abbr title="Joshua">Josh.</abbr> 7:19; <abbr title="Psalms">Ps.</abbr> 50:14, 15.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_25"></a>
+<p class="hanging">25 He answered and said, Whether he be a sinner <em>or
+no</em>, I know not; one thing I know, that, whereas I was
+blind, now I see.</p>
+</div>
+
+<p><b>24, 25.</b> The Pharisees attempt to overawe the
+blind man. The conference with his parents has
+been held in his absence. They then summon
+him into their presence with the declaration that
+they have discovered the imposture, and call on
+him to confess it.—&#8203;<b>Give God the praise</b> is
+not equivalent to <em>Give to God the glory of your
+cure</em>; they do not admit that any cure has been
+wrought. It is a solemn form of adjuration to
+confess the fraud which they pretend to have
+discovered (<span class="muchsmaller"><abbr title="Joshua">Josh.</abbr> 7:19</span>).—&#8203;<b>We know that this
+man is a sinner</b>, indicates that their investigation
+has discovered the imposture. The
+man’s reply is shrewd and wise. He will not
+undertake to dispute the conclusion which these
+doctors of the law pretend to have reached; but
+neither will he abate in the slightest his testimony
+to the miraculous cure.—&#8203;<b>One thing I
+know, that being blind, now I see.</b> No
+testimony to Christ is more pertinent or potent
+than this personal experience of his grace. <abbr title="Compare">Comp.</abbr>
+<abbr title="Galatians">Gal.</abbr> 1:23; 1 <abbr title="Timothy">Tim.</abbr> 1:12-18.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_26"></a>
+<p class="hanging">26 Then said they to him again, What did he to
+thee? how opened he thine eyes?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_27"></a>
+<p class="hanging">27 He answered them, I have told you already, and
+ye did not hear: wherefore would ye hear <em>it</em> again?
+will ye also be his disciples?</p>
+</div>
+
+<p><b>26, 27.</b> Defeated in an attempt to overawe
+the blind man, the Pharisees resort to the common
+artifice of cross-examination; they call on
+him to repeat his story, in the hope of detecting
+some real or imaginary discrepancy in his two
+accounts, by which they may discredit him. He
+refuses to be cross-examined; grows impatient
+at their manifest injustice; answers defiantly.—&#8203;<b>Ye
+will not hear.</b> Equivalent to, Ye will not
+heed, will not accept. It is useless to repeat
+testimony which they have resolved to reject.
+He thus illustrates Christ’s precept, Neither cast
+ye your pearls before swine (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 7:6</span>).—&#8203;<b>Will
+ye also be his disciples?</b> Ironical. The
+man affects to misunderstand their object, and
+to think that they are inquiring for the purpose
+of becoming Christ’s disciples. The mere
+suggestion elicits an indignant disclaimer, and so
+brings out clearly that they are not honestly
+seeking to get at the truth respecting Jesus, but
+are attempting to discredit him. The word <em>also</em>
+scarcely indicates, as some suppose, that the
+man is resolved to become Christ’s disciple. We
+know too little concerning him, as yet, to come
+to that conclusion (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch9_36">36</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_28"></a>
+<p class="hanging">28 Then they reviled<a id="FNanchor_370" href="#Footnote_370" class="fnanchor">[370]</a> him, and said. Thou art his
+disciple; but we are Moses’ disciples.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_370" href="#FNanchor_370" class="label">[370]</a>
+ 1 <abbr title="Peter">Pet.</abbr> 2:23.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch9_29"></a>
+<p class="hanging">29 We know<a id="FNanchor_371" href="#Footnote_371" class="fnanchor">[371]</a> that God spake unto Moses: <em>as for</em>
+this <em>fellow</em>, we<a id="FNanchor_372" href="#Footnote_372" class="fnanchor">[372]</a> know not from whence he is.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_371" href="#FNanchor_371" class="label">[371]</a>
+ <abbr title="Psalms">Ps.</abbr> 103:7; <abbr title="Hebrews">Heb.</abbr> 3:5.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_372" href="#FNanchor_372" class="label">[372]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_14">8:14</a>.</p>
+</div>
+</div>
+
+<p><b>28, 29.</b> A curious illustration of the inconsistency
+of bigotry is afforded by a comparison
+
+<span class="pagenum" id="Page_123">[Pg 123]</span>
+of the language of the Pharisees here and in
+<abbr title="chapter">ch.</abbr> <a href="#ch7_27">7:27</a>.
+There, because they suppose they
+know the parentage of Jesus, they say he cannot
+be the Messiah; here, the pretence that he is an
+unknown, affords an equally satisfactory reason
+for rejecting him.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_30"></a>
+<p class="hanging">30 The man answered and said unto them, Why<a id="FNanchor_373" href="#Footnote_373" class="fnanchor">[373]</a>
+herein is a marvellous thing, that ye know not from
+whence he is, and <em>yet</em> he hath opened<a id="FNanchor_374" href="#Footnote_374" class="fnanchor">[374]</a> mine eyes.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_373" href="#FNanchor_373" class="label">[373]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_10">3:10</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_374" href="#FNanchor_374" class="label">[374]</a>
+ <abbr title="Psalms">Ps.</abbr> 119:18; <abbr title="Isaiah">Isa.</abbr> 29:18, 19; 35:5; 2 <abbr title="Corinthians">Cor.</abbr> 4:6.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch9_31"></a>
+<p>31 Now we know that God<a id="FNanchor_375" href="#Footnote_375" class="fnanchor">[375]</a> heareth not sinners:
+but if<a id="FNanchor_376" href="#Footnote_376" class="fnanchor">[376]</a> any man be a worshipper of God, and doeth his
+will, him he heareth.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_375" href="#FNanchor_375" class="label">[375]</a>
+ Job 27:9; <abbr title="Psalms">Ps.</abbr> 66:18; <abbr title="Proverbs">Prov.</abbr> 28:9; <abbr title="Isaiah">Isa.</abbr> 1:15; <abbr title="Jeremiah">Jer.</abbr> 11:11; <abbr title="Ezekiel">Ezek.</abbr> 8:18; Micah 3:4; <abbr title="Zechariah">Zech.</abbr> 7:13.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_376" href="#FNanchor_376" class="label">[376]</a>
+ <abbr title="Psalms">Ps.</abbr> 34:15; <abbr title="Proverbs">Prov.</abbr> 15:29.</p>
+</div>
+</div>
+
+<p><b>30, 31.</b> The argument of these verses is,
+(1) founded on the Pharisees’ doctrine that man
+is made acceptable to God by his good works.
+The Pharisees could furnish no reply to it, because
+they believed that God only heard the
+prayers of the pious (<span class="muchsmaller">see
+<abbr title="Nehemiah">Neh.</abbr> 13:14, 22, 31; 2 <abbr title="Samuel">Sam.</abbr>
+22:21</span>). The doctrine that he hears and answers
+the prayers of the penitent, though abundantly
+taught in the <abbr title="Old Testament">O. T.</abbr>
+(<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 25:11; 32:5; Isaiah 55:6, 7</span>),
+they wholly ignored; (2) It is founded on the
+Scriptural doctrine that God does not hear
+the prayer of deliberate, willful and persistent
+sinners, while continuing in their sins. If this
+“man that is called Jesus” was the impostor
+that the Pharisees declared him to be, God would
+not accompany his ministry with such manifestations
+of divine blessing (<span class="muchsmaller">Isaiah 1:11-15; 59:1, 2;
+<abbr title="Proverbs">Prov.</abbr> 15:8, 29; 21:27; 28:9;
+<abbr title="Jeremiah">Jer.</abbr> 14:11, 12; Amos 5:21-23;
+Micah 3:4</span>); (3) It accords in fact with the <abbr title="New Testament">N. T.</abbr>
+doctrine of prayer, which teaches us to pray in
+the name and for the sake of Jesus Christ, in
+and through whom we are heard, though sinners
+(<span class="muchsmaller"><abbr title="chapters">chaps.</abbr>
+<a href="#ch14_13">14:13</a>, <a href="#ch14_14">14</a>;
+<a href="#ch15_16">15:16</a>; <a href="#ch16_23">16:23</a>,
+<a href="#ch16_24">24</a></span>). Observe the
+double condition of prayer, as indicated by this
+man: (1) a true reverence of God, (2) a sincere
+practical obedience to his will. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch15_17">15:17</a>;
+<abbr title="Hebrews">Heb.</abbr> 11:6; James 5:16. In the failing of one
+or the other of these conditions we may find one
+principal reason why so many prayers are not
+answered.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_32"></a>
+<p class="hanging">32 Since the world began was it not heard that any
+man opened the eyes of one that was born blind.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_33"></a>
+<p class="hanging">33 If this man were not of God, he could do nothing.</p>
+</div>
+
+<p><b>32, 33.</b> It was prophesied of the Messiah that
+he should restore sight to the blind
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch9_5">5</a>, note</span>).
+This peculiar form of miraculous cure is not narrated
+to have been performed by any one except
+Christ, unless 2 Kings 6:18, 20 be regarded as
+an instance; it was performed by Christ on
+several occasions (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 9:27-30; 11:5; 12:22; 20:30-34;
+Mark 8:22-25</span>); but this is the only case of the cure
+of one blind from birth.—&#8203;<b>If this man was not
+from God he could do nothing.</b> The man
+now openly confesses his conviction, which in his
+previous answer he has concealed. Observe that
+he enunciated the same principle as Nicodemus,
+and in almost the same words. The declaration is
+spiritually true of Christ (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_19">5:19-30</a></span>) and of every
+one of Christ’s disciples (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch15_5">15:5</a>; <abbr title="compare">comp.</abbr>
+<abbr title="Philippians">Phil.</abbr> 4:13</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_34"></a>
+<p class="hanging">34 They answered and said unto him, Thou<a id="FNanchor_377" href="#Footnote_377" class="fnanchor">[377]</a> wast
+altogether born in sins, and dost thou teach us? And
+they cast him<a id="FNanchor_378" href="#Footnote_378" class="fnanchor">[378]</a> out.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_377" href="#FNanchor_377" class="label">[377]</a>
+ verse <a href="#ch9_2">2</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_378" href="#FNanchor_378" class="label">[378]</a>
+ <abbr title="Isaiah">Isa.</abbr> 66:5.</p>
+</div>
+</div>
+
+<p><b>34.</b> Failing in their attempt to break the force
+of the man’s testimony, the Pharisees endeavored
+to discredit it by excommunicating him.
+Religious persecution is generally the last resort
+of intellectual weakness and defeat. Their declaration
+<cite>Thou wast altogether born in sins</cite> is a
+reference to the fact that he was born blind.
+Thus they become themselves unconscious witnesses
+to the miracle; for their language here
+shows their belief that he was born blind, and
+the man himself affords ocular demonstration
+of the cure. The declaration <cite>They cast him out</cite>
+means, not they drove him out of the court-room,
+as interpreted by Chrysostom, Tholuck and
+others, but they excommunicated him, in conformity
+to the resolution previously taken
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch9_22">22</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_35"></a>
+<p class="hanging">35 Jesus heard that they had cast him out; and when
+he had found him, he said unto him, Dost thou believe<a id="FNanchor_379" href="#Footnote_379" class="fnanchor">[379]</a>
+on the Son of God?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_379" href="#FNanchor_379" class="label">[379]</a>
+ 1 John 5:13.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_36"></a>
+<p class="hanging">36 He answered and said, Who is he, Lord, that I
+might believe on him?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_37"></a>
+<p class="hanging">37 And Jesus said unto him, Thou hast both seen
+him, and<a id="FNanchor_380" href="#Footnote_380" class="fnanchor">[380]</a> it is he that talketh with thee.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_380" href="#FNanchor_380" class="label">[380]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch4_26">4:26</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_38"></a>
+<p class="hanging">38 And he said, Lord, I believe. And he worshipped
+him.<a id="FNanchor_381" href="#Footnote_381" class="fnanchor">[381]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_381" href="#FNanchor_381" class="label">[381]</a>
+ <abbr title="Matthew">Matt.</abbr> 14:33.</p>
+</div>
+</div>
+
+<p><b>35-38. When Jesus heard that they had
+cast him out.</b> Perhaps he purposely waited,
+that the man’s fidelity to the truth might be fully
+tested. This trial of the blind man symbolizes
+the trial to which Christ subjects his church
+(<span class="muchsmaller">1 <abbr title="Peter">Pet.</abbr> 1:7</span>). When men cast the faithful witness
+out, Christ comes to him (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 27:10</span>). Thus the
+man realizes the promise of Luke 6:22.—&#8203;<b>Dost
+thou believe on the Son of God.</b> There
+is an emphasis on <em>Thou</em> in the original, which
+cannot well be repeated in the English. Christ
+contrasts his belief with the disbelief of the
+Pharisees. “Believest thou, whilst so many
+others are disbelievers” (<cite>Trench</cite>).—&#8203;<b>Who is he,
+Sire, that I might believe on him.</b> The
+word translated lord (<span lang="el">κύριος</span>) is only a general
+term of respect. It is sometimes translated <dfn>Sir</dfn>
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 21:30;
+<abbr title="chapters">chaps.</abbr> <a href="#ch4_11">4:11</a>,
+<a href="#ch4_15">15</a>, <a href="#ch4_19">19</a>, <a href="#ch4_49">49</a>;
+<a href="#ch5_7">5:7</a>; <a href="#ch12_20">12:20</a>;
+<a href="#ch20_15">20:15</a></span>).
+It does not imply here that the man recognized
+in Jesus the Son of God. But his language,
+<cite>That I might believe on him</cite>, indicates that he
+was ready to believe when the Messiah should
+be made known to him. This spirit of desire
+always brings the answer of disclosure (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:6;
+Acts, <abbr title="chapter">ch.</abbr> 10</span>).—&#8203;<b>Thou hast both seen him.</b> A
+reminder of the benefit which has been conferred
+
+<span class="pagenum" id="Page_124">[Pg 124]</span>
+upon the man.—&#8203;<b>And it is he that talketh
+to thee.</b> To no one did Christ disclose his
+divine nature more clearly than to this blind
+man, whose fidelity to truth showed him worthy
+to receive the disclosure of further truth, and
+one which even the disciples but imperfectly
+apprehended.—&#8203;<b>Sire, I believe. And he
+reverenced him.</b> Not necessarily <em>worshipped</em>.
+The original does not necessarily signify anything
+more than a form of salutation paid by an
+inferior to a superior, by falling upon the knees
+and touching the forehead to the ground. For
+meaning of both words, “lord” and “worshipped,”
+see <abbr title="Matthew">Matt.</abbr> 8:2, note. It is clear, however,
+that the man accepted fully Christ’s declaration
+respecting himself, though not so clear
+that he fully comprehended his meaning.</p>
+
+<hr class="tb">
+
+<p class="p2"><span class="smcap">The cure of the man born blind.</span> It is
+safe to assume that John has narrated no event
+at such length as this miracle and its subsequent
+investigation without a definite purpose. The
+general lessons taught by this account, apart
+from those incidentally conveyed in single utterances,
+appear to me to be three. (1) This is the
+only one of Christ’s miracles which was subjected
+to a judicial or <i lang="la">quasi</i> judicial investigation.
+That investigation originated not with the
+disciples, but with the people, and was carried
+on before a hostile tribunal. The identity of the
+blind man was established by his own testimony
+and corroborated by that of his parents. That
+he was born blind was established by the same
+indisputable evidence. That he was cured was
+ocularly demonstrated. The cure necessarily
+involved a miracle, since congenital blindness
+is not curable by natural means. The value
+of the evidence is increased by the facts that
+the parents were reluctant witnesses; that the
+man himself had no interest to further the cause
+of Christ, since he did not even know who
+he was; that the Pharisees themselves were
+forced to the unconscious admission that a miracle
+had been wrought (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch9_34">34</a>, note</span>); and that,
+defeated in their attempt to browbeat the witness,
+they endeavored to discredit his testimony
+by excommunicating him. (2) There is an instructive
+contrast in the characters so briefly but
+graphically portrayed. (<i>a</i>) The people, moved
+by mere wonder, investigate curiously but not
+earnestly, reach no conclusion, and so learn
+nothing of Christ; (<i>b</i>) The Pharisees, instigated
+by malice and religious bigotry, investigate thoroughly,
+and are compelled to adopt the conclusion
+that a miracle has been wrought, but refuse
+to accept the Worker as even a man sent from
+God, and so learn nothing of Christ. (<i>c</i>) The
+parents, honest but timid, accept the facts, but
+are unwilling to risk persecution for truth’s sake,
+and so learn nothing of Christ. (<i>d</i>) The man
+himself, who is faithful to his convictions, and
+whose convictions grow by reason of his fidelity,
+is brought to a knowledge of Jesus as the Messiah,
+the Son of God. Thus is illustrated the
+principle that to find the truth as it is in Christ
+Jesus it is not enough to investigate curiously,
+earnestly, honestly; it is necessary also to confess
+fearlessly the truth so far as it is apprehended.
+(3) The history of the blind man illustrates
+the growth of faith, as well as its conditions.
+At first he knew nothing of Jesus; but
+without knowledge or definite hope he obeys
+Christ’s direction, goes to the pool of Siloam,
+washes, sees. He still knows nothing of the
+Healer but that he is “a man that is called
+Jesus.” Despite the timidity of his parents, and
+the threatening of the Pharisees, he maintains
+the truth, defends the unknown, asserts him
+to be a prophet, and a man of God. Finally,
+he finds in him the Messiah, the Son of God.
+Fidelity, in that which is least, is the condition
+of receiving larger gifts in knowledge and faith.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_39"></a>
+<p class="hanging">39 And Jesus said, For<a id="FNanchor_382" href="#Footnote_382" class="fnanchor">[382]</a> judgment I am come into
+this world, that they which see not<a id="FNanchor_383" href="#Footnote_383" class="fnanchor">[383]</a> might see; and
+that they which see might be made blind.<a id="FNanchor_384" href="#Footnote_384" class="fnanchor">[384]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_382" href="#FNanchor_382" class="label">[382]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_22">5:22</a>, <a href="#ch5_27">27</a>;
+ <a href="#ch12_47">12:47</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_383" href="#FNanchor_383" class="label">[383]</a>
+ 1 <abbr title="Peter">Pet.</abbr> 2:9.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_384" href="#FNanchor_384" class="label">[384]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_19">3:19</a>;
+ <abbr title="Matthew">Matt.</abbr> 13:13.</p>
+</div>
+</div>
+
+<p><b>39. For judgment am I come into this
+world.</b> Contrast <abbr title="chapters">chaps.</abbr>
+<a href="#ch8_15">8:15</a>; <a href="#ch12_47">12:47</a>. Christ
+does not hesitate to state truths at different times
+in forms which make his statements apparently
+contradictory. He does not come to announce
+judgment or condemnation, but to provide
+mercy; nevertheless, he has come <em>for judgment</em>,
+since he draws to himself all that love the divine
+character and the divine life, and repels all that
+are worldly and selfish. He does not condemn,
+but they that reject him are self-condemned,
+testifying that they love darkness rather than
+light because their deeds are evil.—&#8203;<b>That they
+which see not might see, and that they
+which see might be made blind.</b> The
+meaning is not, <em>That they which see not their own
+blindness might be made to see it</em>; this interpretation
+makes the second clause of the sentence
+either a mere repetition of the first, <em>And that
+they which think they see might be made aware that
+they are blind</em>, or unmeaning. Nor is it to be rendered,
+<em>That they which see not spiritual things might
+be made to see them, and they which see the world
+might be made blind to that as a preparation for seeing
+Christ</em>; for though this would be in analogy
+with Paul’s metaphor (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 6:11; 7:9</span>), it would not
+interpret Christ’s declaration that he has come for
+
+<span class="pagenum" id="Page_125">[Pg 125]</span>
+judgment. The two clauses of the sentence are to
+be interpreted alike. Christ’s coming gave moral
+and spiritual sight to the publicans who were
+without moral culture, but opened their hearts
+to receive Christ’s instructions; and it darkened
+such moral sense as the Pharisees already possessed,
+since they closed their eyes to the clear
+revelation which Christ brought. Thus Christ
+is both savor of life unto life and of death unto
+death (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 2:16</span>), both the corner-stone and the
+stone of stumbling (<span class="muchsmaller">1 <abbr title="Peter">Pet.</abbr> 2:6-8; <abbr title="compare">comp.</abbr> <abbr title="Matthew">Matt.</abbr> 3:12, note</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch9_40"></a>
+<p class="hanging">40 And <em>some</em> of the Pharisees which were with him
+heard these words, and said unto him, Are we<a id="FNanchor_385" href="#Footnote_385" class="fnanchor">[385]</a> blind
+also?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_385" href="#FNanchor_385" class="label">[385]</a>
+ <abbr title="Romans">Rom.</abbr> 2:19; <abbr title="Revelation">Rev.</abbr> 3:17.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch9_41"></a>
+<p class="hanging">41 Jesus said unto them, If<a id="FNanchor_386" href="#Footnote_386" class="fnanchor">[386]</a> ye were blind, ye should
+have no sin: but now ye say, We see: therefore<a id="FNanchor_387" href="#Footnote_387" class="fnanchor">[387]</a> your
+sin remaineth?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_386" href="#FNanchor_386" class="label">[386]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch15_22">15:22</a>, <a href="#ch15_24">24</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_387" href="#FNanchor_387" class="label">[387]</a>
+ Is. 5:21; Luke 18:14; 1 John 1:8-10.</p>
+</div>
+</div>
+
+<p><b>40, 41. Some of the Pharisees which
+were with him.</b> That is, who happened
+to be present. But their presence as auditors,
+coupled with their question, perhaps implies
+that they were of that class which were inclined
+to regard Jesus as a prophet (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch9_17">17</a>; <abbr title="chapter">ch.</abbr> <a href="#ch10_21">10:21</a></span>).—&#8203;<b>Are
+we blind also?</b> The form of the original
+implies a strong expectation of a negative reply.
+It might be rendered, <em>Surely we are not blind
+also</em>.—&#8203;<b>If ye were blind ye should have no
+sin.</b> This is not to be interpreted away, as
+equivalent to, Your sin would be less. It is
+literally true, that sin is in the proportion of
+knowledge, so that one who is, by no fault of
+his own, absolutely ignorant of moral distinctions,
+is absolutely free from moral responsibility.—&#8203;<b>Ye
+say, We see; therefore your
+sin remains.</b> They had the law and the
+prophets which foretold the Messiah
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_39">5:39</a></span>),
+and they had the knowledge of his works and
+the moral capacity to judge them, and did adjudge
+that God was with him (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_2">3:2</a></span>), and that
+he could not be a sinner (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch9_16">9:16</a></span>). This was
+enough to render them guilty in not following
+out their convictions by a public confession of
+Christ as a prophet, which they really saw him
+to be. <abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch15_24">15:24</a>; and with the entire
+passage (<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch9_39">39-41</a></span>), <abbr title="Romans">Rom.</abbr> 2:17-24.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_X">CHAPTER <abbr title="Ten">X.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 10:1-21. THE PARABLE OF THE SHEEPFOLD
+AND THE SHEPHERD.—&#8203;<span class="smcap">The church of Christ as
+one flock.—&#8203;To this flock there is but one door,
+Jesus Christ.—&#8203;This door is opened to the soul
+by the Holy Spirit of God.—&#8203;Every one who
+enters in by this door is saved.—&#8203;And becomes
+a minister of grace (a shepherd) to others.—&#8203;The
+pattern is Jesus Christ, the Good Shepherd.—&#8203;Every
+true shepherd lives for the flock.—&#8203;He
+who does not is a hireling, and is recreant in
+time of danger.—&#8203;The life of the flock is assured
+by the death of the Good Shepherd.—&#8203;That death
+was not compelled; it was voluntary.</span></p>
+
+<p><a id="TOC125"></a>This parable was probably uttered in Judea,
+and in the immediate vicinity of Jerusalem. The
+figure is drawn from the spectacle, likely at any
+evening to be witnessed on the hillsides of Judea,
+a flock of sheep gathered from the different fields
+in which they had been wandering, and <em>following</em>
+their shepherd, who conducts them to the sheepfold,
+which they enter, one by one, for protection,
+the shepherd going before and leading them
+in. To understand aright its meaning, two facts,
+often forgotten, must be borne in mind: (1) that
+the metaphor is used in the <abbr title="Old Testament">O. T.</abbr>, and for a
+double purpose; sometimes the shepherd is the
+religious teacher of Israel, whose unfaithfulness
+is rebuked in the prophets (<span class="muchsmaller"><abbr title="Jeremiah">Jer.</abbr> 23:1-4; <abbr title="Ezekiel">Ezek.</abbr>, <abbr title="chapter">ch.</abbr> 34</span>);
+sometimes the shepherd is the Lord, who leads,
+defends, and feeds the soul which trusts in him
+(<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 23; Isaiah 40:11</span>); (2) the parable is closely connected
+with the discourse concerning blindness,
+growing out of the cure of the blind man, and is
+given for the purpose of emphasizing and carrying
+out the warnings therein contained against
+the Pharisees as blind leaders of the blind (<abbr title="Matthew">Matt.</abbr>
+15:14). I understand, then, that it is a parable
+with a double application. First, Christ compares
+the Pharisees to shepherds, himself to the
+door, and declares that they alone are true shepherds
+who enter into Israel through, <i>i. e.</i>, under
+command from, and with the authority of,
+Christ as the <span style="white-space:nowrap;">Messiah—all</span> others are thieves and
+robbers (<span class="muchsmaller"><abbr title="verses">vers.</abbr> <a href="#ch10_7">7-10</a></span>); he then changes the application,
+retaining the figure, declares himself to be
+the shepherd, whose praises David and Isaiah
+sang, and indicates the nature of the service
+which he will render to his sheep, namely, giving
+his life for them. The parable itself embraces
+verses <a href="#ch10_1">1-6</a>; the first application, a lesson against
+the false Pharisaical teachers, verses <a href="#ch10_7">7-10</a>; the
+second application, a lesson concerning himself
+as the good shepherd, verses <a href="#ch10_11">11-18</a>. The first
+application is interpreted by Ezekiel, <abbr title="chapter">ch.</abbr> 34; the
+second, by Psalm 23 and Isaiah 40:11. The
+ordinary interpretation, which regards Christ as
+referring to himself throughout as shepherd,
+necessarily supposes that he employs a mixed
+metaphor, in which, without any apparent reason,
+he alternately represents himself as the door
+and the shepherd.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_1"></a>
+<p class="hanging drop-cap"><span class="smcap">Verily</span>, verily, I say unto you,<a id="FNanchor_388" href="#Footnote_388" class="fnanchor">[388]</a> He that entereth
+not by the door into the sheepfold, but climbeth
+up some other way, the same is a thief and a robber.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_388" href="#FNanchor_388" class="label">[388]</a>
+ <abbr title="Romans">Rom.</abbr> 10:15; <abbr title="Hebrews">Heb.</abbr> 5:4.</p>
+</div>
+</div>
+
+<p><b>1. He that entereth not by the door
+into the sheepfold.</b> Sheepfolds, as usually
+constructed in the East, are low, flat buildings,
+erected on the sheltered side of the valleys, and
+
+<span class="pagenum" id="Page_126">[Pg 126]</span>
+when the nights are cold, the flocks are shut up
+in them, but in ordinary weather they are merely
+kept within the yard. During the day, of course,
+they are led forth to pasture by the shepherds.
+The folds are defended by a wide stone wall,
+crowned by sharp thorns which the wolf will
+rarely attempt to scale. The leopard and panther,
+however, when pressed with hunger, will
+overleap the thorny hedge, and make havoc of
+the flock. In Greece, folds are sometimes built
+merely of a parapet of bushes or branches, placed
+at the entrance of caves, natural or made for
+the purpose, in the side of hills or rocky ledges.
+A porter guards the door of the larger sheepfolds.
+See <cite>Thompson’s Land and Book</cite>, <abbr title="One">I</abbr>, 299,
+and <cite>Smith’s Bible Dict.</cite>, <abbr title="Article">Art.</abbr> <cite>Sheepfold</cite>. The
+sheepfold, in this parable, answers primarily
+to Israel, the then visible and organic church of
+God, but secondarily to the church of Christ
+in all ages, the visible and external organization,
+in which the professed disciples of Christ, his
+sheep, are gathered for better protection. He
+that enters not by the door, but furtively climbs
+up some other way, marks himself thereby as
+evil disposed.</p>
+
+<div class="figcenter">
+ <a id="i_126"></a>
+ <br>
+ <img src="images/i_126.jpg"
+ alt="Sheepfold">
+ <p class="caption">AN EASTERN SHEEPFOLD.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch10_2"></a>
+<p class="hanging">2 But he that entereth in by the<a id="FNanchor_389" href="#Footnote_389" class="fnanchor">[389]</a> door is the shepherd
+of the sheep.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_389" href="#FNanchor_389" class="label">[389]</a>
+ Verse <a href="#ch10_7">7</a>, <a href="#ch10_9">9</a>.</p>
+</div>
+</div>
+
+<p><b>2. He that entereth in by the door the
+same is a shepherd of the sheep.</b> Not,
+as in our English version, <em>the</em> shepherd. The
+definite article is wanting. Christ does not declare
+that the evidence that he is the Shepherd
+consists in the fact that he entered through the
+door, for he is himself the door. He declares to
+the Pharisees, who reject him as their Messiah,
+that there is a double test of the religious teacher:
+(1) he must enter into the church by the way by
+which he directs the sheep to enter. There is
+not one salvation for the teacher and another for
+the taught; the door is the same to all; and
+(2) he must enter by the one only door, Jesus
+Christ. Whoever comes in the name and with
+the authority of Jesus Christ is a shepherd of
+the sheep; whoever comes to preach any other
+Gospel, comes to rob the sheep of their Saviour
+and salvation (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr>
+ 1:8, 9; 2 John, <abbr title="verse">ver.</abbr> 10</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_3"></a>
+<p class="hanging">3 To him<a id="FNanchor_390" href="#Footnote_390" class="fnanchor">[390]</a> the porter openeth; and the sheep hear
+his voice: and he calleth<a id="FNanchor_391" href="#Footnote_391" class="fnanchor">[391]</a> his own sheep by name
+and leadeth<a id="FNanchor_392" href="#Footnote_392" class="fnanchor">[392]</a> them out.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_390" href="#FNanchor_390" class="label">[390]</a>
+ <abbr title="Revelation">Rev.</abbr> 3:20.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_391" href="#FNanchor_391" class="label">[391]</a>
+ <abbr title="Ezekiel">Ezek.</abbr> 34:11; <abbr title="Romans">Rom.</abbr> 8: 30.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_392" href="#FNanchor_392" class="label">[392]</a>
+ <abbr title="Isaiah">Isa.</abbr> 40:11.</p>
+</div>
+</div>
+
+<p><b>3. To him the porter openeth.</b> “The
+Holy Spirit is especially He who opens the door
+to the shepherds; see frequent uses of this symbolism
+by the apostles (<span class="muchsmaller">Acts 14:27; 1 <abbr title="Corinthians">Cor.</abbr> 16:9; 2 <abbr title="Corinthians">Cor.</abbr>
+2:12; <abbr title="Colossians">Col.</abbr> 4:3</span>); and instances of the porter shutting
+the door (<span class="muchsmaller">Acts 16:6, 7</span>).”—(<cite>Alford.</cite>) There is
+the implication here of a truth elsewhere abundantly
+taught in Scripture,
+that the teacher has access to
+the heart of the church only
+through the influence of the
+Spirit of God, who opens and
+closes the heart of the hearer
+(<span class="muchsmaller">1 <abbr title="Thessalonians">Thess.</abbr> 1:5; 2:1</span>), and the door of
+opportunity (<span class="muchsmaller">Acts 4:7, 8; 16:9; 17:10,
+11</span>).—&#8203;<b>And he calleth his
+own sheep by name and
+leadeth them out.</b> This
+figure exactly corresponds with
+the actual facts of shepherd
+life in the East. “As
+we eat and looked, almost
+spell-bound, the silent hillsides
+around us were in a moment
+filled with life and
+sound. The shepherds led
+their flocks forth from the gates of the city.
+They were in full view, and we watched them
+and listened to them with no little interest.
+Thousands of sheep and goats were there,
+grouped in dense, confused masses. The shepherds
+stood together until all came out. Then
+they separated, each shepherd taking a different
+path, and uttering, as he advanced, a shrill,
+peculiar call. The sheep heard them. At first
+the masses swayed and moved, as if shaken by
+some internal convulsion; then points struck out
+in the direction taken by the shepherds; these became
+longer and longer, until the confused masses
+were resolved into long, living streams, flowing
+after their leaders. Such a sight was not new to
+me, still it had lost none of its interest. It was,
+perhaps, one of the most vivid illustrations which
+human eyes could witness of that beautiful discourse
+of our Lord recorded by John.”—(<cite>Porter.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_4"></a>
+<p class="hanging">4 And when he putteth forth his own sheep, he goeth
+before them, and the sheep follow him: for they know
+his voice.<a id="FNanchor_393" href="#Footnote_393" class="fnanchor">[393]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_393" href="#FNanchor_393" class="label">[393]</a>
+ <abbr title="Canticles">Cant.</abbr> 2:8; 5:2.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_5"></a>
+<p class="hanging">5 And a stranger will they not follow, but will flee<a id="FNanchor_394" href="#Footnote_394" class="fnanchor">[394]</a>
+from him: for they know not the voice of strangers.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_394" href="#FNanchor_394" class="label">[394]</a>
+ 2 <abbr title="Timothy">Tim.</abbr> 3:5; <abbr title="Revelation">Rev.</abbr> 2:2.</p>
+</div>
+</div>
+
+<p><span class="pagenum" id="Page_127">[Pg 127]</span>
+<b>4, 5. And when he putteth forth his
+own sheep, he goeth before them, and
+the sheep follow him.</b> The true pastor is
+an example and leader as well as a teacher of his
+people (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr>
+11:1; <abbr title="Galatians">Gal.</abbr> 4:12; <abbr title="Philippians">Phil.</abbr> 3:17; 1 <abbr title="Thessalonians">Thess.</abbr> 1:6</span>).—&#8203;<b>A
+stranger will they not follow.</b> The
+stranger is not the shepherd of another flock,
+but one who is a stranger and a foreigner, outside
+the fold and separated from the great flock
+of the Israel of God. The true Christian is
+never a stranger to the disciples of Jesus Christ
+(<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 2:19</span>).—&#8203;<b>They know not the voice of
+strangers.</b> The shepherd knows his own sheep
+by name, and they know his voice; but the
+stranger’s voice they do not know. The figure
+is all true to the life. “The shepherd calls
+sharply to them from time to time to remind
+them (the sheep) of his presence. They know
+his voice and follow on; 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 fanciful costume of a parable; it is a simple
+fact.”—(<cite>Thompson’s Land and Book</cite>, <abbr title="One">I</abbr>, 301.)
+This personality of relation between the true
+religious teacher and the taught, abundantly
+illustrated by Christ’s personal love for his disciples,
+and by Paul’s love for the converts gathered
+under his ministry, is in strong contrast
+to the distance which was maintained between
+the Pharisees and the common people. It is not
+then a fanciful deduction that, under ordinary
+circumstances, the pastor should have a personal
+acquaintance with his people, should not have
+so large a charge that he cannot know his people
+by name, and should ordinarily depend for his
+influence upon his personal acquaintance with
+them, and their personal confidence in him.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_6"></a>
+<p class="hanging">6 This parable spake Jesus unto them: but they
+understood not what things they were which he spake
+unto them.</p>
+</div>
+
+<p><b>6. This parable spake Jesus unto them.</b>
+Rather <dfn>allegory</dfn> or <dfn>obscure saying</dfn>. The original
+word (<span lang="el">παροιμία</span>) is different from that in the
+other Evangelists translated <dfn>parable</dfn>, and the
+structure of the teaching is somewhat different
+from that of the parables narrated by the other
+Evangelists. See on the nature of the parable,
+Matthew, <abbr title="chapter">ch.</abbr> 13, <abbr title="Preliminary">Prel.</abbr> Note. This, however,
+more nearly approximates a true parable than any
+other of Christ’s instructions reported by John.—&#8203;<b>But
+they understood not what things
+they were which he spake unto them.</b>
+That is, the Pharisees to whom he was speaking
+did not understand the meaning and application
+of his imagery. “They did not feel the application
+of it; they did not see what shepherds and
+sheepfolds had to do with them. They could
+hardly have given a greater proof how little they
+understood the things which were written in
+the books they prized <span style="white-space:nowrap;">most—how</span> their worship
+of the divine letter had destroyed all commerce
+between their minds and the realities which it
+set forth.”—(<cite>Maurice.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_7"></a>
+<p class="hanging">7 Then said Jesus unto them again, Verily, verily, I
+say unto you, I<a id="FNanchor_395" href="#Footnote_395" class="fnanchor">[395]</a> am the door of the sheep.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_395" href="#FNanchor_395" class="label">[395]</a>
+ <abbr title="Ephesians">Eph.</abbr> 2:18.</p>
+</div>
+</div>
+
+<p><b>7.</b> Verses 7-10 inclusive, contain the first application
+of the parable, primarily to the Pharisees
+as religious teachers of Israel, and secondarily
+to all that claim to be shepherds of God’s
+people, then or now.—&#8203;<b>I am the door.</b> “That
+is, through me all the truths and blessings of
+religion are to be communicated to the flock, or
+people of God. Whoever addresses them as an
+authorized teacher must enter through me.”—(<cite>Norton.</cite>)
+It is the Holy Spirit (the porter, <span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch10_3">3</a></span>)
+who opens Christ to the heart and the heart to
+Christ, and makes it possible for either the sheep
+(the learners) or the under-shepherd (the teacher)
+to enter into the fold through him (<span class="muchsmaller"><abbr title="chapters">chaps.</abbr>
+<a href="#ch6_37">6:37</a>, <a href="#ch6_44">44</a>;
+<a href="#ch14_26">14:26</a>; <a href="#ch15_26">15:26</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_8"></a>
+<p class="hanging">8 All that ever came before me are thieves and robbers:
+but the sheep did not hear them.</p>
+</div>
+
+<p><b>8. All whosoever came before me are
+thieves and robbers.</b> This verse is declared
+by Tholuck to be “one of the most difficult
+sentences in the <abbr title="New Testament">N. T.</abbr>”
+If <em>before</em> (<span lang="el">πρό</span>) be taken
+as an adverb of time, as is generally done, then
+Christ’s declaration is that all religious teachers
+who preceded him were thieves and robbers, and
+this would on its face include the long line of
+prophets from Moses to Malachi; or if the sentence
+is modified, as some propose, by the fact
+that the verb is in the present tense, <em>are</em> thieves
+and robbers, so that Christ embraces only the
+then living teachers, still this would include
+such instructors as Gamaliel and Nicodemus, if
+not John the Baptist, who belonged to that
+generation. The qualification of this, by the
+supposition that Christ did not include true
+teachers but only the false, not only falsifies his
+declaration which points out the way in which
+the true may be distinguished from the false,
+but reduces the sentence to a truism, <abbr title="namely">viz.</abbr>, All
+false religious teachers who came before me, are
+thieves and robbers, <i>i. e.</i>, teachers of falsehood,
+depriving men of the truth. The other proposed
+qualification, All who have come claiming to be
+Messiah, are thieves, etc., not only adds an important
+qualification to Christ’s declaration, but
+is historically an anachronism, inasmuch as there
+
+<span class="pagenum" id="Page_128">[Pg 128]</span>
+is no historical evidence that any false Messiah
+preceded the time of Christ. I am inclined,
+therefore, to take <em>before</em> (<span lang="el">πρό</span>) as an adverb signifying
+precedence in rank or authority, as it does
+in <abbr title="Colossians">Col.</abbr> 1:17, James 5:12, and 1 <abbr title="Peter">Pet.</abbr> 4:8, and
+to understand the passage, <cite>All whosoever come
+claiming precedence above me are thieves and robbers</cite>.
+The verb <dfn>come</dfn> (<span lang="el">ἦλθον</span>) is in the aorist tense, and
+does not necessarily indicate a coming in the past
+only, but would be properly used for the enunciation
+of a general principle. The prophets of
+the <abbr title="Old Testament">O. T.</abbr> claimed no such precedence above
+Christ; on the contrary, they were but his
+heralds; and John the Baptist distinctly disavowed
+such precedence (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:14;
+<abbr title="chapters">chaps.</abbr> <a href="#ch1_26">1:26</a>, <a href="#ch1_27">27</a>;
+<a href="#ch3_30">3:30</a></span>). The Pharisees, on the other hand, denied
+Christ’s right to teach, because he did not belong
+to their schools (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_15">7:15</a></span>), and in their conference
+with the blind man had put themselves above
+Christ (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch9_16">9:16</a>, <a href="#ch9_24">24</a></span>). Where there is no general
+agreement among scholars, I hesitate to offer an
+interpretation which differs from all, but this
+appears to me on the whole more consistent with
+the context, and with the teaching of the <abbr title="New Testament">N. T.</abbr>
+elsewhere, than any other, and not inconsistent
+with the original. If this be a correct interpretation,
+Christ’s claim here is directly antagonistic
+to those who would make an eclectic religion,
+by selecting truth from all the world’s religious
+teachers, including Christ among the rest. For
+he declares all to be robbing the world of truth,
+not imparting it, who deny him the pre-eminent
+rank as a religious teacher. On the other hand,
+he does not stigmatize genuine moral teachers,
+such as Buddha or Socrates, as thieves and robbers,
+for they had no knowledge of Christ, and
+claimed no precedence above him.—&#8203;<b>But the
+sheep did not hear them.</b> This has been
+eminently true of all teachers in the church who
+have put themselves above Christ; it is the
+preachers of Christ who alone have secured the
+world’s attention. This is illustrated by the
+history of Paul (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 4:5</span>), Luther, Wesley, and
+in our own times Spurgeon, Moody, and others.</p>
+
+<div class="p2 blockquote">
+<a id="ch10_9"></a>
+<p class="hanging">9 I am the door: by me if any man enter in, he shall
+be saved, and shall go in and out, and find pasture.</p>
+</div>
+
+<p><b>9. I am the door; by me if any enter
+in, he shall be safe.</b> Christ is not only the
+door by whom the shepherd (the teacher) can
+alone enter in to feed the flock, he is also the
+door by which alone the sheep (the disciples)
+can enter into the church and into security (<span class="muchsmaller">Acts
+4:12</span>). The extent and assurance of this safety
+is expressed below (<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch10_28">28</a>, <a href="#ch10_29">29</a></span>). And observe, the
+promise is not merely <em>shall be saved</em> in the future,
+but <em>shall be safe</em>, <i>i. e.</i>, from the time of entering
+the door (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_18">3:18</a>, <a href="#ch3_36">36</a>;
+<abbr title="Romans">Rom.</abbr> 8:1, 28, 31, etc.</span>)—<b>And
+shall go in and out and find pasture.</b> To
+“go in and out” was a common Hebraistic
+phrase to denote the whole life and action of
+man (<span class="muchsmaller"><abbr title="Deuteronomy">Deut.</abbr>
+28:6; Psalm 121:8</span>). Here, therefore, the
+meaning is that he who thus enters the door,
+shall be blessed in all his ways. His pasture is
+the bread of life and water of life, promised in
+<abbr title="chapters">chaps.</abbr> <a href="#ch4_14">4:14</a>; <a href="#ch6_48">6:48-51</a>.
+So that Christ is at
+once the door, the shepherd, and the pasture;
+the entrance, the guardian and guide, and the
+food of the disciple.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_10"></a>
+<p class="hanging">10 The thief cometh not, but for to steal, and to kill,
+and to destroy: I am come that they might have life,
+and that they might have <em>it</em> more abundantly.</p>
+</div>
+
+<p><b>10. The thief cometh not but for to
+steal *&nbsp;*&nbsp;*&nbsp;* I am come that they might
+have life</b>, etc. A contrast between false religion
+and the true, heathenism or Pharisaism and
+Christianity. The false religion comes to deprive
+men of their liberty, their property, their earthly
+happiness, to kill their natural and free life, and
+to destroy, finally, the soul. The true religion
+comes first to give this present life more abundant
+development, and then through that to give
+eternal life. Hence, whatever form of religion
+tends to deprive mankind of its free, natural,
+and joyous life is anti-Christian; the constant
+tendency of Christ’s teaching and influence is to
+make the whole life, social, intellectual, moral,
+and spiritual, more abundant.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_11"></a>
+<p class="hanging">11 I<a id="FNanchor_396" href="#Footnote_396" class="fnanchor">[396]</a> am the good shepherd; the good shepherd
+giveth his life for the sheep.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_396" href="#FNanchor_396" class="label">[396]</a>
+ <abbr title="Hebrews">Heb.</abbr> 13:20; 1 <abbr title="Peter">Pet.</abbr> 2:25.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch10_12"></a>
+<p class="hanging">12 But he that is an hireling, and not the shepherd,
+whose own the sheep are not, seeth the wolf coming,
+and leaveth<a id="FNanchor_397" href="#Footnote_397" class="fnanchor">[397]</a> the sheep, and fleeth: and the wolf
+catcheth them, and scattereth the sheep.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_397" href="#FNanchor_397" class="label">[397]</a>
+ <abbr title="Ezekiel">Ezek.</abbr> 34:2-6; <abbr title="Zechariah">Zech.</abbr> 11:17.</p>
+</div>
+</div>
+
+<p><b>11, 12.</b> With these verses Christ gives a new
+direction to the preceding parable. He has thus
+far spoken of religious teachers in general, and
+of himself as the <em>door</em> by which they alone can
+enter in to feed the flock, and by which alone
+the flock can enter in to find safety. He now
+speaks of himself as the Great Shepherd and
+Bishop of souls (<span class="muchsmaller">1 <abbr title="Peter">Pet.</abbr> 2:25</span>), under whom are all
+the shepherds, and in contrast with whom are
+the hirelings.—&#8203;<b>I am the Good Shepherd</b>,
+more literally the <em>beautiful</em> Shepherd; but this
+word (<span lang="el">καλός</span>), though strictly speaking esthetic,
+was used by the Greeks to designate moral
+beauty, and referred to the most symmetrical
+and perfect goodness. Throughout the <abbr title="Old Testament">O. T.</abbr> the
+church of God is regarded as a fold, Israel as a
+flock, and Jehovah himself as the Shepherd (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 23;
+<abbr title="Isaiah">Isa.</abbr> 40:11; <abbr title="Ezekiel">Ezek.</abbr>, <abbr title="chapter">ch.</abbr> 34; <abbr title="Jeremiah">Jer.</abbr>, <abbr title="chapter">ch.</abbr> 23; Micah 5:3; <abbr title="Zechariah">Zech.</abbr>, <abbr title="chapter">ch.</abbr> 11</span>).
+It is impossible but that Christ’s auditors should
+have understood him as claiming to be this
+Shepherd of Israel. Observe the difference between
+the phraseology here and in verse <a href="#ch10_2">2</a>; here
+
+<span class="pagenum" id="Page_129">[Pg 129]</span>
+<em>the</em> good Shepherd; there <em>a</em> Shepherd.—&#8203;<b>The
+good shepherd layeth down his life for
+the sheep.</b> This is not a prophecy, equivalent
+to, I am about to die for my sheep; it is the
+enunciation of a general principle by which every
+good shepherd can be distinguished from the
+hireling; for every good shepherd is ready to
+sacrifice his life for his sheep because they are
+his; the hireling flees when danger threatens,
+because he is an hireling and has no real interest
+in the sheep. Neither is the expression <cite>to lay
+down the life</cite> a circumlocution for <dfn>die</dfn>. Christ
+rarely uses circumlocution of any kind. The
+good shepherd may or may not be called on to
+die for his sheep; but he always lays down his
+life for them. To lay down the life is to consecrate
+it, devote it to the flock; as a mother, who
+is always ready to die for her children, but who,
+living or dying, belongs to her children and surrenders
+herself to them. So we ought also to
+lay down our lives for the brethren (<span class="muchsmaller">1 John 3:16</span>),
+though comparatively few are ever called on to
+die for them. Wickliffe and Luther as truly laid
+down their lives for the flock as Huss and Tyndale.
+The sacrifice of Christ consisted not
+merely in his <span style="white-space:nowrap;">death—which</span> was indeed in its
+mere physical aspects the least part of <span style="white-space:nowrap;">it—but</span>
+in his whole incarnation. His entire life from
+his advent to the grave was laid down for his
+sheep. This laying down of his life includes his
+death; but it includes much more. The whole
+thirty years was a living sacrifice for sinful
+humanity (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr>
+2:5-8</span>).—&#8203;<b>But he that is an hireling,
+not being a shepherd, whose own
+the sheep are not, seeth the wolf coming,
+and leaveth the sheep and fleeth.</b> Every
+clause in this sentence must be carefully weighed
+by the student; for every clause is full of
+weighty significance. There is nothing in the
+sentence, if the whole be considered, adverse to
+a paid ministry. Not every one who is hired is
+an hireling (<span class="muchsmaller">1 <abbr title="Timothy">Tim.</abbr> 5:18</span>); only he who <em>serves for
+hire</em>, whether emoluments or reputation; who
+accordingly is not a shepherd, <i>i. e.</i>, has none of
+the shepherd’s instincts and none of the shepherd’s
+love for his flock; <em>whose own the sheep are
+not</em>, <i>i. e.</i>, who has none of that sense of ownership
+in his flock which Paul experienced and
+expressed (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 4:14, 15;
+1 <abbr title="Thessalonians">Thess.</abbr> 2:11; 1 <abbr title="Timothy">Tim.</abbr> 1:2;
+Titus 1:4; Philemon 10</span>); who, therefore, <em>careth not
+for the sheep</em> (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch10_13">13</a></span>), but only for himself. Here,
+as everywhere in Christ’s instructions, it is the
+evil spirit which he condemns and the right
+spirit which he exalts. The hirelings of Christ’s
+day were those among the chief rulers and the
+priests, the religious teachers of Israel, who believed
+on Jesus, but would not confess their
+faith for fear of the hierarchy (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch9_22">9:22</a>; <a href="#ch12_42">12:42</a>,
+<a href="#ch12_43"></a>43;
+<a href="#ch19_38">19:38</a></span>). The hirelings ever since have been
+those in the church, whether paid preachers or
+no, who have feared to withstand falsehood and
+danger, and have suffered popular sins to pass
+unrebuked lest they should bring obloquy upon
+themselves, or loss of friends, or personal peril,
+or any martyrdom, large or small. The hireling,
+too, does not merely <em>flee</em>; the true shepherd has
+sometimes to do this (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 10:23</span>); Christ himself
+did this repeatedly (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:13; Luke 4:30; John 8:59;
+10:39</span>). It is characteristic of the hireling that
+he <em>leaveth the sheep</em> and fleeth. Caution may lead
+the true pastor to avoid a conflict which will
+bring greater disaster on the flock than battle;
+but his caution is always to be exercised for the
+sheep, not for himself. It is caring for one’s
+self more than for the church that marks the
+hireling.—&#8203;<b>The wolf catcheth them and
+scattereth the sheep.</b> Any and every willful
+and determined opponent to truth and righteousness
+is a wolf; whether he is a persecuting
+power like that of pagan and papal Rome, or a
+false teacher, a wolf in sheep’s clothing (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 7:15;
+Acts 20:29</span>). The wolf at this particular juncture
+was the Pharisaic party, which was ravaging the
+church of God, and binding heavy burdens on
+the people, whom Christ denounced, and in battle
+with whom he suffered death.</p>
+
+<div class="p2 blockquote">
+<a id="ch10_13"></a>
+<p class="hanging">13 The hireling fleeth, because he is an hireling, and
+careth not for the sheep.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch10_14"></a>
+<p class="hanging">14 I am the good shepherd, and<a id="FNanchor_398" href="#Footnote_398" class="fnanchor">[398]</a> know my <em>sheep</em>,
+and am known<a id="FNanchor_399" href="#Footnote_399" class="fnanchor">[399]</a> of mine.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_398" href="#FNanchor_398" class="label">[398]</a>
+ 2 <abbr title="Timothy">Tim.</abbr> 2:19.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_399" href="#FNanchor_399" class="label">[399]</a>
+ 1 John 5:20.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch10_15"></a>
+<p class="hanging">15 As<a id="FNanchor_400" href="#Footnote_400" class="fnanchor">[400]</a> the Father knoweth me, even so know I the
+Father: and<a id="FNanchor_401" href="#Footnote_401" class="fnanchor">[401]</a> I lay down my life for the sheep.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_400" href="#FNanchor_400" class="label">[400]</a>
+ <abbr title="Matthew">Matt.</abbr> 11:27.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_401" href="#FNanchor_401" class="label">[401]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch15_3">15:13</a>; <abbr title="Isaiah">Isa.</abbr> 53:4,5.</p>
+</div>
+</div>
+
+<p><b>13-15. The hireling *&nbsp;*&nbsp;* careth not for
+the sheep *&nbsp;*&nbsp;*</b>—&#8203;<b>I know my sheep.</b> Christ
+reiterates the contrast between the hireling and
+the good shepherd; and indicates anew points
+of distinction between the two. The hireling
+careth not for the sheep; he cares only for his
+wages; the good shepherd knows his sheep and
+is known by them. In a limited way this is true
+of the good pastor or shepherd; he knows his
+flock personally and sympathizingly; he is not
+merely a preacher to them; he is their best
+friend and adviser (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch10_3">3</a>, note</span>). But this knowledge
+is never perfect, and never can be, in the
+under shepherd. His insight is imperfect; his
+sympathy is partial. It is only Christ who can
+say I <em>know</em> my sheep. “If you would think
+rightly of the Son of Man, think of the Person
+who knows thoroughly everything that each one
+of you is feeling, and cannot utter to others or
+to <span style="white-space:nowrap;">himself—every</span> temptation from riches, from
+poverty, from solicitude, from society, from gifts
+of intellect, from the want of them, from the
+gladness of the spirit, from the barrenness and
+dreariness of it, from the warmth of affection
+
+<span class="pagenum" id="Page_130">[Pg 130]</span>
+and from the drying up of affection, from the
+anguish of doubt and the dulness of indifference,
+from the whirlwind of passion and the calm
+which succeeds it, from the vile thoughts which
+spring out of fleshly appetites and indulgences,
+from the darker, more terrible suggestions which
+are presented to the inner will. Believe that he
+knows all these, that he knows <em>you</em>. And then
+believe this also, that all he knows is through
+intense, inmost sympathy, not with the evil that
+is assaulting you, but with you who are assaulted
+by it. Believe that knowledge, in this the Scriptural
+sense of <span style="white-space:nowrap;">it—the</span> human as well as the divine
+sense of <span style="white-space:nowrap;">it—is</span> absolutely inseparable from sympathy.”—(<cite>Maurice.</cite>)—<b>And
+am known of mine.</b>
+Christ’s knowledge of the Christian is the basis
+of the Christian’s knowledge of Christ. Both are
+sympathetic and personal, the knowledge of love.
+It is because the Good Shepherd knows his sheep
+that he is known of them. It is because by his
+knowledge he is able to enter into our innermost
+experience, and to give us comfort and strength
+when all human helpers fail, that we come to
+know him as our Helper and our Strength. We
+know him as the Good Shepherd only as we follow
+his guidance, accept the food and water he
+gives us, are restored by him when wandering,
+and delivered by him from danger and death.—&#8203;<b>As
+the Father knoweth me, even so know
+I the Father; and I lay down my life
+for the sheep.</b> The connection is not very
+clear between this sentence and the preceding
+one, or between the different clauses of this sentence.
+It seems to me, however, that Christ
+refers to this knowledge between himself and the
+Father, not merely to illustrate the knowledge
+between himself and his disciples, but to turn
+their thoughts from himself to the Father.
+Christ has been accused of blasphemy by the
+Jews; that is, of endeavoring to deflect the
+reverence and allegiance of the people from God
+to himself. It must be confessed that there has
+often been a tendency in his disciples to substitute
+the Saviour for the Father, to believe in
+the sympathy of Christ, but not in the sympathy
+of God, to believe in the love of the Redeemer,
+but to attribute justice and wrath to Jehovah.
+Christ guards against this tendency, and refutes
+this accusation, by the declaration that he knows
+perfectly every wish and will of the Father, and
+in the whole course of his self-sacrifice, in all the
+laying down of his life for humanity, he is carrying
+out that will. Thus the declaration of this
+verse leads one to that of verse <a href="#ch10_17">17</a>: “Therefore
+doth my Father love me because I lay down my
+life.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_16"></a>
+<p class="hanging">16 And<a id="FNanchor_402" href="#Footnote_402" class="fnanchor">[402]</a> other sheep I have, which are not of this
+fold; them also I must bring, and they shall hear my
+voice; and<a id="FNanchor_403" href="#Footnote_403" class="fnanchor">[403]</a> there shall be one fold, <em>and</em> one shepherd.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_402" href="#FNanchor_402" class="label">[402]</a>
+ <abbr title="Isaiah">Isa.</abbr> 49:6; 56:8.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_403" href="#FNanchor_403" class="label">[403]</a>
+ <abbr title="Ezekiel">Ezek.</abbr> 37:22; <abbr title="Ephesians">Ephes.</abbr> 2:14.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_17"></a>
+<p class="hanging">17 Therefore doth my Father love me, because<a id="FNanchor_404" href="#Footnote_404" class="fnanchor">[404]</a> I
+lay down my life, that I might take it again.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_404" href="#FNanchor_404" class="label">[404]</a>
+ <abbr title="Isaiah">Isa.</abbr> 53:7-12; <abbr title="Hebrews">Heb.</abbr> 2:9.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_18"></a>
+<p class="hanging">18 No man taketh it from me, but<a id="FNanchor_405" href="#Footnote_405" class="fnanchor">[405]</a> I lay it down
+of myself. I have power to lay it down, and I<a id="FNanchor_406" href="#Footnote_406" class="fnanchor">[406]</a> have
+power to take it again. This<a id="FNanchor_407" href="#Footnote_407" class="fnanchor">[407]</a> commandment have I
+received of my Father.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_405" href="#FNanchor_405" class="label">[405]</a>
+ <abbr title="Philippians">Phil.</abbr> 2:6-8.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_406" href="#FNanchor_406" class="label">[406]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch2_19">2:19</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_407" href="#FNanchor_407" class="label">[407]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_38">6:38</a>.</p>
+</div>
+</div>
+
+<p><b>16-18. Other sheep I have which are not
+from</b> (<span lang="el">ἐκ</span>) <b>this fold</b>. Not, Which are in other
+worlds; for the Bible does not anywhere recognize
+this world as the fold of God: nor, Others
+from among the dispersed Jews scattered among
+the Gentiles; for these were already in “this
+fold,” none the less belonging to Israel because
+they were geographically separated from their
+brethren. The reference is to those whom
+Christ has among the Gentiles, and, as I believe,
+still has among the heathen (<span class="muchsmaller">Acts 10:35; 18:10</span>).
+They are not, however, in a flock or fold, but
+scattered (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch11_52">11:52</a></span>). Observe, Christ does not say
+<cite>I am to have</cite>—&#8203;the present is not used in lieu of
+the future. He already has them; they are his
+sheep; he recognizes as his own those whose
+spirit is akin to his, though they do not recognize
+him as theirs (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 25:37-40</span>).—&#8203;<b>Them also
+I must lead.</b> Not <em>bring</em>, <i>i. e.</i>, to the Jewish
+nation, but <em>lead</em> as a shepherd. He must be
+leader to all who will follow him, whether Jew
+or Gentile.—&#8203;<b>And there shall be one flock,
+one Shepherd.</b> Not one <em>fold</em>, as unfortunately
+translated in our English version (<span lang="el">μία ποίμνη</span>, not
+<span lang="el">μία αὐλή</span>). “Not <em>one fold</em>, but <em>one flock</em>; no one
+exclusive enclosure of an outward <span style="white-space:nowrap;">church—but</span>
+one flock, all knowing the one Shepherd, and
+known of Him.”—(<cite>Alford.</cite>) And one flock because
+one Shepherd; one not in creed, or organization,
+or method of worship, but one in Christ
+Jesus (<span class="muchsmaller">see
+<abbr title="verse">ver.</abbr> 30</span>).—&#8203;<b>Therefore doth my Father
+love me because I lay down my life.</b> Not
+because I <em>have</em> laid it down, as though the love
+of the Father were caused by the earthly love
+and sacrifice of Christ, but because I <em>lay</em> it down.
+That is, because Christ’s Spirit is one of self-sacrificing
+love, manifested by, but not alone
+embodied in the incarnation, he is loved by
+the Father. See <abbr title="Philippians">Phil.</abbr> 2:9; <abbr title="Hebrews">Heb.</abbr> 1:9.—&#8203;<b>In
+order that I may take it again.</b> Beware
+of understanding this, as many of the commentators
+seem to do, as equivalent to, <cite>I die in order
+that I may rise from the dead</cite>. The meaning is
+interpreted by Christ’s declaration to his disciples:
+“He that loseth his life for my sake shall
+find it.” Christ lays down his life by his humiliation,
+his incarnation, his passion and his crucifixion,
+that he may take it again in the life of the
+
+<span class="pagenum" id="Page_131">[Pg 131]</span>
+myriads whom he has redeemed from death by
+his own death. He takes it again when he sees
+of the travail of his soul and is satisfied (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 53:11</span>),
+which he does when those who have been washed
+and made white in the blood of the Lamb stand
+before him (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 7:14, 15</span>). So every mother, laying
+down her life in continued self-sacrifice for
+her children, takes it again in their developed
+manhood and womanhood.—&#8203;<b>No one taketh it
+from me, but I lay it down of myself.</b>
+<em>No one</em> is not equivalent to <em>no man</em>, a translation
+which weakens if it does not destroy the sense.
+The sacrifice of Christ, the whole experience of
+humiliation and suffering, commencing with the
+laying aside of the glory which he had with the
+Father and culminating in the crucifixion, was
+not imposed upon him by any one, neither by
+man, nor by Satan, nor even by the Father; it
+was self-assumed. This fact is the answer to all
+those objections to the <abbr title="New Testament">N. T.</abbr> doctrine of the
+atonement, which misrepresent it as portraying
+a God who inflicts on an innocent victim the
+punishment which was deserved by others.—&#8203;<b>I
+have power to lay it down and I have
+power to take it again. This commandment
+have I received of my Father.</b> The
+word rendered <em>power</em> (<span lang="el">ἐξουσία</span>), includes both
+<em>power</em> and <em>right</em> (<span class="muchsmaller">see <abbr title="chapter">ch.</abbr>
+<a href="#ch1_12">1:12</a>, note</span>); the word rendered
+<em>commandment</em> (<span lang="el">ἐντολὴ</span>), is not equivalent to
+authority; the original word always means <em>law</em>
+or <em>command</em>. Christ’s disciples have no authority
+to frame self-sacrifices for themselves; doing
+this is always characteristic of a corrupt and
+<i lang="la">quasi</i> pagan religion. They are to bear with
+cheerful heroism whatever self-sacrifice the providence
+of God may lay upon them. So also they
+have never a right to seek death, but are always
+to seek to <em>live</em> to the glory of God and for their
+fellow-men. But Christ voluntarily chose his
+life of humiliation and cross-bearing; voluntarily
+sought its privations; and finally went, not to
+an inevitable death, but to one which he might
+easily have avoided by flight, if he had acted
+according to the directions which he gave his
+followers, and on which the apostle subsequently
+acted. He might have fled from Jerusalem on
+the fatal night of his arrest, as he had done
+before, and this without leaving his sheep to be
+seized or scattered by the wolf; or he might have
+been protected by supernatural power (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:53</span>).
+He did not because he had a peculiar authority
+given to him, which his followers do not possess,
+to lay down his own life, both in the self-assumed
+humiliation of the incarnation, and in the final
+tragedy of his death. And this peculiar authority
+he possessed because in all his incarnation
+and passion and death he was carrying out the
+will and obeying the command of his Father.
+To us the divine command is interpreted by
+providence; Christ needed no such interpreter,
+for he knew the Father’s will, knowing the
+Father even as he was known by the Father.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_19"></a>
+<p class="hanging">19 There was a division therefore again among the
+Jews for these sayings.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_20"></a>
+<p class="hanging">20 And many of them said, He<a id="FNanchor_408" href="#Footnote_408" class="fnanchor">[408]</a> hath a devil, and is
+mad; why hear ye him?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_408" href="#FNanchor_408" class="label">[408]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_20">7:20</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_21"></a>
+<p class="hanging">21 Others said, These are not the words of him that
+hath a devil. Can a devil open<a id="FNanchor_409" href="#Footnote_409" class="fnanchor">[409]</a> the eyes of the blind?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_409" href="#FNanchor_409" class="label">[409]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch9_6">9:6</a>, etc.</p>
+</div>
+</div>
+
+<p><b>19-21. There was a division therefore
+again among the Jews.</b>—&#8203;Christ’s fan was in
+his hand. His teachings were tests of the character
+of his auditors.—&#8203;<b>He hath a devil.</b>
+Rather <em>an evil spirit</em> (<span class="muchsmaller">see
+<abbr title="chapter">ch.</abbr> <a href="#ch8_52">8:52</a>, note</span>).—&#8203;<b>Why hear
+ye him?</b> Why listen to him at all? The words
+were addressed by the opponents of Jesus to
+those who were inclined to believe on him, and
+indicate the uneasiness with which the Pharisees
+observed the impression which Christ was making
+on the less prejudiced and better disposed among
+the people (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="chapter">ch.</abbr>
+<a href="#ch7_46">7:46-49</a></span>).—&#8203;<b>These are not the
+words of one possessed by an evil spirit.</b>
+A pregnant saying. Infidelity must afford some
+explanation of the teachings and life of Christ;
+and they are not the teachings and life of either
+a fanatic or a deceiver.—&#8203;<b>Can an evil spirit
+open the eyes of the blind?</b> These words
+show that the whole discourse of this chapter
+was not distant in time from the healing of the
+blind man narrated in <a href="#CHAPTER_IX">Chapter <abbr title="Nine">IX</abbr></a>, and was
+probably closely connected with it.</p>
+
+<hr class="tb">
+
+<p class="p2"><abbr title="Chapter">Ch.</abbr> 10:22-42. DISCOURSE AT THE FEAST OF DEDICATION.—&#8203;<span class="smcap">The
+gift of Christ: eternal life.—&#8203;The
+power of Christ: the power of the Father.—&#8203;The
+contrast between the <abbr title="Old Testament">O. T.</abbr> prophets and
+Christ.—&#8203;The evidence of Christ’s divinity; his
+works.</span></p>
+
+<p>There is no reason to suppose that Christ
+left Judea during the time which elapsed between
+the feast of Tabernacles (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_2">7:2</a></span>) and
+the feast of Dedication; on the contrary, the
+intimate connection between the discourse here
+reported and the preceding parable of the Good
+Shepherd (<span class="muchsmaller">see <abbr title="verses">vers.</abbr>
+<a href="#ch10_26">26</a>, <a href="#ch10_27">27</a></span>),
+indicates that this discourse
+followed almost immediately after that
+one; certainly while the latter was still fresh in
+the minds of the people. I believe that the
+ministry in Judea, reported in John, chapters 7,
+8, 9 and 10, was a continuous one, unbroken by
+any departure into Galilee or Perea.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_22"></a>
+<p class="hanging">22 And it was at Jerusalem the feast of the dedication,
+and it was winter.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch10_23"></a>
+<p class="hanging">23 And Jesus walked in the temple in Solomon’s
+porch.<a id="FNanchor_410" href="#Footnote_410" class="fnanchor">[410]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_410" href="#FNanchor_410" class="label">[410]</a>
+ Acts 3:11; 5:12.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_24"></a>
+<p class="hanging">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.</p>
+</div>
+
+<p><b>22-24. The feast of the Dedication.</b> A
+Jewish feast instituted by Judas Maccabeus, in
+
+<span class="pagenum" id="Page_132">[Pg 132]</span>
+commemoration of the cleansing of the second
+temple and altar, after they had been polluted
+by Antiochus Epiphanes. The profanation took
+place <span class="allsmcap">B. C.</span> 167, the purification <span class="allsmcap">B. C.</span> 164. The
+festival commenced on the 25th day of the ninth
+month, Kislev, answering to our December, and
+lasted eight days. It was also called the feast of
+Lights, from the fact that the Jews illuminated
+their houses as long as the feast lasted. Instituted
+by the Maccabean dynasty, and observed
+chiefly by the more rigid Judeans, it afforded to
+Christ an audience only of the more narrow-minded
+and bigoted of the Jews, a fact which
+must be borne in mind in studying his teaching
+on this occasion.—&#8203;<b>It was winter.</b>—&#8203;The fact
+is stated to explain our Lord’s walking in Solomon’s
+portico. For description and illustration
+of this portico, see Acts 5:12, note. This minute
+detail, the exact locality where he gave this
+instruction, is one of the many indications which
+this Gospel affords of being written by an
+eye-witness.—&#8203;<b>The Judeans therefore surrounded
+him.</b> The verb (<span lang="el">κυκλόω</span>) is generally
+used in a hostile sense, <i>e. g.</i>, of armies encompassing
+a city (<span class="muchsmaller">Luke 21:20; <abbr title="Hebrews">Heb.</abbr> 11:30; <abbr title="Revelation">Rev.</abbr> 20:9</span>).
+This is the meaning here; an excited and threatening
+crowd hedged about Jesus as he was quietly
+walking in the porch. “Their fixed design was,
+not to leave him at liberty till he should have
+uttered the decisive word.”—(<cite>Godet.</cite>) This was
+the earliest manifestation of that design which was
+finally accomplished when the oath was administered
+to Jesus by the High Priest, and he was
+adjured to say whether he was the Son of God
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:63, note</span>).—&#8203;<b>How long dost thou keep
+our souls in suspense?</b> This English idiom
+almost literally answers to the Greek idiom (<span lang="el">τὴν</span>
+<span lang="el">ψυκὴν αἴρεις</span>), which is still more exactly, <cite>How
+long dost thou keep our souls lifted up?</cite> <i>i. e.</i>, with
+expectation and uncertainty. Commingled and
+contradictory feelings in the crowd were probably
+represented by this question; some hoped
+that Jesus was the Messiah and desired to compel
+him to declare himself; others were enraged
+with him, and desired to extort some utterance
+which would give them the opportunity to condemn
+him for blasphemy, or to excite the mob
+against him.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_25"></a>
+<p class="hanging">25 Jesus answered them, I told you, and ye believed
+not; the<a id="FNanchor_411" href="#Footnote_411" class="fnanchor">[411]</a> works that I do in my Father’s name, they
+bear witness of me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_411" href="#FNanchor_411" class="label">[411]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_36">5:36</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_26"></a>
+<p class="hanging">26 But<a id="FNanchor_412" href="#Footnote_412" class="fnanchor">[412]</a> ye believe not, because ye are not of my
+sheep, as I said unto you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_412" href="#FNanchor_412" class="label">[412]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_47">8:47</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_27"></a>
+<p class="hanging">27 My<a id="FNanchor_413" href="#Footnote_413" class="fnanchor">[413]</a> sheep hear my voice, and I know them, and
+they follow me:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_413" href="#FNanchor_413" class="label">[413]</a>
+ verse <a href="#ch10_4">4</a>.</p>
+</div>
+</div>
+
+<p><b>25-27. I told you *&nbsp;*&nbsp;* the works *&nbsp;*&nbsp;*
+bear witness of me.</b> He had told them
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_19">5:19</a>; <a href="#ch8_36">8:36</a>,
+<a href="#ch8_56">56</a>, <a href="#ch8_58">58</a>, etc.</span>),
+not it is true as plainly as
+he had told the Samaritan woman
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch4_26">4:26</a></span>), but
+more plainly than he had told his own disciples
+previous to Peter’s confession of faith, “Thou
+art the Christ, the Son of the living God” (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+16:16</span>); and he now answers them as he answered
+John the Baptist, who, in a very different spirit,
+preferred the same request for a definite answer
+to the question, “Art thou He that should
+come?” (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 11:2-6.</span>) He refers them to his
+works. The evidence of Christ’s divinity is not in
+his declaration about himself, nor in the declarations
+made concerning him by others, but in his
+life, his character, and the work which he has
+done and is still doing in the world. Works (<span lang="el">ἔργα</span>)
+includes his miracles but is not equivalent to
+miracles. See <abbr title="chapter">ch.</abbr>
+<a href="#ch14_12">14:12</a>, note. The reason why
+he did not answer more directly is well given by
+Godet: “He could not answer ‘I am,’ for the
+meaning which they attached to the word Christ
+had, so to speak, nothing in common with that
+in which he used it. Still less could he reply, ‘I
+am not;’ for he was indeed the Christ provided
+by God, and in that sense he whom they expected.”—&#8203;<b>Because
+ye are not of my sheep,
+as I said to you.</b> The reference is either to
+the implied teaching of the parable of the Good
+Shepherd, or to some specific statement not
+reported by the Evangelist. The genuineness
+of the words <cite>as I said to you</cite> is doubted by some,
+but they are regarded as authentic by most
+critics. What does he mean by <cite>ye are not of my
+sheep</cite>. If we look back we shall see that the
+sheep of Christ are those that hear (<i>i. e.</i>, accept
+and obey) his voice, and follow him (<i>i. e.</i>, imitate
+his life and example). See verses <a href="#ch10_3">3</a>,
+<a href="#ch10_4">4</a>, <a href="#ch10_14">14</a>,
+<a href="#ch10_16">16</a>, <a href="#ch10_27">27</a>.
+The declaration, then, <cite>Ye believe not because ye
+are not of my sheep</cite>, is that those who do not
+spiritually recognize the beauty of Christ’s teaching,
+and do not attempt to follow his incomparable
+example, are not to be expected to be
+convinced of his divinity by purely intellectual
+arguments.—&#8203;The answer to the skeptic is generally,
+You cannot believe in Christ as your personal
+Saviour till you begin to recognize and to
+follow his teaching and example as a prophet
+and a man. The declaration is the converse of
+John <a href="#ch7_17">7:17</a>. <abbr title="Compare">Comp.</abbr> 2 Peter 1:5-8, where the
+possession of the Christian virtues is declared to
+be the efficient cause of a sound Christian knowledge.
+The creed does not precede but follows
+spiritual life.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_28"></a>
+<p class="hanging">28 And I give unto them eternal life; and they<a id="FNanchor_414" href="#Footnote_414" class="fnanchor">[414]</a> shall
+never perish, neither shall any <em>man</em> pluck them out of
+my hand.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_414" href="#FNanchor_414" class="label">[414]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_12">17:12</a>; <a href="#ch18_9">18:9</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_29"></a>
+<p class="hanging">29 My<a id="FNanchor_415" href="#Footnote_415" class="fnanchor">[415]</a> Father, which gave<a id="FNanchor_416" href="#Footnote_416" class="fnanchor">[416]</a> <em>them</em> me, is greater
+than all; and no <em>man</em> is able to pluck <em>them</em> out of my
+Father’s hand.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_415" href="#FNanchor_415" class="label">[415]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_28">14:28</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_416" href="#FNanchor_416" class="label">[416]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_2">17:2</a>.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch10_30"></a>
+<p class="hanging">30 I<a id="FNanchor_417" href="#Footnote_417" class="fnanchor">[417]</a> and <em>my</em> Father are one.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_417" href="#FNanchor_417" class="label">[417]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_11">17:11</a>, <a href="#ch17_22">22</a>.</p>
+</div>
+</div>
+
+<p><span class="pagenum" id="Page_133">[Pg 133]</span>
+<b>28-30. And I give unto them eternal
+life.</b> Life is the <em>gift</em> of God through Jesus
+Christ (<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch1_12">1:12</a>;
+<a href="#ch4_10">4:10</a>, <a href="#ch4_14">14</a>; <a href="#ch6_27">6:27</a>,
+<a href="#ch6_32">32</a>, <a href="#ch6_51">51</a>; <abbr title="Romans">Rom.</abbr> 5:17; 6:23;
+<abbr title="Ephesians">Eph.</abbr> 1:17</span>), but the necessary condition of receiving
+it is faith in his Son, <i>i. e.</i>, the ability to appreciate
+spiritual life in its highest and most perfect
+manifestation, and a readiness to follow
+after it, by leaving all things else to attain it, as
+did Paul (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 3:13, 14</span>).—&#8203;<b>And they shall never
+perish, neither shall any pluck them out
+of my hand.</b> The word rendered <em>perish</em> is
+literally <dfn>destroy themselves</dfn> (<span lang="el">ἀπόλωνται</span>, <em>middle
+voice</em>); and this seems to me to be the meaning
+here; otherwise there would be a repetition, the
+second clause of the promise only reiterating the
+first clause. The word <em>man</em> is not in the original;
+<em>any</em> includes all powers, human and superhuman.
+I, then, understand Christ’s declaration to be
+that the souls which trust in him <cite>shall never
+destroy themselves, and no one shall pluck them out
+of his hand</cite>; <i>i. e.</i>, he promises to protect his disciples
+both against their own weaknesses and
+also against the strength of assailants; from
+fears without and foes within; from treachery
+in the soul, and from assaults on the soul. See
+1 <abbr title="Corinthians">Cor.</abbr> 10:13; 15:10; <abbr title="Philippians">Phil.</abbr> 4:19;
+<abbr title="Colossians">Col.</abbr> 1:11, etc.—&#8203;<b>My
+Father which gave them to me, is
+greater than all.</b> There is some uncertainty
+as to the reading, but the best critics agree in
+sustaining the received text.—&#8203;<b>No one is able
+to pluck them out of my Father’s hand.
+I and my Father are one.</b> Without entering
+into any doubtful disputations respecting
+the relation of the Father and the Son, a problem
+which I believe transcends human knowledge,
+it is evident that the connection here requires us
+to understand Christ as declaring himself one
+with the Father, not merely in will or desire, as
+the disciple is to be one with his Lord, but also
+in spiritual power. The argument is, “My sheep
+shall never perish, since my Father who gave
+them into my hand is greater than all, and I who
+hold them, am one with him.” This argument
+would be without force if the meaning was not
+that Christ’s <em>power</em> is equal to that of the Father.
+His will might be perfectly in harmony with the
+divine will, he still could not be trusted as a
+divine Saviour unless his power was commensurate
+with his will. So all the best expositors,
+<cite>Alford</cite>, <cite>Godet</cite>, <cite>Meyer</cite>, <cite>Luthardt</cite>, <cite>Tholuck</cite>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_31"></a>
+<p class="hanging">31 Then<a id="FNanchor_418" href="#Footnote_418" class="fnanchor">[418]</a> the Jews took up stones again to stone him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_418" href="#FNanchor_418" class="label">[418]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_59">8:59</a>.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch10_32"></a>
+
+<p class="hanging">32 Jesus answered them, Many good works have I
+shewed you from my Father; for which of those works
+do ye stone me?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_33"></a>
+<p class="hanging">33 The Jews answered him, saying, For a good work
+we stone thee not; but for blasphemy; and because<a id="FNanchor_419" href="#Footnote_419" class="fnanchor">[419]</a>
+that thou, being a man, makest thyself God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_419" href="#FNanchor_419" class="label">[419]</a>
+ verse <a href="#ch10_30">30</a>; <abbr title="chapter">ch.</abbr> <a href="#ch5_18">5:18</a>;
+ <abbr title="Psalms">Ps.</abbr> 82:6; <abbr title="Romans">Rom.</abbr> 13:1.</p>
+</div>
+</div>
+
+<p><b>31-33.</b> The moral power of Christ is singularly
+illustrated by the manner in which he restrains
+the mob by his voice and compels them
+to answer his question. That question implies
+that punishment is due only to wrong actors,
+and he asks them before they execute sentence,
+to designate any wrong that he has done. The
+question is thus analogous to that of <abbr title="chapter">ch.</abbr>
+<a href="#ch8_46">8:46,</a>
+“Which of you convinceth me of sin.”—&#8203;Blasphemy
+was a regularly recognized crime under
+Jewish law; it consisted in any endeavor to draw
+away the allegiance of the people from the one
+true God, and answered to treason with us,
+Jehovah being under the theocracy, the Supreme
+head of the nation (<span class="muchsmaller">see <abbr title="Matthew">Matt.</abbr>
+12:32, note</span>). The reply
+of the Jews to Christ’s question plainly shows
+how they regarded his declaration, “I and my
+Father are one,” not as indicating mere unity in
+spirit and purpose, but also in power and essential
+being. This is not indeed conclusive, for the
+Jews constantly misunderstood Christ; but it is
+an indication of his meaning. One practical
+lesson of the unity of the Godhead, of Christ and
+the Spirit with the Father, is eloquently presented
+by Maurice: “The unity of the Father
+and the Son is the only ground of the unity between
+the Shepherd and the sheep; undermine
+one and you undermine both *&nbsp;*&nbsp;*&nbsp;*. Do you
+think sects would last even for an hour, if there
+was not in the heart of each of them a witness
+for a fellowship which combinations and shibboleths
+did not create, and which, thanks be to
+God, they cannot destroy. The Shepherd makes
+his voice to be heard through all the noise and
+clatter of earthly shepherds; the sheep hear his
+voice and know that it is calling them to follow
+him into a common fold where all may rest and
+dwell together; and when once they understand
+the still deeper message which he is uttering
+here, and which the old creeds are repeating to
+us, ‘I and my Father are one;’ when they understand
+that the unity of the church and the
+unity of mankind depends on this eternal distinction
+and unity in God himself, and not upon
+authority or decrees of any mortal pastor, the
+sects will crumble to pieces, and there will be in
+very deed, one flock and one Shepherd.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_34"></a>
+<p class="hanging">34 Jesus answered them, Is it not written in your
+law, I said, Ye are gods?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_35"></a>
+<p class="hanging">35 If he called them gods, unto whom the word of
+God came, and the scripture cannot be broken;</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_36"></a>
+<p class="hanging">36 Say ye of him, whom the Father hath sanctified,<a id="FNanchor_420" href="#Footnote_420" class="fnanchor">[420]</a>
+and sent into the world, Thou blasphemest; because I
+said, I am<a id="FNanchor_421" href="#Footnote_421" class="fnanchor">[421]</a> the Son of God?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_420" href="#FNanchor_420" class="label">[420]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_27">6:27</a>;
+ <abbr title="Isaiah">Isa.</abbr> 11:2, 3; 49:1, 3.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_421" href="#FNanchor_421" class="label">[421]</a>
+ <abbr title="Philippians">Phil.</abbr> 2:6.</p>
+</div>
+</div>
+
+<p><b>34-36. Is it not written in your law.</b>
+He does not say in <em>our</em> law, nor in <em>the</em> law, but in
+<em>your</em> law. Christ does not identify himself with
+
+<span class="pagenum" id="Page_134">[Pg 134]</span>
+the Jews, nor regard himself as subject to the
+law, though made under it, and yielding himself
+to it for a season. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch7_19">7:19</a>;
+<a href="#ch8_17">8:17</a>. The
+reference is to Psalm 82:6. There is no passage
+in the law, <i>i. e.</i>, in the Pentateuch, which corresponds
+exactly to Christ’s words here, or to
+those of the Psalmist; but in Exodus 22:28, the
+title of “gods” is given to the judges. The
+Psalm in question is believed to have been written
+on the occasion of Jehosaphat’s reform of the
+courts and re-establishment of the law (<span class="muchsmaller">2 Chron.,
+<abbr title="chapter">ch.</abbr> 19</span>), and it contrasts the unjust judges of
+Israel, who had been called gods in the law,
+with God the Judge of all the earth.—&#8203;<b>Unto
+whom the word of God came.</b> <cite>The word
+of God</cite> is not the mere saying, “I have said ye
+are gods” (<cite>Meyer</cite>); it is never used in the <abbr title="New Testament">N. T.</abbr>
+in so limited a sense, to signify merely a particular
+phrase or utterance. It is either, The Spirit
+of God, <i>i. e.</i>, God revealing himself to and
+through the prophet, as in <abbr title="chapter">ch.</abbr>
+<a href="#ch1_1">1:1</a> (see note
+there) and <abbr title="Hebrews">Heb.</abbr> 4:12; or it is the word given to
+the prophets by the Holy Spirit and by them
+repeated to the nation, <i>i. e.</i>, nearly equivalent to
+the <abbr title="Old Testament">O. T.</abbr> Scripture, as in Mark 7:13; Luke 5:1,
+etc.—&#8203;<b>And the Scripture cannot be broken.</b>
+Literally <dfn>loosened</dfn> (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:19, note</span>). This parenthetical
+declaration is a very significant testimony
+to the inspiration of the <abbr title="Old Testament">O. T.</abbr>—&#8203;<b>Whom
+the Father hath sanctified.</b> The original
+(<span lang="el">ἁγιάζω</span>) may be rendered either made holy, in
+the sense of made clean and pure in character,
+or made holy in the sense of set apart to a holy
+use. It is evidently in the latter sense that it is
+employed here.—&#8203;<b>And sent into the world.</b>
+The sanctifying of Christ preceded the sending
+into the world. Evidently, therefore, the reference
+is not to any act recorded in the life of
+Christ, as the descent of the Holy Spirit at the
+baptism, but to a consecration in the will of God
+to the work of redemption, and which preceded
+the Advent.—&#8203;<b>Thou blasphemest.</b> That is,
+art guilty of diverting the allegiance of the people
+from God to thyself.—&#8203;<b>Because I said I
+am a Son of God.</b> The article is wanting
+in the Greek, and ought not to be added in the
+translation.</p>
+
+<p>These verses (34-36) have been sometimes regarded
+as a partial retraction, or at least a material
+modification of the declaration, “I and my
+Father are one;” as indicating that Jesus Christ
+is a Son of God only as every obedient soul is a
+child of God (<span class="muchsmaller">1 John 3:1</span>). If this passage stood
+alone, such an interpretation might possibly be
+given to it; but if the audience, the circumstances,
+the effect, and the other utterances of
+the speaker be taken into account, it cannot be
+fairly so understood. This sentence is spoken to
+a mob for the purpose of checking their rage.
+They have understood Christ to claim divinity.
+He does not in terms explicitly disavow it. On
+the contrary, when his explanation is ended, they
+resume their design (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch10_39">39</a></span>), and he is obliged to
+flee for his life. We should not look in such an
+utterance for a disclosure of the profoundest
+truths respecting Christ’s character, not because
+Christ would conceal or modify the truth to save
+his life, but because an angry mob is not the sort
+of an audience to whom he would choose to
+reveal it, or indeed could reveal it, a certain receptiveness
+of soul being necessary to the comprehension
+of spiritual truth. The argument of
+these verses seems to me to be this: He to
+whom the Spirit of God comes, and who receives
+it and becomes in so far an exponent and manifestation
+of God, is in a sense divine; he becomes
+partaker of the divine nature; a sharer of the
+divine life (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr>
+8:29; <abbr title="Hebrews">Heb.</abbr> 12:10; 2 <abbr title="Peter">Pet.</abbr> 1:4</span>). This
+is the testimony of the Scriptures which cannot
+be set aside. He, then, who is not of this world
+but from above (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch8_23">8:23</a></span>), and whom the Father
+consecrated above and sent down into this world,
+is not guilty of blasphemy in calling himself a
+Son of God. In other words, Christ compares
+himself with inspired men only to contrast himself
+with them; he shows that, even according
+to the principles of the <abbr title="Old Testament">O. T.</abbr> Scriptures, by
+which the Jews pretended to condemn him, he
+was not guilty of blasphemy, even if, being but
+a man, he had made himself a son and so a representative
+of God, while he, at the same time,
+clearly claims to be other and higher than the
+<abbr title="Old Testament">O. T.</abbr> prophets and judges. But for the full disclosure
+of Christ’s character, we must look to
+his quiet conferences with his own disciples, who
+were at least willing, if not able, to understand
+him.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_37"></a>
+<p class="hanging">37 If<a id="FNanchor_422" href="#Footnote_422" class="fnanchor">[422]</a> I do not the works of my Father, believe
+me not.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_422" href="#FNanchor_422" class="label">[422]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_10">14:10</a>,
+ <a href="#ch14_11">11</a>; <a href="#ch15_24">15:24</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_38"></a>
+<p class="hanging">38 But if I do, though ye believe not me, believe the
+works: that ye may know, and believe, that the Father
+<em>is</em> in me, and I in him.</p>
+</div>
+
+<p><b>37, 38. If I do not the works of my
+Father, put no faith in me.</b> Works which
+show forth his power and glory and are in accordance
+with his will and character
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_4">17:4</a></span>).—&#8203;<b>But
+if I do, though ye put no faith in me,
+put faith in the works.</b> Beware of understanding
+faith, rendered in our English version
+by <em>believe</em>, as a mere intellectual act. The idea
+is, If prejudice against the person of Christ prevents
+an affectionate regard for him, the soul
+may still have respect and reverence for the
+
+<span class="pagenum" id="Page_135">[Pg 135]</span>
+work he has done, and is doing in the world.
+<b>That ye may perceive and know</b> (<span lang="el">γνῶτε καὶ
+γινώσκητε</span>) is the best reading.—&#8203;<cite>Alford</cite>, <cite>Meyer</cite>. To
+<em>perceive</em>, or recognize, denotes the outward act; to
+<em>know</em> denotes the permanent state.—&#8203;<b>That the
+Father is in me and I in the Father.</b> A
+spiritual unity, such as cannot be predicated of
+any other son of God. The Father is in the
+Son because he lives and moves in him; is the
+spirit which animates and controls and makes
+divine the man Jesus. The Son is in the Father
+because his thoughts, wishes, purposes, desires,
+all centre in Him. The argument of these verses
+is substantially the same as that addressed by
+Christ to the Jews in verse <a href="#ch10_25">25</a> (see note there),
+and that addressed to his own disciples in
+<abbr title="chapter">ch.</abbr> <a href="#ch14_11">14:11</a>.
+The best evidence of the divinity
+of Christ is his own character; next is a consideration
+of the divine work which he has done
+and is doing in the world.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch10_39"></a>
+<p class="hanging">39 Therefore they sought again to take him: but he
+escaped out of their hand;</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch10_40"></a>
+<p class="hanging">40 And went away again beyond Jordan into the
+place<a id="FNanchor_423" href="#Footnote_423" class="fnanchor">[423]</a> where John at first baptized: and there he
+abode.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_423" href="#FNanchor_423" class="label">[423]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_28">1:28</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_41"></a>
+<p class="hanging">41 And many resorted unto him, and said, John did
+no miracle: but all things that John spake<a id="FNanchor_424" href="#Footnote_424" class="fnanchor">[424]</a> of this man
+were true.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_424" href="#FNanchor_424" class="label">[424]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_30">3:30-36</a>; <abbr title="Matthew">Matt.</abbr> 3:11, 12.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch10_42"></a>
+<p class="hanging">42 And many believed on him there.</p>
+</div>
+
+<p><b>39-42. They sought again to take him.</b>
+To arrest him. Their passion had time to cool,
+and they abandoned the idea of mob violence,
+which would have brought, as in Paul’s case
+(<span class="muchsmaller">Acts 21:31, 32</span>), the interference of the Romans.
+Instead, they endeavored to seize Christ and
+bring him before the authorities for trial.—&#8203;<b>But
+he escaped out of their hand.</b> There is no
+reason to suppose a miracle. In the throng
+were some at least who believed in him, and
+under cover afforded by them he could have
+escaped.—&#8203;<b>Where John at first baptized.</b>
+See <abbr title="chapter">ch.</abbr> <a href="#ch1_28">1:28</a>,
+note.—&#8203;<b>All things that John
+spake of this man were true.</b> Being dead
+he yet spake. Gave his testimony to Christ. See
+<abbr title="chapter">ch.</abbr> <a href="#ch1_15">1:15-34</a>. This was the end of Christ’s Judean
+ministry proper, which had lasted three months.
+It had been one of continuous storm. Twice
+during this period he had been mobbed
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch8_59">8:59</a>;
+<a href="#ch10_31">10:31</a></span>); once an attempt was made to arrest him
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_32">7:32</a>, <a href="#ch7_45">45</a></span>);
+secret plans for his assassination
+were laid (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_19">7:19</a>, <a href="#ch7_25">25</a>; <a href="#ch8_37">8:37</a></span>). All that we know
+of this ministry is contained in John, chapters 7,
+8, 9 and 10; though it is not improbable that the
+parables of the Good Samaritan and the Pharisee
+and the Publican, and the incidents at the house
+of Mary and Martha belong to the same era
+(<span class="muchsmaller">Luke 10:25-42;
+18:9-14</span>).—&#8203;<b>And many believed
+on him there.</b> A period of a little over three
+months, from some time in December to the
+first of April, intervened between the retreat of
+Christ from Judea and his final entry into Jerusalem
+at the Passover week. I believe that this
+time was devoted to his ministry in Perea, the
+district beyond Jordan; a ministry of which
+John here gives a hint, to which Matthew and
+Mark also refer (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 19:1, 2, etc.; Mark 10:1, etc.</span>),
+but of which Luke alone gives any full account.
+See Luke, <abbr title="chapter">ch.</abbr> 10, <abbr title="Preliminary">Prel.</abbr> Note. Many thronged his
+ministry there (<span class="muchsmaller">Luke 11:29; 12:1; 14:15, 25; 15:1</span>).
+This ministry was broken in upon by the message
+from the sisters of Lazarus, as recorded in the
+next chapter. See <a href="#Note_ch11"><abbr title="Preliminary">Prel.</abbr> Note</a> there.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XI">CHAPTER <abbr title="Eleven">XI.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 11:1-44. THE RESURRECTION OF LAZARUS.—&#8203;<span class="smcap">The
+divine object in all seeming evil: not human
+death but divine glory (4).—&#8203;The mystery of
+the divine silence in our sorrow illustrated and
+partially interpreted (6, 12).—&#8203;The conditions of
+divine protection and the Christian’s safety
+(9, 10).—&#8203;The Christian’s death a sleep (11).—&#8203;The
+anguish of “if” (21, 32).—&#8203;The Pharisaic
+creed and the Christian’s faith concerning
+death and the resurrection contrasted (23-27).—&#8203;Christ’s
+indignation at human falsehood (33, 38).—&#8203;Christ’s
+sympathy with human sorrow (35).—&#8203;The
+resistance of faithlessness; the obedience
+of faith (39, 41).—&#8203;The prayer of assurance of
+faith (42).—&#8203;The Resurrection and the Life (43,
+44).—&#8203;A parable of human sorrow and divine
+comfort.—&#8203;A parable of human sin and divine
+redemption.</span> See <a href="#SuppNote_ch11">Supplementary Note</a>.</p>
+
+<p class="p2"><a id="Note_ch11"></a><span class="smcap">Preliminary Note.</span>—There is nothing in John
+to indicate the time at which this miracle took
+place; and there is no general agreement among
+harmonists respecting it. Robinson places it immediately
+at the close of Christ’s Judean ministry
+and prior to his ministry in Perea; Andrews and
+Ellicott place it at the close of the Perean ministry
+and immediately preceding the Passion week.
+The reasons for so doing are: (1) It seems the
+immediate occasion both of the triumphal procession
+accorded to Jesus by the spontaneous
+action of the common people, and of the more
+deliberate determination on the part of the ecclesiastics
+of Jerusalem to put him to death. It
+does not seem reasonable, therefore, to suppose
+that a long period of active service in another
+part of the Holy Land intervened between this
+the greatest miracle wrought by Christ and
+the effects which it produced, both upon the
+church party and upon the common people.
+(2) Immediately after this miracle, and in consequence
+of the excitement produced by it, Christ
+retired into the wilderness, and is said by John
+to have continued there with his disciples; and
+
+<span class="pagenum" id="Page_136">[Pg 136]</span>
+the implication is that he remained in this retirement
+until after the Passover (<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch11_54">54</a>, <a href="#ch11_55">55</a></span>). To suppose
+that the Perean ministry, which lasted
+something like three months, was interjected
+into this period of retirement, which is Robinson’s
+supposition, breaks into the continuity of
+John’s narrative, and does violence to its order
+and symmetry, without any adequate reason.
+(3) Jesus was at a considerable distance from
+Bethany at the time when Lazarus was taken
+sick. The sisters sent unto him at once; after
+receiving their message, he remained where he
+was two days; but when he reached Bethany,
+Lazarus had been four days dead (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="verses">vers.</abbr> <a href="#ch11_6">6</a> and <a href="#ch11_39">39</a></span>).
+Presumptively, therefore, he was at least one
+day’s journey from Bethany, even if we assume
+that Lazarus had died before the messengers had
+reached Jesus; more probably he was two days’
+journey distant, for verse <a href="#ch11_11">11</a> indicates that the
+death of Lazarus took place after Jesus had
+received word of his sickness. Thus the narrative
+of this miracle tallies with the supposition
+that Christ was carrying on his ministry in the
+region beyond the Jordan, rather than with the
+supposition that he was anywhere in Judea; the
+more so that we have no intimation in the Gospels
+of any ministry in Judea except in and
+about Jerusalem, of which Bethany was practically
+a suburb. (4) In Luke 13:32, Christ uses
+the following language: “Behold I cast out
+devils and I do cures to-day and to-morrow, and
+the third day I shall be perfected.” This occurs
+in the Perean ministry, and the “two days” here
+referred to, have been hypothetically identified
+with the “two days” during which, according to
+John’s narrative here, Jesus tarried where he was
+after receiving the message of Lazarus’s sickness.
+The coincidence between the two passages is at
+least curious, though it may be nothing more
+than a coincidence. These reasons make the
+chronology of Andrews and Ellicott more probable
+than that of Robinson. I believe, then, that
+the resurrection of Lazarus took place in the latter
+part of February or the early part of March
+A. D. 30, and that it was followed, after the brief
+retirement at Ephraim, by the triumphal march of
+Christ and his disciples up to Jerusalem, and by
+his Passion and his death there. See <abbr title="Tabular Harmony"><cite>Tab. Har.</cite></abbr>,
+<abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 45; for some general considerations
+respecting this miracle, see <a href="#SuppNote_ch11">Sup. Note</a>, <abbr title="verse">ver.</abbr> 44.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_1"></a>
+<p class="hanging drop-cap"><span class="smcap">Now</span> a certain <em>man</em> was sick, <em>named</em> Lazarus, of
+Bethany, the town of<a id="FNanchor_425" href="#Footnote_425" class="fnanchor">[425]</a> Mary and her sister Martha.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_425" href="#FNanchor_425" class="label">[425]</a>
+ Luke 10:38, 39.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_2"></a>
+<p class="hanging">2 (It was <em>that</em> Mary which<a id="FNanchor_426" href="#Footnote_426" class="fnanchor">[426]</a> anointed the Lord with
+ointment, and wiped his feet with her hair, whose
+brother Lazarus was sick.)</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_426" href="#FNanchor_426" class="label">[426]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_3">12:3</a>; Mark 14:3.</p>
+</div>
+</div>
+
+<p><b>1, 2. Now a certain one was sick named
+Lazarus.</b> The only historic person of this
+name mentioned in the Bible; the indications
+are that he was a younger brother. From the
+incident in Luke 10:38-42, we judge that Martha
+was the head of the household. Simon, probably
+the father, though possibly the husband of
+one of the sisters, was a leper; he had probably
+died or been banished by the law, because of his
+leprosy (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:6</span>).
+The family appear to have
+been one of wealth and social distinction; this
+is indicated by the facts that they owned their
+house, had their tomb in their garden, and were
+able to give three hundred dollars worth of ointment
+as a costly token of honor to Jesus (<span class="muchsmaller">John
+1<a href="#ch2_5">2:5</a></span>). I say three hundred dollars worth because
+the penny, or denarius, was a day’s wages, and
+therefore equivalent to our dollar. How and
+where the household first became acquainted
+with Jesus, we do not know. An ingenious
+writer in <cite>Smith’s Bible Dictionary</cite> endeavors to
+identify Lazarus with the rich young ruler who
+had great possessions, and went away from
+Christ sorrowful because he was bid to sell all
+that he had to give to the poor (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 19:16-22</span>);
+but this ingenious hypothesis has only its ingenuity
+to commend it. Of Lazarus’s life after his
+resurrection, nothing whatever is known; there
+are traditions respecting him, and his bones
+were discovered by some of the credulous relic-worshippers
+of the ninth century in the island of
+Cyprus; but the traditions are as little to be
+trusted as the relics.—&#8203;<b>Of Bethany.</b> This village
+lies on the eastern slope of the Mount of
+Olives, less than two miles (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch11_18">18</a>, note</span>) southeast
+of Jerusalem. See for description and illustration,
+<abbr title="chapter">ch.</abbr> <a href="#ch12_1">12:1</a>, <a href="#ch12_2">2</a>, note. Its present name is
+El-Azarieh, derived from, and memorializing the
+resurrection of Lazarus. Of course, the house
+of Simon and of Lazarus, and the tomb of the
+latter are pointed out to the traveler by the
+accommodating monks, and of course, nothing
+is known about either of these sites, except that
+the tomb cannot possibly be the real one. It is
+a deep vault partly lined with masonry, entered
+upon by a long, winding, half-ruined staircase;
+the masonry is comparatively modern, and the
+situation of the tomb in the centre of the village
+is inconsistent with the Gospel narrative; the
+genuineness of the site is repudiated by Porter,
+Robinson, Thompson, and defended by no
+scholar.—&#8203;<b>The town of Mary and her sister
+Martha.</b> It is so characterized because their
+home served as a retreat to Jesus during his
+ministry in Jerusalem, and it is thus distinguished
+from the Bethany beyond the Jordan mentioned
+
+<span class="pagenum" id="Page_137">[Pg 137]</span>
+in <abbr title="chapter">ch.</abbr> <a href="#ch1_28">1:28</a>,
+note. There is no reason whatever
+for identifying this Mary with Mary Magdalene
+or with the “woman which was a sinner,” or
+the anointing referred to here and described in
+<abbr title="chapter">ch.</abbr> <a href="#ch12_1">12:1-8</a>
+with the anointing performed by that
+unnamed woman and described in Luke 7:36-50;
+see note there.—&#8203;The designation of Bethany as the
+town of Mary and her sister Martha, whom John
+has not before mentioned, as well as his incidental
+reference in the parenthetical sentence following,
+to the anointing of the Lord by Mary, are indications
+that John wrote not only with a knowledge
+of the other Gospels, or at least with the main
+facts, incidents, and characters described in the
+other Gospels, but also with the assurance that
+they were familiar to most of his readers. The
+fact that Mary’s name is mentioned first, would,
+taken by itself, imply that she was the elder
+sister, and the head of the household; but the
+fact that Martha took the responsibility of providing
+for the guests in the two instances recorded
+in Luke 10:38-42 and John <a href="#ch12_1">12:1-8</a>, indicates
+that Martha was the elder sister and the
+housekeeper.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_3"></a>
+<p class="hanging">3 Therefore his sisters sent unto him, saying, Lord,
+behold, he<a id="FNanchor_427" href="#Footnote_427" class="fnanchor">[427]</a> whom thou lovest is sick.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_427" href="#FNanchor_427" class="label">[427]</a>
+ <abbr title="Hebrews">Heb.</abbr> 12:6; <abbr title="Revelation">Rev.</abbr> 3:19.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_4"></a>
+<p class="hanging">4 When Jesus heard <em>that</em>, he said, This sickness is
+not unto death, but<a id="FNanchor_428" href="#Footnote_428" class="fnanchor">[428]</a> for the glory of God, that the Son
+of God might be glorified thereby.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_428" href="#FNanchor_428" class="label">[428]</a>
+ verse <a href="#ch11_40">40</a>; <abbr title="chapter">ch.</abbr> <a href="#ch9_3">9:3</a>.</p>
+</div>
+</div>
+
+<p><b>3, 4. Lord, behold whom thou lovest
+is sick.</b> They have complete confidence in the
+sympathy of their Lord; they do not urge him
+to come; they do not present any petition; they
+simply report their trouble to him.—&#8203;<b>He said,
+This sickness is not unto death.</b> That is,
+has not death for its object; (<span lang="el">πρὸς</span> with the
+accusative, marks strictly the object towards
+which anything is directed.) Christ does not
+say that Lazarus will not die, but that death is
+not the end for which this sickness is ordained of
+God.—&#8203;<b>But for the glory of God, that the
+Son of God might be glorified thereby.</b>
+<abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch9_3">9:3</a>, note. He was glorified, (1) perhaps
+by the development of a higher spiritual
+life in Lazarus through his sickness, death and
+resurrection (<cite>Trench</cite>), though of this the Evangelist
+gives us no hint; (2) by the manifestation
+of the divine power of Jesus Christ, as one whom
+the Father always hears (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch11_42">42</a></span>); (3) by the Passion
+and death of Jesus Christ, to which the
+resurrection of Lazarus directly led (<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch11_47">47-53</a></span>).
+This saying of Christ seems to have been uttered
+not merely to his disciples; it was apparently his
+message to the sisters, and to it he refers in
+verse <a href="#ch11_40">40</a> (see note there).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_5"></a>
+<p class="hanging">5 Now Jesus loved Martha, and her sister, and
+Lazarus.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_6"></a>
+<p class="hanging">6 When he had heard therefore that he was sick, he
+abode two days still in the same place where he was.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_7"></a>
+<p class="hanging">7 Then after that saith he to <em>his</em> disciples, Let us go
+into Judæa again.</p>
+</div>
+
+<p><b>5-7. Now Jesus loved Martha</b>, etc. This
+statement is made in explanation of verse 6, that
+the reader may not fall into the error of supposing
+that Christ’s delay was due to any indifference
+or unconcern on his part.—&#8203;<b>He abode
+two days in the same place where he
+was.</b> Why? Either because this delay was
+necessary to complete the work in which he was
+engaged, and from which he would not suffer
+himself to be drawn away even by considerations
+of personal sympathy, he himself acting on the
+principle “Let the dead bury their dead, but go
+thou and preach the kingdom of God” (<span class="muchsmaller">Luke 9:60</span>);
+or because this delay was necessary to the consummation
+of the miracle of the resurrection of
+Lazarus in such form as to forever prohibit the
+impression that death had not really taken place.
+The former is the better hypothesis, since in no
+case does Christ seem to have wrought a miracle
+for the mere purpose of producing by it a profound
+impression, and it is therefore hardly consistent
+to believe that he would have delayed
+merely for the purpose of making the miracle
+more startling and marvelous.—&#8203;<b>Let us go into
+Judea again.</b> This plainly implies that Jesus
+and his disciples were not then in Judea, and
+thus incidentally confirms the supposition (see
+<a href="#Note_ch11"><abbr title="Preliminary">Prel.</abbr> Note</a>) that the resurrection of Lazarus was
+subsequent to the close of the ministry in Perea,
+and that he was summoned from Perea.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_8"></a>
+<p class="hanging">8 <em>His</em> disciples say unto him, Master, the Jews of
+late<a id="FNanchor_429" href="#Footnote_429" class="fnanchor">[429]</a> sought to stone thee; and goest thou thither
+again?<a id="FNanchor_430" href="#Footnote_430" class="fnanchor">[430]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_429" href="#FNanchor_429" class="label">[429]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch10_31">10:31</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_430" href="#FNanchor_430" class="label">[430]</a>
+ Acts 20:24.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_9"></a>
+<p class="hanging">9 Jesus answered, Are there not twelve hours in
+the day? If<a id="FNanchor_431" href="#Footnote_431" class="fnanchor">[431]</a> any man walk in the day, he stumbleth
+not, because he seeth the light of this world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_431" href="#FNanchor_431" class="label">[431]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_35">12:35</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_10"></a>
+<p class="hanging">10 But if a man walk in the night,<a id="FNanchor_432" href="#Footnote_432" class="fnanchor">[432]</a> he stumbleth, because
+there is no light in him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_432" href="#FNanchor_432" class="label">[432]</a>
+ <abbr title="Eccclesiasticus">Eccles.</abbr> 2:14.</p>
+</div>
+</div>
+
+<p><b>8-10. The disciples say to him, Master,
+the Judeans were just now seeking to
+stone thee.</b> On the chronological hypothesis
+adopted above, the mob in Jerusalem had threatened
+the life of Jesus about three months previous.
+But he had not been in Judea since. The
+disciples attributed Christ’s remaining in Perea to
+the fear of the Jews, and remonstrated against
+his again braving them.—&#8203;<b>Jesus answered,
+Are there not twelve hours in the day</b>,
+etc. In interpreting Christ’s enigmatical saying
+here, the student must remember that it was his
+habit to speak in parables, and that he rarely
+gave any interpretation of them. This is to be
+regarded as a condensed and uninterpreted parable.
+John has himself given us the key to its
+interpretation by his use of the same metaphor
+in his Epistle (<span class="muchsmaller">1 John 1:5-7</span>). God is the light. As
+he has appointed the hours of activity for the
+human race, the twelve hours of the day, so he
+
+<span class="pagenum" id="Page_138">[Pg 138]</span>
+has appointed the hours of service for each individual
+man. What was true of Christ is true of
+every one; he cannot die until his time has
+come (<span class="muchsmaller">John <a href="#ch7_6">7:6</a>,
+<a href="#ch7_8">8</a>, <a href="#ch7_30">30</a>;
+<a href="#ch8_20">8:20</a></span>). He therefore who
+walks with God in the path of duty, fulfilling
+the divine will, cannot stumble; no harm can
+come to him; not a hair of his head can be injured
+(<span class="muchsmaller">Psalm 91; <abbr title="Matthew">Matt.</abbr> 10:29-31; Luke 10:19; 21:18</span>). He
+may and must come to his death; but not until
+his twelve hours have passed away.—&#8203;But if a
+man work in darkness, <i>i. e.</i>, not with God, not
+in the path of duty, not endeavoring to fulfil the
+divine will, for him there is no assurance of protection;
+he is always liable to stumble and fall.
+This is the general principle which Christ parabolically
+asserts; its immediate application here
+is that to Christ there is no danger in going into
+Judea, for he will not die until his appointed time
+has fully come. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch9_4">9:4</a>, note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_11"></a>
+<p class="hanging">11 These things said he: and after that he saith unto
+them, Our friend Lazarus sleepeth:<a id="FNanchor_433" href="#Footnote_433" class="fnanchor">[433]</a> but I go, that I
+may awake him out of sleep.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_433" href="#FNanchor_433" class="label">[433]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 31:16; Acts 7:60; 1 <abbr title="Corinthians">Cor.</abbr> 15:18, 51.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_12"></a>
+<p class="hanging">12 Then said his disciples, Lord, if he sleep, he shall
+do well.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch11_13"></a>
+<p class="hanging">13 Howbeit Jesus spake of his death: but they
+thought that he had spoken of taking of rest in sleep.</p>
+</div>
+
+
+<p><b>11-13. Our friend Lazarus sleepeth.</b> An
+interval is indicated as having taken place between
+the previous discourse and the present
+declaration, by the words, <cite>after that he saith unto
+them</cite>. <em>Our friend</em>, implies that Lazarus was loved
+by the disciples as well as by their Lord. This
+language, coupled with that of verse <a href="#ch11_3">3</a>, indicates
+that he possessed a peculiarly lovable character.
+<dfn>Sleep</dfn> is used both in the <abbr title="Old Testament">O. T.</abbr> and <abbr title="New Testament">N. T.</abbr> as a
+metaphor of death (<span class="muchsmaller">2 Chron. 14:1; <abbr title="Psalms">Ps.</abbr> 13:3; <abbr title="Jeremiah">Jer.</abbr> 51:57;
+Job 14:12; <abbr title="Daniel">Dan.</abbr> 12:2; <abbr title="Matthew">Matt.</abbr> 27:52; Acts 7:60; 13:36; 1 <abbr title="Corinthians">Cor.</abbr>
+7:39; 11:30; 15:6, 18, 20, 51; 1 <abbr title="Thessalonians">Thess.</abbr> 4:13, 14, 15</span>). Some
+of the rationalistic critics think that the disciples
+were extraordinarily stupid, not to understand
+Christ’s metaphor; and yet they are guilty of a
+similar but greater stupidity. Thus, the author
+of <cite>Supernatural Religion</cite> says (<span class="muchsmaller"><abbr title="Volume Two">Vol. II</abbr>, 460</span>): “The
+disciples reply with the stupidity with which the
+fourth Evangelist endows all those who hold
+colloquy with Jesus: (Lord, if he has fallen asleep
+he will recover;)” and yet, on the immediately
+preceding page, he interprets Christ’s similar
+declaration respecting the daughter of Jairus
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 9:24</span>): “The maid is not dead but sleepeth,”
+as “an express declaration” that the case is
+“one of mere suspension of consciousness.”
+The misapprehension of the apostles here was
+not extraordinary; certainly not more so than
+that afforded by some analogous instances in the
+first three Gospels (<span class="muchsmaller">see <abbr title="Matthew">Matt.</abbr> 16:7; Luke 22:38</span>). They
+had understood from verse <a href="#ch11_4">4</a>, that Lazarus was
+to be restored; they had interpreted Christ’s
+words as a promise of healing; they had witnessed
+cases of miraculous healing in at least
+two instances, wrought by a word on an absent
+patient (<span class="muchsmaller">Luke 7:10; John 4:50-53</span>); so when Jesus said,
+“Lazarus is sleeping,” they thought the crisis
+of the disease had passed, and that there was
+no reason why their Master should brave the
+dangers of a Judean mob to go to the bedside of
+a convalescent friend.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_14"></a>
+<p class="hanging">14 Then said Jesus unto them plainly, Lazarus is
+dead;</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_15"></a>
+<p class="hanging">15 And I am glad for your sakes that I was not there,
+to the intent ye may believe; nevertheless let us go
+unto him.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_16"></a>
+<p class="hanging">16 Then said Thomas, which is called Didymus, unto
+his fellow-disciples, Let us also go, that we may die
+with him.</p>
+</div>
+
+<p><b>14-16. Then Jesus said unto them
+plainly</b> (<span lang="el">παῤῥησίᾳ</span>). That is, dropping all metaphor.—&#8203;<b>And
+I am glad for your sakes that
+I was not there.</b> He accompanies the declaration
+of the friend’s death with words of consolation
+and inspiration. Plain as those words are
+to us, they must have been inexplicable to the
+disciples. They did not forecast the resurrection;
+how could they understand why Christ
+should not have been present to prevent so great
+a sorrow. The sympathy of Christ with us in
+our sorrow does not prevent him, who sees the
+end from the beginning, from rejoicing even when
+he sees our tears. He sees the sheaves brought
+home with joy even while the seed is sown in
+tears, and rejoices at the tears because of the harvest.
+To him, faith wrought in the soul is worth
+immeasurably more than all the sorrow which
+soul-culture involves (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 5:1-5; 8:18</span>).—&#8203;<b>Then
+said Thomas which is called Didymus</b>,
+that is, the twin.—&#8203;<b>Let us also go that we
+may die with him.</b> With Christ, not with
+Lazarus. The little that we know about Thomas
+shows him to have been a man of strong passions
+and of little faith and hope; to such a man life
+is full of pathos. He could not believe that
+Christ could with safety go into Judea again;
+in this, indeed, he really forecast the result,
+which was the crucifixion of his Lord; but
+neither could he bear to be separated from him.
+Chrysostom notes the power of Christ on this
+timid nature: “The very man who dared not to
+go in company with Christ to Bethany, afterwards
+traveled with him through the inhabited
+world, and dwelt in the midst of nations that
+were full of murderers desirous to kill him.” On
+the character of Thomas, see further, <abbr title="Volume One">Vol. I</abbr>,
+<abbr title="page">p.</abbr> 149; John <a href="#ch20_24">20:24</a>, note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_17"></a>
+<p class="hanging">17 Then when Jesus came, he found that he had <em>lain</em>
+in the grave four days already.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_18"></a>
+<p class="hanging">18 Now Bethany was nigh unto Jerusalem, about
+fifteen furlongs off:</p>
+</div>
+
+<p><b>17, 18. He had lain in the grave four
+days already.</b> Various explanations are made
+
+<span class="pagenum" id="Page_139">[Pg 139]</span>
+respecting these four days; they are given in
+detail in <cite>Andrews’ Life of Our Lord</cite>. Since,
+however, we do not know definitely where Christ
+was, except that it was some point apparently
+beyond Jordan, and we do not know at all what
+engagements and duties detained him there,
+surmises as to the way in which these four
+days were taken up are decidedly unprofitable.
+The narrative seems to me clearly to imply that
+Lazarus was not dead when the messengers first
+reached Jesus. Probably of these four days,
+two were occupied by Christ in completing his
+ministry where he was when he received the
+message, and two, or part of two days, in a
+leisurely journey to the home of Lazarus.—&#8203;<b>Bethany
+was nigh unto Jerusalem.</b> The
+use of the past tense <em>was</em>, not <em>is</em>, indicates that
+Bethany had ceased to exist at the time when
+John wrote his Gospel; it thus incidentally confirms
+the opinion that he wrote a considerable
+time after the destruction of Jerusalem, and
+when that city and its environs were lying waste.—&#8203;<b>About
+fifteen furlongs off.</b> Literally,
+<i lang="la">stadia</i>. The <dfn>stadium</dfn>, is about six hundred feet;
+fifteen stadia or furlongs were, therefore, about
+nine thousand feet, or a little less than two miles.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_19"></a>
+<p class="hanging">19 And many of the Jews came to Martha and Mary,
+to<a id="FNanchor_434" href="#Footnote_434" class="fnanchor">[434]</a> comfort them concerning their brother.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_434" href="#FNanchor_434" class="label">[434]</a>
+ 1 <abbr title="Chronicles">Chron.</abbr> 7:22; Job 2:11; 42:11; <abbr title="Romans">Rom.</abbr> 12:15; 1 <abbr title="Thessalonians">Thess.</abbr> 4:18.</p>
+</div>
+</div>
+
+<p><b>19. And many of the Judeans came
+to Martha and Mary.</b> The word <dfn>Jews</dfn>, as
+used by John, indicates always the inhabitants
+of Judea, as distinguished from those of other
+provinces in the Holy Land, and therefore generally
+those who were prejudiced against, if not
+absolutely hostile to Jesus. The fact that most
+of those who were present at the scene about
+to be described were these Judeans, is an important
+one, and must be borne in mind by the
+student, for it gives a peculiar color and significance
+to the entire narrative.—&#8203;<b>To comfort
+them concerning their brother.</b> The Jewish
+mourning rites were most carefully defined
+by the Rabbinical law; they included rending the
+clothes, dressing in sackcloth, sprinkling of ashes
+or dust on the person, fasting, loud lamenting.
+Professional mourners were employed to increase
+the noisy demonstrations of grief (<span class="muchsmaller">see Mark
+5:38, note</span>). The days of mourning were thirty,
+which were divided into three for weeping,
+seven for lamentation, and twenty for less demonstrative
+mourning. During the first three days
+the mourners were forbidden to wear their phylacteries
+or to engage in any servile work, or to
+bathe or anoint themselves; during the seven
+days they fasted or ate nothing but an occasional
+egg or some lentiles. After the funeral services
+were over (for account of which see Luke 7:12,
+note), friends and professional mourners came
+and sat with the afflicted ones upon the ground,
+no one speaking until the bereaved ones had
+done so, but every sentence of theirs was followed
+by some word of sympathy and comfort
+or by the wail of the mourners. Everything
+was done according to a prearranged system;
+in Phariseeism there was no liberty, even in the
+hour of grief.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_20"></a>
+<p class="hanging">20 Then Martha, as soon as she heard that Jesus was
+coming, went and met him: but Mary sat <em>still</em> in the
+house.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_21"></a>
+<p class="hanging">21 Then said Martha unto Jesus. Lord, if thou hadst
+been here, my brother had not died.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_22"></a>
+<p class="hanging">22 But I know, that even now, whatsoever<a id="FNanchor_435" href="#Footnote_435" class="fnanchor">[435]</a> thou
+wilt ask of God, God will give <em>it</em> thee.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_435" href="#FNanchor_435" class="label">[435]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch9_31">9:31</a>.</p>
+</div>
+</div>
+
+<p><b>20-22. Then Martha *&nbsp;*&nbsp;* went and
+met him.</b> Jesus did not enter into the village,
+but stopped without and sent some one to let
+the sisters know that he had come. Geikie supposes
+that he thus remained without from fear
+of the Jews; but Christ never stopped in the
+performance of a duty from considerations of
+fear; his reply to the remonstrances of his disciples
+(<span class="muchsmaller"><abbr title="verses">vers.</abbr>
+<a href="#ch11_8">8-10</a></span>) should have prevented this prosaic
+interpretation of Christ’s action. To him
+the conventional mourning customs of Oriental
+society were exceedingly distasteful. He who
+put all the noisy mourners out of the room in
+which the daughter of Jairus lay dead (<span class="muchsmaller">Mark 5:40</span>),
+and who so gently rebuked the noisy and ostentatious
+lamentations of the women of Jerusalem
+at the time of his own crucifixion (<span class="muchsmaller">Luke 23:27-31</span>),
+might naturally be expected to decline to enter
+into the circle of formal mourners, with the
+alternative of either violating the precedents and
+rules of good society, or of submitting himself
+in such an hour to the bondage which they
+imposed.—&#8203;<b>But Mary sat still in the house.</b>
+It would appear from verse <a href="#ch11_29">29</a>, that she did not
+know that Jesus had come; yet the contrast
+between the two sisters, the one of whom with
+bustling activity waited upon her Lord, the
+other of whom, in the quieter offices of love, sat
+at his feet to listen to his words, or anoint those
+feet with precious ointment (<span class="muchsmaller">Luke 10:38-42; John
+12:1-8</span>), reappears here. Martha, who was probably
+the head of the household, was naturally the
+first to hear of Christ’s coming, and even in her
+grief found comfort in activity; to Mary, in the
+solitude of her sorrow, no one at first reported
+Christ’s approach.—&#8203;<b>Lord, if thou hadst been
+here, my brother had not died.</b> This is the
+language both of reproach and of lamentation,
+though the reproach is implied rather than
+asserted. Her language expresses the very
+
+<span class="pagenum" id="Page_140">[Pg 140]</span>
+essence of soul torture at such times. We are
+slow to believe that our sorrow is “for the glory
+of God that the Son of God may be glorified
+thereby,” and in our affliction continually echo
+Martha’s “if,” saying to ourselves, if we had
+not done this, or if we had not done that, if
+it had not been for our blunder or that of our
+friends or our physician, our beloved would not
+have died. Chance is the God of Atheism, and
+is a comfortless God in the time of our trouble.—&#8203;<b>But
+I know that even now whatsoever
+thou shouldst ask of God, God will give
+it thee.</b> This is interpreted by Meyer and
+Godet as an expression of Martha’s faith that
+Jesus is able to raise even the dead to life again;
+but in order to sustain this interpretation, they
+are obliged to depart from a natural and simple
+interpretation of Christ’s declaration in <abbr title="verses">vers.</abbr>
+<a href="#ch11_25">25</a>, <a href="#ch11_26">26</a>,
+to suppose that Martha desired or was anticipating
+her brother’s resurrection, and yet was so
+obtuse as to entirely miss the meaning of Christ
+in that declaration, and, finally, to suppose that
+the faith which she possessed when she first
+beheld Christ disappeared when she reached the
+tomb, where she remonstrated against opening it
+that the resurrection might be accomplished.
+I understand Martha’s utterance here to be that
+simply of an undefined hope. She had counted
+so much on Christ; he had not come in the hour
+of her need; all was over now; and yet now that
+he had come, although too late, she went out to
+him with a vague, restless hope of some succor
+or consolation, she knew not what. In our own
+experience in the unreasonableness of grief, like
+vague and delusive hopes are not uncommon.
+Calvin’s interpretation of Martha’s experience
+better accords both with what we elsewhere
+know of her character and with the narrative
+here, than does that of those who eulogize her
+extraordinary faith: “When she assures herself
+that her brother would not have died if Christ
+had been present, what ground has she for
+this confidence? certainly it did not arise from
+any promise from Christ. The only conclusion,
+therefore, is that she inconsiderately yields to
+her own wishes, instead of subjecting herself to
+Christ. When she ascribes to Christ power and
+supreme goodness, this proceeds from faith; but
+when she persuades herself of more than she
+had heard Christ declare, that has nothing to do
+with faith. *&nbsp;*&nbsp;* Martha’s faith, mixed up and
+interwoven with ill-regulated desires, and even
+not wholly free from superstition, could not
+shine with full brightness; so that we perceive
+but a few sparks of it in these words.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_23"></a>
+<p class="hanging">23 Jesus saith unto her, Thy brother shall rise again.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_24"></a>
+<p class="hanging">24 Martha saith unto him, I know that he shall rise
+again in the<a id="FNanchor_436" href="#Footnote_436" class="fnanchor">[436]</a> resurrection at the last day.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_436" href="#FNanchor_436" class="label">[436]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_29">5:29</a>.</p>
+</div>
+</div>
+
+<p><b>23-24. Thy brother shall rise again.</b>
+Evidently these words were not understood by
+Martha to contain a promise of immediate resurrection,
+and therefore we are not justified in
+saying that they were so intended by Jesus.
+They are vague, and are intended to be vague
+and suggestive, in order to lead on the mind of
+Martha, and to evoke an expression of her faith.
+This method of calling out the experience of his
+pupil was a customary one with Jesus in all his
+instruction.—&#8203;<b>I know that he shall rise
+again in the resurrection at the last day.</b>
+This statement of Martha’s faith is to be interpreted
+by the belief of the orthodox Jews. This
+was that all the dead departed to Hades or the
+Under-world, where they dwelt in a shadowy
+prison-house; the righteous in Paradise; the
+wicked in Hell; and awaited the coming of the
+Messiah, who would call all the righteous from
+the Under-world, while the wicked would be
+thrust back into it again. Martha believed that
+her brother had gone to this abode of the dead,
+and there was awaiting a day of judgment and
+of resurrection; but she found in this faith very
+little consolation. Her brother, to her thought,
+was as if he were not, and dwelt among the dead.
+A vague hope of a far-distant revival did not
+comfort her. It is in contrast to, and in correction
+of this creed, that Christ utters the declaration
+of verses <a href="#ch11_25">25</a>, <a href="#ch11_26">26</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_25"></a>
+<p class="hanging">25 Jesus said unto her, I am the<a id="FNanchor_437" href="#Footnote_437" class="fnanchor">[437]</a> resurrection, and
+the life;<a id="FNanchor_438" href="#Footnote_438" class="fnanchor">[438]</a> he that believeth in me, though<a id="FNanchor_439" href="#Footnote_439" class="fnanchor">[439]</a> he were
+dead, yet shall he live;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_437" href="#FNanchor_437" class="label">[437]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_40">6:40</a>, <a href="#ch6_44">44</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_438" href="#FNanchor_438" class="label">[438]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_6">14:6</a>;
+ <abbr title="Isaiah">Isa.</abbr> 38:16; 1 John 1:2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_439" href="#FNanchor_439" class="label">[439]</a>
+ Job 19:26; <abbr title="Isaiah">Isa.</abbr> 26:19; <abbr title="Romans">Rom.</abbr> 4:17.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch11_26"></a>
+<p class="hanging">26 And whosoever<a id="FNanchor_440" href="#Footnote_440" class="fnanchor">[440]</a> liveth and believeth in me shall
+never die. Believest thou this?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_440" href="#FNanchor_440" class="label">[440]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch3_15">3:15</a>; <a href="#ch4_14">4:14</a>.</p>
+</div>
+</div>
+
+<p><b>25, 26. I am the resurrection and the
+life. He that believeth in me even if he
+could die</b> (<span lang="el">κἄν ἀποθάνῃ</span>) <b>yet he should live,
+and every one that liveth and believeth
+in me never can die.</b> The various and conflicting
+interpretations afforded by the commentators
+of this declaration of Christ agree only in
+being complicated and abstruse. It is essential
+to comfort that it should be simple truth
+simply expressed; and that Christ should offer
+as a consolation to Martha a truth so subtle and
+involved in so much mystery that skillful scholarship
+can scarce unlock its meaning, seems to me
+utterly incredible. I understand these words as
+an embodiment of Christ’s creed respecting life
+and immortality. Jesus is the source of the
+resurrection, and the fountain of life. Whoever,
+therefore, by faith in Christ, has Christ in him
+the hope of glory, never knows death; to him
+there is no Hades, no dark and dismal abode of
+the dead, no long and weary waiting for a final
+
+<span class="pagenum" id="Page_141">[Pg 141]</span>
+great jail delivery—a judgment and an acquittal.
+He passes at once from the lower to the higher
+state; he has already come to the general assembly
+and church of the first-born (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 12:22-24</span>).
+What we call death summons him simply to
+depart and be straightway with Christ (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 1:23;
+Luke 23:43</span>). The eternal life which Christ here
+and now gives to those who are by faith united
+to him (<span class="muchsmaller">John <a href="#ch5_24">5:24</a></span>),
+is never suspended. So immortal
+and potent is this life principle which Christ
+offers to those who have received him, that, if it
+were possible that one having died should receive
+it, he would by it be made to live again. Against
+the conception, common now as then, of death
+as a long sleep or a long and dreary waiting for
+a final resurrection, is Christ’s teaching here that
+“There is no death; what seems so is transition.”
+In confirmation of this view, observe, (1) That
+Christ’s declaration is present, not future: “<cite>I
+am the resurrection</cite>,” not, <em>I shall by-and-by become
+so</em>. (2) The conditional clause <em>though he were
+dead</em>, is literally <em>even though he should die</em>, and is
+fairly rendered by the phrase adopted above,
+<em>even if he could die</em>. (3) Thus interpreted, Christ’s
+declaration is responsive to Martha’s confession
+of faith, and leads on to and agrees with the
+event which follows, the restoration of Lazarus
+to his earthly life. (4) It accords with the
+general teaching of the <abbr title="New Testament">N. T.</abbr>, in which Christ is
+represented as the source of eternal life, and the
+death of the saints as a doorway into his immediate
+presence (<span class="muchsmaller">Acts 7:59; <abbr title="Romans">Rom.</abbr> 14:8; 2 <abbr title="Corinthians">Cor.</abbr> 5:8; 1 <abbr title="Thessalonians">Thess.</abbr>
+5:10; 2 <abbr title="Timothy">Tim.</abbr> 4:8; 2 Peter 1:11, etc.</span>). It is not necessary
+to give here other interpretations, for they are
+complicated, incongruous, and almost impossible
+to classify. They are the results of various and
+unsuccessful endeavors to bring Christ’s declaration
+into accord with the Pharisaic faith, which
+still lingers in the Christian church, of a resurrection
+and an eternal life postponed to the
+future, and an abode in death, meanwhile, in
+some sort of an intermediate state.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_27"></a>
+<p class="hanging">27 She saith unto him, Yea, Lord; I believe that thou
+art the Christ, the Son of God, which should come into
+the world.</p>
+</div>
+
+<p><b>27. Yea, Lord; I have believed that
+thou art the Messiah, the Son of God, he
+who was to come unto the world.</b> <em>I have
+believed</em> (<span lang="el">πεπίστευκα</span>), the perfect tense, indicates
+the expression of a well-established faith; perhaps
+of one which Christ well knew that she
+had entertained. Martha still adheres to her
+Pharisaic creed; we do not give up our religious
+beliefs easily. At Christ’s question, “Believest
+thou that I am the Resurrection and the Life,
+and that they that believe in me shall never die?”
+she replies in effect: “Yea, Lord; I believe
+that thou art the Messiah of the prophets at
+whose word all the dead shall come forth from
+Hades unto judgment.” And in this faith she
+does have some comfort, because she supposes
+this day of general resurrection cannot, in the
+nature of the case, be far distant.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_28"></a>
+<p class="hanging">28 And when she had so said, she went her way, and
+called Mary her sister secretly,<a id="FNanchor_441" href="#Footnote_441" class="fnanchor">[441]</a> saying, The Master<a id="FNanchor_442" href="#Footnote_442" class="fnanchor">[442]</a>
+is come, and calleth<a id="FNanchor_443" href="#Footnote_443" class="fnanchor">[443]</a> for thee.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_441" href="#FNanchor_441" class="label">[441]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch21_7">21:7</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_442" href="#FNanchor_442" class="label">[442]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch13_13">13:13</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_443" href="#FNanchor_443" class="label">[443]</a>
+ Mark 10:49.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_29"></a>
+<p class="hanging">29 As soon as she heard <em>that</em>, she arose quickly, and
+came unto him.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_30"></a>
+<p class="hanging">30 Now Jesus was not yet come into the town, but
+was in that place where Martha met him.</p>
+</div>
+
+<p><b>28-30. She went her way and called
+Mary her sister secretly.</b> Evidently, from
+her words <cite>The Master calleth for thee</cite>, she did this
+in obedience to Christ’s direction. She went
+secretly because she did not desire the presence
+of the Judeans at the quiet conference between
+Jesus Christ and herself and sister.—&#8203;<b>The Master
+is come and calleth for thee.</b> She
+represses the name, perhaps because she does
+not desire it to be overheard by those who
+are present. The general designation, however,
+<dfn>the Master</dfn> or <dfn>the Teacher</dfn> is enough. To Mary
+there is no one else worthy to be called the
+Teacher.—&#8203;<b>As soon as she heard that, she
+rose quickly.</b> Therefore presumptively, Mary
+had not before heard that Jesus had arrived.—&#8203;<b>Jesus
+*&nbsp;*&nbsp;* was in that place where
+Martha met him.</b> Not at the grave where
+Lazarus was buried (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch11_34">34</a></span>), but at some point a
+little outside the village.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_31"></a>
+<p class="hanging">31 The Jews<a id="FNanchor_444" href="#Footnote_444" class="fnanchor">[444]</a> then which were with her in the house,
+and comforted her, when they saw Mary, that she rose
+up hastily and went out, followed her, saying, She
+goeth unto the grave to weep there.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_444" href="#FNanchor_444" class="label">[444]</a>
+ verse <a href="#ch11_19">19</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_32"></a>
+<p class="hanging">32 Then when Mary was come where Jesus was, and
+saw him, she fell down at his feet, saying unto him,
+Lord, if<a id="FNanchor_445" href="#Footnote_445" class="fnanchor">[445]</a> thou hadst been here, my brother had not
+died.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_445" href="#FNanchor_445" class="label">[445]</a>
+ verses <a href="#ch11_21">21</a>, <a href="#ch11_37">37</a>;
+ <abbr title="chapter">ch.</abbr> <a href="#ch4_49">4:49</a>.</p>
+</div>
+</div>
+
+<p><b>31, 32. She goeth unto the grave to
+weep there.</b> It was the custom of Jewish
+women often to visit the graves of their dead,
+especially during the first days of mourning.
+These too obtrusive mourners could not comprehend
+that Mary might desire solitude in her
+sorrow. They would not allow her to retreat
+from them. Thus the private interview which
+Jesus desired with the two sisters was denied
+him. Consequently there was no real conference
+between Jesus and Mary; as soon as she came
+he asked to be shown the grave.—&#8203;<b>She fell
+down at his feet.</b> With a more passionate
+nature than that of Martha, her action and her
+attitude were both more strongly indicative of
+her uncontrollable emotion. Possibly she threw
+herself prostrate at his feet in the form of salutation
+ordinarily paid by an inferior to a superior
+in the East; yet, with her face upon the ground,
+she could hardly have carried on any conference
+whatever. More probably, therefore, she flung
+herself at first at his feet, then partially raised
+
+<span class="pagenum" id="Page_142">[Pg 142]</span>
+herself again to break forth in her reproachful
+complaint.—&#8203;<b>Lord, if thou hadst been here
+my brother would not have died.</b> Her
+language is nearly the same as that of Martha,
+but she adds no expression of hope; her profounder
+nature refuses to entertain a hope for
+which she can give herself no reason.</p>
+
+<div class="figcenter">
+ <a id="i_142"></a>
+ <br>
+ <img src="images/i_142.jpg"
+ alt="FELL AT HIS FEET">
+ <p class="caption">FELL AT HIS FEET.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch11_33"></a>
+<p class="hanging">33 When Jesus therefore saw her weeping, and the
+Jews also weeping which came with her, he groaned
+in the spirit, and was troubled,</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_34"></a>
+<p class="hanging">34 And said, Where have ye laid him? They said
+unto him, Lord, come and see.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_35"></a>
+<p class="hanging">35 Jesus wept.<a id="FNanchor_446" href="#Footnote_446" class="fnanchor">[446]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_446" href="#FNanchor_446" class="label">[446]</a>
+ <abbr title="Isaiah">Isa.</abbr> 63:9; Luke 19:41; <abbr title="Hebrews">Heb.</abbr> 2:16, 17.</p>
+</div>
+</div>
+
+<p><b>33-35. When Jesus therefore saw her
+lamenting and the Judeans also lamenting
+which came with her.</b> The word translated
+in the English version <dfn>weeping</dfn>, but which
+I have rendered <dfn>lamenting</dfn>, is not the same as
+that employed in the declaration of verse 35,
+“Jesus wept.” It implies not only the shedding
+of tears but also every external expression of
+<span style="white-space:nowrap;">grief—the</span> loud outcries, the rending of garments,
+and the whole vociferous and ostentatious manifestation
+of mourning.—&#8203;<b>He groaned in the
+spirit and was troubled.</b> There seems to
+be no doubt that the Greek word rendered
+<dfn>groaned</dfn>, necessarily involves in it the idea of
+anger or indignation; it is so rendered in the
+Vulgate and in Luther’s translation. “The
+words <dfn>brimaomi</dfn> (<span lang="el">βριμάομαι</span>) and <dfn>embrimaomi</dfn>
+(<span lang="el">εμβριμάομαι</span>) are never used otherwise than of
+hot anger in the classics; the Septuagint and
+<abbr title="New Testament">N. T.</abbr>
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 9:30;
+Mark 1:43; 14:5</span>), except where
+they denote snorting or growling proper.”—(<cite>Meyer.</cite>)
+With this agree both the lexicons and
+the critics generally. What was the cause of
+this indignation? According to some of the older
+commentaries, Christ was indignant with himself
+for his weakness in yielding to his emotions; his
+divinity was irritated at the emotion of his
+humanity, and violently repressed it. This opinion
+needs no refutation with those who believe
+that Christianity tends to intensify, not to suppress
+the natural <span style="white-space:nowrap;">affections—that</span> Christian sympathy
+weeps with those that weep as well as
+rejoices with those that rejoice; and who find in
+
+<span class="pagenum" id="Page_143">[Pg 143]</span>
+the tears of Christ at the grave of Lazarus, not a
+manifestation of human weakness, but an expression
+of divine sympathy which draws God very
+near to every sorrowing heart. Others suppose
+that Christ saw in this scene a type of the woe
+that sin has wrought in the world; seeing
+its effects his indignation was aroused. Thus
+Trench: “He beheld death in all its dread significance,
+as the wages of sin; the needs of the
+whole world, of which this was but a little
+example, rose up before his eyes; all its mourners
+and all its graves were present to him.”
+We may certainly believe that this profound
+sense of the significance of this scene of sorrow
+affected Christ and intensified his sympathy;
+that the tears that he shed were tears of sympathy,
+not only with Mary and Martha, but also
+with all sorrowing households. This, however,
+interprets rather his sorrow than his indignation.
+A simple and natural interpretation of this indignation
+is afforded by a consideration of the circumstances
+and surroundings. He was indignant
+at the display of the affected grief of those who
+were bitter enemies of the truth, and who would,
+as he well knew, make use of this very miracle
+to promote his death, and would even join with
+those who would seek to put Lazarus himself
+to death again (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch12_10">12:10</a></span>). He was indignant
+<em>when he saw the Jews also lamenting</em>, and again
+when he heard the sneer uttered by them (<span class="muchsmaller">see
+<abbr title="verse">ver.</abbr> <a href="#ch11_37">37</a>,
+note</span>). To this effect is Meyer: “He was
+angered, then, at the <em>Judeans</em>, when he saw them
+lamenting with the deep-feeling Mary, and professing
+by their cries (of condolence) to share
+her feelings, whilst at the same time aware that
+they were full of bitter hostility to him who was
+the beloved friend both of those who mourned
+and of him whom they mourned.”—<b>And was
+troubled.</b> Literally, <dfn>he troubled himself</dfn>. The
+words “indicate a physical emotion, a bodily
+trembling, which might be perceived by the
+witnesses of this scene.”—(<cite>Godet.</cite>)—&#8203;<b>Lord, come
+and see.</b> They did not anticipate his purpose;
+they simply invited him to come to the grave, as
+would be natural in such circumstances.—&#8203;<b>Jesus
+wept.</b> The Greek (<span lang="el">δακρύω</span>) signifies simply
+shedding of tears, weeping silently. This silent
+dropping of the tears from his eyes is in contrast
+with the weeping over Jerusalem (<span class="muchsmaller">Luke 19:41</span>,
+<span lang="el">κλαίω</span>). That was a public lamentation of a
+prophet; this was the expression of the personal
+sympathy of a friend. Beware of that false
+philosophy which represents Christ as weeping
+only as a man. In this, as in every utterance of
+his nature, he was God manifest in the flesh.
+By his tears at the grave of Lazarus he interprets
+to us the divine sympathy which shares all our
+sorrows, however much the great Sympathizer,
+with his clear view of final results, may, like
+Christ, be glad of the brief experience of grief
+that is soon to produce so much joy
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch11_15">15</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_36"></a>
+<p class="hanging">36 Then said the Jews, Behold, how he loved him!</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch11_37"></a>
+<p class="hanging">37 And some of them said, Could not this man,
+which<a id="FNanchor_447" href="#Footnote_447" class="fnanchor">[447]</a> opened the eyes of the blind, have caused that
+even this man should not have died?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_447" href="#FNanchor_447" class="label">[447]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch9_6">9:6</a>.</p>
+</div>
+</div>
+
+<p><b>36, 37. Then said the Judeans, Behold
+how he loved him; but some of them
+said, Could not this fellow who opened
+the eyes of the blind have caused that
+even this man should not have died?</b>
+Some, touched by Christ’s genuine though silent
+sorrow, in striking contrast with the noisier
+demonstrations of grief of the less sincere mourners,
+expressed their sense of the Rabbi’s love for
+his friend; others replied with a sneer. This is
+indicated in the original by the Greek particle
+(<span lang="el">δέ</span>), which our English version renders <em>and</em>, but
+which should be rendered <em>but</em>; and by the phrase
+<cite>This fellow</cite>, which fairly represents the spirit of
+the original (<span class="muchsmaller">see <abbr title="chapter">ch.</abbr>
+<a href="#ch6_42">6:42</a>, note</span>). They referred, not to
+previous resurrections, for these had taken place
+in Galilee, and with them they were not familiar,
+but to the healing of the blind man, which had
+only a little previously taken place in Jerusalem,
+and which had led to a formal investigation by
+the Sanhedrim, and no little public excitement
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#CHAPTER_VII">7</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_38"></a>
+<p class="hanging">38 Jesus therefore, again groaning in himself, cometh
+to the grave. It was a cave, and a stone lay upon it.</p>
+</div>
+
+<p><b>38. Jesus therefore, again indignant
+in himself.</b> He is indignant at the sneer, and
+his manner gives some expression to his indignation,
+though it is not uttered in words.—&#8203;<b>Cometh
+to the grave. It was a cave, and a stone
+lay upon it.</b> The grave was sometimes cut
+perpendicularly in the rock, but the declaration
+that it was a cave implies that the tomb of
+Lazarus was in a horizontal chamber. The
+phrase <cite>A stone lay upon it</cite>, may as well mean
+that a stone was laid against the open doorway
+as upon a perpendicular opening. “The family
+vaults of the Jews were sometimes natural (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr>
+23:9</span>), sometimes, as was this, artificial, and hollowed
+out from a rock (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 22:16; <abbr title="Matthew">Matt.</abbr> 22:60</span>), in
+a garden (<span class="muchsmaller">John <a href="#ch19_41">19:41</a></span>), or in some field, the possession
+of the family (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 23:9, 17-20; 35:8; 1 Kings
+2:34</span>), with a recess in the sides (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 14:15</span>), wherein
+the bodies were laid, occasionally with chambers
+one beyond another. Sometimes the entrance to
+these tombs was on a level; sometimes, as most
+probably here, there was a descent to it by steps.
+The stone which blocked up the entrance and
+
+<span class="pagenum" id="Page_144">[Pg 144]</span>
+kept aloof the beasts of prey, above all the
+numerous jackalls, which else might have found
+their way into these receptacles of the dead and
+torn the bodies.”—(<cite>Trench.</cite>) For further description
+and illustration of Jewish tomb, and
+the manner of closing it with a circular stone, see
+Mark 16:2-4, note. Presumptively, in this case,
+the stone was rolled away from the door of the
+cave, and Jesus and the friends stood in the
+doorway, while from the inner chamber or recess
+where the body of Lazarus had been laid, he
+issued forth at the word of the Lord. The
+accompanying illustration <a href="#i_146">(<abbr title="page">p.</abbr> 146)</a> better represents
+the nature of the scene than it is possible
+to do by description only.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_39"></a>
+<p class="hanging">39 Jesus said, Take ye away<a id="FNanchor_448" href="#Footnote_448" class="fnanchor">[448]</a> the stone. Martha,
+the sister of him that was dead, saith unto him, Lord,
+by this time<a id="FNanchor_449" href="#Footnote_449" class="fnanchor">[449]</a> he stinketh: for he hath been <em>dead</em> four
+days.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_448" href="#FNanchor_448" class="label">[448]</a>
+ Mark 16:3.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_449" href="#FNanchor_449" class="label">[449]</a>
+ <abbr title="Psalms">Ps.</abbr> 49:7, 9; Acts 2:27.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch11_40"></a>
+<p class="hanging">40 Jesus saith unto her, Said<a id="FNanchor_450" href="#Footnote_450" class="fnanchor">[450]</a> I not unto thee, that,
+if thou wouldest believe, thou shouldest see the glory
+of God?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_450" href="#FNanchor_450" class="label">[450]</a>
+ verses <a href="#ch11_3">4</a>, <a href="#ch11_23">23</a>.</p>
+</div>
+</div>
+
+<p><b>39, 40. Martha *&nbsp;*&nbsp;* saith unto him,
+Lord, already he stinketh.</b> This is taken
+by Alford as the statement of the plain fact, and
+he apparently believes that it was made sensible
+by the ill odor which proceeded from the cave.
+Trench objects that this supposition gives to the
+miracle almost “a monstrous character.” The
+text seems to me to determine the question.
+Martha asserts the decomposition of the body,
+not as a <em>fact known</em>, but as a <em>conclusion deduced</em>
+from the length of time that had passed since
+the death. With her it clearly was an <span style="white-space:nowrap;">opinion—whether</span>
+correct or not is purely a matter of surmise.
+Apparently the body had not been embalmed;
+no explanation is offered of this singular
+fact. In the East it was usual to embalm the
+corpse at once.—&#8203;<b>For he hath been four days</b>
+(dead). We may supply either the word <em>dead</em>, as
+the translators have done, or the word <em>buried</em>;
+it will make little difference, for burial in the
+warm climate of the East usually took place on
+the day of the death. It was a Jewish notion
+that for three days the spirit wandered about the
+sepulchre hoping that it might return unto the
+body; but on the fourth day it abandoned this
+expectation and left the body to itself. Thus
+Martha’s expression involves the idea that all
+hope of resuscitation was past, and negatives the
+interpretation of Meyer that her language in
+verse <a href="#ch11_22">22</a> implies her hope of a present resurrection.—&#8203;<b>Said
+I not unto thee.</b> The reference
+is probably to the message sent to the sisters as
+reported in verse <a href="#ch11_4">4</a>.—&#8203;<b>If thou wouldst believe,
+thou shouldst see the glory of God.</b>
+The faith of the sisters was to be displayed, not
+in any definite expectation of the work which
+their Lord was about to accomplish, but in obedience
+to his directions; and in fact Martha
+tacitly withdraws her remonstrance, and the
+stone is rolled away from the grave. The performance
+of the miracle was itself dependent on
+the fulfillment of the condition, If thou wouldst
+believe. The New Testament throughout treats
+faith as the power of moral and spiritual discernment,
+and therefore the fundamental condition
+of receiving the divine blessing. “To unbelieving
+Martha, Jesus could no more have restored
+the dead brother, than to the unbelieving
+Jairus his child (<span class="muchsmaller">Luke 8:50</span>), or to the widow of
+Nain her son, if her attitude toward his compassion
+and his injunction ‘Weep not’ (<span class="muchsmaller">Luke
+7:13</span>), had been one of unbelief.”—(<cite>Meyer.</cite>) Observe
+the order in which Christ put seeing and
+believing. Men are always desirous to see in
+order to believe. Martha is called upon to give
+an example of the contrary course: to believe
+that she may see.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_41"></a>
+<p class="hanging">41 Then they took away the stone <em>from the place</em>
+where the dead was laid. And Jesus lifted up <em>his</em>
+eyes, and said,<a id="FNanchor_451" href="#Footnote_451" class="fnanchor">[451]</a> Father, I thank thee that thou hast
+heard me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_451" href="#FNanchor_451" class="label">[451]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_28">12:28-30</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_42"></a>
+<p class="hanging">42 And I knew that thou hearest me always: but
+because of the people which stand by I said <em>it</em>, that they
+may believe that thou hast sent me.</p>
+</div>
+
+<p><b>41, 42. They took away therefore the
+stone.</b> The words <em>where the dead man was laid</em>
+are wanting in the best manuscripts.—&#8203;<b>And
+Jesus lifted up his eyes.</b> Toward heaven;
+not because God is in heaven more truly than
+upon earth (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 139:7-12</span>), but because the visible
+heaven is ever suggestive to the human mind of
+the invisible God; and Jesus thus quickened his
+own faith in the Father, as we may well do. He
+prayed toward the heavens as the devout Jew
+prayed toward the temple (<span class="muchsmaller">1 Kings 8:30; <abbr title="Daniel">Dan.</abbr> 6:10</span>).—&#8203;<b>Father,
+I thank thee that thou hast
+heard me.</b> It is not necessary to suppose, as
+Alford does, a reference to some previously
+uttered prayer, in Perea, for example, when the
+message respecting Lazarus’s sickness was
+brought to Jesus. The language is that of the
+assurance of <span style="white-space:nowrap;">faith—faith</span> in a God who hears the
+desire before it is expressed in prayer, who
+teaches the believing soul how and for what to
+pray, and who thus continually answers our
+prayers by anticipation. Christ regards his
+prayer as answered before it is presented.—&#8203;<b>And
+I knew that thou hearest me always.</b>
+Alike when the prayer is granted and when it is
+denied; at the grave of Lazarus and in the agony
+in Gethsemane. God hears us when his providence
+says No to our petition none the less than
+when it says Yes. The true Christian’s faith,
+like Christ’s faith, rests not on the answer but on
+the direct personal consciousness of spiritual
+communion with God.—&#8203;<b>But because of the
+people which stand by I said it.</b> Thus
+Christ on occasion violates the letter of his own
+
+<span class="pagenum" id="Page_145">[Pg 145]</span>
+rule which prohibits men to pray “that they
+may be seen of men” (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 6:5, 6</span>), just as in
+Gethsemane he seemed to violate the letter of
+his rule against repetitions in prayer (<span class="muchsmaller"><abbr title="compare">comp.</abbr> <abbr title="Matthew">Matt.</abbr>
+6:7 with <abbr title="Matthew">Matt.</abbr> 26:44</span>). Here his prayer was public
+in order that men might know that he did pray,
+and that his resurrection power was not his
+own but was given to him by his Father, and
+thus might glorify not him, but the Father in
+him.—&#8203;<b>That they may have faith that thou
+hast sent me.</b> Not merely that they might
+believe intellectually that he was a messenger or
+representative sent by the Father, but that their
+thoughts might be turned from him, who was
+but the instrument, the voice of God, to the
+invisible Father himself, who spoke in him and
+wrought through him. This prayer of thanksgiving
+is in instructive contrast with the prayer
+of Elijah when he raised the dead (<span class="muchsmaller">1 Kings 17:20, 21</span>).
+There was the earnestness of an anxious faith;
+here is the assurance of a restful faith; there
+the importunity of request intensified by a fear
+of denial; here the calmness of thanksgiving
+already assured of a favorable response. The
+simple grandeur of this prayer has not prevented
+it from being criticised as artificial (Supernatural
+Religion), “a show prayer” (<cite>Weisse</cite>), “a sham
+prayer” (<cite>Baur</cite>). If prayer were only petition
+there would be ground for this criticism; but if
+prayer is the frank and free communion of the
+soul with its Father, there is none. It will seem
+artificial only to those who are unable to comprehend
+the filial relation between a Son and his
+heavenly Father.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_43"></a>
+<p class="hanging">43 And when he thus had spoken, he cried with a
+loud voice, Lazarus, come forth.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch11_44"></a>
+<p class="hanging">44 And<a id="FNanchor_452" href="#Footnote_452" class="fnanchor">[452]</a> he that was dead came forth, bound hand
+and foot with graveclothes; and his face<a id="FNanchor_453" href="#Footnote_453" class="fnanchor">[453]</a> was bound
+about with a napkin. Jesus saith unto them, Loose
+him, and let him go.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_452" href="#FNanchor_452" class="label">[452]</a>
+ 1 Kings 17:22; 2 Kings 4:34, 35; Luke 7:14, 15; Acts 20:9-12.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_453" href="#FNanchor_453" class="label">[453]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch20_7">20:7</a>.</p>
+</div>
+</div>
+
+<p><b>43, 44. He cried with a loud voice.</b>
+The previous prayer had been spoken in a subdued
+voice; apparently, this is implied by the
+suggested contrast, was only heard in Christ’s
+immediate vicinity. The others knew that he
+was praying, and thus recognized the miracle as
+a result of his appeal to his Father; but they did
+not hear the words of the prayer. The “loud
+voice” was a type, a suggestion of that voice
+like the sound of many waters (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 1:15</span>), at which
+all who are in their graves shall come forth
+(<span class="muchsmaller">John <a href="#ch5_28">5:28</a>; 1 <abbr title="Thessalonians">Thess.</abbr> 4:16</span>).—&#8203;<b>Lazarus, come forth.</b>
+Literally <dfn>Here! out!</dfn> “The simplicity of these
+two words, are in glorious contrast with their
+efficacy.”—(<cite>Godet.</cite>)—&#8203;<b>And he that had been
+dead came forth, bound hand and foot
+with grave-clothes.</b> Literally <dfn>swathing-bands</dfn>
+(<span lang="el">χειρία</span>). The supposition of Chrysostom, Lightfoot
+and others that this coming forth <em>bound</em>
+necessitated a new miracle is entirely unnecessary.
+It was the Jewish custom to wrap the
+dead comparatively loosely in a winding sheet
+or shroud, which would have impeded though
+not prevented arising and walking. The exact
+nature of the swathing-bands does not appear
+to be known. The word occurs nowhere else in
+the <abbr title="New Testament">N. T.</abbr> There is, however, no reason to suppose
+that the limbs were so tightly bound that
+motion would be impossible. The same word is
+used in classic literature to signify a flounce
+worn about the bottom of the dress of the living.
+The accompanying cut, which in its representation
+of the tomb and grave-clothes, is produced
+from a careful study of the best archæological
+authorities, illustrates the probable appearance of
+Lazarus better than descriptive words could do.
+—<b>His
+face was bound about with a napkin.</b>
+A handkerchief; probably, as sometimes with us,
+to prevent the falling of the lower jaw.—&#8203;<b>Loose
+him and let him go.</b> Christ gives them something
+to do. This is partly to recall them from
+their speechless and dazed astonishment, partly
+to prevent the too great and dangerous revulsion
+of feeling, partly because he has done his work
+and would bid them to do what in them lies to
+be sharers with him in the restoration of the loved
+one to life and liberty. In this is a moral significance;
+we cannot raise the spiritually dead;
+but we can bring Christ to their grave by our
+prayers, and we can aid in their perfect liberation
+when the divine voice has called them from their
+sleep of death.</p>
+
+<hr class="tb">
+
+<p><a id="SuppNote_ch11"></a><span class="smcap">Note on the Resurrection of Lazarus.</span>—&#8203;This
+miracle is recorded only by John. Why?
+It was not only the climax of all Christ’s wonderful
+works, but it also led directly on the one
+hand to the triumphal procession into Jerusalem,
+which is recorded by all, and on the other
+to the final plans for Christ’s arrest and crucifixion.
+Several explanations have been suggested
+for the silence of the synoptists: (1) That
+the miracle aroused hostility to Lazarus and his
+sisters, and involved them in danger
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch12_10">12:10</a></span>),
+and that therefore all mention of it was omitted
+(<cite>Godet</cite>, <cite>Olshausen</cite>). But this hostility could
+hardly have continued to threaten any real danger
+to Lazarus for twenty-five or thirty years; and if
+it did, we can hardly think that he or his sisters
+would have shrunk from being designated as
+living witnesses to the resurrection power of
+their Lord. They would rather have gloried in
+being permitted to suffer for him. (2) That the
+narration of the resurrection would have made
+the household “the focus of an intense and
+
+<span class="pagenum" id="Page_146">[Pg 146]</span>
+irreverent curiosity” (<cite>Farrar</cite>). But it would also
+have made them the focus of an intense and
+reverent desire to know something with greater
+certainty respecting Jesus and his work. And
+if the miracle were wrought for the glory of God,
+to keep silence respecting it was to weaken if
+not to destroy its intended effect. (3) That the
+Synoptists confine themselves to a narrative of
+Christ’s Galilean ministry and exclude all the
+events in Judea prior to the Passion week (<cite>Meyer</cite>).
+But this does not explain the omission of this
+miracle; it simply reiterates the fact, and leaves
+the perplexing problem unsolved. Why should
+the Synoptists avoid all mention of miracles and
+teachings in Judea, especially one so notable as
+this? I agree with Trench in saying that to this
+question it is now difficult to find a satisfactory
+answer. Possibly Peter, from whom Mark is
+believed to have derived all his information, and
+Matthew were not present, and each may have
+limited himself to facts actually witnessed by
+them. This still leaves Luke’s omission of the
+miracle unexplained.</p>
+
+<div class="figcenter">
+ <a id="i_146"></a>
+ <br>
+ <img src="images/i_146.jpg"
+ alt="RESURRECTION OF LAZARUS">
+ <p class="caption">RESURRECTION OF LAZARUS.</p>
+</div><!--end figcenter-->
+
+<p>The significance of this miracle as an evidence
+of Christ’s divine character, authority and mission
+has always been felt, even by the more
+resolute unbelievers in historic Christianity.
+Thus Spinoza declared that “could he have
+persuaded himself of the truth of the raising of
+Lazarus, he would have broken in pieces his
+whole system, and would have embraced without
+repugnance the ordinary faith of Christians.”
+Various rationalistic explanations have been attempted,
+of which the chief are the following:
+(1) The mythical (<cite>Strauss</cite>), <i>i. e.</i>, that the story is
+a myth which grew up out of some slight foundation,
+assumed its present form in the second or
+third century, and then was embodied in this
+narrative by an ecclesiastical forger, who used
+John’s name to give sanction to his story. (2)
+That the story was created by the writer for the
+purpose of illustrating the truth that Christ is
+the resurrection and the life, and that it was
+developed by him out of some conversation of
+Jesus, or perhaps out of the parable of Lazarus
+and the rich man, or possibly out of some incident
+in the life of Lazarus. It is even suggested
+that Nain is an abbreviation of Bethany, and that
+the narratives of the resurrection of Lazarus and
+of the widow of Nain’s son have a common origin
+(<cite>Schenkel</cite>). To such straits is naturalism reduced
+in dealing with the miraculous. (3) That the
+
+<span class="pagenum" id="Page_147">[Pg 147]</span>
+death of Lazarus was apparent, not real; that
+the resurrection was a fraud contrived by the
+friends of Jesus in order to give <i lang="fr">eclat</i> to his
+anticipated entry into Jerusalem, and that to this
+fraud he lent himself, in a moment of intense
+fanatical enthusiasm (<cite>Renan</cite>). The various explanations
+are stated more in detail by Meyer,
+but may all be reduced to these three: a denial
+that John wrote the account; a suggestion that
+he invented it, building on a very slight foundation;
+and a suspicion that it was a fraud perpetrated
+by Lazarus and the sisters and acquiesced
+in by Jesus. The only alternative is belief in the
+miracle. The evidence of John’s authorship of
+the Fourth Gospel (see <a href="#Page_3">Introduction</a>) refutes the
+first hypothesis; the simplicity of the narrative
+and the character of John, the second; the character
+of Christ himself, the third. The narrative
+itself is neither ideal nor dogmatic, neither an
+artistic picture nor a concealed argument. It is a
+perfectly colorless narrative of events concerning
+which there was no possible room for mistake.
+The writer does not draw from the narrative any
+conclusion; he does not say that any miracle
+was wrought or even that the dead was raised.
+He simply tells his readers what he saw and
+heard, and leaves them to draw their own conclusions.
+He was with Jesus beyond Jordan;
+word came to them that Lazarus was sick;
+Jesus remained where he was two days; then
+he told the disciples that Lazarus was dead;
+when they reached Bethany they found a scene
+of mourning; the friends had come according to
+Jewish custom to console the sister’s family;
+both sisters stated impliedly and reproachfully
+that Lazarus was dead; when they arrived at
+the grave, one of them said that he had been
+dead four days, and that <span style="white-space:nowrap;">corruption—though</span>
+this apparently was only her <span style="white-space:nowrap;">presumption—had</span>
+already commenced; Christ directed the stone
+to be rolled away, commanded in a loud voice,
+“Lazarus, come forth,” and he came forth
+bound in his grave-clothes. A scientific commission
+could not have reported the facts with
+more absolute impartiality. The writer expresses
+no opinion whatever respecting the occurrence.
+This is not the method of an idealist who has
+invented the occurrence for the purpose of
+glorifying his Master, or of a dogmatist who
+has written it to prove a doctrine; it is the language
+of a pre-eminently honest, fair-minded and
+impartial witness. And upon this narrative the
+great mass of readers and students have come
+to but one <span style="white-space:nowrap;">conclusion—that</span> to which both friend
+and foe came at the <span style="white-space:nowrap;">time—that</span> it was a genuine
+resurrection of the dead, a great and notable
+miracle.</p>
+
+<p>An instructive parallel may be traced between
+the experience of these sisters in their sorrow
+and that of many a Christian household since.
+(1) <i>The burden of grief.</i> When the sisters first
+sent for Christ to come, he delayed. Still he
+often delays to answer our petitions. The house
+of mourning is sometimes a Christless house, not
+only because of our infirmity (<span class="muchsmaller">Psalm 77:10</span>), but
+also because of his will. We, like our Master,
+seem sometimes to be forsaken of our God (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+27:46</span>). (2) <i>The aggravation of grief.</i> Both sisters
+approach Christ with an “if”:—“If thou hadst
+been here my brother had not died.” But his
+death was not the result of an “if,” but for the
+glory of God. There is no “if”; nothing ever
+<em>happens</em>. Even the cup which Judas, Caiaphas,
+Herod and Pilate mingle for Christ is the cup
+which his Father gives him (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch18_14">18:14</a>; Acts 2:23;
+4:27, 28</span>). (3) <i>The sympathy of Christ.</i> The tears of
+Jesus are a witness to the breadth and depth of
+the divine sympathy. He feels the anguish of
+our <em>present</em> sorrow though he stands by a grave
+so soon to be opened, perceives prophetically the
+resurrection so soon to take place, and knows
+that weeping is but for the night and joy cometh
+in the morning. See <abbr title="Hebrews">Heb.</abbr> 4:15, 16. (4) <i>The true
+and false conception of death.</i> We too often
+imagine, as Martha, the believer awaiting in
+Hades a future resurrection and a remote restoration
+to life. Our hearts are dead because
+buried in the grave of our loved ones. To us
+Christ declares here that the believer never dies,
+but steps at once from the lower to the higher
+life, through the grave into heavenly companionship
+(<span class="muchsmaller">Luke 23:43; <abbr title="Philippians">Phil.</abbr> 1:23</span>). (5) <i>The power of
+Christ.</i> This scene is a witness to the truth that
+all the dead shall hear his voice and come forth
+in resurrection. Death is but a sleep; from it
+he will awaken all that sleep in him (<span class="muchsmaller"><abbr title="Daniel">Dan.</abbr> 12:2;
+John <a href="#ch5_21">5:21-29</a>; <a href="#ch6_39">6:39</a>; 1 <abbr title="Corinthians">Cor.</abbr> 15:26, 54; 2 <abbr title="Corinthians">Cor.</abbr> 4:14; <abbr title="Colossians">Col.</abbr> 3:4;
+1 <abbr title="Thessalonians">Thess.</abbr> 4:14-17; <abbr title="Revelation">Rev.</abbr> 1:18; 20:14</span>). (6) <i>A parable of
+redemption.</i> Sin a spiritual death; Christ the
+spiritual life-giver.</p>
+
+<hr class="tb">
+
+
+<p><abbr title="Chapter">Ch.</abbr> 11:45-57. THE EFFECT OF THE MIRACLE.—&#8203;<span class="smcap">It
+produces faith in some; it intensifies enmity
+in others.—&#8203;An unprincipled man an unconscious
+prophet.—&#8203;Christ’s sacrifice: vicarious; for sinners;
+for all people.—&#8203;Christ fears neither to
+flee from nor to face danger.—&#8203;False seeking
+for Christ illustrated.</span></p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_45"></a>
+<p class="hanging">45 Then many of the Jews which came to Mary, and
+had seen<a id="FNanchor_454" href="#Footnote_454" class="fnanchor">[454]</a> the things which Jesus did, believed on him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_454" href="#FNanchor_454" class="label">[454]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch2_23">2:23</a>;
+ <a href="#ch10_41">10:41</a>, <a href="#ch10_42">42</a>;
+ <a href="#ch12_11">12:11</a>, <a href="#ch12_18">18</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_46"></a>
+<p class="hanging">46 But some of them went their ways to the Pharisees,
+and told them what things Jesus had done.</p>
+</div>
+
+<p><b>45, 46. Many of the Jews *&nbsp;*&nbsp;* believed
+on him.</b> Not necessarily were spiritually converted.
+
+<span class="pagenum" id="Page_148">[Pg 148]</span>
+They recognized in him a prophet, perhaps
+even the Messiah.—&#8203;<b>But some of them
+went to the Pharisees.</b> <em>But</em> (adversative)
+marks the contrast between the two classes, and
+indicates their hostile purpose. The term Pharisees
+here, as frequently with John, indicates the
+rulers of the Jews, the Jewish hierarchy.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_47"></a>
+<p class="hanging">47 Then<a id="FNanchor_455" href="#Footnote_455" class="fnanchor">[455]</a> gathered the chief priests and the Pharisees
+a council, and said, What<a id="FNanchor_456" href="#Footnote_456" class="fnanchor">[456]</a> do we? for this man
+doeth many miracles.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_455" href="#FNanchor_455" class="label">[455]</a>
+ <abbr title="Psalms">Ps.</abbr> 2:2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_456" href="#FNanchor_456" class="label">[456]</a>
+ Acts 4:16.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_48"></a>
+<p class="hanging">48 If we let him thus alone, all<a id="FNanchor_457" href="#Footnote_457" class="fnanchor">[457]</a> <em>men</em> will believe on
+him: and the Romans shall come and take away both
+our place and nation.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_457" href="#FNanchor_457" class="label">[457]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_19">12:19</a>.</p>
+</div>
+</div>
+
+<p><b>47, 48. A council.</b> A meeting of the Sanhedrim.
+On its constitutional character and
+methods of procedure, see <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 298. Geikie
+gives us no good reason for accepting his dogmatic
+statement that the Sanhedrim had before
+this time been broken up by Herod.—&#8203;<b>What do
+we? for this man doeth many miracles.</b>
+Not, What <em>shall</em> we do? but, What <em>are we</em> doing?
+They reproach themselves for their inaction.
+There is an ellipsis in the sentence; the meaning
+is, Something must be done, for this man, etc.
+For similar instance of perplexity see Acts 4:16.
+It always exists where conscience gives a clear
+command which ambition and selfishness refuse
+to obey.—&#8203;<b>If we let him thus alone.</b> This
+was a causeless self-reproach; for they had
+already condemned him without trial
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch7_30">7:30</a>,
+<a href="#ch7_50">50</a>, <a href="#ch7_51">51</a></span>),
+and determined to excommunicate all his
+followers (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch9_22">9:22</a></span>). It indicates a purpose which
+the speaker dared not put in words, to proceed
+to more extreme measures.—&#8203;<b>The Romans
+shall come and take away both our place
+and our nation.</b> Our <em>place</em>, it seems to me,
+designates neither the city, the land, nor the
+temple; but the office of these rulers. They
+were placemen, and feared the loss of their dignities
+and authority in the utter overthrow of
+the nation, which did, indeed, subsequently take
+place. But why should they fear this from any
+increase of Christ’s popularity? Not, as Augustine
+interprets, because he would persuade all
+men to live peaceful lives, and so prevent any
+successful revolt against the Roman government.
+In common with all the Jews, they expected
+in the Messiah a temporal king; the people
+had already attempted to crown Christ as king
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch6_15">6:15</a></span>); the council did not believe that he was
+the Messiah, did not believe that any attempt by
+him to emancipate the nation would succeed;
+and yet his popularity was such, and the popular
+movement which they anticipated was likely to
+be such, as to provoke from the Romans the
+destruction of what little national life was left.
+Their selfishness blinded them utterly to the
+true nature of Christ’s mission.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_49"></a>
+<p class="hanging">49 And one of them, <em>named</em><a id="FNanchor_458" href="#Footnote_458" class="fnanchor">[458]</a> Caiaphas, being the
+high priest that same year, said unto them, Ye know
+nothing at all,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_458" href="#FNanchor_458" class="label">[458]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch18_14">18:14</a>; Luke 3:2; Acts 4:6.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_50"></a>
+<p class="hanging">50 Nor consider that it is<a id="FNanchor_459" href="#Footnote_459" class="fnanchor">[459]</a> expedient for us, that one
+man should die for the people, and that the whole
+nation perish not.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_459" href="#FNanchor_459" class="label">[459]</a>
+ Luke 24:46.</p>
+</div>
+</div>
+
+<p><b>49, 50.</b> Caiaphas puts boldly into words
+thoughts which others less unscrupulous dared
+not phrase. He overrules all scruples, whether
+those of conscience against the murder of an
+innocent man and evident prophet, or those of
+the Pharisaic party against appealing to the
+Roman government to put a prophet to death,
+which was necessary to carry out their purpose
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 27:1, 2, note</span>).—&#8203;This he does by a Jesuitical
+casuistry: It is better that one innocent man
+should die than that the nation should be destroyed.
+Thus a pretended patriotism is made
+to cover a proposed judicial murder. The argument
+is that of an unprincipled politician: the
+end justifies the means. The signification here
+and in verse <a href="#ch11_51">51</a> of the phrase “high priest <em>that
+year</em>” is somewhat uncertain. Caiaphas, the
+son-in-law of Annas, really held the office from
+<span class="allsmcap">A. D.</span> 27 to <span class="allsmcap">A. D.</span> 36 or 37. The high priesthood
+was originally a life office. It was now bestowed
+and taken away by the Romans at their will.
+In 107 years there were twenty-seven appointees.
+I am inclined to think the language here a sarcastic
+reference to the degenerate nature of the
+office; John refuses to give to Caiaphas the
+honor once but no longer due to the high priesthood.
+Prof. Fisher (<cite>Beginnings of Christianity</cite>)
+explains it “on account of the supreme importance
+which ‘that year’ of the trial and crucifixion
+of Jesus had in his (John’s) mind.” The
+language of Caiaphas here agrees with his course
+in <abbr title="Matthew">Matt.</abbr> 26:62, 67. He was an unscrupulous,
+vehement, and self-seeking ecclesiastical politician,
+such a leader as is often produced by a
+degenerate and turbulent era.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_51"></a>
+<p class="hanging">51 And this spake he not of himself: but being high
+priest that year, he prophesied that Jesus should die
+for that nation;</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch11_52"></a>
+<p class="hanging">52 And not<a id="FNanchor_460" href="#Footnote_460" class="fnanchor">[460]</a> for that nation only, but that also he
+should gather together in one the children of God that
+were scattered<a id="FNanchor_461" href="#Footnote_461" class="fnanchor">[461]</a> abroad.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_460" href="#FNanchor_460" class="label">[460]</a>
+ <abbr title="Isaiah">Isa.</abbr> 49:6; <abbr title="Romans">Rom.</abbr> 3:29; 1 John 2:2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_461" href="#FNanchor_461" class="label">[461]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch10_16">10:16</a>; <abbr title="Ephesians">Ephes.</abbr> 2:14-17.</p>
+</div>
+</div>
+
+<p><b>51, 52.</b> The meaning of the Evangelist is
+plain. It is not merely that by accommodation
+a prophetic reference to Christ’s sacrifice can
+be put upon the words of Caiaphas, but that,
+unwittingly, he prophesied of that death and its
+signification. So Balaam prophesied blessing to
+Israel despite himself (<span class="muchsmaller"><abbr title="Numbers">Numb.</abbr>, <abbr title="chapter">ch.</abbr> 23</span>). “He who
+believed in no angel or spirit was compelled to
+be the spokesman of the Divine Word, even
+when he was plotting his death. Strange and
+awful reflection! And yet so it must <span style="white-space:nowrap;">be—so</span>
+
+<span class="pagenum" id="Page_149">[Pg 149]</span>
+experience shows us continually that it is. Our
+words are not our own; we are no lords over
+them whatever we may think.”—(<cite>Maurice.</cite>) Observe
+the two truths connected with the atonement
+here indicated: (1) that Jesus Christ dies
+for the nation which by its constitutional rulers
+is plotting his death; he dies for sinners, not for
+the righteous (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr>
+5:6-8</span>); (2) by his death he
+gathers into <em>one</em>, <i>i. e.</i>, into one nation or kingdom
+(<span class="muchsmaller">see <abbr title="Matthew">Matt.</abbr>
+21:43, note</span>) the children of God from
+every nation under the heavens (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 8:11; John
+<a href="#ch10_16">10:16</a>; <a href="#ch17_20">17:20</a>,
+<a href="#ch17_21">21</a>; <abbr title="Ephesians">Ephes.</abbr> 2:16-18;
+<abbr title="Colossians">Col.</abbr> 3:11; <abbr title="Revelation">Rev.</abbr> 5:9</span>).
+“The cross was emphatically a message to mankind,
+to all tribes and races within the circle of
+the empire that had appointed this punishment
+for rebels and slaves. It is a thought which possessed
+the minds of all the <span style="white-space:nowrap;">apostles—of</span> none
+more than <abbr title="Saint">St.</abbr> John. The cross was to do what
+the eagle had tried to do. It was to bind men
+in one society.”—(<cite>Maurice.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_53"></a>
+<p class="hanging">53 Then from that day forth they took counsel together<a id="FNanchor_462" href="#Footnote_462" class="fnanchor">[462]</a>
+for to put him to death.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_462" href="#FNanchor_462" class="label">[462]</a>
+ <abbr title="Psalms">Ps.</abbr> 109:4, 5.</p>
+</div>
+</div>
+
+<p><b>53.</b> The speech of Caiaphas was successful;
+it united Pharisee and Sadducee in an agreement
+to do <em>whatever might be necessary</em> to compass the
+death of Jesus. The effect of this agreement is
+seen in their subsequent course (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 22:15, 16, 23;
+27:1, 2</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_54"></a>
+<p class="hanging">54 Jesus therefore walked no more openly<a id="FNanchor_463" href="#Footnote_463" class="fnanchor">[463]</a> among
+the Jews: but went thence unto a country near to the
+wilderness, into a city called Ephraim,<a id="FNanchor_464" href="#Footnote_464" class="fnanchor">[464]</a> and there continued
+with his disciples.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_463" href="#FNanchor_463" class="label">[463]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch7_1">7:1</a>; <a href="#ch18_10">18:20</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_464" href="#FNanchor_464" class="label">[464]</a>
+ 2 <abbr title="Samuel">Sam.</abbr> 13:23; 2 <abbr title="Chronicles">Chron.</abbr> 13:19.</p>
+</div>
+</div>
+
+<p><b>54.</b> The site of Ephraim is involved in some
+uncertainty. The “wilderness” probably designates
+the wild uncultivated hill country northeast
+of Jerusalem, lying between the central
+towns and the Jordan valley. Dr. Robinson
+identifies Ephraim with the Ophrah referred to
+in <abbr title="Joshua">Josh.</abbr> 18:23; 1 <abbr title="Samuel">Sam.</abbr> 13:17, the Ephraim or
+Ephram referred to in 2 <abbr title="Chronicles">Chron.</abbr> 13:19, and the
+modern et-Taiyibeh, and Ewald supposes it to
+be the same Ephraim near which occurred the
+murder of Amnon (<span class="muchsmaller">2 <abbr title="Samuel">Sam.</abbr> 13:23</span>). Taiyibeh is four
+or five miles east of Bethel and sixteen from
+Jerusalem, is situated on a conspicuous conical
+hill, and commands an extended view over the
+whole eastern slope, the valley of the Jordan
+and the Dead Sea. But the identification with
+Taiyibeh is only hypothetical. See <cite>Andrews’ Life
+of our Lord</cite>, <abbr title="page">p.</abbr> 385. Christ must have returned
+to this place immediately after the resurrection
+of Lazarus, and his place of retirement was evidently
+unknown to the public (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch11_57">57</a></span>). The “disciples”
+who abode there with him undoubtedly
+included the twelve, but may have also included
+others. The length of his stay is uncertain. If
+the chronology which I have adopted (<span class="muchsmaller">see <abbr title="chapter">ch.</abbr> 11,</span>
+<a href="#Note_ch11"><span class="muchsmaller"><abbr title="Preliminary">Prel.</abbr> Note</span></a>), be the correct one, it could only have
+been for two or three weeks, not five or six
+weeks as supposed by Andrews and Ellicott. It
+is not improbable that the special instructions
+concerning prayer, reported by Luke, were given
+during this period of retirement (<span class="muchsmaller">Luke 11:1-8: 18:1-14</span>).
+There is nothing in Luke to fix the time
+or place of these instructions; but as Christ was
+accustomed to draw his illustrations from circumstances
+and events occurring about him, it
+is probable that at least the parable of the Pharisee
+and the publican was given in or near Judea.
+From Ephraim Christ went up to Jerusalem to
+attend the last Passover, and to his passion there.
+See <abbr title="chapter">ch.</abbr> 12,
+<a href="#Note_ch12"><abbr title="Preliminary">Prel.</abbr> Note</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch11_55"></a>
+<p class="hanging">55 And<a id="FNanchor_465" href="#Footnote_465" class="fnanchor">[465]</a> the Jews’ passover was nigh at hand: and
+many went out of the country up to Jerusalem before
+the passover, to purify themselves.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_465" href="#FNanchor_465" class="label">[465]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch2_13">2:13</a>;
+ <a href="#ch5_1">5:1</a>; <a href="#ch6_4">6:4</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_56"></a>
+<p class="hanging">56 Then<a id="FNanchor_466" href="#Footnote_466" class="fnanchor">[466]</a> sought they for Jesus, and spake among
+themselves, as they stood in the temple, What think
+ye, that he will not come to the feast?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_466" href="#FNanchor_466" class="label">[466]</a>
+ <abbr title="verse">ver.</abbr> <a href="#ch11_8">8</a>;
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_16">5:16</a>,
+ <a href="#ch5_18">18</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch11_57"></a>
+<p class="hanging">57 Now both the chief priests and the Pharisees had
+given a commandment, that, if any man knew where
+he were, he should shew <em>it</em>, that they might take him.</p>
+</div>
+
+<p><b>55-57. Out of the country.</b> From different
+parts of the country: not only from Palestine,
+but from remote provinces where the dispersed
+Jews were scattered. (See Acts 2:9-11.)—<b>To
+purify themselves.</b> No special purifications
+were required by the <abbr title="Old Testament">O. T.</abbr> before the
+Passover, but the people were commanded to
+purify themselves before any important event
+(<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 35:2; <abbr title="Exodus">Exod.</abbr> 19:10, 11</span>), and were accustomed to
+go through certain special rites of purification
+prior to the Passover (<span class="muchsmaller">2 <abbr title="Chronicles">Chron.</abbr> 30:13-20</span>).—&#8203;<b>Then
+sought they for Jesus</b>, etc. “Verse 56
+graphically describes the restless curiosity of
+these country people, who were collected in
+groups in the temple and discussing the approaching
+arrival of Jesus.”—(<cite>Godet.</cite>) His miracles
+and teachings in Galilee and Perea, and above all
+the resurrection of Lazarus, led his friends and
+<i lang="la">quasi</i> disciples to expect his immediate revelation
+of himself as the Messiah (<span class="muchsmaller">Luke 19:11</span>); while
+the fact that the Sanhedrim had pronounced
+against him and given orders for his arrest
+coupled with his sudden disappearance, led
+others to think that he had fled from the country,
+or at least would for the present conceal
+himself (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John <a href="#ch7_11">7:11</a>, <a href="#ch7_12">12</a></span>).—&#8203;<b>But the chief
+priests and the Pharisees</b>, etc. (<span lang="el">δὲ οἱ ἀρχ</span>.;
+the first <span lang="el">καὶ</span> is spurious). This is stated as an
+explanation of the doubt of the people whether
+Christ would appear or no. Godet’s suggestions
+that the order was given to intimidate Christ
+and his disciples is reasonable; for it could not
+have been difficult to ascertain Christ’s place of
+retreat, and when he emerged from it, and came
+up with peculiar publicity to the feast, no attempt
+was made to arrest him. According to a
+
+<span class="pagenum" id="Page_150">[Pg 150]</span>
+Hebrew tradition, as reported by Lightfoot, an
+officer of the Sanhedrim, during the forty days
+preceding this Passover, “publicly proclaimed
+that this man, who by his imposture had seduced
+the people, ought to be stoned, and that any one
+who could say aught in his defence was to come
+forward and speak. But no one doing so, he was
+hanged on the evening of the Passover.” To
+some such public proclamation John here perhaps
+refers.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XII">CHAPTER <abbr title="Twelve">XII.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 12:1-11. ANOINTING OF JESUS BY MARY.—&#8203;<span class="smcap">A
+costly expression of a fervent love is not
+waste.—&#8203;Hypocrisy sets philanthropy and piety
+in contrast.—&#8203;None are so deaf as they that will
+not hear.</span></p>
+
+
+<p><a id="Note_ch12"></a><span class="smcap">Preliminary Note.</span>—This anointing is not to
+be confounded with that of which Luke (<span class="muchsmaller">7:36-50</span>)
+gives an account. The reasons for distinguishing
+it from that anointing I have stated in the
+preliminary note there. This anointing is not
+mentioned by Luke. It is reported by Matthew
+(<span class="muchsmaller">26:6-13</span>) and Mark (<span class="muchsmaller">14:3-9</span>). It is true that some
+harmonists have supposed two distinct anointings
+in Bethany, but that opinion is entertained by
+very few scholars and by none of the moderns,
+and is not a reasonable hypothesis; the differences
+between John’s account and those of
+Matthew and Mark are not greater than might
+have been expected in accounts given by independent
+witnesses. Matthew and Mark say that
+Mary anointed Jesus’ head, John that she
+anointed Jesus’ feet; but certainly she may have
+anointed both the head and the feet. The principal
+difference lies in the fact that Matthew
+and Mark impliedly place the anointing two days
+before the Paschal feast (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:2; Mark 14:1</span>),
+while John impliedly places it six days before
+the feast (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch12_1">1</a></span>). The chronology is uncertain;
+some scholars adopt that of Matthew and Mark
+(<cite>Robinson</cite>, <cite>Geo. W. Clark</cite>, <cite>Hackett</cite>)—&#8203;others, that
+of John (<cite>Townsend</cite>, <cite>Andrews</cite>, <cite>Alford</cite>). The former
+of these opinions appears to me the more probable
+for reasons stated in the note on Matthew
+26:6-16. In such a case as this, where there
+appears to be a conflict in the chronology of the
+evangelists, neither of whom puts any emphasis
+upon chronological data or gives what may
+properly be called a date, we may reasonably
+allow the order of events to be determined by a
+consideration of the probable way in which one
+event leads on to another. In this case the discourses
+of Jesus in the temple and the overthrow
+of the ambitious hopes of Judas Iscariot naturally
+led to his complaint at this anointing, and Christ’s
+sharp rebuke of his spirit here naturally led in
+turn to his final act of treachery. The note of
+time afforded by John in verses <a href="#ch12_1">1</a>
+and <a href="#ch12_12">12</a>, though
+they certainly indicate that the anointing took
+place prior to the triumphal procession, are not
+conclusive; for verses 2-9 may be regarded as
+parenthetical. Thus Dr. Hackett: “John is the
+only one of the evangelists who speaks of the
+Saviour stopping at Bethany on the way between
+Bethany and Jerusalem. Hence, this feast being
+the principal event which John associates with
+Bethany during these last days, he not unnaturally
+inserts the account of the feast immediately
+after the speaking of the arrival at Bethany.
+But having (so to speak) discharged his mind of
+that recollection, he then turns back and resumes
+the historical order, namely, that on the
+next day after coming to Bethany Jesus made
+his public entry into Jerusalem as related by the
+Synoptists.” We suppose, then, that after the
+tarry in Ephraim Christ came up to the Passover;
+stopped at Jericho, where occurred the healing
+of the blind man, the conversion of Zaccheus,
+and the parable of the ten pounds (<span class="muchsmaller">Luke 18:35 to
+19:28</span>); from Jericho proceeded to Jerusalem,
+stopping on the way at Bethany, where, perhaps,
+he spent the Sabbath; entered Jerusalem in
+triumph on the following day, and drove from
+the temple the traders (<span class="muchsmaller">Luke 19:28-48</span>), and there
+gave the instructions recorded more or less by
+all the Synoptists, but most fully by Matthew
+(<span class="muchsmaller"><abbr title="chapters">chaps.</abbr> 21:12 to 25:46</span>); and thence retreated to
+Bethany, where this supper, made for him by
+Martha and her sister Mary, led directly to the
+conspiracy of Judas Iscariot for his betrayal
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+26:14-16</span>). See <cite>Tabular Harmony</cite>, page 45.</p>
+
+
+<div class="figcenter">
+ <a id="i_151"></a>
+ <br>
+ <img src="images/i_151.jpg"
+ alt="Bethany">
+ <p class="caption">BETHANY.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch12_1"></a>
+<p class="hanging drop-cap"><span class="smcap">Then</span> Jesus, six days before the passover, came to
+Bethany, where<a id="FNanchor_467" href="#Footnote_467" class="fnanchor">[467]</a> Lazarus was which had been
+dead, whom he raised from the dead.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_467" href="#FNanchor_467" class="label">[467]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_1">11:1</a>, <a href="#ch11_43">43</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_2"></a>
+<p class="hanging">2 There they made him a supper, and Martha<a id="FNanchor_468" href="#Footnote_468" class="fnanchor">[468]</a> served:
+but Lazarus was one of them that sat at the table with
+him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_468" href="#FNanchor_468" class="label">[468]</a>
+ Luke 10:38-42.</p>
+</div>
+</div>
+
+<p><b>1, 2. Six days before the passover.</b> This
+note of time is quite inconclusive, because it
+is uncertain whether the day of Christ’s arrival
+and the first day of the passover should be excluded
+or included, or one should be excluded
+and the other included, and also because it is
+uncertain on which day of the month the passover
+is to be considered as having begun. For
+various chronological views, see <cite>Andrews’ Life
+of our Lord</cite>, page 397. The most probable
+hypothesis, and the one commonly accepted,
+makes Christ arrive at Bethany on Friday night,
+spending there the Sabbath and going on to
+
+<span class="pagenum" id="Page_151">[Pg 151]</span>
+Jerusalem on the following day, the first day of
+the week.—&#8203;<b>Came to Bethany.</b> A well known
+village about fifteen stadia (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch11_18">11:18</a></span>), that is,
+about a mile and a half, east of Jerusalem, on the
+eastern slope of the Mount of Olives, not far from
+the point at which the road to Jericho begins its
+more sudden descent toward the valley. Fruit
+and other trees growing <span style="white-space:nowrap;">around—olive,</span> almond,
+and <span style="white-space:nowrap;">oak—give</span> the spot an air of seclusion and
+repose. It is not mentioned in the <abbr title="Old Testament">O. T.</abbr>, but is
+intimately associated with the life of our Lord.
+Here Lazarus was raised from the dead; here
+Christ found a secluded retreat and the refreshment
+of friendship during the stormy periods
+of his ministry in Jerusalem; thence he ascended
+when the cloud received him from the side of
+his disciples. The present village, El-Azariyeh,
+is a ruinous and wretched hamlet of some twenty
+families, the inhabitants of which display even
+less than the ordinary Eastern thrift and industry.—&#8203;<b>They
+made him a supper.</b> The word
+<dfn>supper</dfn> (<span lang="el">δεῖπνος</span>) represents the chief meal of the
+Jews and also of the Greeks and Romans, taken
+at evening after the labors of the day were over,
+and sometimes prolonged into the night. The
+same word is sometimes used to signify a banquet
+or feast (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 23:6; Mark 6:21; Luke 14:12;
+20:46; <abbr title="Revelation">Rev.</abbr> 19:9</span>). Who made the supper is not
+directly stated, by either John or the other
+Evangelists. It was in the house of one Simon
+the leper (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:6; Mark 14:3</span>). Godet supposes
+that he was a leper who had been healed by
+Jesus and who claimed the privilege of entertaining,
+in the name of the rest of the inhabitants
+of Bethany, Jesus, who had conferred on their
+town so great a favor by raising Lazarus from
+the dead. This seems to me a wild hypothesis
+on the part of a very sober and cautious scholar.
+The fact that Martha served is at least an indication
+that the supper was given at the house of
+Martha and Mary, who were certainly Christ’s
+most intimate friends in the village. There is
+nothing to indicate that Simon was present or
+had been cured. The common hypothesis is
+more reasonable, that he was the father of the
+sisters, or possibly the husband of Martha, and
+was either dead or through his leprosy exiled
+from his home, and that the house is described
+by the two Synoptists as his house because he
+was a well-known resident, and also because they
+wished to avoid concentrating the attention of
+the Pharisees, who had already determined upon
+the death of Lazarus, on him and his two sisters.
+They are not mentioned by name in the Synoptical
+narratives. The difference in character
+between Martha and Mary, as indicated both by
+their conduct here and the incident narrated in
+Luke 10:38-42, is one of those incidental coincidences
+which attest the historic truth of the
+Gospels.</p>
+
+<div class="divcenterimg60">
+ <a id="i_152"></a>
+ <br>
+ <img src="images/i_152.jpg"
+ alt="Anointing of feet">
+ <p class="caption">ANOINTING OF FEET.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<span class="pagenum" id="Page_152">[Pg 152]</span>
+<a id="ch12_3"></a>
+<p class="hanging">3 Then<a id="FNanchor_469" href="#Footnote_469" class="fnanchor">[469]</a> took Mary a pound of ointment of spikenard,
+very costly, and anointed the feet of Jesus, and
+wiped his feet with her hair: and the house was filled
+with the odour of the ointment.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_469" href="#FNanchor_469" class="label">[469]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_2">11:2</a>; <abbr title="Matthew">Matt.</abbr> 26:6, etc.; Mark 14:3, etc.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_4"></a>
+<p class="hanging">4 Then saith one of his disciples, Judas Iscariot,
+Simon’s <em>son</em>, which should betray him,</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_5"></a>
+<p class="hanging">5 Why was not this ointment sold for three hundred
+pence, and given to the poor?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_6"></a>
+<p class="hanging">6 This he said, not that he cared for the poor; but
+because he was a thief,<a id="FNanchor_470" href="#Footnote_470" class="fnanchor">[470]</a> and had<a id="FNanchor_471" href="#Footnote_471" class="fnanchor">[471]</a> the bag, and bare
+what was put therein.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_470" href="#FNanchor_470" class="label">[470]</a>
+ 2 Kings 5:20-27; <abbr title="Psalms">Ps.</abbr> 50:18.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_471" href="#FNanchor_471" class="label">[471]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch13_29">13:29</a>.</p>
+</div>
+</div>
+
+<p><b>3-6. A pound of ointment of spikenard.</b>
+Mark and John both add a word characterizing
+this ointment, which is not elsewhere found, in
+either Biblical or classic Greek (<span lang="el">πιστικῆς</span>). Commentators
+disagree in their translation of this
+word, and the English translators seem to have
+avoided the difficulty by omitting it altogether.
+Some scholars derive it from a Greek verb (<span lang="el">πίνω</span>)
+meaning <dfn>to drink</dfn>, and suppose it to indicate
+that the ointment was liquid, perhaps drinkable.
+By other scholars it is derived from the verb
+(<span lang="el">πιστεύω</span>) <dfn>to believe</dfn>, and is supposed to signify a
+trustworthy or a reliable ointment; that is, one
+that was pure or unadulterated. This is the
+more probable meaning. Spikenard was liable
+to all kinds of adulteration. Pliny enumerates
+nine plants with which it might be mixed in preparing
+it for the market. The
+spikenard appears to have been
+procured from an Indian plant
+of the family of <i lang="la">valeriana</i>, and
+to have been imported from India
+by way of Arabia. It was highly
+prized among the ancients.
+Horace, writing to Virgil, asks
+his guests to bring as contribution
+to the feast a little spikenard,
+and by way of equivalent
+he would match it with a cask of
+wine. The use of fragrant oils
+and ointments were very common
+among the ancients, who
+anointed themselves twice or
+three times a day in order that the
+delicious fragrance might not be
+dissipated. The wealthier classes
+carried their ointments and perfumes
+in small boxes of costly
+material and beautiful workmanship.
+This ointment was contained
+in an alabaster box (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+26:7; Mark 14:3</span>). This box Mary
+broke, pouring the ointment first
+on Christ’s head and then on his
+feet. There is doubt as to the
+meaning of the expression “she
+brake the box;” some suppose
+that she simply broke the seal;
+others, that she broke off the
+neck of the box with a sharp
+blow, so pouring out the whole
+ointment as an offering to Christ,
+a very little of which would have
+sufficed for the purpose of an ordinary anointing.
+For an illustration of alabaster boxes see Luke
+7:38, note.—&#8203;<b>Very costly.</b> A pound was an
+enormous quantity to lavish on a single anointing.—&#8203;<b>Wiped
+his feet with her hair.</b> So did the
+woman who was a sinner (<span class="muchsmaller">Luke 7:38</span>). But there
+is this characteristic difference between the two
+cases: the unknown woman in Luke washed his
+feet with her tears, and it was the tears which
+she wiped off with her hair. Here there are no
+tears; all is joy and gladness.—&#8203;<b>And the house
+was filled with the odor of the ointment.</b>
+The service rendered to Christ did not stop with
+him alone. Such service never does; it becomes
+fragrant to all who are within the reach of its
+influence.—&#8203;<b>One of his disciples.</b> The objection
+was started by Judas Iscariot. The others,
+
+<span class="pagenum" id="Page_153">[Pg 153]</span>
+however, shared this feeling; they too had indignation
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:8; Mark 18:4</span>), and regarded Mary’s
+action as wasteful. To prosaic natures the expression
+of love always seems a waste, but to
+ardent natures nothing seems too costly to express
+the enthusiasm of love.—&#8203;<b>For three hundred
+denarii.</b> The denarius, or, as the word is
+translated in the New Testament, <em>penny</em>, was a
+coin of about seventeen cents in value, but at
+that time was a day’s wages (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 20:10</span>). Thus,
+this offering of Mary was practically equivalent
+to an offering in our time of three hundred dollars.—&#8203;<b>And
+given to the poor.</b> A pretended
+regard for the poor is often made a cloak for an
+attack upon the Christian church, and especially
+upon Christian worship. In the case of Judas,
+as in many other cases, it was but a cover for a
+more sordid motive, but it served its purpose.—&#8203;<b>But
+because he had the bag.</b> Possibly a <em>box</em>;
+more probably a money bag or purse (Latin, <i lang="la">sacculus</i>),
+in which the funds
+of Jesus and his disciples
+were carried. These funds
+were doubtless small and
+were made up of gifts from
+other disciples (<span class="muchsmaller">Luke 8:3</span>).
+This is implied by the language
+here, “what was put
+therein,” signifying literally
+what had been cast therein; that is, by
+friends of Jesus.—&#8203;<b>And bare what was put
+therein.</b> The original is capable of being translated
+“<dfn>purloined</dfn> what was put therein.” This
+is the significance given to it by most of the
+scholars (<cite>Meyer</cite>, <cite>Alford</cite>, <cite>De Wette</cite>, <cite>Godet</cite>).</p>
+
+<div class="divcenterimg60">
+ <a id="i_153"></a>
+ <br>
+ <img src="images/i_153.jpg"
+ alt="Money bag">
+ <p class="caption">ANCIENT MONEY BAG.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch12_7"></a>
+<p class="hanging">7 Then said Jesus, Let her alone: against the day of
+my burying hath she kept this.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_8"></a>
+<p class="hanging">8 For<a id="FNanchor_472" href="#Footnote_472" class="fnanchor">[472]</a> the poor always ye have with you; but<a id="FNanchor_473" href="#Footnote_473" class="fnanchor">[473]</a> me
+ye have not always.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_472" href="#FNanchor_472" class="label">[472]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 15:11; <abbr title="Matthew">Matt.</abbr> 26:11; Mark 14:7.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_473" href="#FNanchor_473" class="label">[473]</a>
+ verse <a href="#ch12_35">35</a>; <abbr title="chapters">chaps.</abbr>
+ <a href="#ch8_21">8:21</a>; <a href="#ch13_33">13:33</a>;
+ <a href="#ch16_5">16:5-7</a>.</p>
+</div>
+</div>
+
+<p><b>7, 8.</b> If we combine the reports of the three
+Evangelists, it will appear that Christ’s words
+were substantially as follows: “Let her alone.
+Why trouble ye the woman? for she hath
+wrought a good work upon me; she hath
+done what she could; against the day of my
+burying hath she kept this, and is come beforehand
+to anoint my body for the burial. The
+poor always ye have with you, and whensoever
+ye will ye may do them good; but me ye have
+not always.” <em>Let her alone</em> is the language of
+sharp rebuke. Christ was indignant at the
+hypocrisy which made a pretended consideration
+of the poor an excuse for attacking and condemning
+an act of love towards himself. <em>Why
+trouble ye the woman?</em> indicates that Mary was
+herself abashed and downcast by the criticism of
+the twelve. Perhaps, as Maurice says, “she could
+not herself have answered Judas Iscariot’s complaining
+question.” <cite>For she hath wrought a good
+work upon me</cite>, is a strong expression of approbation
+of an act which was service only as it was
+an expression of love. The word rendered <cite>good</cite>
+is literally <dfn>beautiful</dfn>; but with the Greeks, who
+were an æsthetic race, the word expressive of
+moral beauty was one of the highest commendation.
+To express love to Christ is to render a
+good work unto Christ. <cite>She hath done what she
+could</cite>, commends Mary in the same spirit in which
+the poor widow was commended (<span class="muchsmaller">Mark 12:44</span>).
+Whether her act was wise or not was not to be
+questioned. It was the outpouring of a heart
+full of love, and there is no condemnation to
+those who are thus in Christ Jesus. There is
+some question respecting the reading of the
+phrase <cite>Against the day of my burying hath she
+kept this</cite>. Some critics (<cite>Meyer</cite>, <cite>Alford</cite>) understand
+its meaning to be, <dfn>Against the day of my
+burying let her preserve this</dfn>. And Meyer supposes
+that only a part of the ointment was used in the
+anointing, and that Christ expresses the idea
+that the rest is not to be sold for the poor, but
+to be preserved to complete Mary’s unfinished
+act. But there is no question respecting the
+reading of the text in Matthew. That the anointing
+was treated by Christ as a prophetic act is
+more in accordance both with the reports of the
+other Evangelists and with the spirit of the
+entire narrative. Christ’s declaration then is,
+not that Mary should reserve the rest of the ointment
+for the anointing of his corpse, nor that
+she had deliberately and intentionally preserved
+it for a prophetic anointing, but that it was in
+accordance with a divine purpose that she had
+poured it upon him while he lived. His body
+was not anointed at the time of his death, the
+completion of the funeral honors being prevented
+by his resurrection (<span class="muchsmaller">Mark 16:1, 2</span>).—&#8203;<cite>The
+poor always ye have with you, and whensoever ye will
+ye may do them good</cite>, is founded upon the great
+principle that philanthropy needs no special emotion,
+only opportunity, and that is never wanting;
+while the expression of love can only be made
+when the love itself burns ardently in the heart,
+and that must of necessity be occasional and
+exceptional; in other words, philanthropy may
+always exhibit itself in acts of charity, but emotion
+can only occasionally exhibit itself in acts
+of reverence and love. Matthew and Mark add
+the declaration by Christ, that <cite>Wheresoever this
+Gospel shall be preached in the whole world over,
+shall also this that this woman hath done be told for
+a memorial for her</cite>. See <abbr title="Matthew">Matt.</abbr> 26:13, note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch12_9"></a>
+<p class="hanging">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 raised
+from the dead.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_10"></a>
+<p class="hanging">10 But the chief priests consulted that they might
+put Lazarus also<a id="FNanchor_474" href="#Footnote_474" class="fnanchor">[474]</a> to death;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_474" href="#FNanchor_474" class="label">[474]</a>
+ Luke 16:31.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_11"></a>
+<p class="hanging">11 Because that<a id="FNanchor_475" href="#Footnote_475" class="fnanchor">[475]</a> by reason of him many of the Jews
+went away, and believed on Jesus.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_475" href="#FNanchor_475" class="label">[475]</a>
+ verse 18; <abbr title="chapter">ch.</abbr> 11:45.</p>
+</div>
+</div>
+
+<p><span class="pagenum" id="Page_154">[Pg 154]</span>
+<b>9-11. Much people of the Jews therefore
+knew that he was there.</b> This is an
+indication that he tarried there at least over one
+day, probably the Sabbath preceding the passion.
+See <a href="#Note_ch12"><abbr title="Preliminary">Prel.</abbr> Note</a>.—&#8203;<b>But that they might see
+Lazarus also.</b> They were drawn together by
+curiosity.—&#8203;<b>But the chief priests consulted
+that they might put Lazarus to death.</b>
+That is, they were at this time consulting. While
+the people were drawn to Lazarus by curiosity,
+and others were led by the story of his resurrection,
+confirmed by himself, to believe that
+Jesus was the Messiah, the chief priests in Jerusalem
+were consulting how they might get rid
+both of Jesus and of the witness to his divine
+power. Thus they demonstrate the truth of
+Christ’s saying, “Neither will they believe though
+one rose from the dead” (<span class="muchsmaller">Luke 16:31</span>).—&#8203;<b>Believed
+on Jesus.</b> That is, they believed that he was
+the Messiah. Nor was this a mere intellectual
+opinion. It involved attachment to Christ and
+hope in him; a looking forward to a revelation of
+himself in some miraculous and decisive display
+of divine power against the Romans. The period
+was one of a brief but great popularity, which
+accounts for the triumphal entry into Jerusalem,
+and the Pharisees’ fear of the people which kept
+them from openly arresting Christ during his
+teaching in the temple on the eventful days that
+immediately followed.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch12_12"></a>
+<p class="hanging">12 On<a id="FNanchor_476" href="#Footnote_476" class="fnanchor">[476]</a> the next day much people that were come to
+the feast, when they heard that Jesus was coming to
+Jerusalem,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_476" href="#FNanchor_476" class="label">[476]</a>
+ <abbr title="Matthew">Matt.</abbr> 21:8, etc.; Mark 11:8, etc.; Luke 19:36, etc.</p>
+</div></div>
+
+<div class="p2 blockquote">
+<a id="ch12_13"></a>
+<p class="hanging">13 Took branches of palm trees, and went forth to
+meet him, and cried,<a id="FNanchor_477" href="#Footnote_477" class="fnanchor">[477]</a> Hosanna! Blessed <em>is</em> the King
+of Israel that cometh in the name of the Lord.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_477" href="#FNanchor_477" class="label">[477]</a>
+ <abbr title="Psalms">Ps.</abbr> 118:25, 26.</p>
+</div></div>
+
+<div class="p2 blockquote">
+<a id="ch12_14"></a>
+<p class="hanging">14 And Jesus, when he had found a young ass, sat
+thereon; as it is<a id="FNanchor_478" href="#Footnote_478" class="fnanchor">[478]</a> written,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_478" href="#FNanchor_478" class="label">[478]</a>
+ <abbr title="Zechariah">Zech.</abbr> 9:9.</p>
+</div></div>
+
+<div class="p2 blockquote">
+<a id="ch12_15"></a>
+<p class="hanging">15 Fear not, daughter of Sion; behold, thy King
+cometh, sitting on an ass’s colt.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch12_16"></a>
+<p class="hanging">16 These things<a id="FNanchor_479" href="#Footnote_479" class="fnanchor">[479]</a> understood not his disciples at the
+first: but when Jesus was glorified,<a id="FNanchor_480" href="#Footnote_480" class="fnanchor">[480]</a> then remembered<a id="FNanchor_481" href="#Footnote_481" class="fnanchor">[481]</a>
+they that these things were written of him, and <em>that</em>
+they had done these things unto him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_479" href="#FNanchor_479" class="label">[479]</a>
+ Luke 18:34.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_480" href="#FNanchor_480" class="label">[480]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_39">7:39</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_481" href="#FNanchor_481" class="label">[481]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_26">14:26.</a></p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch12_17"></a>
+<p class="hanging">17 The people therefore that was with him when he
+called Lazarus out of his grave, and raised him from
+the dead, bare record.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch12_18"></a>
+<p class="hanging">18 For<a id="FNanchor_482" href="#Footnote_482" class="fnanchor">[482]</a> this cause the people also met him, for that
+they heard that he had done this miracle.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_482" href="#FNanchor_482" class="label">[482]</a>
+ verse <a href="#ch12_11">11</a>.</p>
+</div>
+</div>
+
+<p><b><abbr title="Chapter">Ch.</abbr> 12:12-18.</b> <span class="smcap">The triumphal entry
+into Jerusalem.</span> <abbr title="Compare">Comp.</abbr> <abbr title="Matthew">Matt.</abbr> 21:1-17; Mark
+11:1-11; Luke 19:29-44. The account is on
+the whole the fullest in Luke. See notes there.
+The statement that some from Jerusalem took
+palm branches and came out to meet the procession
+as it approached the city is peculiar to John.
+So also is his account of the effect produced on
+the Pharisees (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch12_19">19</a></span>). The statement in Luke
+19:39, that some of the Pharisees called on
+Jesus to rebuke his disciples is equally indicative
+of their feeling, which was one of intense though
+suppressed hostility. <em>The next day</em>, verse <a href="#ch12_12">12</a>,
+might mean the day after the anointing, but I
+believe means the day after the visit to Bethany,
+the account of the anointing being parenthetical.
+See <a href="#Note_ch12"><abbr title="Preliminary">Prel.</abbr> Note</a>. Those who came out to meet
+Jesus are not described as <em>Jews</em>, and may have
+been, as Meyer surmises, unprejudiced pilgrims
+who had come to the feast and had there heard
+the fame of the Messiah. For account of how
+the young ass was found, see Matthew 21:2-7.</p>
+
+<hr class="tb">
+
+<p class="p2"><abbr title="Chapter">Ch.</abbr> 12:19-50. GREEKS VISIT JESUS—HIS DISCOURSE
+THEREON.—&#8203;<span class="smcap">Death the condition of life
+(24, 25).—&#8203;Following Christ the condition of companionship
+with him (26).—&#8203;The soul conflicts of
+Christ illustrated (27-30).—&#8203;The achievements of
+the cross of Christ; it judges the world; defeats
+of the world’s false prince; draws all
+men to the true king (31-33).—&#8203;Disobedience of
+the inner light of the soul quenches it; faith
+in and following of that light nourishes and
+perfects it (34-40).—&#8203;The crime of cowardice illustrated
+(42, 43).—&#8203;Christ a guide to the Father
+(44-46).—&#8203;Christ’s words man’s judge (47, 48).—&#8203;The
+source of Christ’s authority and power (49, 50).</span></p>
+
+
+<div class="p2 blockquote">
+<a id="ch12_19"></a>
+<p class="hanging">19 The Pharisees therefore said among themselves,
+Perceive<a id="FNanchor_483" href="#Footnote_483" class="fnanchor">[483]</a> ye how ye prevail nothing? behold, the
+world is gone after him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_483" href="#FNanchor_483" class="label">[483]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_47">11:47</a>, <a href="#ch11_48">48</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_20"></a>
+<p class="hanging">20 And there were certain<a id="FNanchor_484" href="#Footnote_484" class="fnanchor">[484]</a> Greeks among them that<a id="FNanchor_485" href="#Footnote_485" class="fnanchor">[485]</a>
+came up to worship at the feast:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_484" href="#FNanchor_484" class="label">[484]</a>
+ Acts 17:4; <abbr title="Romans">Rom.</abbr> 1:16.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_485" href="#FNanchor_485" class="label">[485]</a>
+ 1 Kings 8:41, 42.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_21"></a>
+<p class="hanging">21 The same came therefore to<a id="FNanchor_486" href="#Footnote_486" class="fnanchor">[486]</a> Philip, which was
+of Bethsaida of Galilee, and desired him, saying, Sir,
+we would see Jesus.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_486" href="#FNanchor_486" class="label">[486]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_44">1:44</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_22"></a>
+<p class="hanging">22 Philip cometh and telleth Andrew: and again
+Andrew and Philip tell Jesus.</p>
+</div>
+
+<p><b>19-22. The Pharisees therefore said
+among themselves.</b> Some among the Pharisees
+were friendly to Jesus, but dared not come
+out openly in his favor. Of this number was
+Nicodemus. To the same class belonged the
+lawyer that answered Christ discreetly and the
+ruler whom it is said Jesus loved (<span class="muchsmaller">Mark 10:21; 12:34</span>).
+Chrysostom supposes that the Pharisees here
+referred to were of this sort, and that their language
+is that of remonstrance against the endeavors
+of the rest to destroy him. The language
+seems to me rather that of approval of
+Caiaphas’ counsel. They point to the fact that
+the cautious methods have availed nothing. So
+Bengel and most modern critics.—&#8203;<b>The world
+is gone out after him.</b> Literally <dfn>are departing
+after him</dfn>; that is, are leaving us, the old
+and acknowledged teachers, to go after him, this
+new and unordained rabbi. The <dfn>world</dfn> signifies
+
+<span class="pagenum" id="Page_155">[Pg 155]</span>
+the multitude, not especially the wicked; but it
+is a term of reproach.—&#8203;<b>But there were certain
+Greeks.</b> <em>But</em>, not <em>and</em>. The particle (<span lang="el">δέ</span>)
+is adversative, and indicates a contrast between
+the persons mentioned in the previous sentence
+and those here referred to. So do the terms
+<em>Pharisees</em>, who were Hebrews of the Hebrews,
+and <em>Greeks</em> who were, not Jews dispersed in
+Greece and coming up thence to the feast, but
+men who belonged to the Greek nationality and
+had adopted the Hebrew religion, <i>i. e.</i>, Greek
+proselytes. On the character of these proselytes
+from foreign nations, see Matthew 23:15, note.
+That these were Greeks, not Grecian Jews, is
+evident from the word employed to describe the
+Greeks (<span lang="el">Ἕλληνες</span>), which is one signifying nationality,
+not location; that they were proselytes is
+evident from the characterization as <em>among them
+which were accustomed</em> (present participle signifying
+habit—<cite>Meyer</cite>) <em>to come up to worship at the
+feast</em>. They were of the same character as the
+centurion whose son Christ healed, the Cornelius
+who sent for Peter, and the Eunuch to whom
+Philip preached (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 8:7-10; Acts 8:27-40; <abbr title="chapter">ch.</abbr> 10</span>).
+The pilgrims to Jerusalem were increased considerably
+in the increasing decay of the polytheistic
+worship of Greece and Rome, with such
+converts to the simple and sublime monotheism
+of Judea.—&#8203;<b>The same came therefore to
+Philip.</b> Why to Philip is purely a matter of
+conjecture. In fact, Philip and Andrew are both
+Greek names, and the only names of Greek origin
+among the twelve.—&#8203;<b>Sir</b> (<span lang="el">κύριε</span>). The term is the
+same one translated <dfn>lord</dfn> when used in addressing
+Christ. Its fair equivalent in the English language
+is Sire. They address Philip with marked
+respect.—&#8203;<b>We would see Jesus.</b> Rather, <cite>we
+have desired</cite> to see him. They assume that a
+private interview will be readily granted them.
+That this is what they desire is evident, because
+Christ was publicly teaching in the temple during
+the four days preceding his arrest, and therefore
+it was very easy for them to both see and hear
+him in public. The motive of this request may
+probably have been a mixed one; partly a curiosity
+to see and hear more of this extraordinary
+Rabbi, partly a real moral and spiritual appreciation
+of and drawing to him; possibly a dim
+and unconfessed wonder whether he might possibly
+be the promised Messiah. Stier compares
+this visit to that of the Magi at the birth, one a
+coming to the cradle, the other to the cross.
+Godet refers to the tradition narrated by Eusebius,
+that an embassy was sent by the king of
+Edessa, in Syria, to invite Jesus to take up his
+abode with him, and to furnish him such a royal
+welcome as should compensate him for the obstinacy
+with which the Jews rejected him.—&#8203;<b>Andrew
+and Philip tell Jesus.</b> The two were of
+the same city (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_44">1:44</a></span>). The fact that Philip takes
+Andrew with him is one of the not unfrequent
+indications of the awe with which, despite the
+fullness and even familiarity of his love, Christ
+inspired his most intimate disciples (<span class="muchsmaller">Luke 9:45;
+Mark 9:32, etc.</span>). So Bengel: “Philip feared to
+introduce the Greeks alone; with a friend he
+ventured to do so.” It is to be remembered,
+however, that the request would seem a doubtful
+one to them, since the Rabbinical theology forbade
+to teach the truth to a Gentile, who was
+regarded as unworthy of it, and Jesus himself
+had confined his ministry to the lost sheep of the
+house of Israel (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 10:5; 15:24</span>).</p>
+
+<div class="p2 blockquote">
+<a id="ch12_23"></a>
+<p class="hanging">23 And Jesus answered them, saying, The hour is<a id="FNanchor_487" href="#Footnote_487" class="fnanchor">[487]</a>
+come, that the Son of man should be glorified.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_487" href="#FNanchor_487" class="label">[487]</a>
+ chaps, <a href="#ch13_32">13:32</a>; <a href="#ch17_1">17:1</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_24"></a>
+<p class="hanging">24 Verily, verily, I say unto you,<a id="FNanchor_488" href="#Footnote_488" class="fnanchor">[488]</a> Except a corn of
+wheat fall into the ground and die, it abideth alone:
+but if it die, it bringeth forth much fruit.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_488" href="#FNanchor_488" class="label">[488]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 15:36.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_25"></a>
+<p class="hanging">25 He<a id="FNanchor_489" href="#Footnote_489" class="fnanchor">[489]</a> that loveth his life shall lose it: and he that
+hateth his life in this world, shall keep it unto life
+eternal.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_489" href="#FNanchor_489" class="label">[489]</a>
+ <abbr title="Matthew">Matt.</abbr> 10:39; 16:25; Mark 8:35; Luke 9:24; 17:33.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_26"></a>
+<p class="hanging">26 If<a id="FNanchor_490" href="#Footnote_490" class="fnanchor">[490]</a> any man serve me, let him follow me; and
+where<a id="FNanchor_491" href="#Footnote_491" class="fnanchor">[491]</a> I am, there shall also my servant be: if<a id="FNanchor_492" href="#Footnote_492" class="fnanchor">[492]</a> any
+man serve me, him will <em>my</em> Father honour.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_490" href="#FNanchor_490" class="label">[490]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_15">14:15</a>;
+ Luke 16:46; 1 John 5:3.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_491" href="#FNanchor_491" class="label">[491]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch14_3">14:3</a>;
+ <a href="#ch17_24">17:24</a>; 1 <abbr title="Thessalonians">Thess.</abbr> 4:17.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_492" href="#FNanchor_492" class="label">[492]</a>
+ 1 <abbr title="Samuel">Sam.</abbr> 2:30; <abbr title="Proverbs">Prov.</abbr> 27:18.</p>
+</div>
+</div>
+
+<p><b>23-26. But Jesus answered them.</b> <em>But</em>
+(<span lang="el">δέ</span>) not <em>and</em>; the adversative particle indicates
+that the request was refused. So also does the
+word (<span lang="el">ἀποκρίνομαι</span>) rendered <dfn>answered</dfn>, literally
+to distinguish, then to reject after inquiry; then
+to make response; but primarily a negative
+response. So also, it appears to me, does the
+discourse which follows. Neither, however, is
+conclusive. Tholuck apparently thinks the request
+granted; Meyer supposes that Christ intended
+to grant the request, but was interrupted
+by the voice from heaven; a quite improbable
+conjecture. Whether the interview was granted
+or refused, is a point on which John lays no
+emphasis. He narrates the request only because
+it leads to a brief utterance by Jesus, called out
+by it, and which he could not intelligibly report
+without reporting the incident which led to it.—&#8203;<b>The
+hour is come that the Son of man
+should be glorified.</b> <cite>Hour</cite> is here equivalent
+to the more general word <dfn>time</dfn> or <dfn>era</dfn>. The
+prophets of the <abbr title="Old Testament">O. T.</abbr> foretell the ingathering
+of the Gentiles through the Messiah. This is
+both his glory and the glory of the Jewish nation
+in him (<span class="muchsmaller">Psalm 2:8; Isaiah 53:11</span>). In this application
+of these Greek proselytes, Christ sees a prophetic
+indication of the time when, with a profounder
+meaning, the Gentile world will everywhere put
+forth a request to see Jesus, when, being lifted
+up, he will draw all men unto him, when they
+will come from the north and the south, the east
+
+<span class="pagenum" id="Page_156">[Pg 156]</span>
+and the west, to sit down with Jesus in his kingdom
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 8:11</span>), when he will break down the
+partition wall between Jew and Gentile (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr>
+2:14</span>), and gather into one nation the dispersed
+children of God (<span class="muchsmaller">John
+<a href="#ch11_52">11:52</a>; <abbr title="Colossians">Col.</abbr> 3:11;
+<abbr title="Revelation">Rev.</abbr> 7:9</span>).
+The term <dfn>Son of man</dfn> is here, as always when
+used by Christ in reference to himself, equivalent
+to <dfn>the Messiah</dfn>.—&#8203;<b>Verily, verily, I say unto
+you.</b> A customary prelude to an important
+saying (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:18, note</span>). Here it is used by Christ
+to emphasize a truth which the disciples had
+already proved themselves so loth to receive that
+they were practically unable to understand it
+(<span class="muchsmaller">Mark 9:32; Luke 18:34</span>), namely, that the Messiah’s
+death must precede this ingathering of the Gentiles
+and prepare the way for it, and itself become
+the instrument for its accomplishment.
+He states this truth, first under a figure drawn
+from nature (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch12_24">24</a></span>), then as a general law, alike
+applicable to the Master and his disciples
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch12_25">25</a></span>).—&#8203;<b>Except
+a kernel of wheat fall into the
+ground and die, it abideth alone.</b> In the
+granary it is <em>safe</em>, but <em>useless</em>. Its death is the
+precursor of its usefulness. Paul employs the
+same figure in a different connection in 1 <abbr title="Corinthians">Cor.</abbr>
+15:36. Christ embodies it in the Lord’s Supper,
+which reminds us of this law of self-sacrifice.
+It is the wheat ground to powder that makes the
+bread, and the body bruised that makes the
+bread of life; it is the grape crushed that makes
+the wine, and the blood poured out as a libation
+that makes the wine of life. This truth of self-sacrifice
+symbolized by nature is one of the universal
+laws of spiritual life.—&#8203;<b>He that loveth
+his life shall lose it.</b> The <dfn>life</dfn> or <dfn>soul</dfn> (the
+same Greek word, <span lang="el">ψυχή</span>, is indiscriminately rendered
+by both English words in our English version)
+is the æsthetic and intellectual part of man
+in contrast with the spiritual nature (<span lang="el">ὅ πνεῦμα</span>).
+If one gives himself to the saving of this soul or
+life he destroys it; for this is but the adjunct of
+the spiritual nature, and perishes if that is left
+to perish. “Lange points out that this saying
+involved a condemnation of Hellenism. For
+what was Greek civilization but human life cultivated
+from the view-point of enjoyment, and
+withdrawn from the law of sacrifice.”—(<cite>Godet.</cite>)
+The same judgment Paul re-affirms in 1 <abbr title="Corinthians">Cor.</abbr>
+1:18-21; and it is equally applicable as a judgment
+of modern unreligious culture. Culture
+without religion destroys what it would preserve.—&#8203;<b>He
+that hateth his life in this
+world shall guard it unto life eternal.</b>
+Two different Greek words (<span lang="el">ψυχή</span> and <span lang="el">ζωή</span>) are
+rendered by the same English word <dfn>life</dfn> in the
+two clauses of this sentence. Yet if we were to
+render it, <cite>He that hateth his soul shall guard it unto
+life eternal</cite>, the rendering would be at least
+equally liable to misapprehension. If the reader
+understands <em>soul</em> to mean the earthy side of
+human nature, in contrast with the spiritual, as
+explained above (and this is the <abbr title="New Testament">N. T.</abbr> use of the
+term), this substituted rendering will give him
+the true meaning of the original. Beware of
+understanding <em>hate</em> to mean merely does not
+love, or <em>guard</em> as merely equivalent to <em>keep</em>, as it
+is rendered in our English version. The meaning
+is that he who finds no satisfaction in earthly
+sources of enjoyment, who turns away from
+them with a sense of satiety that, at least at times,
+becomes a generous contempt and a noble loathing,
+toward the higher spiritual life which mere
+intellectual and æsthetic culture does nothing to
+satisfy, is by that very hate protected from the
+excesses and the demoralization which of necessity
+inheres in a life contented with the provisions
+for the earthly nature. The hate inspired
+in a noble nature by every unworthy thing is the
+best protection against subtle temptations.—&#8203;<b>If
+any man would serve me, let him follow
+me.</b> This is Christ’s answer to the request of
+the Greeks. Service of Christ is to be sought, not
+by secret interviews, not by sacred and saintly
+communings, which he gives to whom he will,
+but by practical following of him in a life of daily
+self-sacrifice for others.—&#8203;<b>And where I am,
+there shall my servant be.</b> This practical
+following is the way that leads to intimate fellowship.
+The sacred conversations of Christ with
+the twelve, recorded in John, <abbr title="chapters">chaps.</abbr>
+<a href="#ch13_1">13-16</a>, did
+not come till for three years they had followed
+him, forsaking all things for the sake of his companionship.
+This following has the promise both
+of heavenly companionship with Christ on earth
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch13_21">14:21-23</a></span>), and eternal companionship with him
+in heaven (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:17;
+2 <abbr title="Timothy">Tim.</abbr> 2:11, 12</span>).—&#8203;<b>If any man
+serve me, him will my Father honor.</b> For
+it is with the Father, not with the Son, to determine
+who shall sit at his right hand and his left
+(<span class="muchsmaller">Mark 10:40</span>), who are to receive the honors, what
+is to be the allotment of rank in the kingdom of
+God. The Christian’s ambition, therefore, is to
+be Christ-like in the life of earthly service, and
+leave all else to the will of the Father concerning
+him.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch12_27"></a>
+<p class="hanging">27 Now<a id="FNanchor_493" href="#Footnote_493" class="fnanchor">[493]</a> is my soul troubled: and what shall I say?
+Father, save me from this hour: but<a id="FNanchor_494" href="#Footnote_494" class="fnanchor">[494]</a> for this cause
+came I unto this hour.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_493" href="#FNanchor_493" class="label">[493]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch13_21">13:21</a>;
+ <abbr title="Matthew">Matt.</abbr> 26:38, 39; Luke 12:50.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_494" href="#FNanchor_494" class="label">[494]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch18_37">18:37</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_28"></a>
+<p class="hanging">28 Father, glorify thy name. Then came there a
+voice<a id="FNanchor_495" href="#Footnote_495" class="fnanchor">[495]</a> from heaven, <em>saying</em>, I have both glorified <em>it</em>,
+and will glorify <em>it</em> again.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_495" href="#FNanchor_495" class="label">[495]</a>
+ <abbr title="Matthew">Matt.</abbr> 3:17.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_29"></a>
+<p class="hanging">29 The people therefore that stood by, and heard <em>it</em>,
+said that it thundered: others said, An angel spake to
+him.</p>
+</div>
+
+<p><b>27-29. Now is my soul troubled.</b> Literally,
+
+<span class="pagenum" id="Page_157">[Pg 157]</span>
+<dfn>stirred up, in conflict</dfn>. In <a href="#ch11_33">11:33</a> it is said
+that Jesus was indignant in <em>spirit</em>, here that his
+<em>soul</em> is in conflict. See note on <a href="#ch11_33">11:33</a>, and on this
+contrast between soul and spirit, see above on
+verse <a href="#ch12_25">25</a>; the one links man to God, the other
+to the animal. At the grave of Lazarus the
+higher spiritual nature was indignant at the exhibition
+of formalism and false pretence; here
+the lower and earthly nature was in conflict
+between the instincts of self-preservation and the
+impulse of love and duty. “A horror of death
+and an ardor of obedience concurred.”—(<cite>Bengel.</cite>)
+It was a real struggle; the narration of it refutes
+the rationalistic hypothesis that John omitted
+the agony at Gethsemane because he desired to
+portray a Son of God superior to all trial and
+conflict. It illustrates and is interpreted by
+<abbr title="Hebrews">Heb.</abbr> 2:18; 4:15; 5:7; see Notes on Temptation
+of Christ, <abbr title="Matthew">Matt.</abbr> 4:1-11; and on Lessons
+of Gethsemane, <abbr title="Matthew">Matt.</abbr> 26:36-46.—&#8203;<b>And what
+shall I say? Father, save me from this
+hour?</b> This is to be taken not affirmatively
+but interrogatively. Christ does not first pray
+to be delivered from his passion and then
+change his mind, recall the prayer and put up
+another and a different one. Nor is it uttered
+didactically, to teach his disciples. The contrast
+between the two petitions is explained
+by the precedent declaration, “Now is my soul
+in conflict;” the nature of that conflict is hinted
+at in the twofold prayer, the first hypothetical,
+the second final: Shall I ask my Father to save
+me from this hour? (That is the suggestion of
+the natural instincts.) No! for this cause came
+I unto this hour. Rather, Father, glorify thy
+name. (That is the victory of the spiritual nature.)
+“The struggle is like one of those fissures
+in its crust, which enables science to fathom the
+bowels of the earth. It lets us read the very
+inmost depths of the Lord’s being.”—(<cite>Godet.</cite>)
+Beware of understanding this conflict as one
+between the God and the man in the God-man.
+The <em>spirit</em> is in every child of God, increasingly
+dominant, though in none absolutely, unquestionably
+and always supreme as in Jesus Christ.
+<em>This hour</em> is the hour of the passion toward
+which Christ had steadfastly set his face (<span class="muchsmaller">Luke
+9:51</span>) in coming up for the last time to Jerusalem.—&#8203;<b>For
+this cause came I unto this hour.</b>
+In order to be a sacrifice he had both come from
+heaven to earth, and also, at this very moment,
+from the safety and comparative popularity of
+Perea to Jerusalem.—&#8203;<b>Father, glorify thy
+name.</b> <abbr title="Compare">Comp.</abbr> Matthew 26:39. In both cases
+there is not merely resignation to a superior will,
+an invincible fate, but a real and supreme desire
+to fulfil that will whatever it may entail.—&#8203;<b>Then
+came there a voice from heaven.</b> The
+critics since, as the people then, have discussed
+whether this was really an articulate voice,
+speaking words, or only a sound of thunder
+which Christ interpreted as a divine response to
+his prayer. The word <dfn>voice</dfn> (<span lang="el">φωνὴ</span>) is not conclusive,
+because it signifies sometimes an inarticulate
+sound, as of a trumpet, chariots, waters,
+thunder, and the like (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 24:31; 1 <abbr title="Corinthians">Cor.</abbr> 14:7, 8; John
+<a href="#ch3_8">3:8</a>; <abbr title="Revelation">Rev.</abbr> 9:9; 6:1; 14:2; 18:22, etc.</span>). But the plain
+implication of the narrative is that this was an
+articulate voice, the words of which were understood
+by others than Jesus, though not by all.
+So at Paul’s conversion his companions heard
+the <em>sound</em>, but understood not the <em>words</em> of the
+voice that spake to him (<span class="muchsmaller">Acts 9:7 with 22:9, notes</span>).
+This is the view of nearly all evangelical scholars,
+<i>e. g.</i>, Alford, Meyer, Godet, etc. The latter’s
+illustration is apt: “The whole multitude heard
+a noise; but the meaning of the voice was only
+perceived by each in proportion to his spiritual
+intelligence. Thus the wild beast perceives only
+a <em>sound</em> in the human voice; the trained animal
+discovers a <em>meaning</em>, a command, for example,
+which it immediately obeys; man alone discerns
+therein a <em>thought</em>.”—&#8203;Here the multitude (<span lang="el">ὁ ὄχλος</span>,
+<dfn>the people</dfn>) did not comprehend; but some (<span lang="el">ἄλλοι</span>,
+<dfn>others</dfn>), a smaller number, did.—&#8203;<b>I have both
+glorified it and will glorify it again.</b> The
+Father had glorified his name by giving Jesus
+daily and hourly the power to do and to bear all
+that had been laid on him up to that moment;
+and he would glorify it by continuing to give
+him the power to do and to bear all that should
+be laid on him to the end. The prayer and the
+promise are both for us. In our passion-hour
+true prayer will be the cry, not of the soul, but
+of the spirit; a cry, not to be saved from our
+Calvary, but to be enabled to glorify our Father’s
+name in and through it. And the answer is
+interpreted by our experience in the past (<span class="muchsmaller">Psalm
+77:10-12</span>); the grace that has been sufficient will
+be sufficient to the end.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch12_30"></a>
+<p class="hanging">30 Jesus answered and said, This voice came not
+because of me, but<a id="FNanchor_496" href="#Footnote_496" class="fnanchor">[496]</a> for your sakes.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_496" href="#FNanchor_496" class="label">[496]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_42">11:42</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_31"></a>
+<p class="hanging">31 Now is the judgment of this world: now shall<a id="FNanchor_497" href="#Footnote_497" class="fnanchor">[497]</a>
+the prince of this world be cast out.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_497" href="#FNanchor_497" class="label">[497]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_11">16:11</a>;
+ Luke 10:18; Acts 26:18; <abbr title="Ephesians">Ephes.</abbr> 2:2.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_32"></a>
+<p class="hanging">32 And I, if I be lifted<a id="FNanchor_498" href="#Footnote_498" class="fnanchor">[498]</a>
+ up from the earth, will draw
+all<a id="FNanchor_499" href="#Footnote_499" class="fnanchor">[499]</a> <em>men</em> unto me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_498" href="#FNanchor_498" class="label">[498]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_28">8:28</a>.</p>
+
+<p class="unindent"><a id="Footnote_499" href="#FNanchor_499" class="label">[499]</a>
+ <abbr title="Romans">Rom.</abbr> 5:18.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_33"></a>
+<p class="hanging">33 This he said, signifying<a id="FNanchor_500" href="#Footnote_500" class="fnanchor">[500]</a> what death he should
+die.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_500" href="#FNanchor_500" class="label">[500]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch18_32">18:32</a>.</p>
+</div>
+</div>
+
+<p><b>30-33. Not for me but for you.</b> If there
+were no articulate words, if Christ simply imputed
+to the sound of thunder the meaning,
+there would have been in it no value to the
+bystanders. This declaration, therefore, seems
+to me conclusive that a voice spoke comprehensible
+
+<span class="pagenum" id="Page_158">[Pg 158]</span>
+words; and even to indicate that the hypothetical
+explanation “It thundered,” was not
+an honest one.—&#8203;<b>Now is the judgment of this
+world.</b> The language is anticipative. Christ
+speaks as though the passion on which he was
+entering were already accomplished. That passion
+he declares will be characterized by a threefold
+result: the world will be judged, the devil
+conquered and cast out, and the all-conquering
+Christ brought in. The judgment of the world
+has already begun. It “dates from Good Friday”
+(<cite>Godet</cite>). While Christ came not to judge
+the world but that the world through him might
+be saved, his cross is in fact a judgment-seat,
+and men are discriminated morally and spiritually
+by their reception of the suffering, self-sacrificing
+Redeemer.—&#8203;<b>Now the prince of
+this world is cast out.</b> The Prince of this
+world was a phrase much used by Jewish writers
+to designate the spiritual monarch of the Gentiles
+in opposition to the one true God whom
+they regarded as in a peculiar sense the God of
+Israel. Christ employs their language; he sees
+in the application of the Greeks for an interview
+with him a prophecy of the time when Satan
+will be cast out and all the kingdoms of this
+world will become the kingdoms of our Lord
+and of his Christ. This he regards as accomplished
+<em>now</em>, that is, by the sacrifice of Calvary.
+The world’s battle was fought and the victory
+won there. The second coming is not to redeem
+the world, but to realize for the world the fruits
+of redemption, in an established and eternal
+kingdom of righteousness, after, by the cross,
+humanity has been judged, the devil cast out,
+and the redeemed race lifted up into oneness
+with Christ Jesus. The passages of the <abbr title="New Testament">N. T.</abbr>,
+which imply the continuing influence of the
+devil (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 16:20; 2 <abbr title="Corinthians">Cor.</abbr> 4:4; <abbr title="Ephesians">Ephes.</abbr> 2:2; 6:12, etc.</span>)
+are not inconsistent with Christ’s language here,
+because it is prophetic; he speaks of that as
+already accomplished which is absolutely certain
+to be accomplished by the power of that divine
+sacrifice so soon by him to be consummated.—&#8203;<b>And
+I, if I be lifted up will draw all men
+toward myself.</b> <em>If</em> is not to be rendered as
+equivalent to <em>when</em>. The language is sympathetic
+with that of verse <a href="#ch12_27">27</a>; it is the last trace
+of that soul-storm. His crucifixion was contingent;
+it was made, to the last, dependent on his
+own voluntary submission. Even in the hour of
+his arrest the way of deliverance was open to
+him (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:53</span>). He is still, as it were, arguing
+with himself. The whole language is that of
+<i lang="la">quasi</i> soliloquy. The phrase <em>lifted up
+from the earth</em> certainly does not refer to his ascension, as
+Meyer interprets it. John’s own interpretation
+in the next verse is conclusive on that point.
+Apart from inspiration, he, as a sympathetic ear-witness,
+is to be trusted as a correct interpreter.
+Nor does it refer to the mere physical elevation
+from the ground of a foot or two in the crucifixion.
+The <abbr title="New Testament">N. T.</abbr> use of the original word rendered
+<dfn>lifted up</dfn> (<span lang="el">ὑψόω</span>) as well as the added words
+<cite>from the earth</cite>, is conclusive on that point. To
+give a physical interpretation to the phrase is to
+belittle and degrade it. The word here rendered
+<dfn>lifted up</dfn> is generally rendered <dfn>exalted</dfn> (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 11:23;
+23:12; Luke 1:52; 14:11</span>), and is used in reference
+to Christ’s divine exaltation in consequence of
+his voluntary sacrifice (<span class="muchsmaller">Acts 2:33; 5:31</span>). The
+crucifixion is exaltation because self-sacrifice is
+divine glory (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 1:23, 24</span>). <cite>From the earth</cite> is
+added to mark the contrast between the kingdom
+of the Prince of this world which is to be
+overthrown and that of the Prince of Light which
+takes its place. The one is of the earth earthy;
+the other is not of this world (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch18_36">18:36</a></span>), but <em>over</em>
+it, a kingdom lifted up from the world but dominating
+it. In each individual soul the kingdom
+of God begins, as it began in the world of humanity,
+in crucifixion. When we take up our cross
+and follow Christ, we are lifted up from the
+earth and in us the Prince of this world is cast
+out (<span class="muchsmaller">Mark 9:49, 50; Luke 14:27, notes</span>). The word <dfn>drawing</dfn>
+here refers not primarily to the influence of
+the Holy Spirit winning men to Christ
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch7_39">7:39</a>;
+<a href="#ch14_18">14:18</a>, <a href="#ch14_19">19</a>; <a href="#ch16_7">16:7</a></span>), certainly not to what theologians
+call effectual calling, but to the attractive
+power of the cross itself. Self-sacrifice always
+draws us toward the sacrificed one, the soldier,
+the martyr, the mother; and has drawn all
+hearts toward Christ as the pre-eminent martyr.
+This is not, however, a promise that all men
+shall be actually brought to Christlikeness of
+disposition. The original does not imply this.
+The preposition <cite>to</cite> (<span lang="el">ηρός</span>) should rather be rendered
+<dfn>towards</dfn>; for it indicates <em>direction</em>, not
+<em>result</em>, the place or person toward which anything
+moves or an affection is directed, not that
+to which anything comes or upon which an
+affection is finally centered. <cite>All men</cite> must not
+be rendered with Calvin as equivalent to “all the
+children of God;” nor does it merely mean men
+of both Gentile and Jewish origin, <i>i. e.</i>, all classes
+of men. Christ’s words need no mending. All
+men to whom the simple story of the cross is
+told are drawn toward him who gave himself for
+us; whether they <em>follow him</em> and become like
+him through a like voluntary cross-bearing is
+another question. Of that Christ says nothing
+here. The whole sentence, then (<span class="muchsmaller"><abbr title="verses">vers.</abbr> <a href="#ch12_31">31, 32</a></span>), may
+be paraphrased thus: Already is the judgment
+of this world beginning to take place; already
+is the Prince of this world beginning to be cast
+out; and I, if I am faithful to the end in enduring
+that cross for which I came into this
+hour, will draw all hearts toward me, even
+as now these stranger hearts are drawn toward
+me.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch12_34"></a>
+<p class="hanging">34 The people answered him, We have heard<a id="FNanchor_501" href="#Footnote_501" class="fnanchor">[501]</a> out
+of the law<a id="FNanchor_502" href="#Footnote_502" class="fnanchor">[502]</a> that Christ abideth for ever: and how
+sayest thou, The Son of man must be lifted up? who is
+this Son of man?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_501" href="#FNanchor_501" class="label">[501]</a>
+ <abbr title="Psalms">Ps.</abbr> 89:36, 37; 110:4; <abbr title="Isaiah">Isa.</abbr> 9:7.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_502" href="#FNanchor_502" class="label">[502]</a>
+ <abbr title="Romans">Rom.</abbr> 5:18; <abbr title="Psalms">Ps.</abbr> 72:17-19.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_35"></a>
+<p class="hanging">35 Then Jesus said unto them, Yet a little while is
+the light<a id="FNanchor_503" href="#Footnote_503" class="fnanchor">[503]</a> with you.<a id="FNanchor_504" href="#Footnote_504" class="fnanchor">[504]</a> Walk while ye have the light,
+lest darkness come upon you: for he<a id="FNanchor_505" href="#Footnote_505" class="fnanchor">[505]</a> that walketh in
+darkness knoweth not whither he goeth.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_503" href="#FNanchor_503" class="label">[503]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_12">8:12</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_504" href="#FNanchor_504" class="label">[504]</a>
+ <abbr title="Jeremiah">Jer.</abbr> 13:6.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_505" href="#FNanchor_505" class="label">[505]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_10">11:10</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_36"></a>
+<p class="hanging">36 While ye have light, believe in the light, that ye
+may be<a id="FNanchor_506" href="#Footnote_506" class="fnanchor">[506]</a> the children of light. These things spake
+Jesus, and departed, and did hide himself from them.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_506" href="#FNanchor_506" class="label">[506]</a>
+ <abbr title="Ephesians">Ephes.</abbr> 5:8.</p>
+</div>
+</div>
+
+<p><span class="pagenum" id="Page_159">[Pg 159]</span>
+<b>34-36. We have heard out of the law
+that the Messiah abideth forever.</b> They
+evidently understand Christ’s language to refer
+to his death, at least to his departure from the
+earth, and are really perplexed. For the idea
+of an earthly Messianic kingdom was so firmly
+fixed in the public mind that they were absolutely
+incapable of receiving any other; and the
+<abbr title="Old Testament">O. T.</abbr> in many passages does describe that kingdom
+as an everlasting one (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 89:36; 145:13; Isaiah
+9:5, 7; <abbr title="Daniel">Dan.</abbr> 7:13, 14</span>).—&#8203;<b>Who is this Son of man?</b>
+The language is that of sneer. What strange
+sort of a Messiah is this, that must die in order
+to draw all nations unto him, and enter into his
+kingdom?—&#8203;<b>Then Jesus said unto them.</b>
+His reply is not responsive to their question. He
+rarely if ever replied to sneers.—&#8203;<b>Yet a little
+while is the light with you.</b> The commentators
+generally regard the phrase <cite>the Light</cite>
+as Christ’s designation of himself. So Alford,
+Godet, Meyer, among the moderns, and Chrysostom
+and Calvin among the older commentators.
+But this interpretation entangles the whole sentence.
+Christ then bids his auditors to walk,
+<i>i. e.</i>, “be not slothful but spiritually active”
+(<cite>Meyer</cite>), for the two or three days that intervene
+before his death; for his death will bring darkness
+on them, and make it impossible for them
+to walk intelligently thereafter. The direction
+is thus deprived of all significance to us, and is
+contradicted by history; for the death of Christ
+brought light, not darkness, and was itself the
+necessary precursor of highest spiritual activity
+in all that believe on him. The <em>light</em> here, as in
+Matthew 6:23, is the moral and spiritual nature
+of man, that which links him to the divine and
+makes it possible for him to become a child of
+God. God is the Light of the world (<span class="muchsmaller">1 John 1:5</span>) because
+he is the fountain, the central sun which
+supplies and keeps alive this moral and spiritual
+nature in men. Christ is the Light of the world
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch9_5">9:5</a></span>), because in him this spiritual nature
+shone out without any dimness from sin or
+moral infirmity. Christians are lights in the
+world (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:14</span>), because this spiritual nature in
+them is their guide, illuminating them and
+through them others. If one follows this inner
+light it grows brighter and brighter unto perfect
+day (<span class="muchsmaller"><abbr title="Proverbs">Prov.</abbr> 4:18</span>); if he disobeys it he quenches it
+and goes into moral darkness, losing the very
+power of moral and spiritual discrimination (<span class="muchsmaller">1 John
+2:8-11</span>). I understand Christ’s meaning then to
+be this: You have yet for a little while longer
+the light of conscience; it is not utterly quenched.
+Beware. Walk according to such light as you
+possess, lest utter moral darkness come upon
+you. And he who walks in such darkness knows
+not the future fate that awaits him. <cite>Walk while
+ye have the light</cite> should rather be rendered, <cite>Walk
+as ye have the light</cite> (<span lang="el">ὡς</span> not <span lang="el">ἕως</span> is the best reading,
+so <cite>Alford</cite>, <cite>Meyer</cite>, etc.); that is, <em>According to the
+light ye possess</em>. The phrase <cite>Come upon you</cite> is
+hardly forcible enough to express the meaning
+of the original (<span lang="el">καταλαμβάνω</span>) which is literally
+to <dfn>seize</dfn> or <dfn>take violent possession of</dfn>. See Mark
+9:18; John 8:3; 1 <abbr title="Thessalonians">Thess.</abbr> 5:4. <cite>Knoweth not
+whither he goeth</cite> indicates the awful mystery which
+hangs about the final fate of those who refuse to
+follow the light of their own better nature, and
+so to accept the light which comes from God
+through Jesus Christ his Son.—&#8203;<b>As ye have
+the light, have faith in the light, that ye
+may become the children of light.</b> Observe
+the difference between this rendering,
+which accurately follows the original, and that
+of the English version, from which it differs in
+three important particulars. Christ does not
+say <em>while ye have the light</em>, but <cite>according as ye have
+the light</cite>, that is, faith is to be exercised according
+to the opportunity; he does not say <em>believe</em>,
+a word which indicates an intellectual act, but
+<cite>have faith</cite>, a word which indicates a spiritual
+habit; he does not say <em>may be the children of light</em>,
+as though a single act of belief perfected the
+soul in sonship, but <cite>may become the children of
+light</cite>, faith in such light as the soul possesses
+being the way unto a final perfection in the
+divine life. Faith is the evidence of things unseen
+(<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 11:1</span>), that is, the power of the soul by
+which it appreciates unseen moral qualities;
+hence the divine qualities in Christ: hence, by
+direct, immediate communion, the invisible spirit
+of God. The direction here is the natural outcome
+of the preceding warning, and may be paraphrased
+thus: “As you have moral and spiritual
+illumination, exercise faith toward it, apprehend,
+appreciate, obey the sacred inner monitions
+of your moral nature; so shall you be led constantly
+into clearer light, and shall at last become
+children of light, wholly possessed and
+pervaded by it.” This of course includes the
+exercise of faith in Christ according to the measure
+in which he is revealed to the soul; but it
+certainly is much more than a mere exhortation
+
+<span class="pagenum" id="Page_160">[Pg 160]</span>
+to the Jews to believe in Jesus as the Messiah
+while he remained in the flesh among them.
+Both the warning against quenching this inner
+light by disobedience, and the exhortation to
+nourish it by appreciating and following it are
+applicable to all men and for all time.—&#8203;<b>And
+departed and hid himself from them.</b>
+The very fact that these were among Christ’s
+last words, and that immediately on uttering
+them he departed into a concealment from which
+apparently he did not issue till the time for his
+passion, should have sufficed to prevent the
+common but unspiritual interpretation controverted
+above. “This was the farewell of Jesus
+to Israel. He then retired and did not reappear
+on the morrow. This time it was no mere cloud
+which obscured the sun; the sun itself had set.”—(<cite>Godet.</cite>)
+This statement fixes the time of this
+incident; it was concurrent with his farewell
+to Jerusalem, that is, on the same day with,
+and probably just subsequent to the discourse
+recorded in Matthew, <abbr title="chapter">ch.</abbr> 23. In the discourses
+of which that was the culmination, Christ plainly
+foretold the destruction of Jerusalem and the
+dispersion of the Jews, and indicated the calling
+of the Gentiles (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 21:43; 23:37-39</span>). It may be
+that those prophecies led to this application of
+the Greeks for a more private interview with
+the prophet who thus foretold the ingathering
+of the Gentiles.</p>
+
+<div class="p2 blockquote">
+<a id="ch12_37"></a>
+<p class="hanging">37 But though he had done so many miracles before
+them, yet they believed not on him:</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch12_38"></a>
+<p class="hanging">38 That the saying of Esaias the prophet might be
+fulfilled, which he spake,<a id="FNanchor_507" href="#Footnote_507" class="fnanchor">[507]</a> Lord, who hath believed our
+report? and to whom hath the arm of the Lord been
+revealed?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_507" href="#FNanchor_507" class="label">[507]</a>
+ <abbr title="Isaiah">Isa.</abbr> 53:1.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_39"></a>
+<p class="hanging">39 Therefore they could not believe, because that
+Esaias said<a id="FNanchor_508" href="#Footnote_508" class="fnanchor">[508]</a> again,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_508" href="#FNanchor_508" class="label">[508]</a>
+ <abbr title="Isaiah">Isa.</abbr> 6:9, 10.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch12_40"></a>
+<p class="hanging">40 He hath blinded their eyes, and hardened their
+heart: that they should not see with <em>their</em> eyes, nor
+understand with <em>their</em> heart, and be converted, and I
+should heal them.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch12_41"></a>
+<p class="hanging">41 These things said Esaias, when<a id="FNanchor_509" href="#Footnote_509" class="fnanchor">[509]</a> he saw his glory,
+and spake of him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_509" href="#FNanchor_509" class="label">[509]</a>
+ <abbr title="Isaiah">Isa.</abbr> 6:1.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch12_42"></a>
+<p class="hanging">42 Nevertheless among the chief rulers also many
+believed on him; but<a id="FNanchor_510" href="#Footnote_510" class="fnanchor">[510]</a> because of the Pharisees they
+did not confess <em>him</em>, lest they should be put out of the
+synagogue:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_510" href="#FNanchor_510" class="label">[510]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch9_22">9:22</a>.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch12_43"></a>
+<p class="hanging">43 For<a id="FNanchor_511" href="#Footnote_511" class="fnanchor">[511]</a> they loved the praise of men more than the
+praise of God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_511" href="#FNanchor_511" class="label">[511]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_44">5:44</a>;
+ <abbr title="Romans">Rom.</abbr> 2:29.</p>
+</div>
+</div>
+
+
+<p><b>37-43.</b> These words are John’s comments on
+the whole incident and teaching. The passages
+from Isaiah (<span class="muchsmaller">6:9, 10; Isaiah 53:1</span>) illustrate Christ’s
+warning, and Christ’s warning interprets Isaiah’s
+prophecy. The blinding and hardening are here
+attributed to God because they take place in
+accordance with the divine law which Christ has
+enunciated, namely, that disobedience to the
+light quenches and destroys it. In Matthew
+13:13-15, the Jews are represented as blinding
+their own eyes, etc., because they have done so
+by their disobedience. See notes on Matthew.
+To those who recognize the authority of John,
+his language here is conclusive that Isaiah spoke
+as a prophet, and under divine inspiration.
+Observe that Isaiah, though living seven centuries
+before Christ, <em>saw his glory</em>, which the blinded
+eyes of the Pharisees, though they were his contemporaries,
+could not see. <em>Putting out of the
+synagogue</em>, that is, excommunication, was in those
+days a very serious matter. See <abbr title="chapter">ch.</abbr>
+<a href="#ch9_22">9:22</a>, note.
+I make no attempt to follow other commentators
+in a discussion here respecting the relation of
+divine decrees and human free agency; that
+belongs not to the commentator but to the metaphysician
+and theologian. Taking the whole
+passage together with its context, it seems to me
+clear (against <cite>Alford</cite>) that the statement of John
+<cite>Therefore they could not believe</cite>, refers not backwards
+to the precedent prophecy of Isaiah, so
+that the meaning is that they could not believe
+“because it was otherwise ordained in the divine
+counsels,” but forward to the subsequent prophecy
+of Isaiah, so that the meaning is that they
+could not believe because their eyes were blinded
+and their hearts hardened. Either interpretation
+is grammatically possible; this one makes
+John’s comment germane to Christ’s discourse
+respecting the light, and the effect of refusing
+obedience to it; the other does not. An interpretation
+which represents God as blinding the
+eyes and hardening the heart, so as to prevent
+the exercise of faith, and this in order that a
+prophecy may be fulfilled, cannot be reconciled
+with the divine righteousness, much less with
+the divine infinite mercy.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch12_44"></a>
+<p class="hanging">44 Jesus cried and said, He<a id="FNanchor_512" href="#Footnote_512" class="fnanchor">[512]</a> that believeth on me,
+believeth not on me, but on him that sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_512" href="#FNanchor_512" class="label">[512]</a>
+ Mark 9:37; 1 <abbr title="Peter">Pet.</abbr> 1:21.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_45"></a>
+<p class="hanging">45 And he that seeth me seeth him that sent me.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_46"></a>
+<p class="hanging">46 I<a id="FNanchor_513" href="#Footnote_513" class="fnanchor">[513]</a> am come a light into the world, that whosoever
+believeth on me should not abide in darkness.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_513" href="#FNanchor_513" class="label">[513]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch1_5">1:5</a>;
+ <a href="#ch3_19">3:19</a>.</p>
+</div>
+</div>
+
+<p><b>44-46. But Jesus cried and said.</b> What
+follows, to the end of the chapter, is not to be
+regarded as a report of a further discourse by
+Jesus, but as a summary furnished by John, of
+his Lord’s previous discourses. This view is
+required by the context, what follows being
+closely connected with John’s previous comments,
+by the structure of the discourse, which
+is substantially a repetition of previously reported
+discourses (see notes), and by the consideration
+that, not only no time or place is indicated,
+but that none is allowed, since it is expressly
+asserted, immediately before, that Christ
+departed and hid himself from the people
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch12_36">36</a></span>).
+This view is taken by all the moderns (<cite>Alford</cite>,
+<cite>Meyer</cite>, <cite>Godet</cite>, <cite>Luthardt</cite>). Bengel is hardly self-consistent.
+In his Grammar he characterizes
+this as “the peroration and recapitulation, in
+
+<span class="pagenum" id="Page_161">[Pg 161]</span>
+John’s Gospel, of Christ’s public discourses;”
+in his <cite>Harmony</cite> he suggests that Christ “spake
+in the very act of departure, when he was now
+at a considerable distance from the men; wherefore
+he is said to have cried, in order, doubtless,
+that those very persons with whom he had
+spoken might hear;” an hypothesis which
+Luthardt justly characterizes as artificial, unwarranted
+by the Gospel account, and disagreeable.—&#8203;<b>He
+that hath faith in me, hath
+faith not in me but in him that sent me.</b>
+<dfn>In</dfn> (<span lang="el">εἰς</span>) indicates the ultimate end or object of
+the faith. The negative is not to be omitted or
+reduced to a mere rhetorical expression, or read
+as though it was equivalent to “hath not faith
+in me alone.” True scriptural faith in Christ
+does not <em>stop</em> with him, but finds in him the way
+to the Father, the Spirit who is to be worshipped
+in spirit as well as in truth, and whom no man
+hath seen at any time. Hence Paul’s declaration,
+“Yea, though we have seen Christ after the
+flesh, yet now henceforth we know him no more.”
+“Christ descended to us that he might unite us
+to God. Until we have reached that point, we
+are, as it were, in the middle of the course. We
+imagine to ourselves but a half Christ, and a
+mutilated Christ, if he do not lead us to God.”—(<cite>Calvin.</cite>)
+For parallel teaching of Christ, see
+<abbr title="chapter">ch.</abbr> <a href="#ch5_24">5:24</a>,
+<a href="#ch5_30">30</a>, <a href="#ch5_38">38</a>,
+<a href="#ch5_43">43</a>; <a href="#ch8_19">8:19</a>,
+<a href="#ch8_42">42</a>; <a href="#ch10_38">10:38</a>;
+<a href="#ch14_10">14:10</a>, <a href="#ch14_11">11</a>.—&#8203;<b>And he that seeth me seeth him
+that sent me.</b> <em>See</em> is here used not of external
+but of spiritual perception, as in <abbr title="chapters">chaps.</abbr>
+<a href="#ch4_19">4:19</a>;
+<a href="#ch6_40">6:40</a>; <a href="#ch14_19">14:19</a>;
+<a href="#ch17_24">17:24</a>. He that has a spiritual
+perception and appreciation of the glory of
+Christ’s character has a perception and appreciation
+of the divine glory; for the Son is the
+express image of the Father’s person and the
+brightness of his glory (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 1:3</span>). “Jesus’ essence
+does not consist in his merely external appearance,
+but in his internal relation to the Father.”—(<cite>Luthardt.</cite>)
+<abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch14_9">14:9</a>, where the language
+is almost precisely the same.—&#8203;<b>I am come
+a light into the world.</b> A light to lead to
+the Father, and to the divine life which is lived
+only by communion with the Father through the
+Spirit.—&#8203;<b>In order that whosoever believeth
+in me should not abide in darkness.</b> The
+object of Christ’s incarnation and atonement is
+that through faith in him we may be delivered
+from the power of darkness and translated into
+the kingdom of God’s dear Son (<span class="muchsmaller"><abbr title="Colossians">Col.</abbr> 1:13</span>), and
+thus walk no longer in the darkness but in the
+light, by walking in fellowship with God (<span class="muchsmaller">1 John
+1:5-7; 2:8-11</span>). This light is the illumination and
+inspiration of the moral and spiritual nature
+afforded by faith in and a life of following after
+Jesus Christ. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch8_12">8:12</a>;
+<a href="#ch9_5">9:5</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch12_47"></a>
+<p class="hanging">47 And if any man hear my words, and believe not,
+I judge him not: for I came<a id="FNanchor_514" href="#Footnote_514" class="fnanchor">[514]</a> not to judge the world,
+but to save the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_514" href="#FNanchor_514" class="label">[514]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_17">3:17</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_48"></a>
+<p class="hanging">48 He that rejecteth me, and receiveth not my words,<a id="FNanchor_515" href="#Footnote_515" class="fnanchor">[515]</a>
+hath one that judgeth him: the word that I have
+spoken, the same shall judge him in the last day.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_515" href="#FNanchor_515" class="label">[515]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 18:19; Luke 9:26.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_49"></a>
+<p class="hanging">49 For I have not spoken of myself; but the Father
+which sent me, he gave me a commandment, what I
+should say, and what I should speak.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch12_50"></a>
+<p class="hanging">50 And I know that his commandment<a id="FNanchor_516" href="#Footnote_516" class="fnanchor">[516]</a> is life everlasting:
+whatsoever I speak therefore, even as the
+Father said unto me, so I speak.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_516" href="#FNanchor_516" class="label">[516]</a>
+ 1 John 3:23.</p>
+</div>
+</div>
+
+<p><b>47-50. I judge him not *&nbsp;*&nbsp;*&nbsp;* The
+word that I have spoken the same shall
+judge him.</b> This declaration is not inconsistent
+with other passages of the <abbr title="New Testament">N. T.</abbr> which
+declare that Jesus Christ shall judge the world
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_25">5:25-27</a></span>); but it interprets them. That judgment
+shall not be an arbitrary one; nor one pronounced
+by a judge after trial, like a human
+judgment, in which questions of law and fact
+are involved. The book of each man’s life shall
+be opened, and compared with the life of Christ
+which is the pattern; and the life and teaching
+of Christ will itself be the judgment; the comparison
+will be conclusive; there will be no need
+of investigation or of sentence. Hence every
+man is judging and condemning himself, and
+if unrepentant and unpardoned is condemned
+already. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch3_18">3:18</a>,
+<a href="#ch3_19">19</a>; <a href="#ch5_45">5:45</a>.—&#8203;<b>He
+that rejecteth me</b> (<span lang="el">ἀθετέω</span>). Literally, <dfn>displaces
+me</dfn>. To reject Christ does not necessarily
+involve a deliberate decision against him.
+Simply putting him one side as of no practical
+importance is a rejection of him.—&#8203;<b>And receiveth
+not my words.</b> We receive them
+only by obeying them. See Matthew 13:23.—&#8203;<b>Because
+I have not spoken out of myself.</b>
+Christ is not the ultimate source of his own
+authority. His words are divine because they
+are God-given. The Father is the reservoir from
+whom Christ draws. Compare <abbr title="chapter">ch.</abbr>
+<a href="#ch5_30">5:30</a>; <a href="#ch7_16">7:16-28</a>;
+<a href="#ch8_26">8:26</a>, <a href="#ch8_28">28</a>,
+<a href="#ch8_38">38</a>.—&#8203;<b>What I should say
+and what I should speak.</b> “The former is
+to be understood of the contents and the latter
+of the external act of speaking.”—(<cite>Luthardt.</cite>)
+To the same effect Meyer. The double expression
+indicates that not only the <em>substance</em> but
+also the <em>form</em> and <em>method of expression</em> of Christ’s
+teaching are God-given.—&#8203;<b>And I know that
+his commandment is life eternal.</b> It
+has for its aim to produce life eternal; it has
+for its subject-matter the conditions and nature
+of life eternal; it is, in other words, the law of
+the spiritual life. As science has to do with the
+laws of the external, so Christianity with the
+laws of the internal or spiritual world.
+<abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch6_63">6:63</a>,
+<a href="#ch6_68">68</a>. There is a weighty significance in
+the words “I know.” By his own acceptance
+
+<span class="pagenum" id="Page_162">[Pg 162]</span>
+of and obedience to the Father’s commands Christ
+made, as it were, trial of them, and spoke out of
+his own personal experience of their value and
+effect. It is only as the Christian thus knows
+and speaks that his testimony is effective (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr>
+4:13</span>).</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XIII">CHAPTER <abbr title="Thirteen">XIII.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 13:1-30. CHRIST WASHES HIS DISCIPLES’ FEET
+AND FORETELLS HIS BETRAYAL.—&#8203;<span class="smcap">The nature of
+humility illustrated: not self-abasement but
+self-abnegation (3, 4).—&#8203;Trust and obedience here;
+knowledge hereafter (7).—&#8203;The double cleansing
+wrought by Christ: the washing of the whole
+nature in regeneration; the washing away of
+specific sins in sanctification (10).—&#8203;Christ’s
+designation of himself: Master and Lord (13).—&#8203;The
+utility and the inutility of ceremonial.—&#8203;Christ
+our example in the spirit and in the
+letter (14, 15).—&#8203;The office of prophecy (19).—&#8203;Christ
+seen bearing the sin of the sinner (21).—&#8203;Christ’s
+endeavor to reclaim the irreclaimable
+(26-29).</span></p>
+
+<hr class="tb">
+
+<p><a id="Note_ch13"></a><span class="smcap">Preliminary Note.</span>—John alone of the Evangelists
+gives no account of the institution of the
+Lord’s Supper. But he alone gives us a report
+of the last words of Christ, and his last prayer
+with his disciples at the time of the institution
+of the Supper. This report occupies chapters
+13-17. This most sacred legacy which the Lord
+has left to his disciples can never be interpreted
+except by the heart which enters into the secret
+place of the Most High. All that the commentator
+can hope to do is to point out the significance
+of the original, and the connection between
+the various parts of this uninterpretable disclosure
+of divine love. That the supper referred to
+in <abbr title="verse">ver.</abbr> 2 here is the same described in Matthew
+26:26-29, Mark 14:22-25, and Luke 22:19, 20,
+I think is beyond question, and is indeed questioned
+by few if any of the scholars except Lightfoot,
+who endeavors to identify it with the supper
+at which Mary anointed the feet of Jesus
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:1-16; John 12:2-8</span>). The time when the Last
+Supper was celebrated, whether it was a true
+Paschal feast or one which ante-dated and anticipated
+it, is confessedly one of the most difficult
+questions in Biblical chronology. If we had only
+the Synoptical Gospels no one would doubt that
+the Last Supper was the real Jewish Passover;
+if we had only John, few would question that it
+was previous to the Passover. This question I
+have stated and discussed in the notes on Matthew
+(note on Lord’s Supper, <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 286), and
+to the discussion there refer the student. I have
+no doubt, on a careful comparison of the four
+accounts, that the four Evangelists refer to the
+same supper, and that it was taken at the time
+of and was for them the true Passover Supper.
+In that case Christ’s act here receives new significance
+from a comparison with the events recorded
+by Luke (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+22:24-30 and notes</span>). The disciples sat
+down to the meal without washing their feet,
+after a hot and dusty walk. There was no servant
+to perform the menial act for them; and
+no one would volunteer to do it for the rest.
+They quarreled as to which should have the pre-eminence
+at the table. Christ said nothing,
+waited till the quarrel was over and they had
+taken their seats, and then rose from the table,
+and girding himself as a servant, performed the
+slave’s office in washing their feet. This was his
+answer to their unseemly strife for the post of
+honor at the table.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_1"></a>
+<p class="hanging drop-cap"><span class="smcap">Now</span><a id="FNanchor_517" href="#Footnote_517" class="fnanchor">[517]</a> before the feast of the passover, when Jesus
+knew that his hour<a id="FNanchor_518" href="#Footnote_518" class="fnanchor">[518]</a> was come that he should
+depart out of this world unto the Father, having<a id="FNanchor_519" href="#Footnote_519" class="fnanchor">[519]</a> loved
+his own which were in the world, he loved them unto
+the end.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_517" href="#FNanchor_517" class="label">[517]</a>
+ <abbr title="Matthew">Matt.</abbr> 26:2, etc.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_518" href="#FNanchor_518" class="label">[518]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_1">17:1</a>, <a href="#ch17_11">11</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_519" href="#FNanchor_519" class="label">[519]</a>
+ <abbr title="Jeremiah">Jer.</abbr> 31:3; <abbr title="Ephesians">Ephes.</abbr> 5:2; 1 John 4:19; <abbr title="Revelation">Rev.</abbr> 1:5.</p>
+</div>
+</div>
+
+<p><b>1. Now before the feast of the Passover.</b>
+That is, immediately before; just as he
+was about to sit down with his disciples to the
+Paschal feast.—&#8203;<b>Jesus knew that his hour
+was come.</b> In the full consciousness of his
+approaching agony and passion. At the time
+when above all others he needed that friends
+should sustain him, he carried them in his heart;
+their burdens were his own.—&#8203;<b>Having loved
+his own which were in the world, he
+loved them unto the end.</b> The end both in
+time and in accomplishment; that is, he loved
+them till death broke in on his life of love; he
+loved them till love had finished its purpose in
+them by their <span style="white-space:nowrap;">redemption—loved</span> them despite
+their quarrels and contentions, that by love he
+might brood and perfect the new life in them.
+Properly the word (<span lang="el">τέλος, τελέω</span>) signifies not
+merely <em>end</em> but also <em>completion</em>. So in 1 <abbr title="Thessalonians">Thess.</abbr>
+2:16: “Wrath is come upon <i>them to the uttermost</i>”
+(<span lang="el">εἰς τέλος</span>), <i>i. e.</i>, till it has accomplished its
+purpose; and 1 <abbr title="Timothy">Tim.</abbr> 1:5, “The end of the commandment
+is love,” <i>i. e.</i>, love is the purpose
+which the commandment is designed to accomplish.
+The phrase <dfn>his own which were in the
+world</dfn>, does not imply a limitation of love, as
+though his love were for a limited number; but
+it is only in his own that his love accomplishes
+
+<span class="pagenum" id="Page_163">[Pg 163]</span>
+its designs. The language does imply that he
+has others who are his own who are not in this
+world; either the <abbr title="Old Testament">O. T.</abbr> saints who had died in
+hope of him, or inhabitants of some other world
+who belong to him by the purchase of his love,
+who are his own because redeemed by his blood
+(<span class="muchsmaller">Acts 20:28; <abbr title="Revelation">Rev.</abbr> 5:9</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_2"></a>
+<p class="hanging">2 And supper being ended, the<a id="FNanchor_520" href="#Footnote_520" class="fnanchor">[520]</a> devil having now
+put into the heart of Judas Iscariot, Simon’s <em>son</em>, to
+betray him;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_520" href="#FNanchor_520" class="label">[520]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_70">6:70</a>; Luke 22:3, 53.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_3"></a>
+<p class="hanging">3 Jesus knowing<a id="FNanchor_521" href="#Footnote_521" class="fnanchor">[521]</a> that the Father had given all
+things into his hands, and that<a id="FNanchor_522" href="#Footnote_522" class="fnanchor">[522]</a> he was come from
+God, and went to God;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_521" href="#FNanchor_521" class="label">[521]</a>
+ <abbr title="Matthew">Matt.</abbr> 28:18; <abbr title="Hebrews">Heb.</abbr> 2:8.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_522" href="#FNanchor_522" class="label">[522]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_11">17:11</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_4"></a>
+<p class="hanging">4 He riseth from supper, and laid aside his garments;
+and took a towel, and girded himself.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch13_5"></a>
+<p class="hanging">5 After that he poureth water into a bason, and began
+to wash the disciples’ feet, and to wipe <em>them</em> with the
+towel wherewith he was girded.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_6"></a>
+<p class="hanging">6 Then cometh he to Simon Peter: and Peter saith
+unto him, Lord, dost<a id="FNanchor_523" href="#Footnote_523" class="fnanchor">[523]</a> thou wash my feet?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_523" href="#FNanchor_523" class="label">[523]</a>
+ <abbr title="Matthew">Matt.</abbr> 3:14.</p>
+</div>
+</div>
+
+<p><b>2-6. And supper being in progress.</b> Not
+<em>being ended</em>; for
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch13_12">12</a></span>)
+he sat down to supper
+again; nor does the
+original require the
+translation given to it
+in our English version
+(see <cite>Godet</cite>, <cite>Alford</cite>,
+<cite>Meyer</cite>). Christ waited
+till all contention was
+over, all had taken
+their seats and were
+ready to begin the
+meal, before he rose
+to wash their feet.—&#8203;<b>The
+devil having
+already dropped
+into the heart of
+Judas Iscariot to
+betray him.</b> The
+devil was the sower,
+but the soil was ready
+to receive the seed. A
+past suggestion is indicated.
+The time
+when and the way in
+which this suggestion
+was made is reported
+by Matthew. It was at
+the time when Christ
+rebuked Judas for
+complaining of the
+anointing of her Lord
+by Mary at Bethany
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+John <a href="#ch12_4">12:4-7</a> with <abbr title="Matthew">Matt.</abbr>
+26:14</span>).—&#8203;<b>Jesus knowing
+that the Father had given all things
+into his hands.</b> See <abbr title="Colossians">Col.</abbr> 1:16. He acted in
+the full consciousness of his divine power and
+majesty. Humility consists not in a low estimate
+of one’s powers, but in a willingness to use them
+in a lowly service.—&#8203;<b>That he was come from
+God and went to God.</b> This divine sense
+shone out in him, so that it was seen and felt by
+the apostles, perhaps most of all by John, who
+was the most susceptible to such spiritual impressions.
+For illustration of other times in
+which the divinity of our Lord thus shone out
+upon men, see <abbr title="Matthew">Matt.</abbr> 21:12; Mark 9:15; 10:32;
+Luke 4:20, 30; John <a href="#ch7_44">7:44-46</a>; <a href="#ch18_6">18:6</a>.—&#8203;<b>He laid
+aside his garments</b> (<span lang="el">ἱμάτια</span>). His outer mantle
+or cloak (<span class="muchsmaller">see note on <abbr title="Matthew">Matt.</abbr> 24:18</span>). Then the inner
+tunic was girded about the loins with a towel,
+used partly in lieu of a girdle, partly to wipe the
+feet. Thus Christ put
+on the ordinary habit
+of a servant for a servant’s
+work. In this
+feet-washing the feet
+were not put into the
+basin; the water was
+poured over the feet
+and then they were
+wiped by the servant.
+The accompanying cut,
+from an original sketch
+by Mr. A. L. Rawson,
+shows the manner of
+feet-washing, dress of
+servant, etc., as observed
+to-day in the
+East.—&#8203;<b>And began
+to wash the disciples’
+feet.</b> Some of
+the commentators suppose
+that he came first
+to Simon Peter (<cite>Alford</cite>);
+but I see no
+ground in the narrative
+for this supposition,
+which indeed
+seems to me to be negatived
+by the natural
+reading of the original.
+The objection of
+Peter was an unexpected
+episode and interruption.
+So <cite>Meyer</cite>,
+<cite>Chrysostom</cite>, and others.
+Feet-washing did not rise to the dignity of a
+ritualistic observance, except in connection with
+the service of the sanctuary (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 30:19-21</span>). It
+held a high place, however, among the rites of
+hospitality. “Immediately after a guest presented
+himself at the tent door, it was usual to
+offer the necessary materials for washing the
+feet (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 18:4; 19:2; 24:32; 43:24; Judges 19:21</span>). It
+was a yet more complimentary act betokening
+equally humility and affection, if the host actually
+
+<span class="pagenum" id="Page_164">[Pg 164]</span>
+performed the office for his guest (<span class="muchsmaller">1 <abbr title="Samuel">Sam.</abbr> 25:41;
+Luke 7:38-49; John 13:5-14; 1 <abbr title="Timothy">Tim.</abbr> 5:10</span>). Such a token
+of hospitality is occasionally exhibited in the
+East either by the host or by his deputy. The
+feet were again washed (<span class="muchsmaller"><abbr title="Solomon">Sol.</abbr> Song 5:3</span>) before retiring
+to bed.”—(<cite>Smith’s Bible Dictionary.</cite>)—&#8203;<b>Dost
+thou wash my feet?</b> There is an emphasis
+on the word <em>thou</em>. Dost thou, my Lord
+and Master, act as my menial? “‘With those
+hands,’ he saith, ‘with which thou hast opened
+eyes, and cleansed lepers, and raised the dead!’”—(<cite>Chrysostom.</cite>)</p>
+
+<div class="divcenterimg60">
+ <a id="i_163"></a>
+ <br>
+ <img src="images/i_163.jpg"
+ alt="WASHING OF FEET">
+ <p class="caption">WASHING OF FEET.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch13_7"></a>
+<p class="hanging">7 Jesus answered and said unto him, What I do thou
+knowest not now; but thou shalt know hereafter.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_8"></a>
+<p class="hanging">8 Peter saith unto him, Thou shalt never wash my
+feet, Jesus answered him, If<a id="FNanchor_524" href="#Footnote_524" class="fnanchor">[524]</a> I wash thee not, thou
+hast no part with me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_524" href="#FNanchor_524" class="label">[524]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 6:11; <abbr title="Ephesians">Ephes.</abbr> 5:26; Titus 3:5.</p>
+</div>
+</div>
+
+<p><b>7, 8. Thou knowest not now; but thou
+shalt know hereafter.</b> The meaning is not
+merely that he would explain to them the significance
+of his act, nor that they would understand
+it and him in the future kingdom, though
+both may be indicated. But spiritual truth is
+only spiritually discerned (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 2:14, 15</span>), and the
+most significant acts and teachings of Christ can
+be comprehended only as the character is conformed
+to his character (<span class="muchsmaller">2 <abbr title="Peter">Pet.</abbr> 1:5-8</span>). The meaning
+for Peter was that he must submit to Christ’s
+authority and wait till time and spiritual development
+enabled him to understand it; the meaning
+for us is that if Christ is our Master, we must
+accept in his word, his life and his providence
+much that is now incomprehensible, and wait for
+the future to make it plain. But if this implies a
+limit to our present knowledge, it also promises
+revelation hereafter. “Thou shalt know” assures
+that all will be made plain by-and-by.—&#8203;<b>Thou
+shalt never wash my feet.</b> Literally,
+<cite>Thou shall not wash my feet to eternity</cite>. Pride in
+Peter could not comprehend humility in Christ.
+He thought the act, which was a manifestation
+of the true glory of the Lord, dishonored him.
+The same spirit in our day accounts the declaration
+of the incarnation and of the atonement dishonorable
+to God; it sees no glory in the humiliation
+of love.—&#8203;<b>If I wash thee not, thou hast
+no part with me.</b> The phrase <cite>to have part
+with another</cite> signifies to share in his riches and
+glory (<span class="muchsmaller"><abbr title="Joshua">Josh.</abbr> 22:25; 2 <abbr title="Samuel">Sam.</abbr> 20:1</span>). Here it includes
+the idea of a partnership in the divine nature of
+Christ (<span class="muchsmaller">2 <abbr title="Peter">Pet.</abbr> 1:4</span>) as well as in the glory of Christ
+which he has with the Father (<span class="muchsmaller">John <a href="#ch17_22">17:22-26</a>; <abbr title="Revelation">Rev.</abbr>
+20:6</span>). Washing was, it must be remembered, a
+symbolical act, recognized so among the Jews,
+and signifying purification from uncleanness.
+Christ’s act in rising from the table and washing
+the feet of the disciples was the severest rebuke
+to their pride. See <a href="#Note_ch13"><abbr title="Preliminary">Prel.</abbr> Note</a>. Peter’s refusal
+to be washed was a resistance to this rebuke.
+That Christ’s language was understood by Peter
+to signify a spiritual cleansing is indicated by his
+reply.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_9"></a>
+<p class="hanging">9 Simon Peter saith unto him, Lord, not my feet only,
+but also <em>my</em> hands and <em>my</em> head.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_10"></a>
+<p class="hanging">10 Jesus saith to him, He that is washed needeth not
+save to wash <em>his</em> feet, but is clean every whit: and ye
+are clean, but not all.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_11"></a>
+<p class="hanging">11 For<a id="FNanchor_525" href="#Footnote_525" class="fnanchor">[525]</a> he knew who should betray him; therefore
+said he, Ye are not all clean.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_525" href="#FNanchor_525" class="label">[525]</a>
+ <abbr title="chapter">chap.</abbr> <a href="#ch6_64">6:64</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_12"></a>
+<p class="hanging">12 So after he had washed their feet, and had taken
+his garments, and was set down again, he said unto
+them, Know ye what I have done to you?</p>
+</div>
+
+<p><b>9-12. Not my feet only, but also the
+hands and the head.</b> This is generally regarded
+as the expression of an impulsive revulsion
+of feeling in Peter. “We have here the
+same Peter who one minute rushes into the water,
+and the next calls out ‘I perish’; who now
+smites with the sword and now flees; who goes
+even into the high priest’s palace and who denies
+his Lord.”—(<cite>Godet.</cite>) I should rather regard it
+as the language of argument and remonstrance
+still continued. “If,” he says in effect, “this is
+the reason of your washing, why stop with the
+feet? why not go on and wash the rest, the
+hands and the head?” <i>i. e.</i>, the face and neck.
+To this argument Christ replies—&#8203;<b>He that is
+bathed needeth not save to wash the feet,
+but is wholly clean.</b> In the original there is
+a distinction between <em>bathing</em> of the whole person
+and <em>washing</em> of the feet which our English translation
+ignores, but which is important. The
+meaning is, As he that has been once bathed, and
+so cleansed, needs only to wash what has become
+soiled in his walk, so he who by the washing of
+regeneration has been once cleansed of his sins
+(<span class="muchsmaller">Titus 3:5</span>), needs only to come to Christ hereafter
+for partial cleansing, <i>i. e.</i>, for forgiveness and
+redemption from those sins which are in some
+sense the product of his daily walk and life. He
+does not need to come again and again for the
+washing of regeneration, but only for the cleansing
+of special faults. But even he who has been
+bathed still needs to be constantly washed by
+Christ (<span class="muchsmaller">1 John 1:8, 9</span>).—&#8203;<b>Ye are not all clean.</b>
+Not all that seem to have come to Christ and to
+have entered his service, are really cleansed by
+him (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 7:21-23</span>).—&#8203;<b>He knew who should
+betray him.</b> Among those whose feet were
+washed was Judas. No love can touch or change
+the heart resolutely set to do evil.—&#8203;<b>Know ye
+what I have done to you?</b> That is, do you
+comprehend the reason why it is done, and the
+meaning of the action. The disciples are silent.
+In the following verses Christ goes on to explain
+its significance.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_13"></a>
+<p class="hanging">13 Ye<a id="FNanchor_526" href="#Footnote_526" class="fnanchor">[526]</a> call me Master and Lord: and ye say well;
+for <em>so</em> I am.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_526" href="#FNanchor_526" class="label">[526]</a>
+ <abbr title="Matthew">Matt.</abbr> 23:8-10; <abbr title="Philippians">Phil.</abbr> 2:11.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_14"></a>
+<p class="hanging">14 If I then, <em>your</em> Lord and Master, have washed
+your feet; ye also ought to wash one another’s feet.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_15"></a>
+<p class="hanging">15 For<a id="FNanchor_527" href="#Footnote_527" class="fnanchor">[527]</a> I have given you an example, that ye should
+do as I have done to you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_527" href="#FNanchor_527" class="label">[527]</a>
+ 1 <abbr title="Peter">Pet.</abbr> 2:21.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_16"></a>
+<p class="hanging">16 Verily, verily, I say unto you, The servant is not
+greater than his lord; neither he that is sent greater
+than he that sent him.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_17"></a>
+<p class="hanging">17 If<a id="FNanchor_528" href="#Footnote_528" class="fnanchor">[528]</a> ye know these things, happy are ye if ye do
+them.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_528" href="#FNanchor_528" class="label">[528]</a>
+ James 1:25.</p>
+</div>
+</div>
+
+<p><b>13-17. Ye call me the Master</b> (literally
+
+<span class="pagenum" id="Page_165">[Pg 165]</span>
+<dfn>Teacher</dfn>) <b>and the Lord</b>. Observe the definite
+article, not merely a teacher, or your teacher,
+but <em>the</em> teacher and <em>the</em> Lord. For instances in
+which they had done so, see <abbr title="verse">ver.</abbr>
+<a href="#ch13_6">6</a>, <a href="#ch13_9">9</a>,
+<a href="#ch13_25">25</a>, <a href="#ch13_36">36</a>,
+<a href="#ch13_37">37</a>;
+<abbr title="chapter">ch.</abbr> <a href="#ch14_5">14:5</a>,
+<a href="#ch14_8">8</a>, <a href="#ch14_22">22</a>. Stress is perhaps not to be laid
+on the fact that the phrase <em>the Lord</em> (<span lang="el">ὁ κύριος</span>) is
+used in the Septuagint (Greek <abbr title="Old Testament">O. T.</abbr>) for Jehovah;
+but it certainly is here more than a mere
+title of respectful address; and the declaration
+of Christ here, coupled with the declaration of
+Matthew 23:8, One is your Master (Teacher), and
+all ye are brethren, distinguishes him clearly from
+his disciples, as not merely the chosen leader
+among them, but having a divine authority over
+them.—&#8203;<b>Ye say well; for I am.</b> The humble
+office of feet-washing had been done by one who
+was not only fully conscious of his supremacy,
+but who in the very act claimed that supremacy.
+This divine authority Christ never abdicated; his
+divine consciousness he never lost.—&#8203;<b>If I then,
+the Lord and the Master.</b> <em>The</em>Lord, not
+merely <em>your</em>Lord. He might have been their
+Lord and teacher by their selection; he was <em>the</em>
+Lord and teacher by divine appointment, and by
+virtue of his own character.—&#8203;<b>Ye also ought
+to wash one another’s feet.</b> If we are to
+interpret literally the commands of Christ, the
+command of feet-washing as a perpetual observance
+is even more explicit than that for the
+observance of the Lord’s Supper. That is in
+form a simple request: “Do this in remembrance
+of me;” this is a request thrice repeated:
+“Ye ought also to wash one another’s feet;”
+“I have given you an example that ye should
+do as I have done to you;” “If ye know these
+things, happy are ye if ye do them.” Nevertheless
+feet-washing has never been generally practised
+by the Christian church. There is no indication
+of its introduction into the apostolic
+church. The only reference to it in the <abbr title="New Testament">N. T.</abbr> is
+1 <abbr title="Timothy">Tim.</abbr> 5:10, and the probability is that the
+reference there is to a rite of hospitality, not to
+a religious or symbolical service. We first meet
+with feet-washing in ecclesiastical history in the
+fourth century. It was practised in connection
+with baptism, on the catechumens in some parts
+of the early church, especially in Gaul, possibly
+in Africa and Spain. It is practised in some of
+the Greek convents of to-day; by the <abbr title="Roman Catholic">R. C.</abbr>
+church once a year on Maunday-Thursday, when
+the Pope washes the feet of twelve pilgrims in
+Rome; and by the Brethren (popularly known as
+Dunkards), a sect of German Baptists chiefly
+found in Pennsylvania; the Mennonites, a sect
+of Dutch Anabaptists, chiefly confined also to
+the eastern district of Pennsylvania in this country;
+and possibly by some other minor sects.
+With these exceptions, it has never been attempted
+to maintain feet-washing as a religious
+observance in the Christian church. This apparent
+disregard of Christ’s seemingly explicit command
+can be defended only on the general ground
+that no ceremonial is of the essence of Christianity;
+that the thing symbolized, not the symbol,
+here the spirit of self-sacrifice and serving
+love, not the form by which it is typified, is the
+essential thing; that as eating the bread and
+drinking the wine, not discerning the Lord’s
+body (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 11:29</span>), is not a true observance of the
+Lord’s Supper, so, on the other hand, the spirit
+that is willing to serve others to their cleansing,
+in humbleness of love, is a true observance of
+the rite of feet-washing, though the rite itself is
+disused. “It is not the act itself, but its moral
+essence which, after his example, he enjoins upon
+them to exercise. This moral essence, however,
+consists not in lowly and ministering love generally,
+in which Jesus by washing the feet of his
+disciples desired to give them an example, but,
+as <abbr title="verse">ver.</abbr> <a href="#ch13_10">10</a> proves, in that ministering love which,
+in all self-denial and humility, is active for the
+moral purification and cleansing of others.”—(<cite>Meyer.</cite>)—&#8203;<b>I
+have given you an example.</b>
+It is the inward spirit of Christ, not the mere
+outward act, that is an example for us to follow;
+the cleansing love, not the girded garment and
+the washing of feet, that is our pattern. For the
+spiritual signification of this declaration, see
+<abbr title="chapter">ch.</abbr> <a href="#ch17_18">17:18</a>; 1 John 3:16.—&#8203;<b>The servant is not
+greater</b>, etc. The repetition of this seemingly
+self-evident truth indicates that Christ apprehended
+for his followers that spiritual pride
+which has been in the history of the church
+almost their greatest danger. See <abbr title="chapter">ch.</abbr> <a href="#ch15_20">15:20</a>;
+<abbr title="Matthew">Matt.</abbr> 10:24; Luke 6:40.—&#8203;<b>If ye know these
+things.</b> This language itself should have sufficed
+to guard against the literalism which would
+maintain feet-washing as a perpetual ceremonial.
+Know what things? That he had washed their
+feet? Of course they knew that. The meaning
+clearly is, If ye understand the meaning of my
+act, happy are ye if ye exemplify the same spirit
+in your lives. <i lang="la">Per contra</i>, he that does not know,
+that does not comprehend the spirit, is not
+
+<span class="pagenum" id="Page_166">[Pg 166]</span>
+blessed in going through the mere form, and this
+is equally true respecting all ceremonials. He
+only is blessed in them who comprehends their
+spiritual significance.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_18"></a>
+<p class="hanging">18 I speak not of you all: I know whom I have
+chosen: but that the<a id="FNanchor_529" href="#Footnote_529" class="fnanchor">[529]</a> scripture may be fulfilled, He
+that eateth bread with me, hath lifted up his heel
+against me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_529" href="#FNanchor_529" class="label">[529]</a>
+ <abbr title="Psalms">Ps.</abbr> 41:9.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_19"></a>
+<p class="hanging">19 Now I tell<a id="FNanchor_530" href="#Footnote_530" class="fnanchor">[530]</a> you before it come, that, when it is
+come to pass, ye may believe that I am <em>he</em>.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_530" href="#FNanchor_530" class="label">[530]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_29">14:29</a>;
+ <a href="#ch16_4">16:4</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_20"></a>
+<p class="hanging">20 Verily, verily, I say unto you,<a id="FNanchor_531" href="#Footnote_531" class="fnanchor">[531]</a>
+He that receiveth
+whomsoever I send receiveth me: and he that receiveth
+me receiveth him that sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_531" href="#FNanchor_531" class="label">[531]</a>
+ <abbr title="Matthew">Matt.</abbr> 10:40.</p>
+</div>
+</div>
+
+<p><b>18-20. I speak not of you all.</b> The highest
+service of Christ is serviceable only to those
+who will receive it. The fact that Christ washed
+the feet of Judas, and broke bread with him,
+added to the blackness of his treachery and the
+enormity of his guilt. The church, the Bible,
+the Sabbath, the Lord’s Supper will rise up in
+judgment against those who have participated
+in them but have not imbibed the spirit of Christ
+from them.—&#8203;<b>I know whom I have chosen.</b>
+Couple this with the declaration of <abbr title="chapter">ch.</abbr>
+<a href="#ch15_16">15:16</a>,
+“Ye have not chosen me, but I have chosen
+you.” The meaning is that Christ comprehended
+the character of those whom he had selected for
+his work; he was not deceived; and he is not
+now deceived by false professions, however they
+may deceive the church, the world, and even the
+false professor himself. Why Christ should have
+chosen Judas is one of the unsolved enigmas of
+<abbr title="New Testament">N. T.</abbr> history.
+We can see (1) that there was in
+every apostle the same conflict between the
+spiritual and the earthly nature which there was
+in Judas Iscariot, though the final issue was so
+different. (2) We cannot say that there was not
+a possibility that it might have been different in
+the case of Judas Iscariot. In other words, we
+cannot say what are the limits to the freedom of
+the will, what the possibility of good for the
+evil soul, what the possibility of evil for him who
+is preserved from it by accepting the grace of
+God and so becoming his child. (3) The case of
+Judas Iscariot has been full of warning to the
+church in all ages; thus the development of his
+character in the apostolate has been made a
+means of service to mankind. His spirit was
+that of the Pharisee; his position simply gave
+that spirit an opportunity to exhibit itself.—&#8203;<b>But
+that the Scripture might be fulfilled,
+He that eateth bread with me hath lifted
+up his heel against me, now I tell you
+before it come.</b> Observe the difference in
+the punctuation, from that of the English version.
+The meaning is not, <em>I have chosen Judas
+that the Scripture might be fulfilled</em>, for (1) this
+interpretation, though that of Alford and Meyer,
+requires us to supply or imagine a most important
+hiatus in the text. Christ says nothing
+about his choice of Judas; he lays emphasis on
+the fact that all the twelve were chosen by him,
+and therefore all were known to him. Nor is
+the meaning, <em>I speak not of you all, in order that
+the Scripture may be fulfilled</em>, which would make
+Christ withhold a blessing for the purpose of
+fulfilling a prophecy, an incredible interpretation.
+But <em>that the Scripture</em>(which he parenthetically
+quotes) <em>may be fulfilled</em>, <i>i. e.</i>, that the
+disciples may recognize its fulfillment in the
+events soon to take place, <cite>I now tell you before it
+is come to pass</cite>. Thus the particle <em>but</em>(<span lang="el">ἀλλά</span>) connects
+this sentence not with the declaration which
+precedes, but with that which follows. The
+Scripture is Psalm 41:9. The Psalm is clearly
+not, in strictness of speech, a prophetic Psalm,
+uttered as by the Messiah, for <abbr title="verse">ver.</abbr> 4 contains a
+confession of sin and a prayer for redemption.
+“I said, Lord be merciful unto me and heal my
+soul; for I have sinned against thee.” In that
+Psalm, <abbr title="verse">ver.</abbr> 9, “Yea mine own familiar friend
+in whom I trusted, which did eat of my bread,
+hath lifted up his heel against me,” primarily
+refers to some treachery displayed towards the
+Psalmist, perhaps that of Ahithophel to David
+(<span class="muchsmaller">2 <abbr title="Samuel">Sam.</abbr> 15:31; 16:23</span>). But events as well as words
+are prophetic; and the treachery of Ahithophel
+towards David was itself a prophecy of the
+treachery of Judas towards David’s greater Son.
+To eat bread with another is, in the East, the
+highest possible confirmation of a sacred covenant
+with him. To lift up the heel is a figure
+taken from the kick of a horse, who turns suddenly
+upon one who has been feeding him. This
+seems to me a better interpretation than that of
+Canon Cook, who sees in it a figure taken from
+the act of a conqueror putting his heel on the
+neck of a prostrate foe.—&#8203;<b>That when it is
+come to pass ye may believe that I am.</b>
+The office of prophecy is here intimated. It is
+not designed to give us in the present a definite
+knowledge of future events. The most spiritually
+minded among the Jews did not comprehend
+the <abbr title="Old Testament">O. T.</abbr> prophecy of Christ, and did
+not understand the nature of his advent. It is
+rather so to depict the future as (1) to awaken
+hope or serve as a warning; and (2) to serve as
+an evidence of the inspiration of the writer of
+the book after the fulfillment of the prophecy
+has demonstrated the prescience of the author.
+On the phrase <cite>I am</cite>, see <abbr title="chapter">ch.</abbr>
+<a href="#ch8_58">8:58</a>, note.—&#8203;<b>He
+that receiveth you</b>, etc. See <abbr title="Matthew">Matt.</abbr> 10:40,
+note, where the same declaration is made in a
+different connection. Here Christ, in order to encourage
+the disciples, reiterates a principle with
+which they were already familiar. Although,
+he says, you are to serve in humble ways, as I
+
+<span class="pagenum" id="Page_167">[Pg 167]</span>
+have served you, and although you will meet
+with many a discouraging rebuff from without
+and with treachery from among your own number,
+yet you are not to forget that you are sent
+into the world as your Master was sent into the
+world, so that to receive you will be to receive
+me.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_21"></a>
+<p class="hanging">21 When<a id="FNanchor_532" href="#Footnote_532" class="fnanchor">[532]</a> Jesus had thus said, he was troubled in
+spirit, and testified, and said, Verily, verily, I say unto
+you, that one of you shall betray me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_532" href="#FNanchor_532" class="label">[532]</a>
+ <abbr title="Matthew">Matt.</abbr> 26:21; Mark 14:18; Luke 22:21.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_22"></a>
+<p class="hanging">22 Then the disciples looked one on another, doubting
+of whom he spake.</p>
+</div>
+
+<p><b>21, 22.</b> An account of this prophecy of the
+betrayal is given by all the Evangelists (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+26:21-25; Mark 14:18-21; Luke 22:21-23</span>). See notes on
+Matthew. There is some difficulty in determining
+the exact nature and order of the events, though
+not more than we might expect in a comparison of
+four independent accounts of circumstances involved
+in so great confusion. The fullest account
+is that of John. He alone mentions Judas’ departure
+from the room. Matthew declares that
+Christ replied directly in the affirmative to Judas’
+question, Is it I? John, on the other hand,
+asserts that no one in the room knew why Judas
+went out (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="Matthew">Matt.</abbr> 26:25 with
+<abbr title="verses">vers.</abbr> <a href="#ch13_28">28</a>,
+<a href="#ch13_29">29</a> here</span>). The
+differences are not irreconcilable. Comparing
+the four accounts, it would appear that Christ’s
+declaration, “One of you shall betray me,” produced
+the utmost consternation and excitement;
+that all the disciples eagerly asked, “Is it I?”
+“Is it I?” that Peter asked John to tell him
+who it was, assuming that John knew, or could
+ascertain (<span class="muchsmaller">see <abbr title="verse">ver.</abbr>
+<a href="#ch13_24">24</a></span>); that at the same time Judas,
+thunderstruck at the disclosure of his treachery,
+which had been already planned (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:14-16</span>),
+asked, perhaps somewhat tardily, the question,
+“Is it I?” to hide his confusion; that Jesus
+replied in an aside to him, “Thou hast said”
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:25</span>), a reply that in the confusion either
+was not heard or was not heeded; that John,
+turning toward Jesus so as to rest upon his
+bosom (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch13_25">25</a></span>), asked who the betrayer should
+be; that Jesus seemed to give the information,
+but really refused to do so, in his reply, “He it
+is to whom I shall give a sop” (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch13_26">26</a></span>), since he
+gave a sop in turn to all; so that when a moment
+or two later Judas went out angered by
+what he erroneously believed to be a public disclosure
+of his treachery before all the disciples,
+no one, not even John, knew why he had gone.
+The question whether Judas was at the Lord’s
+Supper has been greatly discussed. The question
+seems to me of no practical importance;
+and it is one impossible to answer with positiveness,
+for John, who alone mentions his going
+out, gives no account of the institution of the
+Lord’s Supper. I believe, however, on a comparison
+of the four accounts, that he was not at
+the Last Supper, but went out immediately before
+its institution. According to Matthew, the
+prophecy of the betrayal preceded the institution
+of the Supper; according to John, Judas
+went out <em>immediately</em>after receiving the sop
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="Matthew">Matt.</abbr> 26:25, 26 with <abbr title="verse">ver.</abbr> <a href="#ch13_30">30</a> here</span>). And the explanation
+of Christ’s course, as described by John,
+appears to me to be his desire to have, in this
+last sacred conference, only those who were
+really his friends, and measurably in spiritual
+sympathy with him. This I believe to be the
+explanation of the direction to Judas in <abbr title="verse">ver.</abbr> <a href="#ch13_27">27</a>.
+For an elaborate discussion of this question, see
+Andrews’ <cite>Life of our Lord</cite>; for a fuller harmonic
+account of the events, Lyman Abbott’s <cite>Jesus of
+Nazareth</cite>.—&#8203;<b>He was troubled in spirit.</b> Compare
+<abbr title="chapter">ch.</abbr> <a href="#ch11_33">11:33</a>;
+<a href="#ch12_27">12:27</a>. Our own experience
+helps to interpret this, which Alford calls a
+“mysterious troubling of spirit.” The presence
+of an uncongenial soul often suffices to destroy
+the sympathy of a sacred circle; the presence
+of a known traitor might well have prevented
+Christ from an outpouring of his soul in confidential
+converse which renders the 14th, 15th, 16th
+and 17th chapters of John the most sacred in the
+Bible to the disciples of Christ.—&#8203;<b>One of you
+shall betray me.</b> Christ had before foretold
+his betrayal, <abbr title="Matthew">Matt.</abbr> 17:22; 20:18; 26:2, etc.,
+but now for the first time he declares that he
+should be betrayed by one of the twelve. No
+wonder that they were startled.—&#8203;<b>The disciples
+looked one on another doubting of
+whom he spake.</b> And asking one another
+(<span class="muchsmaller">Luke 22:23</span>) and eagerly asking Christ (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:22;
+Mark 14:19</span>). Not one of them ventures to question
+the truth of the Lord’s prophecy, and each
+asks the personal question, “Is it I?” No one
+accuses, even by implication, his neighbor. Is
+not this a pattern for us in that self-examination
+which should always precede our seasons of
+sacred communion with our Lord (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 11:28</span>)?
+an examination which should look forward rather
+than backward; prepare for the future rather
+than attempt to measure the past; and always
+be a <em>self</em>examination.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_23"></a>
+<p class="hanging">23 Now there was leaning on Jesus’ bosom one<a id="FNanchor_533" href="#Footnote_533" class="fnanchor">[533]</a> of
+his disciples, whom Jesus loved.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_533" href="#FNanchor_533" class="label">[533]</a>
+ <abbr title="chapter">ch.</abbr> 20:2; 21:7, 20.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_24"></a>
+<p class="hanging">24 Simon Peter therefore beckoned to him, that he
+should ask who it should be of whom he spake.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_25"></a>
+<p class="hanging">25 He then lying on Jesus’ breast saith unto him,
+Lord, who is it?</p>
+</div>
+
+<p><b>23-25. There was leaning on Jesus’
+bosom.</b> The party were reclining at the table
+according to the Greek and Roman fashion.
+For illustration, which better than any description
+shows the manner, see <abbr title="Matthew">Matt.</abbr> 26:20, note.
+John was lying next to Jesus.—&#8203;<b>Whom Jesus
+loved.</b> “Here, out of the recollection of that
+
+<span class="pagenum" id="Page_168">[Pg 168]</span>
+sacred and by him never-to-be-forgotten moment,
+there first breaks from his lips this nameless,
+and yet so expressive designation of himself.”—(<cite>Meyer.</cite>)
+The phrase “whom Jesus loved”
+occurs seven times in John’s Gospel; twice as a
+designation of Martha, Mary and Lazarus (<span class="muchsmaller">John
+<a href="#ch11_3">11:3</a>, <a href="#ch11_5">5</a></span>); five times as the designation of one of
+the disciples (<span class="muchsmaller">John <a href="#ch13_23">13:23</a>;
+<a href="#ch19_26">19:26</a>; <a href="#ch20_2">20:2</a>;
+<a href="#ch21_7">21:7</a>; <a href="#ch21_20">21:20</a></span>).
+It has been almost universally regarded as a
+designation of John, the author of the Fourth
+Gospel, who is accordingly known in the church
+as the “beloved disciple,” though this designation
+is not found in the Gospels themselves. The
+main reasons for this opinion are two. (1) John
+is not once named in the Fourth Gospel, while
+an unnamed disciple is frequently referred to
+(<span class="muchsmaller">John <a href="#ch1_35">1:35</a>,
+<a href="#ch1_40">40</a>; <a href="#ch18_15">18:15</a>;
+<a href="#ch19_27">19:27</a>; <a href="#ch21_3">21:3</a>,
+<a href="#ch21_4">4</a>, <a href="#ch21_8">8</a>; <a href="#ch21_23">21:23</a>; and see refs.
+above</span>). It is not easy to conceive of any reason
+why the author should leave unnamed any other
+disciple, but it is not at all strange that he should
+use a circumlocution to designate himself.
+(2) His character, so far as we know it, corresponds
+with his designation as the “beloved disciple.”
+See <a href="#Page_3">Introduction</a>. It has been, indeed,
+objected that there is a certain appearance of
+egotism in his singling himself out as the disciple
+whom Jesus loved, a designation never given
+to him by either of the other Evangelists. The
+reply to this is, or at least may be, that the
+designation was employed by John, not because
+he desired in any sense to claim or imply a
+supremacy above the other disciples, but because
+the wonder of his life was that Jesus should
+love such an one as he, and by love should transform
+him. All facts in his life sink into insignificance
+in his thought by the side of this fact,
+that he was beloved of Jesus, chosen to be the
+witness of his transfiguration, his nearest companion
+at the Last Supper, the sympathizing
+sharer in his agony at Gethsemane, and the
+guardian of his mother after the death of her
+son (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 17:1; 26:37;
+John <a href="#ch13_23">13:23</a>;
+<a href="#ch19_26">19:26</a>, <a href="#ch19_27">27</a></span>).—&#8203;<b>Simon
+Peter therefore beckoned to him and
+said, Tell us who it is.</b> This is the true
+reading, adopted by all critics, Alford, Meyer,
+Lachmann, Tischendorf, etc. The expression
+has been altered to that of the Received Text in
+order to adapt Peter’s question to John’s account
+as described in the next verse. The Sinaitic
+manuscript has the Received Text, “That he
+should ask who it should be,” as an explanatory
+gloss or comment alongside the original expression,
+“Tell who it is.” Peter seems to have
+assumed that John would know. Possibly in
+the general tumult the latter preserved his composure,
+and conscious of his own supreme love
+for his Lord, did not join in the general exclamation,
+“Is it I?”—&#8203;<b>He then throwing himself
+back on Jesus’ breast.</b> (See Robinson’s
+<cite>Lexicon</cite>, <span lang="el">ἐπιπίπτω</span>.) The language of the English
+version is inadequate and incorrect, since it
+merely repeats the phrase used in verse <a href="#ch13_23">23</a>, as
+though to identify the person; whereas the
+original implies an action on John’s part, by
+which he turned and rested more closely than
+before on Christ’s bosom. He had before been
+reclining next to Jesus in the manner indicated
+in the illustration on page 282 of <abbr title="Volume One">Vol. I</abbr> of this
+Commentary. He now raises himself, and turns
+so as to rest upon Jesus’ breast and whisper in
+his ear. The graphic details of this entire narrative
+are unmistakably those of an eye-witness.</p>
+
+<div class="divcenterimg60">
+ <a id="i_168"></a>
+ <br>
+ <img src="images/i_168.jpg"
+ alt="DIPPING THE SOP">
+ <p class="caption">DIPPING THE SOP.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch13_26"></a>
+<p class="hanging">26 Jesus answered, He it is, to whom I shall give a
+sop, when I have dipped <em>it</em>. And when he had dipped
+the sop, he gave <em>it</em>to Judas Iscariot, <em>the son</em>of
+Simon.</p>
+</div>
+
+<p><b>26. He it is to whom I shall give a sop.</b>
+This reply, and Christ’s accompanying action, is
+generally regarded as a designation, at least to
+John, of the traitor. I think this is a mistake.
+It is no uncommon act in an Eastern meal for
+the host, as a special act of consideration, to dip
+a piece of bread or meat in the sauce or gravy
+and pass it to a special guest, or even put it into
+his mouth. In the Passover feast, the head of
+the house habitually took from the passover
+cake a piece, dipped it in the sauce of bitter
+herbs (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 12:8</span>), and passed it in turn to the
+
+<span class="pagenum" id="Page_169">[Pg 169]</span>
+persons at the table. Christ’s answer to John,
+therefore, was simply a more solemn reiteration
+of the declaration of <abbr title="verse">ver.</abbr>
+<a href="#ch13_18">18</a>, “He that eateth
+bread with me hath lifted up the heel against
+me.” He dipped the piece of bread in the
+sauce, and passed it to the disciples in turn.
+In doing so he gave it first to Judas. John may
+have understood the significance of the act; but
+it is plain from <abbr title="verse">ver.</abbr>
+<a href="#ch13_28">28</a> that none of the others
+at the table did so. I should rather regard the
+act as a new endeavor on the part of Christ by
+love to turn Judas from his evil purpose. He
+has answered without designating him. He now
+endeavors to draw him to himself by singling
+him out for a manifestation of special love. In
+the same spirit are the last words he addressed
+to the <span style="white-space:nowrap;">apostate—words</span> not of angry rebuke, but
+of pathetic remonstrance: “Friend, wherefore
+art thou come? Betrayest thou the Son of man
+with a kiss?” (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:50; Luke 22:48.</span>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_27"></a>
+<p class="hanging">27 And after the sop Satan<a id="FNanchor_534" href="#Footnote_534" class="fnanchor">[534]</a> entered into him. Then
+said Jesus unto him, That thou doest, do quickly.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_534" href="#FNanchor_534" class="label">[534]</a>
+ Luke 22:3.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_28"></a>
+<p class="hanging">28 Now no man at the table knew for what intent he
+spake this unto him.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_29"></a>
+<p class="hanging">29 For some <em>of them</em> thought,<a id="FNanchor_535" href="#Footnote_535" class="fnanchor">[535]</a> because Judas had
+the bag, that Jesus had said unto him, Buy <em>those things</em>
+that we have need of against the feast: or, that he
+should give something to the poor.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_535" href="#FNanchor_535" class="label">[535]</a>
+ <abbr title="chapter">chap.</abbr> <a href="#ch12_6">12:6</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_30"></a>
+<p class="hanging">30 He then, having received the sop, went immediately
+out: and it was night.</p>
+</div>
+
+<p><b>27-30. Satan entered into him.</b> It is a
+mistaken literalism which interprets this phrase
+as indicating that Judas was from this time
+demoniacally possessed. Nor, on the other hand,
+is it to be regarded as a merely figurative expression,
+indicating that Judas gave himself up
+wholly and unreservedly to evil. The <abbr title="New Testament">N. T.</abbr>
+teaching assumes the existence of evil spirits
+and their influence over human beings (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 13:19,
+38; Luke 4:6; 22:31; John <a href="#ch14_30">14:30</a>;
+Acts 5:3; 26:18; 2 <abbr title="Corinthians">Cor.</abbr>
+2:11; <abbr title="Ephesians">Ephes.</abbr> 2:2; 4:27;
+6:11; 2 <abbr title="Timothy">Tim.</abbr> 2:26; Jas. 4:7;
+1 John 3:8; 5:18</span>), and the language here is in
+accordance with its spiritual philosophy. It
+simply indicates that Judas’ determined resistance
+to the warning words and the winning love
+of Christ gave to the Evil One a new advantage
+and influence over him. The solemn lesson for
+us is that, as every faithful performance of
+known duty opens our heart to the incoming of
+God (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_23">14:23</a></span>), so every determined resistance of
+sacred influences and every persistence in sin,
+opens our nature to the incoming of unknown
+but tremendous Satanic influences. It has before
+been said of Judas that Satan entered into him
+(<span class="muchsmaller">Luke 22:3</span>). There is growth in the kingdom of
+darkness as in that of light. As God enters by
+successive manifestations of himself into his
+saints, so Satan into those that give themselves
+up to him.—&#8203;<b>That thou doest, do quickly.</b>
+Literally, <dfn>more quickly</dfn> (<span lang="el">τάχιον</span>); <i>i. e.</i>, hasten it.
+This is not to be regarded as merely permission,
+as Adam Clarke: “What thou art determined
+to do, and I to permit, do directly; delay not; I
+am ready;” nor yet as mandatory, and involving
+the utterance of a divine decree, as Alford:
+“The course of sinful action is presupposed,
+and the command to go on is but the echo of
+that mysterious appointment by which the sinner
+in the exercise of his own corrupted will
+becomes the instrument of the purposes of God;”
+but as the expression of Christ’s desire to be rid
+of the oppressive proximity of the traitor, as
+Ambrose and Tholuck. He sees that the purpose
+of Judas is fully fixed; he will not have
+him remain there, contaminating the very atmosphere,
+and increasing his own guilt by his dissembling.
+We are apt to judge men by the
+external act; no wonder then that Christ has
+been accused of pushing Judas over the precipice.
+But he who judged by the heart, and
+accounted him already a murderer who has murder
+in his heart (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:22</span>), would not have the
+resolute apostate increase the guilt of betrayal
+by that of hypocrisy. Moreover, Christ wishes
+the few minutes that remain for sacred converse
+with his faithful friends; and that he cannot
+have in the presence of the hypocrite and traitor.
+So he bids him begone. “Play the hypocrite
+here no longer,” he says to him; “but since you
+are determined on treason, go on and consummate
+it.”—&#8203;<b>Now no one at the table knew
+why he thus spake to him.</b> Perhaps the
+writer himself, that is John, is to be excepted
+from this general statement. This is the opinion
+of most of the commentators. Yet it is not at
+all impossible that not even John comprehended
+the significance of Christ’s act in handing the
+sop to Judas first of the disciples.—&#8203;<b>Because
+Judas had the bag.</b> Being treasurer of the
+little band. See <abbr title="chapter">ch.</abbr>
+<a href="#ch12_6">12:6</a>, note.—&#8203;<b>Buy those
+things we have need of against the feast.</b>
+From this phrase it is argued by Alford and
+Meyer that the supper at which our Lord was
+sitting with his disciples could not have been the
+Passover Supper. “Had it been the night of
+the Passover, the next day being hallowed as a
+Sabbath, nothing could have been bought.”—(<cite>Alford.</cite>)
+But Tholuck has shown that according
+to Rabbinical rules a purchase could be made
+on the Sabbath by leaving a pledge and afterwards
+settling the account. The feast lasted for
+the week; therefore the disciples may well have
+supposed that a purchase for a later period of
+the feast was contemplated. And the fact that
+Christ hastened Judas would have been better
+understood if the following day was the Sabbath,
+
+<span class="pagenum" id="Page_170">[Pg 170]</span>
+when the shops would be shut.—&#8203;<b>Or that he
+should give something to the poor.</b> Evidently
+this little band carried out the precepts
+of Christian love which their Master inculcated.
+Small as was their store, it is clear that out of it
+they were accustomed to bestow alms on the more
+needy.—&#8203;<b>Went out immediately.</b> There was
+then, clearly, no opportunity for the institution
+of the Lord’s Supper during his presence, unless
+it was instituted either before the feet-washing,
+which the order of the narrative and its probable
+connection with the contest about places described
+in Luke, makes exceedingly improbable,
+or between verses <a href="#ch13_20">20</a> and <a href="#ch13_21">21</a>, which seems from
+the connection to be also very improbable. I
+believe it is to be regarded as occurring between
+the departure of Judas and the beginning of
+Christ’s discourse in <abbr title="chapter">ch.</abbr> <a href="#Note_ch14">14</a>. Matthew and Mark
+both put it immediately after the prophecy of
+the betrayal; Luke before.—&#8203;<b>And it was
+night.</b> A graphic addition to the picture; significant
+of the fact that the narration is that of
+an eye-witness in whose memory every detail
+was indelibly impressed; and suggestive of the
+darkness of the deed about to be consummated,
+and of the traitor’s heart. It is always night
+when a deed of determined sin is entered upon.
+“The night which this miserable wretch has in
+his heart is, without comparison, blacker and
+darker than that which he chooses for his work
+of darkness.”—(<cite>Quesnel.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_31"></a>
+<p class="hanging">31 Therefore when he was gone out, Jesus said,
+Now<a id="FNanchor_536" href="#Footnote_536" class="fnanchor">[536]</a> is the Son of man glorified, and God<a id="FNanchor_537" href="#Footnote_537" class="fnanchor">[537]</a> is glorified
+in him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_536" href="#FNanchor_536" class="label">[536]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_23">12:23</a>; <a href="#ch17_1">17:1-6</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_537" href="#FNanchor_537" class="label">[537]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_13">14:13</a>;
+ 1 <abbr title="Peter">Pet.</abbr> 4:11.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch13_32"></a>
+<p class="hanging">32 If God be glorified in him, God shall also glorify
+him in himself, and shall straightway glorify him.</p>
+</div>
+
+<p><b>31, 32. When he was gone out Jesus
+said.</b> The departure of Judas is a relief. Now
+for the first time Christ can speak freely, unoppressed
+by the presence of a traitor and a hypocrite.—&#8203;<b>Now
+has the Son of man been
+glorified, and God has been glorified in
+him</b> (<span lang="el">ὲδοξάσθη</span>, aorist). <b>If God has been
+glorified in him, God also shall glorify
+him in himself, and shall straightway
+glorify him.</b> The significance of this utterance
+has been, it seems to me, misapprehended by the
+commentators, from a failure to consider the
+mental attitude and expectation of the disciples.
+The phrase <cite>Son of man</cite> was a common Jewish
+designation of the Messiah, borrowed from
+Daniel, and would have been so understood by
+the disciples (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 10:23, note</span>). They had come
+up to Jerusalem anticipating the coronation of
+the Messiah as King of the Jews. They had entered
+Jerusalem in triumph, hailing him as such
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 21:1-11</span>). Two of the disciples on the way
+had come to him privately for the best offices
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 20:20, 21</span>). The twelve even had quarreled
+for pre-eminence as they were sitting down at
+the table (<span class="muchsmaller">Luke 22:24</span>). The immediate object of
+Christ in the discourse which follows is to prepare
+them for the terrible revulsion of feeling,
+the shock of disappointment and despair which
+the morrow had in store for them. He begins,
+therefore, with the declaration that the glory of
+the Messiah is an already accomplished fact. He
+has been glorified; by his incarnation, his life
+of loving self-sacrifice, his patience, courage,
+fidelity, love; and in his life and character, God
+has been glorified. The disciples have beheld
+already the glory of the only begotten of the
+Father, full of grace and truth
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch1_14">1:14</a></span>). Then
+he adds a prophecy of further glory; not that of
+the death; not that of the resurrection; not that
+of the ascension; but that of being again one
+with the Father.—&#8203;The Father shall glorify him,
+<em>in himself</em>. He foresees and foretells the answer
+to be given to the prayer “Glorify thou me, <em>with
+thine own self</em>, with the glory which I had with
+thee before the world was” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_5">17:5</a></span>). And for
+this there is to be no waiting; no delay for an
+earthly coronation. There must be a long interval
+of redeeming work before he can see of the
+travail of his soul and be satisfied; before every
+knee will bow and every tongue confess him
+Lord; before he can reign King of kings and
+Lord of lords; but for this the Father will not
+wait. Immediately that his work of suffering
+and self-sacrifice is over, he will return to the
+bosom of the Father, to share with him the glory
+which he had from the foundation of the world.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_33"></a>
+<p class="hanging">33 Little children, yet a little while I am with you.
+Ye shall seek me: and<a id="FNanchor_538" href="#Footnote_538" class="fnanchor">[538]</a> as I said unto the Jews,
+Whither I go, ye cannot come; so now I say to you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_538" href="#FNanchor_538" class="label">[538]</a>
+ <abbr title="chapters">chaps.</abbr> <a href="#ch7_34">7:34</a>;
+ <a href="#ch8_21">8:21</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_34"></a>
+<p class="hanging">34 A new<a id="FNanchor_539" href="#Footnote_539" class="fnanchor">[539]</a> commandment I give unto you, That ye
+love one another; as I have loved you, that ye also
+love one another.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_539" href="#FNanchor_539" class="label">[539]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch15_12">15:12</a>,
+ <a href="#ch15_17">17</a>;
+ <abbr title="Leviticus">Lev.</abbr> 19:18; <abbr title="Ephesians">Ephes.</abbr> 5:2;
+ 1 <abbr title="Thessalonians">Thess.</abbr> 4:9;
+ Jas. 2:8; 1 <abbr title="Peter">Pet.</abbr> 1:22;
+ 1 John 2:7, 8; 3:11, 23; 4:20, 21.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_35"></a>
+<p class="hanging">35 By this shall all <em>men</em>know that ye are my disciples,
+if ye have love one to another.</p>
+</div>
+
+<p><b>33-35. Little children.</b> The only place
+where this phrase is used by Christ in addressing
+his disciples. But we find it more frequently in
+the Epistles of Paul (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 4:14, 17; 2 <abbr title="Corinthians">Cor.</abbr> 6:13;
+1 <abbr title="Timothy">Tim.</abbr> 1:2; 2 <abbr title="Timothy">Tim.</abbr> 2:1</span>). It “affectingly expresses
+his, not only brotherly, but fatherly love (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr>
+9:6</span>) for his own, and at the same time their
+immature and weak state, now about to be left
+without him.”—(<cite>Alford.</cite>)—<b>And as I said to
+the Jews</b> (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch8_21">8:21</a></span>), <b>Whither I go ye cannot
+come, so now I say to you.</b> But though
+they could not go to him, he would come to
+them, and abide with them (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_18">14:18</a>, <a href="#ch14_23">23</a></span>). The
+longing to depart and be with Christ is to be
+gratified only by our having Christ with us, until
+
+<span class="pagenum" id="Page_171">[Pg 171]</span>
+the time of final departure comes. It is one
+thing to desire him here, willing to fill up the
+measure of his suffering in our own life, if he is
+in us and with us (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 12:10</span>); it is another and
+very different thing to desire to depart and be
+with him that we may escape the suffering. The
+first is a Christian longing; not so the second.—&#8203;<b>A
+new commandment I give unto you,
+That ye love one another; as I have
+loved you, that ye also love one another.</b>
+The commandment to love is not new (<span class="muchsmaller"><abbr title="Leviticus">Lev.</abbr> 19:18</span>).
+But Christ’s life gives to it a new interpretation
+and makes it new. Love has, ever since the life
+and death of Christ, taken on a new signification.
+To forgive is now to bless those that curse us,
+and do good to those that despitefully use us.
+The language here is parallel to and interpreted
+by <abbr title="chapter">ch.</abbr> <a href="#ch17_18">17:18</a>,
+“As thou (Father) hast sent me
+into the world, even so have I also sent them
+into the world.” It is the interpretation of the
+direction, “Follow me.” We are to be followers
+of his spirit, especially of his love. This general
+definition includes other special definitions that
+have been given, <i>e. g.</i>, it is new because with
+it there comes a new motive power, the love
+of Christ experienced in the heart, which becomes
+in turn the fountain of love to all others
+(<cite>Meyer</cite>); a renewed commandment, rejuvenated,
+cleansed of the overlay of ceremonialism which
+Pharisaism had put upon it (<cite>Calvin</cite>); new to the
+disciples, unexpected by them, who were looking
+for a new disclosure of divine glory in a very
+different direction (<cite>Semler</cite> quoted in <cite>Meyer</cite>);
+new because love is ever new, never can grow
+old (<cite>Olshausen</cite>); new because the law of the new
+covenant, the firstfruits of the Spirit in the new
+dispensation (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr> 5:22</span>).
+It is notable how this
+one law of love runs through and colors all this
+last sacred discourse of Jesus. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch14_15">14:15</a>,
+<a href="#ch14_24">24</a>; <a href="#ch15_9">15:9</a>,
+<a href="#ch15_10">10</a>, <a href="#ch15_17">17</a>. The last words of Jesus
+are words full of the comfort and inspiration
+and exaltation of love.—&#8203;<b>By this shall all men
+know that ye are my disciples.</b> Not by
+professions, or creeds, or ceremonials, or religious
+services, but by love one towards another.
+Love is the Christian water-mark, the Christian
+uniform. The banner over Christ’s church is
+love (<span class="muchsmaller"><abbr title="Solomon">Sol.</abbr> Song 2:4</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch13_36"></a>
+<p class="hanging">36 Simon Peter said unto him, Lord, whither goest
+thou? Jesus answered him, Whither I go, thou canst
+not follow me now; but<a id="FNanchor_540" href="#Footnote_540" class="fnanchor">[540]</a> thou shalt follow me afterwards.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_540" href="#FNanchor_540" class="label">[540]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch21_18">21:18</a>;
+ 2 <abbr title="Peter">Pet.</abbr> 1:14.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_37"></a>
+<p class="hanging">37 Peter said unto him, Lord, why cannot I follow
+thee now? I will<a id="FNanchor_541" href="#Footnote_541" class="fnanchor">[541]</a> lay down my life for thy sake.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_541" href="#FNanchor_541" class="label">[541]</a>
+ <abbr title="Matthew">Matt.</abbr> 26:33, etc.; Mark 14:29, etc.; Luke 22:33, etc.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch13_38"></a>
+<p class="hanging">38 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.</p>
+</div>
+
+<p><b>36-38. Prophecy of Peter’s denial.</b>
+This is probably identical with the prophecy of
+Luke 22:31-38, see notes there; but distinct
+from that of <abbr title="Matthew">Matt.</abbr> 26:31-35; Mark 14:27-31.
+<b>Thou canst not follow me now.</b> Because
+it was not the divine will that the apostles
+should share in their Master’s death.—&#8203;<b>But
+thou shalt follow me afterwards.</b> Peter,
+according to tradition, was crucified; thus he
+followed Christ in death, and through death
+into glory. <abbr title="Compare">Comp.</abbr>
+John <a href="#ch21_18">21:18</a>.—&#8203;<b>The cock
+shall not crow.</b> The second crowing at dawn
+is intended. See <abbr title="Matthew">Matt.</abbr> 26:34, note.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XIV">CHAPTER <abbr title="Fourteen">XIV.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 14:1-31. THE HEART OF CHRISTIANITY—THE
+DIVINE IMMANENCE.—&#8203;<span class="smcap">The promise of the Comforter:
+invisible, indwelling, abiding.—&#8203;The condition
+of the promise: the obedience of love.—&#8203;The
+result: a fruitful, spiritual life, comfort,
+instruction, peace, joy, love.</span></p>
+
+
+<p><a id="Note_ch14"></a><span class="smcap">Preliminary Note.</span>—The 14th, 15th, 16th and
+17th chapters of John are the Holy of Holies of
+the Bible. Christ is about to depart from his
+disciples; the cloud of the coming trouble casts
+its shadow on their hearts; he sees clearly, they
+feel vaguely the impending tragedy. They are
+to behold their Master spit upon, abused, execrated;
+they are to see him suffering the tortures
+of a lingering death upon the cross; they are to
+be utterly unable to interfere for his succor or
+even for his relief; they are to see all the hopes
+which they had built on him extinguished in his
+death. It is that he may prepare them for this
+experience, that he may prepare his disciples
+throughout all time (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_20">17:20</a></span>) for similar experiences
+of world-sorrow (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch16_33">16:33</a></span>), and that he
+may point out to them and to the church universal
+the source of their hope, their peace, their
+joy, and their <span style="white-space:nowrap;">life—moral</span> and <span style="white-space:nowrap;">spiritual—that</span>
+he speaks to the twelve, and through them to
+his discipleship in all ages, in these chapters,
+and finally offers for them and for us that prayer
+which we may well accept as the disclosure of
+his eternal intercession for his followers. The
+discourse is sympathetic, not philosophical or
+critical; it is addressed to sympathetic friends,
+not to a cold or critical audience; and it is to be
+interpreted rather by the sympathies and the spiritual
+experience than by a philosophical analysis.
+It sets forth the source of all comfort, strength,
+guidance and spiritual well-being in the truth of
+the direct personal presence of a seemingly absent
+but really present, a seemingly slain but
+really living, a seemingly defeated but really victorious
+Lord and Master. This truth appears
+and reappears in various forms in these chapters,
+like the theme in a sublime symphony. Now it
+is plainly stated, “I will come to you”
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_18">14:18</a></span>);
+
+<span class="pagenum" id="Page_172">[Pg 172]</span>
+now it is interpreted by a metaphor, “Ye are the
+vine, I am the branches” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch15_5">15:5</a></span>); now it is a
+promise of the Spirit’s presence, now of Christ’s,
+now of the Father’s (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_16">14:16</a>, <a href="#ch14_18">18</a>,
+<a href="#ch14_21">21</a>, <a href="#ch14_23">23</a></span>); now the
+disciples are bid to turn their thoughts toward
+this spiritual presence, this Divine Immanence,
+for their own sake (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch16_7">16:7</a></span>), now they are appealed
+to by the love they bear the Master
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_28">14:28</a></span>). The conditions of this personal experience
+of the unseen spiritual presence of their
+God and Saviour is declared to be obedience in
+the daily life to the law of love (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_21">14:21</a>, <a href="#ch14_23">23</a>; <a href="#ch15_10">15:10</a></span>);
+the result is declared to be a constant growth in
+the knowledge of divine truth (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_26">14:26</a>; <a href="#ch16_12">16:12</a>, <a href="#ch16_13">13</a></span>);
+a sacred peace and joy (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_27">14:27</a>; <a href="#ch15_11">15:11</a></span>);
+a supernatural
+strength in sorrow (<span class="muchsmaller"><a href="#ch16_20">16:20-22</a></span>). These
+truths are not logically arranged; the structure
+of the discourse is not that of a sermon, but that
+of a confidential conversation, in which in different
+forms the same essential truth is repeated
+and re-repeated, because the heart is so full that
+a single utterance does not suffice, and the truth
+is so transcendent that no logical statement is
+adequate. After the conversation is closed and
+the disciples rise to depart, Christ recurs to the
+theme in a new form, and continues the discourse,
+while the disciples wait standing for a
+new signal to go out (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_31">14:31</a>; <abbr title="chapter">ch.</abbr> 15, <a href="#Note_ch15"><abbr title="Preliminary">Prel.</abbr> Note</a></span>);
+and, finally, when for a second time he draws his
+discourse to a close, he re-embodies the same
+consolatory and inspiring truth in a prayer,
+breathing the aspiration that the reward and
+secret and source of his own power may be given
+to his disciples, sent into the world to complete
+the mission which he has but inaugurated (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_18">17:18</a></span>).
+Thus these chapters of John contain a disclosure
+of the very heart of Christianity, the personal
+knowledge of a living God by direct communion
+with him, as a teacher, a comforter, an
+inspirer, the one and only true source of faith,
+hope, love. The commentator must point out
+the connection of the verses and the meaning of
+the words; his work must be in a measure critical
+and cold; but only the devout heart, which
+knows by experience that love of Christ which
+passes the knowledge of the intellect, can interpret
+the spiritual meaning of the truth, since
+the condition of understanding it is not a critical
+knowledge of words or an intellectual apprehension
+of theology, but a love for Christ that keeps
+Christ’s words, that recognizes Christ’s mission
+to be also the mission of the Christian, and that
+abides in Christ in the spirit that it may follow
+Christ in the life. Without this spirit the student
+in vain addresses himself to the study of
+this “wisdom of God in a mystery,” hidden
+except to the soul to whom God hath revealed
+it by his Spirit (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 2:7-10</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_1"></a>
+<p class="hanging drop-cap"><span class="smcap">Let</span><a id="FNanchor_542" href="#Footnote_542" class="fnanchor">[542]</a> not your heart be troubled: ye believe in
+God, believe<a id="FNanchor_543" href="#Footnote_543" class="fnanchor">[543]</a> also in me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_542" href="#FNanchor_542" class="label">[542]</a>
+ verse <a href="#ch14_27">27</a>; <abbr title="Isaiah">Isa.</abbr> 43:1, 2; 2 <abbr title="Thessalonians">Thess.</abbr> 2:2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_543" href="#FNanchor_543" class="label">[543]</a>
+ <abbr title="Isaiah">Isa.</abbr> 12:2, 3; <abbr title="Ephesians">Ephes.</abbr> 1:12, 13; 1 <abbr title="Peter">Pet.</abbr> 1:21.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_2"></a>
+<p class="hanging">2 In my Father’s house are many mansions: if <em>it were</em>
+not <em>so</em>, I would have told you. I go<a id="FNanchor_544" href="#Footnote_544" class="fnanchor">[544]</a> to prepare a
+place for you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_544" href="#FNanchor_544" class="label">[544]</a>
+ <abbr title="Hebrews">Heb.</abbr> 6:20; 9:8, 24; <abbr title="Revelation">Rev.</abbr> 21:2.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_3"></a>
+<p class="hanging">3 And if I go and prepare a place for you, I will<a id="FNanchor_545" href="#Footnote_545" class="fnanchor">[545]</a>
+come again, and receive you unto myself: that<a id="FNanchor_546" href="#Footnote_546" class="fnanchor">[546]</a> where
+I am, <em>there</em>ye may be also.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_545" href="#FNanchor_545" class="label">[545]</a>
+ <abbr title="Hebrews">Heb.</abbr> 9:28.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_546" href="#FNanchor_546" class="label">[546]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_26">12:26</a>;
+ <a href="#ch17_24">17:24</a>; 1 <abbr title="Thessalonians">Thess.</abbr> 4:17.</p>
+</div>
+</div>
+
+<p><b>1-3. Let not your heart be troubled.</b>
+In this hour of unparalleled sorrow, with Gethsemane,
+the betrayal, the denial, the mock trials
+and the crucifixion full in view, Christ thinks not
+of himself, but of his disciples. He does not
+seek comfort, but imparts it. We may well
+imagine a momentary silence after the prophecy
+of the preceding verses. The disappointment of
+the Judaic expectation of temporal and political
+deliverance, the prophecy of treason, the sudden
+and unexpected departure of Judas, the
+prophecy of Peter’s denial, and of the abandonment
+of their Lord by the other disciples, have
+all tended to sober and sadden them.—&#8203;<b>Ye have
+faith in God, have faith also in me.</b> The
+forms of the indicative and the imperative are the
+same (<span lang="el">πιστεύετε</span>). Some critics read both verbs
+indicative, <cite>Ye have faith in God, ye have faith also
+in me</cite>; some both imperative; treating both as
+an exhortation, <cite>Have faith in God; have faith
+also in me</cite>; and some, as our English version,
+which makes the statement of the first clause
+the ground of the exhortation of the second
+clause, <cite>Ye have faith in God, have faith also in me</cite>.
+Either rendering is grammatically legitimate;
+the latter seems to me preferable. As Jews they
+had faith in the one only true and living God;
+a faith which, in the experience of patriarchs
+and prophets, trial and trouble had not been able
+to shake (<span class="muchsmaller"><abbr title="Habakkuk">Hab.</abbr> 3:17, 18</span>). Christ urges them to a
+like faith in him, a faith strong enough to survive
+the brief though terrible separation of death.
+Theism is the foundation of Christianity; faith
+in one only living and true God precedes and prepares
+the way for faith in Christ his Son, the
+living and true way to the Father. To believe
+in him is not to believe anything about him, nor
+merely to trust in him, but to have such a spiritual
+apprehension of his character, that when he
+is crucified the disciples shall not lose their confidence
+in him as the Messiah. He warns them
+against that doubt which augmented and intensified
+their distress when they saw him whom
+they had trusted should have redeemed Israel
+put to an open shame and a cruel death (<span class="muchsmaller">Luke 24:21</span>).
+They were trusting in themselves. Peter’s
+
+<span class="pagenum" id="Page_173">[Pg 173]</span>
+declaration, “I will lay down my life for thy
+sake,” expressed the common confidence of all
+(<span class="muchsmaller">Mark 14:31</span>). Christ first demolished this false
+confidence, then seeks to build up a new and
+better confidence in himself.—&#8203;<b>In my Father’s
+house are many dwelling-places.</b> The
+phrase “my Father’s house” is generally regarded
+as a circumlocution for heaven; Christ’s
+declaration as tantamount to the general statement
+that in heaven there is room enough for
+them all (<cite>Alford</cite>, <cite>Meyer</cite>, etc.); and in support of
+this view such <abbr title="Old Testament">O. T.</abbr>
+passages as <abbr title="Psalms">Ps.</abbr> 23:13, 14;
+Isaiah 63:15, are quoted, which refer to the
+heavens as God’s habitation. I would rather
+regard the universe as God’s house according to
+the spirit of Isaiah 66:1, “Heaven is my throne,
+and earth is my footstool,” and the declaration
+that in it are many dwelling-places, as a new
+light thrown upon the abode of the dead who
+die in Christ Jesus. The ancients regarded
+Hades, or the abode of the dead, a deep and
+dark abode in the under-world, fastened with
+gates and bars, a ghostly abode, a prison-house
+of the disembodied (<span class="muchsmaller">Job 10:21, 22; 11:8; <abbr title="Psalms">Ps.</abbr> 88:6;
+89:48; <abbr title="Eccclesiasticus">Eccles.</abbr> 9:4; <abbr title="Isaiah">Isa.</abbr> 5:14; 14:9-20, 38:10; <abbr title="Ezekiel">Ezek.</abbr> 31:17;
+32:21</span>). The <abbr title="Old Testament">O. T.</abbr> thought of death and the
+abode of the dead was hardly more hopeful than
+that of the ancient Greeks and Romans. Homer
+makes the dead Achilles declare:</p>
+
+<div class="poetry-container">
+<div class="poetry">
+    <div class="verse indent22">“I would be</div>
+    <div class="verse indent0">A laborer on earth and serve for hire</div>
+    <div class="verse indent0">Some man of mean estate, who makes scant cheer,</div>
+    <div class="verse indent0">Rather than reign over all who have gone down</div>
+    <div class="verse indent0">To death.”</div>
+</div>
+</div>
+
+<p class="unindent">Parallel to this, in some respects more gloomy,
+were the ancient Hebrews’ thoughts of Hades.
+Dying was bidding farewell to God. “Wilt thou
+show wonders to the dead? Shall the dead arise
+and praise thee? *&nbsp;*&nbsp;* Shall thy righteousness be
+known in the land of forgetfulness?” (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 88:10-12</span>).
+“In death there is no remembrance of thee” (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr>
+6:5</span>). <abbr title="Compare">Comp.</abbr> Isaiah, <abbr title="chapter">ch.</abbr> 38, and Job, <abbr title="chapter">ch.</abbr> 14. The
+hope of better things is but an occasional gleam
+in a night of great darkness and almost despair.
+See Job 10:21, 22; <abbr title="Psalms">Ps.</abbr> 89:45-49; <abbr title="Eccclesiasticus">Eccles.</abbr> 9:4;
+Isaiah 5:14, 15; 14:9-20; <abbr title="Ezekiel">Ezek.</abbr> 31:16, 17; and
+especially Isaiah, <abbr title="chapter">ch.</abbr> 38, and Job, <abbr title="chapter">ch.</abbr> 14. In
+contrast with this gloomy view of death is that
+of the <abbr title="New Testament">N. T.</abbr>, the germ of which is afforded by
+Christ’s declaration here, which may be paraphrased
+thus: “The earth is not the only abode
+of God’s children; in my Father’s house (the
+universe) are many dwelling-places for them;
+and I, in leaving you, am not going to the dark
+abode of the voiceless dead, but to prepare for
+you a place, and to return again to take you to
+myself, that you may witness and share the glory
+which I have with the Father.” Out of this
+declaration grows, as a fruitful tree out of a
+seed, the whole of the discourse contained in this
+and the two following chapters. Out of it grows,
+too, the Christian’s conception of and experience
+in death. See for example 2 <abbr title="Corinthians">Cor.</abbr> 5:1-4. It
+should be added that the word <cite>house</cite> (<span lang="el">οἰκία</span>) is
+never used in the <abbr title="New Testament">N. T.</abbr> as a designation of
+heaven, but with the analogous word (<span lang="el">οἷκος</span>) <dfn>household</dfn>,
+is used of the world (<span class="muchsmaller">John
+<a href="#ch8_35">8:35</a></span>), the temple
+(<span class="muchsmaller">John <a href="#ch2_16">2:16</a></span>), and the whole kingdom of God (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr>
+3:2-6</span>); so that <abbr title="New Testament">N. T.</abbr> usage confirms the interpretation
+here given. The word rendered <em>mansions</em>
+(<span lang="el">μονή</span>) occurs nowhere else in the <abbr title="New Testament">N. T.</abbr>, but is
+derived from a verb (<span lang="el">μένω</span>) signifying to <dfn>abide</dfn>,
+and here unquestionably indicates not a <em>mansion</em>,
+but simply a permanent dwelling-place. This
+was indeed the original meaning of the English
+word mansion (<abbr title="French">Fr.</abbr> <i lang="fr">maison</i>).—&#8203;<b>If not, would I
+have told you that I go to prepare a place
+for you?</b> The reference is to some previous
+statement not preserved in our Gospels. The
+argument is this: I could not have assured you,
+as I have done, that I am going to prepare a
+place for you, if the place of the dead were the
+dark abode which you have imagined it to be.
+This, which is the interpretation of the French
+translation, seems to me, notwithstanding the
+objection of the modern writers (<cite>Meyer</cite>, <cite>Godet</cite>,
+<cite>Tholuck</cite>, etc.), better than the construction of
+our English version, though either is grammatically
+admissible. If we take the other construction,
+the connection is as Godet gives it: “If
+our separation was to be an eternal one, I would
+have forewarned you; I would not have waited
+for this last moment to declare it unto you.”—&#8203;<b>And
+if I go and prepare a place for you.</b>
+The implication of this entire passage is not
+merely “heaven large enough for all,” but a
+heaven with various provisions for various natures.
+In the Father’s house is not merely a
+large mansion, but <em>many</em>mansions; and there is
+prepared a place not merely for all but for <em>you</em>,
+a personal preparation in glory <em>for</em>each child as
+by grace <em>in</em>each child; a room, a house for each
+nature adapted to its needs. But how does
+Christ <em>prepare</em>a place for us? To that question
+revelation makes no answer. We can only say
+that redemption did not end with Christ’s death,
+that he is still carrying on his work of redeeming
+love for us as well as in us. In every death of a
+friend he lays up treasure in heaven for us; those
+that have gone before and entered into their rest,
+and await our coming, are a part of this divine
+preparation. The sorrow here is a part of the
+preparation of unmeasured joy hereafter.—&#8203;<b>I
+will come again and receive you unto
+myself.</b> In order to understand this, we must
+bear in mind what Stier well calls the perspective
+of prophecy. “The coming again of the Lord
+is not one single <span style="white-space:nowrap;">act—as</span> his resurrection, or the
+descent of the Spirit, or his second personal
+
+<span class="pagenum" id="Page_174">[Pg 174]</span>
+advent, or the final coming in <span style="white-space:nowrap;">judgment—but</span>
+the combination of all these, the result of which
+shall be his taking his people to himself to be
+where he is. This coming is begun (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_18">18</a></span>) in his
+resurrection; carried on (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_23">23</a></span>) in the spiritual
+life (<span class="muchsmaller">see also <abbr title="chapter">ch.</abbr>
+<a href="#ch16_22">16:22</a>, etc.</span>), the making them ready
+for the place prepared; further advanced when
+each by death is fetched away to be with him
+(<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 1:23</span>); fully completed at His coming in
+glory when they shall be forever with Him
+(<span class="muchsmaller">1 <abbr title="Thessalonians">Thess.</abbr> 4:17</span>) in the perfected resurrection state.”—(<cite>Alford.</cite>)—<b>That.</b>
+<em>In order that</em>(<span lang="el">ἵνα</span>). The
+going, the preparing, the returning are all for
+the sake of them, his disciples.—&#8203;<b>Where I am
+there ye may be also.</b> Death is no longer
+“farewell to God;” it is going home to be forever
+with the Lord (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_24">17:24</a>; <abbr title="Philippians">Phil.</abbr> 1:23; 1 <abbr title="Thessalonians">Thess.</abbr> 4:17</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_4"></a>
+<p class="hanging">4 And whither I go ye know, and the way ye know.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_5"></a>
+<p class="hanging">5 Thomas saith unto him, Lord, we know not whither
+thou goest; and how can we know the way?</p>
+</div>
+
+<p><b>4, 5. And whither I go</b> (ye know and) <b>the
+way ye know</b>. There is some doubt as to the
+reading; most critics (<cite>Meyer</cite>, <cite>Alford</cite>, <cite>Tischendorf</cite>,
+<cite>Lachmann</cite>) either omit or doubt the words
+I put in brackets. But their omission obscures
+without changing the sense; the meaning is undoubtedly
+that conveyed by our Received Version.
+While in form a statement, it is in fact an
+inquiry; its object is to provoke questioning, as it
+does from Thomas. Whither he goes is to the
+Father (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch20_17">20:17</a></span>); the way he goes is the way of
+death and resurrection, already foretold them
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+16:21; 17:22, 23; 20:17-19</span>).—&#8203;<b>Thomas saith
+unto him, We know not</b>, etc. On the character
+of Thomas, see <abbr title="chapter">ch.</abbr>
+<a href="#ch20_26">20:26</a>. The few indications
+of his character afforded by the Gospels
+(<span class="muchsmaller">John <a href="#ch11_16">11:16</a>;
+<a href="#ch20_24">20:24-29</a></span>) show him to have possessed
+an affectionate but unimaginative nature, desiring
+much, hoping little, and easily given to despair.
+Such a nature takes nothing for granted;
+it wants every statement explained, nothing left
+to the imagination, nothing to the interpretation
+of the future. “The heavenly <em>whither</em>, however
+distinctly Jesus had already designated it,
+Thomas did not yet know clearly how to combine
+with his circle of Messianic ideas; but he
+desired to arrive at clearness.”—(<cite>Meyer.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_6"></a>
+<p class="hanging">6 Jesus saith unto him, I am the<a id="FNanchor_547" href="#Footnote_547" class="fnanchor">[547]</a> way, and the truth,<a id="FNanchor_548" href="#Footnote_548" class="fnanchor">[548]</a>
+and the life:<a id="FNanchor_549" href="#Footnote_549" class="fnanchor">[549]</a> no<a id="FNanchor_550" href="#Footnote_550" class="fnanchor">[550]</a> man cometh unto the Father, but
+by me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_547" href="#FNanchor_547" class="label">[547]</a>
+ <abbr title="chapter">ch.</abbr><a href="#ch10_9">10:9</a>;
+ <abbr title="Isaiah">Isa.</abbr> 35:8, 9;
+ <abbr title="Hebrews">Heb.</abbr> 10:19, 20.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_548" href="#FNanchor_548" class="label">[548]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_17">1:17</a>;
+ <a href="#ch15_1">15:1</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_549" href="#FNanchor_549" class="label">[549]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_4">1:4</a>;
+ <a href="#ch11_25">11:25</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_550" href="#FNanchor_550" class="label">[550]</a>
+ Acts 4:12.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_7"></a>
+<p class="hanging">7 If ye had known me, ye should have known my
+Father also: and from henceforth ye know him, and
+have seen him.</p>
+</div>
+
+<p><b>6, 7. Jesus saith unto him, I am the
+way, the truth, and the life.</b> This is not
+directly responsive to the implied question of
+Thomas. That is theoretical; this is practical.
+The disciples desire to understand the way by
+which Christ is to depart, and the place to which
+he is going; Christ’s answer points out the way in
+and by which the disciple can follow his Lord and
+be with him where he is. There is here, therefore,
+not merely a play upon the word “way,”
+though Christ uses it in one sense in <abbr title="verse">ver.</abbr>
+<a href="#ch14_4">4</a> and
+in a different sense in <abbr title="verse">ver.</abbr>
+<a href="#ch14_6">6</a>; but the same word
+is used to turn the thoughts of the inquirer from
+a purely theoretical question about Christ to a
+practical truth concerning himself. It was always
+the habit of Christ to answer questions in
+theoretical theology by directions helpful to the
+spiritual life (<span class="muchsmaller">see <abbr title="verse">ver.</abbr>
+<a href="#ch14_22">22-24</a>; <abbr title="chapter">ch.</abbr> <a href="#ch3_4">3:4-6</a>;
+<a href="#ch4_19">4:19-24</a></span>). The
+phrase, <cite>I am the way, the truth, and the life</cite>, may
+be interpreted, according to Lightfoot, as a Hebraism
+equivalent to the true and living way;
+but it is better to take the two latter phrases as
+explanations of the former. Christ is the way
+unto the Father, not because he points out the
+way, but because he is the truth concerning the
+Father, and possesses in himself the divine life,
+and has power to impart it to us. He does not
+merely reveal the truth; he <em>is</em> the truth; the
+truth incarnated in a living form; the truth
+of God, whom he manifests to the world (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+11:27; John <a href="#ch1_1">1:1</a>, <a href="#ch1_2">2</a>,
+<a href="#ch1_14">14</a>; 10:30; <abbr title="Philippians">Phil.</abbr> 2:6; <abbr title="Colossians">Col.</abbr> 2:9; <abbr title="Hebrews">Heb.</abbr>
+1:13</span>), and the truth of life, which he illustrates
+more forcibly by his example than by his words,
+so that all his precepts are summed up in the
+one command, “Follow me.” He is the life,
+having life in himself (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_26">5:26</a></span>), imparting it to
+others (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch10_10">10:10</a></span>), and so giving them power to
+become sons of God (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_12">1:12</a></span>) by the possession
+of that divine life without which no man can
+ever see God (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_3">3:3</a>; <abbr title="Hebrews">Heb.</abbr> 12:14</span>). To come to the
+Father by Christ as the way is not, then, merely
+to accept him as an inspired teacher respecting
+the Father, nor merely as an atoning sacrifice,
+whose blood cleanses away the sins which intervene
+between the soul and the Father (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 10:20</span>);
+it is to be conformed to him as to the truth, and
+to be made partaker of his life (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 3:8-14</span>).—&#8203;<b>No
+one cometh to the Father but by me.</b> He
+now says “to the Father,” not to the Father’s
+house, because, as Godet well says, “It is not in
+heaven that we are to find God, but in God that
+we are to find heaven.” By <em>me</em> is equivalent to,
+by me as the way, the truth, and the life. This
+does not necessarily require a knowledge of,
+still less a correct theological opinion concerning
+Christ. The conception of God’s character may
+be really derived from Christ’s teaching, the life
+may be conformed to Christ’s example, and the
+soul may be partaker of his spirit, and yet the
+individual may be unconscious of the source
+from which he has derived his knowledge of
+God, his ideal of life, and his inspiration. This
+declaration is inclusive rather than exclusive; it
+is equivalent to that of <abbr title="chapter">ch.</abbr>
+<a href="#ch1_9">1:9</a> (<span class="muchsmaller">see note there</span>),
+
+<span class="pagenum" id="Page_175">[Pg 175]</span>
+“That was the true Light which lighteth every
+man that cometh into the world.” All spiritual
+life comes through Christ, but not necessarily
+through a clear and correct knowledge about
+Christ.—&#8203;<b>If ye had known me ye should
+have known my Father also.</b> <abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch8_19">8:19</a>. The practical lesson for us clearly is that
+the way to come to a true spiritual knowledge of
+the Father is by a study of the life and character
+of Christ, and above all by a sympathetic and
+personal spiritual acquaintance with him. His
+disciples had not known Christ. They had up to
+this time believed in him as a temporal Messiah.
+Of a Messiah crucified, the power of God
+and the wisdom of God unto salvation to Gentile
+as well as Jew (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 1:24</span>), they had known
+nothing, and hence of God as their Father and
+their Friend they knew nothing.—&#8203;<b>From henceforth
+ye have known him and have seen
+him.</b> From this time. He refers to what he
+has already disclosed of the divine nature, in the
+washing of the disciples’ feet, in the prophecy
+of his own betrayal and death, and in what he is
+about to tell them of the spiritual presence of
+himself and the Father, through the Holy Spirit,
+in their hearts. From the time of this disclosure
+it will indeed be their own fault if they fail to
+comprehend, at least in some measure, “the
+breadth and length and depth and height, and
+to know the love of Christ (and so the love of the
+Father revealed in and through Christ), which
+passeth knowledge” (<span class="muchsmaller">Ephes 3:18, 19</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_8"></a>
+<p class="hanging">8 Philip saith unto him, Lord, shew us the Father
+and it sufficeth us.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_9"></a>
+<p class="hanging">9 Jesus saith unto him. Have I been so long time
+with you, and yet hast thou not known me, Philip?
+he<a id="FNanchor_551" href="#Footnote_551" class="fnanchor">[551]</a> that hath seen me hath seen the Father; and how
+sayest thou <em>then</em>, Shew us the Father?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_551" href="#FNanchor_551" class="label">[551]</a>
+ <abbr title="Colossians">Col.</abbr> 1:15.</p>
+</div>
+</div>
+
+<p><b>8, 9. Philip saith unto him, Shew us the
+Father and it sufficeth us.</b> On Philip’s life
+and character, see <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 149. Compare the
+request of Moses (<span class="muchsmaller"><abbr title="Exodus">Exod.</abbr> 33:18</span>). Philip has in mind
+the <abbr title="Old Testament">O. T.</abbr> appearances of God; he wants such a
+manifestation of the Deity, <em>a seeing</em> of God.
+“One such sight of God would set at rest all
+these fears, and give him perfect confidence.”—(<cite>Alford.</cite>)
+He wants to walk by sight, and not
+by faith. He expresses the universal longing of
+humanity for a vision of the unknown. This
+request furnishes the text on which the following
+discourse is founded. Christ replies that the
+unknown Father is manifested to the world in
+his Son (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_9">9-11</a></span>), and in the spiritual life, the inward
+experience, of those that love him and keep
+his commandments (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_15">15-21</a></span>); he points out the
+way to secure this inward experience, namely,
+by loving the Son and keeping his commandments
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_22">22-26</a></span>); he declares that this indwelling
+of the Father in the soul of the believer brings
+abundant peace (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_27">27-31</a></span>); it is more than a vision,
+it is an abiding, by which the life of God
+flows into the soul of man, making it partaker of
+the divine nature and fruitful in works of divine
+love (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch15_1">15:1-8</a></span>); this love, patterned after and
+imbibed from Christ, extends to the world that
+hates both the Lord and his disciples (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch15_9">15:9-27</a></span>);
+this love, born and kept alive by the indwelling
+of the unseen Father, is the illuminator, the instructor,
+and the inspirer of him who possesses
+it, and gives him assurance of the divine love
+and intimacy of spiritual communion with the
+divine Being (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch16_1">16</a></span>). See, further,
+<a href="#Note_ch14"><abbr title="Preliminary">Prel.</abbr> Note.</a>
+There is a real connection in this discourse, though
+not that of an oration; the unity is spiritual rather
+than intellectual; but it all circles about a single
+central truth, the provision which divine love
+has made for satisfying the soul-hunger for a
+vision of the unseen and invisible God. In a
+sense Philip is right, though the <em>sight</em>, if the sight
+of a spirit was possible, would not satisfy; but
+we see God only as we become like him, and we
+shall be satisfied when we awake in his likeness
+and so see him as he is (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr>
+17:15; 1 John 1:2</span>).—&#8203;<b>Have
+I been so much time with you, and
+yet hast thou not known me, Philip?</b>
+Not merely the length of time is indicated; it
+had been but about three years, probably a little
+less; but during that three years he had been constantly
+with his disciples; they had eaten, slept,
+journeyed, lived together; the companionship
+was most intimate, the opportunity for familiar
+acquaintance perfect.—&#8203;<b>He that hath seen me
+hath seen the Father; and how sayest
+thou then, Show us the Father?</b> There is
+a physical and there is a spiritual sight. The
+disciples had known Jesus after the flesh; but
+Christ according to the spirit they did not know
+till after the descent of the Holy Spirit at Pentecost.
+To admire the Son of man is one thing;
+to receive the Spirit of God manifested in and
+through him is quite different. He that has a
+spiritual discernment of Christ will recognize
+the spiritual character of the unknown Father,
+the truth, mercy, love of God, shining in and
+through the Son. There is and can be no physical
+vision of God; he is a spirit, and is to be
+spiritually known, to be worshipped in spirit as
+well as in truth (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch4_24">4:24</a></span>). The language of
+Christ here, and indeed throughout this whole
+discourse, is utterly inconsistent with the conception
+of him as a mere human or superhuman
+<em>ambassador</em> of God. He represents not merely
+
+<span class="pagenum" id="Page_176">[Pg 176]</span>
+the divine government, but the divine Being.
+The Father is so in him that whoever looks
+within the tabernacle beholds the glory as of the
+only begotten of the Father (<span class="muchsmaller"><abbr title="chapter">ch.</abbr> 1:14</span>). He is the
+manifestation in the flesh, not of the divine government,
+but of God (<span class="muchsmaller">1 <abbr title="Timothy">Tim.</abbr> 3:16</span>). It is impossible
+to refer this answer to the mere union in
+sympathy and purpose of Jesus with God. “No
+Christian, even if perfected, could say, ‘He that
+has seen me has seen Christ.’ How much less,
+then, could a Jew, though perfect, have said,
+‘He that hath seen me hath seen the Father.’”—(<cite>Godet.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_10"></a>
+<p class="hanging">10 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 dwelleth in
+me, he doeth the works.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_11"></a>
+<p class="hanging">11 Believe me that I <em>am</em> in the Father, and the
+Father in me: or else believe me for the very works’
+sake.</p>
+</div>
+
+<p><b>10, 11. Believest thou not that I am in
+the Father, and the Father in me?</b> God
+is in everything which he has made; the All and
+in All (<span class="muchsmaller"><abbr title="Jeremiah">Jer.</abbr> 23:24; 1 <abbr title="Corinthians">Cor.</abbr> 15:28</span>). We also are intended
+to be temples in which he is to dwell (<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 91:1;
+<abbr title="Romans">Rom.</abbr> 8:11; 1 <abbr title="Corinthians">Cor.</abbr> 3:16; 2 <abbr title="Timothy">Tim.</abbr> 1:14</span>). But sin, which
+has been admitted to dwell in us (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 7:17</span>), has
+driven out the Spirit of God, so that the temple
+is destroyed by defilement (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 3:17, marg.</span>); it
+ceases to be the temple of God. He dwells no
+longer in it. In Christ Jesus there was no sin;
+in Christ Jesus, therefore, dwells all the fullness
+of the Godhead bodily (<span class="muchsmaller"><abbr title="Colossians">Col.</abbr> 2:9</span>); and it is by
+union with him, and a new life received in and
+by and from him, that the fullness of the divine
+indwelling is to be at length restored to all that
+are his (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_21">17:21-23</a>; <abbr title="Ephesians">Ephes.</abbr> 3:17</span>).—&#8203;<b>The words
+that I speak to you I speak not of myself.</b>
+<cite>From myself</cite> (<span lang="el">ἀπ’ ἐμαυτοῦ</span>). <em>From</em> signifies the
+fountain or source; the source of Christ’s authority
+is not in himself, but in the Father, who
+dwells in and speaks through him. See <abbr title="chapter">ch.</abbr>
+<a href="#ch5_19"> 5:19</a>,
+note.—&#8203;<b>But the Father, he who abides
+in me, he doeth the works.</b> Some read,
+<cite>doeth his own works</cite>. So Tischendorf and Meyer.
+The Received reading is preferable, but the
+meaning is much the same. Whether we read,
+He that dwelleth in me doeth his own works
+(<span lang="el">ποιεῖ τὰ ἔργα ἀυτοῦ</span>), or, He that dwelleth in me,
+he it is who doeth the works (<span lang="el">αὐτὸς ποιεῖ τὰ ἔργα</span>),
+the emphasis is equally put upon the Father as
+the One who, abiding in the Son, does all things
+through him. The <em>works</em> are here, not merely
+the miracles, but the whole range of beneficent
+action of the Son, including certainly the miracles,
+but those only as a part of the whole service
+of love. This word <em>work</em> (<span lang="el">ἔργον</span>) is rarely, I
+think never, used in the <abbr title="New Testament">N. T.</abbr> as equivalent to
+<em>miracle</em> (<span lang="el">σημεῖον</span>).—&#8203;<b>Have faith in me, that I
+am in the Father.</b> Beware of understanding
+this as equivalent to, Believe me, on my mere
+personal assurance; this is apparently the interpretation
+of our English version, and is sustained
+by even so eminent an authority as Meyer. It is
+grammatically possible; but it neither accords
+with Jesus’ use of the word <cite>believe</cite> (<span lang="el">πιστεύω</span>),
+which he habitually uses to signify a spiritual apprehension,
+not merely an intellectual opinion;
+nor with the spirit of this discourse, which, beginning
+with <abbr title="verse">ver.</abbr> <a href="#ch14_1">1</a>,
+is throughout addressed, not to
+the formation of correct opinions, but to the
+building up of a right spiritual apprehension of
+Christ, and through him of the eternal Father.
+The meaning is, <em>Have faith in me that I am in the
+Father, and the Father in me</em>; <i>i. e.</i>, Look beneath
+the surface, the flesh; behold in the inward
+grace, manifesting itself in the outward speech
+and action, the lineaments of the divine character;
+so have faith in me as one in whom the
+Father dwells, and through whom the Father is
+made manifest. But if this spiritual sense is
+lacking, then—<b>Through</b> (<dfn>by reason of</dfn>, <span lang="el">διά</span>) <b>the
+works themselves believe</b>. <span lang="el">Μοι</span> is omitted
+by Godet, Meyer, Lachmann, and Tischendorf,
+on the authority of the Sinaitic, Cambridge, and
+Vatican manuscripts. Christ places his own
+character in the front rank, as the principal evidence
+of the divine origin and authority of
+Christianity. He is his own best witness. But,
+for those who cannot discern the divinity of his
+life and character, he appeals to the works
+wrought by him and by the religion of which he
+is the founder, and which was more powerful after
+his death than during his life. The evidence
+from the miracles, and from the whole miraculous
+history of Christianity, is secondary to the
+evidence from the character and person of
+Christ himself.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_12"></a>
+<p class="hanging">12 Verily, verily, I say unto you, He<a id="FNanchor_552" href="#Footnote_552" class="fnanchor">[552]</a> that believeth
+on me, the works that I do shall he do also; and greater
+<em>works</em> than these shall he do; because I go unto my
+Father.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_552" href="#FNanchor_552" class="label">[552]</a>
+ <abbr title="Matthew">Matt.</abbr> 21:21.</p>
+</div>
+</div>
+
+
+<p><b>12. Verily, verily, I say unto you, *&nbsp;*&nbsp;*
+greater works than these shall he do;
+because I go to my Father.</b> If by <cite>works</cite>
+was meant merely miracles, this declaration
+would be difficult of interpretation; for none of
+Christ’s disciples have ever wrought greater
+miracles than the Master, nor is it easy to conceive
+of a greater miracle than the resurrection
+of the dead. But if by <cite>works</cite> was meant Christ’s
+whole life of beneficent activity, then this promise
+has been abundantly fulfilled. For Christ
+worked in a very narrow sphere, both of time
+and place; for three years, in a province no
+larger than the State of Vermont. More souls
+were converted at Peter’s preaching on the day
+
+<span class="pagenum" id="Page_177">[Pg 177]</span>
+of Pentecost than during the whole of Christ’s
+personal ministry. At Christ’s death the whole
+number of Christian converts does not seem to
+have exceeded five hundred, and Christianity
+was utterly unknown outside of Palestine. At
+John Wesley’s death Methodism had spread
+over Great Britain, the Continent of Europe, the
+United States, and the West Indies, and its communion
+embraced over eighty thousand members.
+Whitefield, Wesley, Spurgeon, Moody preached
+during their lives to immensely greater numbers
+than Christ ever personally taught; and probably
+many Christian physicians have healed more
+sick than Christ ever healed. Thus in <em>extent</em> the
+disciples have already done greater works than
+their Master. And this for the reason here assigned,
+namely, because he has gone to the Father;
+and because of that going the Comforter
+has come to bless the labors of the disciples with
+a wider and more powerful divine influence than
+could, in the nature of the case, proceed from
+God incarnate in a single human life (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch16_7">16:7</a></span>).
+But we have no right to say that this promise
+does not await even further fulfillment. When
+the fullness of time shall have come, and God
+dwells in all his children in the fullness foreseen
+in <abbr title="chapter">ch.</abbr> <a href="#ch17_21">17:21</a>,
+there may be in them a power over
+nature of which modern science gives possibly a
+foreshadowing, and which will be, in its effects,
+much greater than that which Christ exercised
+over it, because they that exercise it will have
+the whole earth as their inheritance. Only thus
+can I understand such promises as that here and
+in Mark 11:23, etc.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_13"></a>
+<p class="hanging">13 And<a id="FNanchor_553" href="#Footnote_553" class="fnanchor">[553]</a> whatsoever ye shall ask in my name, that
+will I do, that the Father may be glorified in the Son.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_553" href="#FNanchor_553" class="label">[553]</a>
+ 1 John 5:14.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_14"></a>
+<p class="hanging">14 If ye shall ask anything in my name, I will do <em>it</em>.</p>
+</div>
+
+<p><b>13, 14. And whatsoever ye shall ask in
+my name, that will I do.</b> For analogous
+promises of answers to prayer, see <abbr title="Exodus">Exod.</abbr> 22:27;
+<abbr title="Deuteronomy">Deut.</abbr> 4:29; <abbr title="Psalms">Ps.</abbr> 34:15; 37:4, 5; <abbr title="Jeremiah">Jer.</abbr> 29:12,
+13; Joel 2:32; <abbr title="Matthew">Matt.</abbr> 7:7, 8; Mark 11:24;
+John 15:16; 16:23; James 1:5; 1 John 3:22;
+5:14, 15. A comparison of these passages shows
+clearly that God does not give an unconditional
+promise of affirmative answer to every prayer.
+This would be to place omnipotence at the command
+of ignorance and selfishness; it would be
+a curse, not a blessing. The condition here is
+embodied in the words, <em>In my name</em>; the promise
+is only to those petitions asked in the name
+of <em>Jesus Christ</em>. To ask in the name of Christ is
+not to introduce his name into the petition, as in
+the familiar phrase, For Christ’s sake; nor is it
+merely to approach the Father through the mediatorship
+of Jesus; this, but much more than
+this, is included. “In the name” of any one, as
+used in the <abbr title="New Testament">N. T.</abbr>, generally, if not always, signifies
+representing him, standing in his stead, fulfilling
+his purposes, manifesting his will, and
+imbued with and showing forth his life and
+glory. With John it always has this signification.
+Thus, “The works that I do in my Father’s
+name” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch10_25">10:25</a></span>) is equivalent to, The
+works that I do in my Father’s stead, for him
+and by his power and authority; “Blessed is the
+King of Israel that cometh in the name of the
+Lord” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch12_13">12:13</a></span>) is equivalent to, That cometh
+as the representative and manifestation of the
+Lord; “The Holy Ghost whom the Father will
+send in my name” (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_26">14:26</a></span>) is equivalent to,
+The Holy Ghost who comes to represent me,
+and teach the truths concerning me, and implant
+and keep alive my life in the souls of my disciples;
+“I kept them in thy name” is equivalent
+to, I, as one with thee (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch10_29">10:29</a>, <a href="#ch10_30">30</a></span>), have kept
+them within the circle of thine influence, because
+within mine own, which is thine. <abbr title="Compare">Comp.</abbr> Acts
+3:6; 4:7; <abbr title="Philippians">Phil.</abbr> 2:10; <abbr title="Colossians">Col.</abbr> 3:17, and notes.
+Here, then, the declaration is that whatsoever
+we ask, speaking for Christ, seeking his will,
+representing him and his interests, and his kingdom,
+not merely our own special and personal
+interests (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:21</span>), will be granted. So in <abbr title="Matthew">Matt.</abbr>
+6:9 (<span class="muchsmaller">see note there</span>) the Lord makes the petition,
+“Hallowed be thy name,” the portico to every
+<span style="white-space:nowrap;">prayer—so</span> teaching us that in every prayer the
+desire for the glory of God should be supreme.
+So again in <abbr title="Romans">Rom.</abbr> 8:26 the apostle represents us
+taught both how and for what to pray by the
+Spirit of Christ within us. But every prayer
+thus offered in the name of Christ and with a
+supreme allegiance to him, representing his kingdom
+and imbued by his spirit, will be in character,
+like his prayer at Gethsemane. It will carry with
+it the petition, “Not my will but thine be done,”
+and thus, as Meyer says, “The <em>denial</em> of the
+petition is the <em>fulfillment</em> of the prayer, only in
+another way.” See 2 <abbr title="Corinthians">Cor.</abbr> 12:8, 9.—&#8203;<b>That the
+Father may be glorified in the Son.</b> When
+the church is a true representative of Christ,
+filled with his spirit, manifesting his character
+and life, so that it prays in his name, in his name
+casts out devils (<span class="muchsmaller">Luke 10:17</span>), and in his name suffers,
+filling up what is behind of the Lord’s affliction
+(<span class="muchsmaller"><abbr title="Colossians">Col.</abbr> 1:24</span>), and doing all in his stead, as his
+representative, and because imbued with his
+spirit, then the Father is glorified in the Son,
+because he is glorified in humanity, whom he
+hath redeemed; for then the glorified and redeemed
+church is the body of Christ (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 1:23</span>),
+
+<span class="pagenum" id="Page_178">[Pg 178]</span>
+the visible manifestation of his invisible presence,
+his perpetual incarnation.—&#8203;<b>If ye shall ask
+anything in my name, I will do it.</b> The
+promise is specific; a promise not merely to provide
+generally for the wants of the disciples, but
+to hear and answer their specific requests.
+<abbr title="Compare">Comp.</abbr> <abbr title="Matthew">Matt.</abbr> 7:9, 10. Observe, too, the language,
+<cite>I will do it</cite>, and compare the phraseology
+here with that of the analogous promise in <abbr title="chapter">ch.</abbr>
+<a href="#ch16_23">16:23</a>, “Whatsoever ye shall ask the Father in
+my name, <em>he</em> will give it you.” What inspired
+prophet or angelic messenger could make such a
+promise? “This <em>I</em> already indicates the glory”
+(<cite>Bengel</cite>), the glory of him who is <em>one</em> with the
+Father.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_15"></a>
+<p class="hanging">15 If<a id="FNanchor_554" href="#Footnote_554" class="fnanchor">[554]</a> ye love me, keep my commandments.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_554" href="#FNanchor_554" class="label">[554]</a>
+ <abbr title="verse">ver.</abbr> <a href="#ch14_21">21</a>,
+ <a href="#ch14_23">23</a>; <abbr title="chapter">ch.</abbr>
+ <a href="#ch15_10">15:10</a>, <a href="#ch15_14">14</a>; 1 John 5:3.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_16"></a>
+<p class="hanging">16 And I will pray the Father, and he shall give you
+another Comforter,<a id="FNanchor_555" href="#Footnote_555" class="fnanchor">[555]</a> that he may abide with you for
+ever;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_555" href="#FNanchor_555" class="label">[555]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch15_26">15:26</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_17"></a>
+<p class="hanging">17 <em>Even</em> the Spirit of truth; whom<a id="FNanchor_556" href="#Footnote_556" class="fnanchor">[556]</a> the world cannot
+receive, because it seeth him not, neither knoweth
+him: but ye know him; for he dwelleth with you, and<a id="FNanchor_557" href="#Footnote_557" class="fnanchor">[557]</a>
+shall be in you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_556" href="#FNanchor_556" class="label">[556]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 2:14.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_557" href="#FNanchor_557" class="label">[557]</a>
+ <abbr title="Romans">Rom.</abbr> 8:9; 1 John 2:27.</p>
+</div>
+</div>
+
+<p><b>15-17. If ye love me keep my commandments.</b>
+The object of the Gospel is the
+inspiration of love, not mere obedience; but
+obedience is the test because the manifestation
+of love. The <abbr title="New Testament">N. T.</abbr> recognizes no other test of
+love to Christ than compliance in the daily life
+with his will. See for striking illustration of this,
+<abbr title="chapter">ch.</abbr> <a href="#ch21_15">21:15-17</a>.—&#8203;<b>And I will pray the Father.</b>
+The poverty of the English language has prevented
+our translators from producing in the
+English Bible the distinction between three Greek
+verbs, which bear different significations, but are
+all indiscriminately translated by the word <cite>pray</cite>.
+These are <dfn>to request</dfn> (<span lang="el">προσεύχομαι</span>), <dfn>to ask</dfn> (<span lang="el">ἐρωτάω</span>),
+and <dfn>to entreat</dfn> (<span lang="el">αἰτέω</span>). Christ is said in
+the <abbr title="New Testament">N. T.</abbr> <em>to request</em> the Father
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:23; 26:36;
+Mark 1:35, etc.</span>), and <em>to ask</em> of the Father
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch16_26">16:26</a>;
+<a href="#ch17_9">17:9</a>; <a href="#ch15_20">15:20</a></span>),
+but never <em>to entreat</em> the Father.
+Here the second of these words is used. “Our
+Lord never uses <em>entreat</em> (<dfn>aitein</dfn>, <dfn>aitesthai</dfn>, <span lang="el">αἰτεῖν</span>
+or <span lang="el">αἰτεῖσθαι</span>) of Himself in respect of that
+which he seeks on behalf of his disciples from
+God; for his is not the <em>petition</em> of the creature to
+the Creator, but the request of the Son to the
+Father. The consciousness of his equal dignity,
+of his potent and prevailing intercession, speaks
+out in this, that as often as he asks or declares
+that he will ask, anything of the Father, it is
+always <em>requesting</em> or <em>inquiring</em> (<dfn>erotas</dfn>, <dfn>erotaso</dfn>,
+<span lang="el">ἐρωτάω, ἐρωτήσω</span>), that is, as upon equal terms,
+never <em>entreating</em> (<dfn>aiteo</dfn>, <dfn>aiteso</dfn>, <span lang="el">αἰτέω</span> or <span lang="el">αἰτήσω</span>).”—(<cite>Trench.</cite>)
+See further <abbr title="chapter">ch.</abbr>
+<a href="#ch16_23">16:23</a>, <a href="#ch16_24">24</a>, note.—&#8203;<b>And
+he shall give you another Paraclete.</b>
+The original word, inadequately rendered in our
+English version by the word <cite>Comforter</cite>, is simply
+untranslateable. It is composed of two Greek
+words (<span lang="el">παρά καλέω</span>), <dfn>to call to one’s side</dfn>, and signifies
+one who is called to aid another. And this
+etymological signification of the word indicates
+the office of the Holy Spirit in his relations to
+us; he is our present help in every time of need,
+the one with whom we walk, our Consoler, our
+Strength, our Guide, our Peace-giver, our ever
+present God. The word <em>Comforter</em> must then be
+taken in its etymological and old English sense,
+as one who gives not mere consolation, but
+strength (<i lang="la">con fortis</i>). He is here called another
+Comforter; yet a little below, Christ seemingly
+identifies him both with the Father and with
+himself, in the declaration “I will manifest myself
+to him (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_21">21</a></span>), and we” (<i>i. e.</i>, the Father
+and I,) “will make our abode with him” (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_23">23</a></span>).
+In the Comforter Christ himself is ever present
+with his church (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 28:20</span>), for the Comforter
+is one with Christ as both are one with the
+Father, so that the presence of one is the presence
+of all (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:9, 10; <abbr title="Galatians">Gal.</abbr> 2:20; 4:6</span>). We know too
+little of the interior nature of the Deity to be
+able to draw any clear distinction between the
+Father, the Son, and the Holy Ghost. We only
+know that as God in the Father is manifested to
+us as providing for us, and in the Son as making
+atonement for us, so in the Spirit he is manifested
+by being spiritually ever present with us.
+The mystery of their diversity in unity defies
+philosophical analysis. But Christ is speaking to
+the experience, not to the intellect; and to the
+spiritual experience the father, the Son and the
+Holy Ghost, the Provider, the Atoning Saviour
+and the Indwelling Spirit, God in nature, in the
+flesh, and in our own souls, are one.—&#8203;<b>That he
+may abide with you forever.</b> In contrast
+with the Son, who came but for a time, and
+because he was God <em>manifest in the flesh</em>, could
+abide only with a few and only for a limited
+period. To long for the laws of the <abbr title="Old Testament">O. T.</abbr>, or
+even for the visible presence of the limited and
+earthly manifestation of God afforded by the
+<abbr title="New Testament">N. T.</abbr>, is to desire to go back from the broader,
+deeper, fuller manifestation, to one narrower
+and more limited. To be governed by precedents
+or rules of the past is to ignore the perpetually
+abiding presence of the Comforter, the
+promised guide into all truth. Of his office
+Christ speaks more fully in <abbr title="verse">ver.</abbr>
+<a href="#ch14_26">26</a> and <abbr title="chapter">ch.</abbr>
+<a href="#ch16_7">16:7-15</a>.—&#8203;<b>The
+Spirit of Truth.</b> So called, (1)
+because it is by giving a spiritual knowledge of
+the truth that he ministers to those that receive
+him. The Comforter strengthens, guides, liberates,
+Sanctifies by the truth (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch8_32">8:32</a>; <a href="#ch16_13">16:13</a>;
+<a href="#ch17_17">17:17</a>, <a href="#ch17_19">19</a>;
+1 <abbr title="Corinthians">Cor.</abbr> 2:4;
+1 <abbr title="Thessalonians">Thess.</abbr> 1:5</span>).
+(2) Because his ministry
+
+<span class="pagenum" id="Page_179">[Pg 179]</span>
+is perfectly true without any admixture of
+error. All teaching that is ministered through
+human language, even that of Christ and the
+apostles, is subject to the errors and the misapprehensions
+of the human medium through
+which it passes. The instruction of the Spirit,
+ministered directly to our spirits, though still
+liable to be misapprehended and perverted by us,
+is not subject to error in the interpretation. It
+is perfect truth; all other teaching is truth with
+alloy, from which we must separate it, as best
+we may.—&#8203;<b>Whom the world cannot receive.</b>
+To be literally understood. <em>Cannot</em> is not here
+equivalent to <em>will not</em>. He that is of the world,
+living unto it, making it his end, cannot receive
+spiritual truth or spiritual influences. His mind is
+blinded by the god of this world (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 6:9, 10;
+2 <abbr title="Corinthians">Cor.</abbr>
+4:4</span>). The declaration here is analogous to that
+of Christ in John 3:3, “Except a man be born
+again he cannot <em>see</em> the kingdom of God,” and to
+that of Paul in 1 <abbr title="Corinthians">Cor.</abbr> 2:14, “The natural man
+receiveth not the things of the Spirit of God; for
+they are foolishness unto him; neither can he
+know them; because they are spiritually discerned.”—<b>Because
+it seeth him not,
+neither knoweth him.</b> There is no visible
+manifestation of the Comforter; he is not and
+cannot be discerned by the senses as Christ
+could be and during his life was, by the manifestation
+of his miraculous power; and the unspiritual
+has no inward consciousness of his presence,
+no spiritual experience of his comfort, strength,
+or guidance. Hence, since the Comforter is not
+discernible by the outward sense, and the unspiritual
+have never had developed within them
+the inward sense of faith, they cannot receive
+him. In contrast with the world in this respect
+is the disciple of Christ, in whom the spiritual
+life has been awakened in the new birth.—&#8203;<b>But
+ye know him because he abides with
+you, and shall be in you.</b> There is no hint
+here that the disciples can <em>see</em> the Comforter any
+more than the world. This should have prevented
+Godet’s misapprehension of this passage,
+that “before receiving they must have <em>seen</em> and
+known the Spirit.” To see (<span lang="el">θεωρέω</span>) is to recognize
+with the senses, or to recognize intellectually
+by deductions from what is perceived by the
+senses. Neither by sight, nor by deduction from
+sight can the Comforter be known. He is known
+only by those with and in whom, as a conscious
+Presence, he abides. Some texts read <cite>is in you</cite>
+instead of <em>shall be in you</em>. The future is the
+preferable reading, and the antithesis between
+the first and last clauses of the verse indicates
+a progressive development in the spiritual life.
+The Comforter was even then <em>with</em> the disciples,
+though they were not yet ready to receive him;
+he was <em>in</em> them, inspiring and moulding their
+life and character, after the day of Pentecost.
+So he is ever with the church and the individual
+Christian; but he is <em>in</em> the church and <em>in</em> the
+Christian only when they wait and watch for his
+appearing, as the apostles waited and watched
+before the day of Pentecost.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_18"></a>
+<p class="hanging">18 I will not leave you comfortless:
+ I<a id="FNanchor_558" href="#Footnote_558" class="fnanchor">[558]</a> will come
+to you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_558" href="#FNanchor_558" class="label">[558]</a>
+ <abbr title="verse">ver.</abbr> <a href="#ch3_28">3:28</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_19"></a>
+<p class="hanging">19 Yet a little while, and the world seeth me no
+more: but ye see me: because<a id="FNanchor_559" href="#Footnote_559" class="fnanchor">[559]</a> I live, ye shall live
+also.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_559" href="#FNanchor_559" class="label">[559]</a>
+ <abbr title="Hebrews">Heb.</abbr> 7:25.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_20"></a>
+<p class="hanging">20 At that day ye shall know that I <em>am</em> in my Father,
+and ye in me, and I in you.</p>
+</div>
+
+<p><b>18-20. I will not leave you orphans.</b>
+This, which is the marginal reading, exactly renders
+the original. Our English version, <cite>I will not
+leave you comfortless</cite>, though made sacred by
+many an association, deprives the promise of the
+singular significance involved in the original.
+An orphan is not a person without parents, but
+one who is separated from his parents by death;
+memory looks back to them, hope looks forward
+to them, but they are not personally present.
+Christ declares that he will not thus leave his
+disciples. Their Saviour shall be more than a
+memory, more than a hope; he will be their personal
+present God.—&#8203;<b>I will come to you.</b> He
+refers here not to his reappearance in the resurrection,
+for that was followed by his disappearance
+in the ascension, so that if on this the disciples
+alone depended they were left more than
+ever before in orphanage. Nor did he then make
+his abode with the disciples; he vouchsafed
+them only brief and transient appearances of
+himself. He does not refer to his second coming;
+for the world, as well as his own disciples,
+will then see him (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 1:7; 6:15-17</span>). He refers to
+that spiritual manifestation which he makes of
+himself, and of the Father through him, by the
+gift and indwelling of the Holy Spirit, whom the
+Father sends in his name. This is clear from
+<abbr title="verses">vers.</abbr> <a href="#ch14_19">19</a>,
+<a href="#ch14_20">20</a>, <a href="#ch14_23">23</a>,
+<a href="#ch14_26">26</a>, etc.—&#8203;<b>Yet a little while
+and the world seeth me no more; but ye
+see me, because I am living and ye shall
+live also.</b> According to the punctuation of
+our English version there is here a double promise,
+first that the disciples shall again see their
+Lord, secondly that they shall share his life.
+According to the punctuation which I have
+adopted, the second promise is implied rather
+than asserted, and is made the basis of the first.
+Either is grammatically possible; the second
+rendering is preferable, because the whole of
+Christ’s teaching here refers not to the life of
+
+<span class="pagenum" id="Page_180">[Pg 180]</span>
+the disciple, but to the manifestation to him of
+his Lord, and because thus the two clauses of
+the sentence are brought into close connection.
+The soul’s perception of the personal presence
+of Christ is then dependent upon sharing his
+spiritual life; and this is abundantly taught, both
+here and elsewhere. We are changed into the
+image of Christ by beholding him (<span class="muchsmaller">2
+<abbr title="Corinthians">Cor.</abbr> 3:18</span>), and
+we behold him by conforming to his image (<span class="muchsmaller">2
+<abbr title="Peter">Pet.</abbr>
+1:5-9</span>). The promise is one of spiritual sight, dependent
+upon spiritual life. Since the world
+does not and cannot see him (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_17">17</a></span>), arguments
+based on visible phenomena to prove the reality
+of that which is a spiritual experience are always
+in vain. Hence the futility of the ordinary
+methods of arguing with skeptics. They are
+endeavors to prove to the blind; whereas the
+blind must first <em>see</em>, then learn.—&#8203;<b>At that day
+ye shall know that I am in the Father,
+and ye in me and I in you.</b> <em>That day</em> was
+in the history of the church the day of Pentecost,
+when the Spirit was first revealed with
+power to the entire body of believers. But each
+believing soul has also its Pentecost, when it
+first learns the meaning of Christ’s promises in
+this chapter. This is to it <em>that day</em>, the one great
+day of its existence. It is not said that the disciple
+will understand <em>how</em> the Father, the Son,
+and the disciples are in one another, but he will
+know it <em>as a fact</em>; the unity of the Father and
+the Son, and the indwelling of both in the believer,
+will become a part of his experience. This
+experience, promised here, is expressed as a
+realized fact by Paul in <abbr title="Galatians">Gal.</abbr> 2:20: “I am crucified
+with Christ: nevertheless I live; yet not
+I, but Christ liveth in me: and the life which I
+now live in the flesh, I live by the faith of the
+Son of God, who loved me and gave himself for
+me.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_21"></a>
+<p class="hanging">21 He<a id="FNanchor_560" href="#Footnote_560" class="fnanchor">[560]</a> that hath my commandments, and keepeth
+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.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_560" href="#FNanchor_560" class="label">[560]</a>
+ <abbr title="verse">ver.</abbr> <a href="#ch14_15">15</a>, <a href="#ch14_23">23</a>.</p>
+</div>
+</div>
+
+<p><b>21.</b> Having given expression to the mystical
+truth of the spiritual manifestation of their Lord
+to the believers, Christ next states the conditions
+under which it is realized. These are
+not <em>external</em>; this spiritual revelation is not made
+dependent upon retiring from the world and
+living a life of asceticism and artificial self-denial.
+They are not <em>intellectual</em>; this revelation
+and indwelling of Christ is not made dependent
+upon the creed of the disciple. They are <em>moral</em>;
+practical obedience to the words of Christ assures
+spiritual enjoyment of his presence and
+companionship.—&#8203;<b>He that hath my commandments
+and keepeth them.</b> These
+clauses are not to be read as repetitions of the
+same idea, made for the sake of emphasis. To
+<em>have</em> is not the same as to <em>keep</em>. He hath Christ’s
+commandments <em>not</em> who has a knowledge of
+them, so that the promise is conditional upon a
+certain degree of Christian education, but who
+has a <em>spiritual apprehension of them</em>, who appreciates
+their spirit. Since all of Christ’s commands
+are comprised in the one direction “Follow
+me,” the first condition of receiving this
+spiritual manifestation of Christ as a real and
+living Presence in the daily life, is a spiritual
+appreciation of his life and character as they are
+disclosed in the <abbr title="New Testament">N. T.</abbr>, and therewith a like appreciation
+of the precepts, principles, and spirit
+of the life which he has inculcated. He <em>keeps</em>
+Christ’s commandments who carefully guards
+them in his daily life, regarding them as a possession
+which he is in danger of losing. See
+<abbr title="Matthew">Matt.</abbr> 19:17, note.—&#8203;<b>That one is he that loveth
+me.</b> The evidence of love which Christ
+recognizes is not profession, or ceremonial, or
+emotional experience, or intellectual opinion, but
+spiritual appreciation of his precepts and practical
+obedience to them. The good Samaritan is
+a more acceptable lover than the priest or the
+Levite.—&#8203;<b>He that loveth me shall be loved
+of my Father, and I will love him.</b> Every
+disciple may thus become a “beloved disciple.”
+For the love here spoken of is not that love of
+compassion which the Father and the Son have
+for the whole world (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_16">3:16</a></span>), even while it was
+dead in trespasses and sins (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr>
+ 2:4, 5</span>), but the
+love of spiritual fellowship and personal friendship
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch15_14">15:14</a>, <a href="#ch15_15">15</a>;
+<abbr title="Galatians">Gal.</abbr> 4:7</span>). “There is between
+these two feelings the same difference as between
+a man’s compassion for his guilty and unhappy
+neighbors and the affection of a father for his
+child or of a husband for his wife.”—(<cite>Godet.</cite>)
+Christ is here speaking not of the condition on
+which men may become his disciples; he is instructing
+his disciples, is pointing out the condition
+on which each one of them may come into a
+higher spiritual experience of their Master’s love
+and spiritual presence. This is indicated not
+only by the context and general character of the
+discourse, but also by the peculiar language
+here, <cite>That one it is who loveth me</cite>. <em>That one</em>
+(<span lang="el">ἐκεῖνος</span>) indicates an exceptional individual, one
+among many, who, by his course, becomes the
+special friend of Jesus.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_22"></a>
+<p class="hanging">22 Judas<a id="FNanchor_561" href="#Footnote_561" class="fnanchor">[561]</a> saith unto him, not Iscariot, Lord, how is
+it that thou wilt manifest thyself unto us, and not unto
+the world?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_561" href="#FNanchor_561" class="label">[561]</a>
+ Luke 6:16.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_23"></a>
+<p class="hanging">23 Jesus answered and said unto him, If a man love
+me, he will keep my words: and my Father will love
+him, and<a id="FNanchor_562" href="#Footnote_562" class="fnanchor">[562]</a> we will come unto him, and make our abode
+with him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_562" href="#FNanchor_562" class="label">[562]</a>
+ 1 John 2:24; <abbr title="Revelation">Rev.</abbr> 3:20.</p>
+</div>
+</div>
+
+<p><b>22, 23. Judas saith unto him, not Iscariot.</b>
+The same person called Lebbeus in <abbr title="Matthew">Matt.</abbr>
+
+<span class="pagenum" id="Page_181">[Pg 181]</span>
+10:3 and Thaddeus in Mark 3:18. In Luke
+6:16, etc., and Acts 1:13, he is called “Judas
+(the brother) of James.” See Note on Twelve
+Apostles, <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 149.—&#8203;<b>Lord, and what
+has happened that thou wilt manifest
+thyself to us, but not at all</b> (<span lang="el">οὐχὶ</span>) <b>to the
+world?</b> His question is not, as represented by
+our English version, the expression of a mere
+curiosity, In what way wilt thou make this manifestation
+of thyself? it is the expression of
+amazement and perplexity. All the disciples
+were anticipating that Christ would manifest his
+Messiahship in some unexpected manner, striking
+terror into the hearts of all his opponents,
+and becoming, by some miraculous forth-putting
+of power, King of kings and Lord of lords. Judas,
+hastily concluding that there is to be no
+other manifestation than that of which Christ is
+now speaking, expresses his amazement and perplexity.
+What has happened to lead to the
+abandonment of a world manifestation of the
+Messiah? is the meaning of his question. But
+Christ has not said that he will not at all be
+manifested to the world; only that the world
+cannot see that manifestation of him of which
+he is now speaking.—&#8203;<b>Jesus answered and
+said unto him.</b> He does not reply to the
+question of Judas; enters into no explanation;
+simply reiterates that the condition of receiving
+the spiritual manifestation of Christ as a personal
+Presence is obedience to his directions.
+Christ never suffers himself to be turned aside
+from practical instruction by inquiries in theoretical
+theology.—&#8203;<b>If any one loves me, he
+will keep my word.</b> <em>Word</em>, not <em>words</em>; singular,
+not plural. His command is but one
+word: love.—&#8203;<b>My Father will love him, and
+we will come unto him and make our
+abode with him.</b> This promise is more than
+the preceding one (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_21">21</a></span>). There Christ promises
+simply that the obedient disciple shall see
+his Lord; here that he shall become a temple in
+which his Lord will constantly dwell; there
+that Christ shall manifest himself to the soul;
+here that the Father and the Son shall dwell in
+the soul. “They shall come like wanderers
+from their home and lodge with him; will be
+daily his guests, yea, house and table companions.”—(<cite>Meyer.</cite>)
+Thus Christ by his commandments
+knocks at the door of the heart; he that
+hath those commandments hears the voice; he
+that keeps them opens the door (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 3:20</span>). Thus,
+too, the Christian’s experience on earth is a
+foretaste of his experience in heaven. “Here
+below it is God who dwells with the believer;
+above, it will be the believer who will dwell with
+God.”—(<cite>Godet.</cite>) By his language here, <cite>We will
+come unto him</cite>, Christ identifies himself as the
+companion of the Father in the spiritual experience
+of the disciple. See <abbr title="verse">ver.</abbr>
+<a href="#ch14_15">15-17</a>, note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_24"></a>
+<p class="hanging">24 He that loveth me not keepeth not my sayings:
+and the word which ye hear is not mine, but the Father’s
+which sent me.</p>
+</div>
+
+<p><b>24.</b> In contrast with the disciple who <em>has</em> and
+<em>keeps</em> the word of Christ, our Lord portrays the
+opposite character. He loves not Christ; he
+makes no attempt to treasure and guard his instruction;
+and in rejecting the word and its
+Bearer he rejects the Father whom the Bearer
+represents and by whom the word is given.
+Beware of reading the negative, “The word is
+not mine,” as equivalent to The word is not
+merely mine. Christ here, as in many other
+passages, disavows the paternity of his own instructions.
+They are not his; they are the Father’s
+who dwells in him, and inspires the words
+and performs the works. See <abbr title="chapter">ch.</abbr>
+<a href="#ch12_49">12:49</a>, note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_25"></a>
+<p class="hanging">25 These things have I spoken unto you, being <em>yet</em>
+present with you.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_26"></a>
+<p class="hanging">26 But<a id="FNanchor_563" href="#Footnote_563" class="fnanchor">[563]</a>
+ the Comforter, <em>which is</em> the Holy Ghost,
+ whom the Father will send in my name,
+ he<a id="FNanchor_564" href="#Footnote_564" class="fnanchor">[564]</a> shall
+ teach you all things, and bring all things to your remembrance,
+ whatsoever I have said unto you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_563" href="#FNanchor_563" class="label">[563]</a>
+ verse <a href="#ch14_16">16</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_564" href="#FNanchor_564" class="label">[564]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_13">16:13</a>; 1 John 2:20, 27.</p>
+</div>
+</div>
+
+<p><b>25, 26. These things have I spoken unto
+you, being yet present with you.</b> That is,
+As far as this I am able to carry my instructions,
+but no farther; the Spirit shall complete
+them. Christ has already contrasted the work
+of the Spirit with his own: his own dwelling
+with his disciples is temporary, the abiding of
+the Spirit is forever; he speaks <em>to</em> his disciples,
+the Spirit speaks <em>in</em> them (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_16">16</a>, <a href="#ch14_17">17</a></span>). He now
+indicates a further point in the contrast. His
+own teaching was partial; for he had many
+things to say which they could not bear (<span class="muchsmaller">John
+<a href="#ch16_12">16:12</a></span>), and much which he did say they could
+not understand till their experience, developed
+by the indwelling of the Spirit of God, had prepared
+them to comprehend it. But the promised
+Spirit shall, as the Christian is able to bear the
+truth, teach all things.—&#8203;<b>But the Comforter.</b>
+See above on <abbr title="verse">ver.</abbr> <a href="#ch14_16">16</a>.—&#8203;<b>The Holy Spirit.</b> That
+is, the Spirit of holiness. As he is the Spirit of
+truth, because all experience of the higher spiritual
+truth comes in and through him, so he is
+the Spirit of holiness, because all holiness of life
+and character is wrought out by the soul only as
+the Holy Spirit works in and with us the good
+pleasure of God (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:12, 13; <abbr title="Hebrews">Heb.</abbr> 13:20, 21</span>).—&#8203;<b>Whom
+the Father will send in my name.</b>
+As the disciple is to pray in Christ’s name (<span class="muchsmaller">see
+<abbr title="verse">ver.</abbr> <a href="#ch14_13">13</a>, note</span>), so the Father will answer him in
+Christ’s name. That name is Jesus, <i>i. e.</i>, Saviour,
+because he saves his people from their
+sins (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 1:21</span>), and Christ, <i>i. e.</i>, The Anointed
+
+<span class="pagenum" id="Page_182">[Pg 182]</span>
+One, because he is the High Priest who makes
+atonement for the sins of his people, and reconciles
+them unto God. See <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 57, Note,
+etc., on Names of Jesus. The Holy Spirit is,
+then, sent in his name, not because he is sent in
+his stead; he is not; the work of the Spirit and
+of the Son are not the one in lieu of the other;
+nor because he is sent in answer to the intercessory
+prayer of the Son; the love of the Father is the
+cause of the dispensation of the Spirit, as of the
+incarnation and the atonement of the Son; but
+because he is sent to complete the work of the
+Son, to perfect that salvation which is represented
+by the name Jesus, and that atonement and reconciliation
+which is represented by the word
+Christ (<span class="muchsmaller">John 3:5, 6; 7:39; <abbr title="Romans">Rom.</abbr> 8:14-16, 26; 14:17; <abbr title="Galatians">Gal.</abbr>
+5:16, 17; <abbr title="Ephesians">Ephes.</abbr> 2:18, etc.</span>).—&#8203;<b>He shall teach you
+all things.</b> That is, all things respecting the
+divine life.—&#8203;<b>And bring to your remembrance
+all things whatsoever I have said
+unto you.</b> “He will teach new truths by
+recalling the old, and will recall the old by teaching
+the new.”—(<cite>Godet.</cite>) In its application to
+the apostles, this is a promise of inspiration and
+a guarantee of substantial accuracy, both in
+their reports of events and of the instructions of
+Jesus Christ, and in their interpretation of the
+laws and principles of the spiritual life. “It is
+in the fulfillment of this promise to the apostles
+that their sufficiency as witnesses of all that the
+Lord did and taught, and consequently the authenticity
+of the Gospel narrative, is grounded.”—(<cite>Alford.</cite>)
+But there is no reason to limit this
+promise to the twelve to whom it was immediately
+spoken. It occurs in the middle of a
+discourse which by universal consent belongs to
+the church universal. There is no consistency
+in claiming the promise of the manifestation of
+Christ in <abbr title="verse">ver.</abbr>
+<a href="#ch14_21">21</a>, the indwelling of the Father
+and the Son in <abbr title="verse">ver.</abbr>
+<a href="#ch14_23">23</a>, and the peace of God in
+<abbr title="verse">ver.</abbr> <a href="#ch14_27">27</a>,
+and rejecting the promise of inspired
+instruction in <abbr title="verse">ver.</abbr>
+<a href="#ch14_26">26</a>. This promise, then, like
+that of <abbr title="Matthew">Matt.</abbr> 28:20, is made to the church for
+all time; it is a promise of a continually progressive
+instruction in the spiritual life, adapted
+to varying needs and exigencies, both of the
+community and of the individual, carrying on to
+its consummation the necessarily incomplete instruction
+of the <abbr title="New Testament">N. T.</abbr>, as well as making clear to
+the spiritual apprehension that which preceding
+generations either imperfectly understood,
+wholly failed to understand, or only partially
+comprehended. The spiritual guide of the
+church is not an official hierarchy, nor ecclesiastical
+tradition, but the living experience of those
+that love Christ, have his words and keep them.
+This promise points to and assures the church
+of a progressive Christian theology, and corresponds
+with the apostle Paul’s declaration, “We
+know in part and we prophesy in part” (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr>
+13:9, 10</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_27"></a>
+<p class="hanging">27 Peace<a id="FNanchor_565" href="#Footnote_565" class="fnanchor">[565]</a> I leave with you, my peace I give unto
+you: not as the world giveth, give I unto you. Let
+not your heart be troubled, neither let it be afraid.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_565" href="#FNanchor_565" class="label">[565]</a>
+ <abbr title="Ephesians">Ephes.</abbr> 2:14-17; <abbr title="Philippians">Phil.</abbr> 4:7.</p>
+</div>
+</div>
+
+<p><b>27. Peace I leave with you; my peace
+I give unto you.</b> As the peace of a child depends
+on the presence of his mother, so the
+peace of these disciples on the presence of their
+Lord. He speaks to their unuttered forebodings,
+and declares that he will leave this peace
+in his departure as a legacy to them. But he
+will do more than this. Thus far they have had
+peace in his presence; he will henceforth impart
+to them his own source of strength in sending to
+them the indwelling Spirit of God, so that they
+shall have, as he had, peace in themselves. “<cite>My
+peace</cite>” implies the peace which belongs to himself,
+is a characteristic of his own experience and
+a part of his own nature. So in <abbr title="Philippians">Phil.</abbr> 4:7 the
+“peace of God” is that peace which is characteristic
+of the Divine Being. It was this
+peace which enabled Christ to stand unmoved
+and unperturbed in the court of Caiaphas and
+the hall of Pilate. It was the fulfillment of this
+promise which enabled the apostles to meet in
+like manner, unfearing and untroubled, the
+threats and persecutions of the authorities in
+Jerusalem immediately after the day of Pentecost
+(<span class="muchsmaller">Acts 4:8, 19, 31; 5:29, 41</span>); which gave Stephen
+serenity in the storm of stones (<span class="muchsmaller">Acts 6:15; 7:59, 60</span>);
+enabled Peter to sleep in chains (<span class="muchsmaller">Acts 12:6</span>); gave
+to Paul and Silas their songs in the night (<span class="muchsmaller">Acts
+16:25</span>); kept Paul unmoved in the midst of the
+mob at Jerusalem (<span class="muchsmaller">Acts 21:31-40</span>), and in the peril
+of shipwreck (<span class="muchsmaller">Acts 27:21-26, 31-35</span>). Compare also,
+for expressions of this peace of Christ in the
+Christian’s experience, <abbr title="Romans">Rom.</abbr> 5:1-5; 8:35-39;
+2 <abbr title="Corinthians">Cor.</abbr> 4:7-9; <abbr title="Philippians">Phil.</abbr> 4:11-13; <abbr title="Hebrews">Heb.</abbr>, <abbr title="chapter">ch.</abbr> 4. This
+peace is a characteristic of the divine nature
+(<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 4:7</span>), therefore a characteristic of Christ,
+who is called Prince of Peace, because one of the
+distinguishing characteristics of his kingdom is
+peace (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 9:6; <abbr title="Romans">Rom.</abbr> 14:17</span>); therefore a fruit of
+the Spirit in the experience of the followers of
+Christ (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:6; <abbr title="Galatians">Gal.</abbr> 5:22</span>); therefore the privilege
+and duty of every disciple, who because of
+his peace and his power to bestow it upon others
+is called a son of God (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:9</span>). It is therefore
+not the peculiar luxury of a favored few, but
+
+<span class="pagenum" id="Page_183">[Pg 183]</span>
+the duty and privilege of all (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 2:10</span>); not dependent
+on temperament or circumstances, but
+on a faith which receives and recognizes an indwelling
+God (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 5:1; <abbr title="Ephesians">Ephes.</abbr> 2:14; <abbr title="Philippians">Phil.</abbr> 4:9</span>); not
+the occasional siesta of the wearied worker, but
+the abiding spirit and sacred power of his work
+(<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr>
+4:7; <abbr title="Colossians">Col.</abbr> 1:11; 3:15</span>). It is not without Spiritual
+significance that Christ’s last words, as of
+“one who is about to go away and says goodnight
+and leaves his blessing” (<cite>Luther</cite>), are a
+promise of peace.—&#8203;<b>Not as the world giveth
+give I unto you.</b> The wish of peace was a
+customary leave-taking among the Jews
+(<span class="muchsmaller">1 <abbr title="Samuel">Sam.</abbr>
+1:17; Luke 7:50; Acts 16:36; 1 <abbr title="Peter">Pet.</abbr>
+5:14; 3 John 14. Compare
+<abbr title="Genesis">Gen.</abbr> 43:23; Judges 6:23</span>).
+Christ distinguishes his
+promise here from the salutations, which were
+often, as with us, mere empty formalities, and
+which at best were but wishes or possibly prayers.
+This salutation is more than a benediction,
+it is the promise of an actual gift.—&#8203;<b>Let not
+your heart be troubled, neither let it be
+afraid.</b> He thus returns to the opening words
+of his discourse, words of strength-giving and
+reassurance (<span class="muchsmaller">see
+<abbr title="verse">ver.</abbr> <a href="#ch14_1">1</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_28"></a>
+<p class="hanging">28 Ye have heard how I said unto you, I go away,
+and come <em>again</em> unto you. If ye loved me, ye would
+rejoice, because I said, I<a id="FNanchor_566" href="#Footnote_566" class="fnanchor">[566]</a> go unto the Father: for
+my<a id="FNanchor_567" href="#Footnote_567" class="fnanchor">[567]</a> Father is greater than I.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_566" href="#FNanchor_566" class="label">[566]</a>
+ verse <a href="#ch14_12">12</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_567" href="#FNanchor_567" class="label">[567]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 15:27, 28.</p>
+</div>
+</div>
+
+<p><b>28. Ye have heard how I said unto you,
+I go away</b> (<span class="muchsmaller">verses
+<a href="#ch14_2">2</a>, <a href="#ch14_3">3</a>,
+<a href="#ch14_12">12</a></span>).—&#8203;<b>If ye loved me ye
+would rejoice.</b> There is a gentle rebuke in
+this language. It does not involve a denial or
+even a doubt of their love, but it recalls them
+from the selfish thoughts fixed wholly on their
+own sorrow to their allegiance and love to him.
+It may well be repeated to ourselves in the hour
+of <span style="white-space:nowrap;">death—parting</span> from any Christian friend.
+Their thought of their own future gives them
+comfort (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_2">2</a> and <a href="#ch14_3">3</a></span>); their thought of Christ’s
+love for and presence with them gives them
+peace (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_26">26</a>, <a href="#ch14_27">27</a></span>);
+their thought of his glory and
+their love for him gives them joy. Thus in the
+fruit of the Spirit joy and peace follow because
+they grow out of love (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr> 5:22</span>). We, as well as
+they, should rejoice, not sorrow, because Christ
+no longer dwells incarnate on the earth, but has
+gone to the Father.—&#8203;<b>Because I said I go
+unto the Father: for my Father is greater
+than I.</b> His departure to be with the greater
+Father was to be a cause of rejoicing, not merely
+to the eleven, but to his church universal. This
+is not because he is thus enabled to ensure his
+disciples a more powerful and perfect protector,
+for the protection of the Father is accorded
+through the Son, and as a protector the Son is
+one in power as well as in will with the Father
+(<span class="muchsmaller">John <a href="#ch10_30">10:30</a>, note</span>). Moreover, it is our love for
+Christ, not the thought of our own interest, not
+even our spiritual interest, which is the secret of
+the joy which the Christian should experience in
+the exaltation of his Lord. Nor is the cause of that
+joy the fact that Christ was about to enter into
+glory and blessedness; for it is of the <em>greatness</em>,
+not of the <em>blessedness</em> of the Father, nor of his own
+heavenly condition, Christ speaks; the phrase,
+“The Father is greater than I,” cannot, without
+violation of the meaning, be rendered, The Father
+is more blessed than I. It is true that
+because the Father is <em>greater</em> than Christ, Christ
+in going to the Father went to a condition of
+greater power for his own redemptive work, for
+the up-building of that kingdom to which he and
+his followers are consecrated. Christ is more to
+his followers, more powerful in his work of redeeming
+love, in the Spirit than in the flesh,
+absent from his disciples and with the Father
+than absent from the Father and with the disciples.
+But more than this, more than in our
+ignorance of both the Father and Son we can
+comprehend, is meant by the declaration that
+Christ’s going to the Father was an exaltation,
+and in that exaltation we, his followers,
+ought to rejoice with and in him, if indeed we
+love him. The declaration, “<cite>The Father is
+greater than I</cite>,” is not inconsistent with the preceding
+declaration, “He that hath seen me hath
+seen the Father,” for that declaration is interpreted
+by the one which immediately follows,
+“I am in the Father and the Father in me;”
+he that has a spiritual apprehension of Christ
+has a spiritual apprehension of the Father, who
+is manifested in and through him. Nor is it
+inconsistent with Christ’s declaration, “I and
+my Father are one,” for Christ as the protector
+of his people may be one with the Father, and
+yet the Father may be greater than the Son in
+the eternal relation between the two. Nor is it
+inconsistent with John’s declaration that “The
+Word was God,” for the <em>Word</em> is not Jesus
+Christ (<span class="muchsmaller">see <abbr title="chapter">ch.</abbr>
+<a href="#ch1_1">1:1</a>, note</span>), but God as manifested to
+the race, Jesus Christ being the Word <em>made flesh</em>
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_14">1:14</a></span>). It is inconsistent with any view of
+Christ’s character which denies the essential
+divinity of his nature; for the creature cannot
+say of God, without an extraordinarily irreverent
+egotism, “My Father is greater than I.”
+“The creature who should say, ‘God is greater
+than I,’ would blaspheme no less than one who
+should say, ‘I am equal with God.’ God alone
+can compare himself with God.”—(<cite>Godet.</cite>) It
+accords with Christ’s habitual teaching concerning
+himself, as one who is sent forth the
+Father, derives his authority from the Father,
+does all things through the power of the Father,
+
+<span class="pagenum" id="Page_184">[Pg 184]</span>
+in all things obeys the will of the Father, and
+will return to the Father again (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 11:26, 27;
+20:23; John <a href="#ch5_19">5:19</a>, <a href="#ch5_22">22</a>,
+<a href="#ch5_26">26</a>, <a href="#ch5_27">27</a>;
+<a href="#ch6_57">6:57</a>; <a href="#ch8_18">8:18</a>,
+<a href="#ch8_29">29</a>; <a href="#ch10_18">10:18</a>,
+<a href="#ch10_36">36</a>; <a href="#ch15_15">15:15</a>;
+<a href="#ch17_18">17:18</a></span>); and with that of
+the <abbr title="New Testament">N. T.</abbr> generally,
+which constantly represents Christ as receiving
+his divine power as Creator, Redeemer, and
+Judge from the Father (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr>
+1:20-22; <abbr title="Philippians">Phil.</abbr> 2:9;
+<abbr title="Hebrews">Heb.</abbr> 1:8, 9;
+1 <abbr title="Corinthians">Cor.</abbr> 15:28</span>).
+Jesus Christ is God <em>manifest
+in the flesh</em>, and God in his absolute essence
+is greater than any manifestation of him is or
+can be. As the artist is greater than his picture,
+the architect than his house, the orator
+than his oration, so God is greater than the
+Word through which he utters himself to human
+apprehension. In thus interpreting this much
+debated passage, according to the plain and natural
+meaning of the words, and, as it seems to
+me, the teachings of Christ and his apostles, I
+accept substantially the interpretation of Meyer,
+who sees in this declaration an illustration of
+“the absolute monotheism of Jesus
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch17_3">17:3</a></span>),
+and of the whole <abbr title="New Testament">N. T.</abbr>, according to which the
+Son, although of divine essence, of one nature
+with the Father (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_1">1:1</a>; <abbr title="Philippians">Phil.</abbr> 2:6;
+<abbr title="Colossians">Col.</abbr> 1:15-18</span>), nevertheless
+was and is and remains subordinated
+to the Father, the immutably higher one, since
+the Son as Organ, as Commissioner of the Father,
+as Intercessor with Him, etc., has received
+his whole power in the kingly office from the
+Father (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_5">17:5</a></span>), and, after the accomplishment
+of the work committed to him, will restore it to
+the Father (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 15:28</span>).”
+To the same effect,
+but more concisely, Edward H. Sears (<cite>Heart of
+Christ</cite>): “God as absolute is more than God as
+revealed.” Similarly Olshausen and Ellicott’s
+Commentary. Observe, however, that Christ’s
+language here involves only the relations between
+the Son as incarnate and the Father; in saying that
+the Son <em>was</em> and <em>remains</em> subordinated to the Father,
+Meyer attributes to the words here a meaning
+confessedly borrowed from other passages.</p>
+
+<p>Two other interpretations have been offered
+from the orthodox point of view: (1) That Christ
+speaks here of himself <em>as a man</em>. But this ancient
+interpretation, invented in the early controversy
+with the Arians, and revived recently by Ryle, has
+not, I think, despite the authority of Augustine
+in its favor, the sanction of a single modern exegetical
+scholar of any eminence. It is repudiated
+by Schaff, Godet, Luthardt, Meyer, Alford, Tholuck.
+This easy method of solving the seeming
+contradictions of Christ’s mysterious nature is
+utterly untenable, for whatever opinion may be
+entertained respecting his twofold nature as
+both God and man, no reader is authorized to
+say what acts and words were manifestations of
+the human and what of the divine nature. It is
+utterly inapplicable here, for “this interpretation
+implies a mere platitude. Who needs to be
+told that the human nature is inferior to the divine?”—(<cite>Schaff.</cite>)
+(2) That Christ here compares
+his present earthly condition with that to which
+he will attain in going to the Father. This is
+Calvin’s interpretation. “Christ does not here
+make a comparison between the divinity of the
+Father and his own, nor between his own human
+nature and the divine essence of the Father, but
+rather between his present state and the heavenly
+glory to which he is afterwards to be received.”
+To the same effect, substantially, are
+Alford, Luthardt, and Tholuck. This is certainly
+involved in the language; the return from
+union with humanity to union with the Father
+was a change from a lower and lesser to a higher
+and greater condition. But much more is involved,
+for Christ by his words institutes a comparison,
+not between his earthly and his heavenly
+condition, as does Paul in <abbr title="Philippians">Phil.</abbr> 2:6-11, but between
+himself and his Father.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch14_29"></a>
+<p class="hanging">29 And now I have told you before it come to pass,
+that, when it is come to pass, ye might believe.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_30"></a>
+<p class="hanging">30 Hereafter I will not talk much with you: for the
+prince<a id="FNanchor_568" href="#Footnote_568" class="fnanchor">[568]</a> of this world cometh, and hath nothing<a id="FNanchor_569" href="#Footnote_569" class="fnanchor">[569]</a> in me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_568" href="#FNanchor_568" class="label">[568]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_11">16:11</a>;
+ <abbr title="Ephesians">Ephes.</abbr> 2:2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_569" href="#FNanchor_569" class="label">[569]</a>
+ 2 <abbr title="Corinthians">Cor.</abbr> 5:21;
+ <abbr title="Hebrews">Heb.</abbr> 4:15; 1 John 3:5.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch14_31"></a>
+<p class="hanging">31 But that the world may know that I love the
+Father; and as<a id="FNanchor_570" href="#Footnote_570" class="fnanchor">[570]</a> the Father gave me commandment,
+even so I do. Arise, let us go hence.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_570" href="#FNanchor_570" class="label">[570]</a>
+ <abbr title="Psalms">Ps.</abbr> 40:8; <abbr title="Philippians">Phil.</abbr> 2:8.</p>
+</div>
+</div>
+
+<p><b>29-31. And now I have told you *&nbsp;*&nbsp;*
+that when it is come to pass ye might
+have faith.</b> That is, before the Passion he
+foretells it and directs the thoughts and hopes
+of his disciples to a point beyond, to the results
+which are to be produced by the crucifixion, so
+that when the night of darkness comes these
+words may remain to keep alive their faith in
+him as one not <em>dead</em>, but only gone to the companionship
+of the Father, and coming again <em>with
+the Father</em> to be the spiritual and indwelling
+companion of his own. Indirectly the office of
+prophecy is implied in these words; it is not to
+give in the present a clear view of the future,
+but to sustain faith and hope and courage, and
+make it clear to the believer, when the events
+themselves take place, that nothing is unexpected
+and unprovided for by his Father and
+Saviour.—&#8203;<b>The prince of this world is coming.</b>
+See note on <abbr title="chapter">ch.</abbr> <a href="#ch12_31">12:31</a>. “Jesus sees the
+devil himself in the agents and executors of his
+designs (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch13_2">13:2</a>, <a href="#ch13_27">27</a>;
+<a href="#ch6_70">6:70</a>; Luke 4:13</span>).”—(<cite>Meyer.</cite>)
+And yet the cup which they presented to him he
+accounts the cup which his Father giveth him
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch18_11">18:11</a></span>), for even the prince of this world is
+not beyond the supreme control of God. The
+language here, as in <abbr title="chapter">ch.</abbr>
+<a href="#ch12_31">12:31</a>, plainly implies
+
+<span class="pagenum" id="Page_185">[Pg 185]</span>
+Christ’s belief in a personal devil, and the devil’s
+influence over and use of men as his instruments.—&#8203;<b>Hath
+nothing in me.</b> Satan never
+succeeds in the accomplishment of his evil designs
+except when he finds <em>in</em> the tempted something
+that recognizes him and pays allegiance to
+him. He that is only <em>in</em> the world but not of
+the world may be <em>under</em> the power of Satan, but
+cannot be <em>in</em> his power. The declaration here is
+confirmatory of that implied by <abbr title="chapter">ch.</abbr>
+<a href="#ch8_46">8:46.</a>—&#8203;<b>But
+that the world may know that I love the
+Father</b>, etc., *&nbsp;*&nbsp;* <b>arise, let us go
+hence</b>. Our English version is erroneously
+punctuated. There should be no break in the
+verse. Christ knew that Judas had gone out to
+perfect arrangements for the betrayal, knew the
+shame and torture that were before him, knew
+also the power of the Father to accomplish the
+world’s redemption by that suffering if it was
+endured to the end, and bade his disciples arise
+that they might go forth with him, as he went
+forth to show the world his love for and obedience
+to the Father. Thus, as he has just told
+his disciples that they are to show their love to
+him by their obedience (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch14_21">21</a>, <a href="#ch14_23">23</a></span>), he prepares to
+show his love to the Father by his obedience.
+But though they arose, they did not go immediately
+out. See <a href="#Note_ch15"><abbr title="Preliminary">Prel.</abbr> Note to next chapter</a>, and
+<abbr title="chapter">ch.</abbr> <a href="#ch18_1">18:1</a>.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XV">CHAPTER <abbr title="Fifteen">XV.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 15:1-27. CHRIST AND HIS CHURCH.—&#8203;<span class="smcap">Christ
+abides in the soul.—&#8203;The soul is safe only as it
+abides in Christ.—&#8203;This abiding is the condition
+of successful prayer; of practical godliness;
+of self-sacrificing love; of spiritual joy.—&#8203;Christ
+a revealer, not a law-giver.—&#8203;The world
+and the church.—&#8203;The persecution of the world;
+the witnessing power of the church.</span></p>
+
+<p><a id="Note_ch15"></a><span class="smcap">Preliminary Note.</span>—Some scholars suppose
+that Christ, at the close of the preceding discourse,
+arose with his disciples and passed out
+of the room where they had been at supper into
+the valley of the Kedron, the vicinity of the garden
+of Gethsemane, and that the discourse was
+continued there, in or near one of the vineyards
+which abound in the neighborhood of the city.
+Others suppose that they arose to go; that, the
+heart of the Master being surcharged with the
+truth which he was endeavoring to express to
+them, the Divine Immanence, he broke forth
+afresh with the same truth in a new form, and
+that the discourse recorded in this and the next
+chapter, and the prayer recorded in <abbr title="chapter">ch.</abbr> <a href="#CHAPTER_XVII">17</a>, were
+uttered in the same room in which the preceding
+discourse was uttered. Both suppositions
+are purely conjectural; the latter appears to me
+the more rational, because: (1) The truths embodied
+in this and the succeeding chapter are the
+same as the one embodied in the preceding one;
+the form alone varies. The structure and the fibre
+of the discourse is that of one which flows from a
+heart burdened with a profound truth which can
+be expressed only by reiteration, and even then
+only inadequately. (2) It is hardly credible that
+such a conversation could have been uttered, as
+some have imagined, while Jesus and his disciples
+were on their way out of the city; and no
+reason is offered for the hypothesis that it was
+abruptly broken off and transferred to another
+and apparently less convenient place. (3) <abbr title="Chapter">Ch.</abbr>
+<a href="#ch18_1">18:1</a> plainly implies that Jesus did not <em>go forth</em>,
+<i>i. e.</i>, from the room where they were gathered,
+till the end of this conversation with them and
+after the prayer with which it was closed. Various
+hypotheses have also been proffered respecting
+the probable circumstance that suggested
+to Christ the metaphor which underlies
+the first part of this chapter: Vineyards on the
+way to Gethsemane (<cite>Lampe</cite>), the carved vine on
+the great doors of the temple (<cite>Rosenmuller</cite>), a
+vine trained about the window of the great
+chamber (<cite>Knapp</cite>), the cup so lately partaken
+(<cite>Meyer</cite>, <cite>Stier</cite>), <abbr title="Old Testament">O. T.</abbr> symbolism of the vineyard
+and the vine (<cite>Alford</cite>). These are also all conjectural;
+it is enough to say that the parable
+here must be studied in the light of the teachings
+both of nature and of the <abbr title="Old Testament">O. T.</abbr> use of nature
+in the passages below referred to. The use of
+the vine as a symbol by <abbr title="Old Testament">O. T.</abbr> prophets was so
+familiar that it could hardly have been absent
+from the minds of both Christ and the apostles.
+Examine with care <abbr title="Jeremiah">Jer.</abbr> 2:21; <abbr title="Ezekiel">Ezek.</abbr> 15:2, 6; and
+especially Psalm 80:8-19, and Isaiah 5:1-7. The
+truth taught here by a metaphor is the same as
+that taught in the preceding chapter unmetaphorically,
+and in other passages by other metaphors.
+(1) The vine and its branches are a perpetual
+parable of Christ and his church. It is
+not enough to learn of Christ as from a teacher,
+to follow him as an example, or to accept forgiveness
+through him as both priest and sacrifice;
+we must be personally united to him, and
+from him draw our spiritual life, and so grow
+into his image. As the branch draws its sap by
+a continuous flow from the vine, and becomes
+identified with it in character, and bears its
+fruit, and dies when separated from it, so we
+must abide in a living Christ, draw our spiritual
+sustenance from him, become more and more
+Christlike in our nature, and bear his fruit in
+our lives. See John <a href="#ch6_56">6:56-58</a>, note, and refs.
+there cited. (2) In the <abbr title="Old Testament">O. T.</abbr> imagery the vine
+planted by the husbandman was the house of
+Israel. But despite the divine cultivator it
+brought forth wild grapes; it proved to be no
+<em>true</em> vine. Wherefore it was broken down, laid
+waste, burned, and a new vine was planted in its
+place. This <em>true</em> vine is Christ; not the man
+Christ Jesus, but the living, abiding Christ, the
+Christ who is with his people alway, even unto
+the end of the world (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 28:20</span>), the Christ
+
+<span class="pagenum" id="Page_186">[Pg 186]</span>
+whose true body is his church (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 12:27</span>), who
+is the head from which they all draw their life
+(<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 4:15; <abbr title="Colossians">Col.</abbr> 1:18</span>), who reproduces himself in
+every true disciple, since only they in whom is
+the spirit of Christ are truly his (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:9</span>), and
+who is thus far more widely and potently in the
+earth to-day than he ever was or could be in the
+flesh. This living and perpetually incarnate
+Christ is in a sense identical with his living
+church, as the vine is identical with its branches;
+for as there could be no vine without branches,
+so neither could this Christ be without the
+church which he animates. This Christ incarnate,
+not in the body of a single man, but in the
+church universal which is now his body, is the
+true Israel of God, the nation to whom the kingdom
+of God has been given, that was taken from
+the old Israel because it brought not forth the
+fruits thereof (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 21:43</span>). This <em>true</em> vine is contrasted
+with the old Israel which proved to be no
+true vine. No longer is there any possibility
+that the vine shall be broken down and destroyed
+with fire as the old vine was (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 5:5; <abbr title="Psalms">Ps.</abbr>
+80:16</span>); but each branch that abides not in this
+everlasting vine, this living, perpetually incarnate
+and ever extending Christ, is broken off
+from the vine and destroyed. In brief, in studying
+this parable, the student must not forget,
+what the commentators have often forgotten,
+that throughout this last discourse with his disciples
+Christ speaks of himself not as a man
+about to die, but as a living Christ, forever incarnate
+in the hearts and lives of his own, living
+on in the world with mightier and wider influence,
+and in more intimate communion and companionship
+with his disciples after his crucifixion
+than before. It is this ever-living Christ, reproduced
+in all his members, and spreading over
+the whole earth, that is the true vine, in contrast
+with the old Israel, which proved to be no true
+vine; of this vine the Father is the husbandman;
+in this vine each individual disciple is a
+branch or shoot.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_1"></a>
+<p class="hanging drop-cap"><span class="smcap">I am</span> the true vine,<a id="FNanchor_571" href="#Footnote_571" class="fnanchor">[571]</a>
+ and my Father is the husbandman.<a id="FNanchor_572" href="#Footnote_572" class="fnanchor">[572]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_571" href="#FNanchor_571" class="label">[571]</a>
+ <abbr title="Isaiah">Isa.</abbr> 4:2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_572" href="#FNanchor_572" class="label">[572]</a>
+ <abbr title="Canticles">Cant.</abbr> 8:12.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_2"></a>
+<p class="hanging">2 Every branch<a id="FNanchor_573" href="#Footnote_573" class="fnanchor">[573]</a> in me that beareth not fruit he
+taketh away: and every <em>branch</em> that beareth<a id="FNanchor_574" href="#Footnote_574" class="fnanchor">[574]</a> fruit, he
+purgeth it, that it may bring forth more fruit.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_573" href="#FNanchor_573" class="label">[573]</a>
+ <abbr title="Matthew">Matt.</abbr> 15:13.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_574" href="#FNanchor_574" class="label">[574]</a>
+ <abbr title="Hebrews">Heb.</abbr> 12:15; <abbr title="Revelation">Rev.</abbr> 3:19.</p>
+</div>
+</div>
+
+<p><b>1, 2. I am the true vine.</b> So he is the <em>true</em>
+light (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_9">1:9</a></span>) and <em>true</em> bread
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch6_32">6:32</a>, <a href="#ch6_33">33</a></span>), the spiritual
+being the true, the external and material
+being the shadows that are “figures of the
+true” (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 9:24</span>). The images of the Bible, especially
+those employed by Christ, are not merely
+poetic figures. The outward world is a real
+symbol of the invisible world, physical growths
+are a parable of spiritual growths, the kingdom
+of nature a picture of the kingdom of grace,
+because both come from the same creative hand,
+are made subject to the same great laws, and
+are under the same great King. The physical
+vine is the shadow; Christ is the true, real vine,
+whom the shadow symbolizes; and it will last
+when the shadow has passed away; as he is the
+true priest and sacrifice, outlasting the apparent
+priest and sacrifice of the <abbr title="Old Testament">O. T.</abbr> dispensation.—&#8203;<b>My
+Father is the husbandman.</b> Cultivating
+the vine, and superintending its growth.
+This cultivation has been going on through the
+centuries, in all the growth of that invisible but
+perpetually incarnated Christ whose body is the
+church, and who dwells in and is therefore represented
+by all his members. The language
+shows clearly that it is not of the man Christ
+Jesus about to die upon the cross, but of the
+ever-living Christ, immanent in the Holy Catholic
+Church, that he here speaks.—&#8203;<b>Every
+branch in me that beareth not fruit.</b>
+How can a branch be in Christ and bear no
+fruit? Calvin’s explanation that <em>in me</em> is equivalent
+to <em>supposed to be in me</em> is inadmissible. It
+does not explain Christ’s words, but substitutes
+others for them. Alford’s explanation is better,
+but it labors under the serious disadvantage of
+substituting for Christ’s declaration “I am the
+vine,” the very different declaration, The visible
+church is the vine. “The vine is the visible
+church here, of which Christ is the <em>inclusive</em>
+head; the vine <em>contains</em> the branches, hence the
+unfruitful as well as the fruitful are <em>in me</em>.”
+But to be in the visible church and to be in living
+communion with Christ are very different
+things. I should rather say that Christ here
+lays down, in a simile, the general law that to
+him that hath shall be given, and from him that
+hath not shall be taken away even that which he
+hath. If the soul, in the measure in which it
+has knowledge of Christ, bears Christian fruit,
+it will grow more and more into oneness with
+and likeness of Christ; if, on the other hand, it
+does not realize the fruits of its knowledge in a
+life fruitful in Christian works, it will gradually
+lose its knowledge and become separated from
+Christ. Thus both the grafting into and the
+separating from the vine are in the spiritual experience
+gradual processes, and they depend on
+the fidelity with which the conscious branch
+avails itself of its privilege, and shows itself
+worthy of larger privilege. Thus Christ gives
+grace for grace (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_16">1:16</a></span>).—&#8203;<b>He taketh away.</b>
+The same word (<span lang="el">αἴρω</span>) is used in 1 <abbr title="Corinthians">Cor.</abbr> 5:2 of
+
+<span class="pagenum" id="Page_187">[Pg 187]</span>
+excommunication; that indicates the meaning
+here. It is not declared that the fruitless
+Christian shall be destroyed, though later, in
+<abbr title="verse">ver.</abbr> <a href="#ch15_6">6</a>,
+destruction is declared to be the final
+result of cutting off from Christ. Fruitlessness
+cuts off (excommunicates) the soul from communion
+with and drawing life from Christ; this
+ends in spiritual withering, death, and destruction
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch15_6">6</a></span>). Thus this declaration is the converse
+of that of <abbr title="chapter">ch.</abbr>
+<a href="#ch14_23">14:23</a>, “If a man love me
+he will keep my words (bear my fruit), and my
+Father will love him, and we will come unto
+him and make our abode with him.” If he keep
+not Christ’s words (bear not Christ’s fruit), he
+will not have the abiding of the Father and the
+Son. The fruit of Christ is the same as the fruit
+of the Spirit (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr> 5:22, 23</span>); and in the measure in
+which this fruit is borne in the life, is the soul
+enriched in the spiritual knowledge of Christ
+which enables it to bear still more fruit. Thus
+fruitfulness in the life develops the consciousness
+of Christ’s indwelling, and the consciousness
+of Christ’s indwelling in the soul develops
+Christian fruitfulness in the life. The whole
+truth is well illustrated by 2 <abbr title="Peter">Pet.</abbr> 1:5-9.—&#8203;<b>And
+every branch that beareth fruit, he
+cleanseth it that it may bring forth more
+fruit.</b> The word rendered in <abbr title="verse">ver.</abbr>
+<a href="#ch15_2">2</a> <em>purgeth</em> and
+that rendered in <abbr title="verse">ver.</abbr> <a href="#ch15_3">3</a>
+<em>clean</em> are radically the same.
+Christ cleanseth the soul (1) by the operation of
+the law that right doing develops right feeling
+and opens the heart to higher influences
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_17">7:17</a></span>);
+(2) by the sanctifying influences of the Holy
+Spirit, which is given to each soul in the measure
+in which each proves itself worthy of and willing
+to receive him; (3) by the discipline of life, which
+is the manifestation of God’s special love to the
+soul (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 12:6</span>). The object of all this redemptive
+work is in order that (<span lang="el">ἵνα</span>) the soul may
+bring forth more fruit. Thus Christian fruitfulness
+in the life is both the condition and the final
+result of the divine purifying process in the life
+of the soul.</p>
+
+<div class="p2 blockquote">
+<a id="ch15_3"></a>
+<p class="hanging">3 Now ye<a id="FNanchor_575" href="#Footnote_575" class="fnanchor">[575]</a>
+ are clean through the word which I have
+ spoken unto you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_575" href="#FNanchor_575" class="label">[575]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_17">17:17</a>;
+ <abbr title="Ephesians">Ephes.</abbr> 5:26;
+ 1 <abbr title="Peter">Pet.</abbr> 1:22.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_4"></a>
+<p class="hanging">4 Abide<a id="FNanchor_576" href="#Footnote_576" class="fnanchor">[576]</a> in me, and I in you. As<a id="FNanchor_577" href="#Footnote_577" class="fnanchor">[577]</a> the branch cannot
+bear fruit of itself, except it abide in the vine; no
+more can ye, except ye abide in me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_576" href="#FNanchor_576" class="label">[576]</a>
+ 1 John 2:6.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_577" href="#FNanchor_577" class="label">[577]</a>
+ Hosea 14:8; <abbr title="Galatians">Gal.</abbr> 2:20; <abbr title="Philippians">Phil.</abbr> 1:11.</p>
+</div>
+</div>
+
+<p><b>3, 4. Already ye are clean through the
+word which I have spoken unto you.</b>
+<abbr title="Verse">Ver.</abbr> 3 must be read in connection
+with <abbr title="verse">ver.</abbr> 4,
+to which it is introductory. <dfn>Through</dfn> (<span lang="el">δὶα</span>) always
+indicates the instrument, never the cause.
+The spoken word is the instrument in God’s
+hand for the cleansing of the soul
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_17">17:17</a></span>);
+and when received by an obedient faith, becomes
+the means of regeneration (<span class="muchsmaller">James 1:18; 1 <abbr title="Peter">Pet.</abbr> 1:23</span>)
+and the power of God unto salvation
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 1:16</span>).
+This word is not any particular utterance of Christ,
+but his whole ministry, both of promise and
+teaching, including his gift of pardon and peace,
+and his call to Christian activity. The meaning,
+then, is this: You are already cleansed from
+past sin through your acceptance of and obedience
+to my word. But you are not to imagine
+that my work is done when I depart and cease
+to be visibly present with you. You are still to
+abide in me spiritually; for without this spiritual
+abiding all your past cleansing can accomplish
+nothing; without me as a living and life-giving
+Saviour you can bear no Christ-like fruit
+in your lives. The lesson for us is that Christ’s
+work was not finished (though his sacrifice was)
+on the cross, that our work is not finished in
+accepting forgiveness through him and consecrating
+ourselves to obedience to his will, but
+that the finished work of his death was only
+preparatory for the entire work of his life in us
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 5:10</span>), and that our acceptance of pardon is
+only a preparation for a life continually hid with
+Christ in God (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr> 2:20;
+<abbr title="Colossians">Col.</abbr> 3:3</span>).—&#8203;<b>Abide in me
+and I in you.</b> This is not a direction and a
+promise, equivalent to, If you abide in me I will
+abide in you; it is a twofold direction: Abide
+in me; see to it that I abide in you. It thus
+implies that Christ’s indwelling in us is dependent
+upon ourselves. If any man hear Christ’s
+voice and opens the door, Christ comes in to
+him and sups with him (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 3:20</span>). He that hungers
+and thirsts after righteousness is filled (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+5:6</span>). By fidelity and obedience we abide in
+Christ; by docility and spiritual obedience we
+open the door that Christ may abide with us.—&#8203;<b>As
+the branch cannot bear fruit of itself</b>
+(<span lang="el">ἀφ ἑαυτοῦ</span>) <b>except it abide in the vine, no
+more can ye except ye abide in me</b>. So
+the Son can do nothing of <em>himself</em>
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_19">5:19</a>, note</span>),
+but does all things abiding in and through the
+power of the Father. The disciple abiding in
+Christ comes at last to abide with Christ in the
+Father; and this is the consummation, when the
+Father becomes all in all (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_21">17:21</a>, <a href="#ch17_24">24</a>; 1 <abbr title="Corinthians">Cor.</abbr> 15:28</span>).
+Thus all spiritual life comes from the Father by
+Christ, through the instrumentality of the word,
+to the soul that abides in and with Christ as
+Christ abides in and with the Father.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_5"></a>
+<p class="hanging">5 I am the vine, ye <em>are</em> the branches; He that abideth
+in me, and I in him, the same bringeth forth much
+fruit: for without me ye can do nothing.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_6"></a>
+<p class="hanging">6 If a<a id="FNanchor_578" href="#Footnote_578" class="fnanchor">[578]</a>
+ man abide not in me, he is cast forth as a
+ branch, and is withered; and men gather them, and
+ cast <em>them</em> into the fire, and they are burned.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_578" href="#FNanchor_578" class="label">[578]</a>
+ <abbr title="Matthew">Matt.</abbr> 3:10; 7:19.</p>
+</div>
+</div>
+
+<p><b>5, 6. I am the vine, ye are the branches.</b>
+Note the contrast. No mere teacher or prophet
+could have spoken thus to his fellow-creatures.—&#8203;<b>He
+that abideth in me and I in him, the
+same bringeth forth much fruit.</b> This
+mystical dwelling with a living and present
+Christ is the condition of a fruitful Christian
+
+<span class="pagenum" id="Page_188">[Pg 188]</span>
+character.—&#8203;<b>Because apart from me ye can
+do nothing.</b> Rather <em>severed</em>, as a branch from
+the vine; and the negation is intense, a double
+negative: <em>ye can by no means do anything</em>. All
+Christless activity counts for nothing; it harvests
+“nothing but leaves.” Thus moral excellence
+is not the preparation for and the condition
+of spiritual life; spiritual life is the preparation
+for and the condition of moral excellence.
+Though each promotes the other, the first step
+for the reforming soul should be to seek union
+with Christ, without whom we can do nothing.
+Contrast with Christ’s declaration here Paul’s
+in <abbr title="Philippians">Phil.</abbr> 4:13, “I can do all things through
+Him (Christ) that strengtheneth me.” No conclusion
+can be drawn from this utterance respecting
+the vexed question of the natural ability
+of the soul to repent of sin and accept Christ by
+faith. For Christ is here speaking to those who
+have thus accepted him, and he declares simply
+the condition of fruitful Christian activity for
+all those who are, at least in avowed purpose,
+already his.—&#8203;<b>In case any one shall not have
+abided in me he has been cast out like
+the branch that is withered, and they
+gather them together and they are burned.</b>
+This translation is Meyer’s, who thus comments
+on the significance of the change in the tenses:
+“Jesus places himself at the point of time of
+the execution of the last judgment, when those
+who have fallen away from him are gathered
+together and cast into the fire, after they have
+been previously cast out of his communion and
+become withered, having completely lost the
+true life.” They that gather the withered
+branches for the fire are not <em>men</em>, but the angels
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 13:49, 50</span>). The metaphorical language ought
+not, however, to be too far pressed. The parable
+ends in a tragic consummation, but Christ
+pictures only the end of the fruitless and severed
+branches, as a warning to the disciples; he does
+not declare that this fate actually impends over
+any truly new-born soul. Hence we cannot deduce
+from his language the conclusion of Meyer
+and Alford that the verse involves the possibility
+of falling from grace. The whole teaching is
+full of warning to every one to make his calling
+and election sure, not to rest in a “finished salvation;”
+and in this it corresponds with the
+uniform teaching of the <abbr title="New Testament">N. T.</abbr> (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:12, 13; <abbr title="Hebrews">Heb.</abbr>
+4:11; 12:15; 2 <abbr title="Peter">Pet.</abbr> 1:10</span>). The admonition is somewhat
+analogous to and may be interpreted by
+that of Paul in <abbr title="Ephesians">Ephes.</abbr> 5:6, 7, and <abbr title="Colossians">Col.</abbr> 3:5, an
+admonition pertinent to all who substitute a
+supposed faith in Christ’s perfect work for practical
+obedience, a faith that works by love. Alford’s
+interpretation “<em>burneth</em>, not is burned in
+any sense of being consumed,” is a striking illustration,
+such as Alford does not often afford, of
+modifying the text to escape an unwelcome conclusion.
+The verb (<span lang="el">καίεται</span>) is in the passive
+tense, and the figure is certainly one of destruction,
+not of torment. But it is not to be taken
+literally. The essential truth which underlies
+the metaphor is simply this, that the soul which
+is separated from Christ is separated from the
+source of spiritual life, withers away, and is
+eventually destroyed. What is soul destruction
+is a question not here considered.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_7"></a>
+<p class="hanging">7 If ye abide in me, and my words abide in you,
+ye<a id="FNanchor_579" href="#Footnote_579" class="fnanchor">[579]</a> shall ask what ye will, and it shall be done unto
+you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_579" href="#FNanchor_579" class="label">[579]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_23">16:23</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_8"></a>
+<p class="hanging">8 Herein is my Father glorified, that ye bear much
+fruit; so shall ye be my disciples.</p>
+</div>
+
+<p><b>7, 8. If ye abide in me and my words
+abide in you, ye shall ask what ye will,
+and it shall be done unto you. Therein is
+my Father glorified; so that ye shall
+bear much fruit and shall become my
+disciples.</b> The <em>words</em> of Christ are his whole
+teaching, his commandments, revelations, promises;
+to be accepted by obedience, faith, hope.
+They are said to abide in the soul only as they
+spring up and bear fruit in the life (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 13:8, 23</span>).
+Thus to have Christ’s words abiding in us is the
+same as to bear Christian fruit. To him who
+thus abides in Christ and bears his fruit this
+promise is made, analogous to and interpreted
+by that of <abbr title="chapter">ch.</abbr>
+<a href="#ch14_13">14:13</a>, <a href="#ch14_14">14</a>. The prayers of those
+who are thus pervaded by the spirit of Christ
+are, like their Master’s, those of not merely a
+humble submission to, but a supreme desire for,
+the will of God (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+6:9, 10; 26:39</span>).—&#8203;Hence in
+answering them the Father is glorified. For the
+prayer of him in whom Christ’s words abide will
+always embrace a supreme desire for the Father’s
+glory. <abbr title="Compare">Comp.</abbr> Christ’s prayer in
+<abbr title="chapter">ch.</abbr> <a href="#CHAPTER_XVII">17</a>. Answer
+to such prayers is given that the praying
+Christian may both bear much fruit and become
+a disciple; both fruit-bearing in the life and docility
+of spirit, <i>i. e.</i>, both practical obedience to
+Christ and the spiritual capacity to appreciate
+Christ’s instructions, are the result of this life of
+prayer, and are a divine answer to prayer. The
+translation given in the English version, <cite>so shall
+ye be my disciples</cite>, is possibly legitimate, but
+it reverses the true order of the spiritual life, by
+representing that fruit-bearing is the condition of
+becoming a disciple of Christ; and the other
+construction is both more in harmony with the
+general teaching of the <abbr title="New Testament">N. T.</abbr> and also with the
+
+<span class="pagenum" id="Page_189">[Pg 189]</span>
+original here. <em>That</em> (<span lang="el">ἵνα</span> is <dfn>telic</dfn>) is equivalent to
+<em>in order that</em>, but the meaning is not that God is
+glorified for the purpose of perfecting Christian
+character, but that prayer in the name and spirit
+of Christ is answered for that purpose.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_9"></a>
+<p class="hanging">9 As the Father hath loved me, so have I loved you:
+continue ye in my love.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_10"></a>
+<p class="hanging">10 If ye<a id="FNanchor_580" href="#Footnote_580" class="fnanchor">[580]</a> keep my commandments, ye shall abide in
+my love; even as I have kept my Father’s commandments,
+and abide in his love.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_580" href="#FNanchor_580" class="label">[580]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_21">14:21</a>, <a href="#ch14_23">23</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_11"></a>
+<p class="hanging">11 These things have I spoken unto you, that my joy
+might remain in you, and <em>that</em> your<a id="FNanchor_581" href="#Footnote_581" class="fnanchor">[581]</a> joy might be full.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_581" href="#FNanchor_581" class="label">[581]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_24">16:24</a>; <a href="#ch17_13">17:13</a>.</p>
+</div>
+</div>
+
+<p><b>9-11. As the Father hath loved me, so
+have I loved you. Abide ye in my love.</b>
+<em>As</em> indicates the quality and character of the
+love. Christ’s love for the disciples is, like the
+Father’s love for Christ, a love personal, warm,
+strong; but one that does not shield from all
+temptation, suffering, or even injustice. The
+word rendered <em>continue</em> in <abbr title="verse">ver.</abbr>
+<a href="#ch15_9">9</a> is the same rendered
+<em>abide</em> in <abbr title="verse">ver.</abbr>
+<a href="#ch15_7">7</a>. <em>My</em> love is Christ’s love
+for us, not our love for him. The meaning then
+is, I have loved you with the love which the
+Father has for me; so live as to retain this love.
+And the next sentence indicates how this is to
+be done.—&#8203;<b>If ye keep my commandments ye
+shall abide in my love, even as</b>, etc. On
+the meaning of the word <dfn>keep</dfn>, see
+<abbr title="chapter">ch.</abbr> <a href="#ch14_21">14:21</a>,
+note. The commandments are all summed up
+in the one command, “Follow me,” and this
+again is interpreted by the command, “That ye
+love one another as I have loved you.” Love is
+the key to Christ’s character; to love is to follow
+Christ. A life of asceticism or of retirement
+and meditation is not the way to this indwelling
+with Christ. The condition is love in activity of
+service; a love and life like that of Christ,
+which was neither one of asceticism nor one of
+repose.—&#8203;<b>These things have I spoken unto
+you that my joy might remain in you,
+and your joy might be full.</b> One object of
+his address (<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="verse">ver.</abbr> <a href="#ch15_17">17</a>; <abbr title="chapter">ch.</abbr>
+<a href="#ch16_1">16:1</a>, <a href="#ch16_4">4</a>, <a href="#ch16_33">33</a></span>) is that he may
+perfect in them and in us that Christian joy
+which is one of the fruits of the Spirit (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr> 5:22;
+<abbr title="Romans">Rom.</abbr> 14:17</span>), joy in the Lord, <i>i. e.</i>, in his companionship,
+in fulfilling his will, in suffering with
+and for him, in doing his service (<span class="muchsmaller">Acts 5:41; <abbr title="Philippians">Phil.</abbr>
+2:17, 18; 4:4</span>); the joy which Christ sets before
+himself, and for which he endured the cross,
+despising the shame (<span class="muchsmaller">Luke 24:26; <abbr title="Hebrews">Heb.</abbr> 12:2</span>). By
+<dfn>my joy</dfn> is meant, not joy concerning Christ, nor
+joy derived from Christ, nor joy of Christ himself
+in us, his disciples, though this last is a possible
+interpretation, but his own joy, <i>i. e.</i>, joy
+like his, having the same source in God and the
+same quality, enduring and invincible. And if
+this joy is in the soul, the soul is <em>full</em>; it leaves
+nothing to be desired. In words there is, in experience
+there is not, a contradiction in the implication
+that he who was a man of sorrows and
+acquainted with grief was also one possessing
+the most radiant joyfulness. This promise of
+joy, uttered by Christ just before Gethsemane
+and Calvary, is itself a song in the night, and a
+promise of one to every Christian soul in its own
+passion hour.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_12"></a>
+<p class="hanging">12 This<a id="FNanchor_582" href="#Footnote_582" class="fnanchor">[582]</a> is my commandment, That ye love one
+another, as I have loved you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_582" href="#FNanchor_582" class="label">[582]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch13_34">13:34</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_13"></a>
+<p class="hanging">13 Greater love<a id="FNanchor_583" href="#Footnote_583" class="fnanchor">[583]</a> hath no man than this, that a man
+lay down his life for his friends.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_583" href="#FNanchor_583" class="label">[583]</a>
+ <abbr title="Romans">Rom.</abbr> 5:7, 8.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_14"></a>
+<p class="hanging">14 Ye<a id="FNanchor_584" href="#Footnote_584" class="fnanchor">[584]</a> are my friends, if ye do whatsoever I command
+you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_584" href="#FNanchor_584" class="label">[584]</a>
+ verse <a href="#ch15_10">10</a>.</p>
+</div>
+</div>
+
+<p><b>12-14. This is my commandment, that</b>,
+etc. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch13_34">13:34</a>, note. Christ reiterates
+the commandment which he has before given,
+and points to his own life as the true interpreter
+of that commandment, in order that he may
+guard them and us against that Pharisaic obedience
+of external rules which selfishness and
+earthliness are continually substituting for a spiritual
+obedience to the one interior law of Christian
+character, self-sacrificing love.—&#8203;<b>Greater
+love hath no one than this, that one lay
+down his life for his friends.</b> Beware of
+reading this as though laying down the life were
+equivalent to dying. To die for a friend is not
+the greatest manifestation of love; to live for
+him, by consecrating the whole life to him, is
+far greater. See <abbr title="chapter">ch.</abbr>
+<a href="#ch10_11">10:11</a>,
+<a href="#ch10_17">17</a>, notes.—&#8203;As
+Christ consecrates not only his earthly life, but,
+in his intercession with us and for us, his eternal
+life, to his friends, so, if we are his friends, we
+shall lay down our lives for him, not necessarily
+by dying for him, but by doing whatsoever he
+commands us, that is, by living for him. Thus
+Christ points out at once both the perfection of
+his love for his disciples and the perfection of
+that love which he desires from his disciples.
+He does not here say, however, that to lay down
+one’s life for one’s friends is the highest manifestation
+of love; still higher is that manifestation
+made by laying down the life for enemies.
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 5:8; 1 John 4:10.</span>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_15"></a>
+<p class="hanging">15 Henceforth I call you not servants; for the servant
+knoweth not what his lord doeth: but I have
+called you friends:<a id="FNanchor_585" href="#Footnote_585" class="fnanchor">[585]</a> for all things that I have heard
+of my Father I have made known unto you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_585" href="#FNanchor_585" class="label">[585]</a>
+ James 2:23.</p>
+</div>
+</div>
+
+<p><b>15. 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 known unto you.</b> There is a
+verbal but not a spiritual inconsistency between
+the language here and that of <abbr title="verse">ver.</abbr>
+<a href="#ch15_20">20</a>. The service
+which Christ expects of his disciples is that
+of love. His declaration here explains his previous
+language, which is that of authority. He
+
+<span class="pagenum" id="Page_190">[Pg 190]</span>
+has said, “I am your Lord and Master”
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch13_13">13:13</a></span>),
+and has reiterated again and again that the condition
+of their spiritual life is obedience to his
+commandments (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_15">14:15</a>, <a href="#ch14_23">23</a>;
+<a href="#ch15_10">15:10</a></span>). He now explains
+the sense in which he is a lawgiver. He
+does not issue an imperial ukase and demand of
+his disciples a blind and unquestioning obedience;
+he speaks as a divine friend, interpreting
+to his disciples those laws of the spiritual life
+which he has himself learned in the indwelling
+of the Father.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_16"></a>
+<p class="hanging">16 Ye<a id="FNanchor_586" href="#Footnote_586" class="fnanchor">[586]</a> have not chosen me, but I have chosen you,
+and ordained<a id="FNanchor_587" href="#Footnote_587" class="fnanchor">[587]</a> you, that ye should go and bring forth
+fruit, and <em>that</em> your fruit should remain: that whatsoever<a id="FNanchor_588" href="#Footnote_588" class="fnanchor">[588]</a>
+ye shall ask of the Father in my name, he may
+give it you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_586" href="#FNanchor_586" class="label">[586]</a>
+ 1 John 4:10, 19.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_587" href="#FNanchor_587" class="label">[587]</a>
+ <abbr title="Ephesians">Ephes.</abbr> 2:10.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_588" href="#FNanchor_588" class="label">[588]</a>
+ verse <a href="#ch15_7">7</a>; <abbr title="chapter">ch.</abbr>
+ <a href="#ch14_13">14:13</a>.</p>
+</div>
+</div>
+
+<p><b>16. Ye have not chosen me, but I have
+chosen you and ordained you.</b> Primarily
+the reference is to the choice of the twelve from
+among the disciples of Christ to be witnesses
+and apostles (<span class="muchsmaller">Luke 6:13;
+John <a href="#ch6_70">6:70</a>; Acts 9:15</span>); and
+this choice did not prevent one of them from
+becoming an apostate. It is Christ who chooses
+for each one of us his place and work in life.
+That this is the primary meaning is evident, not
+only from the parallel language employed in the
+passages above cited, but also from the second
+clause of the verse here. The word rendered
+<cite>ordained</cite> is literally <dfn>placed</dfn>; and that is the meaning
+in this passage: I have chosen you and appointed
+you your place in life. So in Acts 13:47;
+20:28; 1 <abbr title="Timothy">Tim.</abbr> 2:12. But it is also clear
+from the language of <abbr title="verse">ver.</abbr>
+<a href="#ch15_19">19</a>, <cite>I have chosen you
+out of the world</cite>, that Christ refers not merely to
+a choice of the twelve from among the whole
+discipleship for a particular work, but also to a
+choice of them from the world to be followers
+of him. And as an historic fact, so far as we
+know the history of the twelve, each one was
+first called by Christ. See for example <abbr title="Matthew">Matt.</abbr>
+9:9; Mark 1:16-20; John <a href="#ch1_43">1:43</a>. The vine
+precedes the branches; the first life flows from
+the vine into the branches; the first choice is the
+choice of the dead soul by the living Christ, not
+the choice of the living Christ by the dead soul.
+We love him because he first loves us (<span class="muchsmaller">1 John 4:10,
+19; <abbr title="Ephesians">Ephes.</abbr> 2:4, 5</span>), and choose him because he first
+chooses us. And, however difficult it may be
+for us to reconcile this truth with our <i lang="la">a priori</i>
+conceptions of divine impartiality, rightly held
+it is an inspiration to Christian activity and a
+source of Christian humility. “Even when this
+doctrine of election has taken a narrow <span style="white-space:nowrap;">form—even</span>
+when it has been recognized chiefly as <span style="white-space:nowrap;">exclusive—it</span>
+has had a mighty power over the
+hearts of men. They have given themselves up,
+as they never could do when they thought they
+had selected their own destiny, or were going on
+errands of their own. But when it takes the
+form it has here *&nbsp;*&nbsp;* there cannot be any
+principle which is at once so humbling and so
+elevating, which so takes away all notion from
+the disciple that there is any worth in his own
+deeds or words, which gives him so confident an
+assurance that God’s word, spoken through him
+or through any man, will not return to Him
+void.”—(<cite>Maurice.</cite>)—<b>That you should go and
+bring forth fruit, and that your fruit
+should remain.</b> They were chosen that they
+should go forth as apostles, everywhere carrying
+the gospel of reconciliation, and bringing back
+to their Master the fruits, in sinners converted
+and saints edified. So every Christian is chosen
+that he may go forth out of himself, out of a life
+of mere personal enjoyment of religion, and
+bring forth fruit that shall abide in other lives
+after his life comes to its close. And he is
+bound to take heed that both in his life (<span class="muchsmaller">2 John,
+<abbr title="verse">ver.</abbr> 8</span>), and in other lives (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 14:13</span>), there is fruit
+that abides unto life eternal.—&#8203;<b>That whatsoever
+ye shall ask of the Father in my
+name, he may give it you.</b> Both clauses of
+the verse are dependent on the general declaration,
+“I have chosen you.” For analogous construction,
+see <abbr title="chapter">ch.</abbr> <a href="#ch13_34">13:34</a>.
+Christ chooses his
+disciples that they may go out into the world
+and bring forth much fruit, and also that they
+may ask of the Father in his name what they
+need; that is, both for a life of Christian activity
+and of Christian devotion. And the one is necessary
+to the other. The Christian brings forth
+much fruit only as he has power in prayer, the
+power of a faith that God is able to do much in
+and through him (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 4:13</span>); and he has power
+in prayer only as he brings forth much fruit (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch9_31">9:31</a>; <a href="#ch14_7">14:7</a></span>). Besser notes an evidence of emphasis
+which Christ lays upon prayer in the fact that
+prayer in the name of Jesus is urged in all three
+chapters of this farewell discourse.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_17"></a>
+<p class="hanging">17 These things<a id="FNanchor_589" href="#Footnote_589" class="fnanchor">[589]</a> I command you, that ye love one
+another.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_589" href="#FNanchor_589" class="label">[589]</a>
+ <a href="#ch15_12">verse 12</a>.</p>
+</div>
+</div>
+
+<p><b>17. These things I command you that
+ye love one another.</b> <em>These things</em> are all
+the precepts which have preceded from the beginning
+of this interview, <abbr title="chapter">ch.</abbr>
+<a href="#ch13_12">13:12</a>. The whole
+object of Christ’s precepts is to produce a loving
+spirit and a loving life in his followers. See
+<abbr title="Matthew">Matt.</abbr> 22:37-40; <abbr title="Romans">Rom.</abbr> 13:8-10; <abbr title="Galatians">Gal.</abbr> 5:14;
+1 <abbr title="Timothy">Tim.</abbr> 1:5.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_18"></a>
+<p class="hanging">18 If the world<a id="FNanchor_590" href="#Footnote_590" class="fnanchor">[590]</a> hate you, ye know that it hated me
+before <em>it hated</em> you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_590" href="#FNanchor_590" class="label">[590]</a>
+ 1 John 3:13.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_19"></a>
+<p class="hanging">19 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, therefore<a id="FNanchor_591" href="#Footnote_591" class="fnanchor">[591]</a> the world
+hateth you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_591" href="#FNanchor_591" class="label">[591]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_14">17:14</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_20"></a>
+<p class="hanging">20 Remember<a id="FNanchor_592" href="#Footnote_592" class="fnanchor">[592]</a> 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<a id="FNanchor_593" href="#Footnote_593" class="fnanchor">[593]</a> have
+kept my saying, they will keep yours also.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_592" href="#FNanchor_592" class="label">[592]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch13_16">13:16</a>;
+ <abbr title="Matthew">Matt.</abbr> 10:24; Luke 6:40.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_593" href="#FNanchor_593" class="label">[593]</a>
+ <abbr title="Ezekiel">Ezek.</abbr> 3:7.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_21"></a>
+<p class="hanging">21 But all<a id="FNanchor_594" href="#Footnote_594" class="fnanchor">[594]</a> these things will they do unto you for
+my name’s sake, because they know not him that
+sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_594" href="#FNanchor_594" class="label">[594]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_3">16:3</a>;
+ <abbr title="Matthew">Matt.</abbr> 10:22; 24:9.</p>
+</div>
+</div>
+
+<p><b>18-21.</b> From this point to the end of the
+chapter Christ passes to speak of the relation of
+the disciples to the world, and continuing the
+theme in the next chapter, points out
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch16_1">16:1-4</a></span>)
+
+<span class="pagenum" id="Page_191">[Pg 191]</span>
+the particular manifestation of the world’s enmity
+which the disciples may expect.—&#8203;<b>If the
+world hates you, know that it hated me
+before you.</b> <dfn>The world</dfn>, in John’s use of the
+term, signifies the unspiritual portion of mankind,
+those who have not been taken out of an
+animal and sensual condition by being born
+from above. See for illustration of his meaning
+<abbr title="chapter">ch.</abbr> <a href="#ch1_10">1:10</a>,
+<a href="#ch1_29">29</a>; <a href="#ch3_16">3:16</a>;
+<a href="#ch4_42">4:42</a>; <a href="#ch12_31">12:31</a>, etc. Many
+in the visible church may be of the world; some
+without the visible church may not be of the
+world. It was the church which most bitterly
+hated Christ; the publicans and sinners were
+drawn to him, and their enthusiasm for him was
+his protection against the machinations of the
+hierarchy (<span class="muchsmaller">Mark 12:12; Luke 20:19; 22:2</span>). Christ does
+not assert that the world will necessarily hate the
+disciples. The disciple’s life may be so ordered
+of God that it is never brought into direct
+collision with the self-interest, the pride, and the
+ambition of the world. But if the collision does
+arise, and the disciple suffers the world’s enmity,
+he is to be strengthened and comforted by
+the reflection that that has befallen him which
+previously befel his Master. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch7_7">7:7</a>,
+where Christ declares that the world cannot hate
+those that act in accordance with worldly policies
+and principles, and 1 <abbr title="Peter">Pet.</abbr> 4:12, 13; 1 John
+3:13, 14; 4:4, 5, where the apostles employ the
+same consideration employed by Christ here,
+and for the same purpose. It is better to take
+<em>know</em> as an imperative than as an indicative, as
+an exhortation than as a mere statement of a
+fact. It is thus analogous to <em>remember</em> in
+<abbr title="verse">ver.</abbr>
+<a href="#ch15_20">20</a>.—&#8203;<b>If ye were of the world *&nbsp;*&nbsp;* because
+ye are not of the world.</b> The Christian
+is <em>in</em> but not <em>of</em> the world, because he is
+born from above (<span class="muchsmaller">John
+<a href="#ch3_3">3:3</a></span>), and so is made a
+member of a kingdom which, like its king, is not
+of this world (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch8_23">8:23</a>; <a href="#ch18_36">18:36</a></span>).—&#8203;<b>Therefore the
+world hateth you.</b> Not merely because the
+disciple is chosen by Christ, but because he is
+chosen out of the world, and by his life of nonconformity
+bears a perpetual testimony against
+the world. This enmity is illustrated by the
+case of Daniel (<span class="muchsmaller"><abbr title="Daniel">Dan.</abbr>
+6:1-5</span>), Peter and John (<span class="muchsmaller">Acts
+4:21</span>), and Christ himself
+(<span class="muchsmaller">John <a href="#ch11_49">11:49</a>,
+<a href="#ch11_50">50</a></span>). It is
+aroused whenever Christian principle comes into
+collision with worldly interests.—&#8203;<b>Be mindful
+of the word which I said unto you.</b> Bear
+it in mind as a talisman in time of persecution.
+See marg. ref. This truth, employed here and in
+<abbr title="Matthew">Matt.</abbr> 10:24 for encouragement,
+is assigned in <abbr title="chapter">ch.</abbr>
+<a href="#ch13_16">13:16</a> as a reason for humility.—&#8203;<b>If they have
+kept my saying they will keep yours also.</b>
+This is not to be regarded as ironical, as rendered
+by Grotius, nor is the word <cite>keep</cite> to be rendered
+<dfn>watch</dfn> with a hostile intent, a forced meaning
+given to it by Bengel, nor is the language
+merely general and hypothetical, which is apparently
+Meyer’s interpretation. Some will
+persecute, others will accept and carefully keep,
+the gospel. The disciple must anticipate both
+results, persecution and glad reception. So it
+was in Paul’s experience (<span class="muchsmaller">Acts 13:42, 45, 48, 50; 14:4; 17:4,
+5, etc.</span>). The most popular preachers are also the
+most reviled and persecuted, from the days of
+Christ down through those of Luther and Whitefield,
+to the present day.—&#8203;<b>They will do unto
+you for my name’s sake.</b> As the name of
+Christ inspires the Christian with peculiar courage
+and devotion, so it incites in his enemies
+peculiar hostility. The fact that this hostility is
+directed against Christ, and that in enduring it
+the disciples are suffering for Christ and in his
+stead, gives them peculiar strength and joy in
+their sufferings (<span class="muchsmaller">Acts 5:41; 21:13; <abbr title="Romans">Rom.</abbr> 5:3; 2 <abbr title="Corinthians">Cor.</abbr>
+11:23; 12:10, 11; <abbr title="Philippians">Phil.</abbr> 2:17, 18; <abbr title="Galatians">Gal.</abbr> 6:14; 1 <abbr title="Peter">Pet.</abbr> 4:12, 13</span>).
+Thus the declaration here interprets the promise
+of <abbr title="Matthew">Matt.</abbr> 5:11, 12.—&#8203;<b>Because they know not
+him that sent me.</b> See <abbr title="verse">ver.</abbr>
+<a href="#ch15_23">23</a>; <abbr title="chapter">ch.</abbr>
+<a href="#ch8_42">8:42</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_22"></a>
+<p class="hanging">22 If I<a id="FNanchor_595" href="#Footnote_595" class="fnanchor">[595]</a> had not come and spoken unto them, they
+had not had sin: but<a id="FNanchor_596" href="#Footnote_596" class="fnanchor">[596]</a> now they have no cloke for
+their sin.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_595" href="#FNanchor_595" class="label">[595]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch9_41">9:41</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_596" href="#FNanchor_596" class="label">[596]</a>
+ James 4:17.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_23"></a>
+<p class="hanging">23 He that hateth me hateth my Father also.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_24"></a>
+<p class="hanging">24 If I had not done among them the works<a id="FNanchor_597" href="#Footnote_597" class="fnanchor">[597]</a> which
+none other man did, they had not had sin: but now
+have they both seen and hated both me and my Father.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_597" href="#FNanchor_597" class="label">[597]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_31">7:31</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_25"></a>
+<p class="hanging">25 But <em>this cometh to pass</em>, that the word might be
+fulfilled that is written in their law, They hated<a id="FNanchor_598" href="#Footnote_598" class="fnanchor">[598]</a> me
+without a cause.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_598" href="#FNanchor_598" class="label">[598]</a>
+ <abbr title="Psalms">Ps.</abbr> 35:19; 69:4.</p>
+</div>
+</div>
+
+<p><b>22-25. If I had not come *&nbsp;*&nbsp;* they
+had not known sin.</b> The meaning is not,
+They would not have had <em>the</em> sin of hating me
+without a cause; there is no definite article
+attached to the word <cite>sin</cite>; the declaration is
+general, as it is rendered by our English version.
+Moreover, to say that men would not have been
+guilty of the sin of hating Christ if Christ had
+never come to their knowledge is to utter the
+merest truism. This, though it is the common
+interpretation, and is adopted, though not defended,
+by such scholars as Meyer and Alford,
+seems to me utterly untenable. Nor is the
+meaning, They would not have had so great sin;
+Christ often uses metaphor, <em>but he never exaggerates</em>.
+By his death the Lamb of God has taken
+away, not some sins from the world, but <em>the sin
+of the world</em>. See <abbr title="chapter">ch.</abbr>
+<a href="#ch1_29">1:29</a>, note. Hence the only
+sin for which men are condemned is that of deliberately
+rejecting the offer of free forgiveness
+and a new life through Jesus Christ
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_18">3:18</a>, <a href="#ch3_19">19</a>,
+notes</span>). Other sins are not reckoned against them
+(<span class="muchsmaller">Acts 17:30; <abbr title="Romans">Rom.</abbr> 3:25</span>). They are judged by Christ,
+
+<span class="pagenum" id="Page_192">[Pg 192]</span>
+because they are judged worthy of life if they
+accept his free offer of it, and unworthy of life
+if they put it away when it is offered to them
+(<span class="muchsmaller">Acts 13:46</span>). Hence those to whom Christ has
+been offered are not condemned because of their
+past sins, which are freely forgiven; they are
+measured by their acceptance or rejection of
+Him. “No man shall die in his sins, except him
+who through unbelief thrusts from him the forgiveness
+of sin, which in the name of Jesus is
+offered to him. This is the real sin which contains
+all others. For if the word of Christ was
+received every sin would be forgiven and remitted;
+but since men will not receive it, this constitutes
+a sin which is not to be forgiven.”—(<cite>Luther.</cite>)—<b>But
+now they have no cloak for
+their sin.</b> No cover or excuse. Ignorance is
+an excuse; but when the offer of pardon and a
+new life is refused, the sin is shown to be deliberately
+chosen. Every man naturally seeks an
+excuse for his sin (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 3:12, 13</span>). Christ takes
+away every excuse and leaves the sinner, at the
+judgment day, to the sentence of condemnation.
+“I would *&nbsp;*&nbsp;* but ye would not” (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+23:37</span>).—&#8203;<b>He that hateth me hateth my Father
+also.</b> Because Christ is the manifestation
+of the Father, therefore anti-Christ is anti-God.
+See <abbr title="chapter">ch.</abbr> <a href="#ch8_42">8:42</a>.—&#8203;<b>If I had not done among
+them works which none other did.</b> Not
+merely <em>miracles</em>; the whole life-work of beneficent
+activity is that which attested to the Jews
+Christ’s character; and the whole work of beneficent
+activity wrought by him in the church
+universal is the ever-living testimony to the divine
+nature and authority of Christianity. The evidence
+of a divine redemption through Jesus
+Christ is cumulative; and the sin of hating
+Christ, as embodied in Christian principles,
+truths, and lives, is consequently continually
+enhanced.—&#8203;<b>They have both seen and hated
+both me and my Father.</b> This was literally
+true in respect to the hierarchy at Jerusalem,
+who even as these words were spoken were plotting
+with Judas for the arrest and execution of
+Christ. They determined to slay him, because
+in no other way could they countervail his wonderful
+works (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch11_47">11:47-50</a></span>).—&#8203;<b>They hated me
+without a cause.</b> See <abbr title="marginal reference">marg. ref.</abbr>
+The language
+was employed by the original <span style="white-space:nowrap;">author—whether</span>
+David or not is not quite <span style="white-space:nowrap;">certain—not</span>
+with any distinct understanding of its prophetic
+significance. It is here applied by Christ to
+himself, not by an accommodation, but because
+all godly suffering in the <abbr title="Old Testament">O. T.</abbr> was itself a type
+of the great sacrifice for God and man consummated
+by the cross of Christ, as all suffering in
+the Christian church fills up what is lacking of
+that sacrifice to perfect the world’s redemption
+(<span class="muchsmaller"><abbr title="Colossians">Col.</abbr> 1:24</span>).
+“These (<span class="muchsmaller">verses
+<a href="#ch15_21">21-25</a></span>) are perhaps the
+most terrible words in the <abbr title="Old Testament">O. T.</abbr> or the <abbr title="New Testament">N. T.</abbr>
+No descriptions of divine punishment which are
+written anywhere can come the least into comparison
+with them for awfulness and horror.
+This gratuitous hatred, this hatred of Christ by
+men because they hate God, this hatred of God
+because he has manifested and proved himself
+to be love, is something which passes all our
+conception, and yet which would not mean anything
+to us if our conscience did not bear witness
+that the possibility of it lies in ourselves.
+Do not let us put away that thought, brethren,
+or the one which is closely akin to it, that such
+hatred is only possible in a nation which, like
+the Jewish, is full of religious knowledge and of
+religious profession.”—(<cite>Maurice.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch15_26"></a>
+<p class="hanging">26 But when the Comforter<a id="FNanchor_599" href="#Footnote_599" class="fnanchor">[599]</a> is come, whom I will
+send unto you from the Father, <em>even</em> the Spirit of
+truth, which proceedeth from the Father, he<a id="FNanchor_600" href="#Footnote_600" class="fnanchor">[600]</a> shall
+testify of me:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_599" href="#FNanchor_599" class="label">[599]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_17">14:17</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_600" href="#FNanchor_600" class="label">[600]</a>
+ 1 John 5:6.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch15_27"></a>
+<p class="hanging">27 And ye<a id="FNanchor_601" href="#Footnote_601" class="fnanchor">[601]</a> also shall bear witness, because ye<a id="FNanchor_602" href="#Footnote_602" class="fnanchor">[602]</a>
+have been with me from the beginning.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_601" href="#FNanchor_601" class="label">[601]</a>
+ Luke 24:48; Acts 2:32; 4:20, 33; 2 <abbr title="Peter">Pet.</abbr> 1:16.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_602" href="#FNanchor_602" class="label">[602]</a>
+ 1 John 1:2.</p>
+</div>
+</div>
+
+<p><b>26, 27. But when the Comforter is come
+whom I will send unto you from the presence
+of</b> (<span lang="el">παρὰ</span>) <b>the Father</b>
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_16">14:16</a></span>), <b>even the
+Spirit of truth</b> (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_17">14:17</a>, note</span>), <b>which proceedeth
+from the presence</b> (<span lang="el">παρὰ</span>) <b>of the Father</b>.
+On the meaning of the particle here rendered
+<em>from</em>, see <abbr title="chapter">ch.</abbr>
+<a href="#ch5_34">5:34</a>, note. These two clauses
+are not repetitions; the one defines the other.
+The Comforter whom Jesus sent at the day of
+Pentecost to the church is that Spirit of truth
+who ever proceeds from the Father. Christ
+attributes all blessed redemptive influences in
+the last instance to his Father; as he is himself
+from the Father, so the Spirit is from the
+Father (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_29">7:29</a>; <a href="#ch8_26">8:26</a>,
+<a href="#ch8_38">38</a>; <a href="#ch10_18">10:18</a>;
+<abbr title="Galatians">Gal.</abbr> 4:6</span>), and is
+sometimes called his (Christ’s) Spirit (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:9;
+<abbr title="Galatians">Gal.</abbr> 4:6; <abbr title="Philippians">Phil.</abbr> 1:19; 1 <abbr title="Peter">Pet.</abbr> 1:11</span>). To trace out from
+this verse the eternal relations between the Father,
+Son, and Holy Ghost, is to import into this
+spiritual converse the unspiritual metaphysics of
+the scholastic period of theology.—&#8203;<b>He shall
+testify of me</b> (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch16_13">16:13-15</a></span>). <b>And ye also shall
+bear witness, because ye have been with
+me from the beginning</b> (<span class="muchsmaller">Luke 1:2; Acts 1:22</span>). A
+double testimony to the truth of Christianity,
+
+<span class="pagenum" id="Page_193">[Pg 193]</span>
+the spiritual and the historical. After Christ’s
+death and resurrection the Spirit made clear to
+the apostles the meaning of the enigma, interpreted
+the prophets to them, and opened unto
+them the true nature of Christ’s spiritual kingdom,
+that they might testify unto others (<span class="muchsmaller">Acts
+1:8; 1 <abbr title="Corinthians">Cor.</abbr> 2:9, 10; <abbr title="compare">comp.</abbr> <abbr title="Matthew">Matt.</abbr> 10:20; Mark 13:11</span>). The
+apostles also testified to the facts which they
+had themselves witnessed in the life, death, and
+resurrection of Christ, as evidences of his Messiahship
+(<span class="muchsmaller">Acts 1:22; 3:15</span>). But, secondarily, every
+Christian is a witness of Christ by his own life
+and conversation, testifying things which in his
+own experience he has both seen and heard; and
+the Spirit of truth bears witness both in him and
+through him to the power of God in a devout
+life (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:16; 9:1; 1 <abbr title="Corinthians">Cor.</abbr> 12:8-11; 1 <abbr title="Peter">Pet.</abbr> 1:11; 1 John
+3:24</span>).</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XVI">CHAPTER <abbr title="Sixteen">XVI.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 16:1-33. CLOSE OF CHRIST’S DISCOURSE.—&#8203;<span class="smcap">The
+presence, office, and work of the Holy
+Spirit more fully described.</span></p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_1"></a>
+<p class="hanging drop-cap"><span class="smcap">These</span> things have I spoken unto you, that ye
+should not be offended.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch16_2"></a>
+<p class="hanging">2 They shall put you out of the synagogues: yea,
+the time cometh, that whosoever<a id="FNanchor_603" href="#Footnote_603" class="fnanchor">[603]</a> killeth you will
+think that he doeth God service.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_603" href="#FNanchor_603" class="label">[603]</a>
+ Acts 26:9-11.</p>
+</div>
+</div>
+
+<p><b>1, 2. These things have I spoken unto
+you that ye should not be offended.</b> Scandalized;
+caused to fall into sin. See <abbr title="Matthew">Matt.</abbr> 5:29,
+note; 15:12; 17:27; John <a href="#ch6_61">6:61</a>; 1 <abbr title="Corinthians">Cor.</abbr> 8:13.
+The object of Christ’s teaching in these chapters
+is not merely to impart consolation to the apostles
+in their impending sorrow in his death, but
+to impart strength to his disciples throughout
+all time in their experience of temptation.—&#8203;<b>They
+shall put you out of the synagogues.</b>
+Excommunicate you. This was not in that age
+a mere ecclesiastical censure; it involved the
+most serious consequences, in exclusion from all
+business and secular relations with men. See <abbr title="chapter">ch.</abbr>
+<a href="#ch9_22">9:22</a>, note.—&#8203;<b>Yea, the hour cometh that
+whosoever killeth you will think that he
+is offering a sacrifice to God.</b> Illustrated
+by Saul of Tarsus (<span class="muchsmaller">see Acts 25:9</span>), and by the proverb
+found in the Rabbinical books, “Whoever
+sheds the blood of the impious does the same as
+if he had offered a sacrifice;” not less illustrated
+by the history of religious persecutions,
+in which the persecutor has very generally believed
+that by slaying the heretic he was appeasing
+God’s wrath against the community and the
+church. Such an experience, if it came without
+forewarning, would endanger their faith. “It
+would be a strange result; fellowship with their
+brethren destroyed because they proclaimed the
+ground of fellowship; death inflicted upon them
+because they preached that death was overcome.
+Might not poor Galileans, conscious of folly and
+sin, often say to themselves: ‘We must be
+wrong; the rulers of the land must be wiser
+than we are. Ought we to turn the world upside
+down for an opinion of ours?’”—(<cite>Maurice.</cite>)
+This is always a temptation in times when Christian
+principle seems counter to public sentiment,
+a temptation not merely to abandon Christian
+principle in order to conform to public sentiment,
+but to think the principle which commends
+itself to so few and arouses the hostility
+of so many cannot be sound. [The Greek student
+will find in Alford’s and Meyer’s interpretation
+of <span lang="el">ἵνα</span>, <dfn>that</dfn>, a curious illustration of the
+straits to which the commentator is put who
+insists on giving it always its accurate (<dfn>telic</dfn>),
+never its more popular (<dfn>ecbatic</dfn>) signification.
+They are compelled, in order to be consistent,
+to read this declaration, <cite>The hour cometh in order
+that whosoever</cite>, etc., that is, that which shall happen
+in the hour is regarded as the object of its
+coming; it is ordained for that purpose.]</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_3"></a>
+<p class="hanging">3 And these<a id="FNanchor_604" href="#Footnote_604" class="fnanchor">[604]</a> things will they do unto you, because
+they<a id="FNanchor_605" href="#Footnote_605" class="fnanchor">[605]</a> have not known the Father, nor me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_604" href="#FNanchor_604" class="label">[604]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch15_21">15:21</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_605" href="#FNanchor_605" class="label">[605]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 2:8; 1 <abbr title="Timothy">Tim.</abbr> 1:13.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch16_4"></a>
+<p class="hanging">4 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
+beginning, because I was with you.</p>
+</div>
+
+<p><b>3, 4. And these things will they do unto
+you because they have not known the
+Father nor me.</b> The root of all religious
+intolerance is a narrow, false, pagan conception
+of God. Intolerance is impossible in a heart
+which rightly appreciates God as manifested in
+Christ Jesus, and sincerely seeks to please him
+by imbibing his Spirit and imitating his example
+and method. On the other hand, a conscience
+uninstructed by a measurably correct conception
+of God becomes itself an instigator of the most
+remorseless cruelty. The cause of the wrong is
+in not receiving as a little child the teaching of
+Christ, and even of nature (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:45</span>), respecting
+the comprehensiveness of the Divine love. All
+intolerance is rooted in self-worship, making a
+god of our own self-will.—&#8203;<b>But these things
+have I told you that when the hour has
+come ye may call to mind these things,
+that I have told you them. But these
+things I have not told you from the beginning,
+because I was with you.</b> What
+are <em>these things</em>? Most commentators understand
+Christ to refer to his prophecies in verses <a href="#ch16_2">2</a> and
+<a href="#ch16_3">3</a>, and they understand his meaning to be, <dfn>I have
+forewarned you of those persecutions, that when
+they come upon you you may remember that I did
+
+<span class="pagenum" id="Page_194">[Pg 194]</span>
+forewarn you of them</dfn>. But this interpretation is
+not consistent with the added words, <cite>These
+things I have not told you from the beginning</cite>;
+for the prophecies of future perils which threatened
+them are quite as clear in <abbr title="Matthew">Matt.</abbr> 10:17-22,
+28; Mark 13:9-13; Luke 21:12-17, as they
+are here. Meyer and Godet even suppose that
+Matthew has inserted the warnings in his Gospel
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> 10</span>) out of their place, taking them from
+Christ’s discourse here; and the explanations
+given by other commentators, if they violate the
+text less, violate its meaning more. Luthardt
+gives them all briefly. <em>These things</em>, I think, are
+not merely the prophecy of the persecutions
+which are to fall upon the disciples; they are
+the whole comforting and inspiring instructions
+of this discourse respecting the person, advent,
+presence, and indwelling grace and power of the
+Spirit of Truth and Holiness. The phrase is
+used here as in <abbr title="chapter">ch.</abbr>
+<a href="#ch14_25">14:25</a>; <a href="#ch15_11">15:11</a>,
+<a href="#ch15_17">17</a>; <a href="#ch16_1">16:1</a>, <a href="#ch16_6">6</a>.
+Combining these verses, we get Christ’s object
+in this whole instruction in the truth of the Divine
+Immanence, namely, that the disciples may
+be prepared for the progressive teaching of the
+Spirit of Truth; that their Master’s joy in the
+Holy Spirit may be theirs, and so their joy may
+be full; that their lives may abound in the fruits
+of a love that is nourished only by the indwelling
+of the Spirit; that in trial and persecution they
+may not be offended and induced to abandon
+faith in him as their Master; and he urges them
+when this trial hour comes upon them to recall
+to mind this teaching respecting the indwelling
+and ever-abiding Comforter, teaching not given
+before except in hints and suggestions, rudimentary
+and fragmentary, because while he was
+yet with them in the flesh they could and notably
+did depend upon him.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_5"></a>
+<p class="hanging">5 But now I go my way to him that sent me; and
+none of you asketh me, Whither goest thou?</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch16_6"></a>
+<p class="hanging">6 But because I have said these things unto you,
+sorrow<a id="FNanchor_606" href="#Footnote_606" class="fnanchor">[606]</a> hath filled your heart.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_606" href="#FNanchor_606" class="label">[606]</a>
+ <a href="#ch16_22">verse 22</a>.</p>
+</div>
+</div>
+
+<p><b>5, 6. But now I go away.</b> Not <em>my way</em>;
+the idea of departure simply is conveyed by the
+original.—&#8203;<b>And no one of you asketh me,
+Whither goest thou? but because I have
+said these things unto you sorrow hath
+filled your heart.</b> The first clause is not literally
+true. Peter directly, Thomas indirectly,
+had asked, Whither goest thou? (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch13_36">13:36</a>; <a href="#ch14_5">14:5</a></span>).
+It is to be interpreted by the latter clause. The
+meaning is, Instead of turning your thoughts
+towards me and my future glory, and asking
+after my Father and my home, which you would
+do with rejoicing if you loved me supremely
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_28">14:28</a></span>), your thoughts are on your own loneliness
+in the future when I shall have left you,
+and because of it sorrow has completely filled
+your heart, that is, to the exclusion of every
+other thought. My words should bring you
+comfort; they bring you pain. There is a pathetic
+reproach in Christ’s language, easily comprehended
+by every pastor who has attempted
+to point sorrowing souls to the invisible world,
+only to see their grief burst out afresh at the
+awakened recollection of the earthly loss. Notice,
+your <em>heart</em>, not hearts; the singular is used,
+as in <abbr title="Romans">Rom.</abbr> 1:21, because they are so thoroughly
+a unit in their common feeling of sorrow. Stier
+notices the contrast between the experience of
+these same disciples now and at the subsequent
+parting at the ascension: “These are the same disciples
+who afterwards, when their risen Lord had
+ascended to heaven, without any pang at parting
+with him, returned with great joy to Jerusalem
+(<span class="muchsmaller">Luke 24:52</span>).” A practical lesson to every mourner
+here, as in <abbr title="chapter">ch.</abbr> <a href="#ch14_28">14:28</a>, is that he should not allow
+a selfish sorrow to fill his heart so completely
+that he cannot follow in his thoughts the loved
+one to his heavenly home.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_7"></a>
+<p class="hanging">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, I will
+send him unto you.</p>
+</div>
+
+<p><b>7. Nevertheless I tell you the truth; it
+is for your benefit that I am going away.</b>
+The original is stronger than our English version;
+the implication is plainly, as Alford gives
+it, “that the dispensation of the Spirit is a more
+blessed manifestation of God than was even the
+bodily presence of the risen Saviour,” and the
+reasons why it is so are intimated in previous
+parts of this discourse. See especially <abbr title="chapter">ch.</abbr>
+<a href="#ch14_16">14:16</a>, <a href="#ch14_17">17</a>,
+notes.—&#8203;<b>For if I go not away the
+Comforter will not come unto you.</b> He
+does not say will not come, but will not come
+<em>unto you</em>. Hitherto the Spirit had been given
+only to men especially fitted by their spiritual
+nature to receive its teachings and to become in
+turn teachers to others. After the death and
+resurrection of Christ the Spirit was given to the
+church universal, to all believers. See Acts 2:8.
+The language therefore does not prove, according
+to Alford, that “the gift of the Spirit at and
+since Pentecost was and is something totally distinct
+from anything before that time.” The
+difference consisted in its universal bestowal,
+whereas before it was limited to a few. Why
+could not the Spirit be sent until Christ had first
+gone away? Because it is impossible for men to
+live at the same time by faith and by sight. So
+long as the disciples had a visible manifestation
+of God with them, they would not and could not
+turn their thoughts inward to that more sacred
+
+<span class="pagenum" id="Page_195">[Pg 195]</span>
+but less easily recognized manifestation which
+could not be seen, and therefore could be known
+only by spiritual apprehension.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_8"></a>
+<p class="hanging">8 And when he is come, he will reprove the world
+of sin, and of righteousness, and of judgment:</p>
+</div>
+
+<p><b>8. And coming, that one shall convince
+the world respecting sin and respecting
+righteousness and respecting judgment.</b>
+In this and the three succeeding verses Christ
+describes briefly the office and work of the Holy
+Spirit. As the advent of Christ was itself a
+preparation for the dispensation of the Spirit,
+and as in his departure he points his disciples to
+the indwelling of that Spirit as the source of
+their hope, their joy, their love, their entire
+spiritual life, these verses, in which he points out
+specifically the manner in which the Spirit will
+develop this spiritual life, may be regarded as
+the heart of this discourse. To attempt to give
+the various opinions of conflicting commentators
+on this passage would almost inevitably
+entangle the mind of the student in a mesh
+of contradictory interpretations, and would obscure
+rather than clarify the meaning. I have
+therefore, with Alford, “preferred giving pointedly
+what I believe to be the sense of this most
+important passage, to stringing together a multitude
+of opinions on it, seeing that of even the
+best commentators no two bring out exactly the
+same shade of meaning, and thus classification
+is next to impossible.” Much depends on the
+right reading of the five words rendered in our
+English version <em>reprove</em>, <em>world</em>, <em>sin</em>, <em>righteousness</em>,
+and <em>judgment</em>, and I believe that very much of
+the difficulty in interpretation has grown out of
+imputing to these words a theological and scholastic
+meaning instead of taking them according
+to their most simple and natural meaning. (1)
+The word <em>reprove</em>, which I have rendered <dfn>convince</dfn>,
+properly signifies to convince one of truth in
+such a way as to convict him of wrong-doing.
+It is rendered <dfn>tell</dfn> him his <em>fault</em>
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 18:15</span>); <em>reprove</em>
+(<span class="muchsmaller">Luke 3:19;
+John <a href="#ch3_20">3:20</a></span>); <em>convict</em>
+(<span class="muchsmaller">John <a href="#ch8_9">8:9</a></span>); <em>convince</em>
+of sin (<span class="muchsmaller">John <a href="#ch8_46">8:46</a>;
+1 <abbr title="Corinthians">Cor.</abbr> 14:24</span>); <em>rebuke</em> (<span class="muchsmaller">Titus
+2:15; <abbr title="Revelation">Rev.</abbr> 3:19</span>). Here, then, the meaning is that
+the Holy Spirit will so bring to the world’s consciousness
+the spiritual truths respecting sin,
+righteousness, and judgment that the world will
+stand self-convicted. (2) <em>The world</em> is here, as
+always with John, the great mass of humanity,
+not necessarily excluding believers, but in contrast
+with the distinctive body of believers.
+This world cannot receive the Spirit of Truth,
+for it seeth him not, neither knoweth him
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_17">14:17</a></span>). Nevertheless it is this unseen and unknown
+Spirit who can alone convince and convict
+the world. The disciples “are to despair of its
+ever coming from them; they are to be sure it
+will come from the Spirit with which He will
+endue them. Not they, but He, will convince the
+world; because, though the world may not receive
+Him neither know Him, it has been formed
+to receive all quickening life from Him; it must
+confess His presence, even if it would hide itself
+from His presence.”—(<cite>Maurice.</cite>) (3) <dfn>Sin</dfn> is primarily
+a miss or wandering, but in the <abbr title="New Testament">N. T.</abbr>
+only in a moral sense, that is, a wandering or
+turning away from the line of truth and righteousness.
+It is the first office of the Holy Spirit to
+show the world how this turning away from
+righteousness is the great folly, the mistake in
+comparison with which all other mistakes are as
+nothing (<span class="muchsmaller"><abbr title="Proverbs">Prov.</abbr> 1:32; 8:36</span>). (4) <dfn>Righteousness</dfn> is primarily
+rectitude, uprightness, perfectitude of
+character. John’s use of the term is indicated
+by his employment of it in 1 John 2:29; 3:7, 10,
+“He that doeth righteousness is righteous.” To
+understand the language here to refer to any doctrine
+of an imputed or transferred righteousness is
+to import into the simple language of the Master
+theological ideas born of scholasticism and belonging
+to a later date. The meaning is that he
+who convicts the world of having departed from
+righteousness will also bring to the world’s consciousness
+a realization of the elements of true
+righteousness of character. (5) <dfn>Judgment</dfn> is primarily
+moral discrimination, whether exercised
+by God or man; its use, to signify a tribunal,
+whether human (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:21, 22</span>) or divine, as in the
+frequent use of it to signify the day of judgment
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 12:42; Luke 10:14; <abbr title="Hebrews">Heb.</abbr> 9:27</span>), is secondary. John
+always uses it in the primary sense of moral and
+spiritual discernment, except in 1 John 4:17,
+where he defines his meaning by employing the
+phrase <cite>day of judgment</cite>. The third truth of
+which the Holy Spirit will convince the world
+will be the true divine canons of moral judgment.
+The general declaration, then, is that
+the Holy Spirit when he comes will convict the
+world, by bringing to its spiritual consciousness
+the truth respecting sin, or wandering from
+God and his law; righteousness, or the divine
+ideal of character; and judgment, or the true
+principles of spiritual discrimination.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_9"></a>
+<p class="hanging">9 Of sin,<a id="FNanchor_607" href="#Footnote_607" class="fnanchor">[607]</a> because they believe not on me;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_607" href="#FNanchor_607" class="label">[607]</a>
+ <abbr title="Romans">Rom.</abbr> 3:20; 7:9.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch16_10"></a>
+<p class="hanging">10 Of righteousness,<a id="FNanchor_608" href="#Footnote_608" class="fnanchor">[608]</a> because I go to my Father,
+and ye see me no more;</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_608" href="#FNanchor_608" class="label">[608]</a>
+ <abbr title="Isaiah">Isa.</abbr> 42:21; <abbr title="Romans">Rom.</abbr> 1:17.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch16_11"></a>
+<p class="hanging">11 Of judgment,<a id="FNanchor_609" href="#Footnote_609" class="fnanchor">[609]</a> because<a id="FNanchor_610" href="#Footnote_610" class="fnanchor">[610]</a> the prince of this world
+is judged.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_609" href="#FNanchor_609" class="label">[609]</a>
+ Acts 17:31; <abbr title="Romans">Rom.</abbr> 2:2; <abbr title="Revelation">Rev.</abbr> 20:12, 13.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_610" href="#FNanchor_610" class="label">[610]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_31">12:31</a>.</p>
+</div>
+</div>
+
+<p><b>9-11. Concerning sin, because they have
+not had faith upon me.</b> <em>Because</em> indicates,
+not the reason why the Spirit shall convince of
+sin, but the nature and evidence of the sin itself.
+It may be rendered <em>in that</em>. The meaning is not,
+The Holy Spirit will convince of sin because they
+
+<span class="pagenum" id="Page_196">[Pg 196]</span>
+have not had faith, but, That they have sinned
+in that they have not had faith. The fact
+that the character of Christ does not call forth
+the moral and spiritual affections of the soul
+is the strongest evidence of that soul’s insensibility;
+and the fact that the offer of free
+pardon and the impartation of a new spiritual
+life is not accepted, demonstrates that continuance
+under condemnation and in sin is the soul’s
+free choice. Thus the sin of the world both consists
+in and is demonstrated by its rejection of
+Christ (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_18">3:18-21</a></span>); not by any intellectual opinion
+entertained respecting him, but by the lack of
+spiritual appreciation and the failure to give to
+him and his teaching the welcome of an affectionate
+and obedient faith.—&#8203;<b>Concerning righteousness,
+because I go away to my Father
+and ye see me no more.</b> Christ is himself
+the ideal of human character, the divine righteousness
+interpreted by a human life. But this
+righteousness was not, and could not be, comprehended
+while Christ still lived in the flesh
+among men. The eyes of men were fastened
+upon the apparent ignominy of his position and
+circumstances, and the divine love which is interpreted
+to us by his humiliation was to his
+contemporaries obscured by it. It was necessary
+that he should go away to his Father before
+the world could begin to appreciate the sacred
+meaning of a life which was so wholly laid down
+for others. So, habitually, the world learns the
+meaning of a life after it has ended, and honors
+after death those whom it has despised while
+living, and forgets after death those whom it has
+honored while living. The Holy Spirit convinces
+the world respecting true righteousness of character,
+by spiritually interpreting to it, through
+the ages, the glory of one who could only be understood
+after he had gone away to the Father
+and the world saw him no more. To appreciate
+his righteousness they must look on him by faith
+and not by sight. The more common explanation
+(see <cite>Godet</cite> and <cite>Meyer</cite>) that he who was put
+to death as a sinner was proved to be righteous
+by his resurrection and ascension is inadmissible,
+because Christ here says nothing of his resurrection
+or his ascension; he uses the same phraseology
+which he has previously employed in this
+discourse in speaking of his death
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch13_33">13:33</a>, <a href="#ch13_36">36</a>;
+<a href="#ch14_28">14:28</a>; <a href="#ch16_5">16:5</a></span>);
+and because he adds emphasis to
+the truth that it is his <em>departure from them</em>, not
+his visible exaltation or ascension to which he
+refers, by adding to the words “because I go to
+my Father” the explanatory clause “and ye see
+me no more.”—&#8203;<b>Concerning judgment, because
+the prince of this world is judged.</b>
+<abbr title="Compare">Comp.</abbr> John <a href="#ch12_31">12:31</a>.
+In the history of the race,
+the methods, principles, and policies of the world
+and its prince are being perpetually tried and
+perpetually proved false by their results. Thus
+the world and its prince are ever being judged,
+and humanity, by the progressive teaching of the
+Holy Spirit, interpreting the book of God’s Providence,
+are being taught the divine canons of
+moral and spiritual judgment. This work is
+represented here, as in <abbr title="chapter">ch.</abbr>
+<a href="#ch12_32">12:32</a>, as being completed
+in the death of Christ (<span lang="el">κέκριται</span>, perf.),
+because the crucifixion of Christ, the consummate
+work of the Evil One, was at once his
+apparent victory and his real defeat. In the
+crucifixion he pre-eminently had his own way,
+and by the crucifixion he is defeated throughout
+the ages. Thus it is in and by the cross that he
+is pre-eminently judged. On the phrase <cite>prince
+of this world</cite>, see John <a href="#ch12_31">12:31</a>;
+<a href="#ch14_30">14:30</a>; and <abbr title="compare">comp.</abbr>
+<abbr title="Ephesians">Ephes.</abbr> 2:2. Interpreting it to mean Christ is
+contrary to all <abbr title="New Testament">N. T.</abbr> usage. In all this threefold
+work the Holy Spirit glorifies Christ
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch16_14">14</a></span>); it
+convicts the world of sin, by showing what a
+Saviour it has rejected; it teaches the world of
+righteousness, by showing the world in Christ
+the divine ideal of sanctified humanity; and it
+educates the world in judgment, by the perpetual
+contrast between the policies of the world
+and the enduring and peace-bringing principles
+of Christ, demonstrating in the cross that the
+weakness of Christ is stronger than the strength
+of Satan, and the defeat of Christ is a victory
+over Satan. See 1 <abbr title="Corinthians">Cor.</abbr> 1:23-25.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_12"></a>
+<p class="hanging">12 I have yet many things to say unto you, but ye<a id="FNanchor_611" href="#Footnote_611" class="fnanchor">[611]</a>
+cannot bear them now.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_611" href="#FNanchor_611" class="label">[611]</a>
+ <abbr title="Hebrews">Heb.</abbr> 5:12.</p>
+</div>
+</div>
+
+<p><b>12. I have yet many things to say unto
+you, but ye cannot bear them now.</b> This
+was Christ’s last conference with his disciples,
+and in his interviews with them after the resurrection
+he added very little to the instructions
+previously given to them. Clearly, therefore,
+he here implies a progressive teaching to be afforded
+by him through the Spirit to the church
+in the future ages. It is of this future teaching
+he speaks in this and the next three verses.
+These truths the disciples could not then bear,
+that is, <em>lift up and take away with them</em> (<span lang="el">βαστάξω</span>),
+because they had not yet the mental and spiritual
+strength. Among the truths which were
+thus too much for them, and which were mercifully
+concealed from their knowledge, was the
+long period which must intervene before the
+spiritual work of the church could be completed
+and the world be ready for the Second
+Coming of its Lord. Christ’s language clearly
+implies that he held back phases of truth for
+
+<span class="pagenum" id="Page_197">[Pg 197]</span>
+which his disciples were not ready, and thus
+affords a clear example and divine authority for
+the religious teacher, who may never suppress
+the truth because it is <span style="white-space:nowrap;">unpopular—this</span> Christ
+never <span style="white-space:nowrap;">did—but</span> who may and should adapt his
+teaching of the truth to the spiritual capacity of
+his hearers.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_13"></a>
+<p class="hanging">13 Howbeit when he, the Spirit of truth, is come,
+he<a id="FNanchor_612" href="#Footnote_612" class="fnanchor">[612]</a> will guide you into all truth: for he shall not
+speak of himself; but whatsoever he shall hear, <em>that</em>
+shall he speak: and he<a id="FNanchor_613" href="#Footnote_613" class="fnanchor">[613]</a> will shew you things to come.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_612" href="#FNanchor_612" class="label">[612]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_26">14:26</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_613" href="#FNanchor_613" class="label">[613]</a>
+ <abbr title="Revelation">Rev.</abbr> 1:1, 19.</p>
+</div>
+</div>
+
+<p><b>13. Howbeit when that one</b> (<span lang="el">ἐκεῖνος</span>, emphatic),
+<b>the Spirit, is come, he will guide
+you into all the truth</b>. “The term guide
+(<span lang="el">ὁδηγέω</span>, <dfn>to show the road</dfn>) presents the Spirit
+under the image of a guide conducting a traveler
+in an unknown country. This country is truth.”—(<cite>Godet.</cite>)
+This guidance is given to the church
+throughout all ages, leading them by gradual
+processes into ever higher and broader conceptions
+of divine truth.—&#8203;<b>For he shall not speak
+from himself.</b> <em>From</em> (<span lang="el">ἀπό</span>) marks the remote
+or ultimate origin or cause. As Christ traces all
+the source of his own authority back to the
+Father, who dwelleth in him (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch5_19">5:19</a>, <a href="#ch5_30">30</a>; <a href="#ch7_28">7:28</a>;
+<a href="#ch14_20">14:20</a></span>), so he traces back to the same source the
+authority of the Holy Spirit. Thus he guards
+his disciples against that subtle tritheism which
+regards the Father, the Son, and the Holy Spirit
+as practically three deities. See <abbr title="chapter">ch.</abbr>
+<a href="#ch15_26">15:26</a>. Both
+the Son and the Spirit take those things which
+they receive of the Father and give to the believer,
+and the object of their ministry is to bring
+the believer into fellowship with the Father.—&#8203;<b>And
+he will show you things to come.</b>
+Rather <em>the coming things</em>. As the coming one
+(<span lang="el">ὁ ἐρχόμενος</span>) (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+3:11; <abbr title="Revelation">Rev.</abbr> 1:4</span>) is the Messiah,
+and as the coming world (<span class="muchsmaller">Mark 10:30</span>) is the Messiah’s
+kingdom, so the coming things (<span lang="el">τὰ ἐρχόμενα</span>)
+are those things which are connected with the
+future advent and the final kingdom of the Messiah.
+The Holy Spirit shall not merely bring all
+things which their Lord has taught them to the
+disciples’ remembrance
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_26">14:26</a></span>), but shall also
+teach them concerning the things of the future;
+he shall inspire their hope as well as clarify their
+memory. This promise of Christ was primarily
+fulfilled in the prophetic hopes and anticipations
+inspired in the early church, and in the prophetic
+character given to many of the apostolic utterances,
+<i>e. g.</i>, <abbr title="Romans">Rom.</abbr> 11:25-32; 1 <abbr title="Corinthians">Cor.</abbr> 15:50-53;
+1 <abbr title="Thessalonians">Thess.</abbr> 4:13-18; Titus 2:11-14. But this office
+of the Spirit was not consummated in apostolic
+times; those who submit themselves to his guidance
+and instruction will still press forward
+toward the mark for the prize of the high calling
+of God in Christ Jesus, ever looking for that
+blessed and glorious appearing of the great God
+and our Saviour Jesus Christ. “He will not
+allow us to be satisfied with our advanced knowledge
+or great discoveries, but will always be
+showing us things that are coming; giving us an
+apprehension of truths that we have not yet
+reached, though they be truths which are ‘the
+same yesterday, to-day, and forever.’”—(<cite>Maurice.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_14"></a>
+<p class="hanging">14 He shall glorify me: for he shall receive of mine,
+and shall shew <em>it</em> unto you.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch16_15"></a>
+<p class="hanging">15 All things that the Father hath are mine: therefore
+said I, that he shall take of mine, and shall shew
+<em>it</em> unto you.</p>
+</div>
+
+<p><b>14, 15. He shall magnify me.</b> That is,
+the office of the Spirit shall be to magnify
+Christ, his character, his work. See above on
+verses <a href="#ch16_9">9-11</a>. Any pretended dispensation of the
+Spirit which draws the thought of the world
+away from Christ to some other and independent
+authority is spurious, whether it be that of ecclesiastical
+tradition as of the Church of Rome, or
+that of the mysticism which substitutes an inner
+light for the word and authority of Christ, or that
+of spiritism, introducing in lieu of that word
+communications with the spirit world. That only
+is the message of the Holy Spirit which tends to
+magnify Christ.—&#8203;<b>He shall receive of mine,
+and shall it show unto you.</b> To receive of
+Christ (<span lang="el">λαμβάνω</span>) is to accept, acknowledge, and
+follow his instructions as a teacher. This use of
+the word is especially marked in John’s employment
+of it in respect to Christ, <i>e. g.</i>, <abbr title="chapter">ch.</abbr>
+<a href="#ch1_12"> 1:12</a>;
+<a href="#ch5_43">5:43</a>; <a href="#ch13_20">13:20</a>. The declaration, then, is that the
+Holy Spirit comes not to gainsay or cancel, and
+not even, in strictness of speech, to add to the
+instructions of Christ, but to accept them, and
+accepting, interpret them, giving to them in the
+future apprehension of the church a profounder
+significance than they had or could have in the
+apprehension of his own contemporaries.—&#8203;<b>All
+things that the Father hath are mine;
+therefore said I</b>, etc. We are not, however,
+to imagine that Christ’s teaching is confined to
+the words uttered by him in the flesh and reported
+to us in the Gospels. All things that the
+Father hath are his; the book of nature and the
+book of Providence are his as truly as the spoken
+and reported word. And in receiving and spiritually
+interpreting the testimony of nature and
+life, the Holy Spirit is receiving from him and
+showing to us. If we understand his teaching
+aright, we shall always see in it Christ magnified.</p>
+
+<p>In these verses (<span class="muchsmaller">7-15</span>) Christ points out more
+specifically than he has previously done to his
+disciples, and through them to us, the office of
+the Holy Spirit and the nature of his dispensation.
+It is for our benefit that the manifestation
+
+<span class="pagenum" id="Page_198">[Pg 198]</span>
+of God in the flesh and to the sense has ceased,
+in order that the inward manifestation to the
+<span style="white-space:nowrap;">faith—profounder</span>, broader, and more <span style="white-space:nowrap;">universal—may</span>
+take its place. This invisible but indwelling
+Spirit comes that he may teach the world
+the reality and greatness of its sin, the true conception
+of righteousness, and the canons of a
+divine spiritual discernment. This work of the
+Spirit is a perpetually progressive work, guiding,
+by successive steps, the church into the
+way of all truth. In it the Spirit speaks from
+and by authority of the Father, and concerning
+the future, turning the thoughts of the believer
+ever toward a larger knowledge and a higher
+and diviner life; albeit in all he acts not as a revealer
+of a new Gospel, but as an interpreter of
+the teachings of Christ, in the written word and
+in all the things of God, in nature and life,
+which are themselves the things of Christ; so
+that the dispensation of the Spirit is not an addition
+to but an essential part of Christianity, the
+revealing in its fullness to the ever-growing
+spiritual apprehension of the church the truth
+of and from Christ.</p>
+
+<div class="p2 blockquote">
+<a id="ch16_16"></a>
+<p class="hanging">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.</p>
+</div>
+
+<p><b>16. Yet a little while and ye shall not
+see me</b> (<span lang="el">θεωρέω</span>), <b>and again a little while
+and ye shall perceive me</b> (<span lang="el">ὁράω</span>), <b>because I
+go away to the Father</b>. There is some
+doubt respecting the last clause, <cite>because I go to
+the Father</cite>; it is omitted by Alford, Meyer,
+Luthardt, and Tischendorf, queried by Lachmann,
+retained by Godet. But the fact that the
+phrase reappears in the disciples’ expression of
+their perplexity, in the next verse, seems to me
+to furnish very nearly conclusive evidence that
+it belongs here. Those who omit it here suppose
+that the disciples put with what he has just now
+said, what he had previously said in <abbr title="verse">ver.</abbr>
+<a href="#ch16_10">10</a>. Observe
+the contrast between the first and second
+seeing; two different verbs are both rendered <dfn>see</dfn>;
+the one signifies properly an external perception
+by the senses; the other is also used to indicate
+a mental or spiritual perception, and that
+appears to be its meaning here. In a little
+while Christ should be no longer visibly present
+with his disciples; a little while more, and, in the
+dispensation of the Spirit inaugurated at Pentecost,
+they should again perceive him by spiritual
+apprehension. It is evident that Christ does not
+refer to his Second Coming, both because he
+changes the form of the verb, so indicating another
+and unsensuous seeing, and because not a
+little but a long while was to elapse between the
+departure of the Lord and his Second Coming.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_17"></a>
+<p class="hanging">17 Then said <em>some</em> 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?</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch16_18"></a>
+<p class="hanging">18 They said therefore, What is this that he saith, A
+little while? we cannot tell what he saith.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch16_19"></a>
+<p class="hanging">19 Now Jesus knew<a id="FNanchor_614" href="#Footnote_614" class="fnanchor">[614]</a> that they were desirous to ask
+him, and said unto them, Do ye inquire among yourselves
+of that I said, A little<a id="FNanchor_615" href="#Footnote_615" class="fnanchor">[615]</a> while, and ye shall not
+see me: and again, a little while, and ye shall see me?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_614" href="#FNanchor_614" class="label">[614]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch2_24">2:24</a>, <a href="#ch2_25">25</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_615" href="#FNanchor_615" class="label">[615]</a>
+ verse <a href="#ch16_16">16</a>; <abbr title="chapter">ch.</abbr>
+ <a href="#ch7_33">7:33</a>; <a href="#ch13_33">13:33</a>; <a href="#ch14_19">14:19</a>.</p>
+</div>
+</div>
+
+<p><b>17-19.</b> The disciples, however, had no other
+thought of any second advent of their Master
+than that in which they should sensuously see
+as well as spiritually perceive him. They therefore
+ask among themselves what he means by
+this distinction between <em>seeing</em> and <em>perceiving</em>
+him. Their difficulty was the same as that previously
+expressed by Judas, with the analogous
+declaration of Christ that he would manifest
+himself to them (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_22">14:22</a></span>). It was enhanced by
+Christ’s statement that this new manifestation
+to the spirit should be in a little while; for in
+his discourse on the Last Day (<span class="muchsmaller">see <abbr title="Matthew">Matt.</abbr>, <abbr title="chapter">ch.</abbr> 24, notes</span>)
+he had plainly implied that a long interval of
+trial and persecution must intervene before his
+Second Coming in power and glory. They therefore
+inquire in whispers of one another what he
+means by this, “<cite>Ye shall not see me, and ye
+shall perceive me</cite>,” and what by “<cite>A little
+while</cite>.” Their fear to ask Christ is one of the
+many indications of the peculiar awe which his
+presence inspired in them; their love was reverential,
+not familiar; the love of a child for an
+honored teacher, not that of an equal (<span class="muchsmaller">Mark 9:32;
+Luke 9:45</span>). See further, note on verses <a href="#ch16_29">29</a>,
+<a href="#ch16_30">30</a>,
+below.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_20"></a>
+<p class="hanging">20 Verily, verily, I say unto you, That ye<a id="FNanchor_616" href="#Footnote_616" class="fnanchor">[616]</a> shall
+weep and lament, but the world shall rejoice: and ye
+shall be sorrowful, but your sorrow shall be turned
+into joy.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_616" href="#FNanchor_616" class="label">[616]</a>
+ Luke 24:17, 21.</p>
+</div>
+</div>
+
+<p><b>20. Ye shall weep and lament *&nbsp;*&nbsp;*
+ye shall be sorrowful.</b> These three different
+words are used to express the same substantial
+idea; not to convey different shades of meaning,
+but to give emphasis, and to indicate the largeness
+and breadth of the impending anguish of
+the disciples. <dfn>To weep</dfn> (<span lang="el">κλαίω</span>) is a general word
+including every external expression of grief; <dfn>to
+lament</dfn> (<span lang="el">θρηνέω</span>) is somewhat more specifically to
+wail, and is used respecting the lamentation of
+hired mourners (<span class="muchsmaller">see notes on Mark 5:38; Luke 23:27</span>); <dfn>to be
+sorrowful</dfn> (<span lang="el">λυπέω</span>) is more spiritual, and expresses
+the feeling of the heart rather than any outward
+expression. The disciples lamented the death of
+Christ at the time of his crucifixion, and their
+lamentation was in striking contrast with the
+malignant joy of the world (<span class="muchsmaller"><abbr title="compare">comp.</abbr> <abbr title="Matthew">Matt.</abbr> 27:39-44 with
+John <a href="#ch19_25">19:25-27</a></span>). They experienced in the apparent
+shame of their Master’s ignominious death a
+deep, heartfelt sorrow, but it was turned into joy
+when later they saw in the cross the manifestation
+of the wisdom and glory of God (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 1:23-25</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_21"></a>
+<p class="hanging">21 A woman<a id="FNanchor_617" href="#Footnote_617" class="fnanchor">[617]</a> when she is in travail hath sorrow,
+because her hour is come: but as soon as she is delivered
+of the child, she remembereth no more the anguish,
+for joy that a man is born into the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_617" href="#FNanchor_617" class="label">[617]</a>
+ <abbr title="Isaiah">Isa.</abbr> 26:17.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch16_22"></a>
+<p class="hanging">22 And ye<a id="FNanchor_618" href="#Footnote_618" class="fnanchor">[618]</a> now therefore have sorrow: but I will
+see you again, and your<a id="FNanchor_619" href="#Footnote_619" class="fnanchor">[619]</a> heart shall rejoice, and your
+joy<a id="FNanchor_620" href="#Footnote_620" class="fnanchor">[620]</a> no man taketh from you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_618" href="#FNanchor_618" class="label">[618]</a>
+ verse <a href="#ch16_6">6</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_619" href="#FNanchor_619" class="label">[619]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch20_20">20:20</a>; Luke 24:41, 52.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_620" href="#FNanchor_620" class="label">[620]</a>
+ 1 <abbr title="Peter">Pet.</abbr> 1:8.</p>
+</div>
+</div>
+
+<p><span class="pagenum" id="Page_199">[Pg 199]</span>
+<b>21, 22. A woman when she brings forth
+hath sorrow.</b> The figure of a woman in travail
+is used in the <abbr title="Old Testament">O. T.</abbr> to illustrate sudden and
+great anguish (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 21:3; 26:17; 66:7; <abbr title="Hosea">Hos.</abbr> 13:13; Micah
+4:9, 10</span>). Christ lays hold upon this familiar
+figure and gives it a new signification, indicating
+that the pain is but a preparation for and a presage
+of a greater joy. And this is generally the
+<abbr title="New Testament">N. T.</abbr> use of the figure (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 24:8, note; <abbr title="Romans">Rom.</abbr> 8:22</span>).
+The contrast is an instructive illustration of the
+difference between the <abbr title="Old Testament">O. T.</abbr> and the <abbr title="New Testament">N. T.</abbr> We
+are not mystically to interpret the figure here by
+saying that the travail of the Son of God was
+necessary in order to bring the Messiah forth as
+a King and lawgiver. However true this may
+be, it is not the truth here enforced. Christ
+speaks not of his own suffering for sinners, but
+of the suffering of the disciples in and because
+of him; and this suffering he declares will be
+forgotten when it has accomplished its purpose
+and brought forth its fruits in and for them.
+See the same general truth illustrated by <abbr title="Romans">Rom.</abbr>
+5:3-5; <abbr title="Hebrews">Heb.</abbr> 12:11. Observe that, as above,
+the sorrow is not merely displaced by joy, but is
+<em>turned into joy</em>; the travail is not merely followed
+by gladness, but brings forth that which
+is the cause of the gladness. <abbr title="Compare">Comp.</abbr> <abbr title="Romans">Rom.</abbr> 8:18,
+where the glory is represented as revealed in us
+because of the sufferings, and <abbr title="Hebrews">Heb.</abbr> 12:11,
+where the fruits of chastening are promised only
+to those that are “exercised thereby.” <abbr title="Compare">Comp.</abbr>
+<abbr title="Revelation">Rev.</abbr> 7:14.—&#8203;<b>I will see you again, and your
+heart shall rejoice.</b> But he does not say, Ye
+shall see me again. He is speaking not of his
+second and visible coming, but of his spiritual
+and invisible presence. His words are interpreted
+to us by history, and the distinction between
+the two is plain; to the apostles they
+were not so interpreted, and upon the traditional
+report of such words as these the apostolic
+church may have built its hope of Christ’s
+Second Coming in their own time. <cite>I will see you</cite>
+expresses Christ’s sympathy for his church in
+all their experiences, whether of joy or sorrow.
+See <abbr title="Revelation">Rev.</abbr> 1:12, 13; 2:1. He weeps with those
+that weep, and rejoices with those that rejoice;
+not a hair of the head perishes, not a sparrow in
+the church falls without his knowledge. <cite>Your
+heart shall rejoice</cite> foretells such experiences as
+those of Peter and other apostles (<span class="muchsmaller">Acts 5:41</span>), Stephen
+(<span class="muchsmaller">Acts 6:15</span>), Paul and Silas (<span class="muchsmaller">Acts 16:25</span>), etc.—&#8203;<b>And
+your joy no one taketh away from
+you.</b> Because it is Christ’s joy (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch15_11">15:11</a></span>), a joy
+in God (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 3:1; 4:1</span>), which is <em>in</em> the new-born
+soul, not merely given <em>to</em> it, and therefore cannot
+be taken from it by any experience whatever
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:28, 37-39</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_23"></a>
+<p class="hanging">23 And in that day ye shall ask me nothing. Verily,
+verily, I say unto you, Whatsoever ye shall ask the
+Father in my name, he will give <em>it</em> you.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch16_24"></a>
+<p class="hanging">24 Hitherto have ye asked nothing in my name;
+ask,<a id="FNanchor_621" href="#Footnote_621" class="fnanchor">[621]</a> and ye shall receive, that your<a id="FNanchor_622" href="#Footnote_622" class="fnanchor">[622]</a> joy may be full.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_621" href="#FNanchor_621" class="label">[621]</a>
+ <abbr title="Matthew">Matt.</abbr> 7:7, 8; James 4:2, 3.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_622" href="#FNanchor_622" class="label">[622]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch15_11">15:11</a>.</p>
+</div>
+</div>
+
+<p><b>23, 24. And in that day ye shall inquire
+nothing of me. Verily, verily I say unto
+you, Whatsoever ye shall ask the Father
+he will give it to you in my name.</b> In our
+English version two different Greek words are
+rendered by the word <em>ask</em> in this verse, suggesting
+a contrast which does not exist in the original.
+Christ does not distinguish between two
+epochs in Christian experience; in the earlier and
+more imperfect one prayer being offered to
+Christ, in the later and perfected one prayer
+being offered directly to the Father. He specifies
+two distinct blessings which shall attend
+upon the dispensation of the Holy Spirit. The
+disciples, perplexed by Christ’s enigmatical language,
+had desired but feared to ask an explanation
+(<span class="muchsmaller">verses <a href="#ch16_17">17</a>,
+<a href="#ch16_18">18</a></span>). Christ tells them that when
+the Holy Spirit shall have come with his illuminating
+and quickening influences, they shall no
+longer be perplexed by truths which now they
+cannot understand. In that day they shall no
+longer need to interrogate him for an interpretation.
+Then he adds that this dispensation shall
+be one of great power in prayer: Whatsoever ye
+shall request the Father he will give it you.
+“There is not in this verse a contrast drawn between
+asking <em>the Son</em>, which shall cease, and
+asking <em>the Father</em>, which shall begin; but the
+first half of the verse closes the declaration of
+one blessing, namely, that hereafter they shall
+be so taught by the Spirit as to have nothing
+further <em>to inquire</em>; the second half of the verse
+begins the declaration of a new blessing, that
+whatsoever they shall <em>seek</em> from the Father in
+the Son’s name, he will give it them.”—(<cite>Trench.</cite>)
+And in fact one of the first and most notable influences
+of the descent of the Spirit was to
+make clear to the minds of the apostles those
+spiritual truths concerning the character of
+Christ and his kingdom which had theretofore
+been hidden from their eyes. And ever since,
+growth in spiritual life has made clear sayings
+which are dark and incomprehensible to the unspiritual.
+The reading, <cite>He will give to you in my
+name</cite>, is preferable to the reading of the Received
+
+<span class="pagenum" id="Page_200">[Pg 200]</span>
+Text, <cite>Whatsoever ye shall ask in my name</cite>,
+(<cite>Tischendorf</cite>, <cite>Meyer</cite>, <cite>Alford</cite>.) But the fact that
+the Father gives in the name of Christ, by whom
+He made, sustains, and governs the world (<span class="muchsmaller"><abbr title="Colossians">Col.</abbr>
+1:16-20; <abbr title="Hebrews">Heb.</abbr> 1:1, 2</span>), and through whom all his
+redeeming love is manifested to his earthly children,
+presupposes that they present their requests
+through him as their Mediator, that is,
+in His name.—&#8203;<b>Until now ye have asked
+nothing in my name; ask and ye shall
+receive, that your joy may be full.</b> Not
+until the descent of the Holy Spirit did the disciples
+recognize Christ as a Divine Mediator and
+Intercessor. Prayer out of Christ is offered to a
+God from whom the soul is separated by a consciousness
+of sin (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 59:2</span>). Such prayer is often
+one of wrestling and of anguish; and the deeper
+the consciousness of sin the greater the mental
+and spiritual stress. Christ lays emphasis here
+upon the fact that his disciples are to pray in his
+name, that is, standing in his stead, the prophecies
+of the <abbr title="Old Testament">O. T.</abbr> fulfilled and their sins and iniquities
+blotted out as a thick cloud (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 44:22</span>),
+and they themselves brought into filial relations
+with the Father, reconciled unto God, and receiving
+the Spirit of Adoption whereby they cry
+Abba Father (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:15</span>). Thus prayer, which in
+the <abbr title="Old Testament">O. T.</abbr> was often characterized by fear and
+wrestling (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 18:27, 30, 32; <abbr title="Exodus">Exod.</abbr> 32:31, 32; Psalms 42, 43</span>),
+is in the <abbr title="New Testament">N. T.</abbr> almost always characterized by
+joy and thanksgiving (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 3:14-21; <abbr title="Colossians">Col.</abbr> 1:9, 12;
+2 <abbr title="Thessalonians">Thess.</abbr> 1:11, 12</span>). In the reading of this direction
+of Christ respecting prayer we are to interpret
+the direction to ask in Christ’s name and the
+declaration that the Father will give in Christ’s
+name by the experience of the apostolic church,
+who did all things in the name of the Lord Jesus
+Christ (<span class="muchsmaller">John <a href="#ch20_31">20:31</a>;
+Acts 2:38; 3:6; 5:28; 9:27; 10:43;
+16:18; <abbr title="Romans">Rom.</abbr> 1:8;
+1 <abbr title="Corinthians">Cor.</abbr> 6:11; <abbr title="Ephesians">Ephes.</abbr> 1:21; <abbr title="Philippians">Phil.</abbr> 2:9, 10; <abbr title="Revelation">Rev.</abbr>
+2:3, 13; 22:4</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_25"></a>
+<p class="hanging">25 These things have I spoken unto you in proverbs:
+but the time cometh, when I shall no more
+speak unto you in proverbs, but I shall shew you
+plainly of the Father.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch16_26"></a>
+<p class="hanging">26 At that day<a id="FNanchor_623" href="#Footnote_623" class="fnanchor">[623]</a> ye shall ask in my name: and I say
+not unto you, that I will pray the Father for you:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_623" href="#FNanchor_623" class="label">[623]</a>
+ verse <a href="#ch16_23">23</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch16_27"></a>
+<p class="hanging">27 For the Father<a id="FNanchor_624" href="#Footnote_624" class="fnanchor">[624]</a> himself loveth you, because ye
+have loved me, and have believed that I<a id="FNanchor_625" href="#Footnote_625" class="fnanchor">[625]</a> came out
+from God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_624" href="#FNanchor_624" class="label">[624]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_21">14:21</a>, <a href="#ch14_23">23</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_625" href="#FNanchor_625" class="label">[625]</a>
+ verse <a href="#ch16_30">30</a>; <abbr title="chapter">ch.</abbr> <a href="#ch17_8">17:8</a>.</p>
+</div>
+</div>
+
+<p><b>25-27. These things have I spoken unto
+you in figures; *&nbsp;*&nbsp;* but I shall show
+you plainly of the Father.</b> In the imperfection
+of human language all teaching respecting
+spiritual things is of necessity in figures.
+Christ’s teaching, not only to the multitude, but
+to his own disciples, and in this last interview,
+was figurative. See for example <abbr title="chapter">ch.</abbr>
+<a href="#ch14_2">14:2</a>, <a href="#ch14_16">16</a>,
+<a href="#ch4_18">18</a>; <a href="#ch15_1">15:1</a>;
+<a href="#ch16_21">16:21</a>. But he foretells a time in
+which these spiritual truths shall be spiritually
+revealed (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 2:9, 10</span>). “The entire human language
+is a parable, as it does not admit of adequate
+expression concerning some things. The
+Lord therefore contrasts with the use of this
+feeble medium of communication the employment
+of one more internal and more real. By
+the impartation of his Spirit, the Lord teaches
+the knowledge of the nature of God freely and
+openly (<span lang="el">παῤῥησίᾳ</span>), without
+any fear of a misunderstanding.”—(<cite>Olshausen.</cite>)—&#8203;<b>At
+that day ye
+shall ask in my name; and I say not to
+you that I will request the Father on your
+behalf, for the Father himself loveth you,
+because ye have loved me and have had
+faith that I come from the presence of the
+Father.</b> Or <em>from God</em>; there is some uncertainty
+as to the reading. Christ does not say
+that he will not request the Father on behalf of
+his disciples; but if we take the whole sentence
+in its connections he does clearly teach, not only
+that no intercession is required to win the love
+of the Father, but also that they who have loved
+Christ, and have spiritually recognized the divine
+life manifested in him, are thereby brought into
+direct personal communion with the Father, and
+need no intercessor. “While their hearts are
+the temples of the Holy Ghost and they maintain
+communion with the Father they will need no
+other advocate; but ‘If any man sin we have an
+advocate with the Father, Jesus Christ the righteous’
+(<span class="muchsmaller">1 John 2:1</span>).”—(<cite>Watkins.</cite>) Beware of supposing
+that this passage impliedly teaches that
+the Father’s love depends on the prior faith and
+love of the disciple. The contrary doctrine is
+abundantly taught in the Bible, and nowhere
+more clearly than in the writings of John
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_16">3:16</a>; 1 John 4:9, 10, 19</span>). But love has many inflections,
+and the fullness of the Divine love is possible
+only to those who by love and faith enter
+into the adoption of the children of God. The
+love of the father to the prodigal in the far country
+is not the same as the love to the same son,
+clothed and in his right mind, sitting at his
+father’s board.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_28"></a>
+<p class="hanging">28 I came forth from the Father, and am come into
+the world: again, I leave the world, and go to the
+Father.</p>
+</div>
+
+<p><b>28.</b> “This verse,” says Bengel, “contains the
+most important recapitulation;” “a simple and
+grand summary of Christ’s entire life, his origin,
+his incarnation, and his destiny,” Meyer calls it.
+It is this, but also more than this. The disciples
+have believed that Christ came from the Father;
+Christ seizes on this belief that he may awaken
+their hope by leading them to see that in going
+
+<span class="pagenum" id="Page_201">[Pg 201]</span>
+from the world he must return to the Father.
+Thus he leads back their minds to the declaration,
+“If ye loved me ye would rejoice because
+I go unto the Father”
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_28">14:28</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_29"></a>
+<p class="hanging">29 His disciples said unto him, Lo, now speakest
+thou plainly, and speakest no proverb.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch16_30"></a>
+<p class="hanging">30 Now are we sure that thou knowest all things,
+and needest not that any man should ask thee: by this
+we believe that thou camest forth from God.</p>
+</div>
+
+<p><b>29, 30.</b> These verses clearly show a change
+in the spirit of the disciples. They had begun
+the supper by a contention for the first place at
+the table. They had almost scouted at Christ’s
+prophecy of their desertion (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:33-35</span>). The
+questionings of Thomas, Philip, and Judas
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_5">14:5</a>, <a href="#ch14_8">8</a>,
+<a href="#ch4_22">22</a></span>) indicate not only perplexity, but a
+state of semi-skepticism, removed from absolute
+disbelief on the one hand and from unquestioning
+faith on the other. This spirit is abated as
+the conference proceeds, and it is because the
+disciples are ashamed to confess it that they
+question with bated breath among themselves
+the meaning of his words, “A little while and
+ye shall not see me, and again a little while and
+ye shall perceive me” (<span class="muchsmaller">verses
+<a href="#ch16_17">17-19</a></span>). Now they declare
+their doubts allayed; there is no need to
+question him further; they are convinced that
+he knows all things; they are willing to take his
+declarations without questioning; this absolute
+credence they declare as the evidence of their
+faith that he came forth from God. They do
+not profess fully to understand their Master, only
+fully to believe him. Augustine’s remark, therefore,
+is more epigrammatic than just: “They so
+little understand that they do not even understand
+that they do not understand. For they
+were babes.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_31"></a>
+<p class="hanging">31 Jesus answered them, Do ye now believe?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch16_32"></a>
+<p class="hanging">32 Behold,<a id="FNanchor_626" href="#Footnote_626" class="fnanchor">[626]</a> 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<a id="FNanchor_627" href="#Footnote_627" class="fnanchor">[627]</a> am not alone, because the
+Father is with me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_626" href="#FNanchor_626" class="label">[626]</a>
+ <abbr title="Matthew">Matt.</abbr> 26:31; Mark 14:27.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_627" href="#FNanchor_627" class="label">[627]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_29">8:29</a>; <abbr title="Isaiah">Isa.</abbr> 50:7, 9.</p>
+</div>
+</div>
+
+<p><b>31, 32. Do ye now believe?</b> Most of the
+commentators take this affirmatively, <em>Ye do now
+believe</em>, and the original is capable of either construction.
+Our English version seems to me
+preferable. Christ does not indeed deny their
+faith, but he questions it, that he may lead them
+to question themselves. He cautions them that
+their faith in his divine origin, sweet as it may
+be to them in this hour of quiet conference, is
+not sufficiently strong to stand in the hour of
+treachery, peril, and death. So many a disciple
+has had faith in divine principles and truths in
+the hour of his quiet meditation upon them,
+which he has deserted when holding fast to
+them would involve suffering.—&#8203;<b>And ye shall
+leave me alone; and yet I am not alone,
+because the Father is with me.</b> This sentence
+is one of those parenthetical asides which
+give us a glimpse of the inmost heart of Christ:
+his spiritual loneliness, and the temper of his
+solitude. See Robertson’s Sermon on the <cite>Loneliness
+of Christ</cite>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch16_33"></a>
+<p class="hanging">33 These things I have spoken unto you, that in me<a id="FNanchor_628" href="#Footnote_628" class="fnanchor">[628]</a>
+ye might have peace. In<a id="FNanchor_629" href="#Footnote_629" class="fnanchor">[629]</a> the world ye shall have
+tribulation; but be of good cheer: I have overcome
+the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_628" href="#FNanchor_628" class="label">[628]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_27">14:27</a>;
+ <abbr title="Romans">Rom.</abbr> 5:1; <abbr title="Ephesians">Ephes.</abbr> 2:14.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_629" href="#FNanchor_629" class="label">[629]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch15_21">15:19-21</a>;
+ 2 <abbr title="Timothy">Tim.</abbr> 3:12.</p>
+</div>
+</div>
+
+<p><b>33. These things I have spoken unto
+you that in me ye might have peace.</b> By
+<em>these things</em> is meant the whole discourse contained
+in <abbr title="chapters">chaps.</abbr> 14, 15, and 16.
+<abbr title="Compare">Comp.</abbr> <abbr title="chapter">ch.</abbr>
+<a href="#ch14_27">14:27</a>;
+<a href="#ch16_4">16:4</a>, notes.—&#8203;<b>In the world ye shall
+have tribulation; but be of good courage,
+I have conquered the world.</b> Thus Christ
+ends as he began this discourse, with encouragement.
+In Christ we have peace, because in
+Christ we are more than conquerors (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:37.
+<abbr title="Compare">Comp.</abbr> 2 <abbr title="Corinthians">Cor.</abbr> 4:7; 6:4-10</span>). Meyer well remarks that
+Paul’s whole life is a commentary on this verse;
+and Luther, whose life was a scarcely less eloquent
+interpretation, thus paraphrases it: “The
+game is already won. Do not be afraid that I
+will send you thither to venture it at your own
+risk. The victory is already there, only be undespairing
+and hold fast to it.”</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XVII">CHAPTER <abbr title="Seventeen">XVII.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 17:1-26. CHRIST’S INTERCESSORY PRAYER.—&#8203;<span class="smcap">His
+prayer of preparation for the Passion.—&#8203;His
+prayer of intercession for his church.—&#8203;His
+mission and its fulfillment.—&#8203;The mission of his
+followers.—&#8203;His fourfold petition for them:
+preservation; consecration; sanctification;
+glorification.</span> See on <abbr title="verse">ver.</abbr> <a href="#ch17_24">24</a>.</p>
+
+
+<p><a id="Note_ch17"></a><span class="smcap">Preliminary Note.</span>—We rightly hesitate to
+analyze or criticise any prayer; the language of
+devotion is too sacred. How much more when
+the prayer is the intimate communing of the
+only begotten Son with his Father, a prayer
+which no soul can ever comprehend, and none
+can therefore ever interpret. Nevertheless, it
+would not have been recorded if it had not been
+intended for our profit; and it can only be for
+our profit as it is made the theme of our reverent
+study. In this exposition of it I avoid as far as
+possible verbal and textual criticism, giving results
+rather than discussions. These the student
+can find in other commentaries, especially Tholuck
+and Meyer. For the same reason I eschew
+theological polemics. Socinian, Arian, and
+Trinitarian have fought over the words and
+phrases of this sacred prayer, each, and perhaps
+the one not more than the other, evolving from
+it arguments for his philosophy of the character
+of Christ, and of life here and hereafter. Into
+such conflicts I have no heart to enter. The
+student will find them indicated, and even illustrated,
+in Alford. I have sought by meditation
+
+<span class="pagenum" id="Page_202">[Pg 202]</span>
+to enter into the spirit of this, the most sacred
+utterance of our Lord, and I seek with simplicity
+to aid others in meditating upon it; if through
+such meditation the spirit of the believer is
+brought into unity with the Spirit of his Lord, it
+is enough. The prayer is not didactic; certainly
+not dogmatic. The office of public <span style="white-space:nowrap;">prayer—and</span>
+by giving to his church a record of this prayer
+our Lord has made it <span style="white-space:nowrap;">public—is</span> not to teach a
+system of theology, but to deepen the springs of
+spiritual life, by leading the sympathetic soul
+into the presence of God. This prayer has a
+twofold aspect. It is a revelation of the communings
+of the only begotten Son with the Father;
+it thus presents to the church Christ as
+the Son and Intercessor, pleading for his church,
+and shows us what are his most secret and sacred
+desires for us. These are four: election
+out of the world and preservation from its evil;
+sanctification and consecration unto and in the
+truth; the perfect unity of love, in God and
+with one another; and spiritual appreciation of
+and participation in the glory of the Father and
+the Son in the eternal life. But since we are all
+brought through Christ into the adoption of the
+sons of God, this prayer is also an example and
+inspiration for us. It is, in a sense, Christ’s second
+and fuller answer to the request of his
+church universal, “Lord, teach us how to pray.”
+The Lord’s prayer is given at the outset of our
+Lord’s ministry to those who are just learning
+the Fatherhood of God. This prayer of intercession
+is given at the close of our Lord’s ministry,
+to those that had learned from him both
+what were their own wants and what their
+heavenly Father’s grace had provided for them.
+The former is the model for the universal
+church, young and old in Christian experience;
+the latter is an inspiration to those who, through
+the teachings of their Lord, have come into fellowship
+with God and his Son Jesus Christ. It
+is not without significance that it follows close
+upon the teaching that Christ is the vine and we
+are the branches, that we see the Father in seeing
+the Son, that after Christ is gone and is seen
+no more, he will yet be really present and spiritually
+perceived, and that we are to ask in his
+name of the Father, who has himself loved us.
+It is thus the Holy of Holies to which the preceding
+instructions have been as outer courts
+conducting us. The key to its true interpretation
+I believe will be found in two facts: (1) that
+it immediately precedes and is a spiritual preparation
+for the impending Passion, which in a
+measure the disciples shared with their Master;
+and (2) the only glory which the <abbr title="New Testament">N. T.</abbr> recognizes
+is a glory of <em>character</em>, not of circumstance
+or condition. Thus Christ’s prayer here is that
+he may be sustained by divine grace in the hour
+of trial, so that the character of the Father may
+be manifested by him in his patient fidelity to the
+end, and that, through his example and his Father’s
+influence, his disciples may be made like
+the Father and like the Son in the glory of their
+love. See further on <abbr title="verse">ver.</abbr>
+<a href="#ch17_1">1</a>.</p>
+
+<p>There is some question whether we have the
+exact words of the Lord or no. Alford goes
+beyond the declaration or even clear implication
+of the sacred narrative, in saying, in opposition
+to Olshausen and the German commentators
+generally, that we have here “the very words of
+our Lord himself, faithfully rendered by the
+beloved apostle, in the power of the Holy
+Spirit.” We can only say that the Lord has just
+promised his disciples that the Holy Spirit will
+bring all things to their remembrance which he
+has said to them (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_26">14:26</a></span>); that on no heart
+would these sacred words be more deeply impressed
+than on that of the apostle who was
+leaning on Jesus’ bosom at the supper; that we
+cannot conceive any utterance in the rendering
+of which that promised inspiration would be
+more likely to be sought by John and vouchsafed
+by the Lord; and that if we cannot be
+sure that we have the very words of our Lord,
+we can be sure that no modern commentator has
+the right to sift out the prayer and tell us what
+were Christ’s words and what were the Evangelist’s.
+That the Holy Spirit did not consider
+the very words essential to our profit is evident
+from the fact that, while the prayer was almost
+certainly in Hebrew, John’s record is in Greek,
+and our version of it is in English; but that we
+have in these words the very spirit of the prayer,
+expressed as the Holy Spirit would have it expressed
+for the guidance and inspiration of the
+church universal, is as certain as the doctrine of
+inspiration itself.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_1"></a>
+<p class="hanging drop-cap"><span class="smcap">These</span> words spake Jesus, and lifted up his eyes to
+heaven, and said, Father, the hour<a id="FNanchor_630" href="#Footnote_630" class="fnanchor">[630]</a> is come; glorify
+thy Son, that thy Son also may glorify thee:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_630" href="#FNanchor_630" class="label">[630]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_23">12:23</a>; <a href="#ch13_32">13:32</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_2"></a>
+<p class="hanging">2 As thou hast given him power over all flesh, that
+he<a id="FNanchor_631" href="#Footnote_631" class="fnanchor">[631]</a> should give eternal life to as many as thou hast
+given him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_631" href="#FNanchor_631" class="label">[631]</a>
+ verse <a href="#ch17_24">24</a>; <abbr title="chapter">ch.</abbr> <a href="#ch5_27">5:27</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_3"></a>
+<p class="hanging">3 And this<a id="FNanchor_632" href="#Footnote_632" class="fnanchor">[632]</a> is life eternal, that they might know
+thee<a id="FNanchor_633" href="#Footnote_633" class="fnanchor">[633]</a> the only<a id="FNanchor_634" href="#Footnote_634" class="fnanchor">[634]</a> true God, and Jesus Christ, whom
+thou<a id="FNanchor_635" href="#Footnote_635" class="fnanchor">[635]</a> hast sent.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_632" href="#FNanchor_632" class="label">[632]</a>
+ 1 John 5:11.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_633" href="#FNanchor_633" class="label">[633]</a>
+ <abbr title="Jeremiah">Jer.</abbr> 9:23, 24.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_634" href="#FNanchor_634" class="label">[634]</a>
+ 1 <abbr title="Thessalonians">Thess.</abbr> 1:9.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_635" href="#FNanchor_635" class="label">[635]</a>
+ ch <a href="#ch10_36">10:36</a>.</p>
+</div>
+</div>
+
+<p><b>1-3. And lifted up his eyes to heaven.</b>
+See <abbr title="chapter">ch.</abbr> <a href="#ch11_41">11:41</a>,
+note. This is not an indication
+that he and his disciples had gone out from the
+chamber and were now in the environs of the
+city, though Godet even undertakes to fix the
+exact location: “Jesus had spoken the preceding
+
+<span class="pagenum" id="Page_203">[Pg 203]</span>
+words on the road from Jerusalem to Gethsemane;
+he was therefore on the point of passing
+the brook of Kedron.” In fact, these words
+indicate nothing as to locality. “The eyes may
+be lifted to heaven in as well as out of doors;
+<em>heaven</em> is not the <em>sky</em>, but the upper region,
+above our own being and thoughts, where we
+all agree in believing God to be especially present,
+and which we indicate when we direct our
+eyes or our hands upward. The Lord, being in
+all such things like as we are, lifted up his eyes
+to heaven when addressing the Father.”—(<cite>Alford.</cite>)—<b>And
+said, Father.</b> Not <em>our</em> Father,
+for Christ never identifies himself with his disciples;
+nor <em>my</em> Father, for that would too strongly
+emphasize the separation between him and
+them; without identifying himself with his disciples,
+he yet uses language on which their
+spirits too can ascend towards God.—&#8203;<b>The hour
+is come.</b> The hour of the Passion, to which
+all prophecy had pointed, for which all the <abbr title="Old Testament">O. T.</abbr>
+dispensation had prepared, and from which all
+redemptive influences proceed. <abbr title="Compare">Comp.</abbr> <abbr title="Matthew">Matt.</abbr>
+26:45; Mark 14:41; John <a href="#ch7_30">7:30</a>; <a href="#ch8_20">8:20</a>, etc.—&#8203;<b>Manifest
+thine own Son in his glory, that
+thy Son also may manifest thee in thy
+glory.</b> The changed position of the words, in
+the two clauses, in the original (<span lang="el">σοι τὸν υἱὸν</span> in the
+first clause, <span lang="el">υἱὸς σοι</span> in the second), justifies the
+rendering <dfn>thine own Son</dfn>. <dfn>To glorify</dfn> (<span lang="el">δοξάζω</span>) in
+<abbr title="New Testament">N. T.</abbr> usage nearly if not quite always signifies
+to <em>manifest</em> glory. The authorities which Robinson
+(<abbr title="Lexicon"><cite>Lex.</cite></abbr>, <span lang="el">δοξάζω</span>) cites in justification of the
+definition to <em>make glorious</em> are at best of doubtful
+interpretation. The glory of Christ is his self-sacrificing
+love. The noblest manifestation of
+this glory is his patient and peaceful endurance
+of the Passion. In the cross of Christ alone
+would Paul glory (<span class="muchsmaller"><abbr title="Galatians">Gal.</abbr> 6:14</span>); it is the Lamb slain
+that is the glory of heaven (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 5:6</span>). Christ
+here prays that the Father will so enable him to
+endure the cross that it may become glorious,
+and so a manifestation of the Father’s glory; it
+is Jesus Christ “lifted up” who draws all men
+unto him, and this in order that through him
+they may be drawn to the Father. He prays
+that every knee may bow and every tongue confess
+him Lord, but only to the glory of God the
+Father (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:11</span>). Throughout this prayer the
+thought is always the same; glory is of character,
+not condition; the glory of a divine love
+manifested in self-sacrifice; making the Son
+worthy to receive the peculiar love of the Father;
+making all that, through Christ, become
+partakers of the same divine nature, participators
+also in the same divine love, sons of God, and
+therefore one with the Father and with his Son.—&#8203;<b>Inasmuch
+as thou hast given him power
+over all flesh, in order that</b> (for the very
+purpose that) <b>unto the all which thou hast
+given to him, to them he should give
+eternal life</b>. Maurice’s criticism on our English
+version is just: “Our translators would
+have appeared to themselves and to many of
+their readers to be using an uncouth and strange
+form of speech, if they had rendered the words
+literally. But I think they were bound to encounter
+any apparent difficulty of construction,
+rather than to incur the risk of contracting or
+perverting the sense.” Christ has authority (the
+original implies both <em>power</em> and <em>authority</em>; see
+<abbr title="chapter">ch.</abbr> <a href="#ch1_12">1:12</a>, note) not merely over all mankind, but
+over all terrestrial life and the earth itself, the
+abode of flesh and the realm of his redemptive
+work (<span class="muchsmaller"><abbr title="Colossians">Col.</abbr> 1:14-18</span>); but this authority and power
+is conferred upon him by the Father
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr> <a href="#ch5_19">5:19</a>,
+<a href="#ch5_30">30</a></span>)
+for a purpose, namely, that out of the world he
+may gather a kingdom, receiving the entire body
+which God has given to him, and conferring on
+each individually, in that body, eternal life.
+Thus here, as in <abbr title="chapter">ch.</abbr>
+<a href="#ch6_37">6:37</a> (<span class="muchsmaller">see note there</span>), Christ
+speaks of the <em>all</em> (<span lang="el">πᾶν</span>, neuter singular) as given
+to him in a body by the Father, but of <em>each one</em>
+as receiving individually (<span lang="el">αὐτοῖς</span>)
+the special, personal gift of eternal life.
+Observe on the one hand that Christ declares
+himself, by implication, Lord of all, not of Jews,
+or elect, or Christendom merely; but on the
+other hand he also declares, by implication, that
+not all will receive from him the gift of life eternal.
+There is implied a redemption universal in
+its offer, but not in its results. The <em>whole</em> is
+given to him, but only that he may impart eternal
+life to the <em>chosen</em>. Who are thus chosen is
+indicated in <abbr title="chapter">ch.</abbr>
+<a href="#ch6_40">6:40</a>, namely, every one that
+seeth (spiritually) the Son and hath faith in him.
+Because the Father has thus conferred divine
+authority on the Son, for the work of redemption,
+the Son pleads with the Father to so carry
+him through the Passion hour that this redemptive
+work may be consummated and eternal life
+imparted to the believer. Beware of reading
+<em>eternal</em> life here as equivalent to <em>everlasting</em> life or
+<em>age-abiding</em> life. The duration is merely incidental;
+spiritual life <em>is</em> everlasting; but that which
+is essential is its spirituality, not its endurance.
+The nature of this life is indicated in the next
+sentence.—&#8203;<b>But this is eternal life, that they
+may know thee the only true God, and
+him whom thou hast sent forth, Jesus the
+Messiah.</b> <cite>That</cite> (<span lang="el">ἵνα</span>) cannot here be rendered
+<dfn>in order that</dfn>, and curiously both Alford and
+Meyer, who insist that it is always <em>telic</em>, <i>i. e.</i>, always
+signifies intention, here render it without
+that signification. “This knowledge of God
+here desired <em>is</em> the eternal life” (<cite>Meyer</cite>); “<em>is</em>,
+not is the way to” (<cite>Alford</cite>). Spiritual knowledge
+and spiritual life are in so far the same that
+neither is possible without the other. We become
+like God only as we know him (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 3:18;</span>
+
+<span class="pagenum" id="Page_204">[Pg 204]</span>
+<span class="muchsmaller">1 John 3:2</span>); we know him only as, becoming like
+him, we become sharers of his life (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:8; John
+<a href="#ch3_3">3:3</a>; <abbr title="Hebrews">Heb.</abbr> 12:14; 2 <abbr title="Peter">Pet.</abbr> 1:5-9</span>). For this knowledge
+(<span lang="el">γιγνώσκω</span>) is not intellectual understanding of
+the truth about God, but a personal and spiritual
+acquaintance with him; it is not psychological,
+but sympathetic. See <abbr title="Jeremiah">Jer.</abbr> 9:24; <abbr title="Ephesians">Ephes.</abbr>
+3:19; <abbr title="Philippians">Phil.</abbr> 3:10; <abbr title="compare">comp.</abbr> 1 <abbr title="Corinthians">Cor.</abbr> 8:2. The connecting
+particles are important. Christ prays
+that the Father will glorify him in the approaching
+Passion, in order that he may be able to give
+eternal life to those whom the Father has given
+to him, for this life can be given only by giving
+them a true apprehension of the one God, and
+he can be made known to them only through
+him whom he hath sent into the world, Jesus
+the Messiah. The knowledge of the only true
+God is in contrast with polytheistic paganism;
+knowledge of Jesus as the Messiah is in contrast
+with Jewish pride and prejudice. The first was
+the burden of Paul’s preaching at Athens; the
+second of Peter’s preaching at Jerusalem (<span class="muchsmaller">Acts
+2:22-36; 17:22-34</span>). The use of the third person
+here, and the phrase Jesus Christ, often found
+together in the Epistles, but never in Christ’s
+previous discourses, have been cited by rationalistic
+critics as an evidence that this prayer was
+the work of a later writer, who with doubtful
+dramatic license put it into the mouth of Christ.
+The answer is (1) that the time had now come
+for Jesus to declare in unmistakable language
+his Messiahship, and that no more natural or
+suitable form could be employed than that of
+such a prayer; (2) that the very fact that the
+names appear so frequently in conjunction in
+the Apostolic writings, and in the early church,
+is itself a reason for believing that the apostles
+derived them from their Master.</p>
+
+<div class="p2 blockquote">
+<a id="ch17_4"></a>
+<p class="hanging">4 I<a id="FNanchor_636" href="#Footnote_636" class="fnanchor">[636]</a> have glorified thee on the earth: I<a id="FNanchor_637" href="#Footnote_637" class="fnanchor">[637]</a> have finished
+the work which thou gavest me to do.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_636" href="#FNanchor_636" class="label">[636]</a>
+ <abbr title="chapter">ch.</abbr>
+ <a href="#ch14_13">14:13</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_637" href="#FNanchor_637" class="label">[637]</a>
+ <abbr title="chapter">ch.</abbr>
+ <a href="#ch19_30">19:30</a>; 2 <abbr title="Timothy">Tim.</abbr> 4:7.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_5"></a>
+<p class="hanging">5 And now, O Father, glorify thou me, with thine
+own self, with the glory which I<a id="FNanchor_638" href="#Footnote_638" class="fnanchor">[638]</a> had with thee before
+the world was.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_638" href="#FNanchor_638" class="label">[638]</a>
+ <abbr title="chapter">ch.</abbr>
+ <a href="#ch1_1">1:1</a>, <a href="#ch1_2">2</a>;
+ <abbr title="Philippians">Phil.</abbr> 2:6;
+ <abbr title="Hebrews">Heb.</abbr> 1:3, 10.</p>
+</div>
+</div>
+
+<p><b>4, 5. I have manifested thy glory on the
+earth: I have finished the work which
+thou gavest me to do.</b> By anticipation Christ
+regards that as consummated, the consummation
+of which is so near at hand. In fact, not
+the least part of his work was the endurance of
+the Passion of the next twenty-four hours.
+<abbr title="Compare">Comp.</abbr> Paul in 2 <abbr title="Timothy">Tim.</abbr> 4:7, “I have finished my
+course,” etc.—&#8203;<b>And now glorify thou me, O
+Father, with thyself, with that glory
+which I have always had with thee before
+the world was.</b> That is, <em>Manifest my
+glory in and with thee, that glory which I have
+always possessed</em>. The word <cite>glorify</cite> is used
+throughout this prayer, I believe, always with
+the one signification, <abbr title="namely">viz.</abbr>, to show forth glory,
+not to confer it (<span class="muchsmaller">see on <abbr title="verse">ver.</abbr>
+<a href="#ch17_1">1</a></span>), and that the glory of
+inherent character, not of circumstance or condition.
+<cite>I have had</cite> (<span lang="el">εἶχον</span>, imperfect) is, as above
+rendered, equivalent to <dfn>always</dfn> or <dfn>habitually had</dfn>.
+The language <cite>before the world was</cite> clearly implies
+Christ’s pre-existence with the Father
+from the creation of the world. It is not, and
+by no candid interpretation can be made, the
+language of a merely human experience. God
+is said to have chosen his saints (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 1:4</span>), but
+not to have loved and glorified them, from before
+the beginning of the world; but Christ’s
+grace was prepared and his glory was manifested
+before the foundation of the world (<span class="muchsmaller"><abbr title="Colossians">Col.</abbr> 1:17;
+2 <abbr title="Timothy">Tim.</abbr> 1:9; Titus 1:2</span>). Christ declares that he has
+manifested the glory of the Father by the fulfilling
+of the Father’s work thus far; and he
+prays the Father to remember the glory of love
+which bound the Son and the Father together
+in the eternal life of the past, and to so sustain
+him in the trying experiences of the present,
+that this divine glory, which he has had with the
+Father from before the beginning of the world,
+may be made manifest.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_6"></a>
+<p class="hanging">6 I<a id="FNanchor_639" href="#Footnote_639" class="fnanchor">[639]</a> have manifested thy name unto the men which
+thou<a id="FNanchor_640" href="#Footnote_640" class="fnanchor">[640]</a> gavest me out of the world: thine they were,
+and thou gavest them me; and they have kept thy<a id="FNanchor_641" href="#Footnote_641" class="fnanchor">[641]</a>
+word.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_639" href="#FNanchor_639" class="label">[639]</a>
+ verse <a href="#ch17_26">26</a>;
+ <abbr title="Psalms">Ps.</abbr> 22:22.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_640" href="#FNanchor_640" class="label">[640]</a>
+ verses
+ <a href="#ch17_2">2</a>, <a href="#ch17_9">9</a>, <a href="#ch17_11">11</a>;
+ <abbr title="Romans">Rom.</abbr> 8:30.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_641" href="#FNanchor_641" class="label">[641]</a>
+ <abbr title="Hebrews">Heb.</abbr> 3:6.</p>
+</div>
+</div>
+
+<p><b>6.</b> Christ here passes from the prayer for himself
+to the intercessory prayer for his disciples,
+with whom, by the request in <abbr title="verse">ver.</abbr>
+<a href="#ch17_20">20</a>, he includes
+all who have faith in him, through all time.—&#8203;<b>I
+have manifested thy name unto the men
+whom thou entrusted to me out of the
+world. Thine they were, and thou entrusted
+them to me; and they have guarded
+thy teaching.</b> To <dfn>manifest</dfn> is literally to
+cause to shine (<span lang="el">φανερόω</span>, from <span lang="el">φαίνω</span>). The name
+that was enveloped in darkness, of him whom no
+one by searching can find out, who was, and
+apart from Christ ever is, the unknown and unknowable,
+Christ has made to shine forth out of
+the darkness. The <em>name</em> represents all that
+which lies back of and gives meaning to the
+name, here the power and character of God. See
+<abbr title="Matthew">Matt.</abbr> 28:19, note. Especially his name of Father
+Christ has made to shine out upon a before orphaned
+world, both by manifesting in himself
+the character of God the Father, and by his life,
+and notably by this prayer, manifesting also the
+relation which may and should subsist between
+the children and the Father to whom Christ
+gives access (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 5:2;
+<abbr title="Ephesians">Ephes.</abbr> 2:18; 3:12</span>). The verb
+rendered <cite>gave</cite>, here and below (<span lang="el">δίδωμι</span>), is equally
+
+<span class="pagenum" id="Page_205">[Pg 205]</span>
+capable of being rendered <dfn>entrusted</dfn> or <dfn>committed</dfn>
+(<cite><abbr title="Robinson's Lexicon">Rob. Lex.</abbr></cite>). This is clearly its meaning in <abbr title="Matthew">Matt.</abbr>
+16:19; 25:15; John <a href="#ch5_22">5:22</a>; and I think represents
+the meaning here and in John <a href="#ch10_9">10:29</a> better
+than the word <em>gave</em>. The Father entrusts his
+children to the guardian keeping of his Son, but
+will at the end receive them again unto himself
+when the Son delivers up the kingdom to God,
+even the Father (<span class="muchsmaller">1
+<abbr title="Corinthians">Cor.</abbr> 15:24</span>). They were the
+Father’s (<em>thine</em>) before they were entrusted to
+the Son, not because they were Israelites; for
+Christ includes all, Gentiles as well as Jews, in
+this prayer, and elsewhere makes it clear that he
+does not regard any one as of God because descended
+from Abraham (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch8_37">8:37</a>, <a href="#ch8_39">39</a>, <a href="#ch8_40">40</a>; <abbr title="compare">comp.</abbr> Luke
+3:8</span>); nor because they were chosen by God from
+the foundation of the world; for there is no
+distinct declaration nor any necessary implication
+of election, either absolute or conditional, here.
+The disciple of Christ is the Father’s, because he
+is born from above, by the Spirit of God, before
+he can see the kingdom of God, certainly therefore
+before by faith he can enter it. Thus he is
+of the Father before he hears Christ’s voice; he
+is given by the Father to the Son before he comes
+to the Son (<span class="muchsmaller">John <a href="#ch3_5">3:5</a>;
+<a href="#ch6_37">6:37</a>, <a href="#ch6_44">44</a>;
+<a href="#ch8_47">8:47</a></span>). <em>Teaching</em> or
+<em>word</em> (<span lang="el">λόγος</span>), a different Greek word from that
+rendered <cite>words</cite> in <abbr title="verse">ver.</abbr>
+<a href="#ch17_8">8</a>, indicates the whole
+system of divine truth entrusted by the Father
+to Christ and by him taught to his disciples, and
+pre-eminently that truth of God which was embodied
+in the Son’s life and death even more
+than in his verbal instructions (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch7_16">7:16</a>; <a href="#ch12_48">12:48</a>, <a href="#ch12_49">49</a></span>).
+It is called the Father’s <em>word</em> or <em>teaching</em> because
+the words of Christ were not his, but the Father’s
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_24">14:24</a></span>). To <dfn>keep</dfn> (<span lang="el">τηρέω</span>) is to guard
+watchfully, as one guards a prisoner; it therefore
+includes the idea both of watchful attention
+to the word and solicitude to preserve it by obedience
+in the life and heart (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch8_51">8:51</a>, note</span>). Christ
+then declares that he has made luminous the
+name of God, by interpreting the divine Fatherhood,
+not to the whole world, but to those selected
+out of the world and entrusted to his
+guardian keeping; and that those thus entrusted
+to him by the Father, to whom they owe the
+first impulse of divine life that sent them to
+Christ for light, have been attentive to hear and
+careful to preserve the instructions they have
+received from him. In the succeeding two
+verses he indicates what was the heart of this
+divine instruction.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_7"></a>
+<p class="hanging">7 Now they have known that all things whatsoever
+thou hast given me are of thee.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_8"></a>
+<p class="hanging">8 For I have given unto them the words<a id="FNanchor_642" href="#Footnote_642" class="fnanchor">[642]</a> which
+thou gavest me; and they have received <em>them</em>, and
+have known surely that I came out from thee, and they
+have believed that thou didst send me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_642" href="#FNanchor_642" class="label">[642]</a>
+ <abbr title="chapter">ch.</abbr>
+ <a href="#ch6_68">6:68</a>; <a href="#ch14_10">14:10</a>.</p>
+</div>
+</div>
+
+<p><b>7, 8. Now.</b> <em>Already</em>; the word is emphatic.—&#8203;<b>They
+know.</b> <em>Assuredly know</em>; the perfect
+tense has the present signification, but indicates
+completed knowledge; not that the disciples
+were perfect in knowledge of Christian truth,
+but they were fully convinced of the fundamental
+truth of Christianity, <abbr title="namely">viz.</abbr>, that it is a divine
+revelation, not an earth-born and human philosophy.—&#8203;<b>That all
+things whatsoever thou
+hast entrusted to me are bestowed by
+thee.</b> <cite>Are of thee</cite> (<span lang="el">παρὰ σοῦ ἐστεν</span>) signifies <dfn>bestowed
+by thee</dfn>; the former is the more literal,
+the latter is the truer translation, because it
+renders the Greek idiom into its English equivalent
+(see <cite><abbr title="Robinson's Lexicon">Rob. Lex.</abbr></cite>, <span lang="el">παρά</span>, I:2). Christianity is
+a <em>gift</em> of the Father through Christ.—&#8203;<b>That the
+words which thou hast entrusted to me I
+have entrusted to them.</b> This clause, like
+the preceding one, is dependent on the first
+clause; the disciples have assuredly known that
+whatsoever truths are possessed by Christ came
+from the Father, and that whatsoever the Father
+has entrusted to him he has in turn entrusted to
+them, keeping nothing back for fear or favor.
+<abbr title="Compare">Comp.</abbr> Acts 20:20, 27. I see no reason for translating
+the same Greek particle (<span lang="el">ὅτι</span>) <em>that</em> in <abbr title="verse">ver.</abbr>
+<a href="#ch17_7">7</a>, <em>for</em> or <em>because</em>
+in <abbr title="verse">ver.</abbr><a href="#ch17_8">8</a>, first clause, and <em>that</em>
+again in the last clause of the same verse. Christ
+before spoke of <em>doctrine</em> or <em>teaching</em> (<span lang="el">λόγος</span>), <i>i. e.</i>,
+the system as a whole; he now speaks of <em>words</em>
+(<span lang="el">ῥήμα</span>), thus emphasizing the truth that each
+specific word in his teaching, whether of promise,
+commandment, or instruction, is from the
+Father. These words were entrusted by the
+Father to Christ, and now that Christ is about
+to leave his disciples he entrusts these words in
+turn to them, sending them forth, as he himself
+was sent forth, to teach only what they are commanded.
+See <abbr title="verse">ver.</abbr> <a href="#ch17_18">18</a>;
+<abbr title="Matthew">Matt.</abbr> 28:20. He does not
+merely give these words to us for our own behoof;
+he entrusts them to us to be used for
+others.—&#8203;<b>And they have received</b> (not <em>them</em>,
+an addition by the translators which the context
+does not warrant), <b>and known assuredly
+that from thee I came forth</b>. They have
+just declared their reception of this central truth
+of Christianity, that Jesus Christ came forth
+from the Father (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch16_29">16:29</a>, <a href="#ch16_30">30</a></span>). They not only
+have known that Christ has taught only what the
+Father imparted to him, <i>i. e.</i>, is a teacher sent
+from God (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_2">3:2</a>, note</span>), but they have gone on
+from this <em>knowledge</em> to the spiritual reception <em>by
+faith</em> of the truth that Christ himself has come
+forth from the Father. Their faith has laid hold
+on not only his divine teaching, but also his divine
+character. Whosoever begins by accepting
+
+<span class="pagenum" id="Page_206">[Pg 206]</span>
+Christ as a divine and authoritative teacher, and
+holds fast to that faith, grows into the experience
+of continuous acceptance of him in his person
+and character as a manifestation of the
+Father from whom not only the words, but he
+himself, came forth.—&#8203;<b>And have had faith
+that thou didst send me.</b> “<cite>That I came out
+from thee</cite> is more a matter of conviction from
+inference, hence <cite>they have known</cite>; whereas the
+other side of the same truth, <cite>thou hast sent me
+forth</cite>, the act of the Father unseen by us, is
+more a matter of pure faith, hence <cite>they have had
+faith</cite>.”—(<cite>Alford.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_9"></a>
+<p class="hanging">9 I pray for them: I pray not for the world,<a id="FNanchor_643" href="#Footnote_643" class="fnanchor">[643]</a> but
+for them which thou hast given me; for they are thine.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_643" href="#FNanchor_643" class="label">[643]</a>
+ 1 John 5:19.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_10"></a>
+<p class="hanging">10 And all mine<a id="FNanchor_644" href="#Footnote_644" class="fnanchor">[644]</a> are thine, and thine are mine; and
+I<a id="FNanchor_645" href="#Footnote_645" class="fnanchor">[645]</a> am glorified in them.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_644" href="#FNanchor_644" class="label">[644]</a>
+ <abbr title="chapter">ch.</abbr>
+ <a href="#ch16_15">16:15</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_645" href="#FNanchor_645" class="label">[645]</a>
+ <abbr title="Galatians">Gal.</abbr> 1:24; 1 <abbr title="Peter">Pet.</abbr> 2:9.</p>
+</div>
+</div>
+
+<p><b>9, 10. I am praying for them; I am not
+praying for the world.</b> It is monstrous exegesis
+to conclude from this that Christ never
+prays for the world; he simply says, I am not
+now praying for the world, but for my own disciples.
+He enjoined on his followers to pray for
+the unbelieving (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:44</span>); he prayed upon the
+cross for them, “Father, forgive them, for they
+know not what they do” (<span class="muchsmaller">Luke 23:34</span>); in this very
+prayer, in <abbr title="verse">ver.</abbr> 23, he prays “That the world
+may know that thou hast sent me,” etc. The
+tense here is present, and the above translation
+accurately represents the original. In asking for
+those who have accepted him as a manifestation
+of the glory of the Father, that they may be kept
+even unto the end, he is praying for his own.
+“The most he asked for the world is that it may
+be converted, not that it may be sanctified or
+kept.”—(<cite>Luther.</cite>) To the same effect are Godet,
+Alford, Meyer, and the modern commentators
+generally.—&#8203;<b>But for those whom thou hast
+entrusted to me; for they are thine; and
+mine all are thine, and thine mine, and
+my glory is manifested in them.</b> <em>All</em> is
+emphatic; the only begotten Son has nothing in
+reserve from the Father. What Luther says is
+true: “Any man may say, What is mine is thine,
+but only the Son can say, What is thine is mine;”
+nevertheless there are few that can utter with
+the whole heart, and without any reserve, even
+the first clause, “Mine <em>all</em> are thine.” Christ
+pleads for his own on two grounds: (1) They
+are the Father’s in the ownership of love; thus
+the covenant mercy of God for his own is plead
+as one ground of intercession. <abbr title="Compare">Comp.</abbr> <abbr title="Psalms">Ps.</abbr> 51:1;
+69:13, 16. (2) They are entrusted to the Son’s
+safe-keeping, and their preservation and sanctification
+will manifest the Son’s glory, <i>i. e.</i>, the
+glory of his redeeming love and power; thus the
+Father’s love for the Son is plead as a second
+ground of intercession. Thus also his example
+indicates what it is to pray to the Father in the
+name of the Son, <abbr title="namely">viz.</abbr>, in order that his glory of
+redeeming love may be manifested. While this
+declaration, “Mine all are thine and thine mine,”
+is to be taken in its more comprehensive sense,
+as indicating the unity of the Son and the Father
+in all things, yet the context gives a peculiar and
+spiritual significance to it. All that come to
+Christ by faith, so becoming his, are born from
+above and are the children of God; and all that
+are truly born from above and are the children
+of God come to Christ by faith, and so become
+his (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch6_44">6:44</a>, <a href="#ch6_45">45</a>;
+<a href="#ch8_42">8:42</a>, <a href="#ch8_47">47</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_11"></a>
+<p class="hanging">11 And now I am no more in the world, but these
+are in the world, and I come to thee. Holy Father,
+keep<a id="FNanchor_646" href="#Footnote_646" class="fnanchor">[646]</a> through thine own name<a id="FNanchor_647" href="#Footnote_647" class="fnanchor">[647]</a> those whom thou hast
+given me, that they may be one, as we <em>are</em>.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_646" href="#FNanchor_646" class="label">[646]</a>
+ 1 <abbr title="Peter">Pet.</abbr> 1:5; Jude 1:24.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_647" href="#FNanchor_647" class="label">[647]</a>
+ <abbr title="Proverbs">Prov.</abbr> 18:10.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_12"></a>
+<p class="hanging">12 While I was with them in the world, I kept them
+in thy name: those that thou gavest me I have kept,
+and none of them is lost, but the son of perdition; that
+the scripture<a id="FNanchor_648" href="#Footnote_648" class="fnanchor">[648]</a> might be fulfilled.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_648" href="#FNanchor_648" class="label">[648]</a>
+ <abbr title="Psalms">Ps.</abbr> 109:8; Acts 1:20.</p>
+</div>
+</div>
+
+<p><b>11, 12. And now I am no more in the
+world, and these are in the world, and I
+am coming to thee.</b> An additional plea for
+those whom he is leaving behind. He can no
+longer be with them, their guide and guardian;
+therefore he pleads for the guidance and the
+guardianship of the Father.—&#8203;<b>O Holy Father,
+guard them in that name of thine which
+thou hast entrusted to me, in order that
+they may be one in like manner as we
+are.</b> There is some uncertainty as to the reading;
+(<span lang="el">ὅ</span>, and <span lang="el">οὕς</span> and <span lang="el">ῶ</span> are all found in <abbr title="Manuscripts">MSS.</abbr>) Some
+manuscripts give authority for our English version,
+<cite>Keep those whom thou hast entrusted to me</cite>;
+others give as above, <cite>Keep those in thy name which
+thou hast entrusted to me</cite>. The latter is sustained
+by the best critics (<cite>Alford</cite>, <cite>Meyer</cite>,
+<cite>Bengel</cite>, <cite>Groesback</cite>,
+<cite>Tischendorf</cite>). Every word in this sentence
+is weighty. The meaning of <dfn>holy</dfn> is pure, clean,
+without blemish. The divine holiness is ever
+going out of itself, imparting of itself to others,
+aiming to make all other natures holy; thus by
+the appellation <cite>Holy Father</cite> Christ appeals to the
+cleansing nature of the Father. To <dfn>keep</dfn> is to
+guard with watchful care. See above on
+<abbr title="verse">ver.</abbr> <a href="#ch17_6">6</a>.
+<em>In</em> (<span lang="el">ἐν</span>) is instrumental; as the life of the flower
+is preserved <em>in</em> the sunshine, so the life of the
+soul <em>in</em> the name of the Father, in whom we live
+and move and have our being. The <em>name</em> stands
+here, as above (<span class="muchsmaller"><abbr title="verse">ver.</abbr> 6</span>), for all which that name
+represents: the paternal God. This name was
+not <em>given</em> to Christ, he does not bear it; but it
+was <em>entrusted</em> to Christ, that he might manifest
+it to his disciples, by teaching them the Fatherhood
+of God; and it is to this name that Christ
+commends his disciples, for it is by faith in this
+name, <i>i. e.</i>, in the essential fatherly character of
+God, that the disciple receives the spirit of adoption
+whereby he becomes a child of God (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr></span>
+
+<span class="pagenum" id="Page_207">[Pg 207]</span>
+<span class="muchsmaller">8:15-17</span>), and it is this faith in his Father’s holy
+keeping which is a shield to quench all the fiery
+darts of the wicked (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr>
+6:16</span>). <cite>In order that</cite>
+may grammatically express either the object for
+which the Father’s name was entrusted to Christ,
+or the object of the holy keeping which Christ
+seeks for his disciples. In fact, the object of the
+manifestation and of the fatherly guardianship
+is the same, namely, that the disciples who have
+by faith received that name, and are protected
+by it, may become partakers of the divine nature,
+and so become one with the Son and the
+Father, not only in general purpose, but in all
+essential elements of character (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 12:10; 2 <abbr title="Peter">Pet.</abbr>
+1:4</span>).—&#8203;<b>While I was with them I guarded
+them in that name of thine which thou
+didst entrust to me.</b> The reading here, as
+above, is involved in some uncertainty, but this
+is the better reading. The words <cite>in the world</cite>
+are a gloss, and are needless.—&#8203;<b>And I preserved
+them.</b> Our English version obscures
+the meaning by rendering two different Greek
+words (<span lang="el">τηρέω</span> and <span lang="el">φυλάσσω</span>) by the same English
+word (<cite>keep</cite>) in this and the preceding verse.
+Christ declares above that he has kept watch,
+here that this watch has been successful, and
+that he has <em>preserved</em> those over whom he has
+watched.—&#8203;<b>And no one of them has destroyed
+himself.</b> This, which is the sense of
+the middle voice in Greek, it is important to preserve.
+“Christ did not lose Judas, but he lost
+himself.”—(<cite>Alford.</cite>) But the language implies
+that every one might have destroyed himself but
+for the guardian care of Christ.—&#8203;<b>Except the
+son of destruction, that the Scripture
+might be fulfilled.</b> See John <a href="#ch13_18">13:18</a>; Acts
+1:20; <abbr title="Psalms">Ps.</abbr> 41:9. It was predetermined, not
+that one who might have been saved should destroy
+himself in order to fulfill prophecy, but
+that one who would destroy himself should be
+among the twelve. Judas was not lured to destruction
+in order to fulfill prophecy, but prophecy
+was fulfilled in his self-destruction. See
+<abbr title="chapter">ch.</abbr> <a href="#ch19_28">19:28</a>, note. “Judas fell that the Scripture
+might be fulfilled. But it would be a most unfounded
+argument if any one were to infer from
+this that the revolt of Judas ought to be ascribed
+to God rather than to himself, because the prediction
+laid him under a necessity. *&nbsp;*&nbsp;* Nor
+was it the design of Christ to transfer to Scripture
+the cause of the ruin of Judas, but it was
+only intended to take away the occasion of stumbling
+by showing that the Spirit of God had long
+ago testified that such an event would happen.”—(<cite>Calvin.</cite>)
+It is a noticeable fact that the phrase
+<cite>son of destruction</cite>, here employed to designate
+Judas, is employed by Paul in 2 <abbr title="Thessalonians">Thess.</abbr> 2:3 to
+designate the Anti-Christ.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_13"></a>
+<p class="hanging">13 And now come I to thee; and these things I
+speak in the world, that they might have my joy fulfilled
+in themselves.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_14"></a>
+<p class="hanging">14 I have given them thy word; and the world<a id="FNanchor_649" href="#Footnote_649" class="fnanchor">[649]</a>
+hath hated them, because they are not of the world,
+even as I am not of the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_649" href="#FNanchor_649" class="label">[649]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch15_18">15:18</a>, <a href="#ch15_19">19</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_15"></a>
+<p class="hanging">15 I pray not that thou shouldest take them out of
+the world, but<a id="FNanchor_650" href="#Footnote_650" class="fnanchor">[650]</a> that thou shouldest keep them from
+the evil.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_650" href="#FNanchor_650" class="label">[650]</a>
+ <abbr title="Galatians">Gal.</abbr> 1:4.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_16"></a>
+<p class="hanging">16 They are not of the world, even as I am not of
+the world.</p>
+</div>
+
+<p><b>13-16. But now I am coming to thee.</b>
+and therefore can no longer be an earthly guardian.
+As a mother dying entrusts her children
+to God, so Christ his disciples.—&#8203;<b>And these
+things I speak in the world that they may
+have my joy filled to overflowing in themselves.</b>
+<cite>These things</cite> include not only the prayer
+now offered for the disciples, but also the whole
+course of instruction given to them and immediately
+preceding the prayer. The object of
+both instruction and prayer is the same, that his
+disciples may be brought into that oneness with
+the Father, that life in him, and that consequent
+consecration to his will and service, which filled
+the Son with an abiding peace and joy, and that
+so they might be filled to the full with the same
+joy. See <abbr title="chapter">ch.</abbr>
+<a href="#ch14_27">14:27</a>; <a href="#ch15_11">15:11</a>, notes.—&#8203;<b>I have entrusted
+to them thy teaching.</b> Not <em>given</em>,
+but <em>entrusted</em>. See above on
+<abbr title="verse">ver.</abbr> <a href="#ch17_6">6</a>. The teaching
+which the Father entrusted to the Son, the
+Son in turn entrusted primarily to the apostles,
+secondarily to his disciples throughout all time,
+that they may become lights of the world as he
+was the Light of the world, teachers of the truth
+of God as he was the Great Teacher (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:14;
+<abbr title="Philippians">Phil.</abbr> 2:15</span>). That this is the meaning is indicated
+by what follows. It is only as the disciples become,
+by their life and words, teachers of the
+truth, that the world hates them.—&#8203;<b>And the
+world has hated them, because they are
+not from</b> (<span lang="el">ἐκ</span>) <b>the world, in like manner as
+I am not from the world</b>. The disciple of
+Christ is born from above (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_3">3:3</a>; <abbr title="Galatians">Gal.</abbr> 6:15; 1 <abbr title="Peter">Pet.</abbr>
+1:3</span>), and thus is spiritually like his Master
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch8_23">8:23</a></span>). The origin of the divine life in Christ and
+his followers is the same; in both it proceeds
+from the Father.—&#8203;<b>I pray not that thou
+shouldest take them from the world, but
+that thou shouldest guard them from the
+Evil One.</b> Not as Norton renders it, and as
+our English version implies, from what is evil,
+though that is included by implication; but from
+the Evil One, <i>i. e.</i>, Satan. The original is, indeed,
+capable of either meaning; but the latter
+
+<span class="pagenum" id="Page_208">[Pg 208]</span>
+interpretation agrees best with John’s usage
+elsewhere. See 1 John 2:13, 14; 3:12; 5:18.
+The Evil One is treated by Christ as the source,
+or at least the representative, of all that is evil,
+as the prince of the kingdom of darkness and
+sin. Compare <abbr title="Matthew">Matt.</abbr> 13:25, 38, 39, where the
+tares, <i>i. e.</i>, the children of the wicked, are represented
+as sown by the enemy, <i>i. e.</i>, the devil.—&#8203;If Christ does not desire for us that we should
+be taken out of the world, we are not to desire
+it for ourselves. Temporary retreat from the
+world, the better to prepare us for it, is legitimate;
+so Christ sometimes retreated, seeking
+strength in solitude and communion with his
+Father. But Christianity is not asceticism. The
+disciple is sent into the world that he may be a
+light to the world, and the measure of his Christian
+life is not his experience in hours of retirement
+from it, but the fidelity of his life in it.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_17"></a>
+<p class="hanging">17 Sanctify<a id="FNanchor_651" href="#Footnote_651" class="fnanchor">[651]</a>
+them through thy truth: thy word<a id="FNanchor_652" href="#Footnote_652" class="fnanchor">[652]</a> is
+truth.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_651" href="#FNanchor_651" class="label">[651]</a>
+ Acts 15:9; <abbr title="Ephesians">Ephes.</abbr> 5:26; 2 <abbr title="Thessalonians">Thess.</abbr> 2:13.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_652" href="#FNanchor_652" class="label">[652]</a>
+ <abbr title="Psalms">Ps.</abbr> 119:151.</p>
+</div>
+</div>
+
+<p><b>17. Consecrate them in thy truth; thy
+teaching is truth.</b> The original (<span lang="el">ἀγιάζω</span>) may
+be rendered either <dfn>consecrate</dfn> or <dfn>sanctify</dfn>. It
+means both to set apart from a common to a
+sacred use, and also to make holy for that use;
+in other words, it may mean to make holy in
+<em>mission</em> or in <em>character</em>. But the former is evidently
+the meaning here; for it cannot be said
+that Christ made himself holy in character for
+the sake of his disciples (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch17_19">19</a></span>). Christ prays
+that the Father will set apart his disciples to a
+life of divine service, as priests unto God (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr>
+20:6</span>). This consecration of the disciple involves
+his sanctification; for the sinner cannot be set
+apart to a holy work while yet in his sins. It
+does not involve sanctification in the Son, because
+he had no sins to be cleansed away. This consecration
+of the disciple is effected both by imparting
+to him through the Holy Spirit the truth
+of God (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_26">14:26</a></span>), and by commissioning him to
+serve that truth by bearing witness of it unto
+others (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 28:20; Acts 1:8</span>).
+<cite>In thy truth</cite> (<span lang="el">ἐν</span>, dative)
+expresses the idea that the truth is both
+the instrument by which and the service to
+which the disciple is consecrated. We are consecrated
+unto the truth as we live <em>in</em> the truth;
+so Samuel was consecrated to the temple by
+being brought while yet a child to live <em>in</em> the
+temple. Christ designates the teaching or word
+which he has imparted, and which the Holy
+Spirit will further impart to his disciples, <em>thy
+teaching</em>, because all that comes through the Son
+and the Spirit comes from the Father
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_10">14:10</a>; <a href="#ch16_13">16:13</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_18"></a>
+<p class="hanging">18 As thou hast sent me into the world, even so have
+I also sent them into the world.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_19"></a>
+<p class="hanging">19 And<a id="FNanchor_653" href="#Footnote_653" class="fnanchor">[653]</a> for their sakes I sanctify myself, that they
+also might be sanctified through the truth.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_653" href="#FNanchor_653" class="label">[653]</a>
+ 1 <abbr title="Corinthians">Cor.</abbr> 1:2, 30.</p>
+</div>
+</div>
+
+<p><b>18, 19. In like manner as thou hast
+sent me into the world, I also have sent
+them into the world.</b> Full weight is to be
+given to the phrase <em>as</em>, <i>i. e.</i>, <dfn>in like manner as</dfn>
+(<span lang="el">καθὼς</span>). This is the most weighty and solemn
+declaration of the mission of the disciple, I
+think, in the <abbr title="New Testament">N. T.</abbr>, albeit it corresponds with
+the universal teaching of both Gospel and Epistle,
+<abbr title="namely">viz.</abbr>, that Christ is the first-born among
+many brethren, and that those who are his disciples
+are also to be <em>in all things</em> his followers;
+like him <em>teachers of the truth</em>; like him <em>manifesting
+the life and character of God</em> in the world, by the
+divine life begotten in them from above; like
+him <em>bearing the sins of others in their own person</em>,
+and so filling up what is behind of the sufferings
+Of Christ (<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 3:10; <abbr title="Colossians">Col.</abbr> 1:24; 1 <abbr title="Peter">Pet.</abbr> 4:13</span>). Christ
+does not merely <em>leave</em> his disciples in the world,
+he <em>sends</em> them into it, as he was sent, each disciple
+to be in his narrower sphere a saviour of
+others, and the whole discipleship to be the
+body of an ever living, ever incarnate, ever
+teaching, and ever atoning Lord. Thus, too,
+not only because they are <em>left alone</em>, but yet more
+because they are <em>sent forth</em> to complete his work,
+does the Son ask the Father to be to them what
+he has been to their Lord in his earthly mission.—&#8203;<b>And
+for their sakes I consecrate myself,
+in order that they also might be consecrated
+in the truth.</b> As above, both <em>in</em>,
+<i>i. e.</i>, by means of, and <em>unto</em>, <i>i. e.</i>, to serve the
+cause of the truth. The definite article is wanting,
+and Meyer reads the phrase <cite>consecrated
+in truth</cite>, as simply equivalent to “truly consecrated”;
+but the other interpretation is warranted
+by Greek usage, and better accords with
+the context. While Christ identifies himself
+with his disciples in his prayer that they may
+become one with him, in his declaration that
+they are in the spiritual life born of the same
+divine Father, and in his commission to them to
+carry out his work, he distinguishes between
+himself and them; for he <em>consecrates himself</em>;
+they must be consecrated by a higher power.
+The consecration which the Lord made of himself
+was not made, though it was consummated,
+at Calvary. His death was a crowning act, not
+the whole act. “Our Lord possessed a human
+nature like our own, endowed with inclinations
+and dislikes as our own is, though of such only
+as are perfectly lawful. Of this nature he was
+continually making a holy offering; he constrained
+it to obedience; negatively by sacrificing
+
+<span class="pagenum" id="Page_209">[Pg 209]</span>
+it when it was in contradiction with his mission;
+positively by devoting to his divinely
+appointed task all his powers, all his natural and
+spiritual talents. It was thus that ‘He by the
+Eternal Spirit offered himself without spot unto
+God’ (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 9:14</span>).”—(<cite>Godet.</cite>) So also substantially
+Calvin, Alford, Hengstenberg. <abbr title="Compare">Comp.</abbr>
+John <a href="#ch10_11">10:11</a>, note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_20"></a>
+<p class="hanging">20 Neither pray I for these alone, but for them also
+which shall believe on me through their word;</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_21"></a>
+<p class="hanging">21 That they all may be one;<a id="FNanchor_654" href="#Footnote_654" class="fnanchor">[654]</a> as thou, Father, <em>art</em>
+in me, and I in thee, that they also may be one in us:
+that the world may believe that thou hast sent me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_654" href="#FNanchor_654" class="label">[654]</a>
+ <abbr title="Romans">Rom.</abbr> 12:5.</p>
+</div>
+</div>
+
+<p><b>20, 21. Not for these only am I praying,
+but also for those who have faith upon
+me through their teaching.</b> The statement
+is not general, <em>I am accustomed to pray for believers</em>,
+but special, <em>It is for all believers that I
+am now praying</em>. His intercessory prayer is for
+us no less than for them.—&#8203;<b>That all may be
+one; in like manner as thou, Father, in
+me, and I in thee, that also they in us one
+may be; that the world may have faith
+that thou hast sent me.</b> The emphasis of
+the Greek is partially represented in this nearly
+literal rendering. Observe the close connection
+with what has gone before. The burden of
+Christ’s prayer has been that his disciples may
+be preserved in the world, and consecrated for
+their mission as truth-bearers to the world; he
+now adds, I ask this in order that they may be
+one in us. His prayer is not merely that they
+may be one, but that they <em>may be consecrated in
+and to the truth, so that they may become one</em>. The
+implication is that whenever Christians are thoroughly
+consecrated to the service of Christ all
+differences so disappear that they work together
+in unity of the spirit and of faith; and this truth
+history abundantly confirms. This unity is not
+in creed, ceremonial, or ecclesiastical organization,
+but in the <em>Father and the Son</em>, <i>i. e.</i>, the
+unity of personal devotion to, and love for, and
+spiritual communion and fellowship with the
+Father and his Son Jesus Christ (<span class="muchsmaller">1 John 1:3</span>). This
+spiritual union in and with God will finally lead
+to but it is not founded on unity in opinion. It
+is a union that is apparent as well as real. The
+world will see it, and seeing will be led to believe
+that the Father has sent the Son, <i>i. e.</i>, that
+Christianity is of divine origin, so marvellous
+will seem to be the power of love uniting in one
+kingdom elements, opinions, and nationalities so
+diverse. This spiritual unity of the discipleship
+of Christ is almost the consummation of Christ’s
+prayer. He has only one higher request to prefer
+for his church, namely, that through this unity
+in him and the Father who has sent him, the
+church may come to a true spiritual appreciation
+of the Son’s eternal glory with and in the
+Father (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch17_24">24</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_22"></a>
+<p class="hanging">22 And the glory<a id="FNanchor_655" href="#Footnote_655" class="fnanchor">[655]</a> which thou gavest me I have
+given them; that they may be one, even as we are one:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_655" href="#FNanchor_655" class="label">[655]</a>
+ 2 <abbr title="Corinthians">Cor.</abbr> 3:18.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_23"></a>
+<p class="hanging">23 I in them, and thou in me, that they may be made
+perfect in one; and that the world may know that
+thou hast sent me, and hast loved them, as thou hast
+loved me.</p>
+</div>
+
+<p><b>22, 23. And the glory which thou gavest
+me I have given them, that they may
+be one in like manner as we are one.</b> <em>I</em>
+is emphatic. The Father has given glory to the
+Son; the Son makes all his followers participators
+in that glory. In what does this glory consist?
+Not in the power of working miracles
+(<cite>Chrysostom</cite>), for this he has not given to all
+those that believe in his name. Not the glory
+of the heavenly state (<cite>Meyer</cite>), for this he <em>will</em>
+give, but had not given to his disciples when he
+uttered this prayer. Not the glory of unity with
+the Father and the Son (<cite>Hengstenberg</cite>), for the
+glory is given in order that this unity may be
+attained; this unity with the Godhead is not the
+glory, but the result of it. The glory which the
+Father gave the Son was the glory of being the Son
+of God (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 3:17;
+John <a href="#ch1_14">1:14</a>; <abbr title="Hebrews">Heb.</abbr> 1:5; 3:6</span>). This
+glory Christ imparts to his followers, who
+through him are received into the adoption of
+God by faith, and become themselves sons of
+God (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch1_12">1:12</a>; 1 John 3:1</span>). And it is as we become
+thus sons of God that we become one with each
+other because one in him, one household of faith
+only as we are united to one Father (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 8:29;
+<abbr title="Ephesians">Ephes.</abbr> 1:10; 2:19</span>). This glory of sonship involves
+not only filial relations with the Father, but the
+possession of a divine life begotten by the Father,
+and therefore a nature akin to that of the
+Father, who is love, and whose children we are
+only as we dwell in love (<span class="muchsmaller">1
+John 3:9, 10; 4:8, 16</span>).—&#8203;<b>I
+in them and thou in me.</b> And therefore
+the Father in them through the Son, by whom
+they have access to the Father.—&#8203;<b>That they
+may be perfected unto unity.</b> This unity
+of love with the Father and the Son, and therefore
+with one another, is the culmination of the
+divine life, as well as the disclosure of it. <abbr title="Compare">Comp.</abbr>
+<abbr title="Ephesians">Ephes.</abbr> 4:11-13: “Till we all come in the
+unity of the faith of the knowledge of the Son
+of God, unto a perfect man.”—<b>In order that
+the world may know that thou hast sent
+me forth.</b> It shall no longer <em>have faith</em> merely;
+it shall <em>know</em> assuredly the divine origin and authority
+of the Christian religion, and this conviction
+shall be compelled by the moral and spiritual
+power of a spiritually united church.—&#8203;<b>And
+that thou hast loved them in like manner
+as thou hast loved me.</b> <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch16_27">16:27</a>.
+With a love not merely of compassion, but now,
+all quarrels with one another ended because all
+
+<span class="pagenum" id="Page_210">[Pg 210]</span>
+separation and estrangement from God are at an
+end, with a love of cordial approbation. Then
+the voice shall speak to the universal discipleship,
+Behold my beloved sons in whom I am well
+pleased; and the whole world shall hear and
+acknowledge him who has wrought this redemption
+(<span class="muchsmaller"><abbr title="Philippians">Phil.</abbr> 2:10; <abbr title="Romans">Rom.</abbr> 14:11</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_24"></a>
+<p class="hanging">24 Father, I will that they also, whom thou hast
+given me, be<a id="FNanchor_656" href="#Footnote_656" class="fnanchor">[656]</a> with me where I am; that they may behold
+my glory, which thou hast given me: for thou
+lovedst me before the foundation of the world.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_656" href="#FNanchor_656" class="label">[656]</a>
+ 1 <abbr title="Thessalonians">Thess.</abbr> 4:17.</p>
+</div>
+</div>
+
+<p><b>24. Father, whom thou hast entrusted
+to me, I will that where I am they also
+may be.</b> (The sense is the same whether the
+reading <span lang="el">ὅ</span> or <span lang="el">οὕς</span> be adopted.) Christ changes his
+expression; he no longer says <em>I pray</em>, but <cite>I will</cite>.
+“He demands with confidence as a Son, not as a
+servant.”—(<cite>Bengel.</cite>) There are two Greek verbs
+which are capable of being rendered <em>I will</em>; the
+one (<span lang="el">βούλομαι</span>) expresses an inclination, the other
+(<span lang="el">θέλω</span>) a positive purpose. The latter is the
+word used here. It might justly be rendered <dfn>It
+is my will</dfn>. It is nowhere else used by Jesus.
+With the close of his prayer there comes such
+assurance of his own unity with the Father that
+he no longer prefers a request; he declares his
+purpose. In this declaration of his purpose he
+recurs to the promise which he had made at the
+opening of this most sacred interview, “I will
+come again and receive you unto myself, that
+where I am, there ye may be also”
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_3">14:3</a></span>). In
+this expression <cite>I will</cite>, Christ’s prayer can hardly
+be a model for his followers. We may say to
+our Father, I wish; but we can never be so sure
+of his gracious purposes and of our union with
+him in them, that we can safely say to him, <cite>Father,
+I will</cite>.—&#8203;<b>That they may behold my glory,
+which thou gavest me, because thou
+lovedst me before founding a world.</b> Observe,
+not <em>before the foundation of the world</em>, but
+<em>before founding any world</em>; the definite article is
+not in the original. On the significance of this
+declaration as a testimony to the pre-existent
+glory of Christ, see on <abbr title="verse">ver.</abbr>
+<a href="#ch17_5">5</a>. To <dfn>behold</dfn> (<span lang="el">θεωρέω</span>)
+is primarily to be a spectator of, and in its
+primary signification includes the idea of attention,
+wonder, admiration. It is, however, here
+used certainly of spiritual apprehension; we
+shall be filled with wonder and surprise when
+the veil drops from our eyes and we see him as
+he is. The glory which Christ had with the
+Father from the beginning is the glory of the
+Lamb slain from the foundation of the world
+(<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 13:8</span>), the glory of a character whose radiance
+is infinite love, of which the sacrifice of
+Christ, purposed from the remote past, is the
+highest manifestation; and this is the glory
+which the saints, redeemed by his blood, behold
+in heaven (<span class="muchsmaller"><abbr title="Revelation">Rev.</abbr> 5:8; 7:9; 21:23</span>). Christ’s will,
+then, for his disciples is that they may be so
+spiritually exalted that they may be able to apprehend
+the full glory of that self-sacrificing
+love which now they look upon with so feeble
+appreciation, and which to the unbelieving world
+is inglorious (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 1:23</span>). This is the consummation
+of his prayer; what a climax in what an
+ascending scale! First that his disciples may be
+guarded in his absence by the divine care in
+which he himself has trusted (<span class="muchsmaller"><a href="#ch17_11">11-13</a></span>); then that,
+guarded in the world, they may be consecrated
+to their Christly mission, to teach, to manifest
+God, to suffer (<span class="muchsmaller"><a href="#ch15_15">15-19</a></span>); then that, with all believers,
+they may be brought into spiritual unity with
+the Father and his Son Jesus Christ, being made
+sons of God, and so sharers in the glory of him
+whose greatest glory it was and is to be the well-beloved
+Son of the Father (<span class="muchsmaller"><a href="#ch20_23">20-23</a></span>); and finally
+that, thus preserved, consecrated, adopted, they
+may be able to realize the glory of that love of
+self-sacrifice, to which we all sometimes find it
+difficult even to submit without rebellion, and
+in which only the most consecrated are ever
+able to rejoice.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch17_25"></a>
+<p class="hanging">25 O righteous Father, the world hath not known
+thee: but I have known thee, and these have known
+that thou hast sent me.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch17_26"></a>
+<p class="hanging">26 And I have declared unto them thy name, and
+will declare <em>it</em>: that the love wherewith thou hast
+loved me may be in them, and I in them.</p>
+</div>
+
+<p><b>25, 26. O righteous Father.</b> Christ first
+appealed simply to the Fatherhood of God
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch17_1">1</a></span>),
+then to his holiness
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch17_11">11</a></span>), now at last even to
+his righteousness or justice. For since the Son
+has finished the work which the Father gave
+him to do, he may ask of righteousness itself to
+complete it. Thus justice and purity compete
+with love in pleading for the fulfillment of redemption.
+So in 1 John 1:9 it is said that “he
+is faithful and <em>just</em> to forgive us our sins.”—<b>Though</b>
+(<span lang="el">καὶ</span>) <b>the world has not known
+thee, I have known thee, and</b> (<span lang="el">καὶ</span>) <b>these
+have known that thou hast sent me forth</b>.
+The world, the Son, and the disciples stand here
+in a triple contrast; to the world God is the
+absolute unknown; to the Son he is known; to
+the disciples God is manifested in the Son, who
+comes forth from God and goes to God again.—&#8203;<b>And
+I have made known thy name to
+them, and will make it known.</b> And with
+the name all that the name <span style="white-space:nowrap;">represents—the</span> justice,
+the holiness, and pre-eminently the Fatherhood.
+See on <abbr title="verse">ver.</abbr> <a href="#ch17_6">6</a>.
+These words attest the
+consciousness in Christ that an answer has been
+vouchsafed to his prayer. He began by asking
+the Father to glorify the Son, that the Son
+might glorify the Father. He closes by declaring,
+
+<span class="pagenum" id="Page_211">[Pg 211]</span>
+not only that he has thus far made known
+the name of the Father (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch17_5">5</a></span>), but that in the
+impending hour of passion and death he will
+make the Father known, and so will glorify him.
+It is true that the whole work of the church ever
+since, and of Christ in his church, has been making
+known the name of the Father; but it has
+been by interpreting the meaning of the cross of
+Christ, by preaching Christ and him crucified,
+as the wisdom and power of God (<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 1:16; 1 <abbr title="Corinthians">Cor.</abbr>
+1:23, 24; 2:2</span>). Thus this prayer ends, as it began,
+with an implied reference to the impending Passion;
+but it begins with petition; it ends with
+assurance of victory.—&#8203;<b>In order that the love
+wherewith thou hast loved me may be in
+them, and I in them.</b> That is, both that
+they may possess an experience of the Father’s
+love for them, and may possess a love like the
+Father’s, being made perfect in love, even as
+their Father in heaven is perfect (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 5:48</span>); so
+also that the Spirit of Christ may dwell in them,
+and that by this indwelling their own spirit may
+be conformed unto his (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 3:18</span>). In this simple
+and sublime sentence the Son embodies the object
+of his mission as the Divine Teacher, the
+Divine Revealer, and the Divine Sufferer. The
+object of his teaching, incarnation, and atonement
+is that he may make known the Father to
+those that will learn of his Son; and this that he
+may make them one with the Father and his
+<span style="white-space:nowrap;">Son—one</span> in spiritual fellowship, because one in
+spiritual character.</p>
+
+<p>It is a shallow criticism which imagines an incongruity
+between this prayer recorded by John
+and the prayer in Gethsemane which immediately
+followed, and which John has not recorded.
+Here Christ asks that he may be enabled to glorify
+the Father’s name to the end; there he asks
+that the same results may, <em>if it is possible</em>, be
+accomplished without the terrible ordeal of the
+betrayal, the desertion, the mock trials, the
+mob, the crucifixion, the veiling of the Father’s
+face. But in the agony of Gethsemane, as portrayed
+by the other three Evangelists, the Son
+never for a moment wavers from the supreme
+wish that the Father’s will may be accomplished
+and the Father’s name made manifest. The
+power, not merely to resign himself to the Father’s
+will, but affirmatively to pray, “Not my
+will but thine be done,” was a part of that very
+glory with which he besought the Father to invest
+him. The devout student will recognize in
+the prayer of Gethsemane a partial answer to the
+prayer in the upper chamber; for in Gethsemane,
+no less than in the court of Caiaphas, the judgment
+hall of Pilate, and the death on Calvary,
+the Father glorified the Son and the Son glorified
+the Father.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XVIII">CHAPTER <abbr title="Eighteen">XVIII.</abbr></h3>
+</div>
+
+
+<p><b><abbr title="Chapter">Ch.</abbr> 18:1-11.</b> <span class="smcap">The Betrayal and Arrest
+of Jesus.—&#8203;The Divine Majesty of Our Lord
+Exemplified.</span>—&#8203;Narrated by all the Evangelists:
+<abbr title="Matthew">Matt.</abbr> 26:47-56; Mark 14:43-52; Luke 22:47-53.
+As usual where the four Evangelists narrate the
+same events, John gives particulars omitted by
+the <span style="white-space:nowrap;">others—the</span> falling back to the ground of the
+guard, and Christ’s interposition for the disciples
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch18_6">6-9</a></span>)—&#8203;and omits events recorded by the
+<span style="white-space:nowrap;">others—the</span> conference between Jesus and Judas,
+and the traitor’s kiss (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:49, 50; Mark 14:44,
+45</span>). That John wrote with the other accounts
+before him, and to supply their omissions, is the
+most reasonable explanation of these and like
+variations in their accounts. He does not describe
+the agony in Gethsemane, because he can
+add nothing to what is already told; he narrates
+of the arrest only what is not already known.
+Even in describing the attempted resistance to
+the arrest, this peculiarity is to be seen; for he
+alone of the Evangelists mentions the name of
+the disciple who drew the sword and of the servant
+who was wounded by it. The discrepancies
+in the four accounts of the arrest are such as we
+should expect in four individual accounts of a
+scene of such confusion. The probable order of
+events, as indicated by a comparison of the accounts,
+I have given in the notes on Matthew,
+which consult throughout. Here I treat only
+what is peculiar to John’s account.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_1"></a>
+<p class="hanging drop-cap"><span class="smcap">When</span> Jesus had spoken these words, he went
+forth with his disciples over the brook Cedron,<a id="FNanchor_657" href="#Footnote_657" class="fnanchor">[657]</a>
+where was a garden, into the which he entered, and
+his disciples.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_657" href="#FNanchor_657" class="label">[657]</a>
+ 2 <abbr title="Samuel">Sam.</abbr> 15:23.</p>
+</div>
+</div>
+
+<p><b>1. With his disciples.</b> That is, with the
+eleven. Judas was with the priests, consummating
+arrangements for the arrest of Jesus.—&#8203;<b>Beyond
+the brook of the Cedars.</b> Or the <dfn>black
+torrent</dfn>, which is the meaning of the Hebrew, from
+which the Greek is derived. The word rendered
+<cite>brook</cite> (<span lang="el">χείμαῤῥος</span>) indicates a winter torrent, flowing
+in the rainy season, but dry in summer. It
+flowed through a ravine to the east of Jerusalem,
+and between it and the Mount of Olives.—&#8203;<b>Where
+was a garden.</b> Rather an orchard. The original
+signifies any place planted with herbs and trees.
+This was called Gethsemane, and was a customary
+resort of Christ and his disciples. See <a href="#ch18_2">next
+verse</a>; and compare Luke 22:39. On its location,
+see <abbr title="Matthew">Matt.</abbr> 26:36 and illustration there. On
+the agony in this garden, see notes on <abbr title="Matthew">Matt.</abbr>
+
+<span class="pagenum" id="Page_212">[Pg 212]</span>
+26:36-46. It occurred between Christ’s entering
+the garden and the arrival of Judas and the
+guard.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_2"></a>
+<p class="hanging">2 And Judas also, which betrayed him, knew the
+place: for Jesus ofttimes resorted thither with his disciples.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch18_3"></a>
+<p class="hanging">3 Judas<a id="FNanchor_658" href="#Footnote_658" class="fnanchor">[658]</a>
+then, having received a band <em>of men</em> and
+officers from the chief priests and Pharisees, cometh
+thither with lanterns and torches and weapons.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_658" href="#FNanchor_658" class="label">[658]</a>
+ <abbr title="Matthew">Matt.</abbr> 26:47, etc.; Mark 14:43, etc; Luke 22:47, etc.</p>
+</div>
+</div>
+
+<p><b>2, 3. Judas then, having received the
+band, and, from the chief priests and
+Pharisees, temple officers</b> (<span lang="el">ὑπηρέτης</span>), <b>cometh
+thither</b>. The band was composed of Roman
+soldiers; the officers were temple police;
+the former were armed with swords, the latter
+with staves. Servants of the priests, and some
+of the priests themselves, accompanied the force.
+See <abbr title="Matthew">Matt.</abbr> 26:47, note; Luke 22:52.—&#8203;<b>With
+lanterns and torches.</b> “The fact of its being
+full moon did not make the lights unnecessary,
+as in searching for a prisoner they might have to
+enter dark places.”—(<cite>Alford.</cite>) They appear also
+to have had a fear of attempted flight or rescue.
+See <abbr title="Matthew">Matt.</abbr> 26:48, note. I doubt whether any
+definite distinction is intended between lanterns
+and torches. The annexed cuts give illustrations
+of two kinds of night torches used among
+the Romans. The one (<em>fax</em>), (<abbr title="Richardson"><cite>Rich.</cite></abbr>, <abbr title="page">p.</abbr> 280) was
+made out of a piece of resinous wood, cut into a
+point and dipped in oil or pitch, or of inflammable
+materials enclosed in a tube. The other
+(<dfn>lampas</dfn>), (<abbr title="Richardson"><cite>Rich.</cite></abbr>, <abbr title="page">p.</abbr> 365) was in the nature of a
+candlestick, with a handle beneath and a large
+disk above, to protect the hand from the drippings
+of the pitchy or resinous matter of which
+the torch consisted. This <em>lampa</em> was carried by
+the youth of Athens in a peculiar race, in which
+the winner had to outstrip his competitors without
+extinguishing his light. The ancient Oriental
+lantern, like those still employed in Egypt
+(see Lane’s <cite>Modern Egypt</cite>), consisted of a wax
+cloth, strained over a sort of cylinder of iron
+rings and a top and bottom of perforated copper.
+Both the Roman torch and the Oriental lantern
+may have been used on this occasion.</p>
+
+
+<div class="divcenterimg60">
+ <a id="i_212"></a>
+ <br>
+ <img src="images/i_212.jpg"
+ alt="Torches">
+ <p class="caption"><span class="justl">ROMAN TORCHES.</span>  <span class="justr">ORIENTAL TORCH.</span></p>
+ <br>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch18_4"></a>
+<p class="hanging">4 Jesus therefore, knowing<a id="FNanchor_659" href="#Footnote_659" class="fnanchor">[659]</a> all things that should
+come upon him, went forth, and said unto them, Whom
+seek ye?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_659" href="#FNanchor_659" class="label">[659]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch10_17">10:17</a>, <a href="#ch10_18">18</a>;
+ Acts 2:28.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch18_5"></a>
+<p class="hanging">5 They answered him, Jesus of<a id="FNanchor_660" href="#Footnote_660" class="fnanchor">[660]</a> Nazareth. Jesus
+saith unto them, I am <em>he</em>. And Judas also, which betrayed
+him, stood with them.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_660" href="#FNanchor_660" class="label">[660]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch19_19">19:19</a>;
+ <abbr title="Matthew">Matt.</abbr> 2:23.</p>
+</div>
+</div>
+
+<p><b>4, 5. Jesus, therefore, knowing all
+things that should come upon him.</b> Not
+merely knowing that the guard had come to
+arrest him (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:45</span>), but with the full consciousness
+of all the agony of the morrow (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+20:17-19; Luke 18:31-34</span>). Of his own will he submits
+to the Passion (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:53; John 10:18</span>).—&#8203;<b>Went
+forth.</b> Possibly from the shadow of the trees
+into the moonlight, or from the garden walls, or
+perhaps simply advanced to meet the guards.
+His object in so doing is indicated by <abbr title="verse">ver.</abbr> <a href="#ch18_8">8</a>.
+He put himself between the guards and his disciples
+to prevent the arrest of the latter. Judas
+preceded the band (<span class="muchsmaller">Luke 22:47</span>), and Christ’s questions
+addressed to the apostate, and the traitor’s
+kiss (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:49, 50; Luke 22:48</span>), seem to have taken
+place before Christ spoke to the guard.—&#8203;<b>Jesus
+the Nazarene.</b> Jesus, or <span style="white-space:nowrap;">Joshua—the</span> names are
+the <span style="white-space:nowrap;">same—was</span> a common one among the Jews,
+and the term “Nazarene” was a customary appellation,
+especially by his foes, to designate our
+Lord. Its tone, to the Judeans, was one of contempt
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 2:23;
+John <a href="#ch19_19">19:19</a></span>).—&#8203;<b>And there stood
+Judas, he that betrayed him, with them.</b>
+If we suppose that Jesus hurried forth from the
+garden, before the three disciples were well
+awake, to the spot where the others had been
+sleeping, then, not improbably, John did not see
+the traitor’s kiss, but, arriving after, saw Judas
+standing with the guard, who had meanwhile
+come to the spot; thus he narrates only what he
+personally witnessed. His language, by its very
+simplicity, suggests to the imagination the contrast
+between Jesus and Judas, the betrayed and
+the betrayer.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_6"></a>
+<p class="hanging">6 As soon then as he had said unto them, I am <em>he</em>,
+they<a id="FNanchor_661" href="#Footnote_661" class="fnanchor">[661]</a> went backward, and fell to the ground.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_661" href="#FNanchor_661" class="label">[661]</a>
+ <abbr title="Psalms">Ps.</abbr> 27:2; 40:14.</p>
+</div>
+</div>
+
+<p><b>6. They</b> (the guard) <b>went backward and
+fell to the ground</b>. That this states a literal
+fact will not be questioned by any who believe
+in the historical trustworthiness of the Gospel
+narratives. That it describes a miracle, that is,
+a sign of the superhuman character of Christ, is
+equally certain. Whether it is to be regarded
+as an effect produced by the <em>will</em> of our Lord, or
+by the mere <em>majesty</em> and <em>dignity</em> of his mien, and
+his reply, is the only question which believers in
+the <abbr title="New Testament">N. T.</abbr> have to consider. I think the latter.
+The scene is interpreted, though not fully explained,
+by similar instances of moral power
+excited by noble over savage natures. History
+records several analogous cases, as when before
+Mark Antony, Marius, and Coligny, the murderers
+recoiled panic-stricken. So Avidius Cassius,
+“springing to the door of his tent in nightdress,
+
+<span class="pagenum" id="Page_213">[Pg 213]</span>
+quelled a mutinous army by his mere
+presence.”—(<cite>Farrar.</cite>) Lange cites <abbr title="Matthew">Matt.</abbr> 28:4;
+Luke 4:30; John <a href="#ch7_44">7:44-46</a>;
+<a href="#ch8_59">8:59</a>; <a href="#ch10_39">10:39</a>; Acts
+5:5, 10, as partially parallel. The historical
+cases above referred to illustrate the <em>human</em>
+power of a noble soul; this case differs from
+them in that it shows the <em>divine</em> power of Him
+who not only spake as never man spake, but who
+carried in his person the evidence that he was in
+very deed the image of God and the brightness
+of his glory. This view is confirmed by the
+reflection that he came forth to meet the guard
+from an hour of sacred and solemn communion
+with God, of ecstasy unfathomable by us. “I
+regard it,” says Alford, “rather as a miracle
+<em>consequent upon</em> that which Christ said and did,
+and the state of mind in which his enemies were,
+than as one in the strict sense <em>wrought</em> by him;
+bearing, however, always in mind, that to Him
+nothing was unexpected or a <em>mere result</em>, but
+everything foreknown.” Thus interpreted it is
+a striking testimony, one of many, to the personal
+glory of Him who was ever full of “grace
+and truth,” and gives a solemn significance to
+such passages as <abbr title="Matthew">Matt.</abbr> 25:31; <abbr title="Revelation">Rev.</abbr> 1:7; 6:15-17.
+“If he did this when about to be judged,
+what shall he do when he shall sit in judgment?
+If he did this on the eve of death, what shall he
+do when reigning?”—(<cite>Augustine.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_7"></a>
+<p class="hanging">7 Then asked he them again, Whom seek ye? And
+they said, Jesus of Nazareth.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch18_8"></a>
+<p class="hanging">8 Jesus answered, I have told you that I am <em>he</em>: if
+therefore ye seek me,<a id="FNanchor_662" href="#Footnote_662" class="fnanchor">[662]</a> let these go their way:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_662" href="#FNanchor_662" class="label">[662]</a>
+ <abbr title="Isaiah">Isa.</abbr> 53:6; <abbr title="Ephesians">Ephes.</abbr> 5:25.</p>
+</div>
+</div>
+
+<p><b>7, 8.</b> I surmise that the attack on the guard
+followed their sudden terror. The disciples
+were eager to make it (<span class="muchsmaller">Luke 22:49</span>), though Peter
+was the only one who carried the will into action.
+Only one other disciple was armed (<span class="muchsmaller">Luke 22:38</span>).
+The request of Christ, “<cite>Let these go their way</cite>,”
+was interpreted by the disciples as a direction
+for them to flee, which they did. That there
+was anything cowardly or wrong in this flight is
+by no means clear. To sanction it, both Christ’s
+precept (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 10:23</span>) and his example (<span class="muchsmaller">Luke 4:30;
+John <a href="#ch8_59">8:59</a>; <a href="#ch10_39">10:39</a></span>) might be quoted. Nothing would
+have been gained for Christ or his cause by the
+disciples subjecting themselves to arrest.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_9"></a>
+<p class="hanging">9 That the saying might be fulfilled which he spake,<a id="FNanchor_663" href="#Footnote_663" class="fnanchor">[663]</a>
+Of them which thou gavest me have I lost none.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_663" href="#FNanchor_663" class="label">[663]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_12">17:12</a>.</p>
+</div>
+</div>
+
+<p><b>9. That the saying might be fulfilled.</b>
+The saying is quoted from Christ’s prayer, John
+<a href="#ch17_12">17:12</a>. The present deliverance of the eleven
+from physical danger was not a final fulfillment
+of the saying, but was itself a historical prophecy
+of its further spiritual fulfillment, as God’s providential
+care of us in respect to present and temporal
+wants is a testimony of the love that provides
+even more abundantly for every spiritual
+want. See <abbr title="Matthew">Matt.</abbr> 2:15, note.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_10"></a>
+<p class="hanging">10 Then<a id="FNanchor_664" href="#Footnote_664" class="fnanchor">[664]</a> Simon Peter, having a sword, drew it, and
+smote the high priest’s servant, and cut off his right
+ear. The servant’s name was Malchus.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_664" href="#FNanchor_664" class="label">[664]</a>
+ <abbr title="Matthew">Matt.</abbr> 26:51; Mark 14:47; Luke 22:49, 50.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch18_11"></a>
+<p class="hanging">11 Then said Jesus unto Peter, Put up thy sword
+into the sheath: the cup<a id="FNanchor_665" href="#Footnote_665" class="fnanchor">[665]</a> which my Father hath given
+me, shall I not drink it?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_665" href="#FNanchor_665" class="label">[665]</a>
+ <abbr title="Matthew">Matt.</abbr> 20:22; 26:39, 42.</p>
+</div>
+</div>
+
+<p><b>10, 11.</b> Christ follows his rebuke of Peter by
+healing Malchus (<span class="muchsmaller">Luke 22:51</span>). John alone gives
+the name of either assailant or assailed. See for
+reason, note on <abbr title="Matthew">Matt.</abbr> 26:51. Compare Christ’s
+language here with Matthew’s report.—&#8203;Observe
+that the evils brought upon us by wicked men
+are yet recognized here as given by God. The
+sufferings inflicted by Judas, Caiaphas, and Pilate,
+and rendered necessary by the sins of the
+world, are yet to Christ’s faith the cup which
+his Father hath given him.</p>
+
+<hr class="tb">
+
+<p><b>12-27.</b> <span class="smcap">The Preliminary Examination Of
+Jesus before Caiaphas, and the Denials By
+Peter.</span>—&#8203;This examination, narrated by John, is
+distinctive from the trial reported by the Synoptists
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:57-68; Mark 14:53-65; Luke 22:63-71</span>). For
+a general consideration of the harmony of the
+Gospel narratives, and of their lessons, see notes
+on Matthew. If John is the other disciple referred
+to in verses <a href="#ch18_15">15</a>, <a href="#ch18_16">16</a>, he is the only one of the
+Evangelists who was an eye and ear witness of
+these events, and his order is presumptively the
+correct one. For reasons appearing partly in the
+notes on Matthew, partly in the notes below, I
+believe that Jesus was sent at once from Annas
+to Caiaphas, though the two may have occupied
+different apartments in the same palace; that
+the preliminary examination was conducted by
+Caiaphas; that while it proceeded Peter was in
+the adjoining courtyard, and there denied his
+Lord; that at its conclusion Jesus was conducted
+to the Sanhedrim, where the formal trial reported
+by the Synoptists took place; and that this
+trial is not described by John, perhaps because
+he was not present, and wrote only of the events
+which he personally witnessed.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_12"></a>
+<p class="hanging">12 Then the band and the captain and officers of the
+Jews took Jesus, and bound him,</p>
+</div>
+
+<p><b>12. Then the band *&nbsp;*&nbsp;* bound him.</b>
+John alone describes the binding. This it was,
+probably, which called forth the remonstrance
+and rebuke of Christ recorded in <abbr title="Matthew">Matt.</abbr> 26:55,
+56; Luke 22:52, 53. “To apprehend and bind
+One, all gave their help: the cohort, the chiliarch,
+and the Jewish officers. This the Evangelist
+brings prominently forward, to show how
+deep the impression of that previous incident
+still was: only <em>by the help of all</em> did they feel
+themselves secure. And thus it was ordered
+that the disciples might escape with the more
+safety.”—(<cite>Luthardt.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_13"></a>
+<p class="hanging">13 And led him away to Annas<a id="FNanchor_666" href="#Footnote_666" class="fnanchor">[666]</a> first; for he was
+father in law to Caiaphas, which was the high priest
+that same year.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_666" href="#FNanchor_666" class="label">[666]</a>
+ Luke 3:2.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch18_14"></a>
+<p class="hanging">14 Now Caiaphas was he, which gave counsel<a id="FNanchor_667" href="#Footnote_667" class="fnanchor">[667]</a> to
+the Jews, that it was expedient that one man should
+die for the people.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_667" href="#FNanchor_667" class="label">[667]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_49">11:49</a>, <a href="#ch11_50">50</a>.</p>
+</div>
+</div>
+
+<p><span class="pagenum" id="Page_214">[Pg 214]</span>
+<b>13, 14. Annas first.</b> Annas was appointed
+High Priest of the Jews <span class="allsmcap">A. D.</span> 7, but had been removed
+by the Roman Procurator several years
+previous, and Joseph Caiaphas, his son-in-law,
+had been appointed in his stead. In Luke 3:2
+both are designated as high-priests, and in Acts
+4:6; 23:2, the title is given to Annas. The
+probable explanation is that while Caiaphas
+held the office, he was really controlled by his
+father-in-law, who may have been regarded by
+the Jews as their true high-priest, notwithstanding
+his deposition by the Romans. He seems to
+have been one of that class of politicians who are
+willing that others should possess the honors
+and offices, provided they may wield the powers
+of the state.—&#8203;<b>Caiaphas.</b> See <abbr title="Matthew">Matt.</abbr> 26:57,
+note.—&#8203;<b>That same year.</b> The high-priest was
+originally appointed for life, but the office was
+now filled by appointees of the Roman government.
+There were no fewer than twenty-eight
+high-priests from the reign of Herod to the destruction
+of the temple by Titus. Of these, five
+besides Caiaphas were sons of Annas. It is possible
+that there is a delicate sarcasm in John’s
+incidental allusion to the transitoriness of the
+office. This, at least, seems to me better than
+to render the original (<span lang="el">ενιατός</span>) <em>era</em> instead of
+<em>year</em>, though that is a possible translation, or to
+suppose, with <abbr title="Professor">Prof.</abbr> Fisher, that John thus simply
+emphasizes the supreme importance which
+that year, of the trial and crucifixion of Jesus,
+had in his mind.—&#8203;<b>Which gave counsel.</b> See
+John <a href="#ch11_49">11:49-51</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_15"></a>
+<p class="hanging">15 And<a id="FNanchor_668" href="#Footnote_668" class="fnanchor">[668]</a> Simon Peter followed Jesus, and <em>so did</em> another
+disciple: that disciple was known unto the high
+priest, and went in with Jesus into the palace of the
+high priest.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_668" href="#FNanchor_668" class="label">[668]</a>
+ <abbr title="Matthew">Matt.</abbr> 26:58, etc.; Mark 14:54; Luke 22:54.</p>
+</div>
+</div>
+
+<p><b>15. Another disciple.</b> Who this other
+disciple was is not certainly known, though Alford
+says “there is no reason to doubt the universal
+persuasion that by this name John intends
+<em>himself</em>, and refers to the mention in
+<abbr title="chapter">ch.</abbr> <a href="#ch13_23">13:23</a>
+of a disciple whom Jesus loved.” The notion
+that it was Judas Iscariot is refuted by the language
+of this verse. Judas did not follow Jesus,
+but accompanied the band; and that Peter should
+have entered the palace under the protection of
+Judas after the betrayal is incredible. Some
+manuscripts have the reading <em>the</em> other disciple,
+which would identify him with John (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch20_2">20:2</a>, <a href="#ch20_3">3</a>, <a href="#ch20_4">4</a></span>).
+But it seems more probable that the article was
+added by some copyist to give definiteness to the
+expression, than that it was subsequently omitted.—&#8203;<b>Was
+known unto the high-priest.</b>
+How, we have no means of ascertaining. John
+<a href="#ch19_27">19:27</a> is, however, thought to indicate that the
+apostle John had a house in Jerusalem.—&#8203;<b>Into
+the palace of the high-priest.</b> Since John
+describes Caiaphas as high-priest, this verse
+clearly indicates that Jesus was taken at once
+from Annas to Caiaphas. See on <abbr title="verse">ver.</abbr>
+<a href="#ch18_24">24</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_16"></a>
+<p class="hanging">16 But Peter stood at the door without. Then went
+out that other disciple, which was known unto the high
+priest, and spake unto her that kept the door, and
+brought in Peter.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch18_17"></a>
+<p class="hanging">17 Then saith the damsel that kept the door unto
+Peter, Art not thou also <em>one</em> of this man’s disciples?
+He saith, I am not.</p>
+</div>
+
+<p><b>16, 17.</b> See <abbr title="Matthew">Matt.</abbr> 26:69, note, and illustration
+there. The doorkeeper was not unfrequently
+a maid (<span class="muchsmaller">Acts 12:13</span>). The language here, Art
+not thou <em>also</em> one of his disciples? indicates that
+John was known to her as a disciple, and that
+Peter’s first denial was uttered on entering, and
+for the purpose of gaining an entrance. Observe
+that it is not being in bad company, but fellowship
+in it, that is dangerous. Peter and John
+were both in the same company, but one concealed
+his discipleship, the other did not.</p>
+
+<div class="divcenterimg60">
+ <a id="i_214"></a>
+ <br>
+ <img src="images/i_214.jpg"
+ alt="ANCIENT FIRE UTENSILS.<br>">
+ <p class="caption">ANCIENT FIRE UTENSILS.<br>
+ 1, 2. Braziers.
+ 3. Fire-hod.
+ 4. Bellows.
+ 5. Tongs.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch18_18"></a>
+<p class="hanging">18 And the servants and officers stood there, who
+had made a fire of coals; for it was cold: and they
+warmed themselves: and Peter stood with them, and
+warmed himself.</p>
+</div>
+
+<p><b>18. The servants *&nbsp;*&nbsp;* had made
+a fire of coals.</b> Probably an open fire in a
+portable stove or brazier, in the open courtyard
+around which the Jewish house
+was customarily built. It is doubtful
+whether chimneys were known
+to the ancients; they were certainly
+very rare. Fires were built sometimes in a
+little brazier or chafing-dish, sometimes in a
+small portable stove or fireplace. The fire was
+always carried from one room to another in a
+
+<span class="pagenum" id="Page_215">[Pg 215]</span>
+fire-basket made of iron, with perforated sides,
+to create a draft of air. Bellows and tongs were
+also in use among them. The accompanying
+illustrations, taken from ancient bronzes and
+paintings, will give the reader an idea of these
+articles. Peter, by joining the group around the
+fire and concealing his true character, identified
+himself with the persecutors of Christ.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_19"></a>
+<p class="hanging">19 The high priest then asked Jesus of his disciples,
+and of his doctrine.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch18_20"></a>
+<p class="hanging">20 Jesus answered him, I spake<a id="FNanchor_669" href="#Footnote_669" class="fnanchor">[669]</a> openly to the
+world. I ever taught in the synagogue, and in the temple,
+whither the Jews always resort; and<a id="FNanchor_670" href="#Footnote_670" class="fnanchor">[670]</a> in secret
+have I said nothing.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_669" href="#FNanchor_669" class="label">[669]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_14">7:14</a>,
+ <a href="#ch7_26">26</a>, <a href="#ch7_28">28</a>;
+ <a href="#ch8_2">8:2</a>; Luke 4:15.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_670" href="#FNanchor_670" class="label">[670]</a>
+ Acts 26:26.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch18_21"></a>
+<p class="hanging">21 Why askest thou me? ask them which heard me,
+what I have said unto them: behold, they know what
+I said.</p>
+</div>
+
+<p><b>19-21. The high-priest then asked Jesus.</b>
+It was customary among the Jews to subject an
+accused person to an examination analogous to
+that practised at a later day in the Inquisition.
+Witnesses concealed behind a screen reduced his
+replies to writing. To such an examination, preliminary
+to his formal trial, Jesus Christ was
+now subjected.—&#8203;<b>Of his disciples and of his
+doctrine.</b> The object of the first question was
+to get evidence against his adherents, the object
+of the second to get evidence against Jesus himself.
+To the first Jesus pays no attention; to
+the second he interposes a calm and dignified
+protest.—&#8203;<b>I spoke openly.</b> Rather freely,
+boldly. The original (<span lang="el">παῤῥησία</span>) signifies literally
+<cite>speaking out all</cite>, that is, free-spokenness. Observe
+that boldness and frankness of utterance
+are essential qualifications of the true preacher.—&#8203;<b>In
+secret have I said nothing.</b> Some
+truths he had reserved because they could not
+be understood (<span class="muchsmaller">John
+<a href="#ch16_12">16:12</a>, <a href="#ch16_25">25</a></span>),
+and others which he
+had taught were not understood (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 13:13; 1 <abbr title="Corinthians">Cor.</abbr>
+2:7, 8</span>); but there were no mysteries in his religious
+teaching which he had sought to conceal
+and for which he was amenable.—&#8203;<b>Ask them
+which heard me.</b> Not improbably some of the
+very officers so strangely affected by his preaching
+were present. If so, this appeal to their own
+subordinates would have incensed the priests,
+by making manifest their own injustice.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_22"></a>
+<p class="hanging">22 And when he had thus spoken, one of the officers
+which stood by struck<a id="FNanchor_671" href="#Footnote_671" class="fnanchor">[671]</a> Jesus with the palm of his
+hand, saying, Answerest thou the high priest so?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_671" href="#FNanchor_671" class="label">[671]</a>
+ Job 16:10; <abbr title="Jeremiah">Jer.</abbr> 20:2; Acts 23:2, 3.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch18_23"></a>
+<p class="hanging">23 Jesus answered him, If I have spoken evil, bear
+witness of the evil: but<a id="FNanchor_672" href="#Footnote_672" class="fnanchor">[672]</a> if well, why smitest thou me?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_672" href="#FNanchor_672" class="label">[672]</a>
+ 1 <abbr title="Peter">Pet.</abbr> 2:19-23.</p>
+</div>
+</div>
+
+<p><span class="pagenum" id="Page_216">[Pg 216]</span>
+<b>22, 23. With the palm of his hand.</b> Or
+<em>with a staff</em>; either meaning is admissible. Contrast
+with Christ’s calm rejoinder Paul’s response
+to similar maltreatment (<span class="muchsmaller">Acts 23:3</span>).—&#8203;The commentators
+note in Christ’s course here his own
+interpretation of <abbr title="Matthew">Matt.</abbr> 5:39. “An angry man
+may turn in sullenness the other cheek visibly to
+the smiter; better is he who makes a true answer
+with mildness, and prepares his heart in
+peace to endure great sufferings.”—(<cite>Augustine.</cite>)
+“Christ forbids self-defence with the hand, not
+with the tongue.”—(<cite>Luther.</cite>) “Christ’s precept
+does not exclude the remonstrance against unjust
+oppression, provided it be done calmly and
+patiently.”—(<cite>Alford.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_24"></a>
+<p class="hanging">24 Now Annas had sent him bound unto Caiaphas
+the high priest.</p>
+</div>
+
+<p><b>24. Now Annas had sent him bound
+unto Caiaphas.</b> Some scholars (so Alford,
+Lange, and Meyer) render this verse, <cite>Sent him
+bound</cite>, and suppose that Jesus was sent from
+Annas to Caiaphas at this time; but Winer (<abbr title="page">p.</abbr>
+275, § 40, 5<i>a</i>) and Buttman (<abbr title="page">p.</abbr> 200, § 137) show
+that the aorist is sometimes used for the pluperfect,
+as rendered by our English version, and
+that the sentence may be accordingly regarded
+grammatically as parenthetical. I believe
+(<span class="muchsmaller">see
+<abbr title="verse">ver.</abbr> <a href="#ch18_15">15</a>, note</span>)
+that this is the true construction, and
+that the parenthesis is introduced at this place
+for the purpose of showing that Jesus was still
+bound when the indignity here described was
+inflicted upon him.</p>
+
+<div class="figcenter">
+ <a id="i_215"></a>
+ <br>
+ <img src="images/i_215.jpg"
+ alt="DENIALS OF PETER.">
+ <p class="caption">DENIALS OF PETER.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch18_25"></a>
+<p class="hanging">25 And Simon Peter stood and warmed himself.
+They said therefore unto him, Art not thou also <em>one</em> of
+his disciples? He denied <em>it</em>, and said, I am not.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch18_26"></a>
+<p class="hanging">26 One of the servants of the high priest, being <em>his</em>
+kinsman whose ear Peter cut off, saith, Did not I see
+thee in the garden with him?</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch18_27"></a>
+<p class="hanging">27 Peter then denied again: and<a id="FNanchor_673" href="#Footnote_673" class="fnanchor">[673]</a> immediately the
+cock crew.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_673" href="#FNanchor_673" class="label">[673]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch13_38">13:38</a>; <abbr title="Matthew">Matt.</abbr> 26:74; Mark 14:72; Luke 22:60.</p>
+</div>
+</div>
+
+<p><b>25-27. Peter stood and warmed himself.</b>
+In apparent indifference to his Lord; concerned
+only for his comfort, and absorbed in his
+curiosity.—&#8203;<b>Did not I see thee?</b> This question
+was apparently put to Peter after he had
+retreated to the porch. It must be remembered
+that Peter’s danger was real and imminent; for
+his assault on Malchus had rendered him amenable
+to legal penalty. On the denial and its lessons,
+see notes on <abbr title="Matthew">Matt.</abbr> 26:69-75.</p>
+
+<hr class="tb">
+
+<div class="divcenterimg60">
+ <a id="i_217"></a>
+ <br>
+ <img src="images/i_217.jpg"
+ alt="JESUS BEFORE PILATE.">
+ <p class="caption">JESUS BEFORE PILATE.<br>
+ “<cite>Art thou the king of the Jews.</cite>”</p>
+</div>
+
+<p class="p2"><abbr title="Chapter">Ch.</abbr> 18:28 to <abbr title="chapter">ch.</abbr> 19:16. TRIAL OF JESUS BEFORE
+PILATE.—&#8203;<span class="smcap">The conscience of the ceremonialist</span> (28).—&#8203;<span class="smcap">Jesus
+a king; his kingdom truth; its defences
+not worldly; it conquers only the willing</span> (33-38).—&#8203;<span class="smcap">In
+Christ no fault</span> (38; <abbr title="chapter">ch.</abbr> 19:4, 6).—&#8203;<span class="smcap">The world
+chooses Barabbas and rejects Christ</span> (39, 40).—&#8203;<span class="smcap">Crowned
+suffering</span> (<abbr title="chapter">ch.</abbr> 19:1-3).—&#8203;<span class="smcap">Behold the
+man</span> (5).—&#8203;<span class="smcap">Behold your King</span> (14).—&#8203;<span class="smcap">The testimony
+of the Jews to the divinity of Christ</span> (7).—&#8203;<span class="smcap">The
+silence of Jesus</span> (9).—&#8203;<span class="smcap">The end of rejecting Christ
+is rejecting God: We have no king but Cæsar</span>
+(15).—&#8203;<span class="smcap">The crime of cowardice illustrated by
+Pilate.</span></p>
+
+<p>This trial is reported also in <abbr title="Matthew">Matt.</abbr> 27:11-31;
+Mark 15:1-23; Luke 23:1-25. John’s account
+is the fullest, and has indications of being by an
+eye and ear witness; but he does not mention
+Pilate’s wife’s dream and Pilate’s washing of his
+hands in attestation of his innocence, recorded
+only by Matthew, nor the accusation preferred
+by the priests and the sending of Jesus to Herod,
+recorded only by Luke. For chronological order
+of events, see <abbr title="Matthew">Matt.</abbr> 27:11-31, <abbr title="Preliminary">Prel.</abbr> Note. For
+a consideration of the character of Pilate, the
+reasons for his vacillating course, and the practical
+lessons to be drawn from it, see note below,
+<abbr title="verse">ver.</abbr> <a href="#ch19_16">16</a>.
+The place of this trial I believe to have
+been the tower of Antonia; the reason for the
+trial is explained in <abbr title="verse">ver.</abbr>
+<a href="#ch18_31">31</a> (<span class="muchsmaller">see note there</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_28"></a>
+<p class="hanging">28 Then<a id="FNanchor_674" href="#Footnote_674" class="fnanchor">[674]</a> led they Jesus from Caiaphas unto the hall
+of judgment; and it was early; and they themselves
+went not into the judgment hall, lest<a id="FNanchor_675" href="#Footnote_675" class="fnanchor">[675]</a> they should be
+defiled; but that they might eat the passover.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_674" href="#FNanchor_674" class="label">[674]</a>
+ <abbr title="Matthew">Matt.</abbr> 27:2, etc.; Mark 15:1, etc.; Luke 23:1, etc.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_675" href="#FNanchor_675" class="label">[675]</a>
+ Acts 10:28.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch18_29"></a>
+<p class="hanging">29 Pilate then went out unto them, and said, What
+accusation bring ye against this man?</p>
+</div>
+
+<p><b>28, 29. Unto the hall of judgment.</b> Literally
+<span style="white-space:nowrap;">Prætorium—the</span> name given among the Romans
+to the headquarters of the Roman military
+governor, wherever he happened to be; here it is
+the residence which Pilate occupied in Jerusalem.
+Whether that was the palace of King Herod, as
+Farrar and others have supposed, or the tower of
+Antonia, is uncertain; more probably the latter,
+which was at the time and long afterwards the
+citadel of Jerusalem, the headquarters of the
+army, and the residence of the Roman governors.
+It was built upon the same broad platform of
+solid rock upon which the temple stood, and so
+adjoined the walls of the latter that the Gentile
+camp seemed a part of the Jewish sanctuary.
+Four towers at its four corners gave it the appearance
+of a castle and the strength of a fortress.
+One of these towers looked down into the
+broad courts of the temple, and thus subjected
+all the gatherings there to the oversight of the
+hated heathen, while its gates, opening directly
+into those courts, rendered it easy, at a moment’s
+notice, to quell any disturbance which might
+occur there.—&#8203;<b>And it was early.</b> The original
+(<span lang="el">πρωΐᾳ</span>) properly signifies the period between
+daybreak and sunrise (<span class="muchsmaller">John
+<a href="#ch20_1">20:1</a></span>), but it is also
+used in a more general sense to signify the early
+part of the forenoon (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 21:18</span>), and that must
+be its meaning here, for this trial before Pilate
+occurred certainly after the cock-crowing, and
+probably the formal trial of Jesus before the
+Sanhedrim and the subsequent deliberations of
+the Sanhedrim to secure the execution of the
+
+<span class="pagenum" id="Page_217">[Pg 217]</span>
+death-sentence intervened between the cock-crowing
+and their conducting Jesus to Pilate.—&#8203;<b>Lest
+they should be defiled.</b> According to
+the Pharisaic ideas they could not enter a Gentile
+house without defilement, and this precluded
+their participation in the passover, which in such
+case must be postponed by those who were defiled
+(<span class="muchsmaller"><abbr title="Numbers">Numb.</abbr> 9:6-11</span>). A curious illustration of the
+fallibility of conscience is this superstition of the
+Pharisees, who feared defilement from entering
+the house of a heathen, but none from the endeavor
+to secure by fraud and violence the condemnation
+of their Lord.—&#8203;<b>That they might
+eat the Passover.</b> Here not the paschal supper,
+but the festival which followed it, and
+which lasted for seven days. See Note on the
+Lord’s Supper, <abbr title="Matthew">Matt.</abbr> 26:30. The paschal supper
+itself I believe to have been observed the
+night before. An incidental confirmation of this
+opinion is afforded by Wieseler, quoted in Lange,
+who asserts that chronological calculations show
+that in the year 30, the 14th of Nisan, on the evening
+of which the supper proper took place, actually
+fell on a Thursday; and it is certain that the
+crucifixion of Christ occurred on Friday. If
+Wieseler is correct, the Lord’s Supper must
+have been the true paschal supper.—&#8203;<b>Pilate
+went out unto them.</b> Pontius Pilate was the
+Roman procurator or resident governor of Judea
+at this time. On his authority, see <abbr title="Matthew">Matt.</abbr> 27:2,
+note; on his character, career, and course here,
+see note below, <abbr title="chapter">ch.</abbr>
+<a href="#ch19_16">19:16</a>. His going out to
+them was itself a concession.—&#8203;<b>Against this
+man.</b> Probably he knew something of Jesus
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 27:18, 19</span>); for a guard had been furnished
+from his headquarters for the arrest of Jesus
+(<span class="muchsmaller">John <a href="#ch18_3">18:3</a>, note</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_30"></a>
+<p class="hanging">30 They answered and said unto him, If he were not
+a malefactor, we would not have delivered him up
+unto thee.</p>
+</div>
+
+<p><b>30. They answered</b>, etc. It seems to have
+been their endeavor to secure the ratification of
+the death-sentence without any hearing, partly
+because they knew that the Roman governor
+would be indifferent to the charge of blasphemy
+(<span class="muchsmaller">Acts 18:14-17</span>),
+and partly because their pride revolted
+against submitting the decision of their
+court to the hated Gentile.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_31"></a>
+<p class="hanging">31 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<a id="FNanchor_676" href="#Footnote_676" class="fnanchor">[676]</a> to put any man
+to death:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_676" href="#FNanchor_676" class="label">[676]</a>
+ <abbr title="Genesis">Gen.</abbr> 49:10; <abbr title="Ezekiel">Ezek.</abbr> 21:27.</p>
+</div>
+</div>
+
+<p><b>31. Then said Pilate, Take ye him and
+judge him. *&nbsp;*&nbsp;* It is not lawful for
+us to put any man to death.</b> It seems to
+have been the custom of the Romans to take
+into their own hands in conquered provinces the
+power of life and death, as one of the principal
+attributes of sovereignty. There is no good reason
+to doubt that this had been done in Palestine,
+and that the Sanhedrim had no longer
+power to execute the death-sentence. The execution
+of Stephen, though in a certain sense
+sanctioned by the Sanhedrim, was the act of a
+mob (<span class="muchsmaller">Acts 7:57, 58</span>).
+Pilate’s answer to the demand
+of the priests is ironical, a bitter reminder to
+them that they had no longer the power of sovereignty.
+Other interpretations, such as that
+they had no power to crucify, or none to execute
+on the feast-day, or none to punish crimes against
+the state, are both unnecessary and improbable.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_32"></a>
+<p class="hanging">32 That the saying of Jesus might be fulfilled, which
+he spake,<a id="FNanchor_677" href="#Footnote_677" class="fnanchor">[677]</a> signifying what death he should die.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_677" href="#FNanchor_677" class="label">[677]</a>
+ <abbr title="Matthew">Matt.</abbr> 20:19; Luke 18:32, 33.</p>
+</div>
+</div>
+
+<p><b>32. That the saying of Jesus might be
+fulfilled, signifying</b>, etc. See <abbr title="chapter">ch.</abbr>
+<a href="#ch12_32">12:32</a>, <a href="#ch12_33">33</a>;
+<abbr title="Matthew">Matt.</abbr> 20:18, 19, where Christ foretold his crucifixion.
+It was also hinted at in <abbr title="Old Testament">O. T.</abbr> prophecy
+(<span class="muchsmaller"><abbr title="Numbers">Numb.</abbr> 21:8, 9,
+with John <a href="#ch3_14">3:14</a>;
+<abbr title="Psalms">Ps.</abbr> 22:16, 18; <abbr title="Isaiah">Isa.</abbr> 53:8, 9</span>).
+Death was inflicted under the Jewish law by
+stoning (<span class="muchsmaller"><abbr title="Deuteronomy">Deut.</abbr> 13:9, 10; 17:5-7</span>). Calvin observes the
+indication in this that Christ’s death in all its
+particulars fulfills the eternal purpose of God.
+<abbr title="Compare">Comp.</abbr> Acts 2:23.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_33"></a>
+<p class="hanging">33 Then Pilate entered into the judgment hall again,
+and called Jesus, and said unto him, Art thou the King
+of the Jews?</p>
+</div>
+
+<p><b>33. Then Pilate entered into the judgment-hall
+again.</b> Meantime the priests had
+framed and presented their accusation of sedition
+(<span class="muchsmaller">Luke 23:2</span>). This accusation may well have
+perplexed Pilate. Christ had claimed to be
+King; promulgated laws; organized in the heart
+of Cæsar’s province the germ of an imperishable
+kingdom; entered Jerusalem in triumph, hailed
+by the throng as King of the Jews; and his arrest
+had been forcibly resisted by one of his followers.
+These facts a wily priesthood could
+easily pervert and exaggerate so as to give color
+to their accusation. How unscrupulous they
+were is evident from a comparison of Luke 23:2
+with <abbr title="chapter">ch.</abbr>
+<a href="#ch20_22">20:22-25</a>.—&#8203;<b>And called Jesus.</b> For
+a private examination apart from the priests and
+the gathering mob.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_34"></a>
+<p class="hanging">34 Jesus answered him, Sayest thou this thing of thyself,
+or did others tell it thee of me?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch18_35"></a>
+<p class="hanging">35 Pilate answered, Am I a Jew? Thine own<a id="FNanchor_678" href="#Footnote_678" class="fnanchor">[678]</a> nation
+and the chief priests have delivered thee unto me:
+what hast thou done?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_678" href="#FNanchor_678" class="label">[678]</a>
+ ch 19:11; Acts 3:13.</p>
+</div>
+</div>
+
+<p><b>34, 35. Jesus answered him</b>, etc.—&#8203;This
+question is not asked for information as to the
+nature of the charge preferred against him and
+the character of his accusers, for evidently Jesus
+was present when they preferred it; nor as a
+means of ascertaining in what sense Pilate used
+the title <em>king</em>, whether in the Jewish sense, to
+signify the promised founder of the kingdom of
+heaven, or in a Roman sense, to signify a political
+
+<span class="pagenum" id="Page_218">[Pg 218]</span>
+kingdom antagonistic to Jewish authority. For
+he who knew what was in man, understood Pilate’s
+character and mind. It was the most
+forcible possible reply to the accusation. Who,
+he asks, has preferred this charge? The Jews.
+Pilate’s mind instantly grasps the conclusion.
+“If it had been preferred by a Roman centurion,
+it would have been worthy of examination.
+But when was it ever known that the Jewish
+priesthood complained of one who sought the
+political emancipation of the nation? None
+knew better than Pilate how uneasy were the
+people under the Roman yoke. The voices of
+the mob before the judgment-seat crying out for
+Jesus’ blood were unwitting witnesses of his
+innocence.”—(<cite>Lyman Abbott’s Jesus of Nazareth.</cite>)—&#8203;The reply had the desired effect. Pilate’s response,
+“Am I a Jew? Thine own nation and
+the chief priests have delivered thee unto me,”
+shows how quickly he filled out the argument
+which Christ by a question suggested to his mind.—&#8203;<b>What
+hast thou done?</b> An honest question.
+He rejects the testimony of the priesthood
+to the sedition of the prisoner (<span class="muchsmaller">Luke 23:2</span>), and appeals
+to Jesus himself to explain their enmity.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_36"></a>
+<p class="hanging">36 Jesus<a id="FNanchor_679" href="#Footnote_679" class="fnanchor">[679]</a> answered, My<a id="FNanchor_680" href="#Footnote_680" class="fnanchor">[680]</a> kingdom is not of this
+world: if my kingdom were of this world, then would
+my servants fight, that I should not be delivered to the
+Jews: but now is my kingdom not from hence.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_679" href="#FNanchor_679" class="label">[679]</a>
+ 1 <abbr title="Timothy">Tim.</abbr> 6:13.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_680" href="#FNanchor_680" class="label">[680]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch6_15">6:15</a>;
+ <abbr title="Psalms">Ps.</abbr> 45:3, 6; <abbr title="Isaiah">Isa.</abbr> 9:6, 7;
+ <abbr title="Daniel">Dan.</abbr> 2:44; 7:14; <abbr title="Zechariah">Zech.</abbr>
+ 9:9; Luke 12:14;
+<abbr title="Romans">Rom.</abbr> 14:17; <abbr title="Colossians">Col.</abbr> 1:13.</p>
+</div>
+</div>
+
+<p><b>36. Jesus answered.</b> Honest perplexity
+he would not refuse to answer. Contrast his
+silence before Caiaphas (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:62</span>), Herod (Luke
+23:9), and later before Pilate himself
+(<span class="muchsmaller">John <a href="#ch19_9">19:9</a></span>).—&#8203;<b>My
+kingdom is not of this world.</b> Its origin
+is not from the earth. The preposition <em>of</em>
+(<span lang="el">ἐκ</span>) signifies the source or origin from which
+anything springs. Christ’s kingdom is <em>in</em> the
+world and <em>over</em> the world, but not <em>from</em> the
+world nor maintained by worldly means.—&#8203;<b>If my
+kingdom were of this world, then would
+my servants fight.</b> Not angels, of which Pilate
+knew nothing; nor the twelve, of whom it
+is doubtful whether he knew anything. The
+argument was one which readily addressed itself
+to Pilate’s understanding. If Jesus were an
+earthly king, his followers would have defended
+him from arrest by his enemies and theirs. It is
+true Peter had done so (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch18_10">10</a></span>), but he had been
+rebuked, and the wound he inflicted had been
+miraculously healed, so that the priesthood
+could not appeal to this resistance in support of
+their charge, except by misrepresenting it.—&#8203;<b>That
+I should not be delivered to the
+Jews.</b> <em>Jews</em> generally in John means the Judeans,
+the inhabitants of the southern province of
+Palestine, who were Christ’s especial opponents.—&#8203;<b>But
+now is my kingdom not from hence.</b>
+<em>Now</em> is not here a particle of time, but of connection.
+That is, the meaning is not, My kingdom
+is not <em>now</em> of this world, as though its temporal
+power and glory was to come by and by,
+but, <em>Thus</em> you see my kingdom is not, etc. The
+former meaning has been given to the word by
+some Roman Catholic commentators, to break
+the force of the declaration as a testimony against
+the temporal power of the Pope and the priesthood.
+For similar connective use of the particle
+(<span lang="el">νῦν</span>) <em>now</em>, see Acts 12:11; 22:16; 1 <abbr title="Corinthians">Cor.</abbr> 14:6.
+Observe in this verse: (1) A distinct declaration
+of the supernatural origin and character of
+Christ’s kingdom. Christianity is not a development
+of <em>human thought</em>, but a gift to man <em>from
+God</em>. <abbr title="Compare">Comp.</abbr>
+John <a href="#ch3_3">3:3</a>; <a href="#ch8_23">8:23</a>;
+<a href="#ch13_3">13:3</a>; <abbr title="Revelation">Rev.</abbr> 21:2.
+(2) It is to be defended by spiritual, not by earthly
+or physical means. With the spirit of this
+declaration all attempts to maintain the church
+or its truth by civil enactment or the power of
+the sword are inconsistent. How little the spiritual
+nature of Christ’s kingdom was understood
+in the middle ages is indicated by the fact that
+even Calvin, on this passage, argues that kings
+and princes may “employ all the power they
+possess in defending the church and maintaining
+godliness.” (3) The strength and permanence of
+Christ’s kingdom as compared with kingdoms
+built up on or defended by might of arms.
+“Here he sheweth the weakness of kingship
+among us, that its strength lies in servants; but
+that which is above is sufficient for itself, needing
+nothing.”—(<cite>Chrysostom.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_37"></a>
+<p class="hanging">37 Pilate therefore said unto him, Art thou a king
+then? Jesus answered, Thou sayest that I am a king.
+To this end was I born, and for this cause came I into
+the world, that I should bear<a id="FNanchor_681" href="#Footnote_681" class="fnanchor">[681]</a> witness unto the truth.
+Every one<a id="FNanchor_682" href="#Footnote_682" class="fnanchor">[682]</a> that is of the truth heareth my voice.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_681" href="#FNanchor_681" class="label">[681]</a>
+ <abbr title="Isaiah">Isa.</abbr> 55:4; <abbr title="Revelation">Rev.</abbr> 1:5; 3:14.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_682" href="#FNanchor_682" class="label">[682]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch8_47">8:47</a>;
+ 1 John 4:6.</p>
+</div>
+</div>
+
+<p><b>37. Art thou then not a king?</b> Or perhaps,
+with a touch of irony, <cite>Thou art then a king</cite>.
+Either rendering is admissible (see <cite>Winer</cite>, <abbr title="page">p.</abbr> 512).—&#8203;<b>Jesus
+said unto him, Thou sayest</b> (truly);
+<b>for I am a king</b>. This is truer to the original
+than our English version. The first clause of
+the sentence, “<cite>Thou sayest</cite>,” is a common form
+of Jewish affirmation, and was not confined to
+the Jews (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 26:64, note</span>). The second clause
+gives emphasis to this affirmation, and the reason
+for it, <em>for I am a king</em>. Observe how the
+solemn testimony of Christ to his divine Messiahship
+before Caiaphas is here, in a different form,
+reiterated before Pilate.—&#8203;<b>To this end was I
+born, and for this cause came I into the
+world.</b> The first clause does not necessarily
+imply a pre-existence, because, in a sense, every
+creature is born to fulfil a divine purpose; but
+
+<span class="pagenum" id="Page_219">[Pg 219]</span>
+the second clause would be tautological, a mere
+repetition of the first, if it did not indicate a
+coming into the world from a pre-existent state
+and for a particular purpose. And Pilate seems
+to have partially, at least, so understood it
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch19_9">19:9</a>, note</span>).—&#8203;<b>Every one that is of the truth</b>
+(<span lang="el">ἐκ τῆς ἀληθειάς</span>). <em>Proceeding from the truth</em>; that
+is, who has so far come under the influence of
+truth, is so far born anew by the power of the
+truth on his own soul, as to be a sincere seeker
+after truth, and hence, in a deeper sense, so far
+under the influence of the Spirit of God, who is
+the Truth, as to be seeking to know Him who is
+the Truth incarnate in human life. Parallel to
+this declaration are John <a href="#ch6_45">6:45</a>;
+<a href="#ch8_47">8:47</a>. Observe,
+(1) Jesus Christ is not only a teacher, an example,
+and a Saviour, but a King; and we can accept
+him as a Saviour only as we accept him as
+our King (<span class="muchsmaller">John <a href="#ch15_10">15:10</a>;
+1 John 3:22-24</span>); (2) the object
+of his incarnation is to testify to the truth, which
+he does by his words, and yet more by incarnating
+the truth in living forms, perfectly in his
+own life, imperfectly in the lives of his followers;
+(3) they only hear (<em>receive</em>) him, in whom
+the spirit of truth-seeking already exists. <abbr title="Compare">Comp.</abbr>
+<abbr title="Matthew">Matt.</abbr> 13:13-15.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_38"></a>
+<p class="hanging">38 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 <em>at all</em>.</p>
+</div>
+
+<p><b>38. What is truth?</b> This famous inquiry
+of Pilate is certainly not the inquiry of an honest
+seeker for truth (<cite>Chrysostom</cite>), for he does not
+even wait for an answer; nor apparently the disconsolate
+question of one who despaired of ever
+arriving at a standard of truth (<cite>Olshausen</cite>), for
+there is no evidence that he had ever sought
+to know the truth, either in philosophy or in religion;
+nor the scoffing question of one who believes
+that truth can never be found (<cite>Alford</cite>), and
+whose modern type is the positivist who believes
+that all creeds are false, and God, immortality,
+and the soul are unknowable, for there is nothing
+to indicate that such problems had any interest
+for him. It is rather asked, half in pity, half in
+contempt, the question of the practical man of
+the world, to whom this conception of a kingdom
+built on truth and maintained without army
+or exchequer seemed but the baseless phantom
+of a harmless religious enthusiast (<cite>Ellicott</cite>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch18_39"></a>
+<p class="hanging">39 But ye have a custom, that I should release unto
+you one at the passover: will ye therefore that I release
+unto you the King of the Jews?</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch18_40"></a>
+<p class="hanging">40 Then cried they all again, saying, Not this man,
+but Barabbas. Now Barabbas was a robber.</p>
+</div>
+
+<p><b>39, 40.</b> It is apparently at this point in the
+trial that Pilate sends Jesus to Herod; on his
+return the demand is made by the people for
+the customary release of a prisoner (<span class="muchsmaller">Mark 15:8</span>),
+and in reply to this demand he makes the proposition,
+reported by all the Evangelists, to release
+Jesus.—&#8203;On the character of Barabbas, see note
+on <abbr title="Matthew">Matt.</abbr> 27:15-18. On the contrast between
+Barabbas and Jesus, see Acts 3:14. The origin
+of the custom here referred to is not known.
+It is difficult to conceive why John should omit
+the sending of Jesus to Herod (<span class="muchsmaller">Luke 23:5-7</span>) and
+Pilate’s wife’s dream and Pilate’s washing of his
+hands (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 27:20-25</span>), unless he wrote with the
+other Gospels before him, and therefore omitted
+what they had sufficiently described.—&#8203;<b>At the
+Passover.</b> Not necessarily on the day of the
+paschal feast, but during the Passover week.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XIX">CHAPTER <abbr title="Nineteen">XIX</abbr>.</h3>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch19_1"></a>
+<p class="hanging drop-cap"><span class="smcap">Then</span><a id="FNanchor_683" href="#Footnote_683" class="fnanchor">[683]</a> Pilate therefore took Jesus, and scourged<a id="FNanchor_684" href="#Footnote_684" class="fnanchor">[684]</a>
+<em>him</em>.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_683" href="#FNanchor_683" class="label">[683]</a>
+ <abbr title="Matthew">Matt.</abbr> 27:26, etc.; Mark 15:16, etc.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_684" href="#FNanchor_684" class="label">[684]</a>
+ <abbr title="Isaiah">Isa.</abbr> 53:5.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_2"></a>
+<p class="hanging">2 And the soldiers platted a crown of thorns, and
+put <em>it</em> on his head, and they put on him a purple robe,</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch19_3"></a>
+<p class="hanging">3 And said, Hail, King of the Jews! and they smote
+him with their hands.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_4"></a>
+<p class="hanging">4 Pilate therefore went forth again, and saith unto
+them, Behold, I bring him forth to you, that ye may
+know that<a id="FNanchor_685" href="#Footnote_685" class="fnanchor">[685]</a> I find no fault in him.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_685" href="#FNanchor_685" class="label">[685]</a>
+ verse <a href="#ch19_6">6</a>; <abbr title="chapter">ch.</abbr> <a href="#ch18_38">18:38</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_5"></a>
+<p class="hanging">5 Then came Jesus forth, wearing the crown of
+thorns, and the purple robe. And <em>Pilate</em> saith unto
+them, Behold the man!</p>
+</div>
+
+<p><b>1-5.</b> The scourging of Jesus is recounted
+by all the Evangelists except Luke, and
+the mockery more fully by Matthew than here.
+See notes on Matthew. Scourging was a common
+precursor of the death-sentence; here,
+however, it appears to have been proposed by
+Pilate as a compromise (<span class="muchsmaller">Luke 23:16</span>).—&#8203;<b>And said,
+Hail, King of the Jews.</b> Some manuscripts
+insert the words <em>they came unto him</em>, and this
+reading is approved by Tischendorf and Alford.
+It indicates a mock reverential approach as to a
+crowned king, with obeisances and pretended
+homage.—&#8203;<b>Behold the man.</b> Pilate’s own
+sympathies were awakened by the sight of this
+patient sufferer, and he made one more attempt
+to release him by appealing to the sympathies of
+the people. In this act the commentators see an
+unconscious symbolical teaching parallel to that
+of Caiaphas (<span class="muchsmaller">John
+<a href="#ch11_51">11:51</a>, <a href="#ch11_52">52</a></span>);
+Jesus is <em>the</em> man, the
+only perfect man, the ideal toward which all
+aspiration is to strive (<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 4:13</span>). The scene has
+been a famous one in art, and the picture of
+Christ thorn-crowned receives its customary title,
+<cite>Ecce Homo</cite>, from two Latin words meaning Behold
+the man.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_6"></a>
+<p class="hanging">6 When the chief priests therefore and officers saw
+him, they cried out, saying, Crucify <em>him</em>, crucify <em>him</em>.
+Pilate saith unto them, Take ye him, and crucify <em>him</em>:
+for I find no fault in him.</p>
+</div>
+
+<p><b>6. When the chief priests, therefore,
+and attendants.</b> The original here signifies
+
+<span class="pagenum" id="Page_220">[Pg 220]</span>
+an officer answering to the modern constable or
+policeman.—&#8203;<b>They cried out.</b> The priests
+mingled in and joined their voices with those of
+the crowd. The sight of blood, so far from appeasing,
+only whetted their revengeful appetite.—&#8203;<b>Take
+ye him and crucify him.</b> This was
+not a sentence, but rather an endeavor to cast
+the responsibility of its execution upon the
+priesthood. <abbr title="Compare">Comp.</abbr> <abbr title="Matthew">Matt.</abbr> 27:24; Luke 23:25.
+That they felt the reproach is indicated by their
+reply.</p>
+
+<div class="p2 blockquote">
+<a id="ch19_7"></a>
+<p class="hanging">7 The Jews answered him, We<a id="FNanchor_686" href="#Footnote_686" class="fnanchor">[686]</a> have a law, and by
+our law he ought to die, because<a id="FNanchor_687" href="#Footnote_687" class="fnanchor">[687]</a> he made himself the
+Son of God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_686" href="#FNanchor_686" class="label">[686]</a>
+ <abbr title="Leviticus">Lev.</abbr> 24:16.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_687" href="#FNanchor_687" class="label">[687]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_18">5:18</a>; <a href="#ch10_33">10:33</a>.</p>
+</div>
+</div>
+
+<p><b>7. The Jews answered him, We have a
+law</b>, etc. Not because their previous accusation
+had failed, and they wished to present a
+new one (<cite>Lange</cite>); but because, the death-sentence
+being already pronounced and ratified by
+the act of scourging, they felt safe in disclosing
+their real animus. The object of their reply is
+to justify themselves to his rebuke.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_8"></a>
+<p class="hanging">8 When Pilate therefore heard that saying, he was
+the more afraid;</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch19_9"></a>
+<p class="hanging">9 And went again into the judgment hall, and saith
+unto Jesus, Whence art thou? But<a id="FNanchor_688" href="#Footnote_688" class="fnanchor">[688]</a> Jesus gave him
+no answer.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_688" href="#FNanchor_688" class="label">[688]</a>
+ <abbr title="Psalms">Ps.</abbr> 38:13;
+ <abbr title="Isaiah">Isa.</abbr> 53:7;
+ <abbr title="Matthew">Matt.</abbr> 27:12, 14;
+ <abbr title="Philippians">Phil.</abbr> 1:28.</p>
+</div>
+</div>
+
+<p><b>8, 9. He was the more afraid, *&nbsp;*&nbsp;*
+and saith unto Jesus, Whence art thou?</b>
+But Jesus gave him no answer. Pilate’s was not
+a superstitious fear, but a genuine awe produced
+by the personal presence of Jesus, the power of
+which was conspicuously manifested on other
+occasions in his life (<span class="muchsmaller">Luke 4:30; 5:8;
+<a href="#ch7_45">John 7:45</a>, <a href="#ch7_46">46</a>;
+<a href="#ch18_6">18:6</a></span>). It was doubtless
+enhanced by the report
+of his wife’s dream (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 27:19</span>).
+His question,
+<cite>Whence art thou?</cite> is to be interpreted by this
+awe; not <em>from what province</em>, for he knew this
+(<span class="muchsmaller">Luke 23:6, 7</span>), nor <em>of what parents</em>, for this was a
+matter of indifference. The question indicates
+that even skeptical Pilate vaguely felt that the
+prisoner before <span style="white-space:nowrap;">him—the</span> King of a kingdom of
+<span style="white-space:nowrap;">truth—was</span> no ordinary man. Christ’s silence
+was a bitter rebuke. Pilate was no longer an
+honest seeker after truth. Christ “kept silent,
+in fine, because he knew as well when to hold
+his peace as when to speak, and no word that he
+ever uttered was fuller of inspiration than that
+silence; no, not even does that lofty declaration
+to Pilate, ‘Yes, I am a King, and every true man
+is my subject,’ show a more regal dignity of
+mind. From every feature, from his whole person,
+it <span style="white-space:nowrap;">spoke—spoke</span> of a world of power in him,
+power to rise above all personal considerations,
+and, under the most terrible circumstances, to
+find entire serenity in the perfect possession of
+himself.”—(<cite>Furness.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_10"></a>
+<p class="hanging">10 Then saith Pilate unto him, Speakest thou not
+unto me? knowest<a id="FNanchor_689" href="#Footnote_689" class="fnanchor">[689]</a> thou not that I have power to crucify
+thee, and have power to release thee?</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_689" href="#FNanchor_689" class="label">[689]</a>
+ <abbr title="Daniel">Dan.</abbr> 3:14, 15.</p>
+</div>
+</div>
+
+<p><b>10. Then said Pilate unto him.</b> His
+pride is piqued by the silence of the prisoner.
+He boasts of his power, and so seeks to extort
+an answer from the prisoner’s fears. Observe
+that <em>power</em> he had, but right he had not. “This
+very boast was a self-conviction of injustice.
+No just judge has any such power as this to
+punish or to loose (<span class="muchsmaller">see 2 <abbr title="Corinthians">Cor.</abbr> 13:8</span>), but only patiently
+to inquire and give sentence according to
+the truth.”—(<cite>Alford.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_11"></a>
+<p class="hanging">11 Jesus answered, Thou<a id="FNanchor_690" href="#Footnote_690" class="fnanchor">[690]</a> couldest have no power
+<em>at all</em> against me, except it were given thee from
+above:<a id="FNanchor_691" href="#Footnote_691" class="fnanchor">[691]</a> therefore he<a id="FNanchor_692" href="#Footnote_692" class="fnanchor">[692]</a> that delivered me unto thee
+hath the greater<a id="FNanchor_693" href="#Footnote_693" class="fnanchor">[693]</a> sin.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_690" href="#FNanchor_690" class="label">[690]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch7_30">7:30</a>;
+ Luke 22:53.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_691" href="#FNanchor_691" class="label">[691]</a>
+ <abbr title="Psalms">Ps.</abbr> 39:9.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_692" href="#FNanchor_692" class="label">[692]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch18_3">18:3</a>;
+ Mark 14:44.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_693" href="#FNanchor_693" class="label">[693]</a>
+ <abbr title="Hebrews">Heb.</abbr> 6:4-8; James 4:17.</p>
+</div>
+</div>
+
+<p><b>11.</b> The connection of Christ’s answer here is
+difficult. It appears to me to be as follows:
+All civil and political power comes from God
+(<span class="muchsmaller"><abbr title="Romans">Rom.</abbr> 13:1; <abbr title="compare">comp.</abbr> <abbr title="Psalms">Ps.</abbr> 75:6, 7; <abbr title="Daniel">Dan.</abbr> 2:21</span>). Even on earth
+kings are recognized as the administrators of the
+divine will (<span class="muchsmaller"><abbr title="Isaiah">Isa.</abbr> 44:28; 45:1</span>). Caiaphas and the
+priesthood, therefore, in delivering Jesus to Pilate,
+are endeavoring not only to accomplish a
+deed of injustice, but to induce a divinely appointed
+minister of God to prove false to the
+trust reposed in him. Therefore their sin is
+greater than his; they are the instigators, he the
+partially ignorant and unwilling instrument.
+<abbr title="Compare">Comp.</abbr> Luke 12:47, 48. Stier observes that Pilate’s
+ignorance includes him in the Lord’s
+prayer, “Father, forgive them, for they know
+not what they do” (<span class="muchsmaller">Luke 23:34</span>). That most wonderful
+declaration of the <abbr title="Old Testament">O. T.</abbr>, “He knoweth
+our frame, he remembereth that we are dust”
+(<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 103:14</span>), receives its most wonderful illustration
+in Christ’s compassion for the perplexed
+but guilty Pilate.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_12"></a>
+<p class="hanging">12 And from thenceforth Pilate sought to release
+him: but the Jews cried out, saying, If thou let this
+man go, thou art not Cæsar’s friend: whosoever<a id="FNanchor_694" href="#Footnote_694" class="fnanchor">[694]</a>
+maketh himself a king, speaketh against Cæsar.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_694" href="#FNanchor_694" class="label">[694]</a>
+ Luke 23:2; Acts 17:7.</p>
+</div>
+</div>
+
+<p><b>12. From thenceforth.</b> Or rather, <em>on this
+account</em>. The original is capable of either rendering;
+but Pilate had already sought to release
+Jesus; he now made a new effort, moved thereto
+apparently in part by his awe for Christ, and
+in part by Christ’s expression of compassion for
+him.—&#8203;<b>Thou art not Cæsar’s friend.</b> Of all
+the Cæsars, Tiberius was the most suspicious
+and exacting; and of all crimes, that of indifference
+to his interests was in his eyes the worst.
+In these words of the priesthood there is implied
+a threat of an accusation to Tiberius against Pilate
+if he release Jesus.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_13"></a>
+<p class="hanging">13 When<a id="FNanchor_695" href="#Footnote_695" class="fnanchor">[695]</a> Pilate 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, Gabbatha.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_695" href="#FNanchor_695" class="label">[695]</a>
+ <abbr title="Proverbs">Prov.</abbr> 29:25; Acts 4:19.</p>
+</div>
+</div>
+
+<p><span class="pagenum" id="Page_221">[Pg 221]</span>
+<b>13. Upon the judgment-seat in a place
+called Pavement.</b> The judgment-seat was
+probably a small elevated platform, such as was
+used among the ancients, on which orators stood
+to address a concourse, generals
+to harangue their
+troops, or magistrates to
+hear causes. The accompanying
+illustration from a
+bas-relief represents Trajan
+sitting on such a judgment-seat
+to receive the submission
+of a Parthian king.
+The employment of a similar
+platform both by Pilate
+and by Florus is referred to
+by Josephus (<cite>Wars of Jews</cite>,
+Rom. II: 9, 3; 14, 8). The
+Pavement was probably a
+tessellated or mosaic square
+in front of the tower of
+Antonia, on which the judgment-seat or bema
+was placed.</p>
+
+<div class="divcenterimg60">
+ <a id="i_221"></a>
+ <br>
+ <img src="images/i_221.jpg"
+ alt="ROMAN JUDGMENT-SEAT">
+ <p class="caption">ROMAN JUDGMENT-SEAT.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch19_14"></a>
+<p class="hanging">14 And<a id="FNanchor_696" href="#Footnote_696" class="fnanchor">[696]</a> it was the preparation of the passover, and
+about the sixth hour: and he saith unto the Jews, Behold
+your King!</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_696" href="#FNanchor_696" class="label">[696]</a>
+ <abbr title="Matthew">Matt.</abbr> 27:62.</p>
+</div>
+</div>
+
+<p><b>14. It was the preparation of the passover.</b>
+That is, the preparation for the Passover
+Sabbath. The strictness of the Mosaic law respecting
+the Sabbath necessitated special preparations
+for it on the previous day, and in process
+of time the whole day prior came to be known
+as <em>the preparation</em> (<span class="muchsmaller">Mark 15:42</span>). If we so understand
+the passage, there is nothing in it inconsistent
+with the fact indicated by the other
+Evangelists that the paschal supper was taken
+by Christ and his disciples, in common with the
+rest of the nation, on the evening preceding.—&#8203;<b>About
+the sixth hour.</b> But according to
+Mark it was the <em>third hour</em> (<span class="muchsmaller">Mark 15:25</span>); and this
+is sustained by the whole course of the transactions
+and the circumstances, as also by the statements
+of Matthew (<span class="muchsmaller">27:45</span>), Luke (<span class="muchsmaller">23:44</span>), and Mark
+(<span class="muchsmaller">15:33</span>), that the darkness commenced at the sixth
+hour, after Jesus had for some time hung upon
+the cross. Of this discrepancy many explanations
+have been proposed, but only two are worthy
+of any consideration. One that by an early
+error in transcription the sixth was substituted
+for the third hour here; the other that John
+here only indicates that the sixth hour was approaching,
+or, as Lange renders it, <cite>it was going
+on towards the sixth hour</cite>; that is, the third hour,
+which closed the preceding watch into which the
+day was divided, had already passed, and that
+Mark’s language simply implies that the third
+hour had already passed before the crucifixion.
+It is certain that the ancients did not fix the time
+with as great precision as we do, and that in particular,
+as Godet says, “the apostles did not count
+with the watch in their hands.”—<b>Behold your
+King.</b> The previous appeal
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch19_5">5</a></span>) had been to
+the pity of the people; this was to their national
+pride.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_15"></a>
+<p class="hanging">15 But they cried out, Away with <em>him</em>, away with
+<em>him</em>, crucify him! Pilate saith unto them, Shall I crucify
+your King? The chief priests answered, We<a id="FNanchor_697" href="#Footnote_697" class="fnanchor">[697]</a>
+have no king but Cæsar.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_697" href="#FNanchor_697" class="label">[697]</a>
+ <abbr title="Genesis">Gen.</abbr> 49:10.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_16"></a>
+<p class="hanging">16 Then<a id="FNanchor_698" href="#Footnote_698" class="fnanchor">[698]</a> delivered he him therefore unto them to be
+crucified. And they took Jesus, and led <em>him</em> away.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_698" href="#FNanchor_698" class="label">[698]</a>
+ <abbr title="Matthew">Matt.</abbr> 27:26, etc.; Mark 15:15, etc.; Luke 23:24, etc.</p>
+</div>
+</div>
+
+<p><b>15, 16. We have no king but Cæsar.</b>
+This was true. By this very act they disavowed
+allegiance to Jehovah as their King (<span class="muchsmaller">1 <abbr title="Samuel">Sam.</abbr> 12:12</span>).
+They were thus emphatically guilty themselves
+of the crime of blasphemy, for which they had
+condemned Jesus. Some of these very men subsequently
+perished in rebellion against Cæsar,
+thus by their death testifying to the hypocrisy
+of their pretended zeal. He who refuses Christ
+as his King subjects himself to the despotism of
+worldly authority.—&#8203;<b>Then delivered he to
+them to be crucified.</b> Giving them a guard
+of soldiers to execute the decree. Thus Roman
+and Jew shared in both decreeing and executing
+the sentence.</p>
+
+<hr class="tb">
+
+<p><a id="Note_ch19"></a>
+<span class="smcap">On the Character of Pontius <span style="white-space:nowrap;">Pilate.</span>—Concerning</span>
+Pilate’s life before he became procurator
+nothing is known, except that his name
+indicates a probability that he was a freedman,
+or the descendant of a freedman, connected with
+the Pontian house. He succeeded Valerius Gratus
+as procurator of Judea and Samaria, about the
+year 26 <span class="allsmcap">A. D.</span>,
+and he held the appointment for a
+period of ten years. Secular history shows him
+to have been unscrupulous in the exercise of his
+authority; and instances are recorded by Josephus
+of his contempt of the Jews. His behavior
+was equally tyrannical toward the Samaritans;
+and on their complaint to Vitellius, president or
+prefect of Syria, Pilate was ordered to go to
+Rome to answer for his conduct before the emperor.
+His deposition must have occurred in
+<span class="allsmcap">A. D.</span> 36,
+most probably prior to the Passover.
+Before he arrived in Rome, however, Tiberius
+was dead. According to tradition, Pilate was
+banished by Caligula to Vienne, in Gaul; according
+to Eusebius, he died by his own hand.</p>
+
+<p>Though in the oldest Christian creed his name
+is indissolubly linked with the crucifixion, in the
+phrase “suffered under Pontius Pilate,” and
+though he was directly responsible for it, since
+it could not have been consummated without his
+judicial approbation, yet that approbation was
+wrested from him by a mob, and he yielded only
+when further resistance would have hazarded
+
+<span class="pagenum" id="Page_222">[Pg 222]</span>
+his office, if not his life. The story of the trial
+of Christ before Pilate is the story of a conflict
+between a judge who appealed in vain to the
+moral sense of the priesthood, and a priesthood
+who appealed not in vain to the fears of the
+judge. First he scornfully bids the Jews try
+Jesus according to their own law, knowing that
+they cannot put their prisoner to death
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch18_31">18:31</a></span>);
+then catches, in the clamor, the word “Galilee,”
+and endeavors to rid himself of responsibility by
+sending the prisoner to Herod (<span class="muchsmaller">Luke 23:4-12</span>); on
+the return of the prisoner to his custody, proposes
+to release him, as a customary act of good-will,
+to the populace (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+27:19-23; Mark 15:8-14</span>);
+orders the scourging, in an idle hope so to satisfy
+the clamor of the mob (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr>
+27:26-30; Mark 15:15-19;
+John <a href="#ch19_1">19:1-3</a></span>); having appealed in vain to their pity,
+appeals, also in vain, to their patriotism (<span class="muchsmaller">John
+<a href="#ch19_4">19:4-15</a></span>); and finally pronounces sentence of death
+only under an implied threat of complaint to the
+jealous Tiberius Cæsar (<span class="muchsmaller">John
+<a href="#ch19_12">19:12</a>, <a href="#ch19_16">16</a></span>). But it
+would be a mistake to suppose that in this pitiable
+conflict with a mob, which it was Pilate’s
+first duty to quell, he was influenced by considerations
+of either humanity or justice. The contempt
+which a Roman soldier would naturally
+feel for the Jewish priesthood was intensified
+into a bitter personal hate by the fact that their
+cunning had twice overmatched his <span style="white-space:nowrap;">strength—once</span>
+when, immediately after his inauguration,
+they had compelled him to remove the hated
+Roman standards from the city of Jerusalem to
+the old-time Roman military headquarters at
+Cæsarea Philippi; once when they had secured
+orders from Tiberius Cæsar directing him to
+take down the Roman shields from the vicinity
+of the temple. The one sentiment which was
+strong in a Roman soldier was that of justice; to
+be compelled by a Jewish mob, instigated by the
+Jewish priesthood, to assume the judicial robes
+only to do flagrant injustice in them, and that in
+executing the Jewish will, angered him. He
+was a tool in the hands of an unscrupulous and
+despised hierarchy; knew it, and fought against
+the humiliation weakly, and therefore in vain.
+He was also powerfully affected by the personal
+bearing of Christ. “If there is any power in the
+human countenance, in the eye, in the voice, in
+the whole air and manner of a man, that power
+must have been manifested in Jesus in the very
+highest degree. *&nbsp;*&nbsp;* Not that he (Pilate)
+had the slightest insight into the lofty nature of
+that power. His very ignorance of it served, by
+creating a feeling of mystery, only to heighten
+the effect of it upon his mind.”—(<cite>Furness.</cite>) And
+this effect was still further increased by the
+dream of his wife; for skepticism and superstition
+are twins, and the skeptical Pilate was not
+above the universal superstitions of his times.
+All these elements made Pilate angry with himself
+and with the hierarchy, but they did not
+serve in lieu of a noble resolution, which alone
+could have enabled him to resist the threatening
+danger of an emeute. So he dallied, argued,
+appealed, yielded. The crime of Pontius Pilate
+was the crime of moral cowardice. It was more
+appalling in its results, but it was not different
+in its nature, from the many manifestations of
+that crime which we all often witness, and which
+most of us sometimes have experienced.</p>
+
+<hr class="tb">
+
+<p><abbr title="Chapter">Ch.</abbr> 19:17-42. DEATH AND BURIAL OF JESUS.—&#8203;<span class="smcap">A
+false judge writes a true epitaph (19).—&#8203;A weak
+judge proves himself obstinate (22).—&#8203;The inhumanity
+of man (24).—&#8203;The sympathy of Christ
+illustrated (27).—&#8203;The fulfillment of all Scripture
+(28).—&#8203;Redemption a finished work (30).—&#8203;The
+hypocrisy of ceremonialism (31).—&#8203;The nature,
+meaning, and certainty of Christ’s death
+(34, 35).—&#8203;The power of that death to make cowards
+courageous (38, 39).—&#8203;The sepulchre in the
+garden; the tomb amid flowers (41, 42).</span></p>
+
+<p>The accounts of all Evangelists should be compared.
+For chronological harmony and for full
+notes on what is common to them all, see <abbr title="Matthew">Matt.</abbr>
+27:32-56. Several incidents are peculiar to
+Luke; some to John. The latter gives more
+fully the division of Christ’s garments among
+the soldiers (<span class="muchsmaller">verses
+<a href="#ch19_23">23</a>, <a href="#ch19_24">24</a></span>); alone speaks of Christ’s
+parting words to his mother (<span class="muchsmaller">verses
+<a href="#ch19_25">25-27</a></span>), and of
+the piercing of his side (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch19_34">34</a></span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_17"></a>
+<p class="hanging">17 And he bearing his cross went<a id="FNanchor_699" href="#Footnote_699" class="fnanchor">[699]</a> forth into a place
+called <em>the place</em> of a skull, which is called in the Hebrew,
+Golgotha:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_699" href="#FNanchor_699" class="label">[699]</a>
+ <abbr title="Numbers">Numb.</abbr> 15:36; <abbr title="Hebrews">Heb.</abbr> 13:12.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_18"></a>
+<p class="hanging">18 Where they crucified him, and two other with
+him, on either side one, and Jesus in the midst.</p>
+</div>
+
+<p><b>17, 18.</b> The cross was usually borne by the
+condemned. In this case it was transferred
+from Christ to Simon the Cyrene. See <abbr title="Matthew">Matt.</abbr>
+27:32, note. The Hebrew word Golgotha is the
+same as the Latin word Calvary (<dfn>Calvaria</dfn>), and
+means <dfn>a skull</dfn>. The location is uncertain. For
+statement of different hypotheses and picture of
+most probable site, see <abbr title="Matthew">Matt.</abbr> 27:33, note.—&#8203;The
+two others crucified with Christ were brigands,
+one of whom joined in the taunts of the multitude;
+the other rebuked his companion, and
+sought and obtained the blessing of the dying
+Redeemer. See Luke 23:39-43, notes.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_19"></a>
+<p class="hanging">19 And<a id="FNanchor_700" href="#Footnote_700" class="fnanchor">[700]</a> Pilate wrote a title, and put <em>it</em> on the cross.
+And the writing was, JESUS OF NAZARETH THE
+KING OF THE JEWS.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_700" href="#FNanchor_700" class="label">[700]</a>
+ <abbr title="Matthew">Matt.</abbr> 27:37; Mark 15:26; Luke 23:38.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_20"></a>
+<p class="hanging">20 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, <em>and</em> Greek, <em>and</em> Latin.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_21"></a>
+<p class="hanging">21 Then said the chief priests of the Jews to Pilate,
+Write not, The King of the Jews; but that he said, I
+am King of the Jews.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch19_22"></a>
+<p class="hanging">22 Pilate answered, What I have written I have
+written.</p>
+</div>
+
+<p><b>19-22. And Pilate wrote a title.</b> It was
+customary to bear before the condemned an inscription
+which designated his crime; this was
+subsequently attached to the cross, as a warning
+against similar offences.—&#8203;The inscription in this
+
+<span class="pagenum" id="Page_223">[Pg 223]</span>
+case was written in the three languages of the
+<span style="white-space:nowrap;">time—that</span> of the court (Latin), that of the Gentile
+population (Greek), and that of the Jews
+(Hebrew or Aramaic).—&#8203;It really affixed a stigma
+rather upon the Jews than upon Jesus. Hence
+their attempt to have it altered, and Pilate’s refusal.
+The Jews were insulting Jesus; Pilate
+took a petty revenge upon them for their victory
+over him by insulting them. The inscription is
+reported by the four Evangelists, in all of them
+substantially, in none of them verbally, the same.
+Thus:</p>
+
+
+<ul><li>This is Jesus, the King of the Jews.—&#8203;(<cite>Matthew.</cite>)</li>
+<li>The King of the Jews.—&#8203;(<cite>Mark.</cite>)</li>
+<li>This is the King of the Jews.—&#8203;(<cite>Luke.</cite>)</li>
+<li>Jesus of Nazareth, the King of the Jews.—&#8203;(<cite>John.</cite>)</li>
+</ul>
+
+<p class="unindent">Apparently there were three inscriptions, in the
+three different languages; some commentators
+suppose that they differed slightly, and that the
+variations in the language of the inscription indicate
+the variations in the original. See this ingeniously
+argued in Townsend’s <abbr title="New Testament">N. T.</abbr> But the
+better opinion is that the inscription was the
+same in the three languages, and that the verbal
+differences are such as we might expect from
+individual narrators, who, in minor details, were
+left to their own recollection. So Robinson, Alford,
+Greenleaf, etc. Analogous verbal differences
+are to be constantly met with in the Evangelists:
+<abbr title="Matthew">Matt.</abbr> 3:11; Mark 1:7; Luke 3:16;
+John <a href="#ch1_27">1:27</a>—<abbr title="Matthew">Matt.</abbr> 9:11; Mark 2:16; Luke 5:30—<abbr title="Matthew">Matt.</abbr>
+15:27; Mark 7:28—<abbr title="Matthew">Matt.</abbr> 16:6-9;
+Mark 8:17-19—<abbr title="Matthew">Matt.</abbr> 20:33; Mark 10:51;
+Luke 18:41—<abbr title="Matthew">Matt.</abbr> 21:9; Mark 11:9; Luke
+19:38—<abbr title="Matthew">Matt.</abbr> 26:39; Mark 14:36; Luke 22:42—<abbr title="Matthew">Matt.</abbr>
+28:5, 6; Mark 16:6; Luke 24:5, 6.
+Pilate illustrates the difference between firmness
+and obstinacy. In yielding the crucifixion of an
+innocent man, Pilate showed a pitiable lack of
+firmness; in insisting on retaining an insulting
+inscription, he showed a petty obstinacy. In
+this inscription he was an unconscious prophet
+of the truth to all <span style="white-space:nowrap;">on-lookers—Greek,</span> Roman,
+Jew. <abbr title="Compare">Comp.</abbr> John
+<a href="#ch11_51">11:51</a>, <a href="#ch11_52">52</a>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_23"></a>
+<p class="hanging">23 Then the soldiers, when they had crucified Jesus,
+took his garments, and made four parts, to every soldier
+a part; and also <em>his</em> coat: now the coat was without
+seam, woven<a id="FNanchor_701" href="#Footnote_701" class="fnanchor">[701]</a> from the top throughout.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_701" href="#FNanchor_701" class="label">[701]</a>
+ <abbr title="Exodus">Exod.</abbr> 39:22.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_24"></a>
+<p class="hanging">24 They said therefore among themselves. Let us
+not rend it, but cast lots for it, whose it shall be: that
+the scripture might be fulfilled, which saith,<a id="FNanchor_702" href="#Footnote_702" class="fnanchor">[702]</a> They
+parted my raiment among them, and for my vesture
+they did cast lots. These things therefore the soldiers
+did.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_702" href="#FNanchor_702" class="label">[702]</a>
+ <abbr title="Psalms">Ps.</abbr> 22:18.</p>
+</div>
+</div>
+
+<p><b>23, 24.</b> The account of John of this incident
+is fuller and more exact than those of the other
+Evangelists. <abbr title="Compare">Comp.</abbr> <abbr title="Matthew">Matt.</abbr> 27:35; Mark 15:24;
+Luke 23:34. There were four <span style="white-space:nowrap;">soldiers—a</span> <span style="white-space:nowrap;">quaternion—detailed</span>
+to watch the execution of the
+sentence of the procurator. The clothing of the
+convicted was the perquisite of the soldiers.
+The outer garments of Christ were divided
+among them, one to each. The inner garment,
+or tunic, was a seamless robe, woven in one
+piece, probably of wool. There is no ground for
+the fanciful comparison of this robe with those
+worn by the priests, as though it indicated a
+priestly function on Christ’s part. There is
+more reason in the surmise that it was a gift to
+him by some of the women who had followed
+him from Galilee (<span class="muchsmaller">Luke 8:1-3</span>).—&#8203;But
+this is a mere
+surmise, having no other support than the fact
+that the soldiers seem to have recognized in it a
+peculiar value, a garment which it were a pity
+to destroy. Dice were in Rome what cards are
+in modern life. One of the soldiers took a set
+out of his pocket; the helmet would have served
+as a dice-box; and thus, under the shadow of
+the cross, they gambled for this seamless robe.
+The incident affords a most striking illustration
+of the inhumanity of man, and scarcely less
+of the indurating influence of the passion for
+gambling. “No earthly creatures but gamblers
+could be so lost to all feeling as to sit
+down coolly under a dying man to wrangle for
+his garments, and arbitrate their avaricious differences
+by casting dice for his tunic, with hands
+spotted with his spattered blood, warm and yet
+undried upon them.”—(<cite>H. W. Beecher.</cite>) The
+twenty-second Psalm, to the prophecy of which
+John refers, was regarded by the Jews, as it has
+been universally regarded by all Christian critics,
+as a Messianic Psalm. A curious illustration of
+fanciful interpretation is afforded by Wordsworth’s
+treatment of this scene, though he
+quotes Augustine as his authority: The parted
+garments is an emblem of the church in its universality,
+to be sent out into the four quarters
+of the globe; the unparted garment is emblematic
+of the church in its unity, to be kept whole
+and unparted; the gambling soldiers are an emblem
+of those who treat the unity of the church
+of Christ as a matter of indifference.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_25"></a>
+<p class="hanging">25 Now there stood by the cross of Jesus his mother,
+and his mother’s sister, Mary the <em>wife</em> of Cleophas,<a id="FNanchor_703" href="#Footnote_703" class="fnanchor">[703]</a>
+and Mary Magdalene.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_703" href="#FNanchor_703" class="label">[703]</a>
+ Luke 24:18.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_26"></a>
+<p class="hanging">26 When Jesus therefore saw his mother, and the
+disciple standing by,<a id="FNanchor_704" href="#Footnote_704" class="fnanchor">[704]</a> whom he loved, he saith unto
+his mother, Woman,<a id="FNanchor_705" href="#Footnote_705" class="fnanchor">[705]</a> behold thy son!</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_704" href="#FNanchor_704" class="label">[704]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch13_23">13:23</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_705" href="#FNanchor_705" class="label">[705]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch2_4">2:4</a>.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_27"></a>
+<p class="hanging">27 Then saith he to the disciple, Behold thy mother!<a id="FNanchor_706" href="#Footnote_706" class="fnanchor">[706]</a>
+And from that hour that disciple took her unto his
+own<a id="FNanchor_707" href="#Footnote_707" class="fnanchor">[707]</a> <em>home</em>.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_706" href="#FNanchor_706" class="label">[706]</a>
+ 1 <abbr title="Timothy">Tim.</abbr> 5:2.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_707" href="#FNanchor_707" class="label">[707]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_32">16:32</a>.</p>
+</div>
+</div>
+
+<p><b>25-27. Now there stood by the cross of
+Jesus his mother</b>, etc. There is some question
+whether we are to understand by this verse
+
+<span class="pagenum" id="Page_224">[Pg 224]</span>
+that there were <em>four</em> women there, or only three.
+Some scholars read the phrases “his mother’s
+sister” and “Mary of Cleophas” as in apposition,
+and suppose them to refer to the same person;
+but the better opinion regards them as different
+persons, the mother’s sister being identified
+with Salome, the mother of James and John,
+who, if this interpretation be correct, were own
+cousins to Jesus. See Note on the Twelve
+Apostles, Matthew, <abbr title="chapter">ch.</abbr> 10, <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 148, where
+this question is more fully discussed. It is important
+only in its bearing on the question of the
+relationship of Jesus to James and John.—&#8203;<b>Woman,
+behold thy son; *&nbsp;*&nbsp;* behold
+thy mother.</b> Some doubt has been thrown on
+this incident by rationalistic critics, who have
+thought it improbable that these women could
+have been standing near enough to the cross to
+hear the words of Jesus; or that they could
+have been willing to do so; or that the incident,
+if it really occurred, could have escaped the
+other Evangelists; for it is peculiar to John.
+The answer to this criticism is admirably given by
+Dr. Furness: “Unquestionably it must have been
+agonizing to her to witness that awful sight. And
+it would have been no less agonizing to her to
+keep at a distance from him. May she not have
+thought within herself, ‘It kills me to see him
+suffer so, but I cannot lose a word that may fall
+from his lips; perhaps he may speak to me’? The
+women friends of Jesus stood looking on at a
+distance; but if there were one among them who
+stood nearer to the cross than the others, it must
+have been his mother. Here again the words of
+Jesus to his mother and the beloved disciple
+lose the living truth of nature in our Common
+Version, which gives them in the form of complete
+sentences, ‘<cite>Woman, behold thy son</cite>,’ and to
+John, ‘<cite>Behold thy mother</cite>.’ But in the original it
+is ‘<cite>Woman! look! thy son!</cite>’ and to John, ‘<cite>Look!
+thy mother!</cite>’ brief as possible, ejaculatory, broken,
+and in the fullest accord with the physical
+condition in which he then was—a state of extreme
+torture, admitting only at the moment of
+such imperfect utterance. His mother was not
+very near the cross, but near enough to allow
+Jesus, by a strong effort mastering his agony, to
+gasp out these few words, leaving it to the keen
+sense of his mother and John to make out his
+meaning. Indeed, if I could suspect such an incident
+as this to be an invention, I should not know
+what limit to assign to the inventive power of the
+authors of the Gospels.”—(<cite>Notes on Schenckel’s
+Character of Jesus.</cite>)—<b>And from that hour
+that disciple took her to his own.</b> The
+words <cite>from that hour</cite> are not to be taken literally,
+as though John and the mother of Jesus did
+not remain till death had brought the lingering
+tortures of the crucifixion to an end. The words
+<em>his own</em> are more significant without the addition
+of the word <em>home</em>, added by the translators.
+John took the mother into his own circle, and as
+his own mother, from that time. The language
+does not imply that he had a fixed domicile in
+Jerusalem. This is not inherently probable, for
+he was a Galilean; and certainly nothing recorded
+had occurred to make any of the disciples
+prior to this time inclined to take up a permanent
+residence in Jerusalem.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_28"></a>
+<p class="hanging">28 After this, Jesus, knowing that all things were
+now accomplished, that the scripture<a id="FNanchor_708" href="#Footnote_708" class="fnanchor">[708]</a> might be fulfilled,
+saith, I thirst.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_708" href="#FNanchor_708" class="label">[708]</a>
+ <abbr title="Psalms">Ps.</abbr> 69:21.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_29"></a>
+<p class="hanging">29 Now there was set a vessel full of vinegar: and
+they filled a spunge with vinegar, and put <em>it</em> upon hyssop,
+and put <em>it</em> to his mouth.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch19_30"></a>
+<p class="hanging">30 When Jesus therefore had received the vinegar,
+he said, It<a id="FNanchor_709" href="#Footnote_709" class="fnanchor">[709]</a> is finished: and he bowed his head, and
+gave<a id="FNanchor_710" href="#Footnote_710" class="fnanchor">[710]</a> up the ghost.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_709" href="#FNanchor_709" class="label">[709]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_4">17:4</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_710" href="#FNanchor_710" class="label">[710]</a>
+ <abbr title="Isaiah">Isa.</abbr> 53:10, 12; <abbr title="Hebrews">Heb.</abbr> 2:14, 15.</p>
+</div>
+</div>
+
+<p><b>28-30.</b> See <abbr title="Matthew">Matt.</abbr> 27:47-49, notes. The incident
+is common to all the Evangelists, but their
+accounts are quite different. John alone repeats
+the utterance, “It is finished,” which is to be
+regarded not merely as a presage of death, equivalent
+to, The era of suffering is ended, the era of
+joy begins; but as triumphant and prophetic:
+The work which thou gavest me to do is finished
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch17_4">17:4</a></span>); and this because Christ died once for
+all, thus perfecting a sacrificing which needs
+never to be repeated (<span class="muchsmaller"><abbr title="Hebrews">Heb.</abbr> 9:28</span>), and because by
+it he offers to the believer a redemption which
+is finished, and which needs not to be supplemented
+to make it efficacious. The cry of almost
+despair, “My God, my God, why hast thou forsaken
+me?” was followed by the cry of triumph,
+uttered with a loud voice (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 27:50; Mark 15:37;
+Luke 23:46</span>); and then, with the prayer, “Father,
+into thy hands I commit my spirit” (<span class="muchsmaller">Luke 23:46</span>),
+he bowed his head and gave up the ghost. Some
+scholars (<cite>Chrysostom</cite>, <cite>Hengstenberg</cite>, <cite>Godet</cite>, etc.)
+hold that the reference to prophecy here is
+to Psalm 69:21, and that the meaning is that
+Christ said “I thirst” in order to fulfill prophecy;
+others (<cite>Meyer</cite>, <cite>Luthardt</cite>) make the phrase
+“that the Scripture might be fulfilled” dependent
+on the preceding clause, and the meaning to
+be that all things were accomplished that the
+Scripture might be fulfilled. This seems to me
+to be the better interpretation. The other
+makes Christ utter the expression of thirst for
+the purpose of calling forth in others the fulfillment
+of a prophecy. It may be remarked here
+that the constant use of the phrase <cite>that the Scripture
+might be fulfilled</cite> gives to a casual reader the
+
+<span class="pagenum" id="Page_225">[Pg 225]</span>
+impression that a multitude of minor incidents
+were ordered by God, and unimportant acts
+were performed by Christ, merely to fulfill <abbr title="Old Testament">O. T.</abbr>
+prophecy. The reader must, however, remember
+that the Gospels were written primarily for
+Jewish readers in large measure, and that the
+test by which every Jew determined whether or
+no Jesus was the Messiah was by asking the
+question, Does he fulfill the ancient prophecies?
+While, therefore, it is true that Christ’s life does
+fulfill, even in marvellously minute details, the
+prophecies of the <abbr title="Old Testament">O. T.</abbr>, it is also true that these
+fulfillments are pointed out by the Evangelists
+with an emphasis which in our time seems excessive,
+but which was not so in their age and
+for their immediate purpose. Compare the apostolic
+speeches to Jewish audiences, as reported
+in Acts, which are almost wholly devoted to
+proving that Christ’s life and death were in accordance
+with ancient Jewish prophecies.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_31"></a>
+<p class="hanging">31 The Jews therefore, because it was the preparation,<a id="FNanchor_711" href="#Footnote_711" class="fnanchor">[711]</a>
+that the bodies should not remain<a id="FNanchor_712" href="#Footnote_712" class="fnanchor">[712]</a> upon the
+cross on the sabbath day, (for<a id="FNanchor_713" href="#Footnote_713" class="fnanchor">[713]</a> that sabbath day was
+an high day,) besought Pilate that their legs might be
+broken, and <em>that</em> they might be taken away.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_711" href="#FNanchor_711" class="label">[711]</a>
+ verse <a href="#ch19_42">42</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_712" href="#FNanchor_712" class="label">[712]</a>
+ <abbr title="Deuteronomy">Deut.</abbr> 21:23.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_713" href="#FNanchor_713" class="label">[713]</a>
+ <abbr title="Leviticus">Lev.</abbr> 23:7, 8.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_32"></a>
+<p class="hanging">32 Then came the soldiers, and brake the legs of the
+first, and of the other which was crucified with him.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch19_33"></a>
+<p class="hanging">33 But when they came to Jesus, and saw that he
+was dead already, they brake not his legs:</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_34"></a>
+<p class="hanging">34 But one of the soldiers with a spear pierced his
+side, and forthwith came thereout blood<a id="FNanchor_714" href="#Footnote_714" class="fnanchor">[714]</a> and water.<a id="FNanchor_715" href="#Footnote_715" class="fnanchor">[715]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_714" href="#FNanchor_714" class="label">[714]</a>
+ <abbr title="Hebrews">Heb.</abbr> 9:22, 23; 1 John 5:6, 8.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_715" href="#FNanchor_715" class="label">[715]</a>
+ 1 <abbr title="Peter">Pet.</abbr> 3:21.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_35"></a>
+<p class="hanging">35 And<a id="FNanchor_716" href="#Footnote_716" class="fnanchor">[716]</a> he that saw <em>it</em> bare record, and his record is
+true; and he knoweth that he saith true, that ye might
+believe.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_716" href="#FNanchor_716" class="label">[716]</a>
+ 1 John 1:1-3.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_36"></a>
+<p class="hanging">36 For these things were done, that the scripture<a id="FNanchor_717" href="#Footnote_717" class="fnanchor">[717]</a>
+should be fulfilled, A bone of him shall not be broken.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_717" href="#FNanchor_717" class="label">[717]</a>
+ <abbr title="Exodus">Exod.</abbr> 12:46;
+ <abbr title="Numbers">Numb.</abbr> 9:12;
+ <abbr title="Psalms">Ps.</abbr> 34:20.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_37"></a>
+<p class="hanging">37 And again another scripture<a id="FNanchor_718" href="#Footnote_718" class="fnanchor">[718]</a> saith, They shall
+look on him whom they pierced.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_718" href="#FNanchor_718" class="label">[718]</a>
+ <abbr title="Psalms">Ps.</abbr> 22:16; <abbr title="Zechariah">Zech.</abbr> 12:10; <abbr title="Revelation">Rev.</abbr> 1:7.</p>
+</div>
+</div>
+
+<p><b>31-37. Because it was the preparation.</b>
+That is, for the Sabbath. At first the hours,
+then the entire day, immediately preceding the
+Sabbath, was called by the Jews the Preparation.
+See on <abbr title="verse">ver.</abbr>
+<a href="#ch19_14">14</a>, and more fully on Mark 15:42.
+The Jews, who had no hesitation about compassing
+by the most unscrupulous methods the
+death of an innocent man, were scrupulous about
+leaving his corpse to hang on the cross over the
+Sabbath—a notable illustration of Sabbatical
+ceremonialism. It was the Roman custom to
+leave the corpse to putrefy; this was forbidden
+by the Jewish law, which, partly as a sanitary,
+partly as a ceremonial regulation, required immediate
+burial. See <abbr title="Deuteronomy">Deut.</abbr> 21:23.—&#8203;<b>That their
+legs might be broken.</b> A barbarous but not
+uncommon method of accelerating death, adopted
+in order to enhance rather than mitigate the
+horrors of the execution.—&#8203;<b>Then came the
+soldiers and brake the legs</b>, etc. The implication
+is, of course, that this was done under
+the orders of Pilate. Nor is there anything inconsistent
+in this account with that in Mark (<span class="muchsmaller">Mark
+15:44</span>), that Pilate was surprised to learn that
+Jesus was dead, and inquired into the certainty
+of the fact before giving permission to Joseph
+of Arimathea to remove the body. For when the
+death of Jesus was reported to him, the circumstances
+would also have been reported; and thus
+Pilate would have known that the soldiers found
+him already dead when they came to break the
+legs of the three.—&#8203;<b>But one of the soldiers
+with a spear pierced his side, and forthwith
+came thereout blood and water.</b>
+On the physical significance of this fact, see below,
+Note on the Physical Cause of Christ’s
+Death. From it the spiritualizing commentators
+have drawn many mystical lessons, most of them
+of very doubtful profit; <i>e. g.</i>, the comparison of
+the drawing of Eve from the side of Adam and
+the drawing of the church from the side of
+Christ; the necessity of both blood and water
+to regeneration (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_5">3:5</a></span>); the use of both as emblems
+of the sacraments, etc. All such uses of
+this incident belong at best to the poet, not the
+commentator, and its use even by the poet must
+be cautious, or it becomes unprofitable. The
+object of the spear-thrust was not to determine
+whether death had actually taken place so much
+as to ensure death, if there were any doubt.
+The record is given partly to set at rest the ancient
+Gnostic skeptical whim that the death took
+place only in seeming; it equally does set at rest
+the suggestion of more modern skepticism that
+Christ merely fainted from exhaustion and was
+subsequently restored by the disciples.—&#8203;<b>And
+he that saw it bare record, and his record
+is true</b>, etc. The use of this phraseology shows
+the importance which John gave to this particular
+fact; partly, perhaps, because it established
+the all-important fact of the actual death of the
+Lord, the culmination of his life of self-sacrifice,
+and equally the foundation of that proof of his
+divinity which is afforded by his resurrection
+from the dead. But I believe that it also gives
+emphasis to the real cause of the death of our
+Lord—a broken heart, broken for the sins of the
+world, which he bore on the tree. It is also a
+water-mark of authorship. “The testimony thus
+declared to be veracious is just the record itself
+which the narrator was setting down; and, as
+he says it comes from no other than the eye-witness,
+he certainly gives us to understand that he,
+the Evangelist, is also the disciple whom Jesus
+loved.”—(<cite>James Martineau.</cite>)—&#8203;The prophetic
+Scriptures referred to are <abbr title="Exodus">Exod.</abbr> 12:46 and
+
+<span class="pagenum" id="Page_226">[Pg 226]</span>
+<abbr title="Zechariah">Zech.</abbr> 12:10. The first passage, “A bone of
+him shall not be broken,” refers primarily to the
+paschal lamb; but that lamb was regarded by
+the Jews, and is treated both by the Old Testament
+and the New, as a type of the Lamb of
+God that taketh away the sins of the world.
+
+<hr class="tb">
+
+<p><span class="smcap">Note on the Physical Cause of Christ’s
+Death.</span>—&#8203;The immediate cause of Christ’s death
+is veiled in obscurity; for a brief statement of
+various critical opinions on this subject, see
+Meyer’s notes on this passage. I believe that
+there is at least good reason for the opinion that
+he died of a literally broken heart. Crucifixion
+produced a very lingering death. No vital organ
+was directly affected. The victim rarely died in
+less than twenty-four hours. Instances are recorded
+of his lingering a full week. It was customary
+to dispatch the condemned after a few
+hours of torture by speedier means. This was
+done in the case of the thieves. Pilate was surprised
+at the intelligence that Jesus was already
+dead. The guard seems to have shared that
+surprise. Up to the last moment there was no
+sign of weakness, no decay of power or vitality.
+Jesus conversed with the thief and spoke to his
+friends. His last cry was not that of exhausted
+nature; he cried with a <span style="white-space:nowrap;">loud—literally</span> great,
+<i>i. e.</i>, <span style="white-space:nowrap;">strong—voice</span>. His death was instant.
+There was something remarkable in <span style="white-space:nowrap;">it—something</span>
+that attracted the attention of the centurion
+and his band. It followed immediately
+after the cry, “My God! my God! why hast
+thou forsaken me?” This agony succeeded that
+of Gethsemane. In that midnight struggle the
+heart and blood-vessels were affected. The palpitation
+of the heart was so intense as to cause
+bloody sweat—a phenomenon rare, but not unknown,
+and produced by intense mental excitement.
+That this was a truly bloody sweat, see
+Luke 22:44, note. The heart would probably
+have been weakened by such an experience. A
+repetition of the agony then endured might
+truly rupture the membrane of the heart. Such
+an experience has been known to produce such
+a result. If it did, death would instantly ensue.
+The blood would flow into the pericardium, an
+outer sac in which the heart is enclosed; there
+it would be liable to separate very rapidly into
+clots of extravasated blood and water. When
+the soldier thrust the spear into Jesus’ side, it
+was probably with a double purpose: to ascertain
+whether Jesus was dead; to ensure his
+death if he were not. For this purpose he would
+aim at the heart. The spear would pierce, of
+course, the left, not the right side, as portrayed
+in nearly all art representations of the crucifixion.
+The water, followed and accompanied by
+the clots of blood, would flow from the wound.
+It is impossible to account for this phenomenon,
+not only recorded by John, but evidently regarded
+by him of considerable importance, except
+upon the hypothesis of a broken heart, or
+of some organic disease. Andrews’s hypothesis
+that it was supernatural has nothing but a devout
+surmise to sustain it. The reader who
+desires to investigate this subject more thoroughly
+will find by far the fullest and ablest discussion
+of it in Stroud’s <cite>Physical Cause of the
+Death of Christ</cite>, London, 1847, especially <abbr title="chapter four">ch. iv</abbr>,
+<abbr title="pages">pp.</abbr> 73-156, and notes
+<abbr title="four and five">iv and v</abbr>, <abbr title="pages">pp.</abbr> 389-420. If
+this is not within his reach, he will find a brief
+but adequate statement of the argument in
+M’Clintock and Strong’s <cite>Biblical Cyclopædia</cite>, <abbr title="article">art.</abbr>
+<cite>Crucifixion</cite>.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch19_38"></a>
+<p class="hanging">38 And after this Joseph of Arimathæa, being a disciple
+of Jesus, but secretly for<a id="FNanchor_719" href="#Footnote_719" class="fnanchor">[719]</a> fear of the Jews, besought
+Pilate that he might take away the body of
+Jesus: and Pilate gave <em>him</em> leave. He came therefore,
+and took the body of Jesus.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_719" href="#FNanchor_719" class="label">[719]</a>
+ <abbr title="chapter">ch.</abbr> 9:22; 12:42.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_39"></a>
+<p class="hanging">39 And there came also<a id="FNanchor_720" href="#Footnote_720" class="fnanchor">[720]</a> Nicodemus, which at the
+first came to Jesus by night, and<a id="FNanchor_721" href="#Footnote_721" class="fnanchor">[721]</a> brought a mixture
+of myrrh and aloes, about an hundred pound <em>weight</em>.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_720" href="#FNanchor_720" class="label">[720]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_1">3:1</a>,
+ <a href="#ch3_2">2</a>; <a href="#ch7_50">7:50</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_721" href="#FNanchor_721" class="label">[721]</a>
+ 2 <abbr title="Chronicles">Chron.</abbr> 16:14.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_40"></a>
+<p class="hanging">40 Then took they the body of Jesus, and wound<a id="FNanchor_722" href="#Footnote_722" class="fnanchor">[722]</a> it
+in linen clothes with the spices, as the manner of the
+Jews is to bury.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_722" href="#FNanchor_722" class="label">[722]</a>
+ Acts 5:6.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch19_41"></a>
+<p class="hanging">41 Now in the place where he was crucified there
+was a garden; and in the garden a new sepulchre,
+wherein was never man yet laid.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch19_42"></a>
+<p class="hanging">42 There<a id="FNanchor_723" href="#Footnote_723" class="fnanchor">[723]</a> laid they Jesus therefore because<a id="FNanchor_724" href="#Footnote_724" class="fnanchor">[724]</a> of the
+Jews’ preparation <em>day</em>; for the sepulchre was nigh at
+hand.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_723" href="#FNanchor_723" class="label">[723]</a>
+ <abbr title="Isaiah">Isa.</abbr> 53:9; 1 <abbr title="Corinthians">Cor.</abbr> 15:4.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_724" href="#FNanchor_724" class="label">[724]</a>
+ verse <a href="#ch19_31">31</a>.</p>
+</div>
+</div>
+
+<p><b>38-42. After this came Joseph of Arimathea.</b>
+Of him nothing is known except
+what may be gathered from the accounts of the
+Evangelists concerning him in this connection.
+Mark implies that he was a member of the Sanhedrim
+(<span class="muchsmaller">Mark 15:43</span>), and Luke that he had nothing
+to do with the condemnation of Jesus; probably
+was not present (<span class="muchsmaller">see Luke 23:51, note</span>), either because
+he knew what was coming before them and that
+his resistance would be in vain, or because the
+others knew his character, and did not summon
+him. Luke also describes him as a “good man
+and just.” His act in requesting the body of
+Christ after the crucifixion was one requiring
+some courage. In later martyrdoms such a request
+cost men their lives; in this case it must
+at least have cost Joseph much obloquy. The
+site of Arimathea is entirely uncertain. The
+effect of Christ’s death to make the cowardly
+strong is noticed by all commentators.—&#8203;<b>Pilate
+gave him leave.</b> After making sure that
+Christ was really dead (<span class="muchsmaller">Mark
+15:44, 45</span>).—&#8203;<b>Took the
+body of Jesus.</b> This taking down from the
+cross was probably done by the loving hands of
+the disciples; this is more probable than that it
+was done by the Roman soldiers. Their last
+
+<span class="pagenum" id="Page_227">[Pg 227]</span>
+duty was performed when they made sure of the
+death of the condemned.—&#8203;<b>There came also
+Nicodemus.</b> It was now even, that is, the
+early evening, probably between four o’clock
+and sunset. See <abbr title="Matthew">Matt.</abbr> 27:57, note. On the
+character of Nicodemus, see <abbr title="chapter">ch.</abbr>
+<a href="#ch3_1">3:1</a>, note.—&#8203;<b>Brought
+a mixture of myrrh and aloes,
+about a hundred pounds weight.</b> “Myrrh-resin
+and aloe-wood; these fragrant materials
+(<span class="muchsmaller"><abbr title="Psalms">Ps.</abbr> 45:8</span>) were placed, in a pulverized condition,
+between the bandages. But the surprising quantity
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch12_3">12:3</a></span>) is here explained from the fact
+that superabundant reverence in its sorrowful excitement
+does not easily satisfy itself; we may also
+assume that a portion of the spices was designed
+for the couch of the body in the grave” (<cite>Meyer</cite>);
+or to be burned. See below.—&#8203;<b>As the manner of
+the Jews is to bury.</b> There is no evidence
+that the Hebrews ever practised systematic embalming,
+as the Egyptians did. In the <abbr title="Old Testament">O. T.</abbr>
+there is but one mention of any such practice,
+that of the case of Asa, and he was not properly
+embalmed, but laid in the bed which he had prepared
+for himself “with perfumes and spices”
+(<span class="muchsmaller">2 <abbr title="Chronicles">Chron.</abbr> 16:14</span>). It appears to have been the custom
+in the time of Christ to wash the body and
+anoint it, then to wrap it in fine linen, with
+spices and ointments enveloped in the folds, and
+afterwards to pour more ointment upon it, and
+sometimes to burn spices. In the case of Christ,
+the approach of the Sabbath hurried the preparations
+of the body, which were not yet completed
+at sunset, and were left to be finished the
+day after the Sabbath.—&#8203;Comparing the four
+accounts of the burial, it appears that the body
+was wrapped in fine linen, with some of the
+spices, and laid hurriedly away in a rock-hewn
+sepulchre in a garden near the place of the crucifixion,
+one in which no previous burial had
+ever taken place. According to Matthew, it
+belonged to Joseph (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 27:59, 60; Mark 15:46; Luke
+23:53, 54</span>). For illustration of the body prepared
+for burial, see Acts 5:6, note; for illustration
+of Jewish tomb, see Mark 16:2-4, notes. For a
+striking sermon on the Significance of the Sepulchre
+in the Garden, sorrow amid flowers, see
+Harper’s edition of H. W. Beecher’s sermons.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XX">CHAPTER <abbr title="Twenty">XX.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 20:1-31. THE RISEN LORD.—&#8203;<span class="smcap">The testimony
+of eye-witnesses to the resurrection.—&#8203;The intuitions
+of love (8).—&#8203;The consolation of life to
+grief at the empty tomb.—&#8203;The power of Christ’s
+voice.—&#8203;The commission of Christ’s disciples: sent
+as Christ; their endowment: the gift of the
+Holy Ghost; their authority: to save, to
+judge.—&#8203;Modern unbelief in an ancient experience.—&#8203;Christ’s
+answer to the reluctant skeptic.—&#8203;The
+object of the Fourth Gospel.</span></p>
+
+<p>The accounts of the resurrection and the incidents
+in the life of our Lord between the resurrection
+and the ascension given by the four
+Evangelists are very different, and in some respects
+seemingly inconsistent. The discrepancies
+have been magnified, and dwelt upon by rationalizing
+critics as a reason for regarding the accounts
+as unhistorical. For a comparison of the
+four narratives, a statement of the differences
+between them, and a hypothetical harmony, see
+Note on the Resurrection of Jesus Christ, Matthew,
+<abbr title="chapter">ch.</abbr> 28, <abbr title="Volume One">Vol. I</abbr>, <abbr title="page">p.</abbr> 330. Alford goes too far
+in saying that all attempts at harmony are fruitless,
+though certainly all harmonies are hypothetical,
+and perhaps at best only show that
+there is no radical and essential inconsistency in
+the four narratives.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_1"></a>
+<p class="hanging drop-cap"><span class="smcap">The</span><a id="FNanchor_725" href="#Footnote_725" class="fnanchor">[725]</a> first <em>day</em> of the week cometh Mary Magdalene
+early, when it was yet dark, unto the sepulchre,
+and seeth the stone taken away from the sepulchre.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_725" href="#FNanchor_725" class="label">[725]</a>
+ <abbr title="Matthew">Matt.</abbr> 28:1, etc.; Mark 16:1, etc.; Luke 24:1, etc.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_2"></a>
+<p class="hanging">2 Then she runneth, and cometh to Simon Peter,
+and to the other disciple, whom<a id="FNanchor_726" href="#Footnote_726" class="fnanchor">[726]</a> 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.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_726" href="#FNanchor_726" class="label">[726]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch13_23">13:23</a>;
+ <a href="#ch19_26">19:26</a>; <a href="#ch21_7">21:7</a>,
+ <a href="#ch21_24">24</a>.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_3"></a>
+<p class="hanging">3 Peter<a id="FNanchor_727" href="#Footnote_727" class="fnanchor">[727]</a> therefore went forth, and that other disciple,
+and came to the sepulchre.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_727" href="#FNanchor_727" class="label">[727]</a>
+ Luke 24:12.</p>
+</div>
+</div>
+
+<p><b>1-3.</b> Matthew says the women came “as it
+began to dawn,” Mark “at the rising of the
+sun.” John is the one most likely to have been
+well informed, as he was the first one to whom
+the women reported the facts; and his language,
+therefore, is probably the most minutely accurate.
+The time indicated by a comparison of the
+three accounts is the early dawn, before the
+sun was fairly up.—&#8203;With Mary Magdalene came Mary the mother of Joses, Salome, and apparently
+Joanna, the wife of Chuza, Herod’s steward
+(<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 28:1; Mark 16:1; Luke 24:1, 10</span>). That John recognized
+that there were more than one is indicated
+by the use of the plural here in the report
+made to the other disciples of the disappearance
+of the Lord’s body: “We know not where they
+have laid him.” Meyer, indeed, argues that the
+reason borrowed from <em>we</em> know, in verse <a href="#ch20_2">2</a>, for
+the plurality of the women at the grave, is outweighed
+by <em>I</em> know, in verse <a href="#ch20_13">13</a>;
+but this is fallacious,
+for the fact that Mary was alone at the
+grave when Jesus spoke to her would not prove,
+nor even indicate, that she was alone when she
+first came to it. On the contrary, it is evident
+that she, with the other women, returned to the
+city when they found the grave empty (<span class="muchsmaller"><abbr title="verse">ver.</abbr> <a href="#ch20_2">2</a>;
+<abbr title="compare">comp.</abbr> <abbr title="Matthew">Matt.</abbr> 28:8; Luke 24:9</span>), and it is probable that
+
+<span class="pagenum" id="Page_228">[Pg 228]</span>
+she returned again to the tomb, following Peter
+and John, to sorrow there. For illustration of
+sepulchre and rolling stone door, see notes on
+Mark 16:2-4. For account of the rolling away
+of the stone, see <abbr title="Matthew">Matt.</abbr> 28:2 and note. The report
+of the women, <cite>They have taken away the
+Lord out of the sepulchre, and we know not where
+they have laid him</cite>, shows that they had no expectation
+of the resurrection of their Lord, such
+as rationalism has imputed to them in explaining
+their belief in the resurrection appearances as
+freaks of a sanguine and excited imagination.
+They supposed that the grave had been robbed
+by Christ’s enemies, and the body hidden; and,
+in fact, this method of accounting for the disappearance
+of the Lord’s body is to be found in
+some of the later Jewish writings, though it has
+never gained credence even among rationalistic
+critics.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_4"></a>
+<p class="hanging">4 So they ran both together: and the other disciple
+did outrun<a id="FNanchor_728" href="#Footnote_728" class="fnanchor">[728]</a> Peter, and came first to the sepulchre.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_728" href="#FNanchor_728" class="label">[728]</a>
+ Luke 13:30.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_5"></a>
+<p class="hanging">5 And he, stooping down, <em>and looking in</em>, saw the
+linen clothes<a id="FNanchor_729" href="#Footnote_729" class="fnanchor">[729]</a> lying; yet went he not in.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_729" href="#FNanchor_729" class="label">[729]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch19_40">19:40</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_6"></a>
+<p class="hanging">6 Then cometh Simon Peter following him, and went
+into the sepulchre, and seeth the linen clothes lie,</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch20_7"></a>
+<p class="hanging">7 And the napkin,<a id="FNanchor_730" href="#Footnote_730" class="fnanchor">[730]</a> that was about his head, not lying
+with the linen clothes, but wrapped together in a place
+by itself.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_730" href="#FNanchor_730" class="label">[730]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_44">11:44</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_8"></a>
+<p class="hanging">8 Then went in also that other disciple, which came
+first to the sepulchre, and he saw, and believed.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch20_9"></a>
+<p class="hanging">9 For as yet they knew not the<a id="FNanchor_731" href="#Footnote_731" class="fnanchor">[731]</a> scripture, that he
+must rise again from the dead.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_731" href="#FNanchor_731" class="label">[731]</a>
+ <abbr title="Psalms">Ps.</abbr> 16:10; Acts 2:25-31; 13:34, 35.</p>
+</div></div>
+
+<div class="p2 blockquote">
+<a id="ch20_10"></a>
+<p class="hanging">10 Then the disciples went away again unto their
+own home.</p>
+</div>
+
+<p><b>4-10.</b> This narrative bears the unmistakable
+impress of coming from an eye-witness, and all the
+commentators recognize its striking accordance
+with the well-known characteristics of the two
+disciples. The information, which from Matthew’s
+and Luke’s accounts we should suppose
+to have been given to all the disciples, appears
+from John’s more minute narrative to have been
+given only to Peter and John, for there is little
+doubt that John refers to himself in the phrase
+“the other disciple whom Jesus loved.” See
+<abbr title="chapter">ch.</abbr> <a href="#ch13_22">13:22</a>, note. They were both greatly excited
+by the news of the supposed desecration
+of the tomb, and hastened to the spot to see for
+themselves. Mary Magdalene, as the sequel
+shows, followed them more slowly.—&#8203;John, who
+there is reason to believe was the younger, and
+therefore not improbably the more agile of the
+two, reached the sepulchre first, but was awed
+at approaching the grave of his Lord, and waited
+without, simply looking in through the open
+door to assure himself that the tomb was really
+empty.—&#8203;Peter, who was never hindered by his
+sense of reverence, entered the sepulchre boldly
+as soon as he arrived, and John followed him.
+They found the tomb empty, but the winding-sheet
+in which the body was wrapped
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch19_40">19:40</a>,
+note</span>), and the napkin that was about the head,
+were folded and laid in so orderly a manner as
+to negative the opinion that the grave had been
+rifled.—&#8203;The moment John saw the contents of
+the tomb the truth flashed upon his mind. His
+quick intuitions recalled and interpreted Christ’s
+misunderstood prophecies of his own resurrection:
+<em>he saw and believed</em>. To interpret this
+phrase as meaning simply “he saw that the body
+of Jesus was not there, and believed that it had
+been removed, as Mary Magdalene had said”
+(<cite>Bengel</cite>), is to do violence to the original, for
+John habitually uses this word <cite>believed</cite> (<span lang="el">πιστεύω</span>)
+of spiritual apprehension. Nor is there any
+boast in the implication that he alone believed;
+the fact is important, for we thus learn when the
+faith in a risen Saviour first dawned on humanity;
+and John could not state it more modestly.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_11"></a>
+<p class="hanging">11 But Mary stood without at the sepulchre weeping:
+and as she wept, she stooped down, <em>and looked</em><a id="FNanchor_732" href="#Footnote_732" class="fnanchor">[732]</a>
+into the sepulchre,</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_732" href="#FNanchor_732" class="label">[732]</a>
+ Mark 16:5.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_12"></a>
+<p class="hanging">12 And seeth two angels in white, sitting, the one at
+the head, and the other at the feet, where the body of
+Jesus had lain.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_13"></a>
+<p class="hanging">13 And they say unto her, Woman, why weepest
+thou? She saith unto them, Because they have taken
+away my Lord, and I know not where they have laid
+him.</p>
+</div>
+
+<p><b>11-13.</b> Mary, who apparently had followed
+Peter and John to the sepulchre, remained after
+their departure, to weep. She also stooped and
+looked into the sepulchre, but she was so preoccupied
+with the conclusion which she had already
+hastily formed, that the orderly arrangement
+of the grave-clothes produced no effect
+upon her mind.—&#8203;For her some further disclosure
+of the truth was necessary; to her, therefore,
+the angels appeared. Mary is not startled either
+at their appearance or their words (<span class="muchsmaller"><abbr title="compare">comp.</abbr> Luke 1:29</span>);
+perhaps she is too entirely absorbed in her grief
+at the disappearance of the Lord’s body.—&#8203;In answer
+to their question she repeats what she had
+reported to the disciples: “They (the Lord’s
+enemies) have taken away my Lord, and I know
+not where they have laid him.” It is by a very
+forced accommodation that this text is applied
+to or used to illustrate that philosophy which
+denies the divinity and atonement of Christ; for
+here it was the outward crucified tabernacle
+which had been taken away, that the victorious
+Spirit might be more effectively imparted. The
+objection of rationalistic critics that the angels
+had not been seen by Peter and John is well answered
+by Godet: “Angels are not visible and
+immovable, like stone statues.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_14"></a>
+<p class="hanging">14 And when she had thus said, she turned herself
+back, and<a id="FNanchor_733" href="#Footnote_733" class="fnanchor">[733]</a> saw Jesus standing, and knew not<a id="FNanchor_734" href="#Footnote_734" class="fnanchor">[734]</a> that it
+was Jesus.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_733" href="#FNanchor_733" class="label">[733]</a>
+ <abbr title="Matthew">Matt.</abbr> 28:9; Mark 16:9.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_734" href="#FNanchor_734" class="label">[734]</a>
+ <abbr title="chapter">ch.</abbr> 21:4; Luke 24:16, 31.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_15"></a>
+<p class="hanging">15 Jesus 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<a id="FNanchor_735" href="#Footnote_735" class="fnanchor">[735]</a> I will
+take him away.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_735" href="#FNanchor_735" class="label">[735]</a>
+ <abbr title="Canticles">Cant.</abbr> 3:2.</p>
+</div>
+</div>
+
+<p><b>14, 15.</b> Mary turned back from looking into
+the tomb, not attracted by any sound of Christ’s
+<span style="white-space:nowrap;">approach—at</span> least of this there is no intimation
+
+<span class="pagenum" id="Page_229">[Pg 229]</span>
+in the <span style="white-space:nowrap;">narrative—but</span> more probably in the very
+restlessness of grief. Her failure to recognize
+Jesus is best explained, not by any natural cause,
+as the dimness of the morning light, or her inattention
+to the person of the supposed stranger,
+but by the analogous experience of the disciples
+in their walk to Emmaus, when Christ appeared
+to them “in another form” (<span class="muchsmaller">Mark 16:12</span>), and
+“their eyes were holden, that they should not
+know him” (<span class="muchsmaller">Luke 24:16</span>).—&#8203;Mary’s surmise that the
+unknown was the gardener was a natural one.
+“Who else could it be in the garden so early in
+the morning?”—(<cite>Meyer.</cite>) The elaborate discussion
+of the question whether he had on the
+clothing of a gardener is a somewhat striking
+illustration of the profitless and wholly fruitless
+debate which is unhappily only too common in
+Biblical interpretation. In the wildness of her
+grief she surmised that the gardener might know
+what had become of the body, might even have
+taken part in its removal—a wild surmise, since
+the tomb and the garden both belonged to a disciple
+of Christ (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 27:60</span>). Her assurance, “I
+will take him away,” is made in the strength of
+a love which promises without reflecting whether
+it can perform.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_16"></a>
+<p class="hanging">16 Jesus saith unto her, Mary.<a id="FNanchor_736" href="#Footnote_736" class="fnanchor">[736]</a> She turned<a id="FNanchor_737" href="#Footnote_737" class="fnanchor">[737]</a> herself,
+and saith unto him, Rabboni; which is to say,
+Master.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_736" href="#FNanchor_736" class="label">[736]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch10_3">10:3</a>;
+ <abbr title="Isaiah">Isa.</abbr> 43:1.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_737" href="#FNanchor_737" class="label">[737]</a>
+ <abbr title="Canticles">Cant.</abbr> 3:4.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_17"></a>
+<p class="hanging">17 Jesus saith unto her, Touch me not; for I am not
+yet ascended to my Father: but go to my brethren,<a id="FNanchor_738" href="#Footnote_738" class="fnanchor">[738]</a>
+and say unto them, I<a id="FNanchor_739" href="#Footnote_739" class="fnanchor">[739]</a> ascend unto my Father, and<a id="FNanchor_740" href="#Footnote_740" class="fnanchor">[740]</a>
+your Father; and <em>to</em> my<a id="FNanchor_741" href="#Footnote_741" class="fnanchor">[741]</a> God, and your<a id="FNanchor_742" href="#Footnote_742" class="fnanchor">[742]</a> God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_738" href="#FNanchor_738" class="label">[738]</a>
+ <abbr title="Psalms">Ps.</abbr> 22:22;
+ <abbr title="Romans">Rom.</abbr> 8:29;
+ <abbr title="Hebrews">Heb.</abbr> 2:11.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_739" href="#FNanchor_739" class="label">[739]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_28">16:28</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_740" href="#FNanchor_740" class="label">[740]</a>
+ <abbr title="Romans">Rom.</abbr> 8:14, 15;
+ 2 <abbr title="Corinthians">Cor.</abbr> 6:18;
+ <abbr title="Galatians">Gal.</abbr> 3:26; 4:6, 7.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_741" href="#FNanchor_741" class="label">[741]</a>
+ <abbr title="Ephesians">Ephes.</abbr> 1:17.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_742" href="#FNanchor_742" class="label">[742]</a>
+ <abbr title="Genesis">Gen.</abbr> 17:7, 8;
+ <abbr title="Psalms">Ps.</abbr> 43:4, 5; 48:14;
+ <abbr title="Isaiah">Isa.</abbr> 41:10;
+ <abbr title="Jeremiah">Jer.</abbr> 31:33;
+ <abbr title="Ezekiel">Ezek.</abbr> 36:28;
+ <abbr title="Zechariah">Zech.</abbr> 13:9;
+ <abbr title="Hebrews">Heb.</abbr> 11:16;
+ <abbr title="Revelation">Rev.</abbr> 21:3.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_18"></a>
+<p class="hanging">18 Mary Magdalene came<a id="FNanchor_743" href="#Footnote_743" class="fnanchor">[743]</a> and told the disciples
+that she had seen the Lord, and <em>that</em> he had spoken
+these things unto her.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_743" href="#FNanchor_743" class="label">[743]</a>
+ <abbr title="Matthew">Matt.</abbr> 28:10.</p>
+</div>
+</div>
+
+<p><b>16-18.</b> Christ’s utterance of her name in well-remembered
+accents disclosed him to her. She
+had before but listlessly regarded him; she now
+turned fully toward him, instantly recognized
+him, responded to her name with a word full of
+reverential affection—“<cite>Rabboni, Master</cite>”—&#8203;and
+would have thrown herself at his feet and embraced
+him but for his prohibition. In an instant
+she was translated from the profoundest grief
+to the most exalted ecstasy of love, but her intended
+expression of that love did not accord
+with that spiritual communion which the risen
+Lord proposed to vouchsafe to his disciples.
+The original rendered <cite>touch</cite> (<span lang="el">ἃπτω</span>) signifies literally
+to hang upon some one. “She desired to
+seize, grasp, hold Jesus, in order to enjoy his
+society and to satisfy her love
+(<span class="muchsmaller"><abbr title="compare">comp.</abbr> Luke 7:36</span>).”—(<cite>Luthardt.</cite>)
+Or, perhaps, to convince herself
+that she was not under an illusion, and to hold
+fast to the Christ whom she had already twice
+<span style="white-space:nowrap;">lost—once</span> in the crucifixion, once in the disappearance
+of the body from the tomb. There
+appears to be an inconsistency between Christ’s
+prohibition here and the statement in <abbr title="Matthew">Matt.</abbr> 28:9
+that the women “came and held him by the
+feet.” I believe the account there to be an
+imperfect report of the event more accurately
+reported here. See note on <abbr title="Matthew">Matt.</abbr> 28:9, 10.
+Why the fact that Christ had not yet ascended
+to his Father should be assigned as a reason for
+not embracing him has given rise to much discussion
+among the commentators. An account
+of the explanations which have been afforded,
+some of which are fanciful to the verge of absurdity,
+may be found both in Luthardt and
+Meyer. The true interpretation seems to me to
+be this: Christ had promised to his disciples
+that after he had gone to his Father he would
+return to be with them, that they might be in
+him and he in them, as he was in the Father and
+the Father in him. This interpretation of his
+death as a departure to be with the Father, and
+this accompanying promise to return and be
+with them, form the burden of his discourse in
+John, <abbr title="chapters">chaps.</abbr> 14-16. He restrained Mary from
+embracing him by declaring that he had not yet
+gone to the Father, that the time for the fulfillment
+of this promise of his fellowship had not
+yet come, and that she must yet look forward to
+the future for that intimacy of intercourse which
+he had foretold. He did not stop to enter into
+fuller explanations, but his words point to that
+spiritual acquaintance with Christ to which Paul
+gives expression in the declaration, “Though we
+have known Christ after the flesh, yet now henceforth
+know we him no more” (<span class="muchsmaller">2 <abbr title="Corinthians">Cor.</abbr> 6:16</span>). But
+though refusing to allow Mary to embrace him,
+he conferred upon her a far greater honor in
+commissioning her to be the first preacher of the
+resurrection. By characterizing his disciples as
+his <em>brethren</em>, he indicated that he was still in the
+flesh. The body with which he had risen was
+the same in which he was crucified. See Luke
+24:39, note. The language of his message, “I
+ascend unto my Father and your Father, and to
+my God and your God,” indicates certainly that
+the sonship of the disciple is not the same as the
+sonship of the only begotten Son of God. He
+does not say <em>our Father</em>. Cyril’s interpretation,
+“My Father by nature; your Father by adoption,”
+
+<span class="pagenum" id="Page_230">[Pg 230]</span>
+is just, though attributed to rather than
+found in the words. The Father is by Paul
+called “the God of our Lord Jesus Christ”
+(<span class="muchsmaller"><abbr title="Ephesians">Ephes.</abbr> 1:17</span>).</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_19"></a>
+<p class="hanging">19 Then<a id="FNanchor_744" href="#Footnote_744" class="fnanchor">[744]</a> the same day at evening, being the first
+<em>day</em> of the week, when the doors were shut where the
+disciples were assembled for fear of the Jews, came
+Jesus, and stood in the midst, and saith unto them,
+Peace <em>be</em> unto you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_744" href="#FNanchor_744" class="label">[744]</a>
+ Mark 16:14; Luke 24:36; 1 <abbr title="Corinthians">Cor.</abbr> 15:5.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_20"></a>
+<p class="hanging">20 And when he had so said, he shewed unto them
+<em>his</em> hands and his side. Then<a id="FNanchor_745" href="#Footnote_745" class="fnanchor">[745]</a> were the disciples glad,
+when they saw the Lord.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_745" href="#FNanchor_745" class="label">[745]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_22">16:22</a>.</p>
+</div>
+</div>
+
+<p><b>19, 20.</b> Of this interview Mark gives a briefer,
+Luke a quite different report (<span class="muchsmaller">Mark 16:14-16; Luke
+24:36-49</span>). As John was the only one of the Evangelists
+present who has given any account of the
+interview, it may be assumed that his is the
+more accurate. It is possible that Luke’s account
+of Christ’s eating broiled fish and a honeycomb,
+to convince them that he was in the flesh,
+may have been derived from the subsequent
+interview in Galilee, reported by John in
+<abbr title="chapter">ch.</abbr>
+<a href="#ch21_12">21:12-14</a>. The event here recorded took place
+after the appearance of Christ to the two disciples
+in their walk to Emmaus (<span class="muchsmaller">Luke 24:13-35</span>). This
+was the first appearance of Christ, after the resurrection,
+to the apostles in a body. The doors
+were probably not only shut, but locked, as a
+protection; the fear of the Jews was natural,
+for it was reasonable to expect that the crucifixion
+of the Master would be followed by an attempt
+to pursue and punish the disciples; and
+this natural expectation was increased by the
+prophecies of persecution which formed a part
+of Christ’s final instructions. The fact that
+Jesus entered through the closed door does not
+indicate that the body was other than the natural
+body which had been laid in the grave;
+and Christ’s language at this very time, as reported
+by Luke, “A spirit hath not flesh and
+bones, as ye see me have,” appears to be conclusive
+that his resurrection body was his physical
+body. It is as futile to ask how, with a natural
+body, he could enter through the closed door,
+as to ask how he could walk upon the water.
+Miracles defy explanation. It is to be observed,
+however, that the Evangelist does not state that
+Jesus entered <em>through</em> the closed door. He simply
+states the two facts which came within his
+own observation: the doors were closed, and
+while so closed, suddenly Jesus was seen standing
+in the midst of the disciples, within the
+room. The greeting, “<cite>Peace be unto you</cite>,” was a
+common Jewish salutation. Like the salutation
+“It is I, be not afraid,” with which Christ
+greeted the frightened disciples in the storm-tossed
+boat on the Sea of Galilee (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch6_20">6:20</a></span>), it was
+addressed to calm their natural perturbation at
+the sudden apparition. This it must have done
+the more effectually in that it recalled to their
+minds the benediction of his final discourse,
+“Peace I leave with you, my peace I give unto
+you; not as the world giveth give I unto you”
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch14_27">14:27</a></span>). The showing of his hands and side
+was further to convince them of his identity;
+and it appears probable, from the language of
+Thomas (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch20_25">25</a></span>), from the report of Luke (<span class="muchsmaller">Luke
+24:39</span>), and from the language of John in his
+Epistle (<span class="muchsmaller">1 John 1:1</span>), that the disciples handled as
+well as looked upon the body of their Lord.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_21"></a>
+<p class="hanging">21 Then said Jesus to them again, Peace<a id="FNanchor_746" href="#Footnote_746" class="fnanchor">[746]</a> <em>be</em> unto
+you: as <em>my</em> Father hath sent me, even so<a id="FNanchor_747" href="#Footnote_747" class="fnanchor">[747]</a> send I
+you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_746" href="#FNanchor_746" class="label">[746]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch14_27">14:27</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_747" href="#FNanchor_747" class="label">[747]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch17_18">17:18</a>;
+ <abbr title="Matthew">Matt.</abbr> 28:19;
+ 2 <abbr title="Timothy">Tim.</abbr> 2:2;
+ <abbr title="Hebrews">Heb.</abbr> 3:1.</p>
+</div>
+</div>
+
+<p><b>21.</b> This is John’s report of the commission
+given by Christ to his disciples after the resurrection,
+and should be compared with that of
+Matthew (<span class="muchsmaller">28:18-20</span>), which, however, appears to
+have been given later. Mark’s report of the
+apostolic commission (<span class="muchsmaller">Mark 16:15-18</span>) is of doubtful
+authenticity, and Luke’s account (<span class="muchsmaller">Luke 24:45-49</span>) is
+to be regarded rather as a summary of Christ’s
+post-resurrection instructions than as the report
+of any single commission. It is, as Meyer well
+remarks, significant that the mission of the disciples
+previously implied was formally and solemnly
+ratified at the first meeting after the resurrection.
+On the significance of this commission,
+see <abbr title="chapter">ch.</abbr> <a href="#ch17_18">17:18</a>,
+note. It was his response to their
+exhibition of gladness upon seeing him again,
+and implied that their joy in their Lord was not
+to be consummated until they had followed him
+in his ministry of humiliation and sacrifice.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_22"></a>
+<p class="hanging">22 And when he had said this, he breathed on <em>them</em>,
+and saith unto them, Receive<a id="FNanchor_748" href="#Footnote_748" class="fnanchor">[748]</a> ye the Holy Ghost.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_748" href="#FNanchor_748" class="label">[748]</a>
+ Acts 2:4, 38.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_23"></a>
+<p class="hanging">23 Whose soever<a id="FNanchor_749" href="#Footnote_749" class="fnanchor">[749]</a> sins ye remit, they are remitted
+unto them; <em>and</em> whose soever <em>sins</em> ye retain, they are
+retained.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_749" href="#FNanchor_749" class="label">[749]</a>
+ <abbr title="Matthew">Matt.</abbr> 16:19; 18:18.</p>
+</div>
+</div>
+
+<p><b>22, 23. He breathed on them and said,
+Receive ye the Holy Ghost.</b> Breath is a
+natural symbol of life; in the Bible it is used as
+a symbol of the divine life. God breathes into
+man the breath of life (<span class="muchsmaller"><abbr title="Genesis">Gen.</abbr> 2:7</span>); in the vision of
+Ezekiel the wind breathes on the dry bones and
+clothes them with life (<span class="muchsmaller"><abbr title="Ezekiel">Ezek.</abbr> 37:9, 10</span>); in Christ’s
+conversation with Nicodemus the life-giving
+power of God is compared to the breath of wind
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch3_8">3:8</a></span>); and it is significant of the extent to
+which this symbol underlies Scripture that the
+Greek word used for spirit is the one also used
+for wind, which is poetically represented as the
+breath of God. Here, by breathing on the apostles,
+Christ symbolically imparted to them that
+divine life which man never <em>acquires</em>, which God
+alone can <em>give</em>. <cite>Receive ye the Holy Ghost</cite> is not
+to be regarded as a promise to be fulfilled at
+<span style="white-space:nowrap;">Pentecost—it</span> is not equivalent to, <cite>Ye shall receive
+the Holy Ghost</cite>; nor as a full bestowal of the
+power of the Spirit, which came not till Pentecost;
+
+<span class="pagenum" id="Page_231">[Pg 231]</span>
+but as an <em>earnest</em> of the gift yet to be more
+fully bestowed in successive endowments through
+all the future ages of the church. This gift of
+the Holy Ghost is to be connected with the commission
+which precedes: “As my Father hath
+sent me, even so I send you.” It is given to all
+who accept this Christian commission, that is,
+who believe in Christ through the word of the
+apostles, and, believing, become true followers
+of him. It is also to be connected with the authority
+conferred in the verse which follows.
+See below. There is a possible significance in
+the omission of the definite article in the original,
+which, if literally translated, would read,
+Receive ye a holy spirit. We receive a spirit of
+true holiness only as the divine life is breathed
+upon us by the inspiration of God (<span class="muchsmaller">Titus 3:4-6</span>).—&#8203;<b>Whose
+soever sins ye put away, they are
+put away from them; whose soever sins
+ye retain, they are retained.</b> This passage
+is confessedly difficult of interpretation. In considering
+it I endeavor, first, to put the English
+reader in possession of the exact meaning of the
+original; next, to suggest to him what seems to
+me to be the true interpretation of the passage;
+and finally to give him briefly other interpretations.
+(1) The word rendered <cite>remit</cite> signifies primarily
+and properly to <dfn>dismiss</dfn>, <dfn>put away</dfn>, <dfn>get rid
+of</dfn>. As applied to sin in the <abbr title="New Testament">N. T.</abbr>, it indicates
+not a mere release from the threatened penalty
+of transgression, but redemption from the power
+of the sin itself. See <abbr title="Matthew">Matt.</abbr> 6:12, note. The
+divine forgiveness of sins is interpreted by such
+promises as those of Micah 7:19: “He will subdue
+our iniquities, and thou wilt cast all their
+sins into the depths of the sea;” and Isaiah 44:22:
+“I have blotted out as a thick cloud thy
+transgressions, and as a cloud thy sins.” In the
+first clause of this verse, therefore, there is no
+hint of any power in apostle or apostolic successor
+to forgive sins, or to declare with authority
+sins forgiven, or to declare under the inspiration
+of the Holy Ghost to what character and on what
+terms sins shall be forgiven. There is simply
+the declaration that when the disciple of Christ,
+acting under his Master’s commission and with
+the power given by the inbreathed gift of the
+Holy Ghost, does in fact put away, dismiss, get
+rid of sin, in the individual or the community,
+the work shall not be in vain in the <span style="white-space:nowrap;">Lord—the</span>
+devil so cast out shall not return to find the
+house swept and garnished and take possession
+of it again (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 12:44, 45</span>). The work shall abide.
+Thus the first clause of this verse embodies a
+promise like that of Isaiah 55:11, and is interpreted
+by its fulfillment in Paul’s experience, as
+in 1 <abbr title="Thessalonians">Thess.</abbr> 1:4-7. The second clause, <cite>Whose
+soever sins ye retain shall be retained</cite>, is more difficult
+of interpretation. The word rendered <cite>retain</cite>
+primarily signifies to <dfn>possess power</dfn>, then to
+<dfn>exercise</dfn> it. It is employed both in classic and
+later Greek, with many derivative <span style="white-space:nowrap;">significations—to</span>
+<dfn>rule</dfn>, <dfn>conquer</dfn>, <dfn>subdue</dfn>, <dfn>seize</dfn>, <dfn>keep</dfn>, <dfn>hold fast</dfn>. It
+is translated in the <abbr title="New Testament">N. T.</abbr> by the terms <dfn>hold</dfn> or
+<dfn>hold fast</dfn>, <dfn>keep</dfn>, <dfn>lay hand on</dfn>, <dfn>obtain</dfn>, <dfn>take</dfn>, and, here
+only, <dfn>retain</dfn>. It is sometimes used in a material
+sense, that is, of the exercise of physical power,
+as in <abbr title="Matthew">Matt.</abbr> 9:25, <cite>he took her by the hand</cite>, or <abbr title="Matthew">Matt.</abbr>
+26:48, <cite>hold him fast</cite> (<span class="muchsmaller"><abbr title="compare">comp.</abbr> verses 50, 55, 57</span>); sometimes
+it is used in an immaterial sense, that is,
+of the exercise of a mental power, as in <abbr title="Colossians">Col.</abbr> 2:19
+of Christians who fall away from grace <em>not holding
+the head</em>, or Mark 7:3 of the Pharisees who
+<em>hold the traditions of the elders</em>. But it never loses
+wholly its primary and germinant significance of
+the possession and exercise of power. It cannot
+therefore here be rendered, without a violation
+of the original, <cite>Whose soever sins ye permit to retain
+their hold on the sinner shall be allowed to be
+retained</cite>; some real exercise of power on the
+part of the person receiving the gift of the Holy
+Ghost is indicated. There is also an antithesis
+apparent in the original, as in our English version,
+between the two clauses of the verse, <i>i. e.</i>,
+between remitting or letting go and retaining or
+not letting go. We have the same antithesis,
+between the same words, though there used in a
+physical sense, in Mark 12:12, They sought <em>to lay
+hold</em> on him, *&nbsp;*&nbsp;* but they <em>left</em> him and went
+their way. It seems to me that by this latter
+clause a power is conferred, the more awful that
+it is not clearly, and perhaps cannot be by any
+possibility clearly defined—a power to fasten sin
+on the sinner by sentence of condemnation, as
+there is power to put away sin by the proclamation
+of the salvation. This power is given upon
+the conditions implied in the commission, <cite>As the
+Father hath sent me, even so I send you</cite>, and in the
+gift, <cite>Receive ye the gift of the Holy Ghost</cite>; that is,
+it is conferred, not on the apostles merely, all of
+whom were not present (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch20_24">24</a></span>); nor on them and
+their successors, for of successors the <abbr title="New Testament">N. T.</abbr> furnishes
+no limit; nor on an ordained priesthood
+or ministry; but on all who accept Christ’s commission,
+and in that commission seek and obtain
+the gift of the Holy Ghost; and it is theirs just
+in the measure in which they receive and act
+under his divine influence. (2) I read, then, in
+this language of Christ, the bestowal of a twofold
+spiritual <span style="white-space:nowrap;">power—one</span> of salvation, the other
+of judgment. The disciple is sent into the world
+as his Master was sent into the world, like him
+to become a teacher of divine truth, an example
+to others, a manifestation of the divine character,
+a bearer in his own person of the sins of
+others. See <abbr title="chapter">ch.</abbr>
+<a href="#ch17_18">17:18</a>, note. But also like him
+he is to be a judge. The Master’s fan is to be in
+his hand. He who has power to proclaim salvation
+has also authority to pronounce condemnation,
+and the one declaration no less than the
+
+<span class="pagenum" id="Page_232">[Pg 232]</span>
+other, when uttered under the influence of the
+Holy Spirit of God, is uttered with divine authority.
+Instances of this judgment against
+wilful and determined sin are afforded by Christ’s
+denunciation of the Pharisees; by Peter’s condemnation
+of Ananias and Sapphira, and of Simon
+Magus; by Paul’s judgment against the
+offender in the church of Corinth. Illustrations
+of perversions of this power are afforded by
+the anathemas of the church of the middle ages,
+and perhaps by some of the severe denunciations
+of the Puritans. It has been variously illustrated
+by preachers of judgment from the days
+of Jeremiah to those of John Knox. Such a
+sentence, when uttered, as it often has been,
+under the influence of malign passion, or of
+ecclesiastical ambition, is but an ill-spent breath;
+but when it is the voice of a spirit of truth and
+holiness, aroused to righteous indignation in the
+presence of inveterate sin, and is uttered by a
+soul acting under the conscious influence of the
+Divine Spirit, the sentence becomes an awful
+one, because it is an echo of the inaudible sentence
+of God himself. I must add emphasis to
+the statement that, as I read this passage, this
+power belongs, not to a hierarchy, priesthood,
+or ministry, but to the Christian soul, by virtue
+of its direct life in and with God, and to such
+soul only when acting in its highest moods and
+with the direct and conscious influence of the
+Spirit of God upon it. This authority, here bestowed
+on all who are inspired by a divinely imparted
+spirit of holiness, interprets and measurably
+explains the power of a holy soul, before
+which often, in the history of the race, the most
+august personages have trembled, they knew
+not why. Of course this interpretation will be
+at once rejected by those who would abolish
+judgment from eternity, much more from this
+present life, and treat sin only as an immaturity
+or a disease; but possibly the church would be
+more efficient in its proclamation of the gospel
+to penitent sinners, if its spirit of holiness were
+sometimes aroused to pronounce the sentence of
+God against persistent sin; perhaps it would call
+to the Lord more of the publicans and sinners, if
+it had more of his spirit of judgment against the
+temple traders and the Pharisees. (3) The principal
+other interpretations of this passage are the
+following: (<i>a</i>) That the Lord gave power to the
+apostles to absolve men from sin and fasten sin
+upon them, but that this was a purely personal
+power, belonging to the apostolic age, and ceasing
+with the gifts of miracles, of tongues, etc.
+But this interpretation dissociates the power
+here conferred from the accompanying commission
+and gift, or confines the latter to the apostles,
+while the general teaching of the Scriptures
+gives both to all believers. See <abbr title="chapter">ch.</abbr>
+<a href="#ch17_18">17:18</a>, <a href="#ch17_20">20</a>;
+Acts 2:38, 39. It would exclude Thomas, who
+was not present at this interview, and Paul, who
+was not one of the eleven. (<i>b</i>) That a power of
+infallibly absolving and anathematizing is here
+conferred, but that it belongs exclusively to the
+apostles and their successors, the self-perpetuating
+hierarchy. This is the ecclesiastical view,
+held very generally by the Roman Catholic
+church, and in a modified form by many among
+the hierarchical denominations generally. But
+there is neither here nor anywhere else in the
+<abbr title="New Testament">N. T.</abbr> any hint of any power in the apostles to
+appoint successors, nor any hint that they ever
+did so. And indeed the very nature of their
+office, which was to bear personal witness to the
+facts of Christ’s life and death and resurrection,
+was such that in the nature of the case no successors
+were possible (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch15_27">15:27</a>; Acts 1:21, 22; 1 <abbr title="Corinthians">Cor.</abbr>
+9:1; 15:8</span>). On this point the dictum of an English
+dean is significant: “This gift belongs to the
+church in all ages, and especially to those who
+by legitimate appointment are set to minister in
+the churches of Christ: not by successive delegation
+from the apostles, <em>of which fiction I find in
+the <abbr title="New Testament">N. T.</abbr> no trace</em>, but by their mission from
+Christ, the bestower of the spirit for their office,
+when orderly and legitimately conferred upon
+them by the various churches. Not, however,
+to them exclusively, though for decency and
+order it is expedient that the outward and formal
+declaration should be so; but in proportion
+as <em>any disciple</em> shall have been filled with the
+holy spirit of wisdom is the inner discernment
+his.”—(<cite>Alford.</cite>) (<i>c</i>) The power here promised is
+one which in a very general way accompanies the
+preaching of the gospel; that it is a promise that
+“they should be taught by the Holy Ghost to
+declare on what terms, to what characters, and
+to what temper of mind God would extend forgiveness
+of sins.” This, which is Mr. Barnes’s
+interpretation, seems to me entirely inadequate.
+It reduces a definite and positive promise of divine
+ratification of human judgment, under the
+guidance of the Holy Spirit, to a mere enunciation
+of the general principle that the ministers
+of Christ shall be ministers of the truth. (<i>d</i>)
+That the two clauses of the sentence are, the
+one a promise, the other a warning; that Christians
+<em>remit</em> sin when, by their influence, their
+example, or their teaching, they induce sinners
+to repent of sin and abandon it; that they <em>retain</em>
+sin when, by their negligence, their acquiescence,
+or their approval, they directly or indirectly
+help to fasten sins on the individual or the community;
+and that Christ promises his disciples
+great results if they are faithful, and warns
+them of equally great but terrible results if they
+are remiss or culpable. The original does not
+seem to me capable of this rendering, for it ignores
+the fundamental meaning of the word rendered
+<cite>retain</cite> (<span lang="el">κρῦέω</span>), which always indicates some
+
+<span class="pagenum" id="Page_233">[Pg 233]</span>
+real <dfn>exercise of power</dfn>, never a failure or a neglect
+to exercise it. See above. The view which I
+have adopted is not very widely different from
+that of Alford, Meyer, Ryle, Calvin, Watkins,
+and the best of the Protestant commentators
+generally, except that, with Godet, I regard the
+promise as conferring on the moral judgments
+of the disciple a real efficacy, while the commentators
+generally regard it as simply a promise
+of wisdom spiritually to perceive and declare
+judgments which shall be in accordance with the
+divine will. This interpretation is also adopted
+by some of the more evangelical of the Roman
+Catholic divines, <i>e. g.</i>, Quesnel in modern and
+Chrysostom in ancient times, both of whom regard
+the priest as an ambassador of God, and as
+speaking by authority only in so far as he is filled
+with the Holy Ghost. “But why speak I of
+priests? Neither angel nor archangel can do
+anything with regard to what is given him of
+God; but the Father, the Son, and the Holy
+Ghost dispenseth all, while the priest lends his
+tongue and affords his hand.”—(<cite>Chrysostom.</cite>)
+“That such a judgment may be pronounced
+upon sinners as is fit to be approved of God, and
+to be confirmed in heaven, it must be such as is
+according to the Spirit of God, who is given for
+that purpose, and to the rules prescribed by
+Christ to sinners, of which the priest is only the
+minister.”—(<cite>Quesnel.</cite>)</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_24"></a>
+<p class="hanging">24 But Thomas,<a id="FNanchor_750" href="#Footnote_750" class="fnanchor">[750]</a> one of the twelve, called Didymus,
+was not with them when Jesus came.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_750" href="#FNanchor_750" class="label">[750]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch11_16">11:16</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_25"></a>
+<p class="hanging">25 The other disciples therefore said unto him, We
+have seen the Lord. But he<a id="FNanchor_751" href="#Footnote_751" class="fnanchor">[751]</a> said unto them, Except
+I shall see in his hands the print of the nails, and put
+my finger into the print of the nails, and thrust my
+hand into his side, I will not believe.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_751" href="#FNanchor_751" class="label">[751]</a>
+ <abbr title="Psalms">Ps.</abbr> 78:11, 32.</p>
+</div>
+</div>
+
+<p><b>24, 25.</b> Didymus is the Greek equivalent of
+Thomas, which is of Hebrew origin. Very little
+of his life is known; but the two other occurrences
+recorded in the <abbr title="New Testament">N. T.</abbr>
+(<span class="muchsmaller">John <a href="#ch11_16">11:16</a>;
+<a href="#ch14_5">14:5</a></span>) indicate
+an affectionate spirit but a skeptical intellect,
+a man who loved much, but believed and
+hoped but little. He has been well called “the
+rationalist” among the twelve; but he was a
+rationalist with a warm heart. The incident
+here recorded shows that the fact of the resurrection
+was so attested that it was accepted by
+one who could only be convinced by the clearest
+and most convincing proof. The reason of
+Thomas’s absence is not stated, nor even implied;
+but the conjecture that he had abandoned hope,
+and therefore the companionship of the disciples,
+is not unreasonable.—&#8203;His language, <cite>Except
+I thrust my hand into his side, I will not believe</cite>, is
+that not merely of dejection, but also of defiance.
+His position is that of modern positivism,
+which refuses to believe anything not verified by
+actual sensuous observation; his demand is that
+of M. Renan, who, to substantiate the doctrine
+of the resurrection, calls for the successful raising
+of the dead before a commission composed of
+physiologists, physicians, chemists, and skilled
+critics. See <cite>Life of Jesus</cite>, <abbr title="Introduction">Intro.</abbr> But Thomas’s
+spirit was very different.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_26"></a>
+<p class="hanging">26 And after eight days, again his disciples were
+within, and Thomas with them: <em>then</em> came Jesus, the
+doors being shut, and stood in the midst, and said,
+Peace<a id="FNanchor_752" href="#Footnote_752" class="fnanchor">[752]</a> <em>be</em> unto you.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_752" href="#FNanchor_752" class="label">[752]</a>
+ <abbr title="Isaiah">Isa.</abbr> 26:12.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_27"></a>
+<p class="hanging">27 Then saith he to Thomas, Reach hither thy finger,
+and behold my hands; and reach hither thy hand,<a id="FNanchor_753" href="#Footnote_753" class="fnanchor">[753]</a>
+and thrust <em>it</em> into my side: and be<a id="FNanchor_754" href="#Footnote_754" class="fnanchor">[754]</a> not faithless, but
+believing.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_753" href="#FNanchor_753" class="label">[753]</a>
+ 1 John 1:1.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_754" href="#FNanchor_754" class="label">[754]</a>
+ 1 <abbr title="Timothy">Tim.</abbr> 1:14.</p>
+</div>
+</div>
+
+<p><b>26, 27.</b> This meeting after eight days, <i>i. e.</i>,
+on the eighth day, is the first intimation in the
+<abbr title="New Testament">N. T.</abbr> of a commemoration by the disciples of the
+resurrection; and there is nothing to show that
+the disciples had not kept together in a continuous
+meeting during the entire week, which, it
+will be remembered, was the Passover week.
+But it is certainly significant that Christ chose
+the first day of the week, on which he rose from
+the dead, to make his second appearance to his
+infant church, and thus gave an impulse to, if
+not a suggestion of, that apostolic commemoration
+of the day, which by insensible degrees led
+to the transfer of the Christian’s weekly festival
+from the seventh to the first day of the week.—&#8203;Christ appears as suddenly and mysteriously as
+before, and in his address to Thomas echoes his
+words, a severe yet a tender and loving rebuke.
+The evidence which he would have refused to
+the Pharisee he grants to the disciple; the inimical
+demand of the determined skeptic he always
+disregards; for the intellectual difficulties
+of a reluctant skeptic he shows great compassion.
+But he shows this compassion for unbelief
+that he may rescue the unbeliever from it, and
+bids him <em>become not unbelieving, but believing</em>.
+Through his doubt of the actual occurrence of
+the resurrection, Thomas was in danger of becoming
+a disbeliever generally, and against this
+danger of lapsing from a state of faith to one of
+unfaith Jesus warned Thomas, and through him
+warns the feeble and vacillating believers of all
+ages.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_28"></a>
+<p class="hanging">28 And Thomas answered and said unto him, My<a id="FNanchor_755" href="#Footnote_755" class="fnanchor">[755]</a>
+Lord and my God.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_755" href="#FNanchor_755" class="label">[755]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch5_23">5:23</a>;
+ <abbr title="Psalms">Ps.</abbr> 118:28;
+ 1 <abbr title="Timothy">Tim.</abbr> 3:16.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch20_29"></a>
+<p class="hanging">29 Jesus saith unto him, Thomas, because thou hast
+seen me, thou hast believed: blessed<a id="FNanchor_756" href="#Footnote_756" class="fnanchor">[756]</a> <em>are</em> they that
+have not seen, and <em>yet</em> have believed.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_756" href="#FNanchor_756" class="label">[756]</a>
+ 1 <abbr title="Peter">Pet.</abbr> 1:8.</p>
+</div>
+</div>
+
+<p><b>28, 29.</b> Thomas was overpowered and convinced
+by the grace of his Master, not by the
+physical evidence which he had demanded, and
+which was vouchsafed to him; not because he
+handled, but because he <em>saw</em>, he believed
+(<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch20_29">29</a></span>).
+In this appears the difference of his spirit from
+that of the modern rationalists; his faith finally
+rested, not in the sensuous evidence, but in the
+invisible love and mercy of his Lord. The mere
+
+<span class="pagenum" id="Page_234">[Pg 234]</span>
+fact that Jesus rose from the dead did not demonstrate
+his divinity, nor give ground for Thomas’s
+appeal; for Lazarus, too, rose from the dead.
+“It was an evidence addressing itself not to his
+eyes, but to his heart, which forced him to cry,
+My Lord and my God.”—(<cite>Maurice.</cite>) To interpret
+this utterance as a mere expletory outcry
+is the shallowest of criticism. It reduces a sublime
+and exalted confession of faith to an irrelevant
+and semi-profane exclamation. It is grammatically,
+psychologically, and spiritually untenable;
+grammatically, because it is expressly said
+that Thomas addressed the words to Jesus—&#8203;<em>he said “unto him”</em>; psychologically, because it is
+equally irrational to suppose that Thomas, just
+convinced of the resurrection of his Lord and
+Master, should break out into a mere meaningless
+exclamation, or that John should have reported
+it if it had been uttered; spiritually, because
+Christ on the strength of this confession
+of Thomas recognizes his faith: “Thou hast
+believed.” Equally untenable is the suggestion
+of Norton (<cite>Notes on the Gospels</cite>), that “the name
+God was employed by him, not as the proper
+name of the Deity, but as an appellation, according
+to a common use of it in his day,” for no
+such common use existed, and its existence
+would have been utterly inconsistent with the
+Hebrew laws against the use of God’s name in
+vain. The fact that Thomas recognized Jesus as
+both Lord and God might not of itself be conclusive;
+there would be possible ground for
+Norton’s argument: “Considering into how
+great an error he had fallen in his previous obstinate
+incredulity, there would be little reason
+for relying upon his opinion as infallible”; but
+Christ not only accepts, he distinctly approves
+and ratifies Thomas’s confession, and the faith
+of the church rests not on the words of the disciple,
+but on their approbation by his Lord.
+Thomas’s words here, then, are to be read in the
+light of Christ’s words in <abbr title="chapters">chaps.</abbr>
+<a href="#CHAPTER_XIII">13-17</a>; the disciple
+accepts in a single sentence Christ’s teaching
+respecting himself as the one sent from and
+manifesting to the world the eternal Father. It
+is the answer of a suddenly awakened faith to
+the before ill-comprehended declaration, He that
+hath seen me hath seen the Father. In his response,
+<cite>Blessed are they that have not seen, and yet
+have believed</cite>, Jesus recognizes two kinds of belief,
+one which rests on seeing or on the witness of
+those that have seen, the other and higher that
+which rests simply on spiritual apprehension.
+Parallel to the implied contrast here is that in
+John <a href="#ch14_11">14:11</a>, “Believe me that I am in the Father,
+and the Father in me; or else believe me
+for the very work’s sake.”</p>
+
+
+<div class="p2 blockquote">
+<a id="ch20_30"></a>
+<p class="hanging">30 And<a id="FNanchor_757" href="#Footnote_757" class="fnanchor">[757]</a> many other signs truly did Jesus in the presence
+of his disciples, which are not written in this book:</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_757" href="#FNanchor_757" class="label">[757]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch21_25">21:25</a>.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch20_31"></a>
+<p class="hanging">31 But<a id="FNanchor_758" href="#Footnote_758" class="fnanchor">[758]</a> these are written, that ye might believe that
+Jesus is the Christ, the Son of God; and<a id="FNanchor_759" href="#Footnote_759" class="fnanchor">[759]</a> that, believing,
+ye might have life through his name.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_758" href="#FNanchor_758" class="label">[758]</a>
+ Luke 1:4.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_759" href="#FNanchor_759" class="label">[759]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch3_15">3:15</a>,
+ <a href="#ch3_16">16</a>; <a href="#ch5_24">5:24</a>;
+ <a href="#ch10_10">10:10</a>;
+ 1 <abbr title="Peter">Pet.</abbr> 1:9.</p>
+</div>
+</div>
+
+<p><b>30, 31.</b> These verses constitute the formal
+close of John’s Gospel, <abbr title="chapter">ch.</abbr> 21 being an appendix.
+See <a href="#Note_ch21"><abbr title="Preliminary">Prel.</abbr> Note</a> there. The “<cite>many other signs</cite>”
+referred to are not necessarily only or chiefly
+those wrought after the resurrection, but include
+those recorded by the other Evangelists,
+as well as such as have not been recorded.—&#8203;On
+the object of John in his Gospel as here indicated,
+see <abbr title="Introduction">Intro.</abbr>, <a href="#Page_11"><abbr title="page">p.</abbr> 11</a>. That object was threefold:
+(1) That the readers might have faith that
+Jesus of Nazareth is the Messiah of prophecy;
+(2) that they might spiritually recognize in this
+Messiah the well-beloved Son of God; (3) that,
+believing in his Messiahship and divinity, they
+might become partakers of his life. <cite>Life</cite> (<span lang="el">ζωή</span>) in
+John’s usage always signifies <em>spiritual</em> life, and
+the <em>name of Christ</em>, in which this life is to be attained,
+stands for Christ himself in all the gracious
+offices which his names indicate, as Jesus
+or Saviour, Christ or Messiah, and Emmanuel or
+God with us.</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<h3 class="nobreak" id="CHAPTER_XXI">CHAPTER <abbr title="Twenty-One">XXI.</abbr></h3>
+</div>
+
+
+<p><abbr title="Chapter">Ch.</abbr> 21:1-25. APPENDIX TO JOHN’S GOSPEL.—&#8203;<span class="smcap">Waiting
+for Christ while we work (3).—&#8203;The power of
+the Lord over nature (6).—&#8203;Love sees most quickly;
+zeal acts most quickly (7).—&#8203;Christ provides
+for our simplest wants; fire for the cold, food
+for the hungry (9).—&#8203;A true proof of love for
+Christ: shepherding his sheep (15-17).—&#8203;Service
+and suffering are both following Christ (18).—&#8203;The
+impertinence of curiosity rebuked (21-23).—&#8203;The
+last word and the first word of Christ
+the same, Follow Me.</span></p>
+
+<hr class="tb">
+
+<p><a id="Note_ch21"></a><span class="smcap">Preliminary Note.</span>—All modern critics agree
+in regarding this chapter as in the nature of a
+supplement, the original Gospel having been
+brought to a close in the last verses of the preceding
+chapter. This opinion is based chiefly
+upon the formal close afforded by those verses.
+That this supplemental chapter was written at a
+very early period, and probably before the Gospel
+itself was given to the public, is indicated
+by the fact that it is found in all the manuscripts.
+Whether it was written by John himself or by some
+disciple or friend is not altogether clear, and certainly
+not very important; but the evangelical
+critics generally agree, from a careful consideration
+of its internal characteristics, in attributing it
+to John himself. Thus Alford: “The reader will
+have perceived in the foregoing comment on the
+
+<span class="pagenum" id="Page_235">[Pg 235]</span>
+chapter a manifest leaning to the belief that it was
+written by John himself. <em>Of this I am fully convinced.</em>
+In every part of it his hand is plain and
+unmistakable; in every part of it his character
+and spirit is manifested in a way which none but
+the most biassed can fail to recognize. I believe
+it to have been added some years probably after
+the completion of the Gospel; partly, perhaps,
+to record the important miracle of the second
+draught of fishes, so full of spiritual instruction,
+and the interesting account of the sayings of the
+Lord to Peter; but principally to meet the error
+which was becoming prevalent concerning himself.”
+To the same effect Meyer: “In accordance
+with all that has been advanced, the view
+is justified that John, by way of authentic historical
+explanation of the legend in <abbr title="verse">ver.</abbr>
+<a href="#ch21_23">23</a>, some
+time after finishing his Gospel, which he had
+closed with <a href="#ch20_31">20:31</a>, wrote
+<abbr title="chapter">ch.</abbr> <a href="#CHAPTER_XXI">21:1-24</a> as a complement
+of the book, and that this appendix,
+simply because its Johannean character was immediately
+certain and recognized, already at a
+very early period, whilst the Gospel had not yet
+issued forth from the narrower circle of its first
+readers, had become an inseparable part of the
+Gospel.” Similarly, though somewhat more
+doubtfully, Luthardt and Godet. See also
+Ezra Abbot, in <cite>Smith’s <abbr title="Bible Dictionary">Bib. Dict.</abbr></cite>, <abbr title="Volume">Vol.</abbr> 2, <abbr title="page">p.</abbr> 1430,
+note b.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch21_1"></a>
+<p class="hanging drop-cap"><span class="smcap">After</span> these things Jesus shewed himself again to
+the disciples at the sea of Tiberias; and on this
+wise shewed he <em>himself</em>.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch21_2"></a>
+<p class="hanging">2 There were together Simon Peter, and Thomas
+called Didymus, and<a id="FNanchor_760" href="#Footnote_760" class="fnanchor">[760]</a> Nathanael of Cana in Galilee,
+and the <em>sons</em><a id="FNanchor_761" href="#Footnote_761" class="fnanchor">[761]</a> of Zebedee, and two other of his disciples.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_760" href="#FNanchor_760" class="label">[760]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch1_45">1:45</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_761" href="#FNanchor_761" class="label">[761]</a>
+ <abbr title="Matthew">Matt.</abbr> 4:21.</p>
+</div></div>
+
+<div class="p2 blockquote">
+<a id="ch21_3"></a>
+<p class="hanging">3 Simon Peter saith unto them, I go a fishing. They
+say unto him, We also go with thee. They went forth,
+and entered into a ship immediately; and that night
+they caught nothing.</p>
+</div>
+
+<p><b>1-3.</b> The departure of the disciples into Galilee
+is not to be regarded as an abandonment on
+their part of hope; for Christ’s direction to his
+disciples after his resurrection was to go into
+Galilee and meet him there (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 28:7; Mark 16:7</span>).
+We are rather to regard it, therefore, as an evidence
+that they were convinced by his repeated
+appearances of the resurrection of their Lord,
+and went into Galilee in anticipation of meeting
+
+<span class="pagenum" id="Page_236">[Pg 236]</span>
+him there. For the same reason we are not to
+regard Peter’s declaration, <cite>I go a fishing</cite>, as an
+indication that he had abandoned his sacred for
+a secular calling. His restless temperament did
+not allow him to wait in inactivity, and he sought
+relief in work. The response of the other disciples,
+<cite>We also go with thee</cite>, has been rightly used
+by the homiletical commentators as an illustration
+of the influence of example. John was one
+of the sons of Zebedee. Assuming that the 21st
+chapter is from his pen, we have in it the description
+of an eye-witness. There is nothing to
+indicate who were the two unnamed disciples,
+but the fact that they are unnamed has been
+regarded as an indication that they were not two
+of the twelve. The <em>ship</em> was, of course, simply a
+fisherman’s boat, probably not very different in
+shape and size from those to be seen in the Sea
+of Galilee at the present day, as represented in
+the accompanying illustration.</p>
+
+<div class="p2 blockquote">
+<a id="ch21_4"></a>
+<p class="hanging">4 But when the morning was now come, Jesus stood
+on the shore: but the disciples knew<a id="FNanchor_762" href="#Footnote_762" class="fnanchor">[762]</a> not that it was
+Jesus.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_762" href="#FNanchor_762" class="label">[762]</a>
+ <abbr title="chapter">ch.</abbr>
+ <a href="#ch20_14">20:14</a>.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch21_5"></a>
+<p class="hanging">5 Then<a id="FNanchor_763" href="#Footnote_763" class="fnanchor">[763]</a> Jesus saith unto them, Children, have ye
+any meat? They answered him, No.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_763" href="#FNanchor_763" class="label">[763]</a>
+ Luke 24:41.</p>
+</div>
+</div>
+
+<p><b>4, 5.</b> The night of labor spent in vain might
+naturally have recalled to the disciples that
+other night of toil after which Christ first called
+some of these disciples to be his followers (Luke
+5:1-11). In the gray twilight they saw a stranger
+on the shore; that they did not recognize
+him may have been due in part to the dimness
+of the early light, but more probably to the fact,
+illustrated by other post-resurrection appearances,
+that he was recognized only as he chose
+to reveal himself (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch20_14">20:14</a>; Luke 24:16</span>). Certainly
+it indicates that the disciples had no such expectation
+of his appearance as would lead them, according
+to the theory of M. Renan, to conjure
+up a spectre. There is nothing in the words,
+and we may presume there was nothing in the
+tones of Jesus, to quicken their perception. His
+language is that of a fisherman: <cite>Boys</cite> (<span lang="el">παιδία</span>),
+<cite>have ye no fish?</cite> The word rendered <cite>meat</cite> (<span lang="el">προσφάγιον</span>)
+is literally <dfn>what is eaten therewith</dfn>, <i>i. e.</i>,
+with bread, and here is equivalent to <dfn>fish</dfn>, which
+in Galilee was a common accompaniment of
+bread in the peasant’s meal.</p>
+
+<div class="divcenterimg60">
+ <a id="i_236"></a>
+ <br>
+ <img src="images/i_236.jpg"
+ alt="Bread">
+ <p class="caption">ANCIENT BREAD.</p>
+</div><!--end figcenter-->
+
+
+<div class="p2 blockquote">
+<a id="ch21_6"></a>
+<p class="hanging">6 And he said unto them, Cast<a id="FNanchor_764" href="#Footnote_764" class="fnanchor">[764]</a> the net on the right
+side of the ship, and ye shall find. They cast therefore,
+and now they were not able to draw it for the
+multitude of fishes.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_764" href="#FNanchor_764" class="label">[764]</a>
+ Luke 5:4-7.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch21_7"></a>
+<p class="hanging">7 Therefore that disciple whom Jesus loved saith
+unto Peter, It is the Lord. Now when Simon Peter
+heard that it was the Lord, he girt <em>his</em> fisher’s coat <em>unto
+him</em>, (for he was naked,) and did cast himself into the
+sea.</p>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch21_8"></a>
+<p class="hanging">8 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.</p>
+</div>
+
+<p><b>6-8.</b> There was nothing to the disciples especially
+suggestive in the direction to <em>cast the net
+on the right side of the ship</em>. They might naturally
+suppose that he had perceived indications of
+a school of fishes there.—&#8203;In the effect produced
+on the two disciples, Peter and John, by the
+miraculous draught of fishes which followed,
+the character of each is strikingly illustrated.
+John, with his quicker intuitions, recalling that
+other fishing scene, recognized the Lord first;
+Peter, with his greater boldness to act, leaped
+into the water, and partly swam and partly
+waded ashore. <abbr title="Compare">Comp.</abbr>
+<abbr title="chapter">ch.</abbr> <a href="#ch20_6">20:6</a>, <a href="#ch20_8">8</a>,
+notes. The distance was about <em>two
+hundred cubits</em>, that is, about three
+hundred feet. The <cite>fisher’s coat</cite>,
+which Peter girt unto him, appears
+to have been a sort of loose
+garment, like the workmen’s
+blouse of to-day, which Peter had
+laid off during his night’s work.
+This he put on, counting it unseemly
+to appear without it in the
+presence of his Lord, at the same
+time drawing it up and tucking it
+in about the waist, that it might
+not impede his swimming to the
+shore.—&#8203;The <a href="#i_235">accompanying illustration</a>
+shows the probable style of the fisher’s
+coat, in contrast with the long robe worn by one
+not engaged in manual labor. The net itself was
+so full of fishes, and they so <em>great</em>, that the disciples
+abandoned the attempt to bring them into
+the boat, but dragged them in the net to the
+land.</p>
+
+<div class="figcenter">
+ <a id="i_235"></a>
+ <br>
+ <img src="images/i_235.jpg"
+ alt="HE GIRT HIS COAT.">
+ <p class="caption">HE GIRT HIS FISHER’S COAT UNTO HIM.</p>
+</div><!--end figcenter-->
+
+<div class="p2 blockquote">
+<a id="ch21_9"></a>
+<p class="hanging">9 As soon then as they were come to land, they saw
+a fire of coals there, and fish laid thereon, and bread.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch21_10"></a>
+<p class="hanging">10 Jesus saith unto them, Bring of the fish which ye
+have now caught.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch21_11"></a>
+<p class="hanging">11 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.</p>
+</div>
+
+
+<p><b>9-11.</b> On coming to the shore the disciples
+found a fire of coals already kindled, and some
+fish laid thereon, and some loaves of <span style="white-space:nowrap;">bread—in</span>
+short, preparation for a simple meal. There has
+
+<span class="pagenum" id="Page_237">[Pg 237]</span>
+been some unprofitable discussion among the
+commentators respecting the manner in which
+this provision had been made. It is attributed
+by different commentators to the ministry of
+angels, to the activity of Peter, to the forethought
+of Jesus. Alford, following Stier and the older
+commentators, insists that it was miraculously
+provided. Trench rightly and briefly disposes
+of this question: “By what ministry, natural or
+miraculous, has been often inquired, but we
+must leave this undetermined, as we find it.”
+The provision apparently was not sufficient for
+the company, for Christ bade Peter add to the
+stock from the fish just caught. Peter went,
+therefore, to aid the others in bringing the net
+to shore. The fish were counted, and the exact
+number is recorded by the Evangelist. The attempt
+to draw some spiritual lessons from this
+number affords a curious illustration of the absurdities
+into which the allegorizing method is
+liable to carry the student. The exact enumeration
+is important only because it is an indication
+of accuracy in the historian; in such an enumeration
+there is no opportunity for the exaggeration
+of imagination. To me Augustine’s allegorical
+interpretation of the contrast between this and
+the analogous yet widely different miracle recorded
+in Luke 5:1-11 is scarcely more profitable
+than the spiritualizing interpretation of the
+meaning of the one hundred and fifty-three; the
+curious in such matters will find it fully reported
+in Trench on the Parables. It might be possible
+to account for each single feature in this narrative
+without assuming a miracle; but in a candid
+consideration of all the features <span style="white-space:nowrap;">combined—the</span>
+fruitless fishing all night, the sudden and extraordinary
+success in the morning, the number of
+fish, their size, the unbroken net, though dragged
+full of fish to the <span style="white-space:nowrap;">shore—it</span> is impossible to doubt
+that we have here, what evangelical critics have
+always seen in the narrative, the account of a
+miraculous manifestation of the Lord’s power.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch21_12"></a>
+<p class="hanging">12 Jesus saith unto them, Come <em>and</em> dine. And none
+of the disciples durst ask him, Who art thou? knowing
+that it was the Lord.</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch21_13"></a>
+<p class="hanging">13 Jesus<a id="FNanchor_765" href="#Footnote_765" class="fnanchor">[765]</a> then cometh, and taketh bread, and giveth
+them, and fish likewise.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_765" href="#FNanchor_765" class="label">[765]</a>
+ Acts 10:41.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch21_14"></a>
+<p class="hanging">14 This<a id="FNanchor_766" href="#Footnote_766" class="fnanchor">[766]</a> is now the third time that Jesus shewed
+himself to his disciples, after that he was risen from the
+dead.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_766" href="#FNanchor_766" class="label">[766]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch20_19">20:19</a>, <a href="#ch20_26">26</a>.</p>
+</div>
+</div>
+
+<p><b>12-14.</b> There is a verbal, but no real inconsistency
+in the statement that <cite>none of the disciples
+durst ask him, Who art thou? knowing that it was
+the Lord</cite>. “But seeing that His form was altered,
+and full of much awfulness, they were
+greatly amazed, and desired to ask somewhat
+concerning It; but fear, and their knowledge
+that He was not some other, but the same,
+checked their inquiry.”—(<cite>Chrysostom.</cite>) The careful
+student will observe that the Evangelist
+does not characterize this as the third appearance
+of Jesus, but as the third appearance <em>to his
+disciples</em>, <i>i. e.</i>, the apostles. This excludes the
+appearance to Mary (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch20_16">20:16</a></span>), and to the two
+disciples on the walk to Emmaus (<span class="muchsmaller">Luke 24:13-35</span>);
+the two preceding appearances referred to were
+that to the ten on the evening of the day of the
+resurrection (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch20_19">20:19</a></span>) and that to the eleven in
+the week following (<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch20_26">20:26</a></span>). Without following
+the allegorizing commentators into any of
+their extravagances, we may reasonably see, with
+Alford, Trench, and others, a spiritual significance
+in the fact that Christ provided a meal for
+the apostles at the same time when, by this new
+miraculous draught, he reminded them of their
+first call to become fishers of men, thus suggesting
+to them the spiritual truth involved in the
+Lord’s Supper, and symbolically represented in
+the feeding of the five thousand, that they who
+minister in the things of Christ are themselves
+dependent on Christ for their spiritual support;
+perhaps also suggesting that when the labor of
+life is over there will be for them that have
+wrought for Christ a feast with him in the kingdom
+of heaven. But certainly Trench goes too
+far in saying that “the character of the meal was
+sacramental, and it had nothing to do with the
+stilling of their present hunger.” It is much
+more reasonable to see in this provision for the
+disciples’ commonest <span style="white-space:nowrap;">needs—food</span> and a fire at
+the end of a night of sleepless toil—a new illustration
+of the tenderness of Christ’s consideration
+for his own.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch21_15"></a>
+<p class="hanging">15 So when they had dined, Jesus saith to Simon
+Peter, Simon, <em>son</em> of Jonas, lovest thou me more<a id="FNanchor_767" href="#Footnote_767" class="fnanchor">[767]</a> than
+these? He saith unto him, Yea, Lord; thou knowest
+that I love thee. He saith unto him, Feed<a id="FNanchor_768" href="#Footnote_768" class="fnanchor">[768]</a> my lambs.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_767" href="#FNanchor_767" class="label">[767]</a>
+ <abbr title="Matthew">Matt.</abbr> 26:33, 35.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_768" href="#FNanchor_768" class="label">[768]</a>
+ <abbr title="Isaiah">Isa.</abbr> 40:11;
+ <abbr title="Jeremiah">Jer.</abbr> 3:15;
+ <abbr title="Ezekiel">Ezek.</abbr> 34:2-10;
+ Acts 20:28; 1 <abbr title="Peter">Pet.</abbr> 5:2, 4.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch21_16"></a>
+<p class="hanging">16 He saith to him again the second time, Simon, <em>son</em>
+of Jonas, lovest thou me? He saith unto him, Yea,
+Lord; thou knowest that I love thee. He saith unto
+him, Feed my sheep.<a id="FNanchor_769" href="#Footnote_769" class="fnanchor">[769]</a></p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_769" href="#FNanchor_769" class="label">[769]</a>
+ <abbr title="Hebrews">Heb.</abbr> 13:20; 1 <abbr title="Peter">Pet.</abbr> 2:25.</p>
+</div>
+</div>
+
+
+<div class="p2 blockquote">
+<a id="ch21_17"></a>
+<p class="hanging">17 He saith unto him the third time, Simon, <em>son</em> of
+Jonas, lovest thou me? Peter was grieved<a id="FNanchor_770" href="#Footnote_770" class="fnanchor">[770]</a> because
+he said unto him the third time, Lovest thou me? And
+he said unto him, Lord, thou<a id="FNanchor_771" href="#Footnote_771" class="fnanchor">[771]</a> knowest all things; thou
+knowest that I love thee. Jesus saith unto him, Feed
+my sheep.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_770" href="#FNanchor_770" class="label">[770]</a>
+ <abbr title="Lamentations">Lam.</abbr> 3:33.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_771" href="#FNanchor_771" class="label">[771]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch16_30">16:30</a>.</p>
+</div>
+</div>
+
+<p><b>15-17. So when they had dined, Jesus
+saith to Simon Peter, Simon, son of Jonas,
+lovest thou me more than these?
+He saith unto him, Yea, Lord, thou
+knowest that I have affection for thee.
+He saith unto him, Feed my lambs. He
+saith to him again the second time, Simon,
+son of Jonas, lovest thou me? He
+saith unto him, Yea, Lord, thou knowest
+that I have affection for thee. He saith
+unto him, Shepherd my sheep. He saith
+
+<span class="pagenum" id="Page_238">[Pg 238]</span>
+unto him the third time, Simon, son of
+Jonas, hast thou affection for me? Peter
+was grieved because he said unto him the
+third time, Hast thou affection for me?
+and he said unto him, Lord, thou knowest
+all things; thou knowest that I have
+affection for thee. Jesus saith unto him,
+Feed my little sheep.</b> This translation will
+suggest to the English reader, though inadequately,
+points of difference in the original which
+our English translation wholly fails to preserve,
+possibly through the inattention of the translators,
+but more probably through the inadequacy
+of the English language to represent delicate
+shades of meaning which are represented
+by the Greek. (1) Two different Greek words
+are rendered indiscriminately <dfn>love</dfn> (<span lang="el">φιλέω</span> and
+<span lang="el">ἀγαπάω</span>). I have attempted to indicate the difference
+by rendering the one to <dfn>love</dfn> and the
+other to <dfn>have affection</dfn>, though this rather suggests
+that there is a difference than indicates in
+what it consists. The word which Christ uses in
+his question, <cite>Lovest thou me?</cite> (<span lang="el">ἀγαπάω</span>), signifies,
+if not the higher, at least the more thoughtful
+and reverential affection, founded on an intelligent
+estimate of character, and accompanied by
+a deliberate and well-considered choice. Peter’s
+<cite>I love thee</cite> represents rather the personal instinctive
+love, the activity of feeling rather than of
+will, the affection which, being spontaneous and
+instinctive, gives no account of itself, and no
+reason for its existence. We are bid in the <abbr title="New Testament">N. T.</abbr>
+to exercise the first form of love (<span lang="el">ἀγαπάω</span>) towards
+God, but never the second; while the Father
+is said to exercise both forms towards his
+own Son. Two different Greek words are also
+rendered indiscriminately <dfn>feed</dfn>. To indicate the
+difference I have rendered one by the rare but
+indispensable verb <dfn>shepherd</dfn>. Finally, three
+words are used to represent the flock which
+Christ commends to Peter’s care—<dfn>lambs</dfn> (<span lang="el">ἀρνία</span>),
+<dfn>sheep</dfn> (<span lang="el">πρόβατά</span>), and <dfn>little sheep</dfn> (<span lang="el">προβάτιά</span>). There
+is some uncertainty as to the reading, but the
+one I have followed is accepted by the best
+<span style="white-space:nowrap;">critics—Alford,</span> Meyer, etc. To <dfn>feed</dfn> the sheep
+is simply to nourish them; to <dfn>shepherd</dfn> them is
+not in contrast the ruling activity (so <cite>Meyer</cite>), but
+the whole shepherd care of the <span style="white-space:nowrap;">flock—watching</span>,
+tending, <span style="white-space:nowrap;">leading—as</span> illustrated in Psalm 23 and
+in John <a href="#ch10_1">10:1-18</a>. The term <cite>lamb</cite> is never used in
+the <abbr title="New Testament">N. T.</abbr> except of Christ himself
+(<span class="muchsmaller">John <a href="#ch1_29">1:29</a>;
+1 <abbr title="Peter">Pet.</abbr>
+1:19; <abbr title="Revelation">Rev.</abbr> 5:6, 8, 12, etc.</span>), or of the followers of Christ
+(<span class="muchsmaller">Luke 10:3</span>). By the <cite>lambs</cite> here, then, I understand
+Christ to mean his professed followers;
+Peter was to show his love for the Master by
+teaching them. The term <cite>sheep</cite> is more general,
+and includes in the figurative language of the
+Bible those who have wandered away from the
+fold of God (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 9:36; 12:11, 12; 15:24; Luke 15:4-6</span>).
+Peter is to show his love for the Master, not only
+by teaching the Lord’s disciples, but by shepherding
+the sheep, whether in the fold or wandering
+from it, as a good shepherd going before
+them, going after them, giving his life, if need
+be, for them (<span class="muchsmaller">John
+<a href="#ch10_1">10:1-13</a></span>). The <dfn>little sheep</dfn> are
+the young, who have not yet wandered away,
+and whom he is to keep in the Master’s fold by
+feeding them there with the herbage of life.
+Christ calls them <em>my</em> lambs, <em>my</em> sheep, because
+the Father has given all to him, and he is, as
+Redeemer and Saviour, Lord of all. The most
+superficial student will not fail to see in this
+thrice-repeated question an indirect and implied
+reference to and recall of the thrice-repeated
+denial of his Lord by Peter. In his request for
+permission to walk on the water, in his protest
+against the feet-washing, in his assertion
+“Though all men shall be offended because of
+thee, yet will I never be offended” (<span class="muchsmaller"><abbr title="Matthew">Matt.</abbr> 14:28;
+26:33; John <a href="#ch13_8">13:8</a></span>), there are indications of an overweening
+self-confidence in his love for the Lord as
+greater than that of the other disciples. It was
+this self-confidence in the strength of his love
+which had proved his danger. Christ addresses
+him, not by his new name of Peter, but by the
+old name which he bore before he knew the Lord,
+and asks him, Hast thou for me a greater love
+than these? Peter, saying nothing of the love of
+the others, not even venturing to claim for himself
+the intelligent and deliberate love which
+rules the life and molds the character, answers
+in humility: Thou knowest my affection for
+thee. Show it then, says Jesus, not by assuming
+pre-eminence over my flock, but by becoming
+their shepherd (= <dfn>servant</dfn>, <abbr title="chapter">ch.</abbr>
+<a href="#ch13_12">13:12-17</a>). He then
+repeats the question, Lovest thou me? Peter
+answers as before: Thou knowest my affection
+for thee. Show it then, says Christ, by shepherding
+my sheep; by seeking the lost, restoring
+the wanderer. A third time he asks the question,
+now changing it and adopting Peter’s own
+language: Art thou sure of thine affection for
+me? Peter is grieved, at the <em>change</em> in the question
+as well as at its repetition, “because he said
+unto him the third time, <cite>Hast thou affection for
+me?</cite>” and appeals to him as the Searcher of
+hearts to witness for himself the depth and reality
+of his affection. And Christ finally bids him
+
+<span class="pagenum" id="Page_239">[Pg 239]</span>
+show his love by feeding the little <span style="white-space:nowrap;">sheep—the</span>
+young, the feeble, those most needing care.
+Meyer well notes the fact that Christ does not
+question Peter’s <em>faith</em>, but the love which proceeds
+from faith and shows itself by its work;
+and Godet notes the curious resemblance between
+the present situation and that of two
+scenes in the previous life of Peter with which it
+is related. He had been called to the ministry
+by Jesus after a miraculous draught of fishes;
+it is after a similar draught that the ministry is
+restored to him. He had lost his office by his
+denial beside a fire of coals; it is beside a fire of
+coals that he recovers it.—&#8203;(<cite>Godet.</cite>) The ecclesiastical
+commentators see in this scene a reinstatement
+of Peter in his apostolic office, to which
+Alford well replies that “there is no record of
+his ever having lost it.” The R. C. divines find
+in it a proof-text for their belief in the primacy
+of Peter; to which Peter himself furnishes a
+quite adequate reply in 1 <abbr title="Peter">Pet.</abbr> 5:1-3. The shepherd
+is not a lord over God’s heritage, but one
+who follows the Chief Shepherd, goes before the
+flock, is their example and their leader, by his
+own life showing them the way to live, and, if
+need be, by his own death for their sakes showing
+them how to die. It must strike one, too,
+as curious that Peter should be grieved at words
+which constitute him the head of the church
+and the vicar of God upon earth. The true lesson
+of this scene is for all the disciples of Christ.
+We are all, through Peter’s experience, admonished
+to show our love for our Master, not by
+asking permission to do great things (as to walk
+on the waves), not by refusing to accept his
+humiliation for us (as by refusing to allow the
+feet-washing), nor yet by professing what we
+will do in the hour of difficulty and danger (as
+by the assurance, “I will not deny thee”), nor
+even by entering into fierce battle against his
+foes (as by drawing the sword on Malchus), but
+by laying down the life in quiet, humble, self-denying
+service for the Master’s <span style="white-space:nowrap;">sheep—the</span> followers
+of Christ, the wanderers from the fold,
+and the weakest and feeblest in the fold.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch21_18"></a>
+<p class="hanging">18 Verily, verily, I say unto thee,<a id="FNanchor_772" href="#Footnote_772" class="fnanchor">[772]</a> When thou wast
+young, thou girdedst thyself, and walkedst whither
+thou wouldest: but when thou shalt be old, thou shalt
+stretch forth thy hands, and another shall gird<a id="FNanchor_773" href="#Footnote_773" class="fnanchor">[773]</a> thee,
+and carry <em>thee</em> whither thou wouldest not.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_772" href="#FNanchor_772" class="label">[772]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch13_36">13:36</a>; Acts 12:3, 4.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_773" href="#FNanchor_773" class="label">[773]</a>
+ Acts 21:11.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch21_19"></a>
+<p class="hanging">19 This spake he, signifying by what death<a id="FNanchor_774" href="#Footnote_774" class="fnanchor">[774]</a> he
+should glorify God. And when he had spoken this, he
+saith unto him, Follow<a id="FNanchor_775" href="#Footnote_775" class="fnanchor">[775]</a> me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_774" href="#FNanchor_774" class="label">[774]</a>
+ 2 <abbr title="Peter">Pet.</abbr> 1:14.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_775" href="#FNanchor_775" class="label">[775]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch12_26">12:26</a>;
+ <abbr title="Numbers">Numb.</abbr> 14:24;
+ 1 <abbr title="Samuel">Sam.</abbr> 12:20;
+ <abbr title="Matthew">Matt.</abbr> 19:28.</p>
+</div>
+</div>
+
+<p><b>18, 19.</b> In this language, <cite>when thou wast young
+thou girdedst thyself</cite>, there is perhaps a reference
+to Peter’s act in girding himself and casting himself
+into the sea (<span class="muchsmaller"><abbr title="verse">ver.</abbr>
+<a href="#ch21_7">7</a></span>). The prophecy foretells
+the manner of his death, which, according to an
+early and apparently trustworthy tradition, was
+by crucifixion at about the same time with Paul,
+in the persecutions under Nero. According to
+Origen, Peter was crucified with his head downwards,
+either by his own request, because in his
+humility he was unwilling to suffer the same
+death as his Lord, or by order of Nero, as matter
+of wanton and ingenious cruelty. The contrast
+between Peter’s experience in his youth and in
+his old age is one common in Christian experience,
+a contrast between <em>doing</em> and <em>suffering</em>, between
+active, energetic service of the Lord and
+the patient endurance of his cross. Both are
+involved in following Christ. To interpret this
+command, <cite>Follow me</cite>, literally, as Godet: “Jesus
+began to move off, and commanded Peter to follow
+him in the literal sense, and John followed
+them without any express invitation,” seems to
+me a shallow interpretation, which is not helped
+by supposing it to be a symbolical act, a sort of
+childish object-teaching. Peter had gone back to
+his fishing; in saying <cite>Follow me</cite>, Christ calls him
+again to become a fisher of men, by the same
+phrase which he had employed three years before
+on the shore of the same sea and after a similar
+miracle.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch21_20"></a>
+<p class="hanging">20 Then Peter, turning about, seeth the disciple
+whom Jesus loved, following; which also leaned on
+his breast at supper, and said, Lord, which is he that
+betrayeth thee?</p>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch21_21"></a>
+<p class="hanging">21 Peter, seeing him, saith to Jesus, Lord, and what
+<em>shall</em> this man <em>do</em>?</p>
+</div>
+
+<p><b>20, 21.</b> It is not necessary, and it is hardly
+reasonable, to impute Peter’s question to a feeling
+of jealousy; it is rather to be attributed to
+the natural and almost universal tendency to
+inquire into the duty and destiny of others. The
+Lord’s reply indicates what is the answer which he
+would make to us whenever we, following Peter’s
+doubtful example, pry curiously into his purposes
+respecting others.</p>
+
+
+<div class="p2 blockquote">
+<a id="ch21_22"></a>
+<p class="hanging">22 Jesus saith unto him, If I will that he tarry till I
+come,<a id="FNanchor_776" href="#Footnote_776" class="fnanchor">[776]</a> what <em>is that</em> to thee? Follow<a id="FNanchor_777" href="#Footnote_777" class="fnanchor">[777]</a> thou me.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_776" href="#FNanchor_776" class="label">[776]</a>
+ <abbr title="Matthew">Matt.</abbr> 25:31; <abbr title="Revelation">Rev.</abbr> 1:7; 22:20.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_777" href="#FNanchor_777" class="label">[777]</a>
+ verse <a href="#ch21_19">19</a>.</p>
+</div></div>
+
+
+<div class="p2 blockquote">
+<a id="ch21_23"></a>
+<p class="hanging">23 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 <em>is that</em> to thee?</p>
+</div>
+
+<p><b>22, 23.</b> It is curious to see how Christ’s language
+here, notwithstanding John’s interpretation,
+has been misconstrued, even down to the
+latest time, as a promise, or a quasi-promise,
+that John should tarry until the second coming
+of Christ. Ancient legends report that after his
+interment there were strange movements in the
+earth that covered him, that when the tomb was
+subsequently opened it was found empty, that
+he was reserved to reappear again in conflict with
+Anti-Christ; so late as the sixteenth century an
+enthusiast was burned at Toulouse who gave
+himself out as <abbr title="Saint">St.</abbr> John; and even so sober a
+
+<span class="pagenum" id="Page_240">[Pg 240]</span>
+commentator as Godet submits, though hesitatingly,
+the hypothesis that, as the primitive epoch
+of humanity had its Enoch, and the theocratic
+epoch its Elijah, neither of whom knew death,
+so also the Christian epoch may have had its
+deathless representative. Two other interpretations
+are: (1) That Christ refers here to his
+coming to his own in their death, and that by
+the phrase <cite>If I will that he tarry till I come</cite> he
+means, If I will that he meet a natural death
+instead of martyrdom. This interpretation Alford
+justly characterizes as frigid and inapplicable
+here, since martyrdom is as truly a coming
+of the Lord as natural death. (2) That by his
+Second Coming, Christ refers to the destruction
+of Jerusalem, an interpretation strangely adopted
+by Alford. That destruction was an historical
+prophecy, but in no wise an historical fulfillment
+of the promise of the Lord’s Second Coming.
+There is no reason for regarding this language of
+Christ as anything else than purely hypothetical,
+equivalent to, <dfn>Suppose that I were to will that he
+should remain upon the earth unto the end; what
+would that be to thee?</dfn></p>
+
+
+<div class="p2 blockquote">
+<a id="ch21_24"></a>
+<p class="hanging">24 This is the disciple which testifieth of these things,
+and wrote these things: and<a id="FNanchor_778" href="#Footnote_778" class="fnanchor">[778]</a> we know that his testimony
+is true.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_778" href="#FNanchor_778" class="label">[778]</a>
+ <abbr title="chapter">ch.</abbr>
+ <a href="#ch19_35">19:35</a>; 3 John 12.</p>
+</div>
+</div>
+
+<div class="p2 blockquote">
+<a id="ch21_25"></a>
+<p class="hanging">25 And<a id="FNanchor_779" href="#Footnote_779" class="fnanchor">[779]</a> there are also many other things which
+Jesus did, the which, if they should be written every
+one, I suppose that even the world itself could not contain
+the<a id="FNanchor_780" href="#Footnote_780" class="fnanchor">[780]</a> books that should be written. Amen.</p>
+</div>
+
+<div class="blockquot">
+<div class="footnote">
+<p class="unindent"><a id="Footnote_779" href="#FNanchor_779" class="label">[779]</a>
+ <abbr title="chapter">ch.</abbr> <a href="#ch20_30">20:30</a>.</p>
+</div>
+
+<div class="footnote">
+<p class="unindent"><a id="Footnote_780" href="#FNanchor_780" class="label">[780]</a>
+ Amos 7:10.</p>
+</div>
+</div>
+
+<p><b>24, 25.</b> There is uncertainty respecting the
+authorship and authenticity of these verses. For
+discussion of this question, see <cite>Smith’s <abbr title="Bible Dictionary">Bib. Dict.</abbr></cite>,
+<abbr title="page">p.</abbr> 1430, note <i>b</i>; <cite>Godet’s Commentary</cite>, <abbr title="Volume Three">Vol. III</abbr>,
+<abbr title="pages">pp.</abbr> 362, 363. The verses are found in all the
+manuscripts, except that Tischendorf believes
+that <abbr title="verse">ver.</abbr> 25 was originally wanting in the Sinaitic
+<abbr title="Manuscript">MS.</abbr>; he thinks that the color of the ink and a
+slight difference in the handwriting show that it
+did not proceed from the original scribe, but was
+added by a contemporary reviser. But though
+there is no external evidence for setting either
+verse aside, the internal evidence seems to me decisive
+against verse 25. “This inharmonious and
+unspiritual exaggeration” (<cite>Meyer</cite>) is entirely inconsistent
+with John’s scrupulously simple and
+truthful narrative. The authorship of <abbr title="verse">ver.</abbr> 24 is
+more uncertain. Whether written by John, or
+added almost immediately after by some companion,
+it affords a very strong attestation of the
+apostolic authorship of the Fourth Gospel. On a
+careful examination of the different authorities, it
+seems to me that Godet’s conclusion, though hypothetical,
+is in accordance with probabilities,
+and his deduction respecting the authenticity of
+the Gospel as a whole is irresistible: “1st. That
+the narrative (<span class="muchsmaller">verses 1-23</span>) is from the hand of the
+Evangelist. <abbr title="second">2d.</abbr> That <abbr title="verse">ver.</abbr> 24 is a declaration emanating
+from the friends of John, who had called
+forth the composition of his Gospel, and to
+whom he had committed it after its completion.
+<abbr title="third">3d.</abbr> That <abbr title="verse">ver.</abbr> 25 is written by one of them, with
+whom the work was deposited, and who thought
+himself bound to close it thus, to the glory, not
+of the author, but of the subject of history. By
+these last words the entire work becomes a
+whole. Accordingly we are shut up to hold
+either that John is the author of our Gospel, or
+that the author is a forger, who, 1st, palmed
+himself off on the world with all the characteristics
+of the apostle; who, <abbr title="second">2d</abbr>, carried his shamefulness
+so far that he got made out for him, by
+an accomplice of his fraud, a certificate of identity
+with the person of John; or who, more
+simply still, to save himself the trouble of finding
+a companion in falsehood, made out this
+certificate for himself in the name of another, or
+of several others. And he who had recourse to
+such ways was the author of a writing in which
+lying is blasted as the work of the devil
+(<span class="muchsmaller"><abbr title="chapter">ch.</abbr>
+<a href="#ch8_44">8:44</a></span>),
+and truth glorified as one of the two essential
+features of the divine character! If any one
+will believe such a story, *&nbsp;*&nbsp;* let him believe
+it” (<span class="muchsmaller">1 <abbr title="Corinthians">Cor.</abbr> 14:38</span>).</p>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+<div class="chapter">
+<span class="pagenum" id="Page_241">[Pg 241]</span>
+
+<p class="drop-cap"><span class="smcap">Two</span> years have elapsed since the publication
+of the preceding volume in this series of
+Commentaries on the books of the New Testament.
+A considerable part of the Commentary
+on John was then already written; all that part
+of it which was common to the Four Gospels was
+substantially ready for the printer; little else
+remained to be written except that portion which
+dealt with the larger discourses of our Lord, and
+not all of that; and a life-long study of the Four
+Gospels, part of the results of which had been
+given to the public in a Life of Christ, and others
+of which were in manuscript notes, had made me
+measurably familiar with the ground that lay
+before me. But the discourses of Jesus, as recorded
+by John, can be studied only meditatively.
+A certain quiet restfulness of mind is essential to
+any spiritual apprehension of their meaning.
+And I have believed that those to whom this
+volume had been earlier promised, and whose
+impatience at the delay has reached me in letters
+that have always been kindly and courteous and
+full of encouragement, would easier pardon delay
+than despoiling haste in preparation. I can ask
+no leniency of any critic on the ground that time
+was wanting to do adequately the needful work.</p>
+
+<p>I have stated in the introduction the reasons
+which have led me, after a careful, and I believe
+a measurably impartial, study of the question, to
+believe that the Fourth Gospel is the work of the
+apostle John, and that he is the one designated
+in that Gospel as “the disciple whom Jesus
+loved.” I wish to add here, emphatically, that
+the meditative study of the discourses which
+John has reported has strengthened that conviction.
+Either we have here the truths which
+Christ taught, reported by one who lived after
+the spiritual and catholic character of Christianity
+had begun to show itself by its actual development,
+and who therefore comprehended his
+profounder instructions as they were not comprehended
+during his lifetime; or else we must
+believe that the centuries immediately succeeding
+the first of the Christian era produced a
+spiritual genius whose insight into the profoundest
+truths of human experience, when inflamed
+into more than merely human life by the inbreathing
+of God, makes him the equal if not the superior
+of the Jesus portrayed in the three synoptic
+Gospels, and yet one who has been utterly
+unknown to fame, and who has left no other
+monument to his memory than a document that
+is a fraud if not a forgery. The skepticism that
+asserts this lays too heavy a tax on human credulity.
+It asks us to believe not only in a Socrates
+who had no Plato to reveal his teachings and
+his influence, but in one who did not hesitate to
+employ a petty and useless fraud as a setting for
+the most transcendent spiritual truth.</p>
+
+<p>This truth may be expressed in two words as
+that of the Divine Immanence. Around this the
+whole Gospel of John centres; to illustrate this
+the whole Gospel was written. That there is in
+man the possibility of a more than merely earthly
+life; that in him has been planted the germ of a
+divine life; that this life, when divinely developed,
+brings with it a new light and power; that
+God is in the soul and the soul may live in perpetual
+consciousness of its God; that Christ is
+not merely a Memory and a Hope, but a Presence;
+that the Supernatural is not a past phenomenon,
+but a present and a perpetual experience;
+that <span style="white-space:nowrap;">miracles—that</span> is, signs of the divine,
+All-mighty <span style="white-space:nowrap;">love—are</span> forever going on in human
+experience, on a transcendently grander scale in
+the nineteenth century than they did in the first;
+that the evidence of Christianity is not to be
+sought in dingy and doubtful records of past
+events, but in the personal observation and witness
+of present occurrences; that revelation was
+not completed with the Apocalypse, but every
+devout soul has the promise of an inner light,
+and the invisible and Catholic brotherhood and
+household of faith, which is the true church of
+Christ, has in it an everlasting Shechinah, which
+reveals with perpetually increasing clearness the
+truth of God both to it and through it; and that
+fidelity to the sacred and sweet duties of love is
+at once the condition and the result of this living
+experience of an ever-living God, in the spiritual
+realm as in nature, every fruit being the seed
+vessel of new growths for the <span style="white-space:nowrap;">future:—this</span> I
+believe to be the Gospel of our Lord Jesus Christ
+according to John. And I believe there is no
+better protection against that skepticism of the
+present age, whose vice is not that it demands a
+reason for every faith, but that it denies the witness
+of the spiritual sight to spiritual things, than
+the patient, meditative study of this Gospel, except
+the patient, persistent pursuit of the life to
+which it invites. To those that have no faith in
+such a life and such a light, to whom Christ is only
+a mist-covered mountain seen across the intervening
+eighteen centuries, and God only an hypothesis
+made probable by the Paleyrian argument from
+design, this Commentary will probably give no
+aid, and this Gospel will even appear to be uninterpretable
+in its mysticism. To those that have
+this faith in a perpetually present Immanuel, a
+Christ who is ever a God with us, however dim the
+faith may be, these pages are commended in the
+prayer and hope that they may help to make
+the Gospel clearer, the faith stronger, and the
+Christ nearer and dearer.</p>
+</div>
+
+<hr class="chap x-ebookmaker-drop">
+
+
+
+
+<div class="chapter">
+<h2 id="INDEX">INDEX.</h2>
+</div>
+
+
+<p><span class="smcap">Note.</span>—The abbreviations <abbr title="Matthew">M.</abbr>, <abbr title="Mark">Mk.</abbr>, <abbr title="Luke">L.</abbr>, and <abbr title="John">J.</abbr> refer respectively to the four gospels, Matthew, Mark, Luke,
+and John; the figures refer to the pages.</p>
+
+
+<ul class="index">
+<li class="ifrst">A.</li>
+
+<li class="indx">Adultery, Laws against, <abbr title="Matthew">M.</abbr>, 55.</li>
+
+<li class="indx">Anise, <abbr title="Matthew">M.</abbr>, 250.</li>
+
+<li class="indx">Almsgiving, <abbr title="Matthew">M.</abbr>, 98.</li>
+
+<li class="indx">Andrew, <abbr title="Matthew">M.</abbr>, 148.</li>
+
+<li class="indx">Angels:</li>
+  <li class="isub1">Bible doctrine of, <abbr title="Matthew">M.</abbr>, 215, 323; <abbr title="Luke">L.</abbr>, 7.</li>
+  <li class="isub1">Message to the Shepherds of, <abbr title="Luke">L.</abbr>, 19, 20, 21.</li>
+
+<li class="indx">Anointing at Bethany, <abbr title="Mark">Mk.</abbr>, 58.</li>
+
+<li class="indx">Annunciation, The, <abbr title="Luke">L.</abbr>, 11, 12.</li>
+
+<li class="indx">Antonia, tower of, <abbr title="John">J.</abbr>, <a href="#Page_216">216</a>.</li>
+
+<li class="indx">Apostles:</li>
+  <li class="isub1">Call of the, <abbr title="Mark">Mk.</abbr>, 14.</li>
+  <li class="isub1">Commission of the, <abbr title="Mark">Mk.</abbr>, 27.</li>
+  <li class="isub1">Office of the, <abbr title="Mark">Mk.</abbr>, 14.</li>
+
+
+<li class="ifrst">B.</li>
+
+<li class="indx">Baptism:</li>
+  <li class="isub1">Ceremony of, <abbr title="Matthew">M.</abbr>, 72.</li>
+  <li class="isub1">Doctrine of, <abbr title="Matthew">M.</abbr>, 327, 328; <abbr title="John">J.</abbr>, <a href="#Page_47">47</a>.</li>
+
+<li class="indx">Barabbas, <abbr title="Matthew">M.</abbr>, 310.</li>
+
+<li class="indx">Bartholomew, <abbr title="Matthew">M.</abbr>, 149.</li>
+
+<li class="indx">Baskets, <abbr title="Matthew">M.</abbr>, 198; <abbr title="John">J.</abbr>, <a href="#Page_80">80</a>.</li>
+
+<li class="indx">Beatitudes, The, <abbr title="Matthew">M.</abbr>, 85-87; <abbr title="Luke">L.</abbr>, 41, 42.</li>
+
+<li class="indx">Bed, Old Jewish, <abbr title="Mark">Mk.</abbr>, 10.</li>
+
+<li class="indx">Beelzebub, <abbr title="Matthew">M.</abbr>, 166.</li>
+
+<li class="indx">Bethabara, <abbr title="John">J.</abbr>, <a href="#Page_23">23</a>.</li>
+
+<li class="indx">Bethany, <abbr title="Matthew">M.</abbr>, 51, 280; <abbr title="Luke">L.</abbr>, 122; <abbr title="John">J.</abbr>, <a href="#Page_136">136</a>, <a href="#Page_151">151</a>.</li>
+
+<li class="indx">Bethesda, Pool of, <abbr title="John">J.</abbr>, <a href="#Page_64">64</a>.</li>
+
+<li class="indx">Bethlehem, <abbr title="Matthew">M.</abbr>, 52, 58.</li>
+
+<li class="indx">Bethphage, <abbr title="Matthew">M.</abbr>, 53; <abbr title="Luke">L.</abbr>, 122.</li>
+
+<li class="indx">Bethsaida, <abbr title="Matthew">M.</abbr>, 51, 157; <abbr title="Mark">Mk.</abbr>, 30.</li>
+
+<li class="indx">Betrayal, Prophecy of the, <abbr title="John">J.</abbr>, <a href="#Page_167">167</a>.</li>
+
+<li class="indx">Blindness, <abbr title="Matthew">M.</abbr>, 131.</li>
+
+<li class="indx">Book, Old Jewish, <abbr title="Luke">L.</abbr>, 32.</li>
+
+<li class="indx">Book-making, Ancient, <abbr title="Matthew">M.</abbr>, 25.</li>
+
+<li class="indx">Bread, Eastern, <abbr title="Mark">Mk.</abbr>, 36; <abbr title="John">J.</abbr>, <a href="#Page_236">236</a>.</li>
+
+<li class="indx">Broker, Eastern, <abbr title="Luke">L.</abbr>, 121.</li>
+
+<li class="indx">Burial customs, <abbr title="John">J.</abbr>, <a href="#Page_227">227</a>.</li>
+
+
+<li class="ifrst">C.</li>
+
+<li class="indx">Cæsar, Concerning tribute of, <abbr title="Matthew">M.</abbr>, 241, 242.</li>
+
+<li class="indx">Cæsarea Philippi, <abbr title="Matthew">M.</abbr>, 51, 199.</li>
+
+<li class="indx">Caiaphas, <abbr title="Matthew">M.</abbr>, 280.</li>
+
+<li class="indx">Camel’s-hair, <abbr title="Matthew">M.</abbr>, 66.</li>
+
+<li class="indx">Cana, <abbr title="Matthew">M.</abbr>, 51; <abbr title="John">J.</abbr>, <a href="#Page_29">29</a>.</li>
+
+<li class="indx">Candle-stick, An Eastern, <abbr title="Mark">Mk.</abbr>, 16.</li>
+
+<li class="indx">Canon, <abbr title="Matthew">M.</abbr>, 17-25.</li>
+
+<li class="indx">Capernaum, <abbr title="Matthew">M.</abbr>, 51, 80; <abbr title="Luke">L.</abbr>, 62; <abbr title="John">J.</abbr>, <a href="#Page_34">34</a>.</li>
+
+<li class="indx">Care, Christ’s teaching concerning, <abbr title="Matthew">M.</abbr>, 108.</li>
+
+<li class="indx">Centurion, <abbr title="Matthew">M.</abbr>, 117.</li>
+
+<li class="indx">Children, Christ’s blessing of, <abbr title="Matthew">M.</abbr>, 46, 225; <abbr title="Luke">L.</abbr>, 115.</li>
+
+<li class="indx">Chorazin, <abbr title="Matthew">M.</abbr>, 51, 157.</li>
+
+<li class="indx"><a id="Christ"></a>Christ:</li>
+  <li class="isub1">Activity of, <abbr title="Mark">Mk.</abbr>, 6.</li>
+  <li class="isub1">Agony in Gethsemane, <abbr title="Matthew">M.</abbr>, 290-295; <abbr title="Luke">L.</abbr>, 135.</li>
+  <li class="isub1">Anointed by Mary, <abbr title="Matthew">M.</abbr>, 280; <abbr title="John">J.</abbr>, <a href="#Page_150">150</a>.</li>
+  <li class="isub1">Anointed by the penitent woman, <abbr title="Luke">L.</abbr>, 48, 49.</li>
+  <li class="isub1">Atonement by, <abbr title="John">J.</abbr>, <a href="#Page_24">24</a>.</li>
+  <li class="isub1">Authority questioned, <abbr title="Matthew">M.</abbr>, 53.</li>
+  <li class="isub1">Baptism of, <abbr title="Matthew">M.</abbr>, 71-74; <abbr title="Luke">L.</abbr>, 31.</li>
+  <li class="isub1">Betrayal of, <abbr title="Matthew">M.</abbr>, 59, 295-297; <abbr title="Luke">L.</abbr>, 136; <abbr title="John">J.</abbr>, <a href="#Page_211">211-213</a>.</li>
+  <li class="isub1">Birth of, <abbr title="Matthew">M.</abbr>, 55, 56, 64; <abbr title="Luke">L.</abbr>, 7; <abbr title="John">J.</abbr>, <a href="#Page_114">114</a>.</li>
+  <li class="isub1">Bloody sweat of, <abbr title="Luke">L.</abbr>, 135.</li>
+  <li class="isub1">Burial of, <abbr title="Matthew">M.</abbr>, 171, 321; <abbr title="Mark">Mk.</abbr>, 61; <abbr title="John">J.</abbr>, <a href="#Page_221">221-226</a>.</li>
+  <li class="isub1">Childhood of, <abbr title="Luke">L.</abbr>, 21-25.</li>
+  <li class="isub1">Church of, <abbr title="John">J.</abbr>, <a href="#Page_185">185-190</a>.</li>
+  <li class="isub1">Consecration of, <abbr title="Luke">L.</abbr>, 22, 23.</li>
+  <li class="isub1">Conversation of, <abbr title="John">J.</abbr>, <a href="#Page_58">58</a>.</li>
+  <li class="isub1">Crucifixion of, <abbr title="Matthew">M.</abbr>, 279-281, 312-320; <abbr title="Mark">Mk.</abbr>, 60; <abbr title="Luke">L.</abbr>, <a href="#Page_139">139-144</a>.</li>
+  <li class="isub1">Death, Cause of, <abbr title="John">J.</abbr>, <a href="#Page_225">225-6</a>.</li>
+  <li class="isub1">Denial by Peter, <abbr title="Matthew">M.</abbr>, 301-304; <abbr title="Mark">Mk.</abbr>, 59; <abbr title="Luke">L.</abbr>, 136.</li>
+  <li class="isub1">Discourses of, <abbr title="John">J.</abbr>, <a href="#Page_11">11</a>.</li>
+  <li class="isub1">Discourse on the end of the world, <abbr title="Luke">L.</abbr>, 126-130.</li>
+  <li class="isub1">Divine nature of, <abbr title="Matthew">M.</abbr>, 13, 226, 327; <abbr title="John">J.</abbr>, <a href="#Page_19">19</a>, <a href="#Page_39">39</a>, <a href="#Page_44">44</a>,
+    <a href="#Page_68">68</a>, <a href="#Page_90">90</a>, <a href="#Page_111">111</a>, <a href="#Page_117">117</a>, <a href="#Page_134">134</a>, <a href="#Page_183">183</a>,
+    <a href="#Page_184">184</a>.</li>
+  <li class="isub1">Education of, <abbr title="Matthew">M.</abbr>, 65.</li>
+  <li class="isub1">Enemies of, <abbr title="Luke">L.</abbr>, 131.</li>
+  <li class="isub1">Fame of, <abbr title="Luke">L.</abbr>, 117.</li>
+  <li class="isub1">First attack on, <abbr title="Matthew">M.</abbr>, 234.</li>
+  <li class="isub1">Galilean ministry of, <abbr title="Mark">Mk.</abbr>, 5; <abbr title="Matthew">M.</abbr>, 79-83.</li>
+  <li class="isub1">Genealogy of, <abbr title="Matthew">M.</abbr>, 53; <abbr title="Luke">L.</abbr>, 31.</li>
+  <li class="isub1">Glory of, <abbr title="John">J.</abbr>, <a href="#Page_203">203-4</a>, <a href="#Page_209">209-10</a>.</li>
+  <li class="isub1">Growth of, <abbr title="Luke">L.</abbr>, 25.</li>
+  <li class="isub1">Herod’s interview with, <abbr title="Luke">L.</abbr>, 138.</li>
+  <li class="isub1">Home of, <abbr title="Luke">L.</abbr>, 59, 130.</li>
+  <li class="isub1">Human nature of, <abbr title="Matthew">M.</abbr>, 118, 317; <abbr title="Luke">L.</abbr>, 18, 71.</li>
+  <li class="isub1">Incarnation of, <abbr title="John">J.</abbr>, <a href="#Page_22">22</a>.</li>
+  <li class="isub1">Intercessory prayer of, <abbr title="John">J.</abbr>, <a href="#Page_201">201-2</a>, <a href="#Page_210">210</a>.</li>
+  <li class="isub1">Interpreter of God’s law, <abbr title="John">J.</abbr>, <a href="#Page_189">189-90</a>.</li>
+  <li class="isub1">King, <abbr title="John">J.</abbr>, <a href="#Page_218">218-220</a>.</li>
+  <li class="isub1">Life of, <abbr title="Matthew">M.</abbr>, 40-43.</li>
+  <li class="isub1">Light of the world, The, <abbr title="John">J.</abbr>, <a href="#Page_17">17</a>, <a href="#Page_109">109</a>.</li>
+  <li class="isub1">Limitations of his nature, <abbr title="Mark">Mk.</abbr>, 56, 57.</li>
+  <li class="isub1">Living One, The, <abbr title="Luke">L.</abbr>, 145.</li>
+  <li class="isub1">Lord of Nature, The, <abbr title="Mark">Mk.</abbr>, 20.</li>
+  <li class="isub1">Manifestation of the Father, <abbr title="John">J.</abbr>, <a href="#Page_174">174-5</a>, <a href="#Page_205">205</a>.</li>
+  <li class="isub1">Mission of, <abbr title="Matthew">M.</abbr>, 128, 146, 160, 194, 216; <abbr title="Mark">Mk.</abbr>, 35,
+    49; <abbr title="Luke">L.</abbr>, 92; <abbr title="John">J.</abbr>, <a href="#Page_66">66</a>, <a href="#Page_124">124</a>.</li>
+  <li class="isub1">Mission in Perea, <abbr title="Matthew">M.</abbr>, 222; <abbr title="Mark">Mk.</abbr>, 46.</li>
+  <li class="isub1">Names of, The, <abbr title="Matthew">M.</abbr>, 57.</li>
+  <li class="isub1">Personality of, <abbr title="John">J.</abbr>, <a href="#Page_104">104</a>.</li>
+  <li class="isub1">Popularity of, <abbr title="Matthew">M.</abbr>, 14; <abbr title="Luke">L.</abbr>, 74, 91, 131.</li>
+  <li class="isub1">Power of, <abbr title="John">J.</abbr>, <a href="#Page_203">203</a>, <a href="#Page_211">211-13</a>.</li>
+  <li class="isub1">Prayer of, defined, <abbr title="John">J.</abbr>, <a href="#Page_178">178</a>.</li>
+  <li class="isub1">Prayer in Gethsemane, <abbr title="Matthew">M.</abbr>, 292.</li>
+  <li class="isub1">Passion of, <abbr title="Mark">Mk.</abbr>, 47; <abbr title="Luke">L.</abbr>, 56, 115.</li>
+  <li class="isub1">Resurrection of, <abbr title="Matthew">M.</abbr>, 323-336, 330-333; <abbr title="Mark">Mk.</abbr>, 43, 47, 62;
+    <abbr title="Luke">L.</abbr>, 115, 144-147; <abbr title="John">J.</abbr>, <a href="#Page_227">227-230</a>.</li>
+  <li class="isub1">Rejection at Nazareth of, <abbr title="Matthew">M.</abbr>, 187; <abbr title="Mark">Mk.</abbr>, 26.</li>
+  <li class="isub1">Royal nature of, <abbr title="Luke">L.</abbr>, 122.</li>
+  <li class="isub1">Sacrifice of, The, <abbr title="John">J.</abbr>, <a href="#Page_129">129</a>.</li>
+  <li class="isub1">Satire used by, <abbr title="Luke">L.</abbr>, 84.</li>
+  <li class="isub1">Second coming of, <abbr title="Matthew">M.</abbr>, 265, 266; <abbr title="John">J.</abbr>, <a href="#Page_28">28</a>, <a href="#Page_97">97</a>, <a href="#Page_173">173-4</a>.</li>
+  <li class="isub1">Sepulchre of, <abbr title="Matthew">M.</abbr>, 321, 322.</li>
+  <li class="isub1">Servant, A, <abbr title="Luke">L.</abbr>, 133.</li>
+  <li class="isub1">Simplicity of His life, <abbr title="John">J.</abbr>, <a href="#Page_79">79</a>, <a href="#Page_106">106</a>.</li>
+  <li class="isub1">Son of David, The, <abbr title="Luke">L.</abbr>, 117.</li>
+  <li class="isub1">Son of God, The, <abbr title="Matthew">M.</abbr>, 159, 300, 320.</li>
+  <li class="isub1">Son of man, The, <abbr title="Matthew">M.</abbr>, 142, 143, 162, 200.</li>
+  <li class="isub1">Spiritual presence of (See <a href="#Ghost">Holy Ghost</a>), <abbr title="John">J.</abbr>, <a href="#Page_179">179-181</a>.</li>
+  <li class="isub1">Subject to the Father, <abbr title="John">J.</abbr>, <a href="#Page_183">183-8</a>.</li>
+  <li class="isub1">Supremacy of, <abbr title="John">J.</abbr>, <a href="#Page_128">128</a>.</li>
+  <li class="isub1">Sympathy of, <abbr title="Matthew">M.</abbr>, 133, 155; <abbr title="John">J.</abbr>, <a href="#Page_124">124</a>, <a href="#Page_143">143</a>.</li>
+  <li class="isub1">Synagogue, Preaches in the, <abbr title="Luke">L.</abbr>, 31.</li>
+  <li class="isub1">Temple, Found in the, <abbr title="Luke">L.</abbr>, 24.</li>
+  <li class="isub1">Temptation of, <abbr title="Matthew">M.</abbr>, 74-79; <abbr title="Luke">L.</abbr>, 31.</li>
+  <li class="isub1">Trial of, <abbr title="Matthew">M.</abbr>, 297-301.</li>
+  <li class="isub1">Trial by Caiaphas, <abbr title="Luke">L.</abbr>, 136; <abbr title="John">J.</abbr>, <a href="#Page_213">213-216</a>.</li>
+  <li class="isub1">Trial before Pilate, <abbr title="Matthew">M.</abbr>, 309-312; <abbr title="Luke">L.</abbr>, 136; <abbr title="John">J.</abbr>, <a href="#Page_216">216-221</a>.</li>
+  <li class="isub1">Tribute demanded of, <abbr title="Matthew">M.</abbr>, 211, 212.</li>
+  <li class="isub1">Triumphal entry into Jerusalem, <abbr title="Matthew">M.</abbr>, 232, 233; <abbr title="Mark">Mk.</abbr>, 50; <abbr title="Luke">L.</abbr>, 122; <abbr title="John">J.</abbr>, <a href="#Page_154">154</a>.</li>
+
+<li class="indx">Christian charity, <abbr title="Luke">L.</abbr>, 67.</li>
+
+<li class="indx">Christian hate, <abbr title="Luke">L.</abbr>, 89.</li>
+
+<li class="indx">Christian life:</li>
+  <li class="isub1">Conditions for, <abbr title="John">J.</abbr>, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>.</li>
+  <li class="isub1">Nature of, <abbr title="John">J.</abbr>, <a href="#Page_153">153</a>.</li>
+  <li class="isub1">Christ’s sermon on, <abbr title="John">J.</abbr>, <a href="#Page_84">84-93</a>.</li>
+  <li class="isub1">Source of, <abbr title="John">J.</abbr>, <a href="#Page_59">59</a>.</li>
+  <li class="isub1">Suffering of, <abbr title="John">J.</abbr>, <a href="#Page_119">119</a>.</li>
+
+<li class="indx">Christian, Mission of, <abbr title="John">J.</abbr>, <a href="#Page_189">189</a>, <a href="#Page_205">205</a>, <a href="#Page_208">208</a>.</li>
+
+<li class="indx"><a id="Christian"></a>Christian ministry, <abbr title="Matthew">M.</abbr>, 138, 329.</li>
+
+<li class="indx">Christian religion:</li>
+  <li class="isub1">Evidences of, <abbr title="John">J.</abbr>, <a href="#Page_74">74</a>, <a href="#Page_176">176-7</a>.</li>
+  <li class="isub1">Nature of, <abbr title="John">J.</abbr>, <a href="#Page_45">45</a>.</li>
+  <li class="isub1">Not asceticism, <abbr title="John">J.</abbr>, <a href="#Page_208">208</a>.</li>
+  <li class="isub1">Power of, <abbr title="John">J.</abbr>, <a href="#Page_177">177</a>.</li>
+
+<li class="indx">Christian spirit, <abbr title="Matthew">M.</abbr>, 140.</li>
+
+<li class="indx">Christian work, <abbr title="Matthew">M.</abbr>, 136.</li>
+
+<li class="indx">Christology, <abbr title="John">J.</abbr>, <a href="#Page_174">174</a>.</li>
+
+<li class="indx">Church:</li>
+  <li class="isub1">Authority of the, <abbr title="Matthew">M.</abbr>, 246.</li>
+  <li class="isub1">Christ’s commission to, <abbr title="Matthew">M.</abbr>, 326-329.</li>
+  <li class="isub1">Dangers of the, <abbr title="Matthew">M.</abbr>, 259.</li>
+  <li class="isub1">Foundation of the, <abbr title="Matthew">M.</abbr>, 201-203.</li>
+  <li class="isub1">Unity of, <abbr title="John">J.</abbr>, <a href="#Page_209">209</a>.</li>
+
+<li class="indx">Circumcision, <abbr title="Luke">L.</abbr>, 15.</li>
+
+<li class="indx">Cleophas, <abbr title="Luke">L.</abbr>, 145.</li>
+
+<li class="indx">Clothes, Jewish, <abbr title="Matthew">M.</abbr>, 261.</li>
+
+<li class="indx">Coats, Jewish, <abbr title="Luke">L.</abbr>, 28.</li>
+
+<li class="indx">Comforter, Nature of the (See <a href="#Ghost">Holy Ghost</a>), <abbr title="John">J.</abbr>, <a href="#Page_178">178</a>.</li>
+
+<li class="indx">Commandment, The great, <abbr title="Mark">Mk.</abbr>, 53, 54.</li>
+
+<li class="indx">Commerce, in the temple,</li>
+
+<li class="indx">Commission of the Seventy, <abbr title="Luke">L.</abbr>, 60-63.</li>
+
+<li class="indx">Commission of the Twelve, <abbr title="Matthew">M.</abbr>, 133; <abbr title="Luke">L.</abbr>, 55.</li>
+
+<li class="indx">Corban, Rabbinical law of, <abbr title="Mark">Mk.</abbr>, 33.</li>
+
+<li class="indx">Courage, Christian, source of, <abbr title="John">J.</abbr>, <a href="#Page_201">201</a>.</li>
+
+<li class="indx">Courtyard, Oriental, <abbr title="Matthew">M.</abbr>, 303.</li>
+
+<li class="indx">Creeds, Necessity of, <abbr title="John">J.</abbr>, <a href="#Page_112">112</a>.</li>
+
+<li class="indx">Crosses, Description of, <abbr title="Matthew">M.</abbr>, 315.</li>
+
+<li class="indx">Cyrenius, governor of Syria, <abbr title="Luke">L.</abbr>, 18.</li>
+
+
+<li class="ifrst">D.</li>
+
+<li class="indx">Dalmanutha, <abbr title="Matthew">M.</abbr>, 51; <abbr title="Mark">Mk.</abbr>, 37.</li>
+
+<li class="indx">Dead Sea, <abbr title="Matthew">M.</abbr>, 51.</li>
+
+<li class="indx">Death, Jewish conception of, <abbr title="John">J.</abbr>, <a href="#Page_173">173</a>.</li>
+
+<li class="indx">Decapolis, <abbr title="Matthew">M.</abbr>, 51.</li>
+
+<li class="indx">Dedication, Feast of the, <abbr title="John">J.</abbr>, <a href="#Page_131">131</a>.</li>
+
+<li class="indx">Demoniacal possession, <abbr title="Matthew">M.</abbr>, 123-125; <abbr title="Mark">Mk.</abbr>, 6.</li>
+
+<li class="indx">Denarius, Value of, <abbr title="Matthew">M.</abbr>, 221, 242; <abbr title="John">J.</abbr>, <a href="#Page_79">79</a>.</li>
+
+<li class="indx">Devil, The, <abbr title="Matthew">M.</abbr>, 76.</li>
+
+<li class="indx">Dining customs in the East, <abbr title="Luke">L.</abbr>, 86.</li>
+
+<li class="indx">Disciples, Call of the four, <abbr title="Luke">L.</abbr>, 35, 36.</li>
+
+<li class="indx">Divine presence:</li>
+  <li class="isub1">Condition of enjoying, <abbr title="John">J.</abbr>, <a href="#Page_180">180</a>, <a href="#Page_81">81</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_89">89</a>.</li>
+  <li class="isub1">Power of, <abbr title="John">J.</abbr>, <a href="#Page_187">187-88</a>.</li>
+
+<li class="indx">Divorce, Christ’s law of, <abbr title="Matthew">M.</abbr>, 222, 225; <abbr title="Mark">Mk.</abbr>, 46.</li>
+
+
+<li class="ifrst">E.</li>
+
+<li class="indx">Elders, <abbr title="Matthew">M.</abbr>, 205.</li>
+
+<li class="indx">Election, Doctrine of, <abbr title="John">J.</abbr>, <a href="#Page_89">89</a>, <a href="#Page_190">190</a>, <a href="#Page_203">203-4</a>.</li>
+
+<li class="indx">Emmaus, <abbr title="Matthew">M.</abbr>, 51; <abbr title="Luke">L.</abbr>, 145.</li>
+
+<li class="indx"><a id="End"></a>End of the world, <abbr title="Matthew">M.</abbr>, 258; <abbr title="Luke">L.</abbr>, 127-130.</li>
+
+<li class="indx">Enemies, Christian treatment of, <abbr title="Matthew">M.</abbr>, 96-98.</li>
+
+<li class="indx">Enon, <abbr title="Matthew">M.</abbr>, 51; <abbr title="John">J.</abbr>, <a href="#Page_47">47</a>.</li>
+
+<li class="indx">Ephraim. <abbr title="Matthew">M.</abbr>, 51; <abbr title="John">J.</abbr>, <a href="#Page_149">149</a>.</li>
+
+<li class="indx">Epistles, Nature of, <abbr title="Matthew">M.</abbr>, 11.</li>
+
+<li class="indx">Espousals, Jewish, <abbr title="Matthew">M.</abbr>, 55.</li>
+
+<li class="indx">Essenes, <abbr title="Matthew">M.</abbr>, 69.</li>
+
+<li class="indx">Eternal life, <abbr title="John">J.</abbr>, <a href="#Page_44">44</a>, <a href="#Page_75">75</a>, <a href="#Page_83">83</a>, <a href="#Page_86">86</a>, <a href="#Page_203">203-4</a>.</li>
+
+<li class="indx">Ewers, <abbr title="John">J.</abbr>, <a href="#Page_31">31</a>.</li>
+
+<li class="indx">Excommunication, Jewish, <abbr title="John">J.</abbr>, <a href="#Page_122">122</a>.</li>
+
+
+<li class="ifrst">F.</li>
+
+<li class="indx">Faith:</li>
+  <li class="isub1">Christ’s exhortation to, Mk., <a href="#Page_52">52</a>.</li>
+  <li class="isub1">Nature of, <abbr title="John">J.</abbr>, <a href="#Page_84">84</a>, <a href="#Page_145">145</a>, <a href="#Page_161">161</a>.</li>
+  <li class="isub1">Contrasted with right, <abbr title="John">J.</abbr>, <a href="#Page_234">234</a>.</li>
+
+<li class="indx">Falling from grace, <abbr title="John">J.</abbr>, <a href="#Page_188">188</a>.</li>
+
+<li class="indx">Fasting, Laws for, <abbr title="Matthew">M.</abbr>, 109, 129.</li>
+
+<li class="indx">Fasts, <abbr title="Luke">L.</abbr>, 114.</li>
+
+<li class="indx">Feeding of the five thousand (See under <a href="#Miracles">Miracles</a>).</li>
+
+<li class="indx">Feet-washing, Ceremony of, <abbr title="John">J.</abbr>, <a href="#Page_165">165</a>.</li>
+
+<li class="indx">Feet-washing, Oriental, <abbr title="John">J.</abbr>, <a href="#Page_163">163</a>.</li>
+
+<li class="indx">Fire:</li>
+  <li class="isub1">Biblical mention of, <abbr title="Matthew">M.</abbr>, 183.</li>
+  <li class="isub1">Utensils, <abbr title="John">J.</abbr>, <a href="#Page_219">219</a>.</li>
+
+<li class="indx">Fishing, Oriental, <abbr title="Luke">L.</abbr>, 37.</li>
+
+<li class="indx">Forgiveness, Nature of, <abbr title="Luke">L.</abbr>, 141.</li>
+
+<li class="indx">Frankincense, <abbr title="Matthew">M.</abbr>, 62.</li>
+
+<li class="indx">Free-will, Doctrine of, <abbr title="Luke">L.</abbr>, 95; <abbr title="John">J.</abbr>, <a href="#Page_94">94</a>.</li>
+
+<li class="indx">Funerals of the East, <abbr title="Luke">L.</abbr>, 45.</li>
+
+<li class="indx">Future punishment, <abbr title="Matthew">M.</abbr>, 145, 277; <abbr title="John">J.</abbr>, <a href="#Page_188">188</a>.</li>
+
+
+<li class="ifrst">G.</li>
+
+<li class="indx">Gabriel, <abbr title="Luke">L.</abbr>, 10.</li>
+
+<li class="indx">Gadara, <abbr title="Matthew">M.</abbr>, 51.</li>
+
+<li class="indx">Galilee:</li>
+  <li class="isub1">Christ’s circuit of, <abbr title="Luke">L.</abbr>, 35, 52.</li>
+  <li class="isub1">Sea of, <abbr title="Matthew">M.</abbr>, 57; <abbr title="Mark">Mk.</abbr>, 8.</li>
+
+<li class="indx">Gambling at the cross, <abbr title="John">J.</abbr>, <a href="#Page_223">223</a>.</li>
+
+<li class="indx">Generation, Book of the, <abbr title="Matthew">M.</abbr>, 53.</li>
+
+<li class="indx">Gennesaret:</li>
+  <li class="isub1">Lake of, <abbr title="Mark">Mk.</abbr>, 8.</li>
+  <li class="isub1">Land of, <abbr title="Matthew">M.</abbr>, 192.</li>
+
+<li class="indx">Gerizim, Mount of, <abbr title="John">J.</abbr>, <a href="#Page_55">55</a>.</li>
+
+<li class="indx">Gethsemane:</li>
+  <li class="isub1">Christ’s agony in, <abbr title="Mark">Mk.</abbr>, 58.</li>
+  <li class="isub1">Garden of, <abbr title="Matthew">M.</abbr>, 291.</li>
+
+<li class="indx">Gnosticism, <abbr title="John">J.</abbr>, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>.</li>
+
+<li class="indx">God:</li>
+  <li class="isub1">Kingdom of, <abbr title="Matthew">M.</abbr>, 103, 225; <abbr title="Luke">L.</abbr>, 57, 110-112.</li>
+  <li class="isub1">Knowledge of, <abbr title="John">J.</abbr>, <a href="#Page_175">175</a>, <a href="#Page_176">176</a>.</li>
+  <li class="isub1">Nature of, <abbr title="John">J.</abbr>, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, <a href="#Page_37">37</a>, <a href="#Page_74">74</a>, <a href="#Page_130">130</a>.</li>
+  <li class="isub1">Trinity of (See <a href="#Christ">Christ</a>, <a href="#Ghost">Holy Ghost</a>), <abbr title="John">J.</abbr>, <a href="#Page_14">14-16</a>.</li>
+
+<li class="indx">Golgotha, <abbr title="Matthew">M.</abbr>, 314.</li>
+
+<li class="indx">Gospels:</li>
+  <li class="isub1">The four, <abbr title="Matthew">M.</abbr>, 11.</li>
+  <li class="isub1">Harmony of the, <abbr title="Matthew">M.</abbr>, 38-40, 44-66.</li>
+  <li class="isub1">Origin of the, <abbr title="Matthew">M.</abbr>, 36-38.</li>
+  <li class="isub1">Relations of the, <abbr title="Matthew">M.</abbr>, 34-36.</li>
+
+<li class="indx">Gospel of the Infancy, <abbr title="Luke">L.</abbr>, 6.</li>
+
+<li class="indx"><a id="GospelJohn"></a>Gospel of John:</li>
+  <li class="isub1">Authenticity of, <abbr title="John">J.</abbr>, <a href="#Page_3">3</a>, <a href="#Page_6">6-8</a>, <a href="#Page_240">240</a>.</li>
+  <li class="isub1">Object of, <abbr title="John">J.</abbr>, <a href="#Page_12">12</a>, <a href="#Page_234">234</a>.</li>
+  <li class="isub1">Supplemental chapter to, <abbr title="John">J.</abbr>, <a href="#Page_235">235</a>.</li>
+
+<li class="indx"><a id="GospelLuke"></a>Gospel of Luke, Authorship of, <abbr title="Luke">L.</abbr>, 3.</li>
+
+<li class="indx"><a id="GospelMark"></a>Gospel of Mark:</li>
+  <li class="isub1">Authorship of, <abbr title="Mark">Mk.</abbr>, 3.</li>
+  <li class="isub1">Characteristics of, <abbr title="Mark">Mk.</abbr>, 4.</li>
+
+<li class="indx"><a id="GospelMatthew"></a>Gospel of Matthew:</li>
+  <li class="isub1">Author of, <abbr title="Matthew">M.</abbr>, 49.</li>
+  <li class="isub1">Characteristics of, <abbr title="Matthew">M.</abbr>, 49.</li>
+  <li class="isub1">Language of, <abbr title="Matthew">M.</abbr>, 49.</li>
+  <li class="isub1">Object of, <abbr title="Matthew">M.</abbr>, 49.</li>
+  <li class="isub1">Origin of, <abbr title="Matthew">M.</abbr>, 36-38.</li>
+
+<li class="indx">Grace, Meaning of, <abbr title="John">J.</abbr>, <a href="#Page_21">21</a>.</li>
+
+<li class="indx">Grain, Oriental sale of, <abbr title="Luke">L.</abbr>, 43.</li>
+
+<li class="indx">Grave, Jewish, <abbr title="John">J.</abbr>, <a href="#Page_143">143</a>.</li>
+
+
+<li class="ifrst">H.</li>
+
+<li class="indx">Hades, <abbr title="Luke">L.</abbr>, 105.</li>
+
+<li class="indx">Heathen and the Gospel, <abbr title="Luke">L.</abbr>, 33.</li>
+
+<li class="indx">Heaven:</li>
+  <li class="isub1">Christ’s teaching concerning, <abbr title="John">J.</abbr>, <a href="#Page_173">173</a>.</li>
+  <li class="isub1">Discourse on, <abbr title="Mark">Mk.</abbr>, 43, 44.</li>
+  <li class="isub1">Kingdom of, <abbr title="Matthew">M.</abbr>, 66, 85, 90, 137, 154, 110-114.</li>
+  <li class="isub1">Place of, <abbr title="Matthew">M.</abbr>, 102.</li>
+
+<li class="indx">Hell, <abbr title="Matthew">M.</abbr>, 91, 119.</li>
+
+<li class="indx">Herod the Great, <abbr title="Luke">L.</abbr>, 7.</li>
+
+<li class="indx">Herods, The, <abbr title="Matthew">M.</abbr>, 58, 59.</li>
+
+<li class="indx">Herod, Death of, <abbr title="Matthew">M.</abbr>, 63.</li>
+
+<li class="indx">Herod Archelaus, <abbr title="Matthew">M.</abbr>, 64.</li>
+
+<li class="indx">High-priest, <abbr title="Matthew">M.</abbr>, 280; <abbr title="Luke">L.</abbr>, 27.</li>
+
+<li class="indx"><a id="Ghost"></a>Holy Ghost:</li>
+  <li class="isub1">Bestowal of on disciples, <abbr title="John">J.</abbr>, <a href="#Page_230">230</a>.</li>
+  <li class="isub1">Blasphemy against, <abbr title="Matthew">M.</abbr>, 169.</li>
+  <li class="isub1">Character and office of, <abbr title="John">J.</abbr>, <a href="#Page_179">179-80</a>, <a href="#Page_195">195-197</a>.</li>
+  <li class="isub1">Manifestation of, <abbr title="John">J.</abbr>, <a href="#Page_182">182</a>.</li>
+  <li class="isub1">Relation of to the Father, <abbr title="John">J.</abbr>, <a href="#Page_192">192</a>.</li>
+
+<li class="indx">Holy of Holies (See <a href="#Temple">Temple</a>).</li>
+
+<li class="indx">Housetop, Eastern, <abbr title="Luke">L.</abbr>, 74.</li>
+
+<li class="indx">Humility, Commendation of, <abbr title="Matthew">M.</abbr>, 214, 241.</li>
+
+<li class="indx">Husks, <abbr title="Luke">L.</abbr>, 96.</li>
+
+<li class="indx">Hypocrisy, Rebuke of, <abbr title="Matthew">M.</abbr>, 109; <abbr title="Luke">L.</abbr>, 73.</li>
+
+
+<li class="ifrst">I.</li>
+
+<li class="indx">Idumea, <abbr title="Mark">Mk.</abbr>, 14.</li>
+
+<li class="indx">Incarnation (See <a href="#Christ">Christ</a>).</li>
+
+<li class="indx">Incense, Service of, <abbr title="Luke">L.</abbr>, 5.</li>
+
+<li class="indx">Infancy, Gospel of the, <abbr title="Luke">L.</abbr>, 6.</li>
+
+<li class="indx">Inn, Jewish, <abbr title="Luke">L.</abbr>, 19.</li>
+
+<li class="indx">Issue of blood, <abbr title="Luke">L.</abbr>, 54</li>
+
+
+<li class="ifrst">J.</li>
+
+<li class="indx">Jacob, Well of, <abbr title="John">J.</abbr>, <a href="#Page_52">52</a>.</li>
+
+<li class="indx">Jairus’ daughter, <abbr title="Luke">L.</abbr>, 54.</li>
+
+<li class="indx">James, <abbr title="Matthew">M.</abbr>, 148.</li>
+
+<li class="indx">James the son of Alphæus, <abbr title="Matthew">M.</abbr>, 149.</li>
+
+<li class="indx">Joanna, wife of Chuza, <abbr title="Luke">L.</abbr>, 53.</li>
+
+<li class="indx">Jericho, <abbr title="Matthew">M.</abbr>, 51; <abbr title="Luke">L.</abbr>, 116.</li>
+
+<li class="indx">Jerusalem:</li>
+  <li class="isub1">Conquest of, <abbr title="Luke">L.</abbr>, 141.</li>
+  <li class="isub1">Desolation of, <abbr title="Luke">L.</abbr>, 123.</li>
+  <li class="isub1">Road from Jericho to, <abbr title="Luke">L.</abbr>, 65.</li>
+  <li class="isub1">Siege of, <abbr title="Matthew">M.</abbr>, 261.</li>
+  <li class="isub1">Site of, <abbr title="Matthew">M.</abbr>, 278.</li>
+
+<li class="indx">Jesus (See <a href="#Christ">Christ</a>).</li>
+
+<li class="indx">John:</li>
+  <li class="isub1">The Apostle, <abbr title="Matthew">M.</abbr>, 148; <abbr title="John">J.</abbr>, <a href="#Page_4">4</a>.</li>
+  <li class="isub1">Character of, <abbr title="John">J.</abbr>, <a href="#Page_5">5</a>.</li>
+  <li class="isub1">Gospel of (See <a href="#GospelJohn">Gospel of John</a>).</li>
+
+<li class="indx">John the Baptist:</li>
+  <li class="isub1">Character of, <abbr title="Matthew">M.</abbr>, 65.</li>
+  <li class="isub1">Death of, <abbr title="Matthew">M.</abbr>, 189; <abbr title="Mark">Mk.</abbr>, 29; <abbr title="Luke">L.</abbr>, 55.</li>
+  <li class="isub1">Embassy to Jesus, <abbr title="Matthew">M.</abbr>, 152.</li>
+  <li class="isub1">Father of, <abbr title="Luke">L.</abbr>, 7.</li>
+  <li class="isub1">Imprisonment of, <abbr title="Matthew">M.</abbr>, 150.</li>
+  <li class="isub1">Message of, <abbr title="Luke">L.</abbr>, 47.</li>
+  <li class="isub1">Ministry of, <abbr title="Matthew">M.</abbr>, 69; <abbr title="Luke">L.</abbr>, 30; <abbr title="John">J.</abbr>, <a href="#Page_50">50</a>.</li>
+
+<li class="indx">Jordan, <abbr title="Matthew">M.</abbr>, 52, 67.</li>
+
+<li class="indx">Joseph of Arimathea, <abbr title="John">J.</abbr>, <a href="#Page_226">226</a>.</li>
+
+<li class="indx">Joy, Christian, <abbr title="John">J.</abbr>, <a href="#Page_189">189</a>.</li>
+
+<li class="indx">Judas Iscariot:</li>
+  <li class="isub1">Character of, <abbr title="Matthew">M.</abbr>, 150, 307.</li>
+  <li class="isub1">Destruction of, <abbr title="John">J.</abbr>, <a href="#Page_207">207</a>.</li>
+  <li class="isub1">Death of, <abbr title="Matthew">M.</abbr>, 307.</li>
+  <li class="isub1">Repentance of, <abbr title="Matthew">M.</abbr>, 306.</li>
+  <li class="isub1">Treachery of, <abbr title="Matthew">M.</abbr>, 58.</li>
+
+<li class="indx">Judea, <abbr title="Matthew">M.</abbr>, 52, 65.</li>
+
+<li class="indx">Judgment:</li>
+  <li class="isub1">Christ’s description of the, <abbr title="Matthew">M.</abbr>, 275-277.</li>
+  <li class="isub1">Nature of the, <abbr title="John">J.</abbr>, <a href="#Page_161">161</a>.</li>
+
+<li class="indx">Judgment seat, Roman, <abbr title="John">J.</abbr>, <a href="#Page_221">221</a>.</li>
+
+
+<li class="ifrst">K.</li>
+
+<li class="indx">Key, Description of ancient, <abbr title="Matthew">M.</abbr>, 203.</li>
+
+
+<li class="ifrst">L.</li>
+
+<li class="indx">Lamps, ancient. <abbr title="Matthew">M.</abbr>, 270.</li>
+
+<li class="indx">Lanterns, <abbr title="John">J.</abbr>, <a href="#Page_212">212</a>.</li>
+
+<li class="indx">Law and the Gospel, <abbr title="Matthew">M.</abbr>, 80.</li>
+
+<li class="indx">Lazarus, <abbr title="John">J.</abbr>, <a href="#Page_136">136</a>.</li>
+
+<li class="indx">Lazarus, Resurrection of (See <a href="#Miracles">Miracles</a>).</li>
+
+<li class="indx">Lebbæus, <abbr title="Matthew">M.</abbr>, 149.</li>
+
+<li class="indx">Lepers, <abbr title="Luke">L.</abbr>, 109.</li>
+
+<li class="indx">Leprosy, <abbr title="Matthew">M.</abbr>, 118.</li>
+
+<li class="indx">Levi (See <a href="#Matthew">Matthew</a>).</li>
+
+<li class="indx">Levite, <abbr title="Luke">L.</abbr>, 66.</li>
+
+<li class="indx">Lilies, <abbr title="Matthew">M.</abbr>, 107; <abbr title="Luke">L.</abbr>, 77.</li>
+
+<li class="indx">Locusts, <abbr title="Matthew">M.</abbr>, 67.</li>
+
+<li class="indx">Lord’s Prayer, <abbr title="Matthew">M.</abbr>, 101-105.</li>
+
+<li class="indx">Lord’s Supper, The:</li>
+  <li class="isub1">Ceremony of, The, <abbr title="Luke">L.</abbr>, 131; <abbr title="John">J.</abbr>, <a href="#Page_92">92</a>.</li>
+  <li class="isub1">Institution of the, <abbr title="Matthew">M.</abbr>, 283-288; <abbr title="Mark">Mk.</abbr>, 58; <abbr title="John">J.</abbr>, <a href="#Page_162">162</a>.</li>
+  <li class="isub1">Time of the, <abbr title="Matthew">M.</abbr>, 286; <abbr title="John">J.</abbr>, <a href="#Page_169">169</a>, <a href="#Page_217">217</a>, <a href="#Page_221">221</a>.</li>
+
+<li class="indx">Love:</li>
+  <li class="isub1">Commanded, <abbr title="Matthew">M.</abbr>, 244.</li>
+  <li class="isub1">Test of, <abbr title="Matthew">M.</abbr>, 146.</li>
+
+<li class="indx">Luke, Gospel of (See <a href="#GospelLuke">Gospel of Luke</a>).</li>
+
+
+<li class="ifrst">M.</li>
+
+<li class="indx">Magdala, <abbr title="Matthew">M.</abbr>, 52.</li>
+
+<li class="indx">Magi, The, <abbr title="Matthew">M.</abbr>, 59, 60.</li>
+
+<li class="indx">Mammon, <abbr title="Matthew">M.</abbr>, 106.</li>
+
+<li class="indx">Manger, Eastern, <abbr title="Luke">L.</abbr>, 19.</li>
+
+<li class="indx">Manuscripts, <abbr title="Matthew">M.</abbr>, 27, 28.</li>
+
+<li class="indx">Mariolatry, <abbr title="Luke">L.</abbr>, 70.</li>
+
+<li class="indx">Mark, Gospel of (See <a href="#GospelMark">Gospel of Mark</a>).</li>
+
+<li class="indx">Marriage:</li>
+  <li class="isub1">Ancient form of, <abbr title="John">J.</abbr>, <a href="#Page_118">118</a>.</li>
+  <li class="isub1">Christ’s law of, <abbr title="Matthew">M.</abbr>, 222-225; <abbr title="Mark">Mk.</abbr>, 46.</li>
+  <li class="isub1">Eastern ceremony of, <abbr title="Matthew">M.</abbr>, 269, 272; <abbr title="Luke">L.</abbr>, 77.</li>
+  <li class="isub1">Jewish ceremony of, <abbr title="Matthew">M.</abbr>, 129.</li>
+
+<li class="indx">Martha and Mary, <abbr title="Luke">L.</abbr>, 67, 68.</li>
+
+<li class="indx">Mary Magdalene, <abbr title="Matthew">M.</abbr>, 320; <abbr title="Luke">L.</abbr>, 53; <abbr title="John">J.</abbr>, <a href="#Page_228">228</a>.</li>
+
+<li class="indx">Mary’s hymn of praise, <abbr title="Luke">L.</abbr>, 14.</li>
+
+<li class="indx"><a id="Matthew"></a>Matthew:</li>
+  <li class="isub1">Character of, <abbr title="Matthew">M.</abbr>, 149.</li>
+  <li class="isub1">Call of, <abbr title="Matthew">M.</abbr>, 125; <abbr title="Luke">L.</abbr>, 38; <abbr title="Mark">Mk.</abbr>, 125.</li>
+  <li class="isub1">Gospel of (See <a href="#GospelMatthew">Gospel of Matthew</a>).</li>
+
+<li class="indx">Meals, Jewish, <abbr title="John">J.</abbr>, <a href="#Page_168">168</a>.</li>
+
+<li class="indx">Medicine, <abbr title="Mark">Mk.</abbr>, 22.</li>
+
+<li class="indx">Meekness, Nature of, <abbr title="Matthew">M.</abbr>, 85.</li>
+
+<li class="indx">Mercy, Nature of, <abbr title="Matthew">M.</abbr>, 86, 251.</li>
+
+<li class="indx">Messiah, The Jewish, <abbr title="John">J.</abbr>, <a href="#Page_100">100</a>.</li>
+
+<li class="indx">Mill, Eastern, <abbr title="Matthew">M.</abbr>, 266.</li>
+
+<li class="indx">Minister, Meaning of the term, <abbr title="Luke">L.</abbr>, 5.</li>
+
+<li class="indx">Mint, <abbr title="Matthew">M.</abbr>, 280.</li>
+
+<li class="indx"><a id="Miracles"></a>Miracles:</li>
+  <li class="isub1">Barren fig-tree cursed, <abbr title="Mark">Mk.</abbr>, 50, 51.</li>
+  <li class="isub1">Christ stills the tempest, <abbr title="Matthew">M.</abbr>, 121; <abbr title="Luke">L.</abbr>, 53.</li>
+  <li class="isub1">Cure of the infirm woman, <abbr title="Luke">L.</abbr>, 81, 82.</li>
+  <li class="isub1">Cure of the issue of blood, <abbr title="Mark">Mk.</abbr>, 21-23.</li>
+  <li class="isub1">Feeding of the five thousand, <abbr title="Matthew">M.</abbr>, 191; <abbr title="Mark">Mk.</abbr>, 30; <abbr title="Luke">L.</abbr>, 55; <abbr title="John">J.</abbr>, <a href="#Page_76">76-81</a>.</li>
+  <li class="isub1">Feeding of the four thousand, <abbr title="Matthew">M.</abbr>, 195; <abbr title="Mark">Mk.</abbr>, 35.</li>
+  <li class="isub1">Blind Bartimeus healed, <abbr title="Mark">Mk.</abbr>, 119.</li>
+  <li class="isub1">Draft of fishes—first, <abbr title="Luke">L.</abbr>, 35, 36.</li>
+  <li class="isub1">Draft of fishes—second, <abbr title="John">J.</abbr>, <a href="#Page_237">237</a>.</li>
+  <li class="isub1">Healing of the blind man, <abbr title="Mark">Mk.</abbr>, 38; <abbr title="Luke">L.</abbr>, 115.</li>
+  <li class="isub1">Healing of the centurion’s servant, <abbr title="Matthew">M.</abbr>, 117; <abbr title="Luke">L.</abbr>, 44.</li>
+  <li class="isub1">Healing of the centurion’s son, <abbr title="John">J.</abbr>, <a href="#Page_61">61</a>, <a href="#Page_62">62</a>.</li>
+  <li class="isub1">Healing of deaf and dumb, <abbr title="Mark">Mk.</abbr>, 34.</li>
+  <li class="isub1">Healing of the demoniac, <abbr title="Matthew">M.</abbr>, 121, 211; <abbr title="Mark">Mk.</abbr>, 20; <abbr title="Luke">L.</abbr>, 35, 53.</li>
+  <li class="isub1">Healing of the leper, <abbr title="Luke">L.</abbr>, 37.</li>
+  <li class="isub1">Healing of the lunatic boy, <abbr title="Matthew">M.</abbr>, 40; <abbr title="Luke">L.</abbr>, 56.</li>
+  <li class="isub1">Healing of the man born blind, <abbr title="John">J.</abbr>, <a href="#Page_118">118</a>, <a href="#Page_124">124</a>.</li>
+  <li class="isub1">Healing of the paralytic, <abbr title="Matthew">M.</abbr>, 125; <abbr title="Mark">Mk.</abbr>, 9-12; <abbr title="Luke">L.</abbr>, 37.</li>
+  <li class="isub1">Healing of Peter’s mother-in-law, <abbr title="Matthew">M.</abbr>, 119; <abbr title="Luke">L.</abbr>, 35.</li>
+  <li class="isub1">Healing of the ten lepers, <abbr title="Luke">L.</abbr>, 108.</li>
+  <li class="isub1">Healing of the withered hand, <abbr title="Matthew">M.</abbr>, 163.</li>
+  <li class="isub1">Raising of Jairus’ daughter, <abbr title="Mark">Mk.</abbr>, 22, 24, 25.</li>
+  <li class="isub1">Raising of the widow’s son, <abbr title="Luke">L.</abbr>, 45.</li>
+  <li class="isub1">Resurrection of Lazarus, <abbr title="John">J.</abbr>, <a href="#Page_135">135</a>, <a href="#Page_145">145-147</a>.</li>
+  <li class="isub1">Water turned into wine, <abbr title="John">J.</abbr>, <a href="#Page_30">30-33</a>.</li>
+  <li class="isub1">Walking on the sea, <abbr title="Matthew">M.</abbr>, 191; <abbr title="Mark">Mk.</abbr>, 30; <abbr title="John">J.</abbr>, <a href="#Page_82">82</a>.</li>
+
+<li class="indx">Miracles:</li>
+  <li class="isub1">Christ’s use of, <abbr title="John">J.</abbr>, <a href="#Page_62">62</a>.</li>
+  <li class="isub1">Truth of the, <abbr title="Matthew">M.</abbr>, 166.</li>
+
+<li class="indx">Money-changers, <abbr title="Matthew">M.</abbr>, 274; <abbr title="John">J.</abbr>, <a href="#Page_37">37</a>.</li>
+
+<li class="indx">Mount of Olives, <abbr title="Luke">L.</abbr>, 123.</li>
+
+<li class="indx">Mourning:</li>
+  <li class="isub1">Christian rites of, <abbr title="Matthew">M.</abbr>, 85.</li>
+  <li class="isub1">Eastern ceremony of, <abbr title="Mark">Mk.</abbr>, 24.</li>
+  <li class="isub1">Rabbinical rites of, <abbr title="John">J.</abbr>, <a href="#Page_139">139</a>.</li>
+
+<li class="indx">Murder, Laws against, <abbr title="Matthew">M.</abbr>, 91-93.</li>
+
+<li class="indx">Myrrh, <abbr title="Matthew">M.</abbr>, 62.</li>
+
+
+<li class="ifrst">N.</li>
+
+<li class="indx">Nain, <abbr title="Matthew">M.</abbr>, 52; <abbr title="Luke">L.</abbr>, 45.</li>
+
+<li class="indx">Nathanael, <abbr title="John">J.</abbr>, <a href="#Page_27">27</a>.</li>
+
+<li class="indx">Nazareth, <abbr title="Matthew">M.</abbr>, 52, 64; <abbr title="Luke">L.</abbr>, 11, 34; <abbr title="John">J.</abbr>, <a href="#Page_27">27</a>.</li>
+
+<li class="indx">New Testament:</li>
+  <li class="isub1">Authority of, <abbr title="Matthew">M.</abbr>, 13.</li>
+  <li class="isub1">Canon of, <abbr title="Matthew">M.</abbr>, 17-25.</li>
+  <li class="isub1">Composition of, <abbr title="Matthew">M.</abbr>, 11.</li>
+  <li class="isub1">English version of, <abbr title="Matthew">M.</abbr>, 28-31.</li>
+  <li class="isub1">Inspiration of, <abbr title="Matthew">M.</abbr>, 14-17.</li>
+  <li class="isub1">Interpretation of, <abbr title="Matthew">M.</abbr>, 31-34.</li>
+  <li class="isub1">Nature of, <abbr title="Matthew">M.</abbr>, 11, 12.</li>
+  <li class="isub1">Origin of, <abbr title="Matthew">M.</abbr>, 13.</li>
+  <li class="isub1">Text of, <abbr title="Matthew">M.</abbr>, 25-28.</li>
+
+<li class="indx">Nicodemus, <abbr title="John">J.</abbr>, <a href="#Page_40">40</a>.</li>
+
+
+<li class="ifrst">O.</li>
+
+<li class="indx">Obedience, <abbr title="Matthew">M.</abbr>, 112.</li>
+
+<li class="indx">Oven, An Eastern, <abbr title="Luke">L.</abbr>, 77.</li>
+
+
+<li class="ifrst">P.</li>
+
+<li class="indx">Palestine, Government of, <abbr title="Luke">L.</abbr>, 27.</li>
+
+<li class="indx">Palsy, <abbr title="Mark">Mk.</abbr>, 10.</li>
+
+<li class="indx">Parables, The:</li>
+  <li class="isub1">Barren fig-tree, The, <abbr title="Luke">L.</abbr>, 80, 81.</li>
+  <li class="isub1">Candle, The, <abbr title="Luke">L.</abbr>, 53.</li>
+  <li class="isub1">Drag-net, The, <abbr title="Matthew">M.</abbr>, 185.</li>
+  <li class="isub1">Good Samaritan, The, <abbr title="Luke">L.</abbr>, 64-66.</li>
+  <li class="isub1">Great supper, The, <abbr title="Luke">L.</abbr>, 87.</li>
+  <li class="isub1">Hid treasures, The, <abbr title="Matthew">M.</abbr>, 184, 185.</li>
+  <li class="isub1">Householder, The, <abbr title="Luke">L.</abbr>, 44.</li>
+  <li class="isub1">Laborers, The, <abbr title="Matthew">M.</abbr>, 230, 231.</li>
+  <li class="isub1">Leaven, The, <abbr title="Matthew">M.</abbr>, 181; <abbr title="Luke">L.</abbr>, 82.</li>
+  <li class="isub1">Lost coin, The, <abbr title="Luke">L.</abbr>, 94.</li>
+  <li class="isub1">Lost sheep, The, <abbr title="Luke">L.</abbr>, 92, 93.</li>
+  <li class="isub1">Mustard seed, The, <abbr title="Matthew">M.</abbr>, 180; <abbr title="Mark">Mk.</abbr>, 18; <abbr title="Luke">L.</abbr>, 82.</li>
+  <li class="isub1">Pearl, The, <abbr title="Matthew">M.</abbr>, 184, 185.</li>
+  <li class="isub1">Prodigal son, The, <abbr title="Luke">L.</abbr>, 95-99.</li>
+  <li class="isub1">Rich fool, The, <abbr title="Luke">L.</abbr>, 75, 76.</li>
+  <li class="isub1">Rich man and Lazarus, <abbr title="Luke">L.</abbr>, 103-106.</li>
+  <li class="isub1">Seed growing secretly, The, <abbr title="Mark">Mk.</abbr>, 17.</li>
+  <li class="isub1">Sheepfold and shepherd, <abbr title="John">J.</abbr>, <a href="#Page_125">125-131</a>.</li>
+  <li class="isub1">Sower, The, <abbr title="Matthew">M.</abbr>, 175-179; <abbr title="Mark">Mk.</abbr>, 16; <abbr title="Luke">L.</abbr>, 53.</li>
+  <li class="isub1">Tares, The, <abbr title="Matthew">M.</abbr>, 179.</li>
+  <li class="isub1">Ten pounds, The, <abbr title="Luke">L.</abbr>, 120.</li>
+  <li class="isub1">Ten talents, The, <abbr title="Matthew">M.</abbr>, 272-275.</li>
+  <li class="isub1">Ten virgins, The, <abbr title="Matthew">M.</abbr>, 268-272.</li>
+  <li class="isub1">Two debtors, The, <abbr title="Luke">L.</abbr>, 50, 51.</li>
+  <li class="isub1">Two sons, The, <abbr title="Matthew">M.</abbr>, 235.</li>
+  <li class="isub1">Unclean spirit, The, <abbr title="Matthew">M.</abbr>, 172.</li>
+  <li class="isub1">Unjust steward, The, <abbr title="Luke">L.</abbr>, 99-102.</li>
+  <li class="isub1">Unmerciful servant, The, <abbr title="Matthew">M.</abbr>, 219.</li>
+  <li class="isub1">Vine and branches, The, <abbr title="John">J.</abbr>, <a href="#Page_185">185-6</a>.</li>
+  <li class="isub1">Wedding feast, The, <abbr title="Matthew">M.</abbr>, 238-241.</li>
+  <li class="isub1">Wicked Husbandman, The, <abbr title="Matthew">M.</abbr>, 236-238; <abbr title="Matthew">M.</abbr>, 53; <abbr title="Luke">L.</abbr>, 125.</li>
+
+<li class="indx">Paradise, <abbr title="Luke">L.</abbr>, 142, 143.</li>
+
+<li class="indx">Passover:</li>
+  <li class="isub1">Day of, <abbr title="Luke">L.</abbr>, 131.</li>
+  <li class="isub1">Feast of, <abbr title="John">J.</abbr>, <a href="#Page_63">63</a>, <a href="#Page_78">78</a>.</li>
+
+<li class="indx">Patience, Christian, <abbr title="Luke">L.</abbr>, 58, 128.</li>
+
+<li class="indx">Peace, Christian, <abbr title="John">J.</abbr>, <a href="#Page_182">182</a>.</li>
+
+<li class="indx">Penitent thief, <abbr title="Luke">L.</abbr>, 142, 143.</li>
+
+<li class="indx">Penny, Value of Jewish, <abbr title="John">J.</abbr>, <a href="#Page_79">79</a>.</li>
+
+<li class="indx">Pentateuch, Authorship of, <abbr title="John">J.</abbr>, <a href="#Page_76">76</a>.</li>
+
+<li class="indx">Pentecost, Feast of, <abbr title="John">J.</abbr>, <a href="#Page_63">63</a>.</li>
+
+<li class="indx">Perea, <abbr title="Matthew">M.</abbr>, 52; <abbr title="Luke">L.</abbr>, 60.</li>
+
+<li class="indx">Persecution:</li>
+  <li class="isub1">Foretold, <abbr title="John">J.</abbr>, <a href="#Page_193">193</a>.</li>
+  <li class="isub1">How to be borne, <abbr title="John">J.</abbr>, <a href="#Page_191">191-194</a>.</li>
+
+<li class="indx">Peter:</li>
+  <li class="isub1">Character of, <abbr title="Matthew">M.</abbr>, 135, 148; <abbr title="Mark">Mk.</abbr>, 7; <abbr title="Luke">L.</abbr>, 133.</li>
+  <li class="isub1">Commission of, <abbr title="John">J.</abbr>, <a href="#Page_238">238-9</a>.</li>
+  <li class="isub1">Confession of Christ by, <abbr title="Mark">Mk.</abbr>, 39; <abbr title="Luke">L.</abbr>, 55.</li>
+  <li class="isub1">Denial of Christ by, <abbr title="Matthew">M.</abbr>, 301-304; <abbr title="Luke">L.</abbr>, 133.</li>
+  <li class="isub1">Founder of the Church, <abbr title="Matthew">M.</abbr>, 201-203.</li>
+  <li class="isub1">Name changed, <abbr title="John">J.</abbr>, <a href="#Page_26">26</a>.</li>
+  <li class="isub1">Walking on the sea, <abbr title="Matthew">M.</abbr>, 30; <abbr title="John">J.</abbr>, <a href="#Page_121">121</a>.</li>
+
+<li class="indx">Pharisees, The:</li>
+  <li class="isub1">Sect of, <abbr title="Matthew">M.</abbr>, 68.</li>
+  <li class="isub1">Baffled by Christ, <abbr title="Matthew">M.</abbr>, 245.</li>
+  <li class="isub1">Discourse against, <abbr title="Luke">L.</abbr>, 71.</li>
+
+<li class="indx">Philip, <abbr title="Matthew">M.</abbr>, 149.</li>
+
+<li class="indx">Phylacteries, <abbr title="Matthew">M.</abbr>, 247.</li>
+
+<li class="indx">Pontius Pilate, <abbr title="Matthew">M.</abbr>, 305; <abbr title="John">J.</abbr>, <a href="#Page_221">221-2</a>.</li>
+
+<li class="indx">Poor of the East, <abbr title="Luke">L.</abbr>, 88, 89.</li>
+
+<li class="indx">Porter of the East, <abbr title="Luke">L.</abbr>, 72.</li>
+
+<li class="indx">Pound, <abbr title="Luke">L.</abbr>, 121.</li>
+
+<li class="indx">Prayer:</li>
+  <li class="isub1">Bible doctrine of, <abbr title="Luke">L.</abbr>, 112-114; <abbr title="John">J.</abbr>, <a href="#Page_177">177</a>.</li>
+  <li class="isub1">In the name of Christ, <abbr title="John">J.</abbr>, <a href="#Page_177">177</a>.</li>
+  <li class="isub1">Necessity of, <abbr title="Matthew">M.</abbr>, 111, 99-105; <abbr title="Luke">L.</abbr>, 130.</li>
+  <li class="isub1">Promises to, <abbr title="John">J.</abbr>, <a href="#Page_177">177-8</a>, <a href="#Page_199">199-200</a>.</li>
+  <li class="isub1">True spirit of (See <a href="#Christ">Christ</a>), <abbr title="Luke">L.</abbr>, 68.</li>
+
+<li class="indx">Preachers (See <a href="#Christian">Christian Ministry</a>).</li>
+
+<li class="indx">Priesthood, The, <abbr title="Matthew">M.</abbr>, 61; <abbr title="Luke">L.</abbr>, 7.</li>
+
+<li class="indx">Prophecy:</li>
+  <li class="isub1">Office of, <abbr title="John">J.</abbr>, <a href="#Page_184">184</a>.</li>
+  <li class="isub1">Fulfillment of, in <abbr title="New Testament">N. T.</abbr>, <abbr title="John">J.</abbr>, <a href="#Page_225">225</a>.</li>
+
+<li class="indx">Proselytes, <abbr title="Matthew">M.</abbr>, 249.</li>
+
+<li class="indx">Publicans, <abbr title="Matthew">M.</abbr>, 97, 126; <abbr title="Luke">L.</abbr>, 28, 91.</li>
+
+<li class="indx">Purification of the Jewish mother, <abbr title="Luke">L.</abbr>, 22.</li>
+
+<li class="indx">Purple and fine linen, <abbr title="Luke">L.</abbr>, 104.</li>
+
+
+<li class="ifrst">R.</li>
+
+<li class="indx">Rabbi, <abbr title="Matthew">M.</abbr>, 247.</li>
+
+<li class="indx">Rama, <abbr title="Matthew">M.</abbr>, 63.</li>
+
+<li class="indx">Religion:</li>
+  <li class="isub1">Fruits of, <abbr title="Matthew">M.</abbr>, 113.</li>
+  <li class="isub1">Joyousness of, <abbr title="Matthew">M.</abbr>, 239.</li>
+  <li class="isub1">Test of, <abbr title="Matthew">M.</abbr>, 113.</li>
+
+<li class="indx">Repentance:</li>
+  <li class="isub1">Law of, <abbr title="Luke">L.</abbr>, 96.</li>
+  <li class="isub1">Nature of, <abbr title="Matthew">M.</abbr>, 65.</li>
+  <li class="isub1">Necessity of, <abbr title="Luke">L.</abbr>, 80.</li>
+
+<li class="indx">Revelation, Book of, <abbr title="Matthew">M.</abbr>, 11.</li>
+
+<li class="indx">Resurrection:</li>
+  <li class="isub1">Nature of, <abbr title="Mark">Mk.</abbr>, 47, 64; <abbr title="Luke">L.</abbr>, 144; <abbr title="John">J.</abbr>, <a href="#Page_69">69</a>.</li>
+  <li class="isub1">Prophecy of, <abbr title="Mark">Mk.</abbr>, 43, 47.</li>
+
+<li class="indx">Revenge, Laws against, <abbr title="Matthew">M.</abbr>, 94-96.</li>
+
+<li class="indx">Riches, Christ’s teachings concerning, <abbr title="Matthew">M.</abbr>, 228; <abbr title="Mark">Mk.</abbr>, 47.</li>
+
+<li class="indx">Ritualism, Christ’s teachings concerning, <abbr title="Mark">Mk.</abbr>, 31, 32.</li>
+
+<li class="indx">Roofs, Jewish, <abbr title="Mark">Mk.</abbr>, 10.</li>
+
+<li class="indx">Ruler, The rich young, <abbr title="Matthew">M.</abbr>, 226; <abbr title="Mark">Mk.</abbr>, 46; <abbr title="Luke">L.</abbr>, 115.</li>
+
+
+<li class="ifrst">S.</li>
+
+<li class="indx">Sabbath:</li>
+  <li class="isub1">Christian use of the, <abbr title="Luke">L.</abbr>, 84.</li>
+  <li class="isub1">Laws of the Christian, <abbr title="Matthew">M.</abbr>, 161-164; <abbr title="Mark">Mk.</abbr>, 13; <abbr title="Luke">L.</abbr>, 38.</li>
+  <li class="isub1">Pharisaic, The, <abbr title="Matthew">M.</abbr>, 120; <abbr title="John">J.</abbr>, <a href="#Page_66">66</a>.</li>
+
+<li class="indx">Sacrifices, <abbr title="John">J.</abbr>, <a href="#Page_37">37</a>.</li>
+
+<li class="indx">Sadducees, <abbr title="Matthew">M.</abbr>, 68, 69.</li>
+
+<li class="indx">Sadducees silenced, <abbr title="Matthew">M.</abbr>, 243; <abbr title="Mark">Mk.</abbr>, 53.</li>
+
+<li class="indx">Salim, <abbr title="Matthew">M.</abbr>, 52; <abbr title="John">J.</abbr>, <a href="#Page_47">47</a>.</li>
+
+<li class="indx">Salutations of the Jews, <abbr title="Luke">L.</abbr>, 61.</li>
+
+<li class="indx">Salvation, Conditions of, <abbr title="Matthew">M.</abbr>, 276; <abbr title="Luke">L.</abbr>, 83.</li>
+
+<li class="indx">Samaria:</li>
+  <li class="isub1">History of, <abbr title="Matthew">M.</abbr>, 52; <abbr title="John">J.</abbr>, <a href="#Page_51">51</a>.</li>
+  <li class="isub1">Woman of, The, <abbr title="John">J.</abbr>, <a href="#Page_50">50</a>.</li>
+
+<li class="indx">Samaritans:</li>
+  <li class="isub1">Character of, <abbr title="Luke">L.</abbr>, 66.</li>
+  <li class="isub1">Christ’s visit to, <abbr title="Luke">L.</abbr>, 57.</li>
+
+<li class="indx">Sanctification, means of, <abbr title="John">J.</abbr>, <a href="#Page_187">187</a>.</li>
+
+<li class="indx">Satan:</li>
+  <li class="isub1">Fall of, <abbr title="Luke">L.</abbr>, 63.</li>
+  <li class="isub1">Nature of, <abbr title="John">J.</abbr>, <a href="#Page_158">158</a>.</li>
+  <li class="isub1">Personality of, <abbr title="John">J.</abbr>, <a href="#Page_115">115</a>.</li>
+
+<li class="indx">Scorpions, <abbr title="Luke">L.</abbr>, 69.</li>
+
+<li class="indx">Scourging, <abbr title="Matthew">M.</abbr>, 331.</li>
+
+<li class="indx">Scribes, <abbr title="Matthew">M.</abbr>, 61, 90.</li>
+  <li class="isub1">Denunciation of the, <abbr title="Mark">Mk.</abbr>, 54; <abbr title="Luke">L.</abbr>, 126.</li>
+
+<li class="indx">Self-righteousness, Christ’s dealings with, <abbr title="Luke">L.</abbr>, 64.</li>
+
+<li class="indx">Self-sacrifice commanded, <abbr title="Matthew">M.</abbr>, 206.</li>
+
+<li class="indx">Sepulchre, Jewish, <abbr title="John">J.</abbr>, <a href="#Page_143">143</a>.</li>
+
+<li class="indx">Sermon on the Mount, <abbr title="Luke">L.</abbr>, 40.</li>
+
+<li class="indx">Servants of the East, <abbr title="Luke">L.</abbr>, 107.</li>
+
+<li class="indx">Sheba, Queen of, <abbr title="Matthew">M.</abbr>, 171.</li>
+
+<li class="indx">Sheep-fold, Eastern, <abbr title="John">J.</abbr>, <a href="#Page_125">125</a>.</li>
+
+<li class="indx">Shekel, Value of, <abbr title="Matthew">M.</abbr>, 281.</li>
+
+<li class="indx">Shepherds of the East, <abbr title="Luke">L.</abbr>, 19, 93; <abbr title="John">J.</abbr>, <a href="#Page_126">126</a>.</li>
+
+<li class="indx">Shoes, Jewish, <abbr title="Matthew">M.</abbr>, 70.</li>
+
+<li class="indx">Sidon, <abbr title="Matthew">M.</abbr>, 52.</li>
+
+<li class="indx">Sieve, Ancient, <abbr title="Luke">L.</abbr>, 133.</li>
+
+<li class="indx">Siloam, Pool of, <abbr title="John">J.</abbr>, <a href="#Page_120">120</a>.</li>
+
+<li class="indx">Simon the Canaanite, <abbr title="Matthew">M.</abbr>, 150.</li>
+
+<li class="indx">Simon Cyrene, <abbr title="Matthew">M.</abbr>, 314.</li>
+
+<li class="indx">Simon the leper, <abbr title="Matthew">M.</abbr>, 280.</li>
+
+<li class="indx">Sin:</li>
+  <li class="isub1">Christ’s laws for the prevention of, <abbr title="Mark">Mk.</abbr>, 45.</li>
+  <li class="isub1">Of rejecting Christ, <abbr title="John">J.</abbr>, <a href="#Page_191">191-92</a>.</li>
+  <li class="isub1">Power to remit and retain, <abbr title="John">J.</abbr>, <a href="#Page_231">231-32</a>.</li>
+
+<li class="indx">Skepticism, <abbr title="Luke">L.</abbr>, 106.</li>
+
+<li class="indx">Skiff, Ancient, <abbr title="Matthew">M.</abbr>, 19.</li>
+
+<li class="indx">Son of Man (See <a href="#Christ">Christ</a>).</li>
+
+<li class="indx">Sorrow, ministry of, <abbr title="John">J.</abbr>, <a href="#Page_199">199</a>.</li>
+
+<li class="indx">Soul:</li>
+  <li class="isub1">Distinction of the, <abbr title="John">J.</abbr>, <a href="#Page_188">188</a>.</li>
+  <li class="isub1">Nature of the, <abbr title="John">J.</abbr>, <a href="#Page_157">157</a>.</li>
+
+<li class="indx">Sparrows in Market, <abbr title="Luke">L.</abbr>, 75.</li>
+
+<li class="indx">Spikenard, <abbr title="John">J.</abbr>, <a href="#Page_152">152</a>.</li>
+
+<li class="indx">Star of the East, <abbr title="Matthew">M.</abbr>, 61.</li>
+
+<li class="indx">Steward, <abbr title="Luke">L.</abbr>, 100.</li>
+
+<li class="indx">Swaddling-clothes, <abbr title="Luke">L.</abbr>, 18.</li>
+
+<li class="indx">Swearing, Laws against, <abbr title="Matthew">M.</abbr>, 93.</li>
+
+<li class="indx">Swine, Flesh of, <abbr title="Matthew">M.</abbr>, 122.</li>
+
+<li class="indx">Sycamore tree, <abbr title="Luke">L.</abbr>, 107, 118.</li>
+
+<li class="indx">Sychar, <abbr title="Matthew">M.</abbr>, 52; <abbr title="John">J.</abbr>, <a href="#Page_51">51</a>.</li>
+
+<li class="indx">Synagogues, <abbr title="Matthew">M.</abbr>, 81.</li>
+
+<li class="indx">Synagogue, Uppermost seat of the, <abbr title="Luke">L.</abbr>, 72.</li>
+
+<li class="indx">Syro-Phœnician woman, <abbr title="Matthew">M.</abbr>, 34.</li>
+
+
+<li class="ifrst">T.</li>
+
+<li class="indx">Tabernacles, Feast of the, <abbr title="John">J.</abbr>, <a href="#Page_63">63</a>, <a href="#Page_95">95</a>, <a href="#Page_102">102</a>.</li>
+
+<li class="indx">Talent, Value of the, <abbr title="Matthew">M.</abbr>, 220, 273.</li>
+
+<li class="indx">Tares, <abbr title="Matthew">M.</abbr>, 179.</li>
+
+<li class="indx">Taxation, Roman, <abbr title="Matthew">M.</abbr>, 126; <abbr title="Luke">L.</abbr>, 17.</li>
+
+<li class="indx"><a id="Temple"></a>Temple:</li>
+  <li class="isub1">Description of, <abbr title="John">J.</abbr>, <a href="#Page_34">34-37</a>.</li>
+  <li class="isub1">Site of, <abbr title="Luke">L.</abbr>, 127.</li>
+  <li class="isub1">Pinnacle of the, <abbr title="Matthew">M.</abbr>, 77.</li>
+  <li class="isub1">Veil of the, <abbr title="Matthew">M.</abbr>, 319.</li>
+
+<li class="indx">Temple of Herod, <abbr title="Matthew">M.</abbr>, 256.</li>
+
+<li class="indx">Thomas, <abbr title="Matthew">M.</abbr>, 149; <abbr title="John">J.</abbr>, <a href="#Page_133">133</a>, <a href="#Page_174">174</a>, <a href="#Page_233">233</a>.</li>
+
+<li class="indx">Threshing in the East, <abbr title="Matthew">M.</abbr>, 71.</li>
+
+<li class="indx">Tiberias:</li>
+  <li class="isub1">City of, <abbr title="John">J.</abbr>, <a href="#Page_84">84</a>.</li>
+  <li class="isub1">Sea of, <abbr title="John">J.</abbr>, <a href="#Page_78">78</a>.</li>
+
+<li class="indx">Tithes, <abbr title="Luke">L.</abbr>, 114.</li>
+
+<li class="indx">Title on the cross, <abbr title="John">J.</abbr>, <a href="#Page_223">223</a>.</li>
+
+<li class="indx">Tombs, Jewish, <abbr title="Matthew">M.</abbr>, 122; <abbr title="Mark">Mk.</abbr>, 21. 62, 63.</li>
+
+<li class="indx">Traders cast from the temple, <abbr title="Mark">Mk.</abbr>, 51.</li>
+
+<li class="indx">Transfiguration, The, <abbr title="Matthew">M.</abbr>, 207-210; <abbr title="Mark">Mk.</abbr>, 40; <abbr title="Luke">L.</abbr>, 55.</li>
+
+<li class="indx">Treasury, Jewish, <abbr title="John">J.</abbr>, <a href="#Page_110">110</a>.</li>
+
+<li class="indx">Tribute, <abbr title="Matthew">M.</abbr>, 211.</li>
+
+<li class="indx">Triclinium, <abbr title="Luke">L.</abbr>, 85.</li>
+
+<li class="indx">Trinity, Doctrine of the, <abbr title="John">J.</abbr>, <a href="#Page_14">14-16</a>, <a href="#Page_133">133</a>, <a href="#Page_183">183</a>.</li>
+
+<li class="indx">Twelve Apostles:</li>
+  <li class="isub1">Commission of the, <abbr title="Matthew">M.</abbr>, 134, 147-50.</li>
+  <li class="isub1">Inspiration of, <abbr title="Matthew">M.</abbr>, 141.</li>
+
+<li class="indx">Tyre, <abbr title="Matthew">M.</abbr>, 52, 157.</li>
+
+
+<li class="ifrst">U.</li>
+
+<li class="indx">Unleavened bread, Day of, <abbr title="Matthew">M.</abbr>, 282.</li>
+
+<li class="indx">Upper chamber, <abbr title="Luke">L.</abbr>, 132.</li>
+
+<li class="indx">Usury, <abbr title="Matthew">M.</abbr>, 274.</li>
+
+
+<li class="ifrst">V.</li>
+
+<li class="indx">Vineyards of the East, <abbr title="Matthew">M.</abbr>, 236.</li>
+
+
+<li class="ifrst">W.</li>
+
+<li class="indx">Wailing place, Jewish, <abbr title="Luke">L.</abbr>, 140.</li>
+
+<li class="indx">Water-pot, <abbr title="John">J.</abbr>, <a href="#Page_51">51</a>.</li>
+
+<li class="indx">Well, Ancient, <abbr title="John">J.</abbr>, <a href="#Page_52">52</a>.</li>
+
+<li class="indx">Well, Jacob’s, <abbr title="John">J.</abbr>, <a href="#Page_52">52</a>.</li>
+
+<li class="indx">Wine:</li>
+  <li class="isub1">Bible commands concerning, <abbr title="John">J.</abbr>, <a href="#Page_32">32</a>, <a href="#Page_33">33</a>.</li>
+  <li class="isub1">Christ’s teachings concerning, <abbr title="John">J.</abbr>, <a href="#Page_32">32</a>, <a href="#Page_33">33</a>.</li>
+
+<li class="indx">Winnowing, Oriental, <abbr title="Luke">L.</abbr>, 23.</li>
+
+<li class="indx">Woman, a Jewish, <abbr title="Luke">L.</abbr>, 52.</li>
+
+<li class="indx">Word of God, <abbr title="John">J.</abbr>, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>.</li>
+
+<li class="indx">World, End of the (See <a href="#End">End of the World</a>).</li>
+
+<li class="indx">Worship, True nature of, <abbr title="Matthew">M.</abbr>, 116; <abbr title="John">J.</abbr>, <a href="#Page_56">56</a>.</li>
+
+<li class="indx">Writing materials, <abbr title="Luke">L.</abbr>, 15, 101.</li>
+
+
+<li class="ifrst">Z.</li>
+
+<li class="indx">Zaccheus, <abbr title="Luke">L.</abbr>, 118.</li>
+
+<li class="indx">Zacharias, <abbr title="Matthew">M.</abbr>, 253; <abbr title="Luke">L.</abbr>, 7, 16.</li>
+
+<li class="indx">Zebedee, <abbr title="Matthew">M.</abbr>, 81.</li>
+
+<li class="indx">Zebedee, Sons of, <abbr title="Mark">Mk.</abbr>, 47.</li>
+</ul>
+<hr class="chap x-ebookmaker-drop">
+
+<div class="figcenter">
+ <img src="images/cover-back.jpg"
+ alt="back cover">
+</div><!--end figcenter-->
+
+
+<div class="chapter">
+<h3>Transcriber’s Note:</h3>
+
+<p>Words may have multiple spelling
+variations or inconsistent hyphenation in the text. These have been
+left unchanged, as were obsolete and alternative
+spellings. Misspelled words were corrected.</p>
+
+<p>Footnotes were renumbered sequentially; those in the Preface were moved to the
+end of the chapter; footnotes in lines of scripture follow immediately thereafter. Obvious printing errors, such as
+backwards, upside down, or partially printed letters and punctuation, were corrected.
+Final stops missing at the end of sentences and abbreviations were
+added.</p>
+
+<p>The text was rearranged so that each line of scripture, its footnotes,
+and its commentary are together as a unit. The index includes references to the author’s books on the
+Gospels of Matthew, Mark, and Luke, as well as those included in this book.
+In the index, “Commerce, in the temple” has no page reference.</p>
+
+<p>The following items were changed:</p>
+
+<ul><li><a href="#Footnote_103" class="fnanchor">[103]</a> “John 3:11” to “John <a href="#chg2">3:21</a>”</li>
+<li>“ought” to “<a href="#chg3"><i>aught</i></a>” to eat ...</li>
+</ul>
+</div><!--end transcriber note-->
+<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 75543 ***</div>
+</body>
+</html>
+
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diff --git a/LICENSE.txt b/LICENSE.txt
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+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #75543 (https://www.gutenberg.org/ebooks/75543)