1. In the beginning—Originally: before all things else. Was the Word—Not was created, or brought into existence, but was. Fix any assignable point as the beginning, and the Word was, and still was. That is, the Word is absolutely eternal. The Word—As mind manifests itself in the spoken word, so God, the eternal mind, manifests himself in the eternal LOGOS or Word. And as this Word is in John 1:14 said to have been made flesh, and in John 1:14; John 1:18 is called the only begotten of the Father, the only begotten Son which is in the bosom of the Father, so this Word by which God manifests his own hidden and unknowable nature is identified with Jesus the Messiah. The propriety and beauty of both the terms Word and Son, to designate that in God by which his absolute essence is revealed in the universe, are such that we might suppose them originated by the mind of the Evangelist himself, under the guidance of inspiration. But we know, historically, that the term Word is used in a somewhat similar sense in the Old Testament, in the old Jewish Targums, in the Jewish apocryphal writings, by the Greek philosopher, Plato, and Greekish Jew, Philo, of Alexandria. Consult Watson’s Institutes, Part II, chap. 12. and Clarke’s excellent notes on John 1. In the Old Testament the first chapter of Genesis describes the creation as taking place at the divine word spoken. We have, Genesis 15:1, “The WORD of the Lord came to Abraham.” 1 Samuel 3:21, “The Lord revealed himself by the word of the Lord.” 2 Samuel 7:21, “For thy word’s sake.” In the Targums we find the term Word, (Memra,) used for God revealing himself. Thus they say, “The Word [Memra] of Jehovah creates man.” “Jehovah thy God, his Word [Memra] goeth before thee.” “The Lord said unto his Word.” Philo applies such passages as we have above quoted from the Old Testament expressly to the Logos. He describes the Logos as being the image of God, the second God, the eldest son of the eternal Father, etc. The term Logos being thus prepared and used by uninspired writers and in different systems, John adapts and limits it to the true Christian use. This Logos, as now defined, is the second person in the Holy Trinity, incarnate in the person of Jesus Christ. The term “Word” is used in the New Testament by John alone in this sense.Was with God—Literal Greek, was TO God. The eternal word was inherent to, in, with, God. This mysterious inherence is, as Asthanasius said, “hid by the wings of the cherubim.” The Word was God—The Arians, who hold that the Word is inferior in essence to the supreme God, though superior to all other finite beings, read this clause the Word was a god. But there is no reason for interpreting this word God differently from the same word in the former part of this verse, or from the same word, God, in John 1:6; John 1:12-13, etc. The Arian hypothesis has a strong tendency to polytheism. 3. All things were made by him—Rather, all things became, or came into existence, by him. The sublime opposite of nothingness. Without… anything—All that from nothing rose, rose not without him. There may be things in their own nature strictly eternal and uncreated, such as space and number; such as the antithesis of right and wrong. Such things the Logos made not; but made all things which were made in accordance with these eternal natures. 4. In him was life—Life original and essential. For had he not possessed original life, neither life, nor motion, nor sense could have ever existed in the universe. And from his original life all other life is derived. And this life is more than mere existence. A thing may exist and yet have no life. Life is the opposite of death; existence is the opposite of annihilation or non-existence. Existence is at the bottom and is the basis, and life overlies it. And the life was the light of men—This life imparted by the Logos to man became the light; that is, the consciousness. It appears as the physical or sensitive consciousness by which men feel; the intellectual consciousness by which they perceive and reason. But this light, thus far, is possessed, more or less distinctly, by mere animals. But it is rather the light possessed by men alone, over and above mere animal nature, that our Evangelist speaks of. There is the moral and spiritual consciousness by which men have eternal and divine conceptions: such as conceptions of God, of absolute right, of holiness, and of immortality. And this highest consciousness of the human spirit is the basis of the operation of the divine Spirit in and upon man, by which he is able to be in himself a responsible and a holy being. Thus have we the climax of existence, of life, and of consciousness, intellectual and spiritual. 5. Light shineth in darkness—Not only was there from the Logos a moral consciousness created in man’s original nature; but when, nevertheless, the moral and spiritual consciousness of men through sin again became dark and inert, the Logos, Christ, shed the beams of truth and love into it, unappreciated and unaccepted. This shining and rejecting existed in all ages; but specially during the incarnation, of which John is about to write. 6. There was a man—Yes, a man; and that is a noble title; but what is it in comparison with the Logos? Sent from God—And so sent he has a grand going forth; but what is it compared to the eternal goings forth of the Logos? 8. Witness of that Light—The Logos, as incarnate, is now by the Evangelist identified as the living Light. We have, then, Jesus and John as the Light and its witness. The entire body of prophets and the whole Old Testament were indeed witnesses to this Light; but John, the last of the prophets, was the only living personal witness to the living and personal Light. The term Light here becomes personal, and is rightly commenced with a capital. 9. The best commentators render this verse, That was the true Light which, coming into the world, enlighteneth every man. The true Light—In opposition to John, whom some supposed to be the true light; and in opposition to every false light. Coming into the world—For the Evangelist now traces, as before said, the Logos as coming by the incarnation into the living human world. Every man—Every child of Adam. Every human being is endowed by the Logos with a preparatory light, so that he need not be in that darkness which comprehends not the light. (See note on John 1:5.) 10. He was in the world—This clause confirms the interpretation just given of the previous verse, which refers the coming into the world to the Logos. Made by him—The Creator came into the world which he had created, but was unrecognized by the world; partly because he was disguised in the incarnation, and partly because the world, that is, the natural heart of man, refused to use the light mentioned in the ninth verse, and so became the darkness which comprehended not the light. 11. To his own—This word own is in the plural neuter, and signifies own things, possessions, or properties. The second own is in the plural masculine, and signifies his own living beings; that is, men. As the landlord comes to his own estates, but his own tenants receive him not, so the Logos came to his own world of things, and his own world of creatures, men, did not receive him. This does not refer to his rejecters as Jews or as his countrymen, but to men, as his own responsible subjects. 12. But—There were happy exceptions. Power—Not so much ability as right, prerogative. Sons—Rather, children. His name—Which stands for all that his name comprehends. Our faith must embrace Christ in his fulness. And with how transcendent a fulness does the Evangelist’s description endow him! To receive him is faith in act. It is not, as Olshausen says, a mere susceptibility, but an activity; an appropriation of Christ by a free putting forth of the will. 13. Which were born—Though the term regeneration but seldom appears in Scripture, yet the terms which variously express it are abundant. Not of blood—As the blood of the parent flows into the veins of the offspring.Nor of the will of the flesh—Nor from the carnal impulse of sensual nature. Nor of the will of man—Though the will of man be a previous condition upon which God regenerates, the will of man does not regenerate either another man or himself. Self-regeneration is an impossibility in fact and an absurdity in thought. Man consents, and God regenerates. Man repents, and God forgives. Man turns, and God converts. Man believes, and God justifies. But antecedent to either or all of these operations the divine Logos every man, (John 1:9,) both by his own truth and power and by his Holy Spirit sent into the heart. 14. Word was made flesh—So that which in the first verse was God, now is made flesh, God incarnate. He is made flesh not by ceasing to be Logos or God, but by investing himself with humanity. He does not become body, for that might imply that the Logos was the proper soul of the body and the substitute for a human soul. The incarnate is one Christ, perfect man and perfect God. Dwelt among us—There are in the Old Testament appearances of the angel-Jehovah, which have every proof of being transient manifestations of God himself to man. But their phenomenal bodies were not truly flesh, and so the Divine dwelt not among men permanently, but only appeared transiently. His glory—Moses on the contrary could not stand the effulgence of Jehovah. See Exodus 33:18-23. John beheld in vision the glory of Christ, (Revelation 1:12-17,) and fell as dead. The apostles beheld his glory at the transfiguration, and were struck with stupor. But this effulgence to the senses is but the symbol of that divinity which shone in the spirit, the words, and the works of the Incarnate. Only begotten of the Father—He who has thus far been styled the Word is now viewed as the Son. The terms we think beyond all question express essentially the same thing. Remove all physical elements from both, and conceive the pure spiritual import, and they express an ineffable derivation of the second person of the Trinity, in his divine nature, from the first person. We most easily conceive it as identical with the distinction between God as the eternal, unknowable background, and God as self-manifesting. Both are living God. But the latter is the living Word, the living Son, uttered, generated from the former. The difference between the Word and Son is, that, while the former most distinctly expresses revelation, the latter expresses personality. But as the former implies no physical lips or voice in the utterance, so the latter expresses no sex or real physical begetting. Full— This adjective agrees with the term Word. Of grace and truth—Grace to bring salvation to man; truth to guide him in the way to that salvation. 15. John bare witness of him—Our Evangelist adduces the Baptist’s testimony not to prove (as he will in John 1:19-34) that Jesus, and not himself, was the Messiah; but to prove what he is just now saying, that the Messiah was truly of this exalted nature. And cried—The great truth was maintained with a cry; a lofty voice that made the wilderness ring. Cometh after me… preferred before me—Put in the form of a paradox; my successor is my predecessor. He is my successor in time, my predecessor in a previous eternity. This was indeed crying up the divine Comer to his true divine height. For he was before me—Literally, he was my First. Not merely my former, but my absolute FIRST: first in the train of all my predecessors; therefore at the eternal beginning. The quotation of the Baptist’s words embraces but this verse, and then follows the Evangelist in continuance. 16. Of his fulness—Namely, of grace and truth, as mentioned in John 1:14. All we received—This all embraces all men; being spoken in our character as men. Grace for grace—Grace additionally bestowed for grace improved. As light previously implanted by the Logos in man is necessary for his reception of light, so grace fundamentally bestowed upon man is the basis of all his possible reception of further grace. But that first grace—”a gracious ability”—must be exerted by the free will of the agent; and then the Only Begotten adds grace additionally bestowed for grace originally improved. 17. The law was given by Moses—The law is the expression of absolute justice, which in itself knows not grace nor mercy. This was given from God to men by Moses; but if there were nobody better than Moses, we should have had nothing but law alone. There would have been no grace to bring salvation from its penalty; no consequent truth to reveal that grace. These came, even into the Old Testament dispensation, by Jesus Christ. All the mixture of grace with law in the Old Testament is from Christ. 18. No man hath seen God… Son hath declared him—The Evangelist winds up this exordium as he began it, with the declaration that the Son, like the Word, is the manifest God, revealing the God invisible and unknowable. In the 17th verse the Son gives, reveals, grace and truth; in the 18th he is the declarer or revealer of the infinite Unseen. The only begotten—This begetting is as truly figurative as the utterance of the Word is figurative. Derivation and infinite wisdom are expressed in the latter; derivation and infinite power are expressed in the former. Only begotten Son—Mr. Tregelles seems to have established the fact that the true reading is only begotten God. The passage thereby becomes a striking proof-text of the divinity of the Son. In the bosom of the Father—As the Word was in the divine intellect before its incarnation, so the Son was in the love, the bosom, the heart of God, before his earthly birth. The Wordship and the Sonship are equally divine, before the creation and the First Advent, and eternal.The prologue of the Gospel has now terminated, and the narrative proper commences at this point; to which point the forty days’ Temptation in the Wilderness is the last preceding event. Nor is there, as sceptical critics have pretended, the slightest difficulty in finding ample place for the Temptation at this point. FIRST testimony of the Baptist for Jesus, to a delegation from the Sanhedrim, 19-28.19. Record—Not a written, but a spoken, memorable testimony. The Jews—Our evangelist has a way of using the word Jews, as if he were not himself a Jew, and as if they were a foreign race. This arises, doubtless, not only from the fact that the nation has been overthrown, and that he is writing among and for Gentiles, but also from the fact that the Jews had been the deadly enemies of Christ and persecutors of his followers, and so had become, at the time of writing this Gospel, a distinct and hostile sect. Who art thou?—The scathing denunciation by John of the vices of the age had not spared these dignitaries. If they can get him to profess certain things in regard to his own character and mission, he may be arraigned to make his pretensions good, or undergo the punishment of an impostor. He completely eludes their plots. 20. Not the Christ—Some of his disciples may, in their pride, have given out that their master was the Messiah himself. This committee cross-examine him, and thus draw out a prompt and explicit denial, which our Evangelist adduces to silence all false claimants in John’s behalf. 21. Art thou Elias?—John may have quoted the prophecy of Malachi as applicable to himself; and the Jews may have reported that he claimed to be the literal Elijah, risen from the dead. To this supposition, embraced in their question, he gives a prompt negative. That Prophet—The prophet foretold by Moses as like unto himself; (Deuteronomy 18:15,) and which some Jews identified as being Jeremiah. There is perhaps here a descending scale of names, the Messiah, Elijah, Jeremiah. After exhausting all special names, they press John to a full self-description, that they may give answer to those who sent them. 23. I am the voice—John’s answer, while it evades all their malice, invests him with the dignity of being foretold by ancient prophecy. He humbly yet sublimely pronounces himself to be not the WORD, but a voice; yet what a voice! the heraldic voice of a divine warning to prepare the way for the great King. 24. Were of the Pharisees—Who held most strenuously that no prophet, after Moses, had a right to introduce any new sacred usage, rite, or ceremony among the Mosaic institutions, except the arrived Messiah himself. The question then in the following verse, Why baptizest thou then? was a very peremptory one. 26. I baptize with water—John’s answer is very pertinent. My baptism is the symbol and precursor of a real baptism by the great Baptizer. Standeth one among you—Not necessary that he was at that moment there standing; but that he was then living and being among the people, to them unknown. 28. In Bethabara—Nearly all the ancient manuscripts read Bethany instead of Bethabara. The latter name was substituted for the former by Origen, because he knew a Bethabara but not a Bethany near the Jordan. Stanley, however, maintains that Bethabara is the right reading. If Bethany or Bethania is the true reading, it nevertheless may be in the Aramaic a different word, as well as a different place from the Bethany of Lazarus and his sisters on Mount Olivet. The former may be a word signifying the place of (ferry) boats; the latter the place of dates.Perhaps this long-debated question has been rightly settled by a late very scholarly traveller in Palestine, Revelation Mr. Tristam, (1864,) who identifies Bethabara with Beth-Nimrah, a little north of the Bethabara on our map. It is probably the ford passed by the Baptist’s great type, Elijah the Tishbite, on his way to his ascension. Quarantania, the Mount of Temptation, is in sight. It is a place amply supplied with convenient waters. Its very name in the Septuagint, Baethanabra, is about half way between Bethany and Bethabara, and might be transformed either way or both ways. Numbers 32:36; Joshua 13:27. SECOND testimony of the Baptist to Jesus—That before the people, John 1:29-34.29. The next day—There were three days of testimony of John to Jesus, John 1:19; John 1:29; John 1:35. The last two were testimonies to the present Jesus. Seeth Jesus coming unto him—He who had been standing among them now singles himself out. To others’ eyes he is but an ordinary man; to the divinely-opened eyes of the Baptist there is a dignity in his person above all earthly dignity. And in Jesus there is a silence, at once elevated and meek, by which he waits to be attested, but must not say to the world, I am he, until his official introducer says, “This is he.” Behold the Lamb of God— The Lamb by God supplied for the sacrifice. Genesis 22:8. The term Lamb here used must have been full of meaning to the men of Jerusalem, who were accustomed every day to see two lambs taken to the great altar and sacrificed, one in the morning and one at evening. Dr. Gill tells us that “the Jewish doctors say that the morning daily sacrifice made atonement for the iniquities done in the night; and the evening sacrifice made atonement for the iniquities done by day.” Josephus tells us that “the Jews say that they offer sacrifice twice a day for Caesar and the people of the Romans.” And in his Antiquities, he says, “The law is, that at public expiations a lamb of a year old shall be sacrificed at the opening and closing of each day.” It may indeed be true, that John alludes to Isaiah 53:7, making Jesus to be the lamb of prophecy. But prophecy is but the spoken prediction, of which the sacrifice is the visible sign. The lamb of the daily sacrifice, though not specifically a sin-offering, doubtless had an expiatory force. This lamb of God, not of man, takes away sin in reality; as the lamb of man’s providing did in symbol. Taketh away the sin—On the great day of the atonement the priest, confessing the sins of the people, laid them upon the scape-goat, who both bore them as substitute for the people, and took them away, being sent into the unknown depths of the desert. As the innocence of Jesus is prefigured by the Lamb, so his taking away the sin of the world is borrowed from this act, though not from the animal, on the day of atonement. The lamb is selected to symbolize the personal innocence of the Redeemer; the goat to signify his symbolical or representative guilt as substitute for the sinner. This taking away of sin is, first, by expiation; second, by forgiveness; and third, by sanctification through the Holy Spirit. Of the world—Many of the Jewish doctors limited the atoning power of sacrifice to Israel, but John extends it to the world. Such is the divine design. Christ died for every man alike. No plan or decree excludes any man from its blessed results; nothing but man’s own will; a will fully able to accept when it refuses.Strauss and others wonder how it is that John should understand the doctrine of the atonement, of which even the apostles at the time of Christ’s resurrection had but little conception. Our reply is, that John at this time was living in inspired communication from God, as is repeatedly declared. He understood it as Isaiah announced it centuries beforehand. We do not doubt that there were numbers of the more spiritual Jews who understood the prophetic and typical doctrines of the atonement; but of all persons in the nation, none should have a more clear view (even if it had to be obtained by immediate prophetic revelation) of the true nature of the Messiah’s office than he, the harbinger himself. His clearness of view, in this the bright morning of his mission, may not only have been clearer than that of the apostles during the Saviour’s sojourn; but clearer than even he possessed, when in the day of darkness and trial he sent his message from prison to Jesus. Nor is it true that the Baptist is represented by our Evangelist as expressing views of the dignity and future history of Jesus in advance of any thing he is made to utter in the first three Gospels. The Baptist is clearly made to declare that the personage whose forerunner he is, is LORD, that is, Jehovah, in Matthew 3:3; he indicates the call of the Gentiles in Matthew 3:9; he ascribes the sending of the Holy Ghost to Christ, Matthew 3:11; and he pronounces Christ the judge and executor of final and eternal retribution, Matthew 3:12. Our present Evangelist is indeed, as he purposes to be, more diffuse and extended in representing the Baptist’s testimony to the high personality of Jesus; but he is not more decisive. The Baptist’s Christ is just as divine a being in the first Evangelist as in the last. 30. This is he—See note on John 1:15. I knew him not—See note on Matthew 3:14. But how was it possible that John should be the cousin of Jesus and he personally unacquainted with him. Must they not have met at some of the Passovers in Jerusalem? We might reply that John, according to Luke 1:80, was required by a special dispensation to dwell in the wilderness. He may, by a divine speciality, never have attended any Passover; or at least any at which Jesus was present. But if even he had seen Jesus, and had known from human information his whole history, he yet had no right according to the divine order to him given, officially to know and proclaim him as Messiah. As it was the Apostles’ office to be eye-witnesses and not reporters from hearsay, so it was John’s office to be not a second-hand, but an immediate witness from the Holy Spirit himself. He could therefore know the Messiah only as God revealed him. 32. It abode upon him—The mystic symbol did not alight and then fly off again; it remained until it became invisible, as if fusing down into his person. 33. The same is he—Though John may have recognized Jesus, even as the Messiah, at the moment before his baptism, by spiritual insight or divine prophetic impulse; yet he was bound to wait the divine sign, which marked the Christ out from all the race as the very one and no other, before he could officially know him as Messiah. 34. This is the Son of God—At the baptism, God’s own voice attested to the Baptist’s ear, This is my beloved Son, marking him to view as the sole and single One among all the beings of the universe. THIRD testimony of the Baptist to Jesus in the presence of two of his disciples, with the effects, 35-42.35. John stood—Doubtless upon the banks of the Jordan, contemplating his sacred work. And two of his disciples—Our Evangelist gradually approaches the touching moment when Jesus was made known to himself; not however in the feeling of self-importance (for he delicately omits the mention of his own name) but of tender personal interest. That the unnamed disciple here is John himself, is evident froth his usual method of implying rather than mentioning himself by name. 36. As he walked—Yesterday Jesus was coming fresh from his victory in the Temptation unto John; as if to signify, though silently, that the time to be attested had now come; and nobly did the Baptist then answer it. Jesus is to-day passing, as if in contemplative silence; and the Baptist points his two disciples to the Lamb. For so doing he will lose willingly, though perhaps sadly, his two disciples. 38. Jesus turned—John still stands to his work; but his disciples will follow the Lamb. How far we know not; but Jesus turns, and our Evangelist arrives at the first thrilling word which the eternal Word uttered in his hearing. That word is not to teach, but to question, and draw out. What seek ye?—This is the word which the great Teacher addresses to us all, to call us to reflection, and to seeking aright the right. Where dwellest thou— They address this to the TRUTH; and so we ask of divine and suffering truth where it dwells. 39. Come and see—The usual formula addressed by the rabbi to his pupil when he would invite his attention to some striking point or new doctrine. Where he dwelt—It may have been a house, a tent, or, as is often the case in Palestine, a cave or grot. There did Andrew and John spend the residue of the day in converse with Jesus; and there did they, these two disciples of the Baptist, come to that faith in Jesus by which, without if or qualification, they could say to Simon, We have found the Messiah. See note on John 1:45. The tenth hour—Ten o’clock A.M. by Roman time; or four P.M. by Jewish time. See note on John 19:4. 40. Followed him—Followed him at his invitation to come and see where he dwelt. We note this particularly, as some have interpreted it to follow him as already a chosen apostle; whereas he was not chosen as apostle until the miraculous draft of fishes. See Luke 5:1-11. 41. Findeth his own brother Simon—A circle of friends, it would seem, from Galilee, mostly from Bethsaida, are now at the Jordan, drawn by the ministry of the Baptist, and in more or less close connection with him. Of these Jesus will now form the nucleus of his apostolic college. But they are special disciples rather than apostles. The Messias… the Christ—Inasmuch as our Evangelist writes for Gentiles, in a city distant from Palestine, he interprets the term. 42. Jesus beheld him—A memorable glance to fervid Peter. For the first time he meets that Messiah foretold by prophets for ages, whose influence was to shape his future life, and give him a wonderful place in future history. Think of St. Peter’s Church, standing at this day in the ancient capital of imperial Rome, the most magnificent of human structures! Thou art—Though it be the first time that Peter ever saw Jesus, it is not the first time that Jesus, in spirit at least, ever saw Peter. He knows his parentage, his name, and history. A stone—Jesus gives him the new name now, not so much, perhaps, to describe what he already is, as to prophesy and assure him what he may yet become. He had the hardihood of stony material; he may yet acquire the firmness of the rock. When Peter made his memorable confession in Matthew 16:18 our Lord recognized his title, as if the probation had been sufficiently passed to fix his claim, as a basis of his position in the new Church. Both passages are perfectly harmonious. 43. The day following—The fourth day. See John 1:19; John 1:29; John 1:35. Would go forth into Galilee—Probably on his way home after his baptism and temptation. And findeth Philip—Before he goes into Galilee he finds the entire complement of five disciples; the narration of which finding extends to the close of this chapter. 44. Of Bethsaida—And therefore, being acquainted with Andrew and Peter, was probably prepared by their statements for this ready adherence to Jesus as soon as he received the call. 45. We have found—A celebrated mathematician of antiquity, while meditating, suddenly solved one of the profoundest problems of geometry. Such was his rapture at the discovery, that he instantly ran through the street clapping his hands and exclaiming, Eureka, I have found. Philip here joyfully uses the same word, We have found. He had discovered the great problem of salvation. 46. Good thing… out of Nazareth—Some object that there is no proof of any special stigma adhering to Nazareth; and hence apologists have endeavoured to explain these words as simply referring to the insignificance of Nazareth as a very small unknown town. We should rather reply, that the passage itself is ample proof of a contempt attaching to Nazareth. How much know we of any ancient Nazareth at all without the Gospels? It may have had a generally bad reputation; or it may have merely suffered the odium which Nathanael’s neighbouring little town of Cana, with the usual jealousy of rival villages, attached to it. 47. No guile—If he has a prejudice, as this prepossession against Nazareth, he utters it in simplicity; but it prevents not his readiness to come and see, and judge from evidence. 48. Under the fig-tree—The Jewish writers often speak of the shade of the fig-tree as the place of meditation and prayer. Probably it was in some such shade, within some enclosure secluded from the possible reach of the human eye of Jesus, that Nathanael won his title of Israelite, (as did Jacob of old that of Israel,) by prevailing prayer with God. As the nation was alive with the hope of the Messiah, and as Nathanael’s mind was doubtless agitated by John’s preaching a Messiah at hand, Nathanael’s prayer was very probably for a sight of the Messiah himself. When Jesus, therefore, showed himself acquainted with that secret supplication, who can wonder at the burst of rapture with which he hails Jesus himself as that very demonstrated Messiah? 49. Thou art the Son of God—The title which the Baptist had taught them to apply to Jesus, John 1:34. King of Israel—King in that kingdom of God for which he perhaps had prayed. 50. Greater things than these—Greater than this, the Lord’s knowledge of his secret prayer. That should be but the beginning of wonders. 51. Angels… ascending and descending upon the Son of man—Christ now presents himself to this Israelite indeed, as the reality, of which the ladder that ancient Israel saw (Genesis 28:12) is the symbol; as the mediator through which the intercourse of heaven and earth shall be opened in the new dispensation. Prayers and holy intercession should ascend; blessings and holy communions, revelations, miracles, powers, and gifts of the Holy Ghost should descend; blessings of which angels are but the messengers and symbols. The person of the Son of man, with his feet upon the earth and his head above the highest heavens, should be the conduct or of these communications. This miracle of Jesus’s knowledge of Nathanael’s secret prayer was how small compared with these intercourses of the new dispensation! Son of man—Though Nathanael has just acknowledged Jesus as the Son of God, Jesus himself here appropriates the humbler title of Son of man. See note on Matthew 8:20; Luke 1:35.Jesus thus, having by divine attraction attached these five disciples to himself, proceeds on his return home to Nazareth; whence he had last departed to receive baptism, to undergo temptation, and to attain from his harbinger his due attestation, preparatory to the hour of his ministration to the world, by miracles of power and mercy. It is now full time to receive the narrative of his first miracle. § 19. FEAST AT CANA OF GALILEE, John 2:1-12.1. The third day—The third day from the last day mentioned, to wit in John 1:43. For this is the mode of John’s reckoning, John 1:29; John 1:35; John 1:43. But in all those cases he specifies the morrow; whereas he specifies here the next day after the morrow. That is, there was one day intervening, in which he was on his way from the Jordan to Galilee. Jesus, on his arrival at Nazareth with his five disciples, (John 1:40-51,) probably finds his mother to be absent at a wedding in Cana, and soon after receives for himself and his disciples an invitation to attend. There were two Canas in Galilee, not far distant from each other. The one, called at the present day Kefr Kenna, is about four miles northeast of Nazareth, on the road to Tiberias. It is a neat village, pleasantly situated on the descent of a hill, and surrounded with a plenty of olive, pomegranate, and fig trees. There is a large spring in the neighbourhood, whose waters are brought to the village through a subterranean passage, and which, if this be the Cana here mentioned by John, is doubtless that from which the water of this miracle was drawn. Waterpots of compact limestone are still used; and some old ones are exhibited by the lying monks as the waterpots of this miracle. Some biblical geographers of the present day incline to the belief, that the village lying farther to the north of Nazareth, about four hours’ ride, called Cana el Jelil, (which is the Arabic for Cana of Galilee,) is the scene of the present miracle. This spot is now described as completely depopulated. Mother of Jesus was there—She appears from John 2:5 to have had some charge over matters at the wedding. Some say that it was the wedding of John himself; but John was one of the disciples invited as guests. Conjectures on this point are useless. 3. When… wine—There are two sorts, or rather states, of wine; the one, the unfermented grape juice, which is simply exhilarating; the other, the fermented, which is intoxicating. Fermentation is a phenomenon of decomposition, analagous to putrefaction in a dead animal. The grape juice is alive in the grape; consisting of sugar and albumen, held into juice form by the life power. When pressed out of the grape, the dying juice decomposes; the albumen uniting with the oxygen of the air becomes yeast, and the sugar becomes alcohol, which is the intoxicating substance. The grape juice, must, or new wine, in its live, natural, undecomposed state, is a cheering and nutricious food. By boiling it is cooked, and so protected from decomposition, and retained in its condition as a food.The Revelation Dr. Duff, the celebrated Scotch missionary, speaking of the vine regions of Southern France, says: “Look at the peasant at his meals in vine-bearing districts! Instead of milk he has a basin of pure unadulterated ‘blood of the grape.’ In this its native original state it is a plain, simple, and wholesome liquid; which, at every repast, becomes to the husbandman what milk is to the shepherd, not a luxury, but a necessary; not an intoxicating, but a nutritive beverage. Hence to the vine-dressing peasant of Auxerre, for example, an abundant vintage, as connected with his own sustenance, is as important as an overflowing dairy to the pastoral peasant of Ayrshire, and hence, by such a view of the subject, are the language and sense of Scripture vindicated.”Captain Treatt, as quoted by Dr. Lees, says:“When on the south coast of Italy, last Christmas, (1845,) I inquired particularly about the wines in common use, and found that those esteemed the best were sweet and unintoxicating. The boiled juice of the grape is in common use in Sicily. About three gallons of the juice is boiled until reduced to two—it is then poured into plates to cool. The poor people mix flour into theirs while boiling, to make it go further. It is eaten at their meals with bread, and very nice it is. The Calabrians keep their intoxicating and unintoxicating wines in separate apartments. The bottles were generally marked. From inquiries, I found that the unfermented wine was esteemed the most. It was drunk mixed with water. Great pains were taken in the vintage season to have a good stock of it laid by.”We see no reason for supposing that the wine of the present occasion was of that kind upon which Scripture places its strongest interdict, (Proverbs 20:1; Proverbs 23:31; Isaiah 22:13,) rather than of that which is eulogized as a blessing. (Psalms 104:15; Isaiah 55:1.)The priests were interdicted the use of wine during the period of their ministration in the Holy Place. (Leviticus 10:9; Ezekiel 44:21.) And as leaven is, like wine fermentation, a corruption, death, or decomposition, so it was prohibited at the Passover. It were absurd then to suppose that Jesus administered fermented wine at the Supper, which is his substitute for the Passover; or that he ever used it at all.When they wanted wine—Rather, when their wine had failed. It is very probable that upon the unexpected arrival of our Lord and his five disciples there was (as Bishop Hall expresses it) “more company than wine.” As marriage feasts sometimes lasted seven days, (Judges 12:15; Tob 11:19,) the stock of a family might very easily be exhausted. Mother… saith… no wine—It seems that it was not unusual for the guests to supply a part of the entertainment. And as our Lord appears to have brought the surplus of company, his mother may have thought that he should supply the deficit of wine.But it is plain that she expected from him an exhibition of miraculous power. Whoever doubted about the miraculous birth of Jesus, his mother certainly could not. No eye like hers would, in his growth, have understood his miraculous development. Nor is it natural to suppose, that at this moment she did not understand that he had left home to pass through the preparation for his full Messianic office. She must therefore have known that the time for his divine manifestation had arrived. In the perplexity of the present moment she turns to him, as to a divine aid, hopeful that he could afford relief, even if it required a supernatural power. 4. Woman—The fact that our Lord on the cross (John 19:26) addressed his mother by the same term woman, at the most tender moment of his earthly life, shows that the word is as respectful as the term lady, and scarcely less affectionate than the term mother. See Matthew 15:28; Luke 13:12; John 4:21; John 20:13. The question, What have I to do with thee? reads literally, What to me and to thee? The phrase occurs repeatedly in Scripture. Joshua 22:24; Judges 11:12; Mark 1:24. It clearly intimates that a matter is started upon which there could be no argument or discussion. The Protestant Church rightly interprets the language as informing the mother, that over the exercise of his official functions neither the authority of his human parent, nor the influence of his blood relations or private friends, have any right of control or interference. As in the temptation Jesus had established the principle that miracles must not be performed (for his own low self-interest, so, now, he declares that no fleshly relationship must expect to derive profit of a worldly nature from its connection with him. Mine hour is not yet come—By his hour or time, we understand some divinely-appointed crisis, or some transition-point in his history, opening some new stage, or initiating some new event. He did not go to be baptized by John until his hour arrived. He was led of the Spirit, (Matthew 4:1,) at the proper point or hour, to his temptation. He uttered no self-testimony until the Baptist had attested him. Thus his every instant was obediently regulated by the Divine order. His every movement, being connected with the clock-work of God’s oversight, was timed by the pointing of the minute or second hand to its dot. The witness of the Father’s spirit with his own spirit announces to him the instant when his hour is come. In the present case his hour is the point of time when his era of miracles should commence. Jesus had now a request for miracle from his human mother; but no signal from his divine Father. So (John 7:30) his hour was not yet come to surrender to his murderers; until (John 17:1) he ejaculates, Father, the hour IS come! namely, of his glorification through death. Also (John 7:8) my time is not yet fully come; namely, of going up to the Feast of Tabernacles. Compare John 7:30; John 8:30; John 12:23; John 12:27; John 13:1; John 16:21.But how happens it that his hour did come so soon? For, probably, upon the same day it was that the miracle was performed. We reply that his hour probably came immediately upon uttering this last sentence. As soon as all fleshly claim to hold control over, or gain emolument by, his Messianic power was rejected—as soon as his mother retired to her proper position—then was the last obstacle removed; his area of action immediately opened, and the hour to manifest forth by miracle his glory had arrived. 5. Mother saith unto the servants—However obscure to commentators, the words of Jesus were clear to Mary. She understands, first, that she is properly excluded from all control over her son’s miraculous functions; second, that it is by miracle that he assumes that he is requested by her to supply the deficit of wine; and, third, (probably from his significant word yet,) that the miracle may still be performed. That rests supremely with her son and Lord. Whatsoever he saith—These words perfectly surrender the matter to him, with blended submission and faith; which probably hastened the arrival, or at least fulness of the HOUR, and completed the possibility of the miracle. Do it—She speaks as having authority here; and she speaks to subordinate that authority to him. 6. Six waterpots of stone—Used for the washings and purifications described in Mark 7:3, etc. The firkin is equal probably to the Jewish bath, which contained 8 gallons, 7.4 pints. According to this, the quantity of wine thus created would be two or three times 8 gallons 7.4 pints, multiplied by 6. This would be between 17 and 25 gallons, multiplied by 6. Taking the medium between 17 and 25, say 21 gallons, multiply by 6, and we have 126 gallons. So great, similarly, was the miraculous draught of fishes as almost to submerge two fishermen’s boats. Twelve baskets full remain at the end of the meal, where there were but seven loaves at the beginning. The wine, the very fresh blood, shed through the vine, from the rich heart of nature—the ruddy image of the saving blood of nature’s Lord—is here poured forth with a profusion that richly symbolizes the freeness and intrinsic boundlessness of his salvation. And no doubt Jesus, like the God of nature, created not the alcohol, which is the poison produced by the putrefying corpse of the dead grape, but the fresh, living, innocent fluid. The fact of their being waterpots was proof against any charge of fraud. 7. Up to the brim—That the surface of the liquid might be seen to be water. 8. Governor of the feast—This was either one of the guests elected to the office of presiding over the occasion, or it was a professional functionary skilled in the business. He presided both over the sacred ceremonies of pronouncing the blessings, and the progress of the festivities. 10. Men have well drunk—After their tastes have become somewhat obtuse; but perhaps in order that the appetite may not be further tempted. There are two methods of exculpating the present company from all imputation of intemperance derived from the ruler’s words. One is to show that the Greek word μεθυσκω, rendered “well drunk,” does not imply drunkenness; the other is to say that the ruler describes the customs of others, not the conduct of the present assembly. Professor Stuart, adopting the former method, argues that the word is derived from μεθυ, methu, sweet wine, or must, and hence signifies satiation and not intoxication. Kuinoel, adopting the same method, quotes the use of the word in the Greek Septuagint in Psalms 33:5; Psalms 65:11. He quotes two passages from the Greek of Philo the Jew, as follows: “It is a noble thing to take care of our fences, collect our revenues, be hospitable, and μεθυειν to drink to satiety.” But a very fitting passage is the next: “There is a twofold μεθυειν; one is to use wine, and the other is to be a fool with wine.” It must be admitted, however, that all its uses in the New Testament, besides the present, imply drunkenness. Matthew 24:49; Acts 2:15; 1 Corinthians 11:21; 1 Thessalonians 5:7; Revelation 17:2; Revelation 17:6. Bengel takes the word in the severer sense, but, adopting the second method, argues that nothing is said about the present company, but only about the general custom. Kuinoel, however, replies that his following words, thou hast kept the good wine until now, implies that the present company was following the usual fashion. Yet, we reply, the custom might be the same whichever wine was used. People using fermented wines might use the best first to inebriation; people using the must might drink the best first to satiety; both for the same reason. The good wine—A full testimony that the miracle was not spurious. 11. Beginning of miracles—”The Infancy of Jesus,” a book so called, written very anciently, but later than the Apostolic age, relates previous actions or miracles said to have been performed by Jesus in his childhood. They are of the most fantastic character. These compositions show, by their very nature, their vast inferiority, and the true divinity of the Gospels. Manifested forth his glory—Glory is God’s own attribute; and Jesus, in putting forth the divine power resident in him, manifested forth his true, indwelling, divine glory. His disciples believed on him—Believed on him, as he now manifested himself, as possessed of creative power. See note on John 2:22.On this miracle we may remark:(1.) It confers a divine honour on the institution of marriage. Dr. Clarke says that “it was the first Christian marriage that ever took place; that Christ, his apostles, his mother, the purest of virgins and most holy of witnesses, were all present.” Every wedding should be such as such company might attend. Ministers should be careful that the wedding ceremony be not hastily or irreverently performed, but with a solemn impressiveness. Nor is any place so suitable for such a ceremony as the sanctuary of God.(2.) Our Lord’s attendance and miracle at this wedding, with its festivity of wine, were public proof that he had not, as some sceptics have maintained, any origin from, or connection with, the sect of Essenes. See note on Matthew 3:7. Jesus was no model for anchorites, shakers, or dervizes, but a perfect example of serene, social, every-day piety.(3.) As long ago as Augustine, it was said that Jesus in this miracle did rapidly what the God of nature does slowly every autumn. Christ only accelerated the process of nature in making water into wine. Olshausen adopts the idea; but Strauss replies that Jesus professedly did more than accelerate nature. He put to the water something besides the water. True. Still the vine does slowly what Jesus here does rapidly; namely, blends with the water those ingredients, collected from the surrounding elements, which constitute the wine. There is, therefore, evidently nothing impossible to divine power in selecting and putting together these elements, which amount to the desired vinous compound. 12. Down to Capernaum—Down, because Cana was on the high table land and Capernaum on the low sea coast. For a full account of Capernaum see note on Matthew 4:13, and map. Brethren—See note on Matthew 13:55. It seems a truly family party; Jesus’s natural relatives and his spiritual. The natural family may have accompanied him to Capernaum with the desire to be with him until his departure to his public life at the approaching Passover. The Passover caravans passed through that then most populous maritime town.There were three well known routes by which the caravans could go from Lake Gennesaret to Jerusalem. The FIRST was the great thoroughfare from Damascus to Egypt, which, passing near the lake, and leaving it two or three miles W.S.W. of Nain, proceeded south through Samaria by the Shechem valley. See note on John 4:2. The SECOND proceeded along the lake and the river Jordan, southwardly, to Scythopolis, or Beisan, and thence, by the ancient Egypt route, to Ginea; and so onward by the Jerusalem and Galilee road, through to Shechem. THIRD, the most usual route, though now but little explored, from the south end of the lake, on the east side of Jordan, to avoid Samaria, through Peraea, and across the Jordan at Bethabara, through Jericho to Jerusalem. Leaving his relatives, and taking his disciples, (see John 2:17,) we may suppose our Lord to have taken this last route. 13. Jews—See note on John 1:19. It is universally agreed among evangelical commentators that there were two cleansings of the temple; one at the beginning, the other at the close of Christ’s ministry. In this first, given by John alone, (see note on Matthew 21:11-13,) Jesus uses language less severe than in the second, but performs the act with an evident exertion of supernatural power, by a positive and overruling miracle. The reasons for supposing two cleansings are: First, The propriety of both opening and closing his ministry by such a symbolic act. Second, The clearness with which the first is related by John and the second by Mark. Third, The distinct and rational connections which each has with its own immediate surrounding circumstances. Went up—Up to Jerusalem as down to Capernaum. (John 2:12.) The natural language of one familiar with the country. For the Passover see our notes on Matthew 26:2; Matthew 26:17-20. 14. Found in the temple—Doubtless it was after the solemn performance of the Passover sacrifice (which was on the first day) that Jesus, as Lord of the temple, proceeded to this stern act. He enters the temple as a visitation of God. He finds abominations there which he must chastise with a terrible significance. In the temple—Not in the Holy Place, (see temple plan;) neither in the courts either of the priests, the Israelites, or the women. But in the court of the Gentiles, which was at most separated from the outer world by a single wall. This court was divided by lattice-work from the inner courts. Over the entrance through the lattice, which was reached by a flight of three or four steps, was the inscription, “Let no foreign-born enter.” 15. Scourge—Not mentioned in the second cleansing. Drove them— Striking the cattle with the scourge; giving the doves to their owners; and terrifying and driving the men from the court; dealing with each class according to its nature. Meantime the rulers of the nation and the keepers of the temple, as if spell-bound and dumb-struck, retreat in confusion, or look on with a strange and tame submission. 16. My Father’s house—As in his childhood, (see note on Luke 2:49,) so now, Jesus claims the temple as his Father’s; and as his own, therefore, by heirship. In the most natural and spontaneous manner, yet with a profound significance, he claims to be God’s son. 17. His disciples—Only, as yet, the five from Bethsaida. See notes on John 2:2, and John 1:40-51. Among these was John himself, and therefore a witness of this cleansing. Remembered—As at John 2:22, afterward. But it called to mind the psalm at the time. Written—In Psalms 69:9. This Psalm, though written in the person of David, was applied even by the ancient Jews to the Messiah. Aben Ezra has on the last verse of that psalm this note: “The sense is, they and their children shall inherit, not in the days of David, but in the days of the Messiah.” Zeal of thine house—Rather, zeal for thy house. Eaten me up—A figure in all ages to express the consuming, emaciating effects of care and passion. 18. Answered the Jews—Said in response to what he had done. For though he, an unarmed man, did all this, they did not, like the Nazarenes, rush upon him to cast him out; nor take up stones, as subsequently, to cast at him; nor send their officers to apprehend him, as at his last Passover They only came to ask for a sign (as Moses gave) attesting his authority to do these things. Plainly his display of might, and their paralysis, were of themselves a sign, had they not been too blind of heart to see it. 19. Destroy this temple—Our Lord gives them a sign, and at the same time a test. They are welcome to try the experiment. It was a suitable sign too; for as his mastery over the temple was the very point in question, he tells them he can rebuild the temple in a much shorter time than they can destroy it. Herein he asserts, as the eternal Son of God, his absolute omnipotence. It is this they understand; and they are so deeply impressed with the utterance that it meets him afterwards as a charge, namely, at his trial before their tribunal! That this was a true but not the only meaning will soon appear. 20. Forty and six years—The first temple was built by Solomon in seven years. The second temple was originally built by Zerubbabel; but when Herod assumed the government he proposed to build it anew. Such, however, was the jealousy of the Jews that Herod dare only repair and replace parts at a time, so that the rebuilding was a much longer work than the building, and Herod had a harder task than Solomon. Herod began his repairs about sixteen years before Christ; and as Jesus was now about thirty years of age, the reckoning seems to be exact. The work was not finished until the time of Nero. Nor was it, nevertheless, considered a third temple. Josephus, for instance, says the temple was destroyed twice; once by the Chaldeans, and once by Titus. Wilt thou rear it up in three days?— Accepting the outermost meaning of his words, (which was the true one for them,) the Jews rightly understood our Lord’s announcement. His I will proclaimed him infinitely higher than Herod, than Zerubbabel, than Solomon. For surely the power that could rebuild the temple in three days, could rebuild it in three seconds of time. 21. Temple of his body—That the body is a building has been recognized by both the science and the literature of all the world. And religious thought specially recognizes that it should be a temple; the temple of the Holy Spirit. And Christ’s body was the temple; of which the Jewish material temple was the type. When, therefore, the disciples subsequently found that after three days of destruction Christ revived his bodily temple, a new inner meaning flashed upon their minds. The meaning now is, Destroy, ye Jews, this sacred frame, (as you surely will,) and in three days it shall by my divine power rise again. Before fulfilment it would indeed have taken a prophet to extract this inner meaning; yet, none the less we see, after the fulfilment, that none but a prophet could have uttered the prediction. And to us may they not bear a third still deeper meaning? Destroy this old dispensation of which this temple is the symbol, and my three days of death will build it anew. Abolish old Judaism, and in brief time I will rear young Christianity. So that there are in these words three strata of meaning: an outside, an inner, and an inmost sense; each true for its own class of searchers. 22. Said this unto them—The them of this clause must refer to the Jews. They believed the Scripture—That is, they believed this new matter and meaning now first discovered as concealed in the Scriptures. See note on John 2:11. The word which Jesus had said—That word unfolded its new force and true divinity to their belief. And that new force gave a conclusive corroboration to the whole body of Messianic Scripture. They had in a true sense never before believed the Scripture; for they did not know herein what Scripture contained. 23. Many believed—We have here the net result of our Saviour’s announcement at this first Passover. A party of external, historical believers arose; convinced of his miracles in the head, untouched by his gospel in the heart. They believed that he was a supernatural being, just as they believed that Tiberius was emperor; without any feelings of sin to be by him forgiven, or any love for his holy teaching or character. Saw the miracles— They recognized the majesty with which he awed his opponents when he cleansed the temple. What other miracles he performed is not said. Miracles are important as the bases of historical belief. At commencement they prove, and so produce a logical faith. So the reasoning of Nicodemus, who was clearly one of this many, “No man can do these things which thou doest, except God be with him,” was conclusive. But this logical faith alone does not regenerate or save the soul; and Jesus proceeded, therefore, to lead Nicodemus to deeper truths. The hearts of these many believed not on Jesus. They gave themselves not to him; he did not therefore trust himself to them as adherents. 25. Knew what was in man—Some men are penetrating judges of human character. But this is not what John means of this the Word made flesh. In this chapter, indeed, we have repeated instances of John’s view, that the glory of the Divine nature was continually shedding its rays through the tenement of flesh. The first miracle (John 2:11) manifested forth his glory; he claims all power to rebuild the demolished temple; and now he is described as knowing the secrets of our nature. § 21. JESUS’S WITH 1-21.1. There was a man—John now proceeds to give a specimen of the many mentioned at the close of the last chapter (see our note John 2:23) who were converted by Jesus’s miracles, but not trustworthily converted at heart, in order to show how Jesus would deal with such a case. Thereby a believer by logic is guided to a faith of the heart. Nicodemus—Josephus, the historian, had a brother named Nicodemus Ben Gorion, (as the tradition reports,) who was a member of the Sanhedrim, and counted one of the three richest men of Jerusalem. He was able, say they, to have maintained the city for ten years; and marvelous account are given of the dowry of his daughters. But it is said he afterwards became poor; and his daughter was seen by another rabbi gathering barley corns for food from under the horses’ feet. Some have conjectured that this was the result of the persecutions he received for having embraced Christianity. This Nicodemus, it was said, was found living at the destruction of Jerusalem. A ruler of the Jews—He was one of the Sanhedrim, which consisted of priests, Levites, elderly men, and rabbis. 2. By night—Night studies of the law were a great merit with the rabbis. “Around him who studies by night,” was their maxim, “God draws a thread of mercy by day.” But fear for the Jews and a regard for his reputation no doubt were the cause of this nightly visit. Compare notes on John 19:38-39. He had a head conviction, but little of the martyr spirit. He could not trust God, because he feared man. Rabbi—Nicodemus addresses him as a teacher, yea, a God-sent teacher, but not as the Messiah. We know—This we includes the class of thinkers to which he belonged, namely, the many specified in John 2:23. See notes. Come from God— Not as the scribes and doctors, with mere human authority; but with a commission fresh from Jehovah, and so at least a prophet, if not the Messiah. Miracles… except God be with him—For these miracles are too great to be done by man, and too good to be done by devils. 3. Except a man—Our Lord’s reply seems abrupt; but it was perfectly suited to the case. Nicodemus was a logical believer upon the ground of miracle. Jesus forthwith proceeds, therefore, to lead him from that starting-point, to the full heart reception of the deeper spiritual truths of Christianity, and to the full experience of their truth and power. His deeper points are, original sin, regeneration by the Spirit, atonement, salvation by faith, condemnation by unbelief. He cannot see—Same as cannot enter, John 3:5. So to see life, John 3:36. Compare to see good days, Psalms 34:12; also Ecclesiastes 6:6; Hebrews 12:14.It is not to be supposed that John has here given anything more than a very brief and free, though symmetrical, summary of this conversation. It would take an ordinary reader not more than two or three minutes to utter the whole; and it is not to be imagined that an interview so carefully sought should be so briefly transacted.We need feel no perplexity about the question proposed by sceptics, How did John come by his report of this secret conversation? If we are to suppose that Nicodemus came perfectly alone (which cannot conclusively be shown) we need not therefore conclude that Jesus was himself alone. Nicodemus may have been afraid to bring companions; but he could not have been afraid of John and his four fellow disciples, had he or they been present. 4. How… be born—To be born again was a figure familiar with the Jews, even, it is said, of our Lord’s day. When a proselyte was admitted into Judaism, so new were his relations and feelings that he was said to be a newborn babe. Abraham when circumcised was “born again.” It applied not only to a change of relations, (like our American naturalization of a foreigner,) but to his opinions and feelings.Hence, many modern commentators endeavour to so interpret Nicodemus’s words as not to imply that he imagined Jesus to refer to a bodily new birth. But it is clear, from his very explicit language, that he thought our Lord’s description of this being born again to be so radical and absolute as to suggest and justify the query whether it did not include a re-birth of body. He did so, perhaps, from three reasons. 1. The words of Jesus seem to imply, not merely, as among the Jews, a change of relations, feelings, or opinions; but some renovation of nature deeper and underlying all these, and coming from an external agent. 2. The kingdom of God, of which this renovation was necessary to the seeing, is to be itself brought in by a renovation, which was held by most Jews to include a physical renewal of the earth. How physical and bodily, then, might not the regeneration it required of its individual subjects be? 3. This regeneration was a new and unheard-of one; required, not like Jewish regeneration, of Gentiles alone, but a regeneration even of the chosen seed. How deep then is it, and how can it be brought about? Is it bodily, and if so, how can it be effected? When he is old—As Nicodemus himself may have been; though this is not so certain as commentators seem to imply. He may have been as young as John himself, and like him have survived the destruction of Jerusalem. See note on John 3:1. 5. Jesus now proceeds to tell the how. Of water and of the Spirit—Of water, as the external indication of the external kingdom; of Spirit, as the internal induction into the internal kingdom. The former supposes the latter as its previous condition, and is its external profession or sign. Those who refuse to perform and accept the sign, do wilfully exclude themselves from the kingdom of God. Yet, although the conditional duty, it does not stand on the same ground of an absolute condition without which salvation is in itself impossible, as is the case in being born of the Spirit. This we see intimated in Mark 16:16, where baptism is required; but there is a careful avoidance of saying that he that is not baptized shall be damned. Baptism may in many eases be impossible. There are many, however, who by gross negligence or for other reasons stay out of the Christian Church; abandoning thereby the ordinances of God both of baptism and communion, and yet suppose themselves to be justified Christians. For aught they do the rites of baptism and the Lord’s Supper would die out. How they will answer this contempt of the solemn requirements of Christ at the judgment-day, is for themselves to answer. Except a man be born of water as well as of Spirit he cannot enter into the kingdom of God.The term regeneration is seldom used in the Bible; but the words that express it are used often. All those expressions that embrace the idea of renovation, renewal, being created anew, being begotten anew, come under the collective term regeneration. As being born again is here spoken of water, there is some excuse for the early Fathers who called baptism regeneration, and spoke of baptismal regeneration; provided the water regeneration be not confounded with that real regeneration, of which the water regeneration is but the symbol. 6. Flesh… Spirit—Flesh is not synonymous with body. The word is used in the Old Testament to designate the entire transient, perishable, fallen, and corrupt nature of man, both in body and soul. Hence the meaning of the first clause of this first verse is: That which is generated of fallen and depraved humanity, is itself fallen and depraved humanity. Like produces like. Through all the productive, procreative kingdoms, whether animal or vegetable, no offspring is of a higher species than its parentage. On the other hand, Spirit here refers to the Holy Spirit as so operating upon the human spirit, and so changing its nature, as to be said to beget it anew. For as generation is a modifying of substance or being, imparting to it a new principle of life, conforming it, as living being, to the likeness of the generator, so regeneration is a modification of the human spirit by the Holy Spirit, conforming the temper of the human to the Holy. Is spirit—As flesh signifies a depraved nature, so spirit in this verse signifies a pure nature.For it is a pure and holy Spirit which is the generator, and it must be a pure and holy spirit which is generated. The whole text then is: As a depraved nature generates a depraved nature, so the holy nature generates a holy nature. And as we are first born of a depraved nature, and therefore depraved, so we must be born (or rather begotten) from a holy nature, and so be renewed. 7. Marvel not—When, in John 3:4, Nicodemus in surprise demands how a man could be born again, Jesus in John 3:5 reiterates the statement, and in John 3:6 explains it: but so explains it as to leave it in its own true mystery. It is by nature indeed a second birth; not of body, but something in itself quite as wonderful and far more radical; namely, a second birth of spirit, and by the Spirit. Nicodemus pauses in an utter marvel! Jesus then finally and calmly utters this Marvel not; and then proceeds to reaffirm the doctrine, with an illustration intended to soothe his perturbation. Ye must— Must, and not ye, is the emphatic word. The protest of Nicodemus is not (as Alford imagines) against his own being born again; whether as an old man, or as a doctor, or as a duly circumcised Jew. It is against a renovation of the soul by the Holy Spirit in ANY case. This is clear from the fact that the illustration which now follows touches not merely the regeneration of a Jew, but of a human being. 8. The wind—In primitive times the air is the most natural symbol of spirit. It is the breath of God. And so in Latin, Greek, and Hebrew the word for spirit is the same as the word for breath. But, specially, like spirit, we know that the air is, though our senses may not behold it. It tells the simplest barbarian that there may be existence which is beyond the reach of his perceptions. At the present day we might take electricity, or magnetism, or oxygen, to show how the mightiest agencies are beyond the reach of our senses. Bloweth where it listeth—Where it pleases or wills. By a beautiful touch the volitional power, that is, the will, belonging to spirit, is here attributed to the wind. The Divine Spirit acts by its own supreme, and supremely wise, will. Yet, as modern science has discovered in some degree the laws of winds and storms, it is demonstrated that the wind, however capricious it may seem, is as truly under law as the solar system. And so the Spirit is not capricious—a powerful and arbitrary sovereign— but acts freely in accordance not with fixed laws, but with wise and wisely adapted principles and reasons. Thou hearest the sound—Its substance is beyond the reach of our senses; it presses upon us by its weight, unfelt. If it were always perfectly still, men would be insensible of its existence. It discovers its insensible existence by its effects. So marvel not that there is an unseen Spirit, whose substance is unseen, whose weight is unfelt, whose existence can be known to mortal sense only by its effects. It has indeed its own rules and reasons of action; but these rules are to us unknown. Every one… born of the Spirit—He experiences the effects of a power which sense cannot reach. He cannot tell how, or why, or whence it acts. 9. How—Nicodemus here does not so much ask the manner as imply that it cannot be in any manner. He is too respectful to give his doubt in any stronger form than a question.Our Lord has now firmly maintained the doctrine of regeneration propounded in the third verse, but his listener is in doubt. Jesus, therefore, in the following verses, First grounds himself on his own authority as a teacher, acknowledged by Nicodemus himself to be from God, affirming in the sublimest terms his own absolute knowledge, 10-13. Second, To this doctrine of regeneration he adds the second great spiritual truth of the kingdom of God, the doctrine of universal atonement, 14-17. Third, He affirms that upon faith depends our justification or condemnation, assigning for that doctrine its proper reason, 18-21.Rationalists boldly assert that the doctrines contained in 14-21 were not, according to the other Evangelists, advanced by Jesus so early in his ministry. Yielding to this claim, commentators like Tholuck and Olshausen maintain that the passage was not spoken by Jesus, but is our Evangelist’s own additional comment. This we may answer in the course of our notes, but we here say: Since Nicodemus has acknowledged Jesus, on ground of miracles, to be a God-sent teacher, there was a perfect wisdom in our Lord’s forthwith pushing him individually into the deeper truths of the Gospel, however much in advance of his teaching to a world less prepared and committed. You admit, Nicodemus, my mission from God. You are bound then to stop not there. Your next steps are renovation, (which you should accept on my authority,) atonement, and salvation by faith in the Son of God.Jesus maintains that the doctrine of regeneration should be accepted upon his own divine authority, 10-13. 10. Knowest not these things?—Jesus here affirms all that rationalists claim; namely, that, both as a reader of the Old Testament and a rabbi, Nicodemus ought to have known better than to put a bodily construction on the Lord’s words. He implies such an inconsistency to be surprising, and yet strange to say, evangelical commentators, (as Alford, Tholuck, and Lange,) in compliment to their objectors, explain away Nicodemus’s inconsistency, and show that there is nothing surprising about it! That a man may be, in a period of religious declension, as ignorant as Nicodemus on this deep subject, even under a brighter dispensation, and with this third chapter of John to instruct him, may be illustrated by the following passage from the Life of Summerfield, p. 350: “During one of his illnesses he was visited by two highly respectable clergymen, one of whom inquired, ‘How old are you?’ The suffering saint replied, ‘I was born at Preston, in England, in 1798, and born again at Dublin, in Ireland, in 1817.’ The visitor expressed at once his surprise and curiosity at what, to him, was so strange a declaration. Mr. Summerfield rejoined, in the language of Jesus to Nicodemus, ‘Art thou a master in Israel, and knowest not these things?’ and then related to him the history of his own conversion.” The reverend gentleman, after departing, inquired of his clerical companion whether or not he knew anything about this strange doctrine; and finding that he too was the subject of the same happy change, sought and obtained the like blessing. 11. We… we… we—Jesus in the next verse speaks of himself in the singular. Who then is this we? “Himself and the prophets,” says Tholuck; “himself and John the Baptist,” says Knapp; “teachers like himself,” says Meyer; “all born of the Spirit,” say Lange and Wesley. “A proverbial saying,” says Alford, whom we thus far quote. In all this we agree with Stier, who refers it to the three persons of the Trinity. This is clear, as may soon be evident, from the fact that the we is said to know from seeing, and to be in heaven. Testify—on earth. That we have seen—in heaven. John 3:13. Ye—The same as Nicodemus’s we in John 3:2, who are described in John 1:23-25. Receive not our witness—They were guilty of receiving him as a miraculously attested teacher, (John 3:2,) and yet refusing to accept his teachings. Very futile, therefore, is the cavil that these words could not have been spoken at this time by Jesus, because they imply a rejection of him which had not occurred so early. 12. Earthly things—Such as the regeneration which takes place on earth. Heavenly things—Such as God’s requirement, in the counsels of heaven, of the atonement and death of his only begotten Son. 13. Ascended… came down.—After the words ascended up to heaven, there is implied the clause, and so no man is able to testify. The words do not mean that the Son of man had then ascended. They deny that any man had. And so the Son of man, which came down from heaven, is the sole authoritative testifier. He alone is the sure witness. Which is in heaven— The Son of man needed not to ascend; for though on earth he is ever in heaven. See note on John 2:51. The person of the Son of man is again a Jacob’s ladder; though its feet are on earth its head is in heaven. The angels of God, that is, the revelations of God’s truth, can thus descend. And they descend with the absolute certainty of truth, because it is a living ladder, and its head has eyes that see things in heaven just as they are. The incarnate Son of man is the conductor from heaven to earth of all those divine facts and truths which the eternal Logos hath seen and known, and evermore will see and know, in his infallible unity with God. Now Nicodemus has first admitted, on the faith of miracles, that Jesus is sent from God; he is bound then to credit his declaration of his insight of heaven, and accept the highest mysteries, even of regeneration, etc. Jesus holds forth (under a veil) the doctrine of universal atonement by the only begotten Son, John 3:14-17. 14. Moses lifted up the serpent—By the light of subsequent revelation we know that this lifting up, shadowed by the serpent, was the lifting up upon the cross. Nicodemus doubtless understood that Jesus was to be held up and manifested to the world; but he did not understand, so prematurely as sceptics think, that Jesus was to die substitutionally for the sinner.As the sinner is bitten by the infernal serpent, so the people of Israel in the wilderness were bitten by the fiery serpent. As Moses raised up the brazen serpent upon the pole, so Jesus is raised upon the cross. As the brazen serpent was in the likeness of the fiery serpent, which is Satan’s likeness, so Jesus is in the likeness of sinful flesh. As the bitten Jew was required to look at the brazen serpent, so the sinner is required to look by faith to Jesus. But the symbol for Nicodemus did not reveal the death of the Son of man; nor, especially, that the death of the Son of man must take the place of the death of the sinner. So that these words, too, are one of those passages embracing a depth of meaning undiscovered till a later period. See note on Matthew 7:29. The cross and the lifting up were both a matter of manifestation and of sacrifice; the latter was unknown to Nicodemus— both are known to us. 15. Whosoever believeth—The offers of the means of salvation are universal; extended to the entire world. The salvation itself is limited only by the unbelief of man. The atonement is unlimited by God’s design; the salvation, by application of the atonement, is limited by man’s rejection. This whosoever takes in every individual person; just as the term world takes in the sum total. Perish… have eternal life—Perishing and eternal life are placed in opposition, and so aid to explain each other. 16. Whosoever believeth—From this we learn: 1. That God loved the world before the atonement, and the atonement was the result of his previous love. 2. That in spite of that love the atonement was necessary, to save man from perishing. The atonement was God’s method, adopted by his love, of allowing man to exist and yet not be damned. 3. That the world for which Christ died was not part of the world, nor the elect world, but the whole world. 4. That faith, the faith which accepts Christ, is necessary to bring the atonement in application upon the soul so as to produce salvation. 5. That universal salvation would result but for the individual’s unbelief. 6. The doctrine of justification by faith is as clearly taught, though in different words, in the Gospels and in Christ’s teachings, as in any of the Epistles of Paul. 17. Not… condemn the world—The divine ideal, purpose, or object, is that the whole world should be saved. All that is necessary for this ideal to be realized is provided, on the basis that man remain a free agent, and that that free agency remain inviolate. If that free agent reject the offer of salvation by which he might be saved, he will be lost. Yet the purpose of the atonement was not to condemn but to save. 18. Believeth on him—This belief must not be a half belief, intellectually, from miracles, such as Nicodemus had. In addition there must be, with faith in his atonement, that efficient act of faith by which the man is born again, before he can see the kingdom of God. Not believed… Son of God— Christ’s coming was the act of God; it was an act of the most stupendous character. It obligates man to God to a most intense attention. If, however, whole bodies of men, whole communities or whole nations, combine to neglect, to ignore, and then to deny it, keeping each other in countenance by the universality of that denial, they stand condemned. If God sent his Son into the world duly authenticated, man’s duty is to respect and accept that coming. 19. The condemnation—Men would not be condemned had not Christ come. But for the provision of a Saviour for the race, the race would have died in Adam. But for the promise of the holy seed, given in Eden, the seed of Adam would never have been propagated. All condemnation, therefore, is summed up in the fact that the means of salvation, sanctification, glorification, are rejected. But though but for the light there would be no condemnation, the light is not, therefore, to blame for that condemnation; but the entire blame rests upon men for their rejection of the light. Men are most truly and justly “damned by grace” when they reject grace. Light is come into the world—Christ and his religion are what the sun is to the world. It is its own evidence, and sheds evidence that none have a right to reject. Yet the evidences of Christ and his religion do not compel conviction, permanent and undeniable; for as belief of the truth is one of the tests of our probation, so disbelief must be allowed to be possible. That degree of evidence is afforded which convinces the honest mind, and leaves rejection under condemnation. And this rejection is a rejection of that salvation, and of pardon for all other sins as well as for the sin of unbelief. The man’s entire amount of sin remains unpardoned to condemn him. Because their deeds were evil—Wicked deeds, and the love of sin, are the great cause of men’s hatred of religious truth. An evil life loves the darkness and error by which it can excuse itself. A wicked heart spontaneously and obstinately hates Christ and truth. Sometimes that wickedness of heart is of an animal and fleshly character, arising from a low brutishness in man. Sometimes it is of a higher nature; from intellectual pride; the sin not of the flesh but of the spirit. This is not from the brute, but from the devil in man; for the devil is the very model of unsanctified, proud, cold-hearted intellect. 20. Lest his deeds should be reproved—The light and truth of the Gospel make sin odious; and those who love sin, whether of the flesh or of the spirit, dislike their approach. 21. Doeth truth—A most expressive phrase. Right is truth, and wrong is falsehood. Infidels and sinners act a lie. Cometh to the light—The man who desires to act truth, loves that truth should shine upon his actions. He desires that they may be brought to the test of Christ’s religion and God’s truth. He loves to feel that his heart and life are in unison with the heart of the Redeemer and the life of God. In all this is there not some delicate allusion to the timidity of Nicodemus in coming to Jesus in the darkness of night? Surely the great ruler, if conscious of right, should have come by the light of day. And does not our Saviour here close the interview with an admonition that a good conscience is the basis of true courage?Twice does Nicodemus reappear in Gospel history. John 7:50; John 19:39.In the first instance he manifests the same blending of conscientious feeling with caution; in the second he manifests, by the richness of his embalment, his value for Jesus. Perhaps he then understood what meant this lifting up of the Son of man. The first Passover of our Lord’s ministry is now closed, and he leaves the national capital. 22. Land of Judea—The country, in distinction from Jerusalem. 23. John also was baptizing—The two great masters, the stern and sorrowful John, and the serene and winning Jesus, are neighbouring baptizers, but silent apparently (as in nearly all their previous lives) towards each other. This, as their language of each other shows, arises from no uncongenial feeling between them.But why did Jesus commence baptizing, and so soon cease? Why did John continue baptizing after Jesus commenced? The answers to both questions are the same. Both these baptisms were initiatory; being an intended ceremonial purifying of Israel for her Messiah, a consecration of her body and spirit to him. Of the same import was the cleansing of the temple. But the hierarchy of Israel, the representatives of the nation and Church, rejected both, and the solemn rite ceased until renewed, and extended to embrace the world, at the ascension of Jesus. The baptism of Jesus and of John, having the same object, could be properly continued and terminate together. In Enon—That is, a place of fountains. In Palestine the same word Ain, is the ordinary term for a spring or a watering place. In that dry country, travelling companies find it very important to make their stoppages at some Ain. Hence John would find a place well watered absolutely necessary for the immense numbers of people, with their animals, who attended his baptism, Near to Salim—The best tradition decides this place to have been eight Roman miles south of Scythopolis or Bethshan. The only objection to admitting this to be the locality, is the fact that it is within the boundaries of Samaria. But we have elsewhere remarked that John is at this time at the zenith of his prophetic inspiration, a true successor of the Isaiah who could see in the Messiah a Light to lighten the Gentiles; a fit harbinger to the Jesus whose very next bright spot would be in that very Samaria. John 4:4. Much water—Greek, many waters, that is, many springs and rivulets. Whatever the mode of the baptism, or whether there was any baptism at all, these water conveniences would be very essential for the assembled multitudes. 24. John… not… prison—This verse is a remarkable indication that our Evangelist writes for a body of readers who had a previous general acquaintance with the facts of Christian history. He assumes that they were aware that John was imprisoned, and knew about the time.Occasion and delivery of John’s closing testimony, 25-36. Compare notes on John 1:19-37. 25. The Jews—Our Evangelist uses the term Jews in its later sense to signify Judaists, or Jewish opposers of Christianity. See note on John 1:19. The best manuscripts have the word here in the singular, a Jew. By comparing this verse with John 4:1, we infer that this Jew was one of the partisans of the Pharisees, who were hearing that Jesus was becoming more prominent than John. His dispute here is with John’s disciples in regard to the superiority of the two baptisms or purifyings. In view of Jesus’s great demonstration and miracles at the late Passover, and the larger and increasingly larger popularity of Jesus’s baptism, the Jew sees the superiority on Jesus’s side. John’s disciples, who share not the humility of their master, still imagine that, as prior to Jesus, as his Baptizer and Testifier, John is the superior. Purifying—This word, as designating the ritual effect of baptism, is here used to designate the rite itself. 26. Was with thee—The supposed inferiority of Jesus is implied in their phraseology. John was principal and Jesus with him. John was authenticator, and Jesus indorsed by him. They slur over in their minds how profound John’s testimony was to the superiority of Jesus. Beyond Jordan—These words show that Enon and Salim, where this converse is held, are west of the Jordan. All men come to him—Their mortification appears in their exaggerated language, All men. Perhaps they borrowed this strength of language from the Jew with whom they had the question. 27. John answered—It might seem humiliating thus to assure his disciples that they belong to a waning side. But touching as is the humility of John, John 3:29 shows that he joys even in the subordinate character of his office. A man—John himself. Given him from heaven—Herein John warns them and himself that he must not aspire above his appointed office. Honoured with a divine commission, they must stay within its limitations. 28. Yourselves bear me witness—So clearly did Peter and John (who were originally the Baptist’s disciples) understand that the Baptist was the mere herald of Jesus the Messiah, that they left John and went to Jesus. It seems strange, therefore, that any of John’s disciples should fail to understand John’s subordination. He therefore rebukes them by appealing to their own recollection of his testimony. I said, I am not the Christ—Not the Messiah. Sent before him—Not as a superior, but as a herald before a superior. This humility of the Baptist, as narrated by our Evangelist, is more fully, but not more energetically, expressed in the previous Gospels. In the first three Gospels John is a voice proclaiming a reality; a herald preceding a coming Jehovah; he is the sandal-bearer of a Master, unworthy to unloose his shoe-lachet; he is the outpourer of mere water, shadowing the Outpourer of the Spirit, who is therefore God, who is Author of final judgment and retribution. Now much is said in the fourth Gospel more diffuse and extended, but nothing more intense and decisive. 29. Friend of the bridegroom—The paranymph, or groomsman, whose business it was, rightly and skillfully, to bring about the marriage consummation. Heareth… the bridegroom’s voice—Throughout the marriage negotiations, ceremony, and vow, the groomsman stands, like a faithful watchman, and hears the loving and happy tones of the bridegroom’s voice. However mortified his disciples may be, (see note on John 3:27,) John rejoices to see Jesus married to his new Church. He watches the progress with humble, faithful interest, eager for the consummation. 30. He… increase… decrease—In view of his own subordinate and transient office, John appropriates the thought of 2 Samuel 3:1 : “David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.”At this point the Baptist’s comparison of Jesus with himself ceases. His remaining words leave himself and describe Jesus alone. The words are so much in the Evangelist’s own style of expression, that we may readily concede that the Baptist’s thoughts are freely reported in the Evangelist’s own language. See remarks on page 228. 31. From above… of the earth—Between a messenger from heaven and a messenger from the earth there can be no comparison of authority. A messenger from heaven is a concluder of all questions. 32. What he hath seen—A messenger from heaven is no second-hand reporter. He daguerreotypes for us the objects his own eyes beheld. No man receiveth his testimony—The Baptist here discloses who is this messenger from heaven. It is one not yet credited by men. Not Nicodemus, not the Jews at the Passover, not even his own disciples, had as yet risen to the full realization of Jesus as he is now depicted by these words of the Baptist. 33. He that hath received—Whenever that fully takes place; and just so far forth as it in any case does take place. Set to his seal—Has made a most impressive attestation. That God is true—For if God attest him by divine powers, his veracity is pledged. If God send his authentic messenger and men disbelieve his words, they impeach the truthfulness of God. Indeed there are impious men who argue, How do we know, even when God himself makes a revelation, that God tells truth? And yet such men will not hesitate to risk their all on the veracity of a fellow-man. 34. For he—The Baptist here expressly means Jesus. Not the Spirit by measure—As to the highest of the ancient prophets. In Christ dwelt all the fulness of the Godhead bodily. 35. Father loveth the Son—From a messenger the Baptist now testifies to Jesus as the Son. His language, inspired by that Son himself, richly accords with many of the Lord’s own testimonies to himself. All things into his hand—His supremacy over all probationary things entitles him to the submission, faith, and obedience described in the next verse. 36. Believeth on the Son—Accepts him as God incarnate. Hath everlasting life—It is already within him, the gift of the Son. Shall not see life—A life which is over and above the earthly life he now sees, and which is the gift of the Son conditioned on faith. Wrath—The reverse of that eternal life. Abideth on him—It is now upon him, and it is permanent upon him. Though he has now a mortal life, he has not the Son-given, immortal, celestial life; but is spiritually, and so permanently and eternally, dead, unless he obtain the higher life by faith. Hence: 1. Eternal life is the gift of Christ, and is implanted in principle and germ within the believer, in and over this temporal life. 2. Heavenly life is the perpetuity and perfection of the life now within the soul implanted by Christ. 3. Eternal death, the wrath of God, is the perpetuity of the present spiritual death. 4. Eternal life is for him alone who believeth. § 23.—JESUS AFTER JOHN’S RETIRES THROUGH SAMARIA TO GALILEE.THE WOMAN AND 1-42.Matthew 4:12; Mark 1:14; Luke 4:14-15.1. Lord knew… Pharisees had heard—Jesus may have heard of the question between the disciples of John and the Jew, (John 3:25,) who was evidently of the party of the Pharisees. The Pharisees are the unbelieving ruling class, who at first rejected John; and then when Jesus appeared, and announced himself by the purifying of the temple at the Passover, grew jealous of him. They saw that his claims were bolder than those of John; and following him with their eyes as he retired to baptize, they learned that the popularity of his baptism flung John’s into the shade. The intelligence which Jesus now receives decides two things; 1. He, more than John, is now the prominent object of the ruling odium, although even John was about to be cast into prison. 2. His baptism is decisively rejected by the Jewish representative government. Correspondently he does two things: he withdraws himself from their jurisdiction and view by departing to Galilee; and he henceforth entirely withholds baptism until its renovation after his resurrection. See note on John 3:23. 2. Jesus… baptized not—As baptism was a lower and external ministry, Jesus (as Paul subsequently) reserved himself for preaching and teaching. John does not say this to show that what the Pharisees heard was false, but to inform us that Jesus baptized by agents, according to the maxim Qui facit per alium facit per se, Whoso does by another does by himself. It was the office of Jesus to baptize with the Spirit; of his ministers to baptize with water. His was the real, theirs the symbolical baptism. 3. Departed again into Galilee—Where he remained until his second Passover. See Synopsis. Again—Because he had journeyed to Galilee before, immediately after his temptation and baptism. See Synopsis, §§ 18, 19. 4. Needs go through Samaria—As the province of Samaria spread its broad territories from Jordan to the Mediterranean sea, between Judea and Galilee, it was necessary to cross it, (see map, and note on Matthew 2:1,) unless he would take a circuit around through Peraea on the east side of Jordan. It was, therefore, purely a geographical necessity.Starting from Jerusalem, (at the present day he would pass through the Damascus gate,) our Lord, with his disciples, proceeds northward, and after a journey of nearly forty miles arrives near the very ancient city of Sychar, Shechem, or Nablous. “Well mounted Europeans,” says Tristam, “ride in one day from Nablous to Jerusalem; but their muleteers and baggage often occupy two days.” Our Lord’s route lay through historic ground. He passed doubtless through Gibeah, the ancient capital of the kingdom of Saul; through Bethel, where Jacob had his dream of the ladder and the angels; near Shiloh, the first dwelling-place of the tabernacle and the ark in Canaan, and the scene of the downfall of the house of Eli. At the terminus of this journey three objects of special interest occur in succession: Jacob’s well, Joseph’s tomb, and the ancient city of Shechem, between the mountains Gerizim and Ebal. (See cut of Shechem and Jacob’s Well.) 5. Sychar—Some think that the Jews, after their custom, (see note on Matthew 10:25,) changed the name Shechem into Sychar, derived from sheker, a lie, in contemptuous allusion to the falsity of Samaritanism. Others derive it from shikkor, drunken. At the time of John’s using the word it may have lost the vulgarity of its original meaning. A third more respectable derivation makes it signify a town of the sepulchre, referring to Joseph’s tomb. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 6. Jacob’s well—Whether the well is Jacob’s or not, a well which no one doubts to be the one here described, still exists in the plain of Mukhnah, [see cut,] about two miles from Shechem. Says Dr. Newman: “Measuring seventy-five feet deep and nine in diameter, this patriarchal well is excavated in the solid rock, with regular and smoothly-hewn sides. Originally a vaulted chamber,” (like a curb sunk even with the ground,)“ten feet square and as many deep below the surface of the ground, formed the entrance to the well, the walls of which have fallen in, rendering access difficult. Leaping down into the ruined vault, I found two openings into the well through heaps of limestone blocks. Attaching a cord to a small tin bottle, I lowered it to the depth of sixty-five feet, but found no water. On lowering it, however, through the other aperture to the depth of seventy-five feet, I reached the water, which was from three to five feet deep.” Dr. Newman describes the water as clear and pleasant. “The week I spent at Nablous I never wearied in my journeyings to drink of these delicious waters.” Mr. Tristam at one visit found no water, but merely moist mud at the bottom. Mr. Wilson (1841) found the bottom so dry that by letting down combustibles and fire he lighted up a flame at the bottom completely illuminating its utmost depth. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 7. Of Samaria—Not of the city of Samaria, the ancient capital, which lay upon a mountain-top eight miles distant, but of the province and race of Samaria. To draw water—Bringing her own cord and pitcher “to draw with.” As Shechem is two miles distant she probably came from the field of labour, probably the flourishing grain field of Mukhnah. The town may, however, have then stretched nearer to the well. Give me to drink— Making a request from which the whole revelations that follow could be gradually drawn. 8. Unto the city—Of Shechem, by the shorter route, for his midday refreshment. To buy—In Samaria they would find no hospitable entertainer; and they must purchase from the common purse, of which Judas was sooner or later the carrier. 9. Being a Jew—Jesus presents himself to her first as a Jew. If he shows himself by needing drink to be a man, doubtless, in his dress, his dialect, and his physiognomy, this Lord of all was a Jew. Askest drink of me— Some feeling of gratification there doubtless was in the woman’s mind, that a Jew should be obliged to ask a favour of a Samaritan. Yet this very fact both called attention to their religious differences and prepared her mind to listen with complacency. Moreover, his bland voice, serene aspect, and calm dignity, even in petitioning, present to her insight something of divine, and prepare her heart for faith. Jews have no dealings—It was the Jew who was the most positively hostile, and with some justice; for it was the Samaritan who was the mean and mendacious offender. See notes on Matthew 10:5; Luke 9:52-54. His religious system was an imitation and a mockery of Judaism, and yet claiming to be the genuine reality. He first plagiarized the Jew, and then audaciously boasted of being the true original. This woman has her misgivings that the Jew may be right, (John 4:20;) and this, joined to the impression which the Lord’s appearance has made upon her, induces her to ask, not without surprise, the reason of his condescension. 10. If thou knewest—Lange unworthily makes our Lord say this as a sort of contest or issue with her. On the contrary, here commences a train of suggestion and query by which the Lord directly leads her mind to the perception that he is not merely a soothsayer or clairvoyant, but a holy prophet of the true Jehovah. John 4:19. He does this, first, by (10-15) raising her thoughts from the material to the supernatural; and, second, by leading her, through a route which discloses to herself her sin, to himself as the prophetic searcher of guilt, 16-19. The gift of God—The divine gift of the draught of eternal life through the Messiah. Living water—By a suggestive double sense, living water may mean pure running water, or it may mean the water of divine life, thus forming a transition from the physical to the spiritual. 11. Woman saith—She perceives the double meaning, and queries which is the true sense. If it be the material water of this present well he means, he must make a deep draught with neither rope nor bucket. If it be some kind of transcendental, mystical, or immortalizing water he means, he must be greater than the father of the tribes himself who dug this wonderful well! 12. Greater than… Jacob—For Jacob could furnish his water only by digging a well, and no better water could he furnish for self and household. Our father Jacob—She ostentatiously claims to be in the true line of descent from the great father. 13. Whosoever drinketh—Jesus raises his words to their higher meaning. She has made the double supposition of the waters of this well or some transcendent water, and he finishes the parallel. This is but a temporal water; his is the perennial spring of eternal life. And he can furnish it, even though he is to be supposed, thereby, immeasurably greater than our father Jacob. 14. Shall never thirst—Will never thirst; the simple future. In him a well— The supply will not be, like the material water from an external and distant spring, but within. And while the well is there the ever-living water will incessantly spring up. The water can never die or dry; but the well may, by sin and apostacy, be removed. See notes on John 5:24; John 6:40. By eating of the Tree of Life our first parents were made deathless, and so God, separated it from them for sin, and they became mortal. Springing up— Like a fountain jetting upwards. Into everlasting life—It is a water of spiritual life, but it jets up into an immortal life; the water of spiritual life, as it ascends, crystallizes into an eternal life. 15. Sir, give me this water—Her reverent Sir, or Lord, indicates that this is no feigned or sarcastic supplication. Yet there is scarce anything truly spiritual in her request. She asks only a divine draught that shall give exemption from bodily thirst, and from this labour of coming, drawing, and carrying. She is reluctant to rise to the full spirituality of his words or of his character. Jesus will now so direct the conversation as to furnish her proof that he is a prophet of God, and that his words express divine spiritual truth. 16. Go, call thy husband—Jesus knew that she had no living husband, just as God knew that Cain had no living brother. Genesis 4:9. A catechiser or teacher puts questions to his pupil, not because he cannot furnish the answer, but because, perhaps, his pupil cannot. See note on Matthew 5:31. Jesus by giving this order to her does not for a moment deceive her, making her think he does not know. She sees at the instant that he knows and is touching her guilty point of character. 17. I have no husband—How must she have shrunk from the glance of that pure eye with shame as she faltered forth these words! 18. Five… not thy husband—The Evangelist does not state the emotions of the woman now. But her own language, (John 4:29,) “he told me all things that ever I did,” shows that at Jesus’s words her whole life’s history of guilt rises up so vividly to her view, that she verily believes that it was he who told her the whole! So it is said that men in the instant of drowning have seen at a glance, as in a picture, the whole of their lives, coexisting, as it were, before the mind at once. 19. Sir… art a prophet—Confessing thereby her own sins, and acknowledging him as a divine guide. 20. Our fathers worshipped—It is a great mistake to suppose that she now, by “a womanly dexterity,” changes the discussion to avoid a disagreeable topic. Thou art a prophet, are her thoughts; and if a prophet truly sent from God, thou canst solve this great question between Moriah and Gerizim, of which I, with all Samaritans, have heard from our childhood up. Is salvation of the Jews or of the Samaritans? No expression of deep penitent emotion is indeed recorded; but her testimony in John 4:29, and her intense action, 28-30, are full proof that the words of this verse are an earnest inquiry, Is salvation from Samaria or from the Jews?In this mountain—Pointing doubtless to Gerizim, rising in grandeur before them, and crowned with its ancient temple. Ye say—Here is then the great debate between Our fathers and Ye say; between this mountain and Jerusalem. But if even in this age, when prophecy has long ceased, a true prophet has appeared, then we may get at last some light. Jesus will show her (next verse) that the great debate is coming to an end. Neither Gerizim nor Moriah is the place. 21. Neither in this mountain, nor yet at Jerusalem—That is, in neither exclusively. Locality shall have nothing to do with religion. A universal God shall receive a universal worship. And so the hearts of Jew and Samaritan may blend together, and acceptable worship may ascend alike from either Jerusalem or Gerizim. 22. Ye worship ye know not what—Ye worship; ye, in fact, worship God; but ye know not what is the true character of the God ye worship. It is a factitious, narrow, Samaritan deity you adore, standing in supposed special covenant relations to you, which relations are historically and really untrue. So that even if, through its ignorant sincerity, your prayer reaches through the mists and darkness to the true God, that true God which you thus successfully worship, ye do not truly know.We know what we worship—The God worshipped by the Jews was the God of the Pentateuch and the prophets, standing truly in the historical relations in which the true Jews believed. Salvation is of—Rather from the Jews. For theirs was the covenanted and prophesied Christ, in whom salvation is embodied. And even if that salvation went forth to save the pious Samaritan in his twilight, it truly went forth from the Jews. 23. And now is—It cometh in greater fulness; it now is in many a heart. In spirit—As opposed to mere bodily motions or ritual ceremonies and objects. In truth—As opposed to all unreality or insincerity. 24. God is a Spirit—Herein God and incorporeal man agree—that both are mind, personality, or spirit. And being of the same nature, they are able to blend and commune, spirit with spirit, the inferior in worship of the Superior. In spirit and in truth—No bodily kneelings are sufficient; no ritual, no praying by machinery; nothing suffices unless our soul by strong grasp apprehends God; unless our inmost spirit commune with the divine Spirit. Father seeketh such—As the spirit of the devout worshipper thirsteth after God, so God’s Spirit thirsteth after, and seeks through all the earth for, the true devout spirit. 25. Messias—The Greek form of the Hebrew word Messiah. See note on Matthew 1:1. Messias cometh—The Samaritans drew their conceptions of the Messiah not from the prophets or Psalms, but from the Pentateuch. Genesis 49:10; Numbers 24:17; Deuteronomy 18:15. It is certain that anciently they expected a Restorer under the title of the Converter. And even at this day, they expect him under the epithet el-Mudy, the Guide. So full and authoritative seemed to be the revelations Jesus makes to her, that her query arises, Is not this the great Revealer? When he is come—Jesus had said the hour now is; and the woman speaks also in the present tense, is come; as if she had a presentiment of the declaration about to follow. 26. I… am he—The all-important point is now attained: Jesus has announced himself as Jew, prophet, MESSIAH. No words from her of acknowledgment or surprise are recorded; but how full her faith that the Teacher had arrived who can tell us all things, her energetic and successful mission to her countrymen shows. As the Samaritans did not, in a spirit of national ambition, expect a Messiah of a political character as did the Jews, it was both easier for Jesus on the present occasion to adjust his character to their expectations, and safer from awakening political jealousies, for him with perfect explicitness to avow his own true character and title. The reasons for reserve existing in Judea or Galilee, existed not here in the centre of Samaria. As the time of Jesus in Samaria was short, it was necessary when he found this hearing to reveal himself explicitly and briefly. The more so at this moment, as his disciples were close at hand to cut the opportunity short. These views explain the wonderful fact, that Christ so early and so clearly declared himself to Samaria! 27. Came his disciples—They arrived at a striking instant of the conversation. Christ had had opportunity to make his first complete annunciation of himself as Messiah, and not a syllable more. But the work was done. With the woman—They seemed to feel, in a different way, much the same difficulties as our modern rationalists, at the want of dignity in Jesus in this free converse with a rustic woman at a well. What seekest thou?—Or, what do you want? addressed to the woman. 28. Left her waterpot—Either because she brought it from the field with intent to carry water thither; or, more probably, because, in her haste, her mind rose above the water as Jesus’s did above the meat. 29. Told me all—See note on John 4:19 30. They went out of the city— There must have been power in the woman’s words and influence in her character, to send these men on their mission to this Messias. 31. Master, eat—In this verse and in 33 there appears a reverential distance between the disciples and their Lord; arising, perhaps, from a sense of the present elevation of Jesus’s spirit. 32. Meat to eat that ye know not—The spirit was so well fed that the body was sustained. 35. Say not ye—As he spoke, the luxuriant grain fields of el-Mukhnah were probably full in view. The interval between sowing and harvest in Palestine is four months, and hence this saying is proverbial. But in this spiritual field the harvest is close upon the sowing. The coming forth of the Samaritans follows close upon his word to the woman. If there had been some interval of time between these words and the preceding verse, he may have pointed to the coming Samaritans. Otherwise, he may in spirit have seen them about to come. 36. Receiveth wages—There is not only joy in the crop but wages for the labour. His disciples, as well as himself, are sowers and reapers, who have the delight of success in this world, and the reward of eternal life in the eternal world. 37. One soweth—Many a sower does not see the harvest. Many a writer, preacher, advocate for truth, implants the doctrine, but never sees it spring up into glorious revival and salvation. Many a such revival has been prepared by a weeping and perhaps discouraged predecessor. 38. I—The Lord of the harvest, sent you; as he truly had all their predecessors. Other men laboured… ye… into their labours—As Charles Wesley says, “God buries his workmen but carries on his work.” Moses, the holy priests, the prophets, and the Baptist had preceded, and Christ’s apostles and the ministry of these latter ages are all in the same line of succession. And, no doubt, this passage is a prophetic anticipation of the harvest afterward reaped in Samaria by his apostles. See note on John 4:42. 39. For the saying of the woman—She was a type of the missionary Church; so holding forth the facts and carrying the spirit of the Church that men’s hearts receive it with faith. 40. Samaritans were come unto him—How must the faces of Jesus and of these simple and ready Samaritans have mutually shone upon each other!Of the divine converse he vouchsafed unto them, the Evangelist gives us no report. But the result was, they came to Jesus with the prayer that Jesus would come to them. Two days—In which he seems to have wrought no miracles, but to have been accepted as the true Messiah for the divinity of the truth he taught. Did he expand the declarations of Joh 4:21-24, proclaiming the approaching hour when Judaism and Samaritanism would be fused into one great dispensation of the Spirit? 42. We have heard… and know—A preparatory faith comes by testimony, the fullness of faith by experience. These Samaritans did wisely; first they heard the truth, and then they tried it in practice. Taste and see that the Lord is good. The Saviour of the world—A sublime title, indicating that Jesus not only showed that Jew, Samaritan, and Gentile would come into one common dispensation of the Spirit, but that all alike could be saved by the Saviour and by the salvation that is from the Jews.Was this beautiful commencement a failure? Did no future church exist in Samaria? Our Saviour did, indeed, for the same reasons as induced him (see note on Matthew 10:5) to direct his apostles to avoid (not the way, but) the cities of the Samaritans, pass rapidly on to Galilee. But the wayside seed was, perhaps, not lost. We find that the apostles had rare success there; the harvest, perhaps, of this wonderful sowing. Acts 8:5-25. In this town of Sichem arose Justin Martyr, one of the greatest Christian writers of the second century. Samaria became early the seat of an episcopate. § 24.—PUBLIC IN GALILEE, vv. AND HEALING OF ’S SON, John 4:43-54.The following narrative has some external resemblance to the healing of the centurion’s servant, (Luke 7:10,) but their essence is very different. That relates an instance in which great faith and humility were honoured; this a case of weak faith reproved but confirmed. 44. Prophet… in his own country—From foreign Samaria, where Jesus was honoured, he departs, after a brief sojourn, to his own country, Galilee, where he was, in the comparison, without honour; and he must go to win their honour, and convert, if possible, their hearts from contempt to adoration. 45. Galileans received him—So that there seemed to be an opening for his attainment of the object of his mission, the gaining the people’s honour to their own prophet. Having seen… things… at the feast—Our Lord’s visit to his first Passover is detailed in John 2:13 to John 3:22. The class of half-believers, admirers of his miracles, to which these Galileans belonged, is described in John 2:23-25, on which see notes. From the capital these Galileans had carried their impressions of Jesus home, where he now finds them. 46. Again into Cana—Perhaps to the residence of those at whose wedding he had performed his first miracle. Nobleman—One attached to the court of Herod Antipas. As we find the wife of Chusa, Herod’s steward, (see note on Luke 8:3,) among the followers of Jesus, it is a very plausible conjecture that the sick boy was her son. See note on Matthew 14:1-2. 47. Heard… Jesus… out of Judea—So that he must have heard of Jesus’s deeds at the Passover. And now, learning that the wonder-worker is in Galilee, he hastens to meet him at Cana. 48. See signs—How totally unlike the Samaritans, from whom our Lord had so freshly come; who embraced the divinity of his teachings without demanding wonders. This nobleman came, purely absorbed in his dying son, anxious for the bodily miracle, but thoughtless of the divine claims of the Saviour of sinners. It is this selfishness of spirit that Jesus now rebukes. The words of this verse are, as it were, an ejaculation, a thinking aloud of Jesus. He sees that to awaken this man he must more than heal his son; he must to that sign add an additional wonder. He must so heal him as to arouse the man to reflection, and then may come a true faith. 49. Ere my child die—He cannot stop to answer the rebuke, to argue the case, or defend his character. It is his son alone that fills his thoughts. That deep affection will, however, prove a spring to his faith. He will acknowledge his child’s Saviour to be divine. 50. The man believed—His very earnest desire prompted faith in the bodily healing. Went his way—From Cana to Capernaum. 52. At the seventh hour—At one o’clock P.M. Jesus spake the word, and the man started for home. At one o’clock P.M. it was, as the servants declare, that the boy recovered. The nobleman had naturally imagined that Jesus must visit the son to heal. But Jesus, adding awakening wonder to the miracle, heals at a distance. The man can measure the sign by a timepiece. 53. Himself believed, and his whole house—He becomes a believer; and his is a Christian family! What joy was theirs; a son spared from death, a whole house converted to Jesus! We can easily believe that the wife of that nobleman, the mother of that son, should be numbered among the noble women who ministered of their substance to Jesus’s wants. Luke 8:3. 54. This… the second miracle—Twice did our blessed Saviour perform a miracle, coming at each time from Judea into Galilee. The first supplied the wedding wine, the second saved the nobleman’s son. § 32.—HEALING OF THE INFIRM MAN AT , vv. , vv. John 5:1-47.1. A feast of the Jews—According to most ancient commentators, the Passover; by the latest critics, more generally, the Feast of Purim, held in honour of the preservation of the Jews under Esther. 2. By the sheep market—Market is in italics, indicating that the word is not found in the original, but supplied by the English translators. It should be sheep-gate; so called, because the sheep for sacrifice were driven through it into the city. (See plan of city, vol. i, p. 274.) But the place of this gate and of Bethesda, near it, is very uncertain. Popular tradition had given the name to a pool, which later research has ascertained to have been a fosse, dug for the defence of the Castle of Antonia. (See note on Matthew 22:12.) Dr. Strong, agreeing with Lightfoot and Robinson, identifies Bethesda with the “Fountain of the Virgin;” Dr. Olin, with the pool of Siloam. Dr. Barclay pronounces both these suppositions incredible, as neither will meet the requirements of the passage; but believes himself to have identified the spot, near the sheep-gate, at which this pool will be found, when the rubbish is removed. Five porches—Small apartments, recesses for the diseased, lining the edge of the pool; covered, as some think, upon the top only, but more probably with three sides closed, and the fourth open, like a shed, toward the pool. 3. Impotent folk—Infirm people. Halt—Limping or lame. The word is cognate with hold, and implies the holding, or withholding, in the walk of a lame person. 4. For an angel went down—The best biblical scholars decide that this verse was not written by John, as it is wanting or defective in many of the best manuscripts. It was probably inserted early in the second century; first as a gloss or explanatory, comment, and then gradually became incorporated into the text. This moving of the water at irregular intervals probably arose from the underground connection of the pool with the water-works of the city. The popular belief of its power to heal is narrated by John, but not acknowledged as his own. 5. An infirmity—Probably a paralysis. From John 5:14 it seems probable that it was the consequence of his own vices. Thirty and eight years—Strange, say some, that in thirty-eight years this man should have found no friend to help him into the pool. But it is said, not that he had lain there thirty-eight years, but that his disease had been of that duration. He may not have been there a week. 6. Wilt thou—Our Lord puts the question as part of the manifestation that the healing is produced by his own divine will. But it is in truth the same great question which Jesus is putting to a world of sinners lying in disease and death. It is his will to save them, but not without their wilt thou concurring. Whole—The word whole is cognate with the words heal and hale, health. In the old English a man is called whole as free from any wound or disease. 7. I have no man—Doubtless the paralytic expected either some medicine or some aid from Jesus in moving into the pool at the proper instant. He knew not the presence of the great physician. 8. Take up thy bed—A small rug upon which he lay; but he whom the bed once bore must now bear his bed, a trophy and proof of miracle and mercy. 9. Took up… and walked—With the command was given the gracious power of obedience. The man had to venture the volition, and the strength would be present, and the act would follow. So the sinner who is bidden to commit himself to Christ, need not wait for any compulsion or for any sensible moving of the Spirit. Let him do the deed, and the divine strength, the gracious ability, will he find within himself. Same day… sabbath—The prophet Jeremiah had commanded, “Take heed to yourselves, and bear no burden on the Sabbath-day,” (John 17:21;) and the Jewish doctors interpreted this to forbid carrying the lightest weight. But the nature of the forbidden burdens appears from Nehemiah 13:15 : “treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses,” etc. 10. The Jews—Who beheld him bearing his burden home, but knew not the cause of his cure. 11. He that made me whole—A most sensible answer. He who possesses divine power, possesses also divine authority. The man wisely thought that he who could cure him could sustain the responsibility for obedience to his command. Besides, the man uttered sound rabbinical doctrine. The Jews held that even the Sabbath might be broken at a prophet’s command, adducing the Sabbatical overthrow of Jericho by Joshua’s order: “If a prophet shall say unto thee, transgress the words of the law, hear him except to commit idolatry.” 12. What man… said… Take—The man describes Jesus, gratefully, as the one who made him whole; the Jews specify him, maliciously, as the one who made him break the Sabbath. He remembers the benefaction: they can only think of the crimination. It is clear that they suspect the author of the cure to be Jesus. 13. Wist not—Knew not; from the old Saxon verb witan, to know, whence our words wit and wise. Conveyed himself away—Quietly and silently glided through the multitude as the excitement at the cure commenced. The man had thus no chance to identify his unknown benefactor. In that place—At the porches of the pool. 14. Afterward—A day or so. In the temple—A fit place to offer thanks to Jehovah for his cure. He knew not that Jehovah incarnate was present in that temple. And said—A recognition of Jesus by the man took place and converse ensued, from which the man was enabled to identify Jesus as the celebrated prophet of the day. Sin no more—Blessed and Christ-like advice! How should the forgiven soul dread the sin by which it has once been exposed to eternal death! A worse thing—A paralysis from which no pool can restore, and no Saviour will deliver; the most terrible catastrophe of the soul’s eternal history. 15. Jesus… made… whole—The man still thinks and tells of the miracle of mercy; the Jews in the following verse can only think of the Sabbath-breaking He meant his statement for a eulogy and justification of Jesus; they used it for his persecution. I. The eternal Sonship of Christ. 17. Worketh hitherto—By virtue of his oneness with God, Jesus is truly Lord of the Sabbath; and he no more violates the Sabbath by sending the current of vitality through the limbs of this paralytic, than the Father violates the Sabbath by keeping the stars in their courses, or sustaining the generations of men in the flow of life. God, having indeed closed the work of original creation with the creation of man, rested therefrom through a long Sabbath of time, even until now. God’s creative days were each perhaps an age; and this world’s long age may be his Sabbath. But he breaks neither that Sabbath, nor the Sabbath-day that commemorates that repose, by carrying on the ordinary train of nature or redemption. And as he has hitherto worked even through these Sabbaths, so do I work. I create nothing absolutely; but I control, hasten, or even vary, the processes of ordinary nature. Hitherto—From the close of his creative work until now. I work—My secret power in healing this man worked, just as God’s secret power worked in his generation and birth. 18. Making himself equal—Not only his claim of Sonship, but the high position he assigned to that Sonship, both caused and justified their interpretation of his words as making himself God’s equal. He placed his work as on a par with the Father’s work, and justified his Sabbath action on the same ground as justifies God. He was no more bound to withhold his healing power on the Sabbath, than God was bound to arrest the progress of vegetation, or the waves of the ocean. 19. The Son—See note on Luke 1:25. Nothing of himself—Nothing from himself; that is, separately and independently of the unsearchable, unknowable Father. Seeth the Father—Not with a bodily eye, but by the inmost view of consciousness. Doeth the Son likewise—The doings of the Son are the doings of the unknowable Father. And the doings of that Son through his humanity are the doings of the eternal Son, and are the true expression of the eternal Father. The Father, as the original unknowable subsistence, is recognized in the God manifest, the Son; and all he is and does is in and by and through him. So that this Sabbath work of mine is endowed with all the divinity and authority of God the Father Almighty.And so these Jews were right in holding him responsible for “making himself equal with God.” 20. Father loveth the Son—Love is, as it were, the cement by and in which the Trinity is Unity. Showeth him—The consciousness of the Son knows the works, and he reveals them, to the marvel of men. 21. Son quickeneth—As the Father is the bestower and restorer of life, so the Son, in his union with humanity, will exert the resurrection power. Whom he will—This phrase implies no mere arbitrary exercise of will; for the will of Christ ever acts by most just reason and rule. Upon his wise will and power resurrection depends. 22. The Father—In his primitive essence. Judgeth no man—The manifestive act of judgment is performed by his Son; and even by that Son as Son of man, as well as Son of God. 23. Even as they honour the Father—Alike should they be adored; both as one Deity, and inasmuch as the Son is the representative of the Father. The present conditional, spiritual resurrection of the soul, John 5:24-25.24. Heareth my word and believeth—This is a conditional quickening or resurrection to the life of the soul. The conditions are hearing, that is listening, voluntarily attending; and believing, that is, accepting the word into our heads, hearts, and lives. Hath everlasting life—Everlasting life is already in him. That life is a present possession which heaven will perpetuate. Shall not—While that life is thus within him. So, on the other hand, John 3:36, he that believeth not shall not see life; that is, unless his unbelief be removed; for the wrath of God abideth on him. So that as eternal death is upon the unbeliever until he is converted, so eternal life is in the believer so long as he is a believer and does not apostatize. When a man is converted his death is removed; when a believer loses his faith, his eternal life is removed from within him. Is passed—Has passed from death unto life. To him this resurrection is already past. The seed or principle of life is within his soul. It is in him a well of water springing up to everlasting life. The life cannot expire, but the well may be removed. See notes on John 4:14. 25. And now is—It is even now here; but not with the fulness in which it cometh. They that hear—They that listen; this resurrection is conditional and of a part only; and being present as well as future in time, is spiritual, and of the soul. The final universal resurrection of the body, John 5:26-30. 27. Judgment also—In addition to the resurrection of the body. And now we have in the present passage a brief but most explicit description of the simultaneous resurrection and universal judgment of mankind. Because he is the Son of man—As the dying Son of man he is our atoning Redeemer; and so as the living Son of man he is our just Judge. As by man was our death, so by man is our life and our judgment. The cross and the judgment throne bear the same Son of man. 28. Marvel not at this—We may suppose that as he uttered the last words, claiming to be the Son of man, (Daniel 7:13,) tokens of indignant marvel or surprise appeared on the faces and gestures of his hostile audience. But the Lord, so far from retracting, rather gave the idea a still more explicit shape and language. The hour is coming—But not now is.This resurrection is wholly future. All that are in the grave—It is universal, ALL. It is bodily, and of the same body that was buried. The very bodies that are laid in the graves are the bodies that arise. The very body that dies is the body that revives. 29. Shall come forth—The coming forth of all precedes the judgment. At one hour, one voice, one coming forth, is the resurrection of all, preparatory to the judgment at once performed. Resurrection of life—In which the spiritual life, implanted in the soul at the first resurrection, (John 5:24-25,) is developed into the glorified life. Resurrection of damnation—Opposed to the resurrection of life; and so, is a resurrection to eternal death. 30. Of mine own self—Either as Son of God or Son of man he received the sustentation of the Father, and hence his action was sustained by omnipotent authority. Judgment is just—Even though human, the work of a man, that judgment has no human fallibility or wrong. Seek not mine own will—At his temptation Satan would have seduced him to seek his own will. But, in the freedom of his own will, he chose to lose his own will in the will of his Father; and thenceforth forever does his finite will, freely and with all the force of its energies, enter into and cooperate with the will of his Father. 1. The witness of the Father, through John, John 5:31-35.31. My witness is not true—It was the province of the Son to be authenticated by another, whom he will adduce in the following verse. HE by whom the Son was sent furnishes all the credentials of his genuineness. If Jesus is without His testimony, his own claims, and all his self-witnessing, are false. The universal maxim applies to him, that no man’s evidence, uncorroborated, is valid in his own case. 32. There is another—Who is properly the sole original testifier, namely, God. All others are his signatures and seals. 33. Ye sent unto John—Our Lord quotes John, first, as a witness whose testimony they have once acknowledged. Here is an argument from their concession. He bare witness—You were ready to take his assurance that he was Messiah; but lo! he balked you by testifying to me. 34. From man—John’s testimony as John’s, as a mere man, even though accepted and conceded by you, I do not receive. It is only God’s testimony through him, and not any mere human honour, that I can accept. Ye might be saved—It is not a matter of man’s esteem, but of their own salvation. 35. He was a… light—Not that he would depreciate John; he will rather pronounce a beautiful eulogy on his martyred forerunner. Burning… shining—Some lights are shining, but not burning John was both. Burning he was with the fire of holy zeal; burning, as consumed away in his Master’s service. For a season to rejoice in his light—They could be pleased, like children, with his light; but they could not stand his burning. God’s testimony to Jesus through John they therefore rejected. 36. Greater witness—John’s testimony was indeed divine; it furnished a strong personal argument from their own past concessions; but it was only preparatory and subordinate. Works… I do—These were higher, closer, and more conclusive than John’s announcements. Father hath given me— This working testimony is God’s testimony given to him. The same works—Miracles are, in their place, not only a demonstration of Christ, but they were held by himself to be such a demonstration. If Christ performed supernatural works, he uttered supernatural truth, and his religion is true. 37. Father himself… borne witness—By giving him a miraculous incarnation, rendering him a living miracle; by an audible voice at his baptism; by dwelling in him with all the Godhead bodily, and speaking to the world through him; and by accompanying him with signs and wonders. Nor seen his shape—His shape you have not seen; you have only seen the effects of his divine power attached to my person, and in testimony to my divinity. 3. God’s testimony to Christ through the Holy Scripture, John 5:39-40.The mention of voice has prepared a transition to the written word of the Old Testament.38. His word—His revealed truth; whether by work, by spirit, by testimony, or by Scripture. Ye believe not—The very fact that they accepted not Him to whom the word testified, proved that the word dwelt not in their heads or hearts. 39. Search the Scriptures—Whether the word search should be, as it is in our translation, imperative, or whether it should be in the indicative, is a matter on which commentators differ. We prefer the indicative. It is one of a series of indicatives, in the plural second person, both preceding and succeeding. It is given as a proof of the last preceding proposition. John 5:38 says the word abides not in you, since ye believe not Him whom the word declares. John 5:39, expanding and confirming the same thought, says, Ye do indeed search the Scriptures, because ye think therein is eternal life; and yet, though they contain me, ye will not come to me to obtain that same eternal life revealed by them as being in me. 41. I receive not—He rejects the crown of secular Messiahship; he receives not the testimony of even John and the prophets as the endorsement of even those great MEN. His commissioner and endorser is God alone. 42. Not the love of God—In its place was an eager hunger for the honour of men; for power, with individual and national aggrandizement. 43. In my Father’s name—The truly sent of God. In… own name—Though pretendedly sent of God. No less than sixty-four false Messiahs have risen to deceive and destroy that deluded race. 44. Receive honour one of another—We should indeed honour all men. But the excited ambition of these Jews, unable to gratify itself in triumph over foreign nations, exhausted itself in exacting and exchanging honours with each other. The honour that cometh from God only is alone eternal, enduring with our immortal existence. While this contrary feeling of earthly honour filled their hearts, belief in Christ was impossible. That worldly temper and that heavenly faith were incompatible. Who is their accuser?—not Christ, but their own Moses, John 5:45-47.Though in all these misdoings he is their Admonisher, (in order to be their Saviour, as he must be their final Judge,) he is not their Accuser. Their true accuser is their own Moses. Christ is the gospel, and Moses is the law, and the law condemns. Their own Old Testament is the indictment. Through its representative, Moses, it charges them with rejecting the true Messiah. And as in rejecting the Messiah they reject the propitiation for sin, so they stand exposed to the indictment from Moses as wholly guilty before the Father. 46. Had ye believed Moses—They wilfully, but falsely, believed that they believed Moses. But the Moses they believed, like the Messiah they believed, was a false one. They substituted a false Moses because they desired a false Messiah. And so it is that false religions, and false moralities, and false philosophies are formed. They are false beliefs engendered by corrupt desires and dispositions. He wrote of me—The Old Testament is prophet of the New. To prepare for Christ was the purpose of its whole system. He who rejects the Old Testament can never find the true Christ. A Colenso rejects Moses, and of course he diminishes and mutilates Jesus. 47. His writings… my words?—The same question Christ addresses to the rationalists of our age. Their unbelief is the result of a predisposition, and its consequence is a terrible accusation from the Moses they disbelieve in behalf of the Christ they reject. Their belief is grounded in the heart, and that heart is a wilful and guilty heart that refuses the means of its own regeneration. 1. After these things—After the narrative of the last chapter. If the feast in John 5:1, was a Passover, as most commentators think, the interval of a whole year intervenes. Sea of Tiberias—The Greek name of lake Gennesaret, (see our note on Matthew 4:13,) given for the benefit of John’s Gentile readers. 2. Great multitude—Partly of Capernaites, and partly of passengers to the approaching Passover at Jerusalem. Saw his miracles—Mere love of wonder-working was the low motive of the great number. To perform upon their whole mass a compassionate miracle, a miracle emblematic of his mission to the world, was the bridge upon which Jesus sought to bring them up to higher views. 4. The passover—A caravan on its way to the Passover may have furnished a large part of the concourse. These may have been specially taken with the idea of crowning Jesus as King Messiah, and bearing him in triumph to Jerusalem. 5-13. See parallel passage in Matthew. 14. Of a truth that Prophet—This expresses the popular expectation of the Messiah, based on Deuteronomy 17:15-20. Upon the same passage the Samaritan woman, with higher feeling, expected a Messiah who would “teach us all things;” some of these expect a Messiah who will fill their bellies gratis. A Messiah-king who will furnish them a good living and lazy enjoyment is just the Messiah for them! 15. Make him a king—Just as the devil had long before proposed. See note on Matthew 4:8. 16-21. Compare notes on parallel passage in Matthew. 21. Willingly—As they had before dreaded his approach, so now they are eager to receive him on board; and as soon as his feet touched the deck the ship is at land. How, says the querist, was this miracle performed? We suppose that both the miracle of walking on the sea and moving the ship to land was performed, just as a writer moves his pen, by an act of will—of a will supernaturally, divinely powerful. Gravitation, so far as we can see, is the immediate effect of the divine volition holding the spheres in their places. That same volition could hold the water solid beneath the feet of Jesus, or cause his body to glide over the undisturbed surface. 22. The day following—The multitude on the next day find with astonishment that they are left by both Jesus and his disciples on the eastern or wilderness side of Jordan, where they had been fed. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 23. There came other boats—That is, from the Tiberias or western side, but none had gone over to Capernaum. 24. The people—Not the whole five thousand, but a section of them who still stood on the other side of the sea. (John 6:22.) These were mostly of Capernaum, probably, and its near towns, as appears by John 6:42. This section was doubtless a small one. The great body either returned to their homes, or continued on their way to the Passover, or prosecuted their preparations for the journey. Seeking for Jesus—How happy if they were seeking for Jesus as a true Saviour! 25. When they had found him—Jesus first landed at the plain of Gennesaret; but before these pursuers found him he had arrived in the synagogue of Capernaum. See notes on Matthew 14:34-36. 26. Ye seek me—This response of Jesus is even more abrupt than his opening reply to Nicodemus. See note on John 3:3. He promptly charges upon the animal nature of their motives. Did eat… were filled— For the stomach’s sake they would make him king, and for that same sake they tracked him across the lake and are here before him. He points them to an effort for the higher boon within his gift as Son of man, of which this lower is but the type and yet the pledge. With a purpose and spirit so low and animal, these men were beneath the reach of, and unsusceptible to, the Father’s drawings. They had no susceptibility for those drawings to take hold of; just as wood is unaffected by the attraction of the magnet. 27. Labour not—Let this clause be thus punctuated: Labour—not for the meat which perisheth, but—for that meat which endureth unto everlasting life. This makes our Lord (not to forbid labour for bodily food, but) command solely labour for eternal life. It limits his command to seeking the heavenly; it does not make him prohibit a due attention to the earthly. Endureth unto everlasting life—Like the water springing up into everlasting life, John 4:14. The Son of man—Our Lord centres his discourse on his own divine person. Sealed—By the stupenduous miracle by which they had been so fed and startled. 28. Work the works of God—The Greek word labour in John 6:27 is the same as this word work and works, and should have been rendered uniformly. Christ tells them, John 6:27, to work a divine work for eternal life; they here, in reply, ask how they shall work this godly work. In this inquiry they seem for one hopeful instant disposed to direct their view to the higher object. Jesus grasps at it in the next verse, and makes one effort to bring them to himself. This is the crisis of their destiny. 29. Believe on him—Faith in Christ is the great saving work. Faith is work. Faith and work are one. Faith is the work in which all works is embodied. Be there a true perfect faith, and all works of righteousness will come into it and be one with it. Upon such a faith God forgives; by such a faith a man is graciously held just; consequent upon such a faith is present and eternal salvation.To these men it was an explanation, too condensed to be overlooked, and too clear to be misunderstood. Fresh from the great miracle under whose influence they were confessedly acting, he places the offer of divine life, through faith in himself as God’s own Son, before their acceptance so plainly, that they completely see it—and finally REJECT it. 30. What sign—Here they propose to negotiate. Can you, like Moses, furnish us a free maintenance for life from the skies? The bountiful rural repast he has already furnished induces them to think that he can. The reality of that sign they do not propose to question but to waive; and this proposal of a sign is simply an opening the way for a consent on his part, that the sign of Moses shall be accorded them, namely, manna for their future living. Let that come and he shall be their crowned Messiah. The perplexity of a Strauss, how these men should ask for a sign when they had just seen and tasted so great a sign as the miraculous bread, manifests a comprehension not much higher than theirs. 31. Our fathers did eat manna—Just so. In the middle of the second month after their start from Egypt, the Israelites went forth one morning and found a small round thing upon the ground, and they cried, (Man-hu?)“What is this?” And they found that it was bread rained from the skies; and their question, Man-hu?—manna, became its name. Exodus 16:14-15. And this bread was their food until their arrival under Joshua at Gilgal. “The manna ceased on the morrow after they had eaten or the old corn of the land, neither had the Children of Israel manna any more.” Joshua 5:12. The only trace left on earth of its existence was, (Exodus 16:32,) an omer thereof, kept by Jehovah’s command, “for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth out of the land of Egypt.” The different vegetable productions to which, from some apparent suiting to the Scripture description the name manna has been applied, have no other title to the name than resemblance. Written—Quoted nearly correctly from Psalms 78:24-25 : “God… rained down manna for them to eat. Man did eat angels’ food.” Psalms 105:40 : “He satisfied them with the bread of heaven.” If Jesus will give them this true Mosaic sign, they will pledge their full allegiance to him as king of the Jews. 32. Verily—These men have fallen below the level possible for Jesus, or for the full sweep of divine mercy to reach. He now simply states, in terms they can comprehend, that his is a gift greater than Moses conferred; a bread of which that manna was but a type, imparting a life infinitely higher than the bread of the wilderness could nourish. The true bread—The real bread of which the heaven-descended manna was an emblem. 33. Is he—The modest third person for himself. He comes in the full power of the first person in his next response. John 6:35. And in these two verses the Lord uses restrained language; terms which could be applied to either the physical heaven-descended manna sustaining temporal life, or the true bread of eternal life. 34. Lord—This title, like the Rabbi of Joh 6:25, indicates a yet remaining reverence for the Feeder of the five thousand. Give us this bread—They are themselves in ambiguous suspense, arising from the Lord’s restrained language in the preceding verse. But whatever miraculous supply he has at command, they would like to receive, not transiently, like the late great repast, but permanently—evermore. In his next response the Lord relieves them from this ambiguity for ever.In the remainder of this discourse (John 6:35-71) three groups of character clearly present themselves. In the foreground are the men who have thus far replied to him, the Jews of Joh 6:41. With them is the present contest lace to face. In the background is a body of converts by his miracles, the disciples of Joh 6:60 and John 6:66. A large minority of these are shaken and carried off into the ranks of his opposers. Aside of both these, foreground and background, are the twelve, intense spectators of the scene, awhile tremulous but finally firm.To the opposers, confronting him, Jesus declares that theirs is not the sort of character that the Father has given to him for salvation, 35-47; and (not so much for them as for his disciples, his twelve, and for us) he describes himself as the dying Saviour, who gives us life by his death, under the successive figures of bread and flesh. The bread is suggested by the miraculous feeding; the body and flesh by his bodily walking the sea. 35. I am the bread of life—The he of Joh 6:33 now rises into the sublime I. The restrained language of that verse is now unbound. A style is adopted which they at once see passes beyond their scope. And yet, before giving it the fullest expansion, our Lord pauses to tell them that its grand range of promise and glory is not for such as they. 36. I said—When this was said in express terms is not recorded. But the full import of the expression is found in John 6:26. They had seen his miracles, but believed not on him as being what in truth he is. To refer to John 5:37-44 as Alford does, is strangely ignoring that those words were uttered at Jerusalem, perhaps a year ago. Believe not—They were fixedly sordid in their views; seeking a feeder for their stomachs, not a Saviour for their souls. 37. All—It is remarkable that this word is in the Greek neuter. It expresses not so much a person as a nature, a thing, a character: The whole sort that the Father giveth me. These gross men did not belong to those given, because, entertaining nothing but hopes of mercenary gain from Christ and his miracles, they truly believed not, as in the last verse is said. See note on John 6:26. So in John 6:45 it is more fully explained; it is only every one that hath learned of the Father that cometh unto me.The Father, finding the willing soul, teaches by his law; attracts, convinces, and convicts by his Spirit; but when the soul has perfectly obeyed all their influences with a living faith, the Father does not himself save, but He draws and hands him over to Christ. Thither coming, and embracing Christ with a full faith, the man is not cast out but accepted and redeemed. But the Father giveth none to Christ who reject his teachings and drawings, none who do not freely consent to be given and go to his Son. Such is the great scheme of salvation.Shall come unto me—Will come unto me. It is the simple future; the shall expresses no authority or securement of the coming. Every one who freely yields to the teachings and drawings of the Father, is, by the Father, given, and comes to Christ. Such a person coming to Christ will be accepted. For the Father gives none but such as will freely come. The giving by the Father is consequent upon the obedient learning; not the learning upon the giving. See notes on John 6:44-45; John 6:65. 38. Not to do mine own will—Not to separate myself by personal self-will from the Father, but perfectly to cooperate and carry out his scheme of redeeming mercy. 39. Of all which he hath given me—Namely, all who fully obey the Father’s drawings and come to Christ. I should lose nothing—There will be no erratic self-will in Christ, darting off from the divine plan; no remissness, no oversight, no failure. All who perseveringly believe in him, he will as faithfully and powerfully save as the will of the Father can require. Raise it up—From the dead. At the last day—The day that closes the series of human history and inaugurates the final judgment. 40. Believeth on him—So long as he performs the condition, so long is he heir of the salvation. When he ceases to be a believer he loses all claim to the divine promise, and all interest in eternal life. That he has once believed no longer secures him heaven, any more than the fact that he has once disbelieved secures eternal death. 41. The Jews—Used in an adverse sense, as opposers of Christ. Murmured—The character and destiny he has assigned them (36-40) now elicit their hostility. Down from heaven—The popular view of the coming of the Son of man from heaven, was doubtless modeled on the scene described in Daniel 7. 42. Whose father and mother we know—These Jews therefore were familiar with Nazareth. Their terms are not now, as before, Rabbi and Lord. They have discarded from their memory the miraculous feeding, and so, doubtless, they carefully forget the Davidic descent of his parents, and all reference to his miraculous birth. They scout the idea of his having come down from heaven. 43. Murmur not—There is the stern authority of a future judge in this supreme silencing of the mutter of these unhappy men. He hushes them as reprobates condemned already. 44. No man can come to me—Men are by nature so depraved and lost that they have no power to attain salvation, but for a gracious ability bestowed. (John 1:4-5.) That ability consists in a great degree of those special drawings purchased for them by the atonement. Except the Father… draw him—That is, attract him; shed drawing influences upon him, and inwardly empower him to a full obedience; but not obliging or securing that obedience. Nor will that drawing avail unless the man freely use his natural and grace-given power to obey. 45. The prophets—That section of the Old Testament popularly styled the prophets. The quotation is probably from Isaiah 54:13 : All thy children shall be taught of Jehovah. This teaching is part of the great system of the Father’s drawing to Christ. Hath heard—Hath willingly listened. Hath learned—Hath applied his powers to know. Such a man has complied with the Father’s drawings. Cometh unto me—He is assigned by the Father to the Son for salvation. He exercises repentance toward God, and faith in the Lord Jesus Christ. To this class belonged not these Jews. 46. Not… seen the Father—From the phrase hath heard the Father, his opponents might represent him as teaching the visibility, of God to men. He, therefore, guards his language by limiting the true vision, or seeing of God, to himself. He which is of God—Rather from God, referring to himself. 47. He that believeth… hath everlasting life—This verse, in its literal sense. embraces all that is figuratively embodied to John 6:58. 49. Eat manna—Parallel to that manna is Christ; parallel to their living by manna is our life by Christ; parallel to their gathering and eating is our faith in receiving Christ; as in John 6:47. Dead—There is one great opposition in the parallels: the manna gave but a transient earthly life; this true manna gives heavenly and eternal life. 50. Not die—The old manna was but for the body, and gave but a temporal life, and its eaters are dead; but this new manna is for the soul, and it gives an eternal life. The Romish Church, indeed, (like the Jews in John 6:52,) holds that this flesh and blood of Christ are literal and bodily, and to be eaten and drank with the bodily mouth. But John 6:35 shows that the hunger and thirst to be assuaged by this eating and drinking are to be assuaged by coming to and believing in Christ. The act of eating is, therefore, the act of faith by which the soul appropriates Christ as the life within. Such is plainly also the drinking of Joh 4:14. If the drinking Christ’s blood is the drinking the sacramental cup, and is necessary to salvation, then the Romish laity cannot be saved, for they are not allowed to drink of the sacramental cup. 51. My flesh—Up to this word the unbelieving perverts could allow our Lord’s figure its true interpretation. He literally means, they would allow that faith in him secures eternal life. But this eating bread which is flesh, at once opens a divine mystery to his faithful hearers, but a terrible handle for perversion by the perverts. 52. Jews… strove among themselves—The contest is expressed in Greek by a word that signifies fought. One section (probably the low Nazarene party of Joh 6:42) would give a base, cannibal sense to his words; others (like the respectful speakers in John 6:34) might hold that the great feeder of the five thousand has some mysterious meaning in his words; others still (embracing perhaps some like his doubtful disciples of Joh 6:60) held that he meant, by eating his flesh, only faith in his supernatural person. 53. Drink his blood—From bread to flesh, and now from flesh we come to the blood. So far from shrinking back before the face of these Jews, Jesus presses forward with firmer face, with stronger language, and deeper mysteries. Deep mystery, indeed, this word blood contained; for even his twelve understood not until his cross explained it, and the Spirit of the Pentecost elevated their souls to take in its whole true meaning. The soul of man must by faith eat and drink in the efficacy of Christ’s slain body and shed blood, in order to its attainment of eternal life. While, then, these words drove off the clan of perverts to their own fixed affinities and their own proper place, they opened (like the parables; see our note on Matthew 3:1,) to his faithful believers lessons full of increasing meaning with advancing time. These words, by their very force of parabolic language, fixed themselves upon the memory, especially of this disciple whom Jesus loved. They were spoken then by Jesus with a resistless persistence, even for us upon whom these ends of the world are come. 54. Eateth my flesh… drinketh my blood—The truth which underlies these words lies as the basis of the bread and wine of the Lord’s Supper. Here is the thought clothed in symbolical words; there it is clothed in symbolical objects and actions. Christ, in order to live and die, must possess flesh and blood. His death must be by the breaking of his flesh; and its manifestation is by the shedding of blood, for the blood is the life. By faith in the merit of that death so presented, we appropriate its efficacy to the present salvation of our souls and the ultimate glorification of soul and body. Figure this in powerful emblematic words, and we have it that, by eating that flesh and drinking that blood, we eat and drink eternal life to our soul and body. The emblem of words prepares us for the emblem of action. We take for the flesh the fleshless bread, and for the blood the bloodless wine; and by eating one and drinking the other we set forth the truth, that by the propitiatory death of our blessed Lord Christ we have eternal life to our soul and body. There is, then, no support in this passage for the dismaying doctrine invented by the Romish Church that men actually devour the flesh of Christ’s real body. Raise him up… last day—The glorification of the body is the last grand result to the believer of Christ’s atonement. The work begins in regeneration; it is continued in the bliss of the disembodied spirit in paradise; it terminates in the resurrection glory of the last day. 55, 56. Flesh… blood—The emphatic reiteration of these words is made by our Lord: 1. In firmness against his immediate gainsayers, who will thereby be sifted from among his followers. 2. To imply the greatness of the truth they embody. 3. To so impress the mystery upon the memory of his disciples that it shall rise to their recollection at the time of consummation. 4. To be placed on record by his apostolic reporter for the instruction of his Church through all generations. Blessed be the name of the Lord our God for the holy record!58. Your fathers did eat manna—The figure of the manna, by his gainsayers first adduced, (John 6:31,) suggested by the bread to the five thousand, pervades all this discourse. Manna, bread, flesh, blood, Christ, are the serial terms along which the thought runs. 59. Said he in the synagogue… in Capernaum—Our Evangelist thinks, wisely, that he has here made a great record, and he carefully notes the place: he well remembers it. 60. His disciples—Second of the three groups distinguished in our note on John 6:34. These are in the background thus far, though they may have mingled somewhat with group first in the foreground. See note on 52. They are distinct from group third, 67, his apostles. Hard saying—Not so much hard to understand as hard to accept, or willingly receive. The hard points especially were two: 1. The good offered by Christ was not as they desired, temporal, but eternal. It was not a miraculous feeding and earthly emolument, but a glorious resurrection upon their faith in him. 2. The awful interpretation that the unscrupulous Jews, (John 6:41,) in the foreground, were able to put upon his last mysterious sentences, made them feel (before its day) the offence of the cross. It was not, perhaps, what they so much felt themselves, as what others might say! Such discourse, say they, so persevered in, was unnecessary; it was imprudent; it was susceptible of a very horrible interpretation. Henceforth the current will be against us if we make ourselves responsible for him. 61. Offend you—It is the you which is here emphatic. Are you too offended, who have professed to be my pupils, (for such is the meaning of the term disciples,) and who have learned by many a miracle that I am the Son of man, and that my word, however mysterious, cannot be less than divine? 62. See the Son of man ascend—What if your own eyes shall hereafter witness, in my ascension to the abode whence I came, the full proof that I did descend, the living Saviour, from heaven? Jesus assumes to be speaking, not to gainsayers, but to believers troubled by a mysterious saying. He reminds them that a time of exaltation is in the future, which should prevent their hasty irritability in the present. 63. The spirit that quickeneth—It is the inspired Power, the impregnating Spirit, in his words, by which their souls ought to be quickened and rise into a living faith. The flesh—The carnality which the sensual perverts would put into his words. Profiteth nothing—Being akin to their vain expectation to be fed in the body by the Messiah’s constant miracle. The words… are spirit—And should be interpreted in the highest sense of the Spirit, not by the low demands of appetite. 64. Some… that believe not—They had no living faith. To them his reference to his ascension, (John 6:62,) and his thrilling words of the Spirit, would be but a continuance of the hard saying. Jesus knew—His very humanity, by its close contact with divinity, would be fringed with a supernatural intuition. See note on John 2:25. Who should betray him—Who was going to betray him. It is a simple future participle, and expresses no fatalism or predestination. 65. No man can come… except—Men, apart from the guidance and aid of the Father, furnished by the Spirit and the various means of grace, are hemmed into sin. They can neither will nor do acceptably to God. The Father first enables, but not obliges. For grace used, he adds more grace. For drawings obeyed, he adds more drawings. And when they so obey his drawings as to be ready for Christ, he gives and they come. But unless they use his grace and obey his drawings both will be withdrawn. But none ever missed the drawing of God who has not misused it. Given… of my Father—And it was not given in consequence of their not having obediently learned and accepted previous grace, and having sunk themselves into gross hardness. So that because of their primary wilfulness the drawing could not reach them, and for want of those drawings it was not given them to come. See notes on John 6:26; John 6:37-39; John 6:44-45. 66. Disciples—Not apostles. See note on John 6:60. Many—Doubtless a large minority. Walked no more with him—Indicating that they avoided the odium suggested in note on John 6:60. 67. The twelve—At the close of Joh 6:58 we suppose the group of gainsayers to depart in violent disgust. At the close of 66, the wavering disciples have gradually disappeared. Now the twelve, who have been earnest watchers of the contest, alone remain. The number of the true believers having been sifted down to almost these twelve, and the number remaining present being but this twelve, the Lord (whose fan is in his hand terribly purging the floor) now sifts even the twelve. This is, not that he may be comforted in his desertion, but as a purifier to prove who of the degenerate sons of men can stand the Lord’s test. Twelve—John here first mentions the full number of the apostles. He evidently assumes that his readers are acquainted with the Gospel history. See note on John 3:24. 68. Peter answered—John was one of these twelve present on this occasion. And although semi-infidels have pretended to find traces of rivalry between him and Peter, yet to Peter he assigns the honour of this memorable confession. To whom… go—None of the founders of religions, or philosophies, or priesthoods, can fill this place. Words of eternal life— Peter might have said, Thou alone workest true divine miracles, and doubtless he so believed; and believed that the divinity in the miracles was full proof of the eternal life to be in his words; but it was the words of eternal life of which he truly stood in need. 69. We believe—A generous confiding we; proof of a good heart but of a fallible head. Here, as ever. there is a slight collapse after Peter’s magnanimous assumptions. Christ, the Son of the living God—The words of this confession are given very differently in different ancient manuscripts. Alford decides for the reading, thou art the holy one of God. And this is fully as strong as the words in our English version. It, then, means that he is God’s sole holy one. He is, then, all he ever claims himself to be. Had the Jews, (John 6:41,) or the disciples of Joh 6:60 and John 6:66, had this simple faith in the very self of Jesus, they would not have been disturbed by the mystery of his discourse about himself. (John 6:51-58.) Thou art first of all— the holy one of God; then, what thy works or thy words, however mysterious, proclaim thee to be, that thou art; and that I believe so far as I understand, and trust so far as I understand not. 70. Chosen—Our Lord’s reply sifts them down to a visible remainder of eleven who are pronounced not reprobate; chosen and true elect. A devil— Whether this word here is to signify adversary, accuser, prosecutor, calumniator, or devil, commentators differ largely. But thus much is plain; the speaker could not but know that the last and worst of these meanings was the most obvious, being the then most common. It could not have been, therefore, an unmeant meaning. He is called a devil, perhaps, as now having in his will a readiness for a devilish act. Or, it may be, from his relation to Christ as a dark opposing figure in the sacred circle, a miniature antichrist. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 71. Judas Iscariot the son of Simon—Alford adopts the reading, Judas the son of Simon Iscariot, that is, Simon of the town Kerioth. See note on Matthew 10:4. Should betray him—Literally, was about to betray him. Note on John 6:64. The temper or state of purpose by which he was ready for such an act, upon due temptation, is probably the ground of his being a devil. Of the twelve—John has given no list of the twelve. Nevertheless, as he purposes to give a full history of this apostle’s betrayal of Jesus, he now, doubtless, says this as marking the aggravation of the deed. § 81.—JESUS’S GOING UP TO, AND FIRST TWO AT, THE FEAST OF , John 7:2-53; John 8:1.1. After these things—For the order of events consult the Harmony, p. 101.Walked—To traverse, and so to reside. Jewry—Judea. This term Jewry is retained in this place alone from the oldest English translation. It signifies a place or quarter where Jews reside; and a section of London bears the name. Were a revised translation to be made, doubtless this word would be replaced by Judea. 2. Jews—Note on John 1:19. Feast of tabernacles—This was one of the three great annual feasts which every Jew was required to attend at Jerusalem. It took place early in October, and was a celebration of the sojourn of Israel in the wilderness. The wilderness residence was imitated by the building of tabernacles, that is, booths or wig-wams made of autumnal bushes and boughs, so that the vacant grounds were occupied with a sudden rural city, in which the people held their temporary residence. It was held during seven days, yet an eighth was added, which finally became the great day of the feast, (John 7:37.) Within the temple grounds there was no well or water spring; and each morning, after the early sacrifice, a priest went with a large golden pitcher and drew water from the fount of Siloam, at the side of the temple mount, and thence returned in joyous procession to the grand altar, behind which he poured the water forth to descend to the subterranean watercourses beneath. This ceremony at once commemorated the miraculous furnishing of water to famishing Israel, and prefigured the higher impartation of the Holy Spirit to Israel’s thirsting nation. So festal was this rite that the rabbins say that he who has not seen this Joy of the waters knows not what rejoicing is. In process of time, and, doubtless, in our Saviour’s day, this feast had degenerated into profane revelry; so disgracefully, indeed, that a pagan writer, Plutarch, honestly records that it was a feast of Bacchus! Fully to understand the transactions and discourses at this visit to the metropolis, the whole passage as far as John 10:21, with its brief appendix of the Feast of Dedication, to John 10:40, should be read. 3. His brethren—His brothers. That these were the sons of Joseph and Mary would scarcely have been questioned but for doctrinal reasons. See note on Matthew 10:3; Matthew 13:55. Their names were James, Joseph, Simon, and Judas. As Jesus was the eldest, and but slightly over thirty, these must have been in their green young manhood. This must account for their ambitious half-belief and half-disbelief of the Messiahship of Jesus. They believed a miraculous basis for success to be in him if he will only show it out to the world; but he does not realize their idea of a divine, warlike, hero Messiah. After the sad yet wonderful events of the crucifixion and resurrection these brothers believed! They consented to accept as Messiah a Saviour of the world, instead of a Liberator of the Jews. This very James became “James the Just,” the author of the Epistle of James, the bishop of Jerusalem, and the martyr to the faith he here disowns. And this Judas is the Jude author of the Epistle bearing that name.Depart hence—Leave this obscure provincial Galilee. Go into Judea—Go to the headquarters of pure Judaism, to the great metropolis. Thy disciples—Who will be assembled in their fullest force at the feast, whether they belong to Judea or Galilee. They were doubtless aware that in eastern Judea the preaching of John and Jesus both had won many disciples to Christ. See the works—They believed that he could show works that might justify the faith of his disciples. 4. No man—Omitting the italics, (injudiciously inserted by the translators,) the verse may read, No man doeth anything in secret yet seeketh to be himself known openly. That is, no man does both stay in secret and desire to be public. It is inconsistent, and contrary to common sense or ordinary human conduct. If thou do these things—If thou proposest thyself to be a miraculous founder. There is a non-committalism in this if that leads the Evangelist to the explanation in the following verse. 5. Neither… his brethren believe—The brothers of a sinless, perfect child would, then, give him no credit for being such! However right he may be, they would always hold him wrong when he differed from themselves. So they do on the present occasion. He is waiting his “time” from the Father in his most perfect rectitude of soul, and these brothers rather think him a miraculous fool! 6. My time—My time for challenging the nation at the metropolis. The word time here has no doubtful meaning. See note on John 2. It has not the slightest reference, as some suppose, to his death. Jesus goes not up to this feast, because the divinely appointed and divinely signified time for going to it has not yet come. When that comes he will go. Your time—Is your own, and acknowledges no divine regulation. Alway ready—When you please. 7. The world—To which (John 7:4) ye so ambitiously bid me show myself. Cannot hate you—You and it are quite too good friends. Me it hateth— The great world is wrong, and it hates the Holy One who would set it right. 8. I go not up yet—The best authorities decide that the word yet should be rejected from the text. His true Words are, I go not up to this feast. That Jesus did not then intend to go up to the feast is perfectly clear from the reason alleged, namely, My time is not yet. This of course clearly means that when his time came he would go up. It came and he went. Jesus uses a word that applied only to the present, I go not. He spoke not for the future; but, obediently unknowing the moment, he leaves the decision of the time to the Father, and tells precisely as he knows. Not yet full come— Phraseology which clearly implies that his time was at an unknown nearness. Doubtless, the Divine Will was that Jesus should not encounter the preparations of the authorities to assassinate him at the beginning of the feast. Nor is he permitted to know and to reveal to his brothers his later coming, lest they should report it at Jerusalem, that he would be there before the close. At the proper moment, in the middle of the feast week, Jesus is suddenly within their midst, and amid the confusion of the elements he overrides and defeats all the machinations of the Jewish powers. 9. Abode still in Galilee—So that this conversation took place some days before the departure of his brothers to the feast. Did Jesus during this time send forward his disciples to prepare his quiet way through Samaria, in order that he might thence perform the solemn symbolical act of commissioning the Seventy? This might fully explain why he had no conscious certainty that the Divine Will would call him to stem the torrent of hate and fury at the metropolis. 10. Not openly—Not with the ordinary pilgrim caravans by the ordinary route on the east side of Jordan. As it were in secret—Not by any actual concealment; but informing no one except his apostles, and taking the cross route through Samaria. See map. 11. Where is he?—While he is in secret, engaged in his sacred mission, the Jews of the capital are on the alert for his coming, ready, doubtless, to make an end of his life. 12. The people—Among these masses there are of course all shades of opinion. The friends of Jesus would consist of Galileans and scattered inhabitants of Judea, who from the time of John’s and Jesus’s baptisms in the Jordanic region had never forgotten their faith. As the fierce inquiries after Jesus by the Jews are heard, a murmur passes through the crowd. Favorable but feeble assertions are heard that he is a good man; to which the charge of being a popular deceiver is retorted. The friends of Jesus are in a timid minority; and even if they were in a majority the organized force is in the hands of the Jews. A quiet doubtless ensued as the conclusion arose, perhaps from the report of his brothers, that he was not to be present at the feast. Things are in this condition for the first three days of the feast, when an unexpected event takes place. 14. Jesus… into the temple, and taught—Jesus himself is suddenly found in the temple, and teaching! There is no proof of anything miraculous about it. But it is his hour now to brave the commotion, to proclaim the truth, and to make a show of the weakness of human power against God. 15. Jews marvelled—Before they have time to adopt any measures these Judaists have, in spite of themselves, heard the discourse of Jesus, and a strange wonder arises, how one not a trained rabbi can discourse so learnedly and wisely. Letters—Sacred literature was all the letters or learning which the Jews had.Reply of Jesus to the query how he learned to teach, 16-24.His teaching or doctrine is direct from God, and is by him kept, 16-19; they too have a law from God through Moses, but break it in seeking his life. Then occurs a base interruption, 20; which disregarding, Jesus proceeds to illustrate their breach of law and his observance of it in the miracle at Bethesda, 21-34. 16. My doctrine—The words teaching and doctrine mean the same thing.His that sent me—It is God’s own teaching through my lips. 17. Any man will do—More correctly, If any man wills to do his will. The first word will is not the auxiliary verb, but is the verb to will, to purpose, to put forth a volition. He who in his heart truly and persistently purposes to do the divine will, will be taught the way and the truth. Hence the failure of these Jews to find the truth in Christ. They had no will to do God’s will. They freely chose error and death. 18. His own glory—Jesus preserved his rectitude by seeking God’s will and glory alone; the Jew lost his by seeking his own glory, disregarding God’s will, and breaking God’s law. 19. None… keepeth the law… kill me—A glaring instance in proof. Ever since the miracle at Bethesda, (John 5:2-16,) the Jews have plotted his death, (John 5:16; John 7:1; John 7:13; John 7:25.) 20. The people—This base interruption seems to be ejaculated from his enemies in the crowd. His imputation of murderous purpose they denounce as the frenzy of one possessed. The utterers might have supposed they spoke truth; but there are others in the crowd (John 7:25) that know the reality of the murderous intent. 21. Jesus answered—He disregards the interruption, and prosecutes his argument to show how they break the law of Moses while he does the will of God, (21-24.) In his miracle at Bethesda, he argues, he as truly did the will of God by healing on the Sabbath day as they observe the law of Moses in circumcising on the Sabbath day. The law of the Sabbath is truly broken in neither case. For both were religious and holy acts on the Sabbath day, in accordance with God’s will and law. 22. Of the fathers—Given first to Abraham by God, it was incorporated into the Mosaic law. This did not make it prior to the Sabbath; for that was at the creation. 23. Circumcision… every whit whole—There is here, no doubt, an allusion to the physical contrast, Circumcision is mutilation; the healing was making whole. The exertion of physical power in both cases is equally palpable and strong; so that, physically, they would equally be work, and both would break the Sabbath were they not both and equally religious acts. The miracle was a religious act, as being an organic part of the scheme of God in man’s redemption, as truly as the Sabbath itself. 24. According to the appearance—By the mere external act, as if that settled in all cases its right or wrong. Righteous judgment—Applying the principles of conscience to the nature of the deed and motive. True religion has this proof of its genuineness namely, that it agrees with and truly quickens and strengthens our conscience. 25. Seek to kill—Thus refuting the interruption of the others in John 7:20. 26. Do the rulers know indeed—Do they now cease to assail him because they have secretly discovered the truth of his Messiahship. So strong were these proofs that these Jerusalemites suspect that the rulers in their hearts believe him to be the Christ. 27. Howbeit—Notwithstanding this appearance in his favour. No man knoweth whence—Contrary to the theory of these Jerusalemites, prophecy had foretold the descent of the Messiah, namely, from David; and the place of his birth, Bethlehem. Yet there are passages, such as Isaiah 53:8, Micah 5:2. which maintain the mystery of his origin, which Jesus rightly explains in the next verse by applying to his divine nature. 28. Cried Jesus—Over the murmur and mutual disputation of the mixed multitude the voice of Jesus peals in one bold testimony to his own mission. Ye both know me—We do not here (like Stier and Alford) find any “irony;” but a firm affirmation that they knew his human, but not his divine origin. That during the testimony of John to Jesus, the parentage, descent, and birthplace of the latter should be made matter of inquiry and information we cannot doubt. Humanly, then, he was known to them. He… whom ye know not—God, indeed, they knew; but God as the Father and fountain of Christ they knew not. Attempts to apprehend Jesus, and his response, John 7:30-36.This bold self-assertion by Jesus, rung in loud tones through the temple audience room, excites some of the Judaists to the earnest wish to seize his person; but a supernatural awe unnerves their purpose. His hour for submission had not come. See note on John 2:4. 31. The people—See note on John 7:10. Miracles—This many so far believed as to recognize that he possessed a supernatural commission authenticated by supernatural deeds. There was no reliable faith of the heart. Jesus could not commit himself to them as faithful followers. 32. The Pharisees—To which sect the rulers belonged. Heard—Though these bystanders had not the nerve to apprehend him, they had the spirit to carry the news of Christ’s preaching and its effects to these Pharisees. They may have then been in session in the hall Gazith. Sent officers—The success of these officers is given in their report, John 7:46. Our Evangelist gives this account parenthetically, and then proceeds with his narrative of the struggle of Jesus with the crowd. 33. Then said Jesus—The consciousness of Jesus that, spite of these attempts to apprehend him, his hour is not yet come, points his thought to the hour when they should be empowered to crucify him and his departure take place. There is a tender plaintiveness in his language in contrast with his previous exclamation. But his melting is less for himself than for them. 34. Seek me—But not seek him aright. Their day of revelation having been abused, in the day of their desolation they would seek the Messiah’s aid in blindness that none but the Messiah they reject can relieve. Where I am— Am at the time of your desolation. 35. That we shall not find him—They seem to think that if he remains within the limits of Israel they would be able to find him. It must be, therefore, that he means to go to the Gentiles. The dispersed—The diaspora or dispersion; that is, the locality or countries of the Gentiles wherever the Jews are scattered. Teach the Gentiles—Here was uttered an unconscious prophecy. Christ did, through his apostles, go to the Jews, as scattered through Gentile lands, and evangelize the Gentiles. 36. What manner of saying—There is something perplexing in the Lord’s dark intimation, which their interpretation does not solve. If he is about to depart, need they apprehend him? If he goes to the Gentiles, can he do mischief to Israel? Are he and his followers about to apostatize from Judaism? They are not clear what steps to take; whether to secure his apprehension or desist. Jesus’s second Feast-of-Tabernacles discourse; its effects; followed by the defeat of the rulers, John 7:37-53. 37. In the last… great day—(See note on John 7:2)—No festal water (type of the Spirit) was drawn from Siloam on this day, and Jesus stood forth to supply the deficit by proclaiming the outpouring of the real Holy Spirit, 37-39. A divided sentiment and struggle ensue, 40-44. The officers return disappointed to the authorities who break up in division and defeat. Jesus stood and cried—The second grand proclamation of Jesus through the crowd of fermenting parties. The commencement only of the discourse is given. Its purpose is to apply the typical waters to their now present antitype, proclaiming that the hour of their grand fulfilment has come. 38. Out of his belly—As the priest poured the water from the belly of the golden pitcher. Thus shall the holy power go forth from the person of every believer to convince and convert the world. But as the next verse interprets the water to be the Spirit, is it biblical to say that the Holy Spirit flows forth from the believer? In view of this objection Stier has, with much plausibility, so punctuated the text as to give the following meaning: “If any man thirst let him come unto me; and let him drink that believeth in me; as the Scripture saith, Out of his belly shall flow rivers,” etc. The flowing forth of the rivers would by this interpretation be from the person of Christ himself. The term belly, or bowels, would then be borrowed not from the pitcher but from the mountain. The mountain is the base of the temple, and so the water flows forth from the temple as the Spirit flows forth from the body of Christ, the holy living temple. 39. Holy Ghost was not yet—Not that the Holy Ghost did not yet exist. The term Holy Ghost evidently designates, here, its earthly manifestation or efficient influences, which as yet had not taken place. In this view the italic word given, supplied by the translators, is hardly needed. Glorified— The ascension of Christ was the fixed condition to the effusion of the Spirit. See note on John 16:7. 40. The people—The masses assembled from various regions to the feast. The Prophet—Referring, doubtless, to the great prophet predicted by Moses, (Deuteronomy 18:15,) which the people here do not identify with the Messiah. 42. Seed of David—Like many sceptical reasoners of the present day, these men ignore what they cannot confute, namely, that the descent of Jesus from David was matter of record, and his birth at Bethlehem was claimed by his followers as fact. 43. A division—Some adducing, doubtless, the well known truth of his descent and birth; while others are so incensed that they are ready, if some one will only lead the way in laying hands upon him, to join in his apprehension. This failure is followed by a closing defeat, which our Evangelist proceeds to narrate. Disappointment of the authorities that Jesus is not taken, John 7:45-53.45. Then came the officers—Who were dispatched, as narrated in John 7:32, by the rulers sitting in Gazith. Brought him—He was clearly to be arraigned for trial. These men would, if possible, have anticipated the hour of his death. 46. Spake like this—The chagrin of the rulers at his not being brought must have been aggravated by the reason assigned. It was the effect of the speaking of Jesus upon the people (John 7:32) which first alarmed them, and produced the sending of officers for his apprehension; but how much more cause of alarm have they when their very instruments are spell-bound by his utterances! And then, again… the example of the people both influenced the opinions of the officers and frightened them from apprehending Jesus. 48. Any of the… Pharisees—The Pharisees are infallible authority for Pharisees. 49. This people—By whose example and opinions you have been deterred from apprehending this impostor. Cursed—Great was the Rabbinical contempt of the commonalty who studied not the law; and even of the student of the law who did not humbly minister to the doctor. Such were dogs, people of the earth, not to be eaten with, to be excluded from all honourable offices, and accursed. The law—By the law here are meant the Jewish Scriptures, the oral traditions said to be handed down parallel with the written text from the time of writing, and the whole body of interpretations of both by the doctors. Cursed—If the people obeyed not the doctors, they were worthy to be excommunicated, to receive no earthly pity, and to descend to eternal ruin. The officers of course perceive that this curse, though professedly pronounced upon this people, really rebounds upon themselves, who are now agreeing with the people. 50. Nicodemus saith—The words of Nicodemus are a model of caution, but wonderfully to the point. They would have it that no ruler believed on Jesus; but here they are met by one who dares to be his advocate. They curse the people ignorant of the law, and he convicts them of violating the law. 51. Doth our law—The law prescribed that the accused should be heard before judges. Deuteronomy 17:8. Nicodemus does not, indeed, defend Jesus; he only puts in an estopment upon their procedure against him. 52. Thou… of Galilee?—It was easier to assail him with personality than to meet his plea. Nicodemus was doubtless a Jerusalemite, but as a taunt they make him a Galilean. Search and look—Into the records of Scripture or later history. No prophet—So that Jesus can make no claim to the prophetic character. This sounds very much like a proverb aptly quoted as authority in the case. As a proverb it was admissibly true; for though some five or six ancient prophets were natives of that territory, none had there arisen since it became Galilee. It is to be noted that they use the present tense. As to the older history, John is not responsible for the accuracy of these angry Pharisees, who were in a mood to stretch the truth to gain a point. 53. Every man went—These words are of the same disputed character as the first eleven verses of the following chapter, upon which see our notes. 1. Mount of Olives—The mount of Olives is nowhere else mentioned in John. By the other Evangelists it is mentioned as the usual retiring place of Jesus at night during Passion Week. And this brings the narrative to the precise place where we assign it. 2. Early in the morning—See note on Luke 10:38. Sat down—Quietly, and as an admitted teacher; unlike his position in the entire context. 3. Brought unto him a woman—They brought her before him in his character as a Messiah, or prophet Judge; who, according to the Jewish dispensation, would be divinely authorized, regardless of civil government, (especially of a foreign domination like the Roman,) to pronounce sentence. He would be like one of the judges of the Book of Judges, or like the seers, or, still more loftily, like the promised Messiah, an oracle and a representative of Jehovah; his sentence would be divine and its execution obligatory. 5. Stoned—Death was the punishment for adultery under the Mosaic law; stoning was its method in case the female was betrothed. This must have been the case of the present woman, to bring her under their statement. 6. Tempting him—Putting him to the test. Endeavouring to subject him to a dilemma. The dilemma was this: If he decided the case, he rebelled against the Roman government by taking law into his own hands; if he declined it, he abdicated his claim as Messiah. And still more: if he decided that the Mosaic law should be fulfilled, he would, contrary to Roman decree, inflict capital punishment; if he disregarded Moses, he submitted to Rome, and degraded his Messiahship with all earnest Jews. Stooped down—From his sitting posture. Wrote on the ground—On the hard pavement of the temple court. The written character, if any, would be in the slight layer of dust. This writing was a sign of purposed inattention to their address. It declared that this was a case with which he had nothing to do. With singular tact it declared this in act, which it would not do to declare in words. What did Jesus write? This question, though discussed by commentators, is very much like asking what did the seven thunders (Revelation 10:4) utter? And yet, when Jesus resumed his writing, in John 8:8, there seems a solemn significance about it. To the culprit accusers themselves it doubtless seemed that that finger could write their own deeds of darkness, recalled by conscience to their present recollection. 7. Continued asking—They do not easily take a hint that their room is better than their company. They do, at this moment, doubtless understand that he intimates his rejection of all prerogative in the case. But they mean that no amount of finger-writing shall defeat their purpose. Said unto them—Thus doth Judge Messiah decide: The accused is beyond all question worthy of death. Let, then, the low standard of modern degeneracy be at once abolished, and let the pure ideal of Moses’s law be restored in its severest purity. As soon, therefore, as a court, witnesses, and executioners of the true Mosaic standard are furnished, let them execute the absoluteness of the Mosaic sentence by casting the first stone! Without sin—That is, without a sin of such enormity as would render him liable to stand in the woman’s place if Mosaic or Messianic law should be applied. No man who cannot stand this test has a right to require the old ideal to be revived. First cast a stone—Each man is now himself put to a still more trying test than they had applied to Jesus. All the responsibility is rolled back upon themselves. Some one must lead; and he, unless purer than the woman, slays her without authority, and is so a murderer. All can readily follow if some one will lead; but which will single himself out for the deed? The retort is complete. They would impose on him the hazard of pronouncing sentence of capital punishment; and he, without incurring that, flings upon them the hazard of inflicting it. And yet they are unable to pretend that he has declined the Messianic office, or lowered the Mosaic law. Indeed, they are placed in a predicament of shame likely to prevent all desire on their part to allude to the matter. 8. Again… wrote—Now what does that awful finger write? On his part the act of writing declares that the finger of judgment (symbolized by the finger of the future final Judge) is ever making its record however the present case be dismissed. Each guilty memory on their part, perhaps, reads a different record of scenes of shame, or deeds of sin, to encounter the Judge’s eye. 9. Convicted by their own conscience—There is an interval of silence, Jesus writing, they ruminating. Not a man would dare lift a stone. If this be the Messiah, none dares assume in such a presence that himself is pure. If he be not Messiah, the Roman law may deal with the man who leads in execution. The whole scene becomes intolerable to the actors, and they retreat. Of the gross licentiousness of the Jews at this period, even of those most jealous for Jewish institutions, Josephus furnishes ample proof. “There is evidence,” says Tholuck, “that at this period many of the Rabbins high in position were living in adultery.” One by one—It was easier for any one to lead in the departing than in the stoning. Beginning at the eldest— Who from the gravity of their age may have held themselves most excusable from flinging the deathly missile. The last—Who could leave without any comrade to witness his shame. Jesus… alone—Jesus, as ever, is victor. Woman standing—Petrified, doubtless, with fear and shame. She had been surrendered over to death; every moment, perhaps, she expected to be led without the city to the execution. Minute after minute had passed of suspense but of dawning hope. The Searcher of hearts alone knew how her conscience may have been awakened by the near approach of death. 10. No man condemned thee?—They had all individually condemned her in opinion, holding her as really guilty. None of them had condemned her legally, so as to hold her liable to the legal execution. 11. Neither do I condemn thee—Namely, as a legal judge pronouncing a judicial sentence; such as they had required of him. Nor, indeed, as a divine judge; for that office he reserves to his second coming, (John 8:15.)Neander says: “He takes the sin out of the domain of earthly judicature, which is foreign to his own divine office, into his own peculiar province of morality.” He deals with her not by human but by divine law. Go—As he claimed no municipal authority to detain her. Sin no more—Though as a judge Jesus, as having no jurisdiction, could not condemn her, yet, as a preacher of righteousness, he rebukes her of sin, and as a Redeemer points her to repentance and reformation.On the whole, though unable to assign this narrative to the authorship of John, we conclude that in none of the instances of Jewish tempting of Jesus are his replies more delicately discriminating or more transparently wise. 12. Light of the world—What suggested this topic will appear from the following statement in Stier’s Words of Jesus, vol. v, p. 314.“There was, originally, on the evening of the second (not the first) day of the feast a peculiar festive illumination observed; according to Maimonides it was repeated on each of the remaining evenings, and the pleasure which the people would take in such things renders his word very probable. In the court of the women, where the treasury (John 8:20) was, and so on the spot where the Lord was now speaking, there stood two colossal golden LAMPS, which were ascended by steps; their light, kindled after the evening sacrifice, diffused its brilliance, it was said, over the whole of Jerusalem.With childlike merriment (John 5:35) they held a dance with torches around these luminaries, in which the most reverend men, suppose, the liberal accompaniment of shouting and singing on the part of the people.“The meaning of this symbolical rite was similar to that of the pouring out of the water, with which the account of that ceremony places it in connection. The people had indeed forgotten its significance; but its meaning was there, and that manifold; it had reference, most obviously, partly to God’s former mercies to Israel, and partly to His merciful designs in the future. The water poured out at the Feast of Tabernacles reminded them of the rock in the wilderness, and the brilliant light reminded them of the pillar of fire which guided them; but even as the water spoke also of the fountain which should pour forth its streams at the Messiah’s coming, so also did the light speak of the promised shining forth of God out of Zion. It is not improbable that there was even a more distinctive reference in the evening illumination to the promise of Zec 14:7; since, in the fourteenth verse of that chapter, that time is specified as the Feast of Tabernacles for all people.“It was not indeed into the midst of the tumultuous whirl that Jesus sounded forth his testimony—I am the true Light! But it is sufficiently obvious, nevertheless, that he does refer to the festival, though past; for the minds of the people were full of the ideas connected with it, long after it was over. Even if the gorgeous illumination occurred on the second day only of the feast, yet an allusion to it would fall in with the people’s thought readily enough; the lamps were not yet removed, and in their near neighbourhood the Lord now spake.”Certainly it was suitable that the real Light should succeed the symbolical, as the real Sacrifice succeeded the typical.The lofty strain of self-announcement as the world’s Light, with which the discourse here commences, is forthwith broken off by the malignant interruption. No less than seven such interruptions occur in the discourse, giving it a variety of unexpected turns, and changing, to a great degree, its entire train. In this first half, (John 8:12-30,) Jesus asserts his own and his Father’s attestation, John 8:14-19; the fatal effect of rejection, John 8:21-24; the sure evidence of the attestation, John 8:25-29. conversation, (John 8:31-40,) and Jesus meets them with a firm reply. Formerly he accepted the human maxim that self-attestation is not to be received as true, and in compliance with the maxim he quoted three witnesses. Now he places himself above the maxim, and gives his own word as authoritative and final. His own I know is ample assurance to the world. 15. After the flesh—Ye judge me according to your own depraved natures, (note on John 3:6,) instead of accepting me after a holy manner and disposition. I judge no man—I descend not to the low level of human judgments, of man upon man. 16. If I judge… true—Such is the rectitude and infallibility of my divine nature. Not alone—My consciousness is illuminated by the divine consciousness of the Father. 17, 18. Jesus, after having asserted his superiority to the requirement of other witness, now graciously condescends to furnish it—that of the Father. 19. Where is thy Father?—If thy Father is thy witness, let him be produced. To this demand Jesus asserts his own identity with the Father.He is Deity manifest, as the Father is Deity essential. In seeing him they see God in humanity. So uncompromising were the claims that the Son of God asserted! 20. The treasury—In the court of the women. See note on Mark 12:41. Hour… not… come—See note on John 2:4. The hour of his submission to death at their hands. Jewish rage could not go beyond the fixed bounds. When they rejected Jesus, it was not his misfortune so truly as theirs. Fatal effects of rejecting Jesus, John 8:21-24.21. Go my way—Pass through my mission of life, death, and ascension. Die in your sins—Not merely, as some interpret, die for your sins; but die in guilt, in impenitence, and in a sinful state of purpose. Ye cannot come—The separation is complete and irreversible. 22. Will he kill himself?—On a former occasion they had interpreted such an intimation by Jesus as expressing an intention to depart to the Gentiles, (see John 7:35;) now they put a still more malignant construction upon his words. He intends to be a suicide! Of such the Jews, unlike the Greeks and Romans, entertained a supreme horror. 23. From beneath—An expression quite as strong as (John 8:44) of your father, the devil. As opposed to from above or heaven, it must mean from the infernal, from hell. The fact that they were thus infernal is verified both by their infernal suggestion in regard to suicide, and by the fact that dying in sin their destiny is hell. 24. I am he—The italic word he is unnecessarily supplied by the translators. The words are, If ye believe not that I am—If they believe not that his avowed nature was his real nature; that the being, the I he claimed to be, was true and actual. Jesus was careful not to assume to these Jews the name of Messiah, for they would forthwith expect that he would be the hero Messiah of their fancy. Ye shall die in your sins—They would perish in sin because they reject the only redemption from sin. 25. Who art thou?—Since you declare I am, and require our faith, declare who you are. How gladly would they have had him declare, I am your leader to universal supremacy. The same that I said—Tholuck’s rendering of this much disputed passage seems to us the true one: What I told you already in the beginning, that am I. He refuses to add the word Messiah, hero, liberator. Just what all his discourses to them have described him to be, just that he is; and with that, were their hearts unperverted, they would be most joyously satisfied. 26. Many things to say—Many a lesson would it require to correct the selfish feelings and expectations so deeply fixed in their hearts, in order to the appreciating and accepting the holy Son of God. Judge of you—To condemn and banish from your minds. He that sent me—By this he Jesus plainly means, as they might have known from previous explanations, his Father; but they are conjuring up hopes that some one else is meant. 27. Understood not… the Father—Perhaps, think these men, he now means some coadjutor in attaining Messianic power. 28. When ye have lifted up—Jesus here plainly means the lifting to the cross. And this by implication embraces his lifting to his throne of glory. That I am—Rejecting the unauthorized he. Even on his cross the shuddering Jews, amidst the signs from heaven, felt a guilty consciousness that they were crucifying the Holy One. But the words from this extend into a broader meaning. It is the crucifixion by which the world knows the power of Christ, the Redeemer and Judge. Consequent upon that, Israel must look upon Him whom they have pierced, and mourn. The cross is the prelude to the judgment-throne. 29. He… is with me—Did some of these listeners fabricate for a moment the theory that this lifting up, in John 8:28, was a kingly elevation to the Messianic throne; and the Father who was with him, etc., was the aid to his high design? We have, then, the key to the brief belief of the many of the next verse. 30. Many believed—Induced by the new hope that he was soon to be lifted up to a kingly throne. 31. If ye continue—Theirs was one of the cases which, founded on false suppositions, would fail as soon as the supposition was dissipated. Perseverance is not always a test of the reality of faith; for real faith does often diminish and disappear. But faith based upon mistake must cease when the mistake is corrected. 32. Truth… make… free—Our Lord forthwith applies the test to the genuineness of their faith. The word free, the favourite political term of the zealous Jew, waiting for an emancipator to break the Roman yoke, is a test word. For that gracious freedom which truth affords, in emancipating the soul from irrational and self-destructive action, this Hebrew patriot has no patience. For him the only freedom is release from Rome; the only Messiah is the liberator. 33. They answered—Many commentators refer this they, not to the many who believed, but to the Jews; the they and them in 14-28. The little episode of 30-32 is thus held as a pleasant parenthesis, and the believers are allowed to be genuine and, perhaps, permanent. But if the they refer to the many, they were already disgusted with his freedom by truth. Never in bondage—The Jewish nation was then in bondage to the Roman power. The freedom of which they speak must have been an ideal freedom, ignoring all acknowledgment of the iron fact of Roman domination. Otherwise, they must mean that they have never been slaves or personal serfs to any slaveholder. 34. Committeth sin—Doeth or practiseth sin. The verb is in the continuous present, expressing what is persistently done. Servant—Slave. Sin, like a slaveholder, blinds his understanding, inflames his passions, and hems in his will. He is circumscribed within the territory of evil. 35. Servant abideth not—The slave’s place in the household is not natural, but forced and transferable. He may be emancipated, sold, or induced to escape. The son is natural permanent heir. The sinner is in God’s house, but unnaturally. In fact he is slave not to the father of the house in which he is, but to another outdoor master. 36. Son… shall make you free—Break the bond, and transform the slave to a freeman. Free indeed—There is none can question his emancipation act.The remainder of this discourse may be thus analyzed.I. Character of these Jews, in implied contrast with Jesus, John 8:37-47.II. Character of Jesus, in comparison with Israel, John 8:48-58.I. They are Abraham’s seed, (corporeally,) but not his children, (morally,) as shown by their murderous intent, John 8:37-40. They are not children of God but of Satan, (in contrast with him, the Son of God,) John 8:41-47.II. Against their calumnies Jesus maintains that he speaks, not from a demon, but from God, the life-giving word, 4vv. 8-51. Against their cavils (John 8:52-53) he maintains he honours God supremely, (John 8:54-55,) and is prior to, and Lord of, even Abraham!I. Abraham’s corporeal seed are not his spiritual children, John 8:37-40. 37. Seed—Literal descendants. 39. Abraham’s children—That they desired the death of Abraham’s truest son and actual Lord, is proof that they are not in soul true sons of Abraham. Children, not of God, but of Satan, John 8:41-47.41. Born of fornication—True, legitimate sons of Abraham, we have our Divine Father, God alone. The one paternity insures the other paternity. And, corporeally, Jesus would admit both. Spiritually, he denies both. For as being murderers in intent, they are no children of Abraham, 40; nor of God, 42; but of the murderer Satan, 44. 42. Ye would love me—Spiritual worship is shown by conformity of character. True sons of God will love the Son of God, not seek to murder him. 43. Speech… word—The speech is his discourse; the word is his doctrine. As they would not accept his doctrine, so they would persistently pervert and misunderstand his language. Hear—Listen to, accept. 44. Your father—Not Abraham, not God, but the devil. It is clear that the devil is here named as a personal being, as truly as Abraham or God. Lusts… will do—Their sonship consists in the conformity of their lusts and their doings to their father’s. A murderer—As these men are in heart murderers of Jesus, John 7:19; John 8:28; John 8:37; John 8:40. Murderer from the beginning—He murdered the previously pure and perfect Adam, and through him murdered the race. Cain was his son and image, showing by his character what his father Satan was. Abode not in the truth—In which he once stood, but, as his lie to Eve showed, most disastrously fell. So that as the devil is here most clearly named as a personal being, so his FALL, from his previous purity is decisively implied. No truth in him—He is so completely full of lie, that there is no room for truth in him Such are the great mass of wicked men. Satan’s falsehood so completely fills them, that they admit not a particle of the opposite truth of God. He speaketh of his own—Speaketh out from the full fund that is in him. Father of it—The grand original inventor of all lying in the universe. Before he lied, the harmony of truth universally reigned. God and all were truth; Satan created lie.Others, however, as Alford, render this phrase, Father of him, that is, of the liar. Satan is the liar and the liar’s father. This accords with the current of thought, as Jesus is speaking of moral paternity and sonship. 45. Ye believe me not—Jesus brings the principle home upon these Jews. Like their satanic father, they were normally so full of untruth that they disbelieved truth because it was truth. Right nature is exactly reversed. Falsehood is the thing to be believed. Such is man’s perversion by sin! 46. Convinceth—Convicts or proves guilty of sin. This is a lofty appeal to their higher nature. For though men be full of falsehood, as Satan himself, yet, like Satan himself, there is the basis of a noble, a divine nature beneath all. Their very debasement is, that the divine vessel is filled with the infernal evil. To that divine in man, through the dense falsehood with which they are filled, Jesus now makes a divine appeal. Does not the transparent purity of his character, if they will give their own conscience fair play, prove that he is the reverse of Satan, the impersonation of Truth? If I say the truth— As this is undeniable to your inmost conscience. Why… not believe—Why not cast the body of falsity from out your souls, and bring your whole nature into harmony with that higher and clearly discerned truth? Thus will ye cease to be sons of the Liar and become sons of God. 47. Of God—Preferring God to Satan. Heareth God’s words—His preference for God induces him to prefer the truth of God. Therefore—It follows that the reason why ye reject truth is because ye reject the God of truth. And this forms the answer to the searching question in John 8:46.Such is the fearful picture which the Son of God draws of these, the seed of Abraham. Children of Satan in heart and deed, they excluded regeneration by a resolute exclusion of truth. From them, then, Christ was shut out, and Satan was shut in. Jesus then proceeds to a firm attestation of his own high nature, closing with the grand climax of Joh 8:58.II. Christ’s exalted character asserted—he is prior to, and Lord of, Abraham.In this lofty strain of self-assertion, Jesus blends a tone of deepest humility touching himself as towards God, and the gentlest firmness towards his opposers. 48. Answered the Jews—They seem for a while silenced by the terrible words of Joh 8:44, in which Jesus assigns them their true dark satanic character. They now rally to assault, and reduce him to the defensive by making himself the topic of debate. Say we not well— John 7:20. Daring as we felt our words to be, were they not about true? The same misgiving as to their own fierce blasphemy appears again in Now we know, etc. Between the underlying consciousness of their own wicked falsity and their upper tone of depraved bravado, there is a struggle. A Samaritan—As a favourer of Samaritans, (see notes on Matthew 10:5;) as a reviler of us Jews, (John 8:44;) as worse than a Gentile. For Samaritan was the worst human epithet their vocabulary furnished, Hast a devil—Rather, a demon. The supernatural in him (and something supernatural they are forced to confess) is not divine but diabolical. The superhuman power of his denunciation they are glad to attribute to a devil within him. John narrates no casting out of demons; but all recognize the fact of demoniac possession. 49. Have not—Simple, firm, explicit denial without retort. Honour my Father—The divine within me, not the diabolic. He honours the Father (42) in attributing all that is divine in himself to Him, and vindicating Him from all paternity to them. Ye do dishonour me—In attributing my divinity to the devil. 50. Not mine own glory—Though he asserts his own dignity as divine, yet it is for no vain glory to himself, but for the glory of God the Father. One that seeketh—That seeketh and obtaineth the glory, for it is His supreme right. And judgeth—Judgeth those who withhold his glory or dishonour his Son. 51. Verily—Having asserted his own nature as God’s Son, Jesus now concentrates into one sentence the object of his mission as Son, eternal life to all who accept him. Never see death—Even in dying he shall not die but live. Death shall be swallowed up in victory. Eternal life shall rob the process of dissolution of real death, and transform it into a mere transition into higher existence. 52. Now we know—We had been frightened by the boldness of our blasphemy, but now, now we know! They put on a new amount of forced bravado in order to override and silence his high claims, flouting them as the supremest, maddest arrogance. Superior, forsooth, to Abraham and all the prophets! Abraham—The greatest to them of human names. And he who was greater than Abraham was greater than all Israel, than all the human race. Stupendous claim for this young Galilean to assert! Never taste of death—As Israelites they could not but understand that life in the midst of death, glorious immortality, was a true doctrine. But they chose to put a mere bodily meaning to his words, to sustain their charge of stupendous arrogance. 53. Makest thou thyself?—A most audacious form of saying that his supremacy was all of his own fabrication. Jesus responds in terms of calm, humble firmness. 54. Honour myself—If my honour is, as you say, self-fabricated. Is nothing—It is the nothing you pronounce it. Your God—The source of my true dignity is the God of Abraham, of the prophets, of Israel, and, as ye claim, of yourselves. Your quarrel is therefore with them and Him. 55. Have not known him—Have not understood him, or you would have recognized him in his Son. I know him not—To know him as truly as I know him, and yet deny my knowledge of him, would be basest falsehood and apostacy. Liar like unto you—He would forthwith place himself upon a par with them, denying that the Father is in the Son, and so in truth denying the Son. Keep—Not contradict and disobey. 56. Your father Abraham—He prepares to assert his superiority over Abraham in his highest title, their boasted father; much more, then, over all other Jews. Rejoiced—Exulted, leaped for joy. To see my day— Literally, that he should see my day. Abraham’s exultation was in hope of seeing Christ’s day. And he saw it—Saw it in accordance with his exultant hope. But when did he thus see Christ’s day. The interpretation hitherto most common is that concisely given by Dr. A. Clarke on the passage. “And he saw it—Not only in the first promise, Genesis 3:15, for the other patriarchs saw this as well as he; and not only in that promise which was made particularly to himself, Genesis 12:7; Genesis 22:18, (compared with Galatians 3:16,) that the Messiah should spring from his family; but he saw this day especially when Jehovah appeared to him in a human form, Genesis 18:2; Genesis 18:17, which many suppose to have been a manifestation of the Lord Jesus.”But many later leading commentators, as Tholuck, Stier, and Alford, hold, that as Abraham’s exultant hope of seeing preceded the seeing itself, the seeing cannot be a mere prophetic seeing but a real. It must then be a seeing by Abraham from paradise. Tholuck says, “Such a sympathy is ascribed to Abraham as that spoken of in 1 Peter 1:12, where the angels are said to look down with joy upon the redemption wrought out, and in Luke 9:31, where Moses and Elias speak with the Redeemer of his decease at Jerusalem.” This is a much more striking meaning; but would not, then, he saw it have been in the present tense? Is not Abraham’s seeing in paradise, a permanent seeing? 57. Fifty years old—Thou hast not seen half a century; much less seventeen centuries. From these words Irenaeus inferred that Jesus was near fifty years old. Others have inferred that he seemed prematurely old, either from the marks of enduring sorrow in his features, or from his apparent precocious maturity of mind. He was not yet thirty-three; and the fifty here named is simply an even sum to measure off the intervening centuries. Seen Abraham—Jesus had not said that he had seen Abraham, or that Abraham had seen him, but simply that Abraham had seen his day. They, however, in trying to exaggerate his words into absurdity, really elevate them into a higher truth. Jesus, as he will soon declare, had seen Abraham. 58. Before Abraham was—Before Abraham became, or came into being. The Greek term was, as applied to Abraham, is wholly different from the AM claimed by Christ to himself. I am—The permanent present of the verb of existence. Present, before Abraham was; present to-day, yesterday, and forever. Biblical scholars of all ages have seen in this sublime word the I am that I am of the eternal Jehovah. Thus does Jesus, threading through all the intricacies of Jewish gainsaying, wind up with this grand climax of self-affirmed eternity! 59. Took they up stones—Upon the climax follows an explosion. For the honour of Abraham and all the prophets, this professed giver of life shall die. This claimant to an eternity of existence shall come to a speedy end. However Socinian in their sentiments these angry Jews may themselves have been, they put no Socinian interpretation on Jesus’s words. Stones to cast—To the query how should stones be lying in the temple court, the plausible reply is, they may have been there for temple repairs. Hid himself—There is no indication that his disciples, as some think, formed a covert to defend his person. Such a movement on their part could hardly be unmentioned. While the Jews were in the act of selecting the fatal stones, Jesus probably moved away by a route which interposed protecting objects between him and them, and so escaped from the temple. The closing phrases, going through the midst of them, and so passed by, are the same Greek as Luke 4:30, improperly transferred to this place. § 84.— OF THE BLIND-BORN AND FOURTH AT THE FEAST OF , John 9:1—John 10:21.The event here narrated, with its appended discourse, must, in order to be understood in its completeness, be taken into one reading from John 9:1 to John 10:39. It takes place at the Feast of Tabernacles. Through chapter ix the spiritual lords of Jerusalem show themselves false shepherds, as the blind-born is a true representative sheep; and through John 10:1-21 Jesus contrasts the true shepherd with the false. Three months after, at the Feast of Dedication, (John 9:22-39,) Jesus takes occasion to resume the same thread of discourse, and the angry Jews, in resentment for his rebukes, drive him from their capital.The immediate narrative exhibits a thorough hostile sifting of one of our Lord’s miracles by the exciting authorities. First, it was the case of one born blind; a kind of case never curable (John 9:32) by natural means. Second, the reality of the blindness was notorious, and yet was thoroughly examined by the authorities. Third, there was no escape from the conclusion of the reality of the miracle. It was attested by the man himself, by his parents, by his neighbours, by Jesus and his disciples. It was finally undenied by the Lord’s enemies. It was moreover attested and recorded by John, our Evangelist, himself an eye and ear witness of the whole transaction.After the performance of the miracle, John 9:1-7, the case is examined by the neighbours, John 9:8-12; the man is brought before the authorities and examined a first time, John 9:13-17; the parents are brought before them and examined, John 9:18-23; the man is recalled and re-examined and cast out, John 9:24-34. Jesus finds and receives him, passing condemnation on his rejecters, whom in the next chapter he contrasts with the good Shepherd. 2. Who did sin?—We have here a bit of speculative theology. The disciples assume the prevalent doctrine as true, that special calamities are the result of special sinfulness. If they had assumed that the race is liable to miseries because the race is depraved, there would have been no error. It is also true that many sins entail particular sufferings upon posterity, physical, moral, and political. Nevertheless, special sufferings are not absolute proof of special guilt. This man, or his parents—But how could the apostles conceive that this man had sinned before his birth? Some commentators have held that they imagined that the man’s soul may have sinned in a previous body. That would imply the doctrine of metempsychosis or transmigration, by which the same soul is supposed to inhabit different bodies; and so the soul may have sinned in a former body and be punished in this. There is no clear proof that this doctrine was prevalent among these Jews. Others hold that they believed that the child in the womb, before its birth, could be guilty of wicked impulses and motions. Others, that the disciples asked a confused question without distinctly perceiving the implications it contained. But, note, this may have been the very difficulty they desired the Lord ultimately to explain; namely, how this man’s birth-blindness could have been the result of his own sin. On the popular supposition that suffering was the result of a sin, they desire to know of whose sin this man’s suffering is the consequence. Was it his parents’ sin or his own? And if Jesus had replied his own the next question would have been, If his own, how? 3. Neither… this man… nor his parents—Our Lord does not deny that they had sinned, but that they had sinned as the cause of his being born blind. Works of God—We do not understand our Lord to say that the single object for which this man was born blind was, that Jesus might work a miracle upon him. God is a divine teacher; awakening, instructing, and developing the minds of men, by the phenomena around them, to a full knowledge, both scientific and spiritual, of his works in nature and in history. Both the excellencies and defects of nature, the ordinary and the extraordinary providences, furnish subjects of study as illustrations of God’s works and his dealings with a sinful race. 4. I must work the works—The apparent defect in this work of nature, so called, gave room for the manifestation of a work of grace. But the work, whether of nature, as in the case of the man’s being born blind, or of grace, as of his being restored to sight, is in either case the work of him that sent me—God. While it is day—In the terms day, night, light, of John 9:4-5, we recognize some allusion to the night of the blind man’s eyes on which he was to pour the light of day. The work to which the Lord alludes is his earthly work, to be performed during his dwelling in the flesh. Relative to this, his death, although it should be the opening of a new and still greater scene of work, would be a close, a cessation, a night. The must implies that Jesus felt, as it were, a sort of obligation, from the very nature of his mission, to repair by grace this defect of nature. No man can work— Though men may partially work by the literal night, yet the spiritual night of death is the perfect termination of all living operations. 5. As long as—The objects of labour are, like this blind man, perpetually turning up; there must be no tiring during the brief day of his earthly life. 6. He spat on the ground—The Lord uses instrumentalities for the end, to show that the end was the purposed end, and not mere coincidence or chance. He uses instrumentalities plainly inadequate, to show that the power was miraculous. Both spittle and clay were often used by the ancients as an ointment for the cure of weak eyes; and this again indicates that our Lord purposes, by their use, to show that the cure is the result of his purpose. Yet no one could ever believe that the cure of one born blind could ever be effected naturally by such means. The cure was, therefore, an intended result and a miraculous one. Made clay—Made a clay mortar or mixture. 7. Go, wash—An act of faith is the condition to his salvation. Had he refused, he might have been doomed to perpetual darkness. Pool of Siloam—This is a pool or a small pond, in an oblong form, at the lower end of the Valley of Jehoshaphat, overlooked by the wall of Mount Zion. Its sides are built up with stones, and a column stands in its middle, indicating that a chapel was once built over it. It is in length fifty-four feet, by eighteen in breadth. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 8. He that sat and begged—The notoriety of his case explains how it was that the apostles knew him to be born blind. John 9:2. 9. Like him—This was doubtless the desperate solution of some who, like certain modern would-be philosophers, adopt any supposition rather than admit a miracle. He said, I am he—A man is generally the best judge of his own identity. 11. A man… called Jesus—The excitement produced by the miracles and preaching had not reached, as yet, the blind beggar. He knew his benefactor only by name. Made clay—The man’s recital of the instrumentalities clearly indicates the impression they were intended to produce, (see our note on John 9:6,) and their obvious inadequacy demonstrated the miracle. 12. Where is he?—The motive for asking was not hostility, but a natural interest to see and know the author of such a work. I know not—The man had heard the voice but had never seen the person of his benefactor, until revealed. John 9:37. So we have not seen our Saviour; nor will, until his final coming. 13. They brought to the Pharisees—We see no proof of hostility to Jesus (attributed by some commentators) in their thus referring to the proper examiners so extraordinary a fact. The humble neighbours were perfectly willing that its author should be pronounced a prophet. 14. Sabbath day—The Evangelist here prepares us for the ground upon which the Pharisees will seek to invalidate the miracle. 15. Again—In addition to the previous questioning by the neighbours. The man doggedly reiterates the methods which formed the body, and the supernatural affect which formed the soul, of the miracle. He evidently sees that there is a demand for firmness, and he braces himself for the trial. Nothing shall induce him to deny his benefactor’s mercy. Thus there may be a heroic and martyr-like spirit of faith before the object of faith is clearly discovered and made known. 16. Therefore—That is, in consequence of the man’s unflinching statement. They had hoped that he would invalidate the miracle by his testimony; but, failing of this, they proceed to invalidate it against testimony, by reasonings of their own. Others said—One party said, He is a sinner, and this cannot be a miracle. The other party said, This is a miracle; so he cannot be a sinner. Had the deed truly been a sin, the reasoning of the first party would have been correct. The premise of the second party proved not only that Jesus was no sinner, but that he was a messenger of God. 17. What sayest thou of him, [in view of the matter,] that he hath opened— This shows that there is but one question. And the crooked question brings a straight answer. A prophet—The man had heard from the readings of the Old Testament (though his own eyes had never seen a letter) that there were prophets of old, who did works by the power of God, and whose words, as from God, were thus divinely authenticated. Nothing less than such a one, even before this spiritual court, he avers, could this restorer of his sight have been. And this firm confessor shows himself prepared for that humble reception of Jesus’s words which he exhibited in John 9:36-38. He is a predestined sheep of Christ; predestined, that is, by predisposition and free volitional purpose before he is by full regeneration. And this confession disconcerts these lords spiritual for the moment. But they fall back upon a pretext; perhaps his parents will admit that he was not born blind. Parents examined before the spiritual court, John 9:18-23.20. Parents answered—To suit the court, they ought to answer that it is a great mistake that the man was born blind. He was only a little dim, and washing in Siloam purged his vision, and so gave grounds for this impostor’s quackery. But the aged couple, though non-committal, refuse to be false. We know—As the court had asked a double question, the wary witnesses divide it and give a twofold answer. He is their own blind-born son, they know; but as to the pinch, how he now sees, these deponents say not. 21. What means—The safe testimony they clearly give; the unsafe part they slip, and thrust their son into the post of danger. That danger he is man enough to brave. He is of age—He has maturity to be responsible for his own case. 22. Had agreed already—Doubtless this agreement was published by authority, or these parents could not have known it. To these Jews, therefore, there are chargeable two crimes against truth. They predetermined that no evidence of the divinity of Jesus should be admitted as valid, and thus they rejected truth by positive will. They decreed that all acknowledgments of his Messiahship, on whatever evidence, should be suppressed by force; and this was persecution. They ignored truth, and they persecuted what they feared to be truth. He was Christ—They might have acknowledged Jesus to be a prophet, or a worker of miracles, without confessing him to be Christ or Messiah. But then, so varying was the notion in regard to Christ, that they might fear that any acknowledgment of his supernatural claims might incur the penalty. The tyranny that can pass a persecuting decree can stretch it to any shape that suits its own malice. 24. Give God the praise—The obvious meaning of this phrase to the English reader is, Give God the praise for thy healing, and not to this man. But it is rather an adjuration—Revere and glorify God by testifying the truth. We know—And he is bound, so they think, to know just as they know. Respect was doubtless due to the opinion of this court; but with the man a point of conscience and a point of fact were at stake. This man is a sinner—This they might opine, but they could not know. This opinion was grounded upon the assumption that to apply moist clay to heal a man’s eyes on the Sabbath is Sabbath-breaking. 25. Whether… a sinner—Rather, If he be a sinner I know it not. He stands first upon a profoundly conscientious know not, and next upon his own infallible know. Was blind, now I see—Upon this point his knowledge was surer than any Sanhedrim’s that ever sat. A feeble character might have surrendered; but in soul this is a most princely beggar. 26. Said they… again—Proceeding apparently to cross-question him, in order to detect some refutation of the miracle. This cross-questioning the man indignantly and sarcastically declines. He refers them to his explicit narrative in his former examination, which they endeavoured to slight; and he ironically imputes their zealous questioning to a desire to become his disciples. The keenness with which sceptics scrutinize the Gospel often surpasses the earnestness of its believing students. And it is a striking fact that critical attacks have stimulated Christian scholars to a profounder study of the word of God, and have thus resulted in a truer understanding of its depths of meaning, and clearer demonstrations of its infinite truth. 27. Be his disciples—Was the irony in his question justifiable? Elijah used irony in 1 Kings 18:27, and Jesus in Matthew 23:32. And yet, if this were truly a legal court, it may be doubted whether the man did not commit a faulty disrespect for which the want of self-respect in the court furnishes no full excuse. Yet when we consider that he was a poor, uncultivated mendicant, we can excuse this single error, and still wonder at his martyr-like constancy. 28. Moses’ disciples—The court puts on its dignity. Disciples of this Jesus, forsooth! We are disciples of the ancient founder of our law and nation! 29. Whence he is—Moses was sent from God; but whence Jesus is sent we know not. 30. Ye know not—Ye is here emphatic; ye, who of all ought to know. The opener of my eyes can be no other than God-sent; and this ye are the ones who should know. 31. God heareth not sinners—That is, to grant them miraculous powers. The blind-born ably argues, on ground of common sense, that a man who receives a commission from God to work miracles, his character, authority, and teaching are thereby endorsed by God; and if God be holy, the man cannot be, in the very miracle, a sinner. 32. Since the world began—Philosophers at the present day, like Hume and his followers, maintain that as miracles are contrary to experience, they can never take place. But, 1. A thing is not contrary to experience because it is unexperienced. To be contrary to experience, somebody must have a positive experience that a miracle cannot take place. But no one ever had or can have such an experience. 2. Miracles are not contrary but according to experience. This man could hold that giving sight to the blind-born was hitherto unexperienced; but he positively knew that it was not contrary to experience, for he knew that he himself had just experienced it. 3. Human experience is, that the so-called laws of nature are in themselves permanent, and yet that their operations are sometimes interrupted or varied by divine interpositions. And these two experiences are perfectly consistent with each other. Hence our man here correctly argues, human experience is, that ordinarily the born-blind is never restored; but a human experience also is, that in the present case the operation of that law has received a divine exception. 4. To say that a miracle never happened, because it is contrary to experience, is reasoning in a circle. For to say “it is contrary to experience” is but to say, in other words, that “it never happened.” So that the reasoning then is: A miracle “never happened” because it “never happened.” 33. Do nothing—Nothing to sustain his mission from God. 34. Altogether—In body and in soul; in body, as thy birth of blindness shows; in soul, as thy sustaining this Jesus shows. By this they do not assert that he had sinned before birth or in a previous body. In the spirit of Hindoo caste, they pronounce him of more base and depraved nature than their own. He is of a vile, unholy flesh and blood. Cast him out— Excommunicated him. Not only thrust him bodily from the court-room, but from the synagogue and temple, and from all worship therein. A second grade of excommunication additionally confiscated his property. A third, by cutting him off from Israel, gave him over to heathenism and hell. Persecuted and outcast, the man is firm. Perhaps his very life of deprivation and mendicancy enabled him, while the more luxurious sacrificed their conscience rather than their prosperity, to bear his outcast condition with firmness. But thus cast out for Christ, he is soon received by Christ. And happier therein is he than the court that condemned, or the moral cowards who, frightened by his lot, renounce the truth of Jesus. 35. Dost thou believe—When a man’s will and purpose is aright for Christ it is easy to believe. This man knows not what Jesus will teach him, but what Jesus shall teach, that he believes beforehand. 36. Who is he—What it is to be the Son of God, the man knows not; but whatever Jesus shall affirm, that it is. And to whom belongs this title he knows not; but to whom Jesus assigns that high title, to him it belongs. So faith may lie in the heart, the spirit, and the will, long before it is completely defined in the head. See notes on John 9:8-12. 38. Lord, I believe—So faith is the consent of the will, the accord of the heart, and the assent of the understanding. 39. For judgment—For a judicial dealing by which those who close their eyes may have them sealed; and vice versa. Which see not—As this man saw not physically, but was made to see, so those who see not spiritually are made to see. They which see—Which wilfully refuse right seeing in order to see falsely. Made blind—Made to lose the power and chance of seeing truth, and left to the real blindness of their false seeing. 40. Some of the Pharisees… with him heard—It would seem as if these Pharisees, expecting that Jesus might visit his poor adherent, were in a sort of ambush to watch and see and hear. Accordingly as Jesus utters this reflection upon his own work they are on hand to overhear and retort. We blind also?—Are we included in that class who need to receive sight from thy hand? 41. If ye were blind—If, like this man, you were utterly and innocently without the power to see. Ye should have no sin—Ye would be perfectly blameless for not seeing. Just as blameless as this man for not seeing the sun without the power. No man is required to use a power he never could possess. If a man never could possess the power for right, he could never be condemned for wrong. If, indeed, he brings his powerlessness upon himself, he cannot plead it in excuse. But now ye say, We see—By your own confession, which is true, you are able to see the truth; and yet, wilfully, ye see falsely; your judgment shall be that ye shall lose the opportunity to see truth, and ye shall be abandoned to that false seeing which is a real blindness. As both their not seeing truth and their untruthful seeing were willful, there was no excuse; their sin stood permanent, recorded, unpardoned, eternal. 1. Verily—The Pharisees who had ambushed him (John 9:39) were doubtless ready to depart at 41; but Jesus now fixes their attention by opening this new allegorical discourse with this emphatic introduction. In the first paragraph, 1-5, he depicts, in contrast with the interloper, the true shepherd, and the spiritual instinct by which his sheep know his voice and follow his lead. When, 6, they fail to recognize the application, he explicitly identifies the various cases, 7-13. Thence, gradually emerging from the figure, he describes his self-sacrifice by the Father’s will for the salvation of men, 14-18. This is then a most beautiful development and expansion of the first pastoral image. The door—Faith in, and divine commission from, Christ. The sheepfold—The earthly Church of the justified, both before and after Christ’s coming. Some other way—By wicked motives or methods, or by false doctrines. In the case of these leaders it was by a false Mosaicism in doctrine, and by holding a false authority in the Jewish State and Church. A thief—Who would seduce away the sheep by secret stealth. Robber—Who would drag them off by violence. 3. The porter—The door-keeper. The licensing power of the Church. But this is genuinely done only as the Church and the candidate are “moved by the Holy Ghost.” Then as the sheep do by a divine impulse know the genuine shepherd, so does the porter by the same impulse open to him the fold. Leadeth them out—From the pen-fold into the open pasture, John 10:9. And while in enjoyment of the spiritual pasture the sheep is still truly of the true flock, and virtually within the fold. 4. Goeth before them—The Palestinian shepherd goes before the sheep, while the Grecian shepherd drives them before himself. It is curious to note that the very word in Greek for sheep, προβατον, signifies a goer-before. The sheep is trained not to turn to the corn fields lying unfenced beside his path to tempt him, as trouble then ensues. The true pastor is a true leader, by his example of holiness, his zeal in benevolent enterprise, his faith and earnestness for the salvation of men. Sheep—Not merely the actually justified, but those who feel the need of the Saviour, and, even before they find him, are predisposed and spiritually ready to trust and obey him. These are his sheep, not by a predestination from all eternity, but by a predetermination of their own heart and will under the blessed influences and guidances of the divine Spirit. See note on John 9:36. Know his voice—As the sheep by animal instinct learns to know his shepherd’s voice, so do the spiritual sheep, like the blind-born, by a discerning of spirit, recognize the pastor who truly feeds their souls. 5. A stranger—To the poor blind-born sheep, these lords spiritual were as the stranger. He would not follow them. Jesus has thus far painted the character of the true human minister and his flock. In the background his own person is the original, inasmuch as he is the model shepherd. But thus far he has not expressly brought himself forward. 6. Parable—Our Lord here uses the ordinary Greek not for parable, but for any allegorical composition. See remarks on page 227. The present passage might easily be made a parable by being put into a narrative form. They understood not—The simile of a shepherd was common in the Old Testament; but our Lord had put the case so indefinitely that they were able to overlook its suitableness to their own persons. Jesus proceeds to apply by avowing himself to be the door; but still leaves them to infer who are the thieves and robbers. 8. All that ever came before me—Few texts have more perplexed commentators than this. It seems, at first sight, to say that all the previous religious teachers of mankind were impostors. The ancient Gnostics (a professedly Christian sect who rejected the Old Testament) quoted it to disprove the divine mission of Moses. There are three interpretations worthy of notice. The first supposes that the words condemn all who ever came as Messiahs before Christ. But, unfortunately, history shows that the false Messiahs did not precede but succeeded Jesus. There were, indeed, insurgent leaders in the times of Salinus and Varus, who assumed the title of king; but it is not said that they claimed to be the Messiah of ancient prophecy. Nor is it as political leaders that our Lord asserts that others are thieves and robbers, but as false guides and teachers of the people. The second would make the words mean, All who ever came with my pretensions so as to supersede or interfere with my claims or authority. Neither Moses, nor any other teacher, so far as he taught truth, would then be condemned; for all such, so far as they were true teachers, would be viewed as being like John the Baptist, the prophets, the true priests of Israel, and Moses himself, preparers and servants of the Messiah. We were inclined to adopt this as the true view; but, on the whole, prefer the third, proposed by Stier, as follows: The words before me are opposed to the words by me in John 10:9; and the me in both cases is equivalent to the door. To come before the door is to come into the fold before getting as far as to the door. The impetuous robber finds a leaping place previous to, or before, the door. The man who enters before the door, namely, Christ, rather than by the door, is a thief and a robber. A clear and proper contrast is then stated in John 10:8-9 between the interlopers and the true shepherds. And then John 10:8 stands as the parallel and explanation of Joh 10:1. Ever—This is not properly a word of time. The phrase All that ever came, would be more accurately rendered All whoso come. The tense of came is aorist or indefinite, covering time present and future as well as past. Sheep did not hear them—Just as the simple blind-born did not hear the Pharisees, (John 9:33.) The honest firm inquirer for the truth attains to saving truth. 9. The door—The way of access to the fold of the justified; and so the way, access, or mediator between man and God. The Pharisees rejected this way; and yet, undertaking to play the shepherd by a false route, became interlopers, usurpers, persecutors, and destroyers. If any man…saved—For even the under shepherds are, under another view, sheep of the great Shepherd, and need to enter in and be saved. Pasture—See note on John 10:3. 10. The three characters are here not to be confounded. The thief is the religious impostor, the heretic, the schismatic, and the persecutor. The hireling is the worldly pastor who means no mischief, specially, but regards his own interest solely. The wolf is the devil; presenting himself in all the outward forms of temptation, sin, and destruction. Opposed to all these is the Good Shepherd, with his blessed flock of true pastors, who, as sheep also, take places in the flock and fold through and under him. Kill… life— The enemy brings death; the true Shepherd life. More abundantly—Not merely a continued living existence, but the fulness of immortal, heavenly, glorified life. 11. The good shepherd—Rather, the noble shepherd; the model and original shepherd. The shepherd does not, as some think, symbolize the mere teacher. It includes the various ideas of government, guardianship, maintenance, training, and leading. Kings were called by Homer the shepherds of the people. Hence, Christ also is called the shepherd and bishop (or overseer) of our souls. 12. A hireling—In real life the shepherd was sometimes even the munificent owner of the flocks; but often he was an employe for wages. Our Lord avails himself of this fact to distinguish between the mere mercenary and the true under shepherd, who is, as it were, but a representative and multiplication of the Good Shepherd. The wolf—The devil, either as persecutor, or as seducer to sin and destruction. The mercenary in either case takes care simply of his own interest. He does not himself desire to destroy; but he would rather allow destruction than harm himself. 13. Because he is a hireling—His only interest is his wages, in contradistinction from the owner, whose interest is in the sheep. 14. I am the good shepherd—THE—in whom all the true sub-pastors are summed up and embodied. There is an unfortunate division of verses here. Read thus: I… know my sheep, and am known of mine; as the Father knoweth me and I know the Father. And this knowing is a loving acknowledgment. He might know even the sheep of the stranger; but these he knows as his own. 15. Life for the sheep—In this verse the Saviour emerges from the figurative, except so far as the term sheep is concerned, and speaks in deep, solemn, literal words. Whilst the thief and robber would slay he would die for the sheep. He dies for them as a shepherd, slain by the wolf in rescuing the sheep, would die for the sheep. No substitutional sacrifice is here expressed; certainly no judicial substitution, by which the Saviour bears a suffering which stands in place of the penalty upon the sinner. And yet there is an alternative substitution; the sheep would die if he does not, and he dies instead of them. The blessed Saviour now speaks in solemn prophecy perhaps to the very men by whose agency the final sacrifice should be made—the slaying of the true Shepherd by the wolves. One of the Christian Fathers, who was born before the apostles died, thus testifies to the doctrine of the atonement: “Christ our Lord gave his blood for us by the will of God; and flesh for our flesh, and life for our life.” (Clemens Romanus, 1st Epistle to the Corinthians.) For the sheep—This is no proof-text in behalf of a limited atonement. It is not because Christ died for the sheep alone that the sheep alone are mentioned; but, because the sheep are the subject of the discourse, his death for them alone needs to be mentioned. Affirming that Christ died for the sheep is not denying that he died for others besides the sheep. 16. Other sheep I have—Though the apostles after Christ died could scarce be induced to consent to gather Gentiles into the Christian Church, nevertheless the Spirit brought to their remembrance occasions in which he announced the call of the Gentiles. They might also remember that the prophets of the Old Testament, narrow as their dispensation sometimes is considered, proclaimed in exalted terms the mission of Messiah to the Gentile world. This fold—Christ has a Church invisible even in heathendom. (See this subject discussed in our work on the Will, pp. 343-360.) The blending of the Jew and Gentile in one Church, without superiority of privilege to either, was the commencing fulfilment of this promise to bring the other sheep. But the complete manifestation of the one fold is yet to be when the fullness of the Gentiles comes in and all Israel is saved. One fold… one shepherd—The and should have been omitted; and then the words beautifully describe the day when of all races there shall be one fold, one shepherd! Here the last trace of figure, in the term sheep, disappears, and our Lord unfolds in terms of severe simplicity the mystery of his voluntary death for mankind. 17. Therefore doth my Father love me—The Son was given from love to man, in spite of God’s love for Him, to the end that God should love him therefor. The whole is grounded in the primitive love of the Father. That I might take it again—So that the dying man might conquer a resurrection. And to the sight of men the death and resurrection process might be made visible in a representative case. 18. No man taketh it from me—And yet, perhaps, his very murderers stood before him! Nevertheless not even the thorns, the nails, the cross, or the spear could have taken his life had he not consented to surrender his life to death. Not only as sinless was he rightfully deathless; but, as Lord of life and death, he surrendered life and accepted death of his own most perfect free will. And this most earnest will of Christ thereto solves the cavil of rationalists, that there was a cruelty and wrong to Jesus in requiring his death. All beings have a right, even the innocent, to prefer sufferings for others, whether as patriot, martyr, or ransom. Commandment… Father— The free volition of the Son was in profound concurrence and harmony with the primitive purpose of the Father’s will. And the whole process was bathed in infinite love. 19. A division—From the first interruption of Jesus by the Pharisees in John 9:40, he has prosecuted a discourse, expanding, in its progress, from reproof, through monitory picture, and finishing with the deepest, grandest truth and mystery of his death. The crowd, gathering perhaps as his discourse expanded, are not all one wilfully opposing mass. As at John 9:16, and John 7:43, there is a division. But the opposers are many, and the susceptible are only others. Had truth and honesty been their purpose the believers would have been all. They were free to choose right, but decided for the wrong. 21. Words… open—In the temper of their language we see the condition of their hearts. The impenitent reason not, but launch a fierce fling at Jesus. The divine in him is a devil, or rather, demon; in the sublimity of his discourse he is mad. But in these others there is a deep, solemn, yet timid questioning. For these works their solution is not deviltry; these deep words are not madness. That these Jews did not identify the demon and the madness as one thing is plain; for the miracle was attributed to the former, the discourse to the latter.The narrative of the visit of Jesus at the Feast of Tabernacles, commencing at the beginning of chapter 7, here closes. (Historical Synopsis, §§ 81-84.) In the next verse, (22,) John passes at a leap to the Lord’s next visit to Jerusalem at the Feast of Dedication, two months after, When he resumed this very topic. During this interval, of which nothing is said by John, according to our synopsis, the entire events, §§ 85-99, take place. That is, our Lord’s entire ministry in Perea is to be inserted here. See Harmony, p. 101. Stier refuses to admit that so long a period of absence from Jerusalem is consistent with the continuity which appears in the discourse. On the contrary, with Ebrard against Strauss, we hold that the very fact that Jesus reappears at Jerusalem, after a two months’ interval, naturally called up the last discourse consequent upon the healing of the blind man. John skips over to this point just in order to give what he considers a virtual completion of the discourse on the Good Shepherd. § 100.—JESUS AT AT THE FEAST OF , John 10:22-39.22. The Feast of Dedication—This was a festival established by Judas Maccabaeus, in honour of the re-dedication of the temple, consequent upon his victory over the persecutor, Antiochus Epiphanes. That tyrant had trampled upon the Jewish religion, burnt the books of the law, established idolatry in the Holy Place, and offered swine’s flesh upon the great altar. The Jewish hero, Judas, conquered him in battle, and re-dedicated the temple on the 25th day of the month Chisleu, answering to our 15th of December. Hence it was winter. This feast, unlike the others, was kept not only at Jerusalem, but throughout the land. It was characterized by the abundance of its illuminations, and hence is called The Feast of Lights. 23. Jesus walked… in Solomon’s porch—With an expressive abruptness the Evangelist presents Jesus walking in the great eastern piazza of the temple, and relates the scene which is counterpart and completion of the above discourse. Protected by the covert of the portico from the wet storm of a Jewish winter day, walking perhaps with the Evangelist, he is suddenly, εκυκλωσαν, encircled by a number of the very doubters of Joh 10:19-21, the sight of whom calls up to mind the image of shepherd and sheep, John 10:26-29.To the pagan temples of Greece there was customarily fixed a portico for the convenience of walkers and talkers; and it is curious to remark that from two of the words used in this verse, περιπατει and στοα, two philosophical sects were named, respectively, Peripatetics and Stoics. This porch of Solomon was by some held to have been a work of that monarch, left undestroyed by the Assyrians.We endorse the opinion of Lange, (against the protest of Stier,) that these Jews were not ironical, but most earnest in this movement, yet earnest after their own way. By the miracles of Jesus they were compelled to attribute to him some more than human power; but his teachings, so anti-Judaic, and, as they felt, anti-Mosaic, repelled them. They therefore, as in a body, encompassed him round, as if to make him prisoner, and if he will consent to be their sort of a Messiah, to make him their Messiah. It was an attempt, upon a much smaller scale, resembling the effort to make him king, in John 6:15. 24. Make us to doubt—A very peculiar expression in the Greek: How long dost thou take [or bear away] our soul? It is as if they would say, just as our soul is ready to surrender to you, you utter some doctrine which veers it away. If thou be the Christ—The Messiah. Tell us plainly—Do not ascend into thy lofty expatiations about Father, and Son, and laying down life, but avow thyself Messiah, and exert thy wonderful powers in delivering us from the Romans. 25. Told you… believed not—Jesus replies only to give them no hope. The works which raised their hopes of his power to be a successful hero-Messiah, ought to warn them that his word was true. Bear witness of me—Prove that I am the true Christ, though not the Messiah of your fancy. 26. Believe not… not of my sheep—The reference is still to them as false shepherds, as proved by their dealing with the true sheep, the blind-born.He believed because he was, even before his belief, a predisposed sheep of Christ; they believed not, because they had the opposite predispositions, and so were not his sheep. 27. My sheep hear my voice—As the blind-born did. Those who are bent on holiness and salvation show it by listening to Christ and his Gospel. It is very illogical to infer from all this the doctrine that no man will lose or abandon the character of a sheep of Christ, that is, of a true believer. Qualities or conduct ascribed to persons as possessed of a certain character, do not imply that the character itself may not change. A hireling fleeth because he is a hireling; but that does not prove but that the man may cease to be a hireling. A thief and a robber will kill and destroy; but that does not prove that a thief or robber may not, like Saul of Tarsus, cease to be a thief and robber. So a sheep will follow Christ; but that does not imply but that the man may cease to be a sheep and even become a goat. For a man may as truly from a sheep become a goat, as from a goat become a sheep. 28. Shall never perish—No sheep of Christ can ever perish. The unbeliever and the apostate will perish, but neither the unbeliever or the apostate is a sheep of Christ. Perish… pluck—The literal sheep of the human shepherd may perish by the robber, or be plucked away by the thief; but the spiritual sheep of the true Shepherd no robber can kill, no thief can steal. He must by his own free act abandon or forfeit his spiritual character before he can lose his eternal privilege. 29. My Father… greater than all—All this surety is based in a pledged Omnipotence. God, who gave his Son, and gave all true believers to him, is the infinite surety that no believer shall miss eternal life. 30. Are one—One in will, but also one in power and surety. For it is upon this oneness of power and surety that the security of the believer’s salvation is grounded. 31. Took up stones—As before, John 8:59; but a different verb used in Greek, implies a more deliberate act; they brought stones. The charge of blasphemy and these stones are the prelude to the final trial and the cross. 32. Many good works—The assumption that they were stoning him for a good work is at once sarcastic, gentle, and true. Nothing but good works (including words) had he done. From my Father; for which… stone me?— The gentle question firmly repeats the claim of Sonship of God. 33. Being a man—As he truly was. Makest thyself God—As he truly did. The Jews, says an ancient writer, understood him better than the Arians. 34. Law… gods—In the term law, here, the Psalms are, according to Jewish custom, included. Jesus here quotes Psalms 82:6 : “I have said ye are gods; and all of you are children of the Most High; but ye shall die like men.” The words are addressed to judicial magistrates of Israel or of the earth. Similarly Homer styles the Grecian princes god-born. As they are divinely authorized, have a divine work of justice to do, are the images of the divine Judge, so the term of divinity is conferred upon them. Government is from God; and every good man sustains the magistrate with a respect for his office. 35. Unto whom the word of God came—Unto whom these words of the psalm were by God addressed. Broken—Made void, deprived of authority. The Lord’s argument assumed the absolute truth of Scripture, and their changeless, indestructible authority. His “theory of inspiration” is this: Whatever is found in Scripture is, in its true meaning, conclusive in religious argument. 36. Father hath sanctified—Hath set apart, has devoted to a holy use. It is the visible man, who by the incarnation is thus set apart and sent into the world, that is touched by the argument thus far. Jesus applies thus his argument to his humanity in order to meet their phrase being a man. A man may be included in the divine name and dignity. Son of God—For Son of God he may be in a higher sense than magistrates are gods. 37. Works of my Father—Here is proof of higher claim to divinity than human magistrates can show. Works of omnipotence show a profounder identification with the Omnipotent than any human office can arrogate. 38. Believe the works—The blind-born (John 9:35-38) believed the works; therefore his faith was ready to underwrite whatever the author of the works should say of himself. The Father is in me—If Omnipotence energizes my actions, the Omnipotent must pervade my person.Our Lord’s argument here shows, 1. The use of the divine name to designate inferior beings, does not derogate from its supreme sense when applied to him. 2. The humanity of Christ is taken into the divinity, enveloped with its dignity, without changing it out of its true human nature. So that the so-called hypostatic union results in perfect man and perfect God in oneness. 39. Sought again—They had paused to hear the Lord’s defence. His first words for a moment seemed to indicate a lowering his title from the divine to the purely human level. But as he advanced by firmly maintaining higher claims, and closed by reasserting the highest, again they commenced their onset. Escaped—Divine loving escaping human wrath. Jesus disappeared now from Jerusalem; he reappeared at his last Passover, which was to terminate with the crucifixion.§ 101.—JESUS GOES AGAIN TO AFTER THE FEAST OF , John 10:40-42. 40. Beyond Jordan—Jesus returned to Bethabara, where his ministry was first inaugurated. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 41. John did no miracle—By a silent harmony with this statement, the other Evangelists relate no miracles of John’s. The people, in the very scene where Jesus and John first met, thus testify to the inferior position and powers of John; but, in the fulfilment of his words concerning Jesus, they find conclusive proof of the divine mission of the announcer and his Principal.If Wieseler is correct, Luke 13:22 to Luke 17:10, comes in here. It would then follow that Jesus may have made excursions into Perea, making Bethabara his rallying point. Some of his most striking parables were uttered there. § 102.—LAZARUS RAISED FROM THE DEAD, vv. AND , John 11:1-54.The Feast of Dedication being near the close of December, we suppose our Saviour to have remained in Bethabara, as mentioned at the close of the last chapter, about six weeks. It was therefore early in February that a messenger arriving informed him of the sickness of Lazarus. 1. Now—Rather to be translated But; the going to Bethany being the reverse of his remaining in Bethabara. Town of Mary—Commentators notice that John assumes that his readers are acquainted with the names of Mary and Martha. He even seems to suppose that his readers know a fact which he is soon to fully narrate, (John 12:3.) It is equally clear that he assumes that a certain Lazarus (who is indeed named by no other Evangelist) is to his readers unknown. It is a serious question: How happens it that this greatest of miracles is emitted from the other Gospels? The ancient reply is, (and perhaps no better can be given,) that the other Evangelists wrote while Lazarus was still living, and from delicacy, or for safety, avoided exposing him to notoriety and danger from the hostile Jews. But it does not, in fact, seem that the other Evangelists viewed the raising of the dead as so pre-eminent a miracle as it is esteemed by modern thinkers or by the Jewish populace. The raising of the widow’s son of Nain is narrated by Luke alone, and in as brief and ordinary a way as any other miracle. And pictorially as John spreads out this narrative, it fills no wider space than that of the restoration of the blind-born in chap. 9. The Evangelists, doubtless, presuppose that either of these miracles require a whole omnipotence, and neither requires more. To the popular view, and to the eye of modern science, the raising of the dead appears the greatest of miracles; but to a true spiritual view the casting out and controlling demons may be far greater. The former is a mastery of passive or willing human nature; the latter is a mastery of hostile powers. But the reality of the present miracle is unconsciously attested by all the Evangelists; since they all describe a sudden popular excitement in favour of Jesus which can be solved only by some such fact; an excitement which soon reacted and resulted in his crucifixion. See John 12:11; John 12:17-18. From the fact that Bethany is called the town of Mary and Martha, it is not to be inferred, as it is by some, that the sisters were largely property holders, (though this may have been the case,) but that they were permanent residents. So Bethsaida is styled by our Evangelist “the city of Andrew and Peter,” John 1:44. 3. Whom thou lovest—The sisters presume to make no request. They boast not of Lazarus’s love to Jesus; but modestly refer to the Lord’s love to Lazarus, and leave that love to decide what shall be done. 4. Not unto death—For even though he died, it was not finally unto death but life. Our Lord really states an antithesis between two final ends; namely, the glory of God and Lazarus’s death. The final end should not be the latter, but the former. The glory of God—The manifested honour to Jehovah from the miracle. 5. Jesus loved Martha—By placing Martha’s name first, John puts an unconscious contradiction upon all irreverent thought that the tenderest love of Jesus for one of the opposite sex was other than divinely sacred. The Greek term for love, in John 11:3, implies the love of affection; that in this verse of esteem or friendship. 6. Therefore—In consequence of his regard to this family he pursued a course apparently cold, really supremely kind. He did not come; he waited until the disease should be unto death in order that it might not be unto death. Strauss absurdly objects that it was immoral for Jesus to allow Lazarus thus to die in order to raise him from the dead. But would it have been less immoral for him to have permitted his death without any purpose to raise him? Is it immoral for God to allow the human race to die in order to a resurrection? Abode two days—There appears something quite felicitous in the identification by Wieseler of these two days with the to day and to morrow of Luk 13:32. And then the passage, Luke 13:22, will be identified with this present journey to Bethany. And then the profoundly interesting details of Luk 13:22 to Luke 17:10, are a narrative of Jesus’s teachings after the reception of this message from the sisters of Bethany. See Harmony, p. 101. And we see why in the parable Lazarus is the name chosen, (Luke 16:27, where see note,) for one desired to be raised from the dead. While the man he loved is dying, Jesus is performing his living mission preparatory to his own death and resurrection. Place where he was—Near or at Bethabara, east of the Jordan. (See map.) 7. After that—When the period of both waiting and duty had expired. Our Lord moves by the clock of his Father’s time-keeping. (See note on John 2:4.) 8. Jews… stone thee—At both his last two visits to Jerusalem; namely, at the Feast of Tabernacles (John 8:59) and at the Feast of Dedication, (John 10:31.) Whether he should tempt a third assault was a matter of reasonable query. (See note on John 11:16.) 9. Twelve hours—As precisely as the sun measures off the twelve hours, so does God mark out for him his exact time and mission; and clear as the world-light, the sun, over the path and the hours of that mission shines the divine light of duty. In that mission he is divinely safe; for death itself, being in the mission, would be true safety. A man is “immortal until his work is done.” 10. In the night—Opposed to this day of mission and duty there is a night-side of darkness and wandering. It is the hemisphere outside man’s true life. No light in him—A man’s divinely-assigned path is a divinely-illumined path. The light is a blended light, combining rays of reason, conscience, Scripture, providence, and the blessed Spirit. And it is not only a light around a man, but a light in him. The dark wanderer, with no light in him, stumbleth. 11. Our friend… sleepeth—Jesus now sees with the spirit-eye that Lazarus has expired, and knows the sorrows of the watching sisters. Pressed doubtless by sympathy, he announces the fact to his disciples, to whom, in common with himself, Lazarus was our friend. All nations and all men, impressed by the resemblance of a slumbering person to a corpse, think and speak of death as a sleep. Yet, in the Lord’s mouth, it is doubtless used to indicate the lesson that death, like sleep, awaits a waking. See note on Luke 8:52. 12. If he sleep—Our Lord’s words were intentionally ambiguous; and the disciples avail themselves of the ambiguity of the language to hint that Lazarus is well enough without him, and so show the needlessness of the hazardous journey. Refreshing sleep is an encouraging symptom, and often the best of medicines. 14. Plainly… dead—Jesus has suggested the lesson that he can waken alike the apathy of sleep and of death; he now, to shut off their hint, passes from the figure, and pronounces the solemn word, dead. Olshausen remarks that the reality of Lazarus’s death, instead of swoon or syncope, cannot be proved except by Jesus’s own assertion. It would, then, doubtless follow that the event could be no proof of Jesus’s divine mission. To prove the miracle by Christ, and then prove Christ by the miracle, would be reasoning in a circle. But the credibility of no one miracle depends on its own single proof. An isolated, disconnected miracle would be, without very powerful evidence indeed, unworthy of examination. See note on Luke 15:31. 15. I am glad—Jesus, here, seems to rejoice at the opportunity for the miracle. But was not miracle always in his power? Doubtless in his power always; but not always accordantly with the divine will. He who moved by the Father’s will, and timed his steps by the divine clock, (see notes on John 11:7; John 11:9-10,) rejoiced when the hour struck for some great work confirmatory of his mission. Ye may believe—John uses the word believe for the various degrees and stages of faith. See note on John 2:11. This great work would stand in memory and on record, one of the pillars for faith to repose upon. 16. Didymus—Thomas in Aramaic, and Didymus in Greek; both signify twin. Die with him—That death awaited them if they visited Jerusalem. and was very probable at Bethany, but two miles distant from Jerusalem, is clear from our note upon John 11:8. How just the anticipation was appears from John 11:53-54. Jesus himself avoided the hazard by retiring from Bethany to Ephraim. We can hardly, therefore, adopt the usual reflections of commentators upon Thomas’s want of faith. On the contrary, we recognise a mind that realized a genuine danger in a truly heroic spirit. 17. Four days—Reckoning the day on which he died as one; Jesus remained two days; and one day of journey made four. 18. Fifteen furlongs—Near two miles. 19. Jews came to comfort—The nearness to Jerusalem is mentioned to explain why so many Jews were present. Great is oriental mourning. Weeping and howling for three days, visits of condolence for seven, and thirty days before the last offices are complete. The number here present suggests that the family of Bethany was honourable. Thereby the miracle was plentifully witnessed and published. Few of these comforters sympathized with the Christian hopes of these sisters. But the true Comforter was on his way. Jesus visits his “faithful among the faithless.” 20. Martha… heard… went—Jesus approaches but enters not the town; avoiding the crowd of Jews at the house. Martha, probably by a secret message, learns his arrival; and with apparent secrecy, as if sharing the disciples’ fears of danger to the Master, meets him at his place of stoppage. There ensues a conversation between the two, apparently alone. Mary sat still in the house—Omit the word still, added in italics by the translators. It is not clear that Martha was also in the house; and the message of Jesus’s approach probably reached her alone. It is not until her return (John 11:28) that Mary learns, and from her, that the Master is come. 21. If thou hadst been here—Mary meets the Lord with the same first words, (John 11:32.) Stier beautifully paraphrases their correspondent utterances: “‘Alas, Lord, we have thought it a hundred times since our brother died;’ and they must tell him as soon as they saw him.” It was not reproach, for Lazarus died on the very day of their message; too soon for Jesus’s possible coming. But it is, “O that thou hadst been here! then my brother had not died.” 22. Even now—Though he is dead, thy prayer, I know, could bring him to life. She had doubtless heard that he had called others from death; but to the height of so great a boon her mind can scarce ascend, and the half-formed thought disappears. 23. Thy brother shall rise—Jesus truly closes upon her transient words. He promises what she dares not hope, and dares not believe in its fulness. 24. In the resurrection—The words of Martha indicate the common faith of the Jews of her day in the resurrection of the body. Last day—The closing day of this world’s history, when the entire race shall stand before the Judge of quick and dead. Martha puts this unhoping construction upon the Lord’s words, as if to draw out a more explicit assurance of a present aid. Little did she anticipate in what a burst of grandeur the assurance would come forth. 25. I am… resurrection… life—The due understanding of these two sublime verses requires an analysis of the two principal terms. Resurrection is the reunion of a conscious soul to a body by it vitalized. Thence results actual physical life compositely of soul and body. Yet life, as often used, especially in John’s Gospel, designates something over and above this. Certainly does this higher meaning exist when the life is conditioned, as here, upon faith. It is then a life upon life; THE life supereminently; the glorified, celestial Life, over and above a life consisting in mere conscious existence. When, therefore, Martha names the resurrection, Christ responds, I am not only the resurrection but I am more; I am the life. He is author not only of that mere life resulting from union of soul and body, but of the celestial life by which man is a glorified being. We then paraphrase the words thus: I am not only the physical resurrection, but I am the life celestial; he that believeth in me, though he (like Lazarus) should die, yet the life celestial survives; and he that (unlike Lazarus) is still alive, and is a believer in me, shall never experience any death of that celestial life. To be the resurrection is one thing; to be the life another. 27. Yea… thou art the Christ—The even-minded Jewess can hardly ascend the height of these lofty hopes; but she believes in Christ, and all he promises is sure. The quiet and consoled confessor leaves and returns to her sister and her cares. 28. Calleth for thee—The call is not narrated; but Martha gives it not only truly but secretly. None but the two sisters have as yet learned that the Saviour is present. 32. Fell down at his feet—Mary’s ardent soul appears in every motion. As soon, quickly, (John 11:29,) hastily, (John 11:31,) she fell down at his feet, (32.) She utters, like Martha, her double note of sorrow over what is, and what, alas! might have been; but, unlike Martha, she utters no saving clause of hope, (John 11:22.) Jesus answers her not as Martha, with a promise, but with the deed. He is here, and Lazarus is about to live. 33. Groaned in the spirit—Commentators have been much perplexed by the undeniable fact that the Greek word for groaned here is expressive of anger rather than grief. Alford explains it of the peremptory and half-indignant volition with which even many a minister at a funeral represses the rise of undue sympathy with the weeping or relatives. We prefer the interpretation of Stier. The Son of man is indignant at the great Enemy, the cause of sorrow and death, with whom he ever struggles, and whom, by dying, he must subdue. 35. Jesus wept—It was in walking from his place of stoppage to the tomb that Jesus wept. It was a strange and most heartless objection of Strauss, that the tears of Jesus could have no reality for a friend he was about to restore to life. That restoration to life sprang from the same sympathy for human woe which produced the tears. O the truly, deeply human Jesus!How divine the thought, that the Divine could be so human as to blend his tears with ours and make our sorrow sacred! How infidel the heart of the man whose speculations would so coldly analyze as to destroy the blessed fact. 36. Then said the Jews—In the wake of Mary (John 11:31) these Jews followed, as they supposed, to the tomb, when, lo! the mysterious One stood before them, the maiden kneeling at his feet! From his refuge beyond the Jordan this wonder-worker, who had so lately startled Jerusalem by his words and deeds, had come. His face was not as some had seen it, looking upon the stormy mob of the capital, placid and majestic, but instinct with indignant grief, the grief soon overpowering the ire and pouring forth in tears. Behold how he loved him—was their word of wonder that this wonderful One could so love his fellow; thus evincing the impression of the divinity of Jesus, now made upon the minds of the people. 37. Some said—This was an echoed response. It expresses no doubt of his past miracles, no malice or cavil about his power. It stops at simple wonder that this miraculously endowed being had allowed so loved a friend to die! The words rather indicate that the miracle of restoring the blind-born was admitted as true by the people of Jerusalem. 38. A cave… a stone—Probably a square subterranean room, artificially excavated, and entered by a horizontal opening. A stone lying against the entrance, to guard the interior from intruders, had to be rolled away. Descending steps brought the visitor to its floor. Recesses, cut into the side walls, contained each a corpse, which was placed, the head going in first, and the feet pointing into the room. Sometimes the corpse lay parallel to the wall as upon a shelf, and so was visible from head to foot. The body was wound in linen strips, around each separate limb, and a loose sheet around the whole. A napkin or kerchief enveloped the face and neck. 39. Away the stone—The same power that could raise the dead could surely move the stone. Angels rolled the stone when Jesus rose. The same power that raised could also have unbound the body. But here let man do all that man can do. God will do what God alone can do. By this time he stinketh—Supposing, perhaps, that Jesus exposes the corpse in order to take a last look, Martha reminds Jesus that the corpse will be offensive to the senses. Why insist on so repulsive an indulgence? Hereby Martha incidentally brings out the fact that renders the reality of the death of Lazarus to all but wilful scepticism unquestionable. 40. Said I not—He had said it not only in John 11:4, but in John 11:23, more fully than Martha dared to accept; but its fulness he will now verify in a great deed. If thou wouldest believe—Did the miracle, then, depend upon her faith? So far as this: it was from the faith of this family of Bethany that Lazarus was selected as the object of this gracious miracle; it was from faith that their eyes (unlike those of the hostile Jews) could recognize in it the glory of God. Thus do God’s revelation and man’s faith meet and co-operate. The glory of God—Not his essential excellence, but its manifestation, through works of power and mercy, to the minds of men. 41. Father—In the very act of the miracle he repeats in this word Father the very claim of being Son of God, for which the Jews had threatened to stone and driven him from Jerusalem, (John 10:29-40.) Hast heard me—Jesus here intimates: 1. That his miracles, as man, are in answer to his prayer. Yea, doubtless, that prayer, being the ceaseless act and position of his soul, was ceaselessly heard, as no mere man’s Isaiah 2. His prayer for this miracle had been previously offered, and the assurance of fulfilment received. This was clearly as early as John 11:4. 42. Because of the people… I said it—Said what? The I thank thee of the previous verse. That thank was not a prayer, but an acknowledgment of previously heard prayer. That thank was uttered not purely for God’s sake, nor for Jesus’s sake, but also for the hearers’ sake. So is all social and public vocal prayer. In the very act of audible prayer the minister teaches the congregation what are their wants and the proper subjects of their prayer. So that there is rightly a preaching even in the public praying. Otherwise all prayer might be purely mental. Clarke supposes the audible prayer to God was intended to show that the miracle was not by Satanic power but truly divine. 43. Cried with a loud voice—As was not his ordinary custom. This was in order to call the attention of the entire multitude to the act demonstrating his miraculous intention, and to furnish a powerful emblem of the mighty call by which he will summon the nations of the dead to the resurrection. He can “speak with the voice that wakes the dead.” Come forth—The power of the voice reached the spirit in the blessed apartment of Hades, and quick as thought it impregnated the stiff and dead corpse. Forthwith the decay and odour of death departed, and the living healthy man rose in his grave-clothes and tottered to the entrance. What a moment of solemn silence for that petrified crowd! What a thrill of joy for those weeping sisters! 44. Bound hand and foot—Literally, bound as to his hands and as to his feet. So that his feet and hands were bandaged separately, as is the case with Egyptian mummies. Yet his hands were so bound that he could not unbind himself. There is no need of supposing, with some ancient commentators, a miracle in his being able to walk bound.Whether this man, who had seen the spirit-world related, or not any of the secrets of that abode; whether all who inquired of him, or all save a chosen few or one, found in him a mysterious repugnance to utter a syllable upon the subject; whether he felt silenced by the consciousness that he had seen things not lawful for man to utter; or whether on his return to the light of the sun all traces of the other world were erased from his mind, we know not. To reveal our future was not the purpose of his return. Yet we can hardly doubt that the very choice of the name Lazarus, for the parable of the rich man and the beggar, is significant that one might rise from the dead without convincing the sceptic, as the conduct of some of the Jews on this occasion showed. It is an early legend of the Church, that Lazarus was now thirty years of age, and survived this event another thirty. 45. Many… believed—Hence it can scarce be affirmed that no one would be, convinced if one should rise from the dead. See on Luke 16:31. Indeed, the many who believed seem to be more numerous than the some who went to the Pharisees, as stated in the next verse.The Sanhedrim in council against the life of Jesus, 47-57.The startling news from Bethany summons like a trumpet the Sanhedrim to session. They meet probably in the customary Hall of Gazith, with Ananias and Caiaphas at their head, and debate ensues, which ends in adopting the violent counsels of the high priest. 47. A debate ensues upon the question, What do we? As yet, until Caiphas speaks, mild counsels may have prevailed. Doeth many miracles—They do not, like modern sceptics, deny the miracles in order to destroy Jesus. They admit the work, and kill the worker lest all men should believe on him. 48. The Romans… come… take away—They profess that an acceptance of Jesus as Messiah, in dependence upon his mere peaceful miracles, would produce a common ruin. If he would be a hero-Messiah, who would call them to his counsel and lead them to victory, there would be sense in sustaining him. (See note on John 10:24.) But this mere teacher, selecting twelve peasants as a slender imitation of the twelve tribe-rulers, and seventy itinerants in mockery of us, the Sanhedrim, if accepted by all men, that is by the whole Jewish nation, as king Messiah, would either make us submit to foreign sway forever, or lead us to declare ourselves independent of Rome, without any warlike ability to defend us from destruction by Roman arms. Unhappy men! Had the nation accepted Jesus, Jerusalem might have stood undisturbed from that day to this. It was their own perversity that produced rebellion and self-destruction. Take away— Or destroy. Place—Town or city. 49. One… Caiaphas—See note on Matthew 26:3. Ye know nothing— Thus far there had been hesitation, but Caiaphas forces a decision in dictatorial terms worthy his bloody counsels. 50. It is expedient—The good of the whole, the preservation of our nationality, as you confess, from Roman despotism, requires the death of one, innocent or not. So let all pleas in behalf of his piety and goodness be silenced. For us—If he gains the people we know that neither he nor the people would be friends to us.Whole nation perish not—By the Roman sword; as you see it will if this man prevails. 51. Not of himself—But by impulse from a higher power. High priest… prophesied—John clearly implies that the prophetic impulse was connected with the pontifical office. Whether this was a popular notion or not is not, as some assume, the question. It is John’s idea of the fact. It was the high priest who anciently drew responses from the Urim and Thummim. Both Josephus and Philo are quoted by Alford as sustaining the belief that the priesthood was occasionally prophetic. The momentary gift belonged not to the impious man but to the office. Nor did he even know the supernatural import of his own expression. The devil instigated his thoughts, but God overruled his words. As Pilate, (Stier in substance says,) the representative of the secular power, testified by the superscription to Jesus as King, so Caiaphas, the head of the ecclesiastical system, symbolized Jesus as the true priest and sacrifice. That year—In John 18:13, the phrase is, of that same year. The words do not imply that the high-priesthood was an annual office; but Caiaphas was high priest “of that memorable year.” 52. Gather… children of God—John unfolds, as a flower in the bud, the rich meaning contained in the unconscious prophecy of the pontiff. The children of God—Those who will by faith become the sons of God, whether Jew or Gentile. Scattered abroad—Diffused among mankind; visible to God alone. Compare note on John 10:16. 53. From that day—Mr. Andrew, in his Life of Christ, well remarks, p. 383: “This may be regarded as the decisive and final rejection of Jesus by the Jewish authorities. Much earlier, the Jews at Jerusalem had sought to slay him as a sabbath breaker and blasphemer, (John 5:16-18;) the Pharisees and Herodians in Galilee how they might destroy him, (Mark 3:6;) the Sanhedrim had agreed to excommunicate any one who should confess that he was Christ, (John 9:22;) on one occasion officers had been sent to arrest him, (John 7:32;) and there was a general impression that his enemies would not rest till he was removed out of the way, (John 7:25.) But it does not appear that, to this time, there had been a determination of the Sanhedrim in formal session, that he should die. The miracle at Bethany, and its great popular effect, brought the matter to a crisis. The nation in its highest council decided in the most solemn manner that the public safety demanded his death. All that now remained to be done was to determine how his death could be best effected.” 54. To a city called Ephraim—Ephraim or Ephron is identified by Robinson with the modern Taiyibeh, which is situated about twenty Roman miles northeast of Jerusalem. It is about six miles from Bethel; it stands upon a high eminence, and commands a view of the vales of the Jordan. It seems to be mentioned in 2 Chronicles 13:19 in connection with Bethel. Driven now twice from the capital, Jesus takes refuge first, in Bethabara, (John 1:28,) and last, in Ephraim. In each he remained some five or six weeks; in the last, until he departed for the last Passover. In the former, distance and the Jordan have interposed between himself and Jerusalem, and being under another jurisdiction, he spent his time in teaching and preaching. But in the latter, being but a few miles distant, he is evidently in concealment; so that eager inquiries are made after him at the prelude to the next Passover. He continued with his disciples—They had anticipated the danger, (John 11:8,) and now they share the concealment. 55. To purify themselves—Jewish purifications (by ablution) were, 1. From some particular guilty act, (Deuteronomy 21:1-9); 2. From some contracted defilement, (Leviticus 12-15;) 3. From the ordinary personal moral state, to fit for some religious service, (Exodus 30:17-21,) as for the Passover; 4. For some religious office, as for the priesthood, (Leviticus 8:6.)The purifying of the present verse was of the third kind. It is alluded to in 2 Chronicles 30:17. Contact with a Gentile (John 18:28; Acts 11:2; Acts 10:28) required cleansing; but the present purifying was a consecration from the general impurity of life, (especially as surrounded with Gentiles,) to the holy service at hand. 56. What—The question may properly be divided: What think ye? That he will not come to the feast? Or, “What think ye as to the probability that he will not come to the feast? 57. Commandment… take him—They do not lay a price upon his head, but they enjoin all good citizens to be informers against him. Where he is they know not; but he was lately heard of at Bethany, and must still be lurking somewhere near the capital. Alas for them! This hunted refugee will yet enter the capital in triumph; will face them down in the temple; and even in yielding to be their victim, will give them abundant evidence of being their Lord. § 110.—ARRIVAL AT BETHANY, John 12:1.1. Then—After leaving Ephraim. See John 11:54. He went from Ephraim, on the border land between Samaria and Galilee, to join the caravans going down by the Jordan, through Jericho, to the Passover at Jerusalem. See Harmony, p. 101. Six days—The Passion week. See note on Matthew 20:34. § 120.—SUPPER AND AT BETHANY, John 12:2-11.See notes on Matthew 26:6-16; Mark 14:3-9. 4. Should betray him—Which was about to betray him. 5. Given to the poor—Covetousness and irreverence are here covered under the cloak of benevolence. The poor are, indeed, as the Scriptures abundantly teach, a prominent object of Christian duty. Yet poverty is no merit, but is very often the due penalty of idleness and unthrift. The due expenditures of art and taste are right, as tending to civilize and elevate mankind; the wealth laid out in awakening the sentiment of worship is still more right, as contributing to spiritualize the heart of man. 6. Had the bag—At this time it seems a common purse was kept for the twelve, with Judas for bursar. Charity to the poor, as well as necessary expenses, was its object. § 111.— ENTRY INTO , vv. AND 1ONS THERE, John 12:12-50.See notes on Matthew 21:1-17; Mark 11:1-11; Luke 19:29-44. 16. Understood not his disciples at the first—Of the triumphal entry John gives but slight description; but the language of this verse indicates that he fully realized its significance, and shows that his record is brief because he knows that the detail by the other Evangelists is full. While the miracle, the triumph, and the cross are passing in rapid succession before their eyes, they are confused in their perceptions. But when all are past and rise up as one whole before them, when they see the accordance of prophecy and event, as taught by the voice of the risen Jesus (Luke 24:25-35) and by the refreshing power of the quickening Spirit, (John 14:26,) they comprehend the entire symmetrical plan. Then they understand the CHRIST, and thenceforward are competent to herald him forth to the world. 19. The world is gone after him—The raising of Lazarus was the summit of the climax of his divine works, and, occurring at the time of the approaching Passover, it roused an enthusiasm before which the authorities were for a while paralyzed. Hence, as already remarked, the great excitement of the people at this moment requires the miracle to account for its existence. 20. Certain Greeks—Men of Hellenic blood, who rejected idolatry and habitually came to the Passover, not indeed fully to participate in the Jewish ritual, but to worship the Supreme. They were monotheists, who saw in Israel’s Jehovah the God of the universe. 21. To Philip—Philip’s name being (Greek, (as well as Andrew’s,) indicates Grecian connection, and accounts for their appeal to him. Jesus was doubtless in the Court of the Women, into which no Gentile might enter. These Greeks, who have probably heard of the wonders that Jesus has performed, have seen his regal entrance into Jerusalem, and heard, perhaps, some faint report of his wonderful teachings, have a desire to be introduced to him. Whether Jesus gave them audience or not is not said, and is doubted by some eminent scholars. But to suppose that Jesus declined their request is to deprive the narrative of all significance. Plainly John furnishes the fact in order to account for the discourse that follows. John omits, because he assumes, the little details of the introduction and the incidental conversation. As the Lord rises into momentous discourse John begins to record.As these Greeks had seen his triumph, but were soon to see his humiliation, Jesus seizes the moment to show that his very sufferings are a glorification. He dies that he may produce new life, as all his followers must renounce life that they may live, 23-26. A pang of sorrow for a moment overwhelms his soul, to be succeeded by a glorification, a voice from the Father, audibly testifying in his behalf, 27-29. Jesus, thus sustained by the divine Voice, pictures the overthrow of the prince of darkness in the world, 30-33. To the querying people Jesus gives his last admonition to realize the Light while it shines before them, 34-36. 23. Them—Namely, the Greeks and his disciples in united audience. His answer was in reply to preliminary conversation not reported by the Evangelist. The hour—The long-expected hour of his crucifixion, ideally held to be present. See note on John 2:4. Glorified—The entire passion terminating in glory is here presented by him to these Greeks as itself gilded with glory and entirely a glorification. So the cross is soon to be held forth to the Gentile world, not as a dishonour, but a glory. 24. Except… wheat… die—In the natural creation death is the prelude and source of life. In the vegetable world the seed expires by giving its life, and more than its life, to the germ. So Christ, the seed of all humanity, expires to give life to humanity. Let not, then, these philosophic Greeks who have come to see Jesus, despise that shameful death they are soon to see, which is to be the life of the race. Nor let them contemn the dying Victim who even in death is to conquer the world. 25. Loveth… life… lose it—The same law of death resulting in life which the Lord obeys his followers must also accept. A virtual death must be by us undergone in order that we may spiritually and eternally live. If we perversely maintain a worldly life and refuse martyrdom in spirit or in reality, that life we can never attain. But he that hateth his life in this world, who abhors and renounces the selfish love of life, shall keep it unto life eternal. Thus are lord and servant under the same law of death and life. 26. There shall… servant be—The Lord’s follower in humiliation and death shall be his follower unto life eternal, shall overtake him in glory, and there forever shall both together be. 27. My soul troubled—The term soul here, in contrast with the word spirit, designates the lower sensitive part of the human nature. As at Gethsemane, so here, the conceptions of sin and hell, which are to be exemplified in the cross, fill his vision with amazement. By the punctuation which we should adopt, an interrogation point should be placed after the word hour. In his amazement therefore, the Lord exclaims, What shall I say? Shall I say, Father, save me from this hour? But no, he would add, For this cause, for the endurance of this agony, came I unto this hour. His sensitive nature would have cried for exemption; his higher spirit realized the greatness and the necessity of his mission. Between the two the great struggle results in the persistence in the path of suffering and glory. 28. Father, glorify thy name—His spirit now rises, in the greatness of its victory, into glorious sympathy with the Father, and the voice of the Father answers. The voice declares that as the Father has glorified him in the past, so will he glorify him in the future. Not only in the past eternity of the Son with the Father, and in his past life of human suffering, has there been a true glorification, but there shall be no cessation here on the brink of death. On the cross, through the valley of death, through the resurrection even, the shame shall be glory, and all shall redound to a glory eternal. 29. People… said that it thundered—The deep majesty of the divine voice suggests to those who distinguished not the articulation, the idea of thunder. Others, who recognized the utterance, yet saw no speaker, said an angel spake to him. 30. Not because of me—It was an authentication of me, but not for my sake, who well knew my Sonship of the Father. For your sakes—It was for their sakes, that they might believe in his humiliation and share in his glory. 31. Now—During this period of passion and of resurrection. For be it specially noted, that during this passage the entire future of death and resurrection is held as conceptually present. Judgment of this world—The cross is the test and the discriminator of the responsible character and final destiny of the race. Thus, as it were, the very cross becomes a throne of judgment. Prince of this world—Satan, whom the fall has enthroned on earth, and whom the hearts of men so willingly obey, is here pronounced to be, not de jure, by right, but de facto, in fact, prince of this world. Cast out—Here, by another wonderful concentration, all the results of the crucifixion are condensed into the crucifixion. The Seed of the woman shall bruise the serpent’s head now. For now the great blow is given. Satan cast out of heaven at first, shall be cast down from the supremacy over earth, and shall be cast down to hell. All this is done by the cross, and it is done now. 32. If I be lifted up—This lifted up is beautifully ambiguous. It is at once the humiliation and the exaltation. It is the shame and the glory. For, lifted on the cross, he is the central object, the divine magnet, attracting by its secret power the spirits of all men unto him. He draws, not drags. He exhibits an element of affinity for all his brethren of the human race. To him they all experience a secret gravitation, which, would they but obey, would make them one with him. Yet they are not pieces of iron but living agents. The magnetic attraction is divinely natural, but not physically necessitating. Its strongest attractions may be rejected; its gentlest drawings may be obeyed. All, of every age and every land, have sufficient to enable them to come, and to render them responsible for the great rejection. “I will draw them unto me; and this means ultimately, away from the earth into heavenly places; yet only through the cross, and, therefore, first of all, to Me on the cross. This is the sense of where I am, John 12:26.”—Stier. 33. What death he should die—The words lifted up signified the exaltation upon the cross. But the Evangelist also means that our Lord’s wonderful words signify the stupendous import contained in the very nature of his death.Here clearly terminates the address of our Lord before the Greeks. At its beginning they are evidently included in the them of Joh 12:23, with the disciples; in John 12:29, when the people speak, they fall into the background; and at the present verse all reference to them in the topic disappears, and the people are all. What impression was made upon these Greeks by the solemn language and manner of the mysterious being before them, we are vainly curious to know. But it is a remarkable point of contact between the Jew and the Greek, being the offer of salvation from one to the other. Japhet is here invited into the tents of Shem. Perhaps he comes not now, but our Lord’s very discourse predicts that he yet will come, in fulfilment of ancient prophecy, when the fulness of the Gentiles shall come in. 34. The people answered high—At the clear intimations by Jesus of his approaching death, the same people who, in John 12:29, had interpreted the voice of God into thunder now cavil at the thought of a dying Messiah. They had witnessed his triumphal entry into Jerusalem, amid the acclamations of what we might call the entire nation assembled at the Passover, and had hoped that now was the time for the announcement of a hero-Messiah. They cannot away with the thought of a martyr instead of a conqueror. Christ abideth for ever—Christ is but the Greek form of the Jewish word Messiah; and these people had cherished the interpretation of the law, that is, of the Old Testament, that the Messiah should come, establish a kingdom, and reign forever. Lifted up—This people rightly interpret the phrase lifted up to indicate death. And, as this death is affirmed of the Son of man, namely himself, they instantly assume that he is not the Messiah, and abruptly demand, who is this Son of man? 36. While ye have light—The period for explanation is past. This people, though the light is beaming upon them, wilfully preferring their own corrupt prepossessions, shut out the light, and choose to walk in their own loved darkness. Jesus therefore gives them not interpretation but admonition. Departed—Abandoned them forever. Did hide himself from them—He retired to the privacy of his apostolic college. 37. Though he had done so many miracles—Though the proofs of his divine mission were so many, and were performed before them, yet, John plaintively declares, their rejection of him was positive. 38. The saying of Esaias might be fulfilled—Isaiah 6:10. See note on Matthew 1:22. Says St. Chrysostom: “It was not because Isaiah said so that they did not believe, but because they would not believe, Isaiah said this.” And then, inasmuch as it was predicted, the Evangelist takes the view as if they so acted in order to make the prediction true. The passage quoted will be found in Isaiah 53:1. 39. Therefore they could not believe—For the reason assigned in our note on John 5:44, that they had intrenched themselves in the opposite error; so long as they would hold fast that error, the reception of truth was impossible—they could not believe. 40. He hath blinded their eyes—They had shut themselves in, and the harder He pushed the tighter the door was pressed. They had made their choice; and the more he would persuade, the more firmly they braced themselves against him. They fitted their eyes to the darkness; and, like owls, the clearer the light the more total their blindness. So that although God, according to the prophet, was the unwilling cause of their blindness, yet it was their wicked will that gave to the cause its effect. And be converted—Which was the desired result on the part of God. But their perverse will transformed his mercy into judgment; his means of softening into results of hardening. Thus does the same sun that melts the wax harden the clay. But the clay is inanimate and blameless; these living agents, hardened by the divine softenings, were free and responsible. The Evangelist has no idea of the modern argument, that because the Jews did not believe the miracles were not real. On the contrary, their unbelief, being a fulfilment of prophecy, was an actual proof of their supernatural reality. That unbelief was by God foreseen, and by him provided for and predicted. Knowing what the Jews would freely do, God had accordingly adjusted his plans, plans contingent indeed upon their doing, yet certain because that doing was freely certain and foreseen Jewish rejection, according to prophecy, is good proof of the reality of Jesus’s Messiahship. 41. Saw his glory—Saw whose glory? Plainly, according to the passage in the prophet Isaiah 6:1-10, Jehovah’s glory; the term Lord in capitals standing in our Old Testament translation. And this Jehovah is the proper incommunicable name of the God of Israel. And here the Evangelist tells us that this glory of Jehovah was the glory of Jesus—of Jehovah-Jesus. He assumes this as being of course the belief of his contemporaneous readers. And this accords with the fact that the earliest Christian Fathers, as Justin Martyr, as well as the biblical scholars of all ages, have held that the Jehovah of the Old Testament, manifesting himself in various ways to the Old Testament saints, was no other than the God manifest in the flesh of the new dispensation. 42. Many believed… did not confess—Besides this class of persistent unbelievers, there was a many who were secretly convinced, like Nicodemus and Joseph of Arimathea, but who, fearful of loss of position, concealed their convictions. Thus it often is that men intrenched in power, and predominating in society political, literary, ecclesiastical, are conservative of old errors and hoary iniquity; leaving the cause of reform, and the maintenance of truth, to the weaker, humbler, more ignorant, but more disinterested and less sophisticated classes. Thus is this rejection of Jesus a type fulfilled in nearly every age of advancement and beneficent revolution. 43. Loved the praise of men—And hence, according to John 5:44, while this love filled their hearts, they could not believe. This was, properly speaking, no so-called “moral inability.” It was simply an incompatibility between the two things. Whilst they retained that worldly love, which they could and ought to have cast out from their hearts, belief in Christ was in itself impossible. The two opposites could not unite in the same mind. Thus does our Evangelist, in the spirit of sober sadness, account for the final unbelief of his race and nation. For that unbelief he had seen their downfall and their rejection of God. He had accepted those awful facts in pensive calmness, yet was cheered by the glorious future opened before his view in the Lord’s discourse before the Greeks, describing the overthrow of the prince of darkness in the heathen world, and the opening of an age of Christian triumph. He now proceeds to give a recapitulation of the great mission of Jesus by the Jews rejected.Closing summary of Jesus’s public testimony to the Jews, John 12:44-50. This final summary consists mainly of memoranda collected from the various teachings of Jesus. We have, John 12:44-46, Christ identified with God as Testifier and Light; John 12:47-50, the rejection of him, being a rejection of the Father, shall be judged not by him now personally, but by his uttered word reproduced at the last day, being authenticated by the Father himself, by whose command and upon whose divine authority it is spoken. 44. Believeth not on me—Not on me simply as man, but as the incarnation of Jehovah, of the Jehovah seen in vision by Isaiah. 45. Seeth him that sent me—He that seeth my outward shape seeth the manifest person of God himself. 47. I judge him not—Not as a simple human person am I his judge. 48. Hath one that judgeth him—It is Christ in himself that is properly teacher and Saviour; it is God the Father in Christ who is properly the judge. The word… shall judge him—The living judge pronounces the word, but it is the word itself, the law, which discriminates and judges. The last day—The closing day of earth’s history; the day of final judgment; which is also the day of the resurrection. John 11:24; John 6:39-40; John 6:44; John 6:54. 49. The Father… gave me a commandment—The Father is the background and original; the Son is the manifestation. The Son is Deity manifest, declaring, sent, obedient; the Father is primitive, declared, sending, commanding. Yet are both mysteriously One. 50. Commandment is life everlasting—God’s divine, authoritative word implanted within our soul is eternal life in its very element and essence. As the Father said… so I speak—And therefore rejecting my words is rejecting God’s words, and rejecting me is rejecting God. When Israel therefore rejected Christ she rejected the ancient Israel’s God; and all history since proclaims that she is of God rejected. And this thus far concludes our Evangelist’s history of the public ministry of Jesus to his countrymen and the world. It is a conclusion for weeping, and yet he is solemnly calm.Through the remainder of this entire Gospel, (John 12:13-21,) being nearly half of the whole, we have Jesus’s private ministry within his apostolic college, until he comes forth for the sacrifice, with the consummation. § 123.—JESUS WASHES THE FEET OF HIS , John 13:1-20.1. Now—On Thursday of passion week, after sunset. The scene is now in the great upper room in which the Lord’s paschal supper takes place.Before the feast of the passover—That is, before the great Passover festival of seven days, which was introduced by the paschal supper now to be taken. For an account of the Passover see our notes upon Matthew 26:2; Matthew 26:20. Hour—Period or stage in his history. Depart out of this world— His entire passion and ascension are included in this departure as taking place in this one hour. Having loved his own—His own disciples. Which were in the world—And still to remain there after his departure. He loved them unto the end—To the end of his sojourn with them. Notwithstanding their errors and unbeliefs, his love persisted even to his ascension, and remains for evermore. And this verse must be indeed considered as introductory not merely to the supper now about to be narrated, but to the entire period of the closing history on which John now enters. 2. Supper being ended—It is plain from 25-28 that the supper was not ended. The present phrase, as the best scholars now agree, should be rendered the supper having arrived, or being in process. It appears from Luke’s account, that as they took their reclining couches at the table, a strife arose for precedency; and by this is explained the ablution of the apostles’ feet by Jesus now performed; namely, as an acted reproof of their emulation, and a lesson of humility and peace. The devil… unto the heart of Judas—The Evangelist intimates by this parenthesis, that while Jesus is dispensing his lessons of love, Satan is instigating Judas’ plans of treason. 3. Went to God—That departure which the crime of Judas is preparing, and for which Jesus is now to prepare his disciples. 4. Riseth from supper—Interrupts the meal to interpose the lesson. Laid aside his garments—His outside raiment, in order to perform his task without impediment. 5. Began to wash—The act of washing is a double emblem, symbolizing first, the duty of humble service to our brother, and second, the purification of the soul from sin. Both these solemn meanings are supremely combined in the great act of Jesus, by which he humbles himself unto death for our sakes, and purifies our souls by his blood. Different parts of the dialogue now ensuing refer to these two meanings. 6. Cometh he to Simon Peter—The language implies that he had washed several without opposition until he comes to Peter. Peter, therefore, clearly, was not the first washed; but he is the first and only one whose impulsive nature prompts a refusal. Dost thou wash my feet?—The emphatic words here are thou and my. Dost thou, my God incarnate, wash my feet, who am unholy? Peter, therefore, means to exhibit humility before his Lord. But it is a noisy, self-sufficient humility, inferior to and less than the silent submission of the other disciples to their Lord. But Peter must display his humility, and so deteriorates it. 7. Thou knowest not now—The import of this act, deep as the very love and humiliation of Christ in his atoning death, Peter as yet could not know. Thou shalt know hereafter—When the great transaction is done—when the Pentecostal Spirit is given—when the rich unction of inspiration is bestowed, then, Peter, thou shalt deeply realize the depth of meaning in this act; but its full depth it shall take eternity to reveal. 8. Peter saith—It were wise for Peter, at least now, to be silent and submissive. He has a chance to exercise that profound humility which trusts in God amid the mysteries of life, saying, we know not now but shall know hereafter. Never wash my feet—Peter at last, in his presumptuous humility, is utterly disobedient. He is imperative upon his Lord and Master. He imposes a never, a prohibition to last for ever. Hence now the stern rebuke of Jesus, If I wash thee not, thou hast no part with me. If the reality which requires this symbol be not performed, as thy disobedience will secure that it shall not, thou and I are separate forever. The same pride which in self-deception repels this washing service of thy Lord, rejects the washing of his atonement. Thou wilt not be washed with water in body, and thou canst not be washed with blood in soul; and thy impure nature can have no part with me. 9. Not my feet only—Peter is now brought to his senses. He sees that his wilful humility is pride and disobedience. He perceives the spiritual import of our Saviour’s language and purpose. He had early in his apostleship bid his Lord depart from him, for he was a sinful man. He sees that this washing implies the cleansing of the soul from sin, and now he prays that that sanctification may be complete. His every member is impregnated with sin, and becomes the instrument of sin. If thou wilt cleanse me at all, Lord, let the work be complete. 10. Needeth not save… his feet—For in this act of washing the feet, which, being the lowest part of the body, are the emblem of our entire impure nature, the cleansing away of our entire impurity is symbolized. Clean, but not all—Clean, not merely by this act of washing, but clean by the forgiving power of my blood; clean even in spite of their just previous contention for the precedency. For, in spite of that imperfection, there was in their heart a predominant faith in and love to him their justifying Saviour. Yet not all clean; for there was one in whom that faith and love were overborne, neutralized, and destroyed by a supreme purpose of treason. 11. Who should betray him—Who was about to betray him. 13. Master and Lord—Literally, the Master and the Lord; using the titles as the disciples applied them to him. 14. Ought to wash one another’s feet—The pious Moravians, even at the present day, practice the ceremony of washing each other’s feet. But there is little reason to suppose that this slight language of our Lord is used to institute a perpetual sacrament of this kind. The words bear no comparison with the full and solemn precision with which the Lord’s Supper is instituted as a modified continuation of the ancient Passover. Nor is there any indication in the New Testament writings, nor in the earliest primitive documents, that such a sacrament was either established by the apostles or practised by the primitive Christians. Our Lord here performed the humblest of menial services as a lesson that they, renouncing strife for superiority, should condescend to the lowest offices for each other’s good.In every act of humble love toward a fellow-Christian or a fellow-being, we perform the reality of which this feet washing is the symbol, and we really obey the command to wash one another’s feet. 17. If ye know… do—If this lesson has entered your understanding, cease all strife for predominancy, and only surpass in service to each other. 18. I speak not of you all—Approaching the hour of his passion, the thoughts of the Lord verge again and again toward his betrayer. Amid this discourse of consolation, counsel, and love, the one dark exception rises up before him. Know whom I have chosen—He knew, of the entire twelve, the fidelity of most and the treason of one. 19. Tell you… believe—The ruin wrought by the treason of Judas might seem to the apostles a proof that the claims of Jesus were vain, and his Messiahship a fiction. But when it is the very event by Jesus foretold, it is a proof not a refutation of that Messiahship. That I am he—That I am the Son of God, who have chosen, (John 13:18,) and sent you forth. And this, as we shall soon see, explains the connection, so much disputed, with the following verse. 20. Receiveth whomsoever I send, receiveth me—The fulfilment of my prediction, in the treason of Judas, proves that your commission is from the Son of God; and the truth remains sure, that he who receiveth you whom I send, receiveth the Son of God; and receiveth the Father who sent him. § 124.—JESUS THAT ONE OF THE WILL BETRAY HIM, John 13:21-35.Matthew 26:21-28; Mark 14:18-21; Luke 22:21-23. According to Newcome’s Harmony, the following order shows the successive stages of Jesus’s exposure of Judas; after which the traitor departed. Harmony.. Jesus indicates that it shall be one of them Matthew 26:21 Mark 14:18 Luke 22:21 John 13:21 . Answering their inquiries, he indicates that it is one near them, dipping into the same dishMat_26:22-24 Mark 14:19-21 Luke 22:22-24 John 13:22 . To John, in a low voice, he declares that the betrayer is the one to whom he shall give the sop, and gives it to Judas John 13:23-27 . Satan possesses Judas, and Jesus bids him do quickly. None but John yet knows the exact one John 13:28-29 . Judas at last asks, Is it I? and Jesus, before them all, declares that it is Matthew 26:25 . Jesus… troubled in spirit—Again does the image of the dark treason of Judas arise before the mind of the Saviour; and again the agitations which lately had so frequently shaken his human spirit now return. John 12:27; John 11:33. 23. Leaning on Jesus’s bosom—Reclining next to him on the couch at table, whereby he could in a low voice address Jesus by turning back his head. Whom Jesus loved—By this expression, used by John some five times, he doubtless designates himself, (John 19:26; John 20:2; John 21:7; John 21:20.) Twice he also mentions that he reclined on Jesus’s bosom, (John 21:20.) John was the youngest of the disciples; and without claiming any proud pre-eminence, or setting up for rival to Peter for the primacy, he tenderly remembers that Jesus had for him a peculiar love. He was the youngest, tenderest, feeblest lamb of the flock. 26. Give a sop—The dipping in the same dish (Mark 14:20) and this giving the sop, are two things not to be confounded. By the former Jesus indicated that the betrayer was among those nearest him; the giving the sop was the signal by which he revealed to John which the traitor was.It must be remembered that the Orientals use neither knife nor fork, but eat in primitive style, with the fingers. It is a customary token of peculiar friendship to dip a piece of bread into the liquid sauce upon the table and hand it to some one of the guests. What a marvellous delicacy was this to perform this kindly office to his future betrayer. The love it indicated was real. This token of tender kindness from that outstretched innocent hand, should have melted the traitor’s heart, and have driven the devil from his soul. Immovably his hardness withstood this melting assault of love; and no wonder that Satan, who, at John 13:2, had put treason into his heart, now, John 13:27, completely entered into him. 27. Do quickly—This is properly no original command to do, and no permission of the act. It only requires that the act, wicked and forbidden though it be, should be rapid and brief. This both required his instant departure, which was a desirable result, and indicated that there was but a short time for the accomplishment of a stupendous destiny. 28. No man at the table knew—Not even John knew until the traitor, as mentioned in the following verse, and as is mentioned by anticipation in John 13:27, received the sop. 30. It was night—It is a dreary image here presented. This son of night goes through the darkness of night on his message of treason. The Evangelist closes the door upon him as with a shudder; and fairly rid of his presence, yet conscious of his purpose, Jesus breaks forth in a rapture of relief. 31. Now is the Son of man glorified—He whose spirit was just now so troubled at the dark side of events before him, now rises into exultation at the glory that crowns the darkness. Again the entire scene of crucifixion and ascension are concentrated and brought into a now, (see note on John 12:31,) and the whole is seen to be a glory. By the very cross and passion the Son of man is glorified. And as God has given the Son of his love for this great work, so God is glorified in him. 32. Glorify him in himself—The Son shall glorify the Father by the excellence in himself; and the Father shall glorify the Son from the excellence in himself. Each has and is that in himself by which he glorifies the other. Straightway—Judas was to perform his work quickly, because the glorification of the cross was to be performed straightway. 33. Little children—In presence of the stupendous events now transpiring they were indeed as little children, very infants. And as they were to be left by him, whose parent-like protection had thus far been over them, it is with exquisite tenderness that he applies to them this title; a title which John, as if impressed by the memory, repeats in his epistles. A little while—For the work was to be accomplished, as said in the last verse, straightway; in the course of a few hours. Unto the Jews— John 7:34. This he had said to the Jews in wrath, but to these in love. 34. A new commandment—The commandment to love was not indeed new: but in Christ it was so freshly energized that it became new; having a new motive, depth, and force. By his death he has revealed the infinite depth of divine love. And that love of Christ constrains his true followers with and to a love not known in the old covenant. 35. If ye have love—”See how these Christians love one another,” was the testimony of ancient heathenism to the newness, peculiarity, and power of the Christian law of love. That new power of love now reigns in Christendom in the form of countless benevolent institutions for the good of mankind; institutions unknown to unchristian lands, and strange to the spirit of heathenism. 36. Peter said… whither goest thou?—Peter evidently imagined that our Lord is going through some terrible ordeal of danger, and perhaps death, to a result of glory. As his senior apostle he wishes to know the route, and to follow most closely in the track. Now… afterwards—What our Saviour had said to the Jews in wrath, and to the disciples in love, he now says to Peter with a qualification and a promise. The Jews should die in their sins, and where Christ is they should never come. Peter can follow not now but afterwards. 37. Lay down my life—He is willing to encounter the ordeal if he can only be allowed to follow. 38. Verily, I say unto thee—Masterly indeed is the check which our Lord gives this forward disciple in thus prophetically opposing his fall to his high boast. But just as that boast was not insincere, so the fall was not final. Enough there was of a downfall to neutralize the pride; but his subsequent recovery evinced the earnestness of his profession. Impending departure of Jesus, John 14:1-14.1. Let not your heart be troubled—The Saviour himself, in view of his own impending passion, had been “troubled in spirit,” John 13:31; John 12:27, but now he employs his own moments of divine calmness to sustain the hearts of his followers above a similar trouble. The whole is most intelligible by keeping his agony, and cross, and departure in view, as the point by which they would most be troubled. The source of their consolation is God himself, the heaven to which Jesus goes, the Father to whom he introduces them. Ye believe in God—This may be either indicative or imperative in the Greek. It may be translated ye believe in God, or believe ye in God. Commentators greatly differ, but the essential result of either meaning will be the same. Their trust in God is the essential antecedent of their trust in Christ. In God—God the Father Almighty as the basis and foundation of all things; whom we cannot but conceive as existing as the fundamental reality. He who is firmly based on Him has a sure foundation of trust. In me—Who am the revealer and the manifestation of God essential, as has been verified by the attributes of God exercised and displayed through me. But as God essential is universal and invisible in himself, so he becomes concentrated in me, and brought to a point in contact upon each individual soul. The same reliance, therefore, which you can repose in God, as a God of universal reality and truth, you can, in spite of all the sufferings you shall see me endure, repose in me, the only begotten Son of God. Jesus thereupon proceeds, assuming their faith in God and himself, to direct their attention from the approaching scenes of earthly woe, to the heaven he indicates beyond them. 2. My Father’s house—By this is meant, not the universe, as some suppose; though the universe be the house of God and its mansions many. But it is the house not made with hands, the heavenly world. Many mansions—Many abodes or residences. This implies not merely that there is room enough for every one in heaven; nor simply that there are various grades and degrees of glory suited to the various grades of human moral character. It means these and more. We understand it to mean, that there is a great variety of compartments in the heavenly world for the various species and orders of heavenly existences. There are angels, principalities, and powers; there are angels and archangels; there are those who have never fallen from their holy estate; and Jesus now goes to prepare the heavenly apartment for the fallen but redeemed of men, by them to be occupied beyond the resurrection and the judgment-day. By his atoning death and his resurrection, he has won this right to place his redeemed, clothed in his merits, and crowned with his glory, in a high place in the heavenly world. If it were not so—If all were limited to this world alone and to this life; if I had but a glorious Messianic kingdom here on earth and no glory in the world of glory. I would have told you—I would do what I never have done, limit your views to an earthly glorification. I go to prepare a place—Through whatever agonies and humiliations you see me pass, my destination is to go to the heavenly world and prepare your heavenly abode. 3. Go and prepare a place—Through his death he would open a new and living way (Hebrews 10:20) into the heaven which his merit had purchased. I will come again—According to the law of prophetic perspective, to which we have so often referred, the Second Advent of our Lord is beheld with clear distinctness in the near distance. For this reason we reject here, as elsewhere, all reference of the coming of the Son of man to the period of death. Nor does the Saviour here refer, as many commentators imagine, to a general spiritual coming, extending along the entire interval to the end of time. The day in which Christ shall come again to take believers home is the day of judgment described in Matthew 24, 25. Unto myself… where I am… ye… also—Emphatically does our Lord in these terms indicate that the happiness of heaven, both of Christ and his redeemed, will consist in their reunion in love. 4. Whither… the way ye know—It was a way which they knew; for it was the way which both Enoch and Elijah went before him, as they had learned from their Old Testament instructions. But though it was a way which they knew, they did not know that that was the way which Jesus was to take. Hence they both knew the way and yet knew not the way, as Thomas immediately declares. Jesus spoke truth; and Thomas, though apparently contradicting Jesus, also spoke truth. 5. Thomas… whither… way?—Thomas, here, seems contradictory, but he is only doubtful. In fact, he is putting an experimental question. He somewhat exaggerates his own ignorance, to draw out from the Lord a more explicit explanation of his destination and departure. He knows not the whither, that is, the terminus; and how, then, can he know the way to it. He hopes that our Lord will give a full description, at least a verbal map, of the region to which he goes, and the route by which he attains it. 6. I am the way—Our Lord at once, declining all topography, and refusing to lift the vail to the curiosity of his apostle, concentrates his attention and faith into himself. If Thomas wishes to know the way and the terminus, let him repose full, unquestioning faith in the Son of God. He is the way by which we go; the truth by which we learn the way; and the life in which the way finally merges. Cometh… Father… by me—He is the living way of access to the Father. He is the bridge from man to God. And, what is the same thing, he is the bridge from earth to heaven. 7. Known me… known my Father—For Christ the Son is at the same time the incarnation of God entire, of the entire Trinity at once. He is the human personation of God; showing to men how God would be, and how God would act, if God were himself a man. God in Christ became man-like that he might show man how to become godlike. Said the infidel Rosseau, “Socrates died like a philosopher, but Jesus Christ died like a god.” Have seen him—They have not indeed seen the substance of the invisible God; for God the Spirit can be seen only by the spirit’s eye; but they had seen God as they had seen man, with the bodily eye, by looking upon the bodily person of Jesus. 8. Philip saith—Doubting Thomas had expressed his query, and now materialistic Philip would have his sight gratified. Show us the Father— Either thicken the substance of the Father’s spirit so that our eye can see it, or quicken our eye with a supernatural sharpness so that we can see him as he is. 9. Hath seen me hath seen the Father—For the reasons just above mentioned, that the Father dwells in the fulness of his attributes of power, wisdom, and goodness concentrated into the human person, and made as fully visible to man as man’s sense can grasp. 10. I am in the Father—As Hooker says, “The Son is in the Father, as light is in that light out of which it floweth without separation. The Father is in the Son as light in that light which it causeth and leaveth not.” According to the modern theory of light we might say, the Father is as the luminiferous ether, which is the essence of light; and the Son is like the light which the other becomes by undulatory motion. 11. Believe me… or… for the very works’ sake—That is, believe me from my own self-evident nature as you see me before you; or believe me for the sake of the very miracles I perform. The living character of Jesus was its own evidence, speaking for itself, and worthy to inspire faith of the highest kind in the higher order of mind. Even at the present day the person and character of Jesus, as mirrored in the Gospels, is a unique and powerful proof of its own divinity. But if Philip’s mind could not appreciate this proof, let him look at the divine works of Jesus, and acknowledge that he who possesses so supernatural a power in his deeds must possess a supernatural power in his words. 12. Greater works than these shall he do—The miracles of Jesus were indeed greater displays of power than any wonder-worker, whether prophet, priest, or saint, ever wrought. Yet they were but the preparatory apparatus of Christianity. They were provisional and temporary. From them was to proceed the greater work, through the power of the Spirit and the agency of men, of establishing and fully completing the wide-spread conversion of souls, and the conquering of the world to Christ. His miracles and his words, divinely limited to a narrow territory, converted but few. They were but the bud to the flower and the fruit. Hence greater works are performed by the Church after his ascension than were performed by himself in the day of his humiliation. Because I go unto my Father—But these greater works of the future Church, after all, spring from the power of the ascended and exalted Son. It is because he goes to the Father and leaves the Spirit and the Church to labour, that the great work is performed under his divine Headship, of taking a world of free agents, and, without destroying their freedom, winning their free obedience to his Father and God. 13. Ask in my name—To ask in the name of Christ is to ask in complete identification with him, as inspired by his spirit and as incorporated into his body. Such asking is in the interest of his kingdom and is identified with his will. Hence the absolute completeness of the promise, Whatsoever ye shall ask that will I do. Such prayer is ever answered. 14. If ye shall ask… I will do it—All perfectly right prayer is heard and granted. All imperfect prayer may, through the atonement, be pardoned in its imperfections, and redound in blessing upon him who prays. All prayer that is of the wicked, as such, is an abomination unto the Lord. 15. If… love… keep my commandments—Preparatory to the reception of the Comforter, they were to come into full union with Christ by a love evinced by obedience. Hence this verse is not to be torn from its connection, but is to be viewed as conditional to the promise that follows. 16. I will pray the Father—The prayer of the Son, the ever living intercessor, consists in his wish and will ever going forth, that the work of redemption may be accomplished, by the power of the Father, in all its fulness and glory. And this prayer is a perfect divine sympathy with the wish and will of the Father; so that herein the Father and the Son are one, and the prayer of the Son is sure of fulfilment. Comforter—Rather Advocate. In ancient times there existed the relation of patron and client. The office of patron included the various ideas of protection against arbitrary power, advocacy in law-suits, and consolation in difficulties and trouble. It is this office that the Paraclete, Comforter, or Advocate here mentioned, fulfils. Abide with you for ever—He is not to reascend like me. His mission is to fill the entire space of time until my Second Advent. This is the dispensation of the Spirit. 18. Will come to you—Here doubtless is a coming which is not bodily but spiritual. So Christ promised to his apostles, (Matthew 28:20,) “I am with you always, even to the end of the world.” And this perpetual presence is consistent with his perpetual absence. And so the coming of the present verse is not the bodily coming of the final day, but inasmuch as the Spirit is the spirit of Christ, so Christ is present both in his own spirit as Son of God, and in his representative the Holy Spirit. 19. Yet a little while—A few brief hours which precede my ascension. Ye see me—With the eye of the spirit ye recognize that Christ is present. Some one has said that if the eye of our faith were as strong as the eye of our body, we should see the angels of God around us. Much better might it be said we should see a present Jesus before us. Because I live, ye shall live—The word live is here to be taken in the very fulness of the term life. In the very garden of Eden the giving of a Redeemer preceded the continuance of the race. Had Christ not been promised and predetermined, Adam would have produced no progeny under the irremovable curse, and sure of an unavoidable eternal ruin. Had not Christ been given, the race would not have been begotten. Hence the atonement underlies our very physical life. Grace underlies nature. Hence because Christ lives we primitively live. But more especially after his ascension, it is because he lives that we live a spiritual life during the dispensation of the Spirit, and shall live a glorified life in the kingdom of glory. Well for us, then, that Christ cannot die, but ever liveth to intercede for us. Because he liveth we shall live also. 20. At that day—We have here the prophetic formula, In that day. In those days, or, In the last days, by which is intimated a foreseen future period, opening into an indefinite extension. It is the day of the Spirit dispensation, extending onward to the day of the Second Advent. So Isaiah 11:13 : “The Lord alone shall be exalted in that day.” And Isaiah 2:2 : “In the last days the mountain of the Lord’s house [Zion] shall be… exalted above the hills; and all nations shall flow unto it.” Ye shall know—It shall be by experience. There shall be no guess, or mere expectation, or hope so about it. The religion of the Spirit is not a hope, but an enjoyment. “For what a man seeth, why doth he yet hope for?” Romans 8:24. 21. Hath my commandments, and keepeth—Hath them in his knowledge, and keepeth them in his practice. He it is that loveth me—For there can be no true keeping Christ’s commandments which springs not from love to Christ; and there is no true love to Christ which does not produce a keeping of his commandments. Will manifest myself unto him—And this is the true witness of the Spirit with our spirits that we are born of God. This manifestation of Christ to the soul is self-evidencing. There may be false imaginations, just as there may be dreams; but these false imaginations can no more, invalidate or destroy the certainty of that manifestation, than dreams can destroy the certainty of any reality viewed by our waking senses. He who does not recognize from his own inner feelings what this manifestation of Christ to the soul is, stands in great need of a deeper religious experience. It behooves him well to look to it that his interest in Christ is real. 22. Judas… not Iscariot—John is here careful to exclude Iscariot from the honour of making this deep inquiry. Indeed it does not appear that Iscariot ever propounded an inquiry to Jesus regarding the deep things of his mission and doctrine. Unto us, and not unto the world—In the body Christ was visible alike to his apostles and to the world. It is a query then with Judas of what nature is this manifestation, which is limited to Christ’s followers alone. Jesus can only reply by reaffirming with more distinct emphasis the spirituality of that manifestation. 23. If—Upon this mighty if it depends whether Christ manifests himself as our Saviour or not. My Father… we… him—The Father, Son, and Spirit, will in spirit come into union with the believer’s spirit. And can any one imagine that the believer will be forever unconscious of his spiritual guests, and incapable of realizing the actuality of their communion? On the contrary, Jesus says of the Spirit, John 14:17, Ye know him; and of his own spirit, John 14:19, Ye see me; and declares, John 14:21, I will manifest myself. All this affirms that the believer may enjoy a conscious communion with Christ and God. 24. Loveth me not—As the if was a mighty if, so this not is a terrible negative. It shuts the soul from communion with Christ in earth or heaven. And so Judas is answered. By a distinct reiteration Jesus clears Judas’s thoughts, and draws in his mind the distinct outline of the clear truth. In the coming dispensation of the Spirit the manifestations of Christ will be made to the spirits of those who love him, and to those alone. 25. These things have I spoken—In these two verses, 25 and 26, we seem to have a summary and close of the train of thought. Glancing the mind’s eye over his own discourse, Jesus presents it as a whole as uttered by himself being yet present. His personal presence and his living voice were yet with them, and he now places this personal teaching in preparatory contrast with that of the spiritual Paraclete whom the Father will send. 26. Teach you all things… bring… to your remembrance, whatsoever I have said—The Paraclete should teach and remind; and the subject both of this teaching and reminding should be all things whatsoever I have said. That is, it should make clear all that they did not understand, and remind them of all they had forgotten, in the words of Jesus. Within their apostolic prerogative they should be enabled, by the Spirit impregnating the words of Jesus, fully and truly to expound his doctrine. They should be able, respectively, to preach, to record, and to transmit to posterity the true system of his religion without any deficiency or error.We now suppose a pause in the discourse of Jesus. Still his intense thoughts rest upon his departure, and upon the loved ones he leaves on earth. He resumes in words of pathos and yet of consolation. 27. Peace—A blessed word. And Jesus was Prince of Peace. The peace here named is that pure tranquillity arising from the consciousness that all is right between God and ourselves, and consequently that, whatever men may think, all is safe as between men and us. The man in such a state can never be harmed. In the midst of great storms he is a great calm. I leave with you—He would take himself from them, but he would leave behind peace. There should be toils, trials, persecutions; but amidst them all peace. My peace I give unto you—The word salam, peace, is the oriental farewell. But Jesus should give his salam, not as the world giveth, in mere words, whether of courtesy or of sincere prayer, but in reality and power. And the peace which he gives should not be a mere world’s peace. The peace of the world is but an armistice between wars; a weariness between struggles. It is but an armed neutrality, founded on mutual self-interest. The peace of God is peace essential. It is full of love and mighty in power. Troubled… afraid—Troubled from without, fear from within. External dangers and harms will ruffle the surface of our nature; but let there be a deep peace, which, like the ocean’s depths beneath the storm, remains forever undisturbed. Amid troubles and fears the command of Jesus is, Let not your heart be troubled, neither let it be afraid. Quietude and courage are both the Christian’s privilege and his duty. 28. Ye would rejoice—Sorrowful as was his departure, love to him should inspire joy for his sake that it was to be accomplished. For he should thereby go unto the Father. His glorified person, ascending to the right hand of God, would be in glory and in bliss ineffable; would be, in human form, the very living person, real and confessed, of God himself. Beyond the unbeliefs and gainsayings of men, beyond the temptations and hostilities of Satan, he would stand upon the mount of God, angels, and principalities, and powers being subject unto him. For his sake, therefore, if they loved him, they would rejoice in his ascending glory. Father is greater than I— God, original and essential, is, by office and originality, greater than the Incarnate. And the Incarnate, in ascending to him, ascends to his great Superior. He mounts to his Father’s home. And yet, this very assertion, that the Father is greater than I, indicates, in some respect, a divine equality. What man would say, God is greater than myself? 29. Ye might believe—Jesus here, as in John 13:19, utters words which should hereafter ripen into fruit. In the future, as they should contemplate the past as a whole, they would see those correspondences between his prophecies and the fact as should establish the divinity of his teaching. 30. Will not talk much—The period of silence is approaching. The betrayer, the officer, and the crucifier, under the prince of this world, will soon absorb him. Fright will disperse them; and, except his precious utterances in his resurrection body, they will soon be left forever to the recollections of their own hearts, and the ministration of the Spirit. The prince of this world—Satan, with all the powers of evil. Cometh—To inflict sufferings and cut short all discourse. Hath nothing in me—Hath no basis in my mind or will by which he can bring me to sin, or rightfully bring destruction upon me. This means, not that Jesus was without ability to will wrongly, but that he maintains a free will not to exercise that ability. He so, by will, shuts Satan off, that the tempter finds nothing upon which he can grapple. 31. So I do—Namely, undergo the sufferings of the cross. Why? Not because the prince of this world has a right to inflict it; but, first, that the world may know my love for the Father; and, second, because it is the Father’s command.Arise, let us go hence—The discourse and converse at the table now having been finished, Jesus rises from the table and bids his apostles rise, that they may listen to his solemn valedictory, closed with his high-priestly prayer, preparatory to their going forth in separation and his going forth to his Passion. We suppose that, first, each makes his personal preparation. And then, as the Israelites first partook of the Passover standing, as if preparatory to a going forth, so these apostles reverently stood around the central figure of their Lord to listen to the last converse before the cross. When they next assemble round him it shall be to hear words spoken from his lips clothed with immortality. As they surround his central person at the close of the wine-communion, very suitable is the apologue, with which he opens, of the Vine and its surrounding branches. The vine and branches; or caution against apostacy from Christ, John 15:1-5.1. The true vine—The only TRUE vine, of which all material vines are but the shadow. In the divine alone is the essential reality; all sublunary things are comparatively but phenomena, appearances. Father is the husbandman—God is the divine planter, who has planted the Redeemer in the soil of this probationary world. 2. Every branch—But who are the branches of this vine? From John 15:5, Ye are the branches, we might infer that they were the apostles alone, and that they became branches by the election of Christ. But from John 15:6, If a man abide not in me, we infer that any and every man is, primitively, a branch of Christ; and then the apostles are but one class of branches in the great whole. But in what respect are all men branches of Christ? And, to prepare our reply to this question, we must, first, repudiate two interpretations, or rather falsifications, of the text. The first falsification is that which makes the vine to be not Christ but the Church, which is not interpretation but substitution of words. And as the vine is not the Church but Christ, so the branches are living members of Christ, drawing their life from him. The second is that which supposes that, in the cases of all apparent apostates, the union between branch and vine is not real but only seeming. As it is real branches of Christ that are described, whose connection with him is vital, so it is a real separation of these branches which is described, and that separation is final, for the branches are burned. We may here note that Christ, as the second Adam, is the gracious basis of all physical life to humanity, and the source of all spiritual life to the race and to the individual, even before the individual birth. By nature, we are the branches of the fallen vine, the first Adam; by grace, we are born the spiritual branches of the heavenly vine, the second Adam. Hence we are birth-branches, not merely of the Church, but of Christ the true vine himself. Baptism creates not this union, but only recognizes and seals it. And hence, too, all growth in wickedness is apostacy. Every man who lives an unregenerate life has fallen from grace. Every branch of Christ has received the vital sap, the spiritual life, from him. If he bear not fruit, and incur a cutting off, he is an apostate; and if finally burned, a final apostate. That beareth not fruit—These branches are living, voluntary, free, responsible agents. They do not, like the vegetable branch, bear or fail to bear by an inward necessity of nature, but by a free responsible will, competent, in the self-same circumstances, either for the bearing or the barrenness. He taketh away—By a just judgment the union between Christ and the branch is severed. That disunion, however, goes not so far, while he has yet a remainder of vital sap within him and is not withered, but that he may be reingrafted. But when so separated, and so withered, that no possibility of life remains, his end is to be burned. He purgeth it—Purifies it; a term not so applicable to the branch as to the literal man figured by the branch. We have here, as in various parts of the apologue, an interchange of literal with figurative language. God, through his Spirit, ever and increasingly sanctifies the faithful followers of his Son. More fruit— And what is this fruit? And here, while we insist upon including under this term fruit all those heavenly tempers which are the inward fruits of the Spirit, we would avoid the approach to a spurious evangelicism, apparent in Olshausen’s comment upon the passage, which too much excludes holy, practical, external action. By their fruits, says our Saviour, that is, by their external conduct before the world, shall ye know them. There is a danger in making religious fruit too internal and subjective. There is some Antinomian error liable to arise when we say, too securely, right tempers will necessarily produce right action. Action, action, action, is quite as necessary in religion as in oratory, and is to be insisted upon distinctly and of itself. Integrity in the practical dealings of life; conduct squared by the principles of a true ethics; zeal, liberality, and energy in the benevolent organizations and operations of the Church and age, are fruits which every branch of Christ should bring forth abundantly and increasingly. For it is this increase, this more fruit, which it is the purpose of the purifying Spirit to produce. 3. Ye are clean—His apostles were cleansed, though imperfectly cleansed. Hence it is to them as true branches, as really in Christ, that all these warnings against final defection are addressed. Through the word—They were cleansed not so much by the power of the Spirit, as by the power of Jesus’s word; that is, by the impressive teaching he had imparted, affecting their heart and controlling their life. 4. Abide in me—This is the great lesson of the apologue. In Christ you are, in Christ abide. To these apostles, surrounding him like the cluster upon the stem, as he was about to leave them, and they to separate from each other, he addresses this final admonition. Whatever your lot, wherever your place, do this one thing, abide in me, and all is safe. Their only danger is apostacy. And they can only abide in him by bearing fruit. And they can bear fruit only by abiding in him. Christian life is the source of Christian action; and Christian action is, back again, the source of Christian life. 5. Without me ye can do nothing—Gracious ability precedes all acceptable action. It is the sap without which no branch can bring forth fruit. Man, without the grace of God, through Christ, empowering him, can no more bring forth action pleasing to God than the dry and withered branch can put forth the rich and ruddy cluster. 6. Abide not in me—The assumption is that his union with Christ is not merely apparent, but real. For surely Christ would not require in any part of this passage a false and hypocritical abiding in or adherence to him. Such a requirement would be an injunction to hypocrisy; and an apostacy therefrom would be an apostacy not from holiness, but an apostacy from hypocrisy, that is, from the worst of sin, which would be no apostacy at all. The Calvinistic comment, therefore, which implies that this disunion is but a seeming one is preposterous. He is cast forth as a branch—Separated from Christ; no longer justified through his blood. Withered—The last spark of spiritual life extinct; the last susceptibility to renewal destroyed. The apostacy is, therefore, total. Men gather them—We have now the apostates as a class, them, collected like withered branches into the bundle. It cannot, therefore, plausibly be said that no apostates have ever existed. Their collective existence is here described as an actual reality, and their destiny depicted under the most terrible imagery. For they are next cast into the fire, and, finally, there burned. Surely, from such apostacy there is no recovery. This description of the dark side of possible destiny is brief and terrible. It stands opposed to the fuller picture, drawn for the encouragement of the apostles, of their possible advancement in Christian grace and happiness. 7. If ye abide… ask what ye will—The full abiding in Christ, with Christ abiding in us, secures the privilege of answer to prayer. What we will in accordance with the Spirit of such a union as before explained (John 14:13) shall be granted unto us. 8. My Father glorified, that ye bear much fruit—The second stage of advancement is, that our very advancement contributes to the honour and glory of God among men. Herein is the disciple’s great honour, that God accepts his advancement as honour to himself. 9. Father hath loved me, so… I… you—The third advancement is the attainment of a love from Christ so ineffable, and so perfect, as to be paralleled only by the love of the Father to the Son. The union of Christ with his persevering follower is modelled upon the ineffable unity of the Trinity itself. It is, therefore, perfect and eternal. 10. If ye keep my commandments… kept my Father’s commandments— The fourth attainment is a love from the believer to Christ, evidenced by an obedience to his commandments paralleled only by the love of Christ to the Father. So that, reciprocally, as in the last verse we have a perfect love of Christ toward his elect, so here we have a perfect accord of heart and will from the elect to the Redeemer. 11. My joy might remain in you… your joy might be full—And this completes the climax. As the apostate tends onward to the final burning, so the persevering elect progresses onward, through advancing stages of answered prayer, of glorifying God, of perfect love and obedience, to the full consummation of an eternal and absolute fulness of joy. Language can express no higher, no more perfect attainment. The commandment of mutual love, based upon his example of love, John 15:12-17.12. As I have loved you—Very perfect indeed is that authority in the commandment of love which is based upon the example of him who commands. Christ is the only preacher of absolute perfection who fully exemplified, in his own instance, the perfection he preached. All true human preaching is above the practice of even the best preacher. 13. For his friends—By laying down his life for them he demonstrated a love which no love could surpass. Others might faintly follow the example, but it is impossible that any should outdo it. Friends—So called, as being loved by him, although they were originally, and before he died for them, enemies. So the apostle (Romans 5:9-10) is not contradicted. By so dying for them he raised them to the rank of friends. And in the case of all those who accept his atonement, he renders them, who formerly were not so, in reality his friends. 14. My friends, if ye do—He affords them a scope for becoming in action his friends. He condescends to raise them into the most intimate companionship with himself. 15. Call you not servants—Though they still may serve him, yet he raises them above a mere servile relation. He calls them not servants to the denial of the more exalted union. Servant knoweth not—The servant, or slave, obeys without question the command he understands not. He is the tool of an arbitrary authority. But, to his friends, Christ has made known all things which the Father has revealed as the doctrines of salvation. Not absolutely all things, but all within the limits of their apostolate. 16. Ye have not chosen me—Students of the law among the Jews select their own masters and teachers; but not so have you selected me from among many others. I have chosen you—It is I who have chosen and raised you to the rank of friends, and not you me. I have ordained, and given you official position, in order to your production of permanent fruit, and in order to your attaining the privilege of the answer of prayer, in my name, from the Father. 17. I command you—Inasmuch as I have conferred upon you grace so stupendous, and a love so perfect, full rightly have I authority to command you. And my command is, that one command most fully authorized by my example—the commandment of mutual love. 18. If the world hate you—He had just been softening their heart with lessons of love. But to the loving heart no pain is greater than the consciousness of being the object of hate, and this little band of apostles are to be the central object of hatred to a surrounding world. The if suggests no doubt of the fact, but prepares them for the terrible reality and furnishes them the antidote—it hated me before it hated you. You are hated, then, not because you are bad, but because you are good. It is the hatred of badness against goodness; for they hated incarnate goodness before they hated you. 19. The world—Five times is the world named in this verse. And what, truly, is this so-named world? It is, of course, not the physical frame of the globe, nor is it the human race as such. It is the living, fallen, unregenerate race, with whom self-interest is supreme; to whom right is a word of feeble meaning, and holiness a term of disgust; to whom sin is a trifle or an unreality; to whom God in his true attributes is offensive, and of whom Satan, but dimly disguised, is the actual god. This world is a realm of sordid appetite, of turbulent passion, of unprincipled ambition; a kingdom of evil, in which, were the inhabitants not mortal, and occupied with compulsory labour, there would be a complete likeness and sameness with hell. Were God to render the bodies of unregenerate men at once immortal, men would become fiends and earth a pandemonium. No wonder, then, that one being the incarnation of goodness, should be the central object of its antipathy. World would love its own—Were the apostles of this same world they would be the objects of such love as the world entertains, namely, the affinity of evil with evil. It would shed its grim smile upon them as its own, and welcome them into the compact and strife that the world affords and enjoys. Because… not of the world—Chosen by him from the world, the affinity of the world is broken and the antipathy is established. And it is not merely the antipathy of unlikeness. For the world hates them because, by assuming to be better than the world, the world feels itself to be by them condemned. And their mission of reproof, of warning, of threatening, and of reformation, is accepted by the world as a rebuke, an attack, and a war. Hence the world is in arms against them unarmed. It is the war of the many with the few; of the powerful with the weak; of the fierce with the mild; of the armored with the defenceless. But still he now propounds a consolation and justification. And these are threefold. First, they share this hatred with their Lord, John 15:20; second, that hatred guiltily strikes against God the Father, 21-25; and third, they co-operate in their testimony with the holy Comforter, 26, 27. Then, through the entire sixteenth chapter, does the Lord expand this struggle between the Comforter and the world before their view, closing with the grand trumpet peal of triumph, Be of good cheer, I HAVE THE WORLD! Such is the joyous close of the Lord’s earthly ministry to his apostles. His Gospel is a gospel of ultimate triumph. 20. Remember—Bear this word imprinted on your heart. Servant… Lord— Matthew 10:24; John 13:16. Honourable are the scorn and the hatred shared with Him who is honour itself. Nor can they complain while, in their suffering, they are preceded by his great example. And ever since he, the Lord, suffered persecution, persecution has become an honour; and persecutors have become afraid and ashamed when men cry persecution! against them. If… persecuted me… also persecute you—This thought shall harden you into good soldiers: that all their assaults were first suffered by me. Just the same persecution, and the same acceptance, which they afforded me, they will afford you; no more no less. 21. Because they know not him that sent me—This persecution against you travels up against me, and, through me, mounts up against God. They know not—Not that they are passively and necessarily ignorant; but actively, voluntarily, freely, with full means and power to know and to do otherwise, they ignore Him that sent me. 22. If—There is a supposable case in which they would be without condemnation. If they had no means or power to know, if I had not come and spoken unto them, they had not had responsible sin. Their action might have been wrong, but with no means or power to do right instead of wrong, it is not responsible wrong; it could not have incurred just condemnation or penalty. The impossibility in the intellect to know the truth is a cloak, an excuse, for not knowing the truth. The incapacity in the will to do right, arising from a necessary controlling motive force, is a cloak or an excuse for not doing right, and for doing wrong. If that wrong doing be properly called a sin, it is not a responsible sin.And this is a universal law of a just divine administration. Where there is from the beginning no power for right there can be no guilt for wrong. Were the posterity of Adam born into existence without the means to know the truth, without the volitional power to will the right, or without any personal fault or forfeiture by their own free act, they could not have been held responsible or justly punishable. If Christ had not come, if no sufficient light had been shed, and no sufficient power imparted, there could have been no responsible sin, guilt, or penalty. Hence it was not until a Saviour was promised that Adam was spared and he begat a son. The future Saviour was the previous condition of the continuance of the race. Without that future Saviour there is no proof but that the fulness of the penalty of death would have been suffered in the person of guilty Adam alone, no posterity of his succeeding.But now—Inasmuch as I have come and have spoken the truth, affording them the means of knowing, willing, and doing. They have no cloak—No covering, no justification, no palliation; but a full exposure to the utmost penalty for their excuseless sin. They knew their duty and they did it not. 23. Hateth me hateth my Father—Their hatred runs through Christ as a conductor and lights upon God. And this is ever true. Men may claim to reject Jesus and yet hold to God. But their God is but a mere natural power, it is not the God of Christ or of the Bible. Some men of science reject Christ, and recognize a Nature, or a system of Laws, as ruling creation. But they ignore Christ, because they really ignore, reject, and scientifically hate the God of Christ. Deism, atheism, are a temper of the heart. Their theories grow out from the spirit and temper of the soul. It is in his heart that the fool saith there is no God; whether that fool be the fool of ignorance, or the greater fool of science. He that hateth me hateth my Father also. 24. If—There is another if enforcing and expanding the if of Joh 15:22. Had not done… works—Not by his word only, but by his works, attesting the superhuman power of his word, had he revealed to them the truth. His word, like original right and truth, attested itself to the conscience. His work, such as none other man did, attested his superhuman nature to their reason. With conscience and reason combining to attest his superhuman excellence, it was an excuseless folly for human beings to reject and hate him, claiming to be the Son and Messenger of God. Seen and hated… me and my Father—His works were not merely in themselves separate evidences. They were a part of his character and of himself. They were the attributes going to make up his divine person, as it appeared before them. He walked before them an Omnipotent. He passed in the scene before their eyes visible God. The curtain was uplifted, and upon the level stage of earth God incarnate passed before their view, as the visible Jehovah passed before the eyes of Moses. Hence he could truly say, now have they both seen and hated both me and my Father. 25. Without a cause—Psalms 69:9. For what cause was all this hatred? What plea for this malignity? And still might we ask, Why does the world hate religion, and the Church, and the Bible, and God? Why do so many of the scientific world so often ignore the God of Christ? It is all without reason or excuse. It is a pure gratuitous unholy temper. 26. Comforter… Spirit… shall testify—Though a wicked world reject and deny, there is a Holy Spirit that confirms and testifies. And here is the great issue. The world, with the spirit of evil, is on one hand, and Jesus, with his apostles and the Spirit of truth, is on the other. But the result of this issue cannot be doubtful. That Spirit proceedeth from the Father. Over all is God the Father Almighty. And where shall be the victory when God contendeth? Boastful and mighty as is the world, there is one who is mightier—GOD. 27. Ye… witness—Indescribable glory and honour! Ye are permitted to cooperate with the Spirit of truth to the lordship and headship of Jesus the Christ, for yours has been the indescribable honour to have been with me from the beginning. Kings and princes are honored. They have a conspicuous place in history. But far above kings, emperors, or czars, is the dignity to have been an original witness to Christ, a co-worker with the Spirit of truth, an apostle of the indestructible Church. 1. These things—Including his description both of the hostility of the world and the co-operation of the Paraclete or Comforter. Should not be offended—Be caused to backslide or to apostatize. 2. Put you out of the synagogues—Excommunicate you from the Old Testament Church, as if no longer Jews; though in reality they are the excommunicate and you are the Church. So even in the history of Christendom, a Church in form, yet apostate in spirit, may expel from its communion those who are in spirit and in truth the purer and the truer Church. Popery can expel the Reformers; Anglicanism can exclude from her churches a Wesley and a Whitefield. But happily often, even from the holy communion of the excommunicates, there returns a blessed influence, to purify and regenerate, more or less, the dead old organism that expelled them. Killeth you… doeth God service—So utterly may churchmanship have put darkness for light that it may be with a religious intent that it persecutes religion itself. Especially is this liable to be the case when a dead organization persecutes men of the living Spirit. Nay, it is even possible that men, with the best light they have, and with the purest conscience their age and position permit, may persecute with a holy intention. Hence we may feel a pity even for good men betrayed into the sin of persecution.Even in the minds of such, however, a worldly zeal for their own system, and a bitter human hatred, usually dwell. As Saul of Tarsus, who sincerely thought he ought to do many things contrary to the name of Jesus of Nazareth, and that he ought to persecute even unto strange cities, did also breathe out threatenings and slaughter. With the honest zeal for truth, and earnest opposition against the defenders of error, there may mingle a fierce ambition, a cruel partizanship, a diabolical malignity. The former might be excused in the sight of God, however mistaken; the latter mingling brings them under deep condemnation, both from God and man. Honest error, moreover, may spring from a dishonest antecedent. Error must not only be itself honest, but it must be honestly come by. Doeth God service—Doeth service to God. Bitterest and most cruel of all is likely to be the fate of that victim of persecution whose persecutor most deeply believes he is doing service to God. Our Lord therefore most justly brings this in as the final summit of the climax of suffering he predicts. 3. Because… not known the Father—This fact, repeated from John 15:21-25, is the sad destruction of all excuse for this Jewish persecution. However honest for the moment their persecuting zeal, it sprung from a heart that had previously entrenched itself in error and hardened itself against God. Hence its zeal, however sincere, was mingled and impregnated with fierce and cruel purpose. 4. These things have I told you—Again does the Lord cast back a recapitulating glance in order fully to impress his words upon their memory for future use, both for confirmation of faith and consolation of heart. Said not… at the beginning—Commentators of different ages have found it difficult to reconcile this apparent statement of our Lord, that he had not predicted persecutions heretofore, with passages like Matthew 5:10-12; Matthew 10:21-28; Matthew 16:24-25; Matthew 24:9; Luke 6:22, etc. That he had predicted persecutions heretofore, again and again, is beyond all question. What, then, is it that our Lord had not said at the beginning? We answer: all these things; namely, that under a persecution of a spiritual character their support was to be the Spirit of truth. This entire shape and substance of things were entirely new. It was his last revelation to them previous to that departure which should produce the coming of that Spirit. He had not said it at the beginning; for he had reserved it until now, the close. 5. None… asketh… whither—In the table discourse (chap. John 14:5-7) they had so asked; but now, as he stands uttering his farewell, and unfolding to them their apparent abandonment to the most limitless persecution, with none but a spiritual Comforter, a Comforter little, now, by them appreciated, they had forgotten all question as to his whither. 6. Sorrow hath filled your heart—The sorrow was reasonable; but this word filled implied that it was excessive and reprovable. But he goes on to express, with a stronger emphasis, the consolation he had already proffered, namely, the coming of the Comforter. 7. I tell you the truth—The solemnity of the affirmation arises from the fact that in their present state of mind the information was difficult to believe. Our Lord solemnly assures them that there is no contingency or mistake in the idea that his departure, however sorrowful, was necessary in itself, and best even for them. Expedient for you… go away—This pregnant phrase, go away, included all the circumstances—the cross, the atonement, the resurrection, and the ascension, with the perpetual intercession at God’s right hand ensuing. If… Comforter will not come—The epoch had arrived in God’s redemptive plan in which, by passing through his atoning death and glorification, the Son of God should purchase his right to have his elect and to establish his Church, endowing it with the blessed Spirit. God the Father would not grant that Spirit until his well-beloved Son had performed the condition. At the price of his life did the Redeemer purchase his glorious headship over his Church. If I depart I will send—When the blessed Son ascended to the right hand of God he was fully entitled to send to his Church below, and through it to the world, the blessed Gift. If, therefore, Christ goes not, the Spirit comes not. 8. When he is come—This gift is not a mere fluid or emanation shed off from the divine essence or person; it is a He, the essence or person himself. It is not an influence shed from the Spirit, but it is the influencing Spirit. It is not a vapour, but a living Being and Person. The qualities, actions, efficiencies of a living agent are, through the whole passage, ascribed to this Comforter. There is no alternative left but either to pervert the passage, or to acknowledge herein the presence of the third person of the adorable Trinity. Will reprove—Will demonstrate, (so the word signifies,) so that the conscience and mind cannot but more or less clearly perceive the truth. By this Spirit’s power responsibility is made possible. The inability, natural to the human heart, either to perceive or obey divine truth, is more or less dissipated. The Spirit shows to the soul the things of Christ; salvation is brought within its reach, and condemnation for rejection becomes just. The world—The world viewed as apart from the redemptive scheme; the race as it is left in Adam without Christ. This is a fallen world, and it is the purchased Spirit that comes to reconstruct it. Over this world a prince (John 16:11) has usurped a dark despotic rule, and the aim of Father, Son, and Spirit is that he be judged, cast out, (John 16:31,) and finally sent to the bottomless pit. This, however, is not to be done by immediate force, but by the conviction which the Holy Spirit may work by his gentle dealings with the free volitional spirits of men. Sin… righteousness… judgment—These are the three great topics presented by the Holy Spirit to the human conscience and intellect.Sin, from rejection of Christ; righteousness, through the ever-living intercession of Christ; judgment upon persistent sin, executed by Christ. 9. Sin… believe not on me—Not that all sin consists in rejecting Christ; but that the rejection of Christ leaves them in the full possession of all their guilt, and to the full consequences of all their sins. By rejecting Christ they hold on to all sin. 10. Righteousness—In contrast with the sin of the previous verse. This righteousness, existing first in the person of Christ, is, by his great work, brought into the possession of believers in him. I go to my Father—That is, I go through the great work which both evidences my righteousness and wins my right to bestow justification, sanctification, and eternal life on all who believe in me. To my Father—To the courts of the invisible God; to be myself an invisible Saviour, to be seen by you no more, yet to reign on high, at the right hand of God, over the Church, judging and casting out the prince of this world. Ye see me no more—To you, and through you to all my future Church, I shall be an object not of sight, but of faith. Their religion shall not be corporeal. It shall be the faith of the human spirit, co-worked by the divine Spirit, aspiring upward to the heavenly and the divine. 11. Of judgment—Of scrutiny and of separation between good and evil, to be now begun, continued through future history, and consummated at the Second Advent. Prince—See on John 16:8. 12. Many things to say… ye cannot bear—The wise teacher knows not only how to instruct, but how to withhold instruction that he may instruct in the right order. He will not impose truths upon brains not strong enough to bear them. And some instructions need diagrams, examples, apparatus, or experiments before they can be understood. So these apostles needed that Christ should suffer, rise, and be glorified before they could understand and preach a suffering, risen, and glorified Saviour. Nor were they as yet prepared to accept in heart the abolishment of circumcision and of the Jewish ritual, with the destruction of Jerusalem, the overthrow of the Jewish state, and the reduction of Jew and Gentile into one universal Christian Church. Much he probably taught them during the forty days after his resurrection; but, as the next verse teaches us, it required the coming of the Spirit fully to graduate them into a competent apostleship. 13. Guide you into all truth—A strict translation would require the article the before the word truth. The Spirit does not guide into scientific, political, or historical truth. The inspiration of Scripture was never intended to teach astronomy or geology. It was to guide them into all the truth, namely, the truth embraced in their apostolate. And this is the truth beyond all comparison with any other truth. Not speak of himself— Literally, from himself. The messenger-Spirit should not have a message of his own separate and apart from his divine Sender. Like the Son, he is not alone and independent, absolutely originating his own doctrine.Whatsoever he shall hear… shall he speak—This hearing, be it noted, is a hearing by the Spirit; it has no fleshly ear, no atmospheric sound. But spirits, we understand, communicate, though by pure voiceless impartation; and so the divine Spirit hears without organ; that is, perfectly sympathizes in the divine thought and purpose of Father and Son, from whom He goes forth. Thus, in an ineffable and mysterious sympathy and oneness does the holy Trinity eternally agree. Here let us believe rather than explain. He will show you things—As it is a spiritual and not a fleshly tongue with which the Spirit will speak, and a spiritual ear with which he will hear, so it is with a purely spiritual, not a fleshly hand, that he will show. He will take the apparatus of salvation, the cross, the tomb, the glory, and unfold them all to the eye of the human spirit. Things to come—Not only these past things, but things future will he show. The future growth of his Church, the future advent, the future salvation of the blessed, and the future retributions of eternity, will be so unfolded by the Spirit to them that they can unfold the whole to the world. 14. Shall glorify me—The Spirit shall exhibit the Son in all his Messianic glory, as Head of the Church, and Judge of the world. Nay, he shall exhibit him as possessing “all the fulness of the Godhead bodily.” (Colossians 2:9.) 15. All things that the Father hath—How stupendous is this all! Omnipotence, omniscience, omnipresence, eternity, all these the Father hath, and, therefore, the Son. Yet, by the very terms, the Father possesses alone his Fatherhood, and the Son his Sonship. Therefore—Because the Son hath this fulness, therefore had Jesus included this all in the things revealed by the Spirit. 16. Not see me… see me—Two different Greek words are here used, both translated by the word see. The former, θεωρειτε, signifies the seeing either by the bodily or the mental eye. The latter, οψεσθε, signifies more properly bodily sight alone. Hence Jesus here declares that during the little while of his departure he would be lost to both their bodily and their spiritual view, while his return would be to their physical sight. This fact alone, in our opinion, decides that it is his corporeal return at the resurrection, and not merely a spiritual presence, that the Lord here intends. Because I go to the Father—He here gives a reason why they shall see him again. He is not going into nothingness; but he is going to the Father who once sent him, and will send him again. 18. What is this that he saith—We suppose that, at the close of the last verse, a slight pause of the Saviour’s discourse enabled him to hear a murmur of perplexity and inquiry among his disciples, which induces him to pause still further, until their perplexity is fully expressed in a low and rapid consultation among themselves. Seven times does this phrase a little while occur in these chapters, and at this point their query is specially fixed upon that clause, but not that clause alone. They take his last expressions by piecemeal, and toss them from one to the other. They would be glad to know, but dare not interrogate the Lord. 20. Weep and lament—A description of the grief of the apostles between the crucifixion and resurrection of Jesus. It is a stronger expression of grief than that of Mar 16:10—they mourned and wept, which describes the same grief. The world shall rejoice—The hostile Jewish world. But this narrow hostile world is a representative of the entire world hostile to Christ, which crucifies him, buries him, and rejoices in his supposed destruction and in the sorrow of his friends. Worldliness and infidelity, in all ages, share this joy, and suffer its reverse in the triumph of Christ.Sorrow shall be turned into joy—He says not merely that their sorrow shall be followed by joy; but the very sorrow shall be transformed into joy. For the death of Christ is the source alike both of the sorrow and the joy. 21. A woman… hath sorrow—A brief illustrative parable. It is plain that the woman stands for the apostles; her travail sorrow for their grief at Christ’s death; and the man child for Christ revealed at his resurrection. The best commentary upon this parable is furnished by John himself in Revelation 12:1-5, where a woman brings forth a man child, who is caught up into the heaven to the throne of God; in which the woman represents the Church of God bringing forth a Saviour and ruler of the world. The literal basis of this figure is the birth of Christ from a pure virgin. Or, still farther back, it is Eve whose seed should bruise the serpent’s head. The woman thus symbolizing the Church is here represented by the apostles, who are the Church now in travail and overwhelmed with sorrow until the bringing forth of the glorified Christ. Then shall their very sorrow transform into joy. Remembereth no more the anguish—It is God’s great compensation that her sorrow shall be as if it never had been, and the whole thing becomes a joy. A man is born—A human being, according to the Greek, of either sex. In the midst of humiliation and sorrow, the birth of a human immortal is a most stupendous event. The creation of a material world bears no comparison with it; hence, to the view of Scripture, all the circumstances of generation and birth are divine and wonderful. 22. Your joy no man taketh—Your sorrow shall depart, but never your joy. Hostile as is the world, no man can wrest it from you. 23. In that day—The day of the resurrection. Upon that day Jesus rose as glorified King, able to crown his followers in his kingdom with everlasting joy. See our notes on Matthew 28:18-19. But that resurrection day was the commencement and inauguration of a great new period of divine-human history. And to his apostles he now promises that they shall be endowed with all the wisdom within the scope of their holy office, have rich access to the Father, and amid tribulation should triumph over the world. Indeed this phrase, in that day, has much of the ring of the same old prophetic phrase in the Old Testament. Thus, Exodus 8:22 : I will sever in that day the land of Goshen. Isaiah 2:11 : The Lord alone shall be exalted in that day. Ezekiel 29:21 : In that day Israel shall be exalted.Zechariah 9:16 : The Lord their God shall save them in that day. Ye shall ask me nothing—Within the scope of your apostleship the fulness of revelation made to you shall forestall all inquiry. They will be under no need of putting such crude questions as were offered in John 14:5; John 14:8; John 16:17. For be it noted that the Greek word here for ask, (unlike the Greek word for the ask in the latter part of the verse,) mainly signifies to inquire or question. Our Lord does not, indeed, mean that no unwise questions would be asked. For Alford truly objects that, in Acts 1:6, they in reality did ask a question; but it is to be replied, that the Lord immediately informed them that their question was outside the limits of their office. Nor should the words be so stringently interpreted as to deny that they should ever ask for wisdom or information. It simply implies that they shall never be left in bewilderment, but should be fully inspired with due wisdom for the apostolic office. Whatsoever ye shall ask—That is, petition. Will give it—Of course the breadth of this promise, like that of the last previous promise, must be limited within the laws of the kingdom of grace and the apostolic office now to be established. 24. In my name—See note on John 14:13. While Christ was with them, not having been exalted to his mediatorial station at the right hand of God, prayer had not been offered through him; but now he is our Advocate, to hand our petitions to the Father. 25. These things—To John 16:28 Jesus now opens a new promise. The obscurity now resting upon his words to their minds should be withdrawn. New facts and new revelations should be made, which should throw back their broad light upon his past discourses. Proverbs—The proverb, as the word is here used, is a brief expression of a great truth in language concise and somewhat enigmatical. Its very riddle detains the attention of the mind upon it, and so fastens it upon the memory. Our Lord had discoursed in what were to a great degree enigmas; but those very enigmas served as vehicles to hold fast the truth until the day of explanation. Time cometh— The time was doubtless the period of the forty days after his resurrection. And yet in spirit it covered the whole period of their apostolic office. 26. I say not… will pray—That he said at another time; but that he sets aside for the present. He will omit now to mention his own prayer to the Father for them, in view of the rich access they shall have to the Father himself. 27. Father… loveth you—The love of the Father precedes even the gift of the Son, and was the reason of that gift. John 3:16. But here is an additional love of the Father for these apostles, in consequence of their love to Christ. And this love is from the Father himself; originating freely and earnestly from him. 28. I came forth from the Father—And this is the fundamental fact, basing, sustaining, and justifying their faith. His origin is from God, for their redemption; his destination is to God, for their final glorification and eternal salvation. 29. Now speakest thou plainly—Commentators very generally here attribute to the apostles a false pretence, or rather a false estimate of their own understanding. They profess or imagine that they understand when they do not. “They understand so little,” says Augustine, “that they do not even understand that they understand not.” And Lampe even goes so far as to say that they contradict Jesus. But the emphatic word in their language is now. This little word implies that in the past the discourse of Jesus had been enigmatical, and not by them understood. In the present it implied, and implied truly, that his words just uttered were understood, and were divinely cheering to their hearts. For the future it implied that his present words were an earnest that there were lessons yet to come that would make them wise for their high office and for eternal life. Their words were indeed childlike, but not childish. 30. Now are we sure—The emphatic now they earnestly repeat. So delicately and effectively had the great Master suited his words to their hearts as to convince them anew that he knew their hearts. Ask thee—So well does he know their questionings of heart that he is able to answer without hearing them. Thou camest forth from God—And so it is that the Gospel adjusts itself to the sins, the penitence, the moral wants of our nature, so as to test its own divine origin. 31. Do ye now believe?—The best commentators now agree that the words should be rendered not interrogatively but affirmatively—Ye do now believe. Jesus admits their faith. 32. The hour cometh—The hour of high faith is the proper time to prepare for danger. Jesus therefore seizes the present moment to warn them of their coming peril. Yet he assures them that abandonment by man is not abandonment by God—the Father is with me. 33. In me… in the world—Here is a striking antithesis. The apostles were in the world; happy if they were in me. They could be in the world and in me at the same time. At the same time, therefore, they could be both in tribulation and in peace. Such men have a right and a reason to be of good cheer. No tribulation from the world can destroy their peace in Christ. And this imperturbable peace is all earnest of the final triumph over the world, announced in the words that follow. Indeed, the bidding of cheer is in view of this closing triumphal sentence. I have overcome the world— Even in view of the coming sacrifice the glorious victim feels himself the conqueror, and chants his paean of victory. Though the battle is yet to be fought, he stands in spirit at its close, and the immortal laurel is upon his brow. Nay, he is standing in spirit in that future period when his apostles, amid tribulation in the world, shall hear in spirit his thrilling words, Be of good cheer; I have overcome the world. And in all ages of the Church the preacher, the martyr, and the saint have fought the battle of the faith, trusting in the great Captain who has overcome the world. And in that trust they too shall overcome. And this victory is over every means which the world uses to deprave the spirit or destroy the soul. Whether the world would allure and ensnare us by its charms, or overwhelm and destroy us by its violence, through faith in Him who has overcome the world we too may overcome. So closes the Saviour’s farewell address to his apostles. From man he now turns to God; and, as is suitable in address to God, in prayer. Yet is it not so entirely addressed to God as that man is wholly left out of thought; for all audible and public prayer is for man; that is, for others than him who prays, as well as to God. The very institution of public prayer includes a purpose of instruction, namely, to reveal and perpetuate the knowledge of what are our wants, and how to express them before God. Of such a nature is the Lord’s Prayer. And for this same purpose was this memorable intercessory prayer uttered aloud by Jesus in the hearing of his apostles, and recorded under guidance of the blessed Spirit by the hand of that very apostle who dwelt most deeply in the heart of Jesus. We might suppose that the prayer is recorded with verbal accuracy. But if our human presuppositions are not upon this point accurate, we may be sure that the very soul of the prayer uttered is in the prayer recorded, so that both would be for us identical.As this prayer is uttered just before the great sacrifice by him who was at once Victim and High Priest, so it has been called, with much propriety, by Christian scholars, the HIGH PRAYER. But though uttered before the sacrifice, the actual standpoint in spirit of the great Supplicator is really at the close of the sacrifice; just as in the last verse of the last chapter, as we have noted, the standpoint of the Saviour’s triumph is after the triumph is won. See notes on John 12:31; John 13:31; John 17:11. The present prayer is uttered as if in fact the great work were completed; and as if, from the scene of battle, the blood-stained conqueror was stepping in triumph upon the threshold of heaven into the presence of his Father, claiming his investment with a glory belonging to him both by original inheritance and final victory.Though properly called a prayer, but a small part and but a few points are precisely petition. For himself he claims, as his right, his glorious investment. For his disciples he supplicates unity, preservation, and consecration. For all future believers he supplicates the same holy unity, and indirectly prays for the conversion of the world to the faith. The greater part of the prayer is what we will call representation; performed by Him who is the great representative of us all before God.A summary of the chapter will show that in John 17:1-5 he presents himself before the Father; that in John 17:6-19 he represents the case of his apostles; that in John 17:20-26 he represents before God, directly, the case of all future believers; indirectly, the case, good or ill, of the world. 1. Lifted… eyes to heaven—Hitherto his glance had been horizontally directed upon his listening apostles; but now our Evangelist beholds him turn his eye upward, and recognizes that his spirit is with God. The phrase to heaven would naturally, but not necessarily, imply that he was under the open sky. Heaven, though upward, is not the sky. 2. As—Inasmuch, as, or since. He asks the Father to glorify him, inasmuch as he possesses power to reciprocate that glory in gathering his glorified Church. Surely all this is language that creatures could never use with God. It stands on equal terms, and assumes merit. It claims, rather than supplicates; offering compensation, glory for glory. Given him—Yet is the Father, even in this equality, source, giver, superior. All flesh—All humanity. The power of his death is not partial but universal, embracing every child of Adam both before and after birth. We are born under atonement. As many as thou hast given him—Given him, in the eternal purpose of redemption, as foreknown believers and persevering heirs of salvation; as it is expressed in John 17:20 : “Them also which shall [or rather will] believe on me;” and in John 17:8, even the apostles are those that “have believed.” And as that plan of redemption is conditional, saving in divine anticipation all who are foreknown as believers, so it presupposes no want of power for belief in others. It excludes none who do not exclude themselves. Hence this intercessory prayer covers all who please to place themselves beneath it. 3. Life eternal… might know thee—This knowing of God and Christ is that full experimental knowing which, being commenced by the believer on earth, is consummated in eternity: hence it is not the cause of eternal life, but is the very eternal life itself. The vital seed of eternal life, its first minute instalment, is placed within the believing soul on earth, and, unless on earth removed, will put forth in eternal life in heaven. It is the well of water within springing up to everlasting life. The only true God—The only God; for there can be no other. The true God, in opposition to all false gods. Whether Jupiter, or Brahm, or Vishnu, they are false. The fancies of the idolater, of the pantheist, or the atheist, have their absolute contradiction in this the true God. He possesses those attributes of power, wisdom, and mercy; he has unfolded those attributes in such plans and deeds of redemption, as that eternal life is realized in the very knowing them in their knowable fulness. And Jesus Christ—It is remarkable that this is the only instance in the Gospels in which the words Jesus Christ are used as one compound name. They are so used frequently in the Epistles; from which some liberalistic commentators have argued that this phrase was mistakenly used by John, according to a later custom, and falsely attributed by him to Christ. More likely, however, the apostolic custom arose in the Epistles from its original use by Jesus. It is a most expressive compound. Jesus is Saviour: Christ is Messiah; that is, Anointed King. Hence Jesus Christ is Saviour-Messiah, Saviour-King. He is a Royal Saviour sent from God to man. It is with a solemn majesty that Jesus thus pronounces his compound name of dignity, naming himself thus before God and man.Unitarian writers, who deny the divinity of Jesus Christ, have quoted this as a primary text to show that Christ is not God, but purely man. God, as they claim, is pronounced here to be sole God, and Jesus Christ is excluded. But surely it is of that very sole God that Jesus Christ is the Sent, the manifestation, the incarnation. The Father, indeed, as the unknowable Absolute, the reserve of Deity, is often styled by the entire name of God.So the very first verse of John’s Gospel tells us that the Word was with God; that is, with the Father. But that did not forbid his adding, “and the Word was God.” And so, that the Father is God does not disprove that Jesus Christ is God manifest in the flesh. 4. Glorified thee on the earth—On the earth in antithesis with in heaven. In the former he had glorified God; in the latter God will glorify him. He had glorified God on earth by exhibiting to mankind the perfect ideal of God in man; miraculously showing forth the wisdom and power of God, but especially revealing God’s mercy for the salvation of the world. Have finished the work—The great mission for divine manifestation and human redemption. By this great work he had purchased the right to save all who by faith should accept his mission. 5. With thine own self—In blessed and eternal society with thy own nature. Glory which I had… before the world—That is, the glory which I, as eternal Logos, had with the eternal God. See note on John 1:1. Into that glory admit me, the incarnate Logos, so that the God-man shall be eternally recognized as eternally divine. The eternal Logos and the incarnate Logos are the same person in different eras of existence. So that the incarnate Logos could claim on earth that as Logos he possessed an eternal glory in heaven, to which he might ascend and therewith be invested. Before the world was—The term world here includes the entire universe of worlds. Some have affirmed that God has eternally been creating worlds after worlds. In that case the priority of the glory of the Logos would be rather priority in the order of nature than of time, as regards the absolute universe. 6. The men—Part of the human race, selected for the good of the race. Thou gavest me—Words which represent the divine side of the apostolic selection. For, being so chosen, they were in capacity, purpose, and susceptibility the proper men. Wisely were they chosen of Christ; graciously were they given by God. God always selects the most suitable instruments at hand for his purposes. They have kept—The human side of the apostolic action. God had been gracious to keep: men had been faithful and kept. 7. All things—The entire furnishings for his divine mission. The apostles had learned and recognized that they were not fabricated by Jesus, but given from God. 8. They have believed—They were selected and given by God with full foreknowledge that they would believe. The final taking of effect, both of their election and the giving, was conditioned on their faith and perseverance as free agents. 9. Pray not for the world—For the world, as such, and while it stays such, (in the sense used here and in John 17:14,) is not a possible object of the mercies and blessings he is now imploring; and so cannot be the object of his direct prayer. Indirectly he prays, in John 17:21; John 17:23, for the world, that it may be brought under the scope and cover of his prayer, by conversion to faith in him. When Christ intercedes, as here, for his Church, it is that it may be, as here, preserved, sanctified, and glorified. When he prays for the world, it is that it may be converted and forgiven. Luke xxiii, 34. Then the world comes into the Church, and receives the blessing of Christ’s Church by intercession. For them which thou hast given me—The apostles, as in John 17:6; John 17:8. They are thine—The Father gave them, yet still retained them. They were the common property of God and of Christ. Therefore did Christ confidently pray for them. 10. Thine are mine—Language which no created being could use. 11. I am no more in the world—As above noted, his standpoint is after his ascension. Holy Father—The first petition for his apostles. The opening address, the first, is to Father simply; here, where holy preservation is petitioned, the address is Holy Father; in John 17:25, where retribution in the world is indicated, it is Righteous Father. Stier elaborately argues that God’s holiness is identical with his absolute love. It may be, indeed, admitted that of God’s primary love, pure and absolute righteousness, mercy, and purity are the perfect forms. Yet that love is rather holy than holiness itself. That love is holy because it is absolutely right; and holiness consists in rightness, with all the intensity of infinite emotion, and all the firmness of an infinite Will eternally determining. 12. While—In the five ensuing verses Jesus contemplates his apostles in relation to their earthly dangers, as by him faithfully kept, (albeit that one is lost,) in the midst of a hated world, from which they must not be withdrawn, though while in it they are not of it. While… in the world— Here, as throughout this intercession, his standpoint is beyond this world. I kept them—Kept them, not like a purse of coin, locked in an iron safe, as a mere thing; nor as a prisoner, locked in a bolted cell, as an unfree agent, but as a child is kept in a loved home, from which he is able to escape by a power of his own. Such keeping of a true free agent is intended to be sure only when the kept one prefers to be kept. No divine guardianship throughout the Bible engages to secure a Christian from voluntary apostacy. The son of perdition—Stier well remarks that wherever in the Holy Scriptures the figurative phrase child of an evil thing is used, it indicates the wilful, guilty, and fixed tendency of the being. So child of hell, Matthew 23:15; children of disobedience, Ephesians 2:2; so also man of sin, 2 Thessalonians 2:3. Son of perdition, therefore, indicates one who by his own wilful, guilty, personal tending, lands in final destruction. But it is plain, from the previous part of the verse, that this son of perdition was one of those whom thou gavest me, and was kept in thy name; and yet, in spite of that keeping, he was lost; and he became a final heir of perdition. Hence we have on this sacred record, presented in the very primal twelve, a type of genuine final apostacy in the Christian Church. Scripture might be fulfilled—This is the final good educed by God from the darkest evil: that therein his foreknowledge is verified, and God’s plans for his own conduct, which are conditioned upon the foreknowledge, are left underanged. The dark human side was for pure evil; the divine side is, that the unneeded and condemned sin does of itself fit in to the production of God’s best results. 13. Now come I to thee—The world is far behind; the agony is past; he stands upon the mount of God, approaching his Father’s smiling face. But all this is upon a conceptual standpoint; for he immediately adds, These things I speak in the world. Why speak them in the world? The words immediately following explain: that his apostles might hear; that one apostle might record; so that their joy, and the joy of the future Church, whom they represent, may be fulfilled. 14. The world hath hated them—See notes on John 15:18-25. 15. Not… take… out of the world—Peter was ready (John 13:37) to follow his Lord out of the world. Wearied Christians often would sigh to depart and be with Christ. But that aspiration must be checked within the most reverent limits. What could the world’s great carcass do if the salt should all depart? What but suffer the fate of Sodom for want of ten righteous men? The good men hated by the world are the world’s preservers. Keep them from the evil—For how easy is it for them to assimilate by gentle shadings with the world. The world, then, will no longer hate, however much they will despise them for the compromise. God keeps them, not merely for themselves, but for the honour of his own name, and from mercy to the world that hates them. 17. Sanctify them—In the three ensuing verses Jesus represents their consecration to their mission. God must sanctify them as Christ sanctifies himself. To sanctify is to set apart to some special divine use; and this may or may not require an inner purification of the being set apart. If an unholy being, as man, be set apart to a pure use, he must be rendered internally as pure as the use to which he is appropriated. Of an indifferent thing, neither intrinsically holy or unholy, as a vessel for the sanctuary service, there can be no purification but a physical one with an emblematical meaning. Where a holy being, as Christ, is set apart for a holy work, as for the work of redemption, no inward purification is possible; for he is already perfectly pure. It is a consecration of the holy to the holy. The use to which man is divinely consecrated is eternal service in the sanctuary of heaven; but to attain this use his entire purification must be perfect. If he fails in this his failure is total. Through thy truth—Rather in thy truth. Thy word is truth— Thy word doubtless means the Gospel revelation, both in its doctrinal and preceptive parts; its doctrinal parts exhibiting the scheme of salvation, its preceptive enjoining us to obey its conditions. The agent of this sanctification through or in the Gospel, according to Jesus’s prayer is God, who both gives the Gospel which sanctifies, and animates it by his Spirit to a sanctifying power. Hence it is not the mere instrumental truth, it is the divine Spirit, which sanctifies. 18. Sent me… I also sent them—So that both, primarily and secondarily, are from God; and as they were directed to ordain others to the same work, so it is evident that a body of ministry issuing from God himself, distinct from the laity, is a divine institution in the Christian Church. 19. Sanctify myself—The great conditional sanctification or consecration of himself, by which Christ entitled himself to redeem a glorious Church from out the world, and present it pure and perfect before the Father, was the suffering of death. Thus as a redeemer he was made perfect through suffering. For their sakes—This consecrating agony was undergone for the sake of his apostles, constituting and representing his entire glorious Church. 20. For these alone—Most merciful as is the interior of the Saviour’s intercession, there is a stern exclusiveness, a terrible outside to it, expressed not so much in words as in silence. Cold and dreary is the condition of those who stand without the boundary of the Christly supplication. Shall believe—Foreknown future voluntary receivers of the apostolic Gospel. The shall here is a mere future, equivalent to will. Faith is either a power or an act; as a power it is a gift of God, and may be prayed for; as an act it must be from ourselves, and cannot be a gift from any other. Their word—No traditions of an interior Christian doctrine are to be received by us which are uncorroborated in the written word. This, the written testament alone, can assure us that the tradition is apostolic and binding; for unwritten traditions are unstable, easily forged, and unreliable. But as it appears from John 17:18 that the apostles were commissioned by Christ, as Christ by God, so the true written tradition of the apostles, whether it be John, or Paul, or Peter, are the authorized word both of Christ and God. Those, therefore, who endeavor to separate the apostles’ doctrine as contrary to Christ’s, are enemies of the truth, sacrilegiously endeavouring to cut the Gospel in two, that they may murder both parts. 21. May be one—Amid every diversity there is among true Christians a true unity. So amid many varieties, external and striking, the human race has a unity internal and absolute. One touch of feeling makes the whole world akin. Universal man, and man alone, has the moral emotion, the religious susceptibility, the power to possess an idea of the infinite God.The European, the Chinaman, the Hottentot, can be brought to worship the Omnipotent; but not the dog, the elephant, or the gorilla. So, amid every outward diversity, there is in the Christian body the true unity of the Spirit. The attempt has been made to bring that body under one human head, the Pope, and what has been the result? The head became ambitious, corrupt, despotic, infidel, and bloody. This was substituting for God’s unity of the Spirit man’s unity of temporal power. As thou… and I—The opposer of the doctrine of the Trinity very vainly attempts to prove that the Logos, or Word, can be no more one with God, than one Christian man can be one with another. But the as here indicates not equality in degree, but similarity in nature according to the human likeness and proportion to the Divine. As of Christian perfection the ideal is God, so of Christian unity the model is the ever-blessed Trinity. (See note on Matthew 5:48. Also, John 14:9-10.) For man was made in the image of God. Of the Church, as of the Trinity, the unity is spiritual.That… that… that—There are three thats in this verse. The first two are parallel to each other, the latter enlarging the other, and both depend on pray in the previous verse. Christ directly prays that his followers may be one; and that they may be one in us. The third that depends upon these two. May they be one in us, that the world may be inspired, by that unity, with faith. The world—Stands in a double aspect: as the embodied enemy of Christ, and, as such, no object of prayer; and as the raw material from which the future Church must be won and shaped, and, as such, the object of this extension of prayer. And in the following verses Christ prays that the Church may be perfect in one, both for its own blessed sake and for the winning the world to faith. No limits are assigned to the diffusion of faith through the world; but the Saviour, justifying a holy ambition in his Church to win the whole, prays that the world may believe, and nothing less. 22. The glory which thou gavest me—The eternal celestial glory. I have given them—It is in them even now, in various degrees, a spark, a slender flame, a beaming luminousness, destined to shine in eternal splendour in the celestial firmament. “Even the slightest glimmering of heavenly light which begins to shine out of the countenance of a justified publican, is an outbeaming of this glorification; and so is the still brighter angel-face of the crowned martyr at his trial.”—Stier. May be one—For that glory has its source in a spark of divine love in the heart, and that love melts into one its various possessors, so that there is one love, one glory, one Church. 23. Thou in me—So that the very centre and nucleus of this unity is God himself.The unity of the Church consists in doctrine and in spirit. The historian of evangelical doctrine finds that the system, in its great outlines, forms a grand architectural structure, extending through ages, identical in its general outlines, and excluding all mere half-faiths, heresies, novelties, and infidelities. As such a system it does, by its self-consistency, strength, and permanence, form a powerful proof of the reality of the Christian faith, calculated to make the world believe.Yet deeper and more absolute is the unity of the spirit. Doctrinal differences are many; Christian experience is vitally one. Says Dr. Shedd: “Tried by the test of exact dogmatic statement, there is a plain difference between the creed of the Arminian and the Calvinist; but tried by the test of practical piety and devout feeling, there is little difference between the character of John Wesley and John Calvin.” For this he assigns as a reason, that “the practical religions life is much more a product of the Holy Spirit than is the speculative construction of Scripture truth. Piety is certainly the product of divine grace; but the creed is not certainly formed under divine illumination.” 24. I will—Not I pray, nor I ask; but this is my will. He speaks as a Son returned to his Father’s house, who tells, in loving confidence, how he will have things. He will bring his beloved comrades with him, that they may see what a glorious Prince he is, and in what a glorious palace That they may behold my glory—And themselves participate and possess it, just as seeing the kingdom of God is sharing it. (John 3:3.) So, beholding his glory, we are all changed into the same image from glory to glory. (2 Corinthians 3:18.) 25. O righteous Father—He addresses his Father in his stern aspect of righteousness, and his subject is the world in its contrast with his disciples and himself. Yet is its tone the awfulness of reserve. He utters no condemnation, pronounces no sentence. Note that God is not a mere Father, but also a righteous Father. He has not only his parental, but his judicial and governmental aspect. He is not only living Father, but stern Judge and absolute Sovereign. The world hath not known thee—This is his final brief word of appeal to the just God against a rejecting world. It is not passively and innocently and with no means of knowledge, that the world does not know thee. But, after all I have done to reveal thee, the guilty voluntary world has persistently ignored thee! I… and these—I have, spite of and in contrast with this world, determinately known thee, and have made thee known to these. He has no more to say of the world; his heart and speech catch and fasten upon the brighter topic. 26. Declared thy name—Unfolding the mystery of grace and glory embraced in the name of the Father. And will declare it—Unfolding its still more gracious grace, and its still more glorious glory, to them, to the Church of all ages, and to their whole glorious assembly in eternity. Love wherewith thou hast loved me—Which, as said in John 17:24, was a love before the foundation of the world. May be in them—Love from God resting upon them, and to God dwelling in them. They thus, by faith, come into a participation of God’s eternal love to his Son. They come into the everlasting beams of the eternal Sun. They enter into the embrace of God’s eternal purpose to glorify all who believe in Jesus. They fasten themselves to the golden chain of God’s election to eternal life of all who know him through his Son. And I in them—As the life-spring of their immortal existence, the well-spring of their eternal love, the day-spring of their eternal glory. For eternal life, love, and glory, embodied in Christ dwelling in them, are the full consummation of all that the sufferings and intercession of Christ himself can bring to his chosen. And in this consummation does this intercession most fitly end.Thus close the valedictory utterances of Jesus to his disciples, extending through the last four chapters of this Gospel. They are, first, the colloquy and events during the supper, (chap. 13;) second, the Lord’s after-supper discourse, slightly interrupted by questions, (chap. 14;) third, his parting address of prediction, warning, and consolation, (chap. 15, and 16;) fourth, and last, this High Priestly prayer, (chap. 17.) It is pervaded with pathos, which runs as an undertone even through the triumphant passages both of the valedictory and the prayer. The pathos and the sorrow are soon to deepen into the immediate agonies of Gethsemane and the crucifixion; the triumphal tone is sustained by a prophetic recognition of the victory in the more distant future. § 132-3.—THE AGONY IN , vv. AND THE , John 18:1-12.1. He went forth—That is, as we understand it, from the supper-room on the eastern part of Mount Zion. As no other going forth is unequivocally indicated from the beginning of chapter xiii to this present clause, we are obliged to conclude that the discourse, stretching probably into midnight, was entirely uttered in the same room. The route now taken by Jesus to Gethsemane the reader will find described in our note on Matthew 26:36. The brook Cedron—The brook Cedron, Kedron, or Kidron, (the name being derived from a Hebrew word signifying turbid,) is a winter or rain torrent, formed by the waters occasionally running from the sides of Olivet and Moriah, into what is now called the Valley of Jehoshaphat. The ravine or valley takes its origin above a mile to the northwest of the city, and, deepening as it proceeds, makes an angular turn opposite the temple. Thence southeastwardly, it passes between Siloam and the city, and thence goes toward the Dead Sea through a deep and singularly wild gorge. During the summer season, in the absence of rains, the channel is perfectly dry, so that in reality its occasional turbid stream formed a sort of gutter for the eastern margin of the city. By a bridge over the ravine the traveller still passes from St. Stephen’s gate to Gethsemane. 2. Jesus ofttimes resorted thither—Where, beneath shadowing olive trees, he held discourse with his followers. Hence this is the place where Judas, whom we last saw departing from the supper-table, (xiii, 30,) was again to meet his Master. At this point, according to the other Evangelists, is to be inserted the narrative of the agony of Gethsemane. By a ruthless criticism, Strauss and others infer from the silence of John and the triumphant tone of the valedictory and prayer of the previous chapters, that the agony never took place. We apprehend that the answers are ample. Why should John insert what had been so fully given by his predecessors? And who cannot see that the sorrows of Gethsemane are truly preluded by the sad undertone, mentioned in our closing note to the last chapter, both of the valedictory and the prayer? Nor are we able to conceive how a scene so wonderful in its conception, so unparalleled and mysterious in its character, so surpassing any passage of classic antiquity, could have been framed without the basis of truth, either by the genius of the Evangelists or the mind of the early Christian Church. No truly Christian heart needs any defence of this passage from a criticism so utterly uncritical. 3. Judas… cometh—For the train and order of events of our Lord’s betrayal and arrest, consult our notes on § 132. Lanterns and torches—For though it was the full moon, yet his apprehenders knew that their victim might be concealed in the garden, in the houses, or in the clefts of the rocks. But to no such refuges, worthy of the guilty only, did it become the dignity of our Lord to resort. 4. Knowing all… that should come—John leaves to the other Evangelists to describe the humiliations of the garden and of the Judas kiss, and seizes those points in which the foreknowledge and majesty of Jesus appear rising above the inflictions he suffered. It is the same upper tone of triumph as reigns through the previous discourses, heightened to sublimity by the recollection of the degradations which the previous Gospels disclose.John’s Gospel is therefore a supplement, not merely in external facts, but in grand views and sublime truths. Went forth—After the traitor’s kiss, the traitor himself retreats among the band that follow him, who stand in hesitation. Jesus steps forward in firm majesty to meet the men, who appear more like culprits to be arraigned than like officers coming to arrest him. Whom seek ye?—Not that he did not know whom they sought. Not that their leaders did not know him by the traitor’s signal. He speaks to make them confess their object, and then to show that they can attain it only by his actual permission. It is the word by which he commences the display of power exhibited in John 18:6. 5. Jesus of Nazareth—They have not the spirit to rush forward and seize him without a word of parley. The drill serjeant, however, mechanically answers, according to the warrant, “Jesus of Nazareth.” The Lord has compelled them to utter that memorable name, the memento of their own guilt, the emblem of divine power. I am he—Let it be well identified, to even those ignorant of his person, who it is they seek, and by whose power they are prostrated. At the responsive word, I am he, they recoil and fall. John 18:6. Stood with them—Probably the first clear glance that John had caught of the traitor disclosed Judas standing in the crowd. He too, doubtless, feels the overthrow from the mighty name of “Jesus of Nazareth.” 6. Backward, and fell—Commentators, such as Stier, who explain this fall as merely a natural accident, resulting from the personal majesty of Jesus, (as the lictor was overawed who attempted to apprehend Caius Marius,) overlook the plain evidences of a purpose and will by Jesus to give this proof that his surrender is voluntary. He first prostrates them by a stroke of unseen power; then deliberately triumphs over their impotence; then secures the escape of his disciples; then yields his person to their hands. By this miracle he sustains his declaration to Peter, Matthew 26:53; and his avowal that he himself lays down his life, John 10:17-18. 7. Asked he them again—By a divine irony he pushes their impotence with the same question. Strange that such commentators as Alford and Stier suppose such a question and reply to be uttered and even repeated because the officers were ignorant which was Jesus. Surely they knew after the first I am he; and so they might also know before the first I am he, from the traitor’s kiss. 8. I have told you—An intimation to the armed crowd what playthings they might be in his hand. These—Pointing to the disciples; sacrificing himself, but saving others. 9. The saying—See John 18:12. Rationalistic commentators have pronounced this a very mistaken pretence of a fulfilment of Christ’s words. Christ spoke, say they, of preservation from final perdition, but this was preservation from bodily harm. It is a poor reply to these objectors to say, “but the bodily was typical of the spiritual.” The true reply is this: Christ was bound on his part to keep his disciples, both in body and in soul, for their future ministry. They were to be immortal until their work was done. He had preserved them not only from apostacy but from temporal death, for the future mission before them. Judas, on the other hand, perished in body and soul, and so was completely “the son of perdition.” And so now Jesus provides for their present safety, in literal fulfilment of his claim, that he had kept all and lost none—save one. 10. Malchus—The Greek and Latin form of Malek, signifying King. John alone mentions his name. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 13. To Annas first—This Annas is mentioned in Luke 3:2 as being high priest, together with Caiaphas, at the opening of John the Baptist’s ministry, his name occupying the prior place to that of his colleague. He is pronounced by Josephus as the most fortunate man of his time in Judea; for he was high priest himself for fourteen years, having been so appointed by Cyrenius as far back as the taxing mentioned by Luke before our Saviour’s birth; and he had four sons who filled that office, besides his son-in-law Caiaphas. His venerable age, his great abilities, his ancient title to the priesthood, rendered him perhaps the most important Jew in the capital.The people, animated by a strong national feeling, doubtless regarded him as the permanent high priest. Both Herod and the Romans had capriciously changed the high priest, so that it had almost become an annual office. It is probable that he was the prime mover in the crucifixion of Jesus, and that in this, as in many other measures, Caiaphas was but the organ of his decisions. High Priest that same year—In apparent contrast with Annas, who was popularly held as the permanent rightful high priest. 14. Caiaphas… gave counsel—John here doubtless refers to the counsel of Caiaphas, to show that he was fully prepared to carry out whatever orders Annas might give for the destruction of Christ.Peter’s first denial, 15-18. Compare notes on Matthew 26:69-75. 15. Another disciple—Beyond all question John himself. 16. Her that kept the door—It is customary, even at the present day, in the East, for the doors of the wealthy to be superintended by a portress, who receives a fee for her services from the visitors. 18. Made a fire of coals—The square court (Vol. i, pp. 121, 326) enclosed within the structure of an Eastern house, lying under the open air, is often paved, and furnishes the proper basis for a coal fire. It is not unfrequent that at the Passover period the weather is cold enough in Jerusalem to render a fire desirable. 19. The high priest—Which high priest? Annas or Caiaphas? It is clear that Jesus is not sent to Caiaphas until John 18:24, upon which see our note. It is also clear that at John 18:13 Jesus is led to the high priest Annas. It is also clear that this is a different examination from the one given by Matthew, as taking place before Caiaphas. We hold, therefore, decidedly with those who maintain that the high priest of this verse is Annas. That Matthew (Matthew 26:57) omits the leading to Annas, does not contradict the fact. But in fact the ancient opinion that both high priests had office in the same extended palace may be considered as solving the whole difficulty. Peter went to the house of the high priest; he denied Christ while Christ was before Annas; and Christ was sent from one part of the palace to the other, by Annas to Caiaphas. Asked Jesus—Before this venerable dignitary, who was high priest before the prisoner was born, the youthful Jesus presents himself in bonds. During his repeated visits to Jerusalem, his teachings in the streets and preaching in the temple, probably Jesus had never been recognized by either high priest; while Jesus probably had seen them both in the exercise of their public office. Yet his name, his teachings, his miracles, and his popularity could not have been unknown to either; for, in fact, the beloved disciple, John, (John 18:15,) was known to the high priest. Annas was a Sadducee; a sect which, denying future punishment, endeavoured to deter from crime by severity of judgment in the present world. Before this haughty magistrate the Saviour stands, with little reason to expect mild dealing. Asked Jesus of his disciples… doctrine—The first thought of Annas is, Who are the disciples, the supporters, the party, of this insurgent. He doubtless had lately heard of their ushering Jesus, with triumphal procession and great popular commotion, into the capital. How strong a party can he rally? And what are their real doctrines, as by him explained, religious or political? Have they a powerful secret combination to destroy the temple, abolish the priesthood, and overthrow the state? 20. Jesus answered—Jesus, though before a magistrate, is not before a legitimate court, and so he might deny the jurisdiction and refuse to answer. He does answer, by at once refusing any specific account, and yet asserting his own openness and innocency. Openly… synagogue… temple—He has said nothing in his teachings which all the honest world might not hear. His preaching has been in the regular public sacred places, the synagogue and the temple. In secret… nothing—He has no conspiracy, no secret society. On the contrary, whatever confidential utterances he has made among his friends, his actual doctrines he would have all the world hear and receive. 21. Ask them which heard me—He hereby refuses, as is his right, to enter into any detail. Nay, he checks his inquisitor, in language of perfect respect as a venerable ruler, but with decided repulse as an illegitimate judge. 22. One of the officers… struck Jesus—Flattering the high dignitary by a forward and unbidden avenging of his slighted dignity. In truth the very fact that Annas was not a regular official may have rendered his adherents and retainers more jealous for his honour and authority. With the palm—It is uncertain from the Greek whether the blow was with the hand or a staff. 23. Jesus answered him—Though a mere retainer, Jesus as a man addresses him as a man, in the language of universal justice and reason. If I am wrong, demonstrate that wrong; if right, withhold violence. 24. Annas had sent him—The pluperfect had sent, and the parentheses enclosing this verse, are supplied by our translators, to indicate that Jesus was sent by Annas immediately at the close of the 14th verse. Thereby the high priest of Joh 18:19 is Caiaphas, and the examination which follows is before him. But the Greek for had sent is not pluperfect, and there are no good grounds for so rendering it. The plain reading of the Greek declares, that Annas now sent Jesus to Caiaphas at the close of this preliminary examination. Peter’s second and third denial, John 18:25-27.The position of this part of the narrative of Peter’s denials, which seems to be separated purposely from the first denial, confirms the supposition that the whole took place during the stay of Jesus in the hall of Annas. We may add, that the clear accordance of the narratives of these denials in the different Evangelists, which discloses itself amidst apparent discrepancies, forms a striking demonstration of the truth of the history. The discrepancies show intuitively that the narratives are perfectly artless and independent, while the ultimate agreement shows that the respective authors wrote from common fact. 28. From Caiaphas—For the examination before Caiaphas, compare our notes upon Matthew 26:57-68. The hall of judgment—The praetorium of Pilate, the procurator. For our account of Pilate, and the arraignment of Jesus before him, see our notes on Matthew 27:1-30. That they might eat the Passover—But, according to all the first three Evangelists, Jesus had eaten the paschal lamb the night before, namely, the evening closing Thursday. Were, then, these Jews yet to eat the paschal lamb upon the evening of the present day, namely, Friday? This has been a memorable difficulty among commentators for centuries. Sceptics have maintained that there is a contradiction between the first three Evangelists and John, inasmuch as the former represent the lamb as eaten on Thursday evening and he on Friday evening. To solve this difficulty, various theories have been proposed. Some have maintained that Jesus ate the lamb the evening before the Jews did generally; others have maintained that there were two Passover evenings allowed by the Jews themselves. The simplest and most satisfactory solution, however, is found in the different meanings of the word Passover. It no doubt did often signify simply the paschal lamb. But it also had a more extensive meaning, so as to include the entire festival of the Passover week. Such is the obvious meaning in John 2:13; John 2:23; John 6:4; John 11:55; John 12:1; John 13:1. So also in 2 Chronicles 30:22 : “They did eat the feast seven days, offering peace-offerings.” Now during the Passover week there was to be upon each day a burnt-offering, two young bullocks, one ram, and seven lambs; also a meat-offering, and one goat for a sin-offering. Unleavened bread was to be eaten through the week. There was also the chigagah, which was a festive thank-offering made by private individuals and families. To partake of these during any day of the festival was to keep or eat the Passover. That John did not disagree with the other Evangelists in holding the supper on the night of his betrayal to be the Passover, we have good historical proof. For his disciple Polycarp, in a discussion of the question occurring in his day, expressly declared that John himself celebrated the Easter Supper on the fourteenth of Nisan, the time of the Jewish Passover. 29. Pilate then went out—Taking the diagram of a Jewish house in our commentary on Matthew (vol. 1, 326) to represent Pilate’s pretorium, let us suppose that at the “street” there is a wide area in front of the palace where this multitude, headed by the priests, presents itself. Pilate, when thus called upon by the dignitaries of the nation, sustained by the people, promptly went out unto them, standing in the portico with the multitude before him. The conversation that ensues is so natural and so suitable to the respective parties as to contain proof of its own genuineness. Pilate’s first business is to call for the accusation. 30. If… not a malefactor—Uttered in a sarcastic tone, this reply would be of a very irritating character. Uttered, however, in a tone of courteous sauvity, it apologizes for troubling Pilate, assuring him that nothing but the fact that they had a malefactor could have brought them there.Their real purpose, under either meaning, is to precipitate Pilate into the slaying of Jesus. They first wished to do this, if possible, by making Pilate execute him in implicit compliance with their judgment. Or, failing in that, they will accuse Jesus of treason, and induce Pilate to condemn and crucify. And failing in that, they will boldly threaten Pilate himself, and compel him to execute whether he condemn or not. Pilate, after availing himself of every possible subterfuge, finally yields to their last master-stroke. 32. That… might be fulfilled—This singular fact of the loss by the Jewish nation of the right of inflicting death, brings about the great result foreseen and accepted in the divine plan, that Jesus should accept death from Gentile hands. Had the Jews inflicted death upon him on their charge of blasphemy, the method would have been by stoning; a death they came near inflicting upon him in a burst of passion, (John 8:58,) and did inflict upon Stephen. 33. Entered into the judgment hall—While the multitude is in the front area, facing Pilate at his threshold, Jesus has been sent into the hall. Pilate was, therefore, alternately with Jesus within, and with the multitude without. Art thou—This question presupposes, as the other Evangelists state that Jesus had treasonably claimed to be a king. It is to be noted that Luke makes Jesus declare himself a king without explanation, and yet makes Pilate clear him of fault. His account alone would be liable to the charge brought by rationalistic commentators against it, of being mysterious. John, in the present chapter, interposes the explanation, by which it is shown that Jesus so defined his royalty as to exculpate him from all fault in the eyes of Pilate. Pilate asks the present question in a tone of the utmost seriousness, as if to learn both what Jesus claimed to be, and what he was. 34. Of thyself—Does Pilate ask the question after the royalty of Jesus in a Roman, or a Hebrew sense? If the former, then Jesus claims not to be a king: that is, a political king. If in the Hebrew sense, then he asks, “Are you the Messiah?” the Anointed Prince of the realm of holiness? then truly he is a king; a king of whom all earthly kings are but a shadow. 35. Am I a Jew?—Pilate replies in a tone of irritated pride at the suspicion that he makes any nice distinctions in a Jewish quarrel. Thine own nation— He has taken the case as he finds it, and cannot afford to meddle in Jewish niceties. What hast thou done?—Dismissing all talk of royalty, what are the facts? Pilate here acts in the same spirit with which Gallio (Acts 18:17) subsequently acted: the Roman spirit of evading the religious quarrels of the subjected people so long as their own political supremacy was secured. 36. My kingdom—Jesus, in words, evades Pilate’s last question, and returns to the topic of his royalty; and yet in so doing he answers Pilate’s question, what he has done. He has performed the part of a heaven-sent king. Not of this world—My kingdom is not one of the political nations of the earth. It is not an organism like the Roman empire, founded upon physical force, sustained by military establishments, defended by fortifications and entrenched in capitals. Then would my servants fight— Alluding, doubtless, to the scene of his arrest, when he bade Peter put up his sword. Well would it have been if the pretended successors of St. Peter had kept the sword put up. 37. Was I born—Alluding to his human birth. Came I into the world— Alluding to his origin from God. Bear witness unto the truth—The truth that overlies all earthly and political truth; the truth verified by the highest intuitions of the human soul; the truth of God and eternal life. Bear witness—Confirm its reality as revealed in the Old Testament, and as written on the heart of man, both by reassertion and new revelation, demonstrated by miracle and by the perfection of my own character. Every one that is of the truth—Wherever there is a human spirit anxious to attain to the possession of truth and righteousness, let his eye be directed to me. Heareth my voice—Such an earnest, convicted inquirer will at once feel that my voice answers his inquiries. Wherever, in all lands and in all ages, there is a human soul that aspires to holiness, my voice will be to him a divine response; and thus my subjects are attracted to me from all the world by a secret power that has nothing to do with warlike force. And thus I am truly a Divine King, ruling in the realm of truth over countless millions of true-hearted subjects; and this kingdom, immaterial and invisible, pervades and overlies all other kingdoms. It exerts a mighty power over them, and, perhaps, will yet dissolve them all into one universal kingdom of truth. But for all this the Roman had but little ear. Such a kingdom for him is but a phantasm; and true, genuine imperial power is the only fact that is fact. Inasmuch as this kingdom of righteousness is over all, it condemns all wickedness, whether of individuals, of princes, of administrations, or of political parties. Sin is sin, and condemned by the laws of Christ’s kingdom, whether committed by a single man, by a government, or by a people. The Church and the ministry have indeed nothing to do with purely secular measures, involving no moral question. But whenever an administration or party adopts sin into its platform or its measures, it is none the less the duty of the Christian Church to “bear witness to the truth.” 38. What is truth?—Pilate supposes that he had now applied a finisher. All the philosophy of the age in which he lived had decided that man could know but this: that nothing could be known. That higher truth is undiscoverable, that in fact there is no absolute truth, no difference between ultimate truth and falsehood, were the conclusion at which highest human thought had arrived. And what the philosophers thus taught, political and military men readily accepted. It was, therefore, readily and generally agreed that visible and tangible things, things of sense and of the present world, were all. Talk to such a man in high strain of philosophic, religious, or divine truth, and his reply is: “Bah! What is truth? I understand positive science; but as for your higher truth, it is a chimera.” He went out—He waited for no answer, because his very question was intended to deny the possibility of all answer. He is ready to return to the Jews with the full feeling that it would be a real murder to take the life of so harmless an abstractionist. He again takes his stand in front and pronounces his finding in him no fault. This announcement to the people drew forth murmurs of disapprobation, in which their utterance of the word Galilee (Luke 22:5) suggested to Pilate his first method of rescuing Jesus by sending him to Herod. After his return, the second expedient, his attempt to release Jesus instead of Barabbas, next occurs, as is related in the following verses and in the parallel sections of the other Evangelists. 1. Scourged him—The punishment of personal scourging with whips, rods, or cords, disused by modern civilization, is of high antiquity. The monuments show that it was a custom in ancient Egypt. It was legalized by Moses, but humanely limited to forty lashes, which the modern Jews, to avoid even an accidental overstepping of the law, limited to thirty-nine. Though not among the Jews a disgraceful punishment, it was held by the Roman law unworthy to be inflicted on a Roman citizen. The victim was bound to a low pillar, in order that, stooping forward, he might curve his bare back to receive the full fair stroke. It was customarily inflicted before crucifixion, and no limit was fixed by Roman law to the number of the blows. It has been questioned whether Pilate intended this to be the scourging preceding crucifixion, or whether it was intended as a sole punishment; whether as a compromise, according to Luke 23:16, or whether he hoped, by presenting Jesus under the cruel effects of the scourge before their eyes, he might melt them to pity. But it appears by Luke 23:25 that, at the close of the affair by their choice of Barabbas, he delivered Jesus to their will; so that this is probably the scourging preparatory to crucifixion. The presenting Jesus therefore so scourged, to induce their pity, was doubtless an afterthought. 4. Went forth again—After Jesus returned from Herod, Pilate again took him into the inner apartments where the scourging took place, and the multitudes still stood in the front court of the palace. Pilate now brings forth Jesus in his most piteous plight, and, probably, mounting the gallery or balustrade slightly projecting over the court, presents him in an elevated position to their view. 5. Behold the man—Ecce Homo! This solemn presentation of Jesus before the world, preceding his final delivery to death, has produced the most solemn impression upon the minds of the Church of all Christian ages. The pencils of the great masters of Christian art have selected it as a choice subject. Pre-eminently he stands forth the Man, the representative of the race, the memento of our sin, the exhibition of our misery. 6. They cried… Crucify him—As Jesus stands the representative of suffering for sin, so these are the representative sinners. All our sins have cried, in the words of these men, “Crucify him, crucify him.” Take ye him—Crucify him then yourselves, Pilate in effect says, for I cannot perpetrate the deed. There is a tone of impatience in the words that shows how indignantly the Roman felt their exacting and obstinate cruelty. 7. We have a law—As much as to say, If you, as a Roman, do not feel his execution to be legal and just, we have plenty of law to sustain the infliction of death. Made himself the Son of God—To make himself the Son of God, and thereby equal with God, was blasphemy, for which the sentence was death by stoning. But now an unexpected result followed their utterance of the phrase Son of God. There can be no doubt that the personal demeanour of Jesus had an impressive effect upon Pilate. He appeared to the Roman a strangely supernatural being. The warning dream of his wife hung gloomily upon his feelings. Sceptics are often superstitious. Genuine religious feeling often being suppressed in their hearts, abnormal spiritual notions take their place. He puts to himself the startling query: May there not be something supernatural in this remarkable specimen among this half supernatural race? 8. The more afraid—That is, this expression so increased the awe of his former impression as to induce the following action, that he takes Jesus into the judgment hall for examination on this specific point. 9. Whence art thou?—A most significant question. The sceptical and inquiring world has been asking it ever since. O most supernatural man, reveal thy origin! “Who shall declare his generation?” Isaiah 53:8. No answer—Alas! to none but the true inquirer comes there any response but absolute silence. No explanation proper for Jesus to give could the mind of Pilate have properly received. Wounded pride now mingles with his fear. He will test this superhuman personage with a threat. 10. Power to crucify… power to release—Roman power may dare if not defy even the supernatural and divine. There is something supreme in her Jupiter Stator, a proud might in her imperial genius, that may venture to threaten even the supernaturals in other parts of the earth. 11. No power at all—But here is a majesty above the majesty of Rome. The prisoner of Pilate is truly greater than Pilate himself. Again he asserts, what he asserted at his arrest, (Matthew 26:53,) that his surrender was perfectly voluntary, that the Scripture might be fulfilled. Only because it was accepted as a foreknown fact in the divine plan, and predicted in Scripture, does Jesus consent to Pilate’s power. Pilate would have no power but that it was given from above. Therefore—Because I am that Divine Being above all human power. He that delivered me unto thee— The word delivered is the same in Greek as the usual word for betrayed. The reference therefore is, primarily, to Judas; for we have already noted that the words just used are parallel with his words used at his arrest. Greater sin—The more divine the victim, the greater the sin of his betrayal and delivery. 12. From thenceforth—Rather from that reason. That is, because he felt the impress of Jesus’s supernatural character. Nothing now, apparently, would have prevented Pilate from releasing Jesus by a peremptory exertion of power; but the Jews, with surprising art, had reserved their master-stroke for this final period. Spare this man and you are yourself an undone man. Not Cesar’s friend—The present Cesar, or Emperor of Rome, was the jealous, capricious, cruel Tiberius. Let him for a moment be made to suspect that a viceroy of his tolerates even the shadow of a rebel king, and that viceroy is a dead man. As we have elsewhere noted, Pilate in fact, three years after, committed suicide to escape punishment under charge of maladministration. 13. Heard that saying—Jesus, again, must die that another may not die. A just man though he is, Pilate will shed his blood for his own safety. The Jew conquers the Roman; the subject rules the ruler. The Gentile is compelled by the Jew to be the executioner of the Saviour of mankind. He brought Jesus forth—Though the examination might be in part in private, yet the sentence must be pronounced in public. Jesus, therefore, is led into the fore court, and Pilate takes his place upon the judgment seat. Called the Pavement—This was a platform of Mosaic, ornamented and tessellated, on which the judgment throne was made to stand. Gabbatha—Signifies an elevation. John gives the Hebrew as well as the Greek name of the platform, to indicate that Pilate pronounced judgment solemnly, not from a level, but from the high judicial seat. So truly official a matter was this pavement that we are told by Seutonius, in his life of Cesar, that that general, wherever he marched, had the fitted marble conveyed with him, in order to lay the platform, whenever he encamped, at his pretorium or headquarters. 14. It was the preparation—The day before the Jewish (Saturday) Sabbath, that is, Friday, the day of crucifixion. As the Jewish Sabbath commenced on the evening of the preceding Friday, so the latter part of Friday was originally devoted to a preparation for the Sabbath. But, gradually, the time of preparation was extended, and, finally, the whole day became the preparation. Of the passover—That is, it was the Sabbath-preparation in the Passover week. About the sixth hour—That is, toward noon. But Mark 15:25, says it was the third hour when they crucified him. Attempts have been made to show this to be a contradiction. The third hour would be nine o’clock. But Mark does not say precisely that he was crucified at nine o’clock. He truly says that the preceding events brought it to nine o’clock, and after that they crucified him. The process resulting in his crucifixion commenced about nine o’clock, and John says the crucifixion took place not exactly at twelve, but about that time. Precise measurement of time, brought about by modern science and accurate timepieces, was unknown to antiquity. Behold your King!—One of the sarcastic expressions of the indignant Pilate against the Jews. 15. We have no king but Cesar—Thus, to repudiate the Messiahship of Jesus, they not only lay firm claim to the domination of the Romans, but reject Jehovah himself as the king of Israel. § 140.—LEADING FORTH AND OF JESUS, John 19:17.Matthew 27:32-34; Mark 15:21-23; Luke 23:26-33. See notes on the parallel sections. § 141.—JESUS ON THE CROSS, John 19:18-30.Matthew 27:35-50; Mark 15:24-37; Luke 23:33-46. See notes on parallel sections. 19. Pilate wrote a title—Pilate (doubtless by the hand of a writer) prepared this title, with the careful purpose of another and final sarcasm upon the Jews. It was probably borne upon the person of Jesus while going to execution, and then fastened upon the cross. 20. Read many of the Jews—The nearness to the city, mentioned in the next words, and the variety of languages in which it was written, gave a wide notoriety to the inscription. Jerusalem and Judea are told that their king hangs upon the cross. They had threatened to make his unpunished claim of kingship a charge against Pilate before Cesar; Pilate retorts by making that kingship an insult upon them before the world. He can now report to Cesar that he has hung a king for them. 21. Said the chief priests… Write not—This betrayal of their feeling of the odiousness of the superscription affords Pilate the completeness of his triumph. He said—This would make his crime consist in making a treasonable claim. Pilate would have it, as in truth it was, that Jesus was their king. 22. I have written—In the true style of an imperious Roman. He at once displays his arbitrary authority, maintains an immovable record, and attains a complete triumph over these Jews. And in his declaration there is the force of a prophecy. Christ is King, and no earthly power can obliterate the truth of his eternal royalty.The parting of his garments, and the lot, 23, 24. Compare Matthew 27:35; Mark 15:24; Luke 23:33. 23. Of the parting of garments John, as an eye-witness and as an expositor of the prophetic fulfilment, gives the fullest statement. By the Roman law the garments of the executed malefactor went as perquisites to the executioner. And thus here a Roman custom strangely comes in to fulfil an ancient Hebrew prediction.Between this full statement of John and the briefer one of Mark there is variation, but no contradiction. Mark says: “They parted his garments, casting lots upon them, what every man should take.” Here the garments are viewed in mass as being “parted,” and a “casting lots upon them” is affirmed; whether the cast lots affected the whole, or only a part, is not said. Still less is there a contradiction of Matthew, who says they “parted his garments, casting lots.” This only affirms that there was a casting lots, more or less, in the process of the division. These two statements are indefinite, but John’s precise.Four parts—Hence, but four soldiers (commanded, perhaps, by a centurion) were required to crucify, numerous as was the band that first apprehended him. Coat—At this they arrived last, as being the under tunic or shirt. It was commonly worn by the priests, and consisted of two oblong pieces of cloth, fastened at the upper ends upon the shoulder with a clasp or buckle, and hanging down, before and behind to the feet. 24. They said therefore—Amid the most solemn scene of human history, the unconscious actors sit down to gamble. Scripture—Psalms 22:18. This is one of the seven psalms which, as prefiguring the Messiah, are commonly called the Messianic Psalms. In this psalm David utters, as of his own person, sufferings he never endured, and glories too great for himself or any other merely human being. He undergoes the most terrible assaults from the most wicked and brutal of men, and through his deliverance brings about the conversion of the Gentiles to Jehovah. Hence the Jewish Church, as well as Christ and his apostles, held the psalm as describing the suffering Messiah. The fact that the Saviour’s tunic was a single woven piece, produced one of those literal fulfilments of the very words of prophecy by which its object is designated too plainly for the dullest mind to fail of seeing. Thereby the application of the more figurative parts is more decisively fixed. Cast lots—Each man’s name, token, or lot was placed in some receiver, an urn or perhaps a helmet, and either the receiver was so shaken as to throw out a lot, or the lot was fortuitously drawn from the receiver. Jesus commits his mother to the care of John, John 19:25-27.25. Stood by the cross—The same feeling of safety which induced John to enter the high priest’s palace, seems to have emboldened him at the head of his female company to make the nearest approach to the cross. No danger was to be apprehended from the Roman authorities, who so reluctantly surrendered even Jesus to death. The only harm could arise from the malice of the multitude. It was probably just as the shades of the supernatural darkness were dense enough to obscure their approaching figures, that they came within listening distance of the dying Saviour. Abruptly, and avoiding (perhaps for her safety) addressing her as mother, Jesus utters his last words to her. His mother’s sister—We suppose this clause to be in opposition with the clause following, and that his mother’s sister was Mary, wife of Cleopas; so that there are but three women here mentioned. Cleopas—Rather Clopas. See note on Luke 24:18. 26. Woman—The same respectful but not affectionate title addressed by Jesus to his mother at the wedding at Cana of Galilee. But for this repetition of the title, we should certainly infer that it was here used to avoid exposing his mother to the notice of the multitude. Why, then, did he not address her in this moment of sorrow by the endearing title of mother? We cannot but conclude that the title used indicates that officially he was a son no longer. Her maternity is transferred to another. And yet, in this moment of overwhelming suffering, the mind of Jesus takes care to remember the obligations due to the ties of nature. His garments, his last property, his foes have parted among themselves. His mother alone remaining, he places her as a precious deposit, not with her sons but with his best beloved disciple. See note on Matthew 13:55. 27. Unto his own home—Doubtless to his own immediate residence in Jerusalem; next, to his home in Galilee; and finally, perhaps, to Ephesus, his last abode in Asia Minor. See our note on Matthew 1:18. That John had a home at Jerusalem is implied by the phrase from that hour, as he remained some time in Jerusalem.The writers of the Romish Church, assuming that John was committed to the protection of Mary, use this passage as an argument in support of Mariolatry. John is made to represent the Church, which is bound to solicit the guardianship of this “Mother of God.” All this is precisely the reverse of the fact. Mary was committed to the protection of John, not John to the protection of Mary. The thirst and death of Jesus, John 19:28-30.28. After this—That is, subsequent not merely to the event last narrated, but to all the events narrated. The last preceding event was the cry of Jesus, “Eloi, Eloi;” and the present furnishing of drink is parallel with Matthew 27:48. All things… accomplished—All his sufferings up to the now closing point. Scripture… fulfilled—Some commentators refer this clause to what precedes; and the sense would then be that all things were accomplished in order to the fulfilment of Scripture. Stier more properly refers it to what follows; and the sense would then be that Jesus, in order to the fulfilment of Scripture, said, “I thirst.” We would, however, so extend as to include 29, 30. In order to the fulfilment of Scripture, Jesus, after the satisfaction of his predicted thirst, uttered the final “It is finished,” and expired. I thirst—The briefest but not least significant of the Lord’s utterances upon the cross. The reference may be to Psalms 22:15, or rather to Psalms 69:21 : “They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.” It must not be conceived that our Lord, in a servile way, directed his mind to the interpretation of Scripture in these agonizing moments; yet, in a full, calm, glorious consciousness, he trod the path foreknown of God. He acts in the full spirit of Psa 40:7 : “Then said I, Lo, I come; in the volume of the book it is written of me, I delight to do thy will, O my God.” Hitherto in the great agonies of his soul there had been little thought for the pains of the body. His utterance, as Lange well says, “is like the words of a hero, to whose consciousness it now first occurs that his wounds are bleeding, and that he needs some invigoration after the heat of the conflict has been sustained.” And thirst is a deeper suffering than hunger. After the bloody sweat of Gethsemane, the sleepless night of his trial, the scourgings, the loss of blood, and the unknown mental agonies, the fluids of his system became exhausted, and the glorious sufferer has not, perhaps, strength to utter his cry of final triumph. Meekly, like a lamb bleating to its slaughterers, he utters the feeble expression of his need. He consents to receive the aid of his murderers. Invigorated in body by the natural supply, he hastens in spirit, with brief, rapid utterances, to the consummation. 29. Hyssop—It is not well known what plant is here specified. But a sort of hyssop is described with a seedy stalk about a foot and a half long. Such a stalk would have been long enough to reach the mouth of a crucified person, inasmuch as the cross was not usually very elevated. 30. Vinegar—The poscha or acid drink sufficiently stimulant to quench thirst, used by the common soldiery. It is finished—That is, the great work of suffering is finished. Primarily it thus has a reference to the past. Yet all the great results which that past suffering embodies are secured and accomplished. The great reparation for the fall of man is achieved, and in that achievement a glorious eternity for the human race, conditioned upon faith, is purchased. Through suffering and death Christ has acquired the right to bestow salvation upon all who believe. It is true, death has not yet been quite completely passed at this utterance. Yet it is by anticipation held as past, inasmuch as the yielding moment has now arrived. See opening note to chap. 17. Jesus is like a mighty swimmer, who, before leaping into the deep waters, exclaims, “The bottom is touched.” Bowed his head— With visible submission to death. The Evangelist describes like an eye-witness, which he claims to be. His brief, vivid words paint to the eye of the Church of all ages the pale, placid face and reclining head of Jesus reposing in death. Gave up the ghost—With words of voluntary surrender, furnished by Luke in the parallel passage. § 142.—THE OF JESUS’S DEATH AND , John 19:31-42.31. Bodies should not remain—By the more barbarous Roman custom the bodies of the malefactors could remain upon the cross until disintegrated by corruption or devoured by birds. But by the Mosaic law (Deuteronomy 21:23) they must be removed and buried before nightfall. The Jewish rulers doubtless desired that the corpse of Jesus should be as soon as possible removed from public sight. A high day—The Jewish Saturday-Sabbath after the crucifixion-Friday, being both the sabbath and a Passover day, was a great day. Legs might be broken—The crucifragium or leg-breaking was a Roman custom in cases of crucifixion, performed upon the malefactor before he was taken from the cross. The fracture was inflicted with an iron mallet upon the instep or ankle. This would leave the weight of the body to be sustained by the hands and upper parts, and cause exquisite agony to the victim not already beyond the reach of pain. 32. Came the soldiers—At a little after three o’clock the soldiers, either the four who had watched the crucifixion, or a special number sent by Pilate, came to the two thieves first and to Jesus last, as being in the middle. 33. Jesus… dead already—Our Lord had been upon the cross but some six hours, and malefactors have been known to endure the pains of crucifixion for two or three days. But the extraordinary sufferings of Jesus had speedily wrought their work upon his delicate though healthy frame. The question raised by modern sceptics, whether Jesus really died, or whether his present state was a swoon from which he may have recovered, was unknown to the ancient Church. That age as little doubted the reality of his death as those soldiers, who now examined and pronounced him dead already. 34. One of the soldiers—As if to make assurance doubly sure. Blood and water—It has been well known in all ages that the blood of a dead man forthwith coagulates and will not flow. So that the ancient Greek commentator, Euthymius, says: “From the body of a dead man, though it should be pierced ten thousand times, no blood would issue.” Hence the early Church held this blood-and-water stream from the side of Jesus to be miraculous. In our own day, also, Mr. Andrews, in his Life of our Lord, holds that as the body of Jesus miraculously suffered no corruption, so the live blood could follow the spear as from the body of a living man. So by divine provision the sacred body of Jesus must be preserved from being marred by stoning to death, according to Jewish law, or by the crucifragium, according to Roman custom. His body must attain its resurrection unviolated, save by those blood wounds without which there could be no remission. The furnishing a natural solution has greatly perplexed anatomists. In the opinion of Tholuck, Ebrard has brought the question to a satisfactory result. Ebrard professes to show that in certain cases of violent contortion the blood might be decomposed into two parts, might become unnaturally collected, be pierced by the spear, and both water and blood flow forth. Of all natural solutions, perhaps that of Stroud is best. He maintains that JESUS DIED OF A BROKEN HEART; and in such a case blood would escape into the region around the heart and there be separated into red clot and watery fluid; thence it would escape through the wound made by the spear. It is a wonderful thought that the mighty heart of Jesus broke under its crushing weight of woe; and it is a striking idea that the apostle’s simple observation should furnish the phenomenon from which modern science verifies such a result. 35. He that saw—The apostle, speaking of himself in the third person, and solemnly asseverating his own truth and accuracy. But what is the point which the Evangelist here designs so strongly to attest? Plainly the double fact by which the predictions in John 19:36-37 are fulfilled: namely, the fact that no bone was broken, but that the side was pierced. 36. A bone… not be broken—John quotes these words with but slight verbal variation from Exodus 12:46, and Numbers 9:12. In those passages it is the Passover lamb to which the words apply. In John’s view, therefore, Christ himself is the paschal victim, so that the words must be true of him. In other words, the Passover lamb is a predictive emblem of the Redeemer. So Paul affirms (1 Corinthians 5:7) Christ, our Passover, (or paschal victim,) is slain for us. That it was a substitutive victim is plain from the facts of the original institution of the Passover. Israel was as true a sinner as Egypt; but for Israel the paschal victim died instead. And as, when the destroying angel saw the paschal blood he passed over unharming, so when divine justice beholds in our behalf the atoning blood, it spares our souls. As the paschal victim by its blood redeemed Israel from Egypt and transmitted them to Canaan, so Christ’s atoning blood delivers us from the bonds of sin and furnishes our passport to the heavenly land. And this paschal lamb was to be without blemish, was to be eaten entire, without the breaking of a single bone. And this is the physical symbol of that perfectness, completeness, and sacredness belonging to the Redeemer’s person. So in our Saxon-English dialect the word holiness is but a different form of the word wholeness. Corporeally, our Saviour’s person was so divinely guarded, that except those scourgings and wounds prefigured by the slaughter of the emblematic victims of sacrifice, no harm could mar him. In his body must therefore be fulfilled the requirement laid upon the paschal lamb; not a bone of him shall be broken.This bodily inviolable wholeness, belonging both to the emblematic and real victims, must, moreover, be taken with all the momentous import it contains. Christ’s whole nature is perfect before God and man; hence is he acceptable to God completely and perfectly; and hence should he be accepted by man in all the same completeness and perfectness. Thereby we aspire to the same perfection; and thereby, becoming the very body of Christ, we finally attain its own perfectness, and become acceptable once and forever before God the Father Almighty. 37. Whom they pierced—The quotation is from Zechariah 12:10, with which compare Psalms 22:16 : They pierced my hands and my feet. According to the prophet, God should pour upon the house of David (who in the Psalm quoted personates the pierced Messiah) the spirit of penitence, by which they should look with weeping upon the pierced One, and mourn as for an only Son, by them slaughtered. In this bodily piercing John sees a physical fulfilment of the prophetic physical image. It impressed his senses as he gazed. It was by inspired after-thought that he fully realized the Scripture verification. The visible image here too embodies its world of import. John saw the soldier look upon him whom his spear had pierced.So every penitent Jew of John’s time looked upon the pierced and crucified Messiah and repented. In the fulness of time all Israel shall look upon him whom they have pierced, and repent; and all men whose sins have been the spear that pierced his side, have just reason to look upon him and repentantly mourn, as over a son their sins have murdered.This leaving his bones unbroken, yet piercing his side, exhibited to John both the divine preservation and the sacrificial execution of the Lamb of God. Had Jesus been executed by Hebrew law his body must have been mutilated and crushed by stoning; so that, strange to say, the old Hebrew prophecy had to wait for the Roman to come, and in a mode his laws had prescribed, to sacrifice the Son of David according to the Scriptures. No wonder that John asseverates so solemnly that he saw it with his own marvelling bodily eyes. The friends of Jesus, and his entombment, John 19:38-42.38. After this Joseph of Arimathea—The foes have gone into the background, and Jesus is now with his friends for evermore. No apostle appears present at the embalmment or entombment; but one whose name is hitherto unmentioned, and would be forever unmentioned, but for this act, steps forward. So for the just man Providence ever raises new friends. And so may the weakest faith grow strong and take its proper post at the required hour. See note on Matthew 27:57-61. 39. Also Nicodemus—Mentioned by John alone. See notes on John 3:1-21, and John 7:50-53. Myrrh—This myrrh is a gum exuding from a tree found in Arabia and more plentifully in Abyssinia. It was a very ancient article of commerce among Egyptians, Jews, Greeks, and Romans. It is first mentioned in Exodus 30:23. It was celebrated in ancient times as a perfume, and burned for an agreeable fumigation; it was esteemed as a medicine. It was an ingredient in the ancient Egyptian embalmment. In the middle ages of Europe it was held that it would render a man’s body immortal, if there were any method of completely imbuing the system with it. Aloes—The article here mentioned is not to be identified with the drug which bears that name in the modern Materia Medica, which is a very bitter and somewhat stimulant stomachic purgative; on the contrary, the article here named is an odoriferous wood, celebrated for its agreeable qualities in ancient literature. Thus in Psalms 45:8 : “All thy garments smell of myrrh, and aloes, and cassia.” The Hebrew word ahil became identified, both in the Greek and modern languages, with the word aloes simply from the verbal resemblance. It is curious that the Malay name of the article is agila; which, besides bearing a strong resemblance to the Hebrew word, has also a resemblance to the word eagle; and hence the same article has received the name of eagle-wood. A hundred pounds—Probably in the form of a ground or pulverized grain. Sceptical critics have raised a great outcry at the enormous amount of embalmment here mentioned. Its weight is almost equal to that of the body to be embalmed. But it is probable that St. John knew quite as well as any modern caviller whether this amount was incredibly large. Certain it is that the amount of spices bestowed was anciently considered an honour to the person entombed. Thus, when Rabbi Gamaliel, senior, died, it is said that there was burned by one proselyte more than eighty pounds of Oppo balsam. Might not Nicodemus esteem this “Teacher sent from God” above all rabbis, priests, or prophets? Might he not have dealt his spices in proportion to his estimation? Do we know that all this material was used in the first enwrapment of the body? (See note on Matthew 27:59.) Might not a large amount have been reserved for a fragrant fumigation of the apartments of the sepulchre? Besides, we have already intimated, that probably this great amount of embalming material may have been furnished under some vague idea that the body of Jesus was to be preserved from corruption, and that human means might contribute to that effect. And when we note that the women also prepared spices on Friday evening, (Luke 23:56,) and others brought spices on Sunday morning, (Mark 16:1,) we plainly see that each, without regard to the others’ contributions, was anxious to furnish a share as a tribute of love. To the cavils of Strauss the reply of Ebrard is both beautiful and conclusive: “As if when flowers were to be strewn on the grave of a dear departed friend any one would now ask the question, How many were required? so that there might be just enough! If a friend sent unexpectedly a bunch of flowers, would the mourner, glad to save his money, say, Now there are sufficient flowers; I do not need to buy any more?” 40. Then took they—In the last two verses John has mentioned Joseph and Nicodemus each in the singular, and then adds the part which each performed: the former secured the body, the latter furnished the embalmment for it. Now in the plural they both cooperate in the same work. Heretofore they may have been strangers; ever after doubtless they were brethren. 41. In the garden a new sepulchre—John’s account here, had we no other, would appear not a little mysterious. By what right do the friends of this supposed malefactor take possession of the nearest new sepulchre? But from Matthew we learn (Matthew 27:60) that it is Joseph’s own new tomb. We have thus one of those happy but undesigned coincidences which show that truth is the basis of the account. As the next verse shows, the time required haste, and the body was deposited in this sepulchre temporarily, in order, after the sabbath was passed, to give it an honourable tomb in the proper burial ground. The following seems to be the true harmony of the evangelical histories of the first announcement of the resurrection of Jesus.1. The women in a body (Mary Magdalene in advance of the whole) approach the sepulchre.2. Mary Magdalene, seeing the stone removed, and hastily concluding that the body has been abstracted, runs for Peter and John, thus separating herself from the rest of the women.3. While she is thus gone, the other women arrive at the sepulchre and see two angels, and depart to inform the disciples, who reside at a distance.4. While they are gone, Peter and John run to the sepulchre, find it empty, and return to their own homes.5. Mary Magdalene, having followed them to the sepulchre, stands outside weeping, and when Peter and John depart, she sees first two angels and then Jesus, and according to his command departs to carry his message to the other apostles.6. The women on their way—before their arrival at the abode of the apostles, but after the appearance of Jesus to Mary Magdalene—have a sight of Jesus.7. At last all the women, including Mary Magdalene, unite in relating their story to the incredulous apostles. 1. When it was yet dark—That is, at the earliest point of time mentioned; and it seems to imply that Mary Magdalene was at start decidedly in advance of the company of women. Throughout she manifests a high tone of character, and an earnest impetuosity, both of thought and manner, marks all her demeanour. As it was through her that John was connected with the entire transaction, it is to her he confines this part of the narrative; not as if ignorant of the other parts, but as if desirous to show his own immediate share. 2. Runneth—She waits neither to examine the sepulchre, nor to consult the other women; nor can she calmly walk, but runs to the chief apostles for aid. It is evident that Peter and John abide at no great distance from the sepulchre, and separately from the other apostles. They are in west Jerusalem, while the others are probably in Bethany. Taken away the Lord—She has no thought of a resurrection; neither do her terms imply that he has been stolen. She afterwards suspects that the keeper of the garden in which the sepulchre is, may have removed him to some other place. We know not—The we is here used by Mary in behalf of not only herself but of the whole company, clearly showing that even John’s narrative implies that other women were with her. 3. That other disciple—John himself, as appears from a variety of passages. 5. Went he not in—The younger disciple was too fleet a runner for the elder, and he paused at the end of the race. Some suppose that he went not in from juvenile inattention, others from fear of pollution. More probably it was from reverence. 7. Wrapped… in a place by itself—That the clothes and napkin were carefully folded and deposited, indicated that there had been no violence or pillage. The whole was as if a sleeper had risen from his couch, arranged the clothes, and departed. 8. He saw, and believed—Believed what? Some say he believed just what he saw, namely, that the sepulchre was empty by the absence of the body. But this is making the apostle say a very insipid thing. The word believe is often used by the apostle without an object expressed, to designate some advance in embracing the main truths of Christianity. See notes on John 2:11; John 2:22; John 14:29. That he was fully convinced of the resurrection of Christ by what he saw, as he had not previously been by the understanding of the Scriptures, is clearly implied by the next verse. But while John was convinced, Peter, though John does not say it, is amazed and sorely perplexed at the strange concurrence of events. See Luke 24:12. 9. The scripture… rise again—See note on Luke 24:26. 10. Went… their own home—It might not have been safe for them to remain long at the sepulchre. Their own home may have been the abode of John and the blessed mother, and we have Peter in the western margin of Jerusalem. § 148.—JESUS APPEARS FIRST TO MARY , John 20:11-18.11. Mary stood without—While Mary has gone to the two chief disciples, the other women have come to the sepulchre, seen the angels, and gone on their message to the other apostles. Mary follows the two runners to the sepulchre, and while they go in she stands without weeping. As she wept— Half uncovering her face and momentarily looking in. 12. In white—It is asked sometimes whence did Jesus obtain his resurrection clothes? We might with the same wisdom ask, Whence did these angels obtain their robes of white? Who manufactures the angels’ harps or Gabriel’s trump? These angels assume not only bodies visible to mortal eyes, but vestments; and vestments which, by a mysterious law of mind, represent among different nations exaltation and purity. White as a colour for magistrates and candidates was used by the Egyptians, Romans, and Persians. As an emblem of purity and holiness it was adopted by the Jews, and is recognized as a symbol in Scripture. See Revelation 3:4-5; Revelation 4:4; Revelation 7:9; Revelation 7:13; Revelation 15:6; Revelation 19:8; Revelation 19:14. In assuming the robe of white, therefore, the angels announced, in symbol, their true holy and exalted character. At the head… at the feet—As the two cherubim sat at the ark of the covenant watching the Shekinah. He who was so lately hung between two thieves is now lying between two angel watchers. And mark this reverence as paid to the body, to indicate the doctrine of the resurrection of the body. It would seem that the body was not placed, as was often the case, with its head first into the niche and its feet alone visible; but parallel with the wall, so that either could be seen equally easily. 13. Woman—A perfectly respectful address. Why weepest thou?—Asked, not because they knew not why she wept, but to open the way to make her know that there was no reason to weep. They have taken away—It may be that she supposed Joseph had intended the sepulchre to be but a temporary abode for the body, and had intended to remove it to some other place. 14. Turned herself back—Simply her recoil from her stooping posture and turning to her natural position. Knew not that it was Jesus—Her eyes doubtless being half covered with weeping, she did not fully glance at him until she fully turned round, at John 20:16. 15. Supposing him to be the gardener—Still neither attentively looking nor listening, she supposed him to be the superintendent of Joseph’s grounds, in which the sepulchre belonged. 16. Saith unto her, Mary—Here are both the voice and the word to startle her mind to new attention! It is this voice that wakes the dead, and it wakens her to a new life. Turned herself—For her face had not been toward the supposed gardener. Rabboni—In her ecstasy her native Hebrew dialect comes first to her lips. 17. Touch me not—Several manuscripts have the words she ran forward to touch him. As if in order to realize that it was truly her Lord, and not a pure spirit, she rushed forth to touch him. The word touch here, never signifies, as some interpret it, to embrace. That she, like the other women, (Matthew 28:9,) kneeling to him, embraced his knees, has no authority from any word of the Evangelists. She had the testimony of two of her senses, sight and hearing, that it was the Lord; and she now seeks the testimony of a third, namely, of feeling, in order to be sure that it is a body and not a pure spirit which addresses her. Our Lord forbids her touch, that she may not lose the honour of her pre-eminence of faith. He tests that faith by a command which she obeys, and stands first of faithful witnesses. You see me risen, Mary, according to Scripture prediction and to my promise; stop not to doubt, but bear the intelligence to the apostles. I am not yet ascended—I have risen but not yet ascended. It is rather the implication risen, than the expression not ascended, which the Lord really most designs to convey. The real essence of the message is, that he is yet on earth, in his resurrection state and body, not yet having ascended. I ascend—Present for future. Though yet here I soon depart. My… your— tender intimation that even on high he is their divine brother.It is asked why our Lord, after forbidding the touch of Mary, permitted the embrace of the other women, and even invited the touch of Thomas. The reply is, that he prohibited the touch of Mary in order not to deprive her of her true merit of faith, which this experimental touch would have depreciated; but the embrace of the women was not a contact of experiment, but of love and worship. The touch of the disciples was invited, because their weak faith could not be confirmed without it; and that of Thomas was pressed upon him to drive scepticism from his soul. 18. Came and told the disciples—And so formed one of the band of female witnesses, summed up by Luke 24:10, who testified only to be disbelieved. Such was the contrast between her faith and theirs. § 151.—JESUS APPEARS TO THE IN THE ABSENCE OF THOMAS, John 20:19-23.Mark 16:14-18; Luke 24:36-49; 1 Corinthians 15:5.John here corroborates, and adds to all of Luke’s narrative, the fact of our Lord’s appearance to the eleven, in consequence of their disbelief of the testimony of the two of Emmaus. 22. Receive ye the Holy Ghost—This was not that full bestowment of the Holy Spirit, which was received at the Pentecost, by which miraculous powers were conferred for the government of the Church after the departure of Jesus. 23. Sins ye remit—The medium by which they would remit sins is the Gospel committed unto them, for the efficient ministration of which they are now empowered by the Holy Ghost breathed upon them by their Divine Master. Through that Gospel they would remit the sins of all who accept it by faith. Our Lord in these words declares the efficacy of the Gospel for this purpose. Ye retain—By the same Gospel the true minister condemns the rejecting sinner. The apostolic hand holds the instrument by which it is enabled to dispense release from the power and guilt of sin to all those who are penitent, and to retain under its condemnation those who are incorrigible. Thus with it in their hands apostles would go forth discharging the souls of men from sin, or confirming them under its condemnation. § 152.—JESUS APPEARS TO THE , vv. THOMAS BEING PRESENT, John 20:24-29.See note on Matthew 10:3.24. Was not with them—To be absent on such an occasion justifies the suspicion that all was not right with Thomas; a suspicion that is confirmed by his scepticism. We can scarce indeed believe that our Lord would have made a visit of such importance when one of the twelve was unavoidably absent. The apparent reason seems to be, that Thomas was in a frame of mind to believe that all of Christ and Christianity was over. 25. Other disciples… said—No doubt they would miss the delinquent and doubting disciple, and see to it that he have their testimony of the resurrection of Jesus from the dead. Except… I will not believe—His disbelief is a disbelief of will. His heart, indeed, is not unsusceptible of tender recollections of the past days spent with Jesus of Nazareth. He feels that there was something truly divine, something that could waken and satisfy his highest spiritual feelings. But feelings are mere feelings. He must have proof, incontestable proof, too, before he will trust the dictates of mere feeling. If these disciples have seen the Lord, that is proof enough for them, but not for me. It was not, therefore, to over-credulous witnesses that the Lord showed himself alive. The persistent scepticism of Thomas furnishes grounds for our own faith. 26. After eight days—The Sunday after the Sunday of the resurrection; the second Christian sabbath or Lord’s day. It has not ceased to be commemorated from that time to this as a holy day in the tradition of the Christian Church. The fourth commandment requires that one day in seven should be sabbath; the Jewish Church, under divine guidance, fixed that seventh upon Saturday; the Christian Church upon Sunday. Jesus… doors being shut… stood—This language, without a great violence, must be so interpreted as to express a sudden miraculous standing of our Lord before them in an apartment completely shut. 27. Thrust it into my side—Not in every case are the exactions and tests of scepticism thus complied with by God. Thomas has every proof he demands. He, the man of sense, has the highest proof that sense can have. Into my side—This is not only body, but the body of the living Jesus; nay, the risen body of the slain Jesus The resurrection body voluntarily retains the wounds which it is perfectly able to shed from itself, as testimony that he is not only living, but was dead. See note on Luke 24:39. And this illustrates how Jesus may forever, as our high priest, exhibits in his own person the tokens of his death for our eternal life. Be not faithless— Renounce the scepticism of will, and become in heart and purpose believing. 28. My Lord and my God—Thomas now does nobly. He has his fill of proof and tact, and he pours heart and soul and body into an act of faith and confession. We may now see that Thomas had never been at bottom an infidel. Even under his I will not believe there was at bottom a spirit of faith; and when the load of despondency is removed, he rises at a spring into a higher confession than apostle ever yet uttered. That Thomas here recognized in Christ that divinity which the great body of the Church attributes to Jesus, has been the view received from antiquity to this day. It is not to be questioned without results fundamentally dangerous. 29. Hast seen—The word seen here implies the evidence not only of sight but of either or all the senses. Have not seen, and yet have believed—The visible tangible Christ will soon depart from the earth, to be seen no more. The doctrine and the power of his life and death will come forth to the faith of the world. The hearts and souls that rightly will to accept it, must do it by a faith that is above sight and above sense. Many will say, like Thomas, that they can only believe upon sensible demonstration. They will not be convinced but upon the highest possible proof; proof which shall meet their utmost exaction and leave doubt impossible. Some will do this in a spirit of low sensuality; some in a spirit of scientific indifference or intellectual pride. But all who in a true sense deserve to be saved will be saved; and none but those who deserve to be damned will be damned. Blessed—In what sense blessed? In no single, but in every divine sense. As faith in its full power procures, so this blessedness includes the full fruition of all that the Gospel offers or the atonement brings to man. Very wise were the words of Pfenninger, quoted by Stier: “Is not Thomas a pledge of all who, like him, are slow to believe, that every severe word spoken to unbelief refers to those who will not believe? As to this not-able and not-willing, God will judge.” That is, God will judge whether the not-able is an honest inability to believe when there is the spirit of faith, or whether it be a not-willing, deceiving the obstinate unbeliever into the false opinion that he is not able to believe. § 157.—ST. JOHN’S FIRST , John 20:30-31.30. Many other signs—The Greek word for signs here is often rendered miracles; for the miracles of Jesus were all signs, indicating the divinity of their author. In the presence of his disciples—The appointed witnesses to testify them to the world. See note on Luke 1:2. This book—The entire Gospel. From which it appears that we are not to infer that the Evangelists were ignorant of a given fact because they omit to notice it. It is no presumption against the truth of the narrative because it is given by but one Evangelist. It is no proof that the Lord’s Supper was not instituted because John does not mention it.That ye might believe—This ye addresses every reader to the end of the world. It speaks from John to the person that now peruses this commentary, inviting him to believe on the Lord Jesus Christ, and have life through his name. Jesus is the Christ—Is the Messiah. Christ lived, his apostles preached, and his Evangelists wrote, that the world might shape its conceptions to the true idea of the Messiah, not as the emancipator of the nation, but as the Saviour of the world. We have in these two verses what the best scholars of modern times consider to be a proper summary and ending of the book. The chapter which follows has been considered a later addition. See introductory note. It has been doubted (against the judgment of all antiquity and the clearest evidences of style, both in thought and language) whether the present chapter was written by John. Grotius first started the hypothesis that it was supplied by “the elders of the Church of Ephesus,” after the death of John. The reasons are, that there is a clear closing of the book at the close of the twentieth chapter; that the narrative in the present chapter has a romantic air; that the plural we know, in John 21:24, indicates the plurality of authors, and that the hyperbole in the closing verse is inconsistent with the idea of the author’s inspiration. We may admit without question that the book is closed with the twentieth chapter, and that this chapter is a later addition; but then beyond all doubt it was added by the hand of John himself. The “romantic air” is imaginary with the critic, while the depth of the thoughts and events, as well as the tone of composition, is unlike those of any author that ever held a pen save John. The other objections will be met in our notes.§ 153.—JESUS’S AT THE SEA OF , John 21:1-24. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2. The sons of Zebedee—Some have supposed that it was mainly to give his view of the Lord’s expression, in John 21:22, touching the Evangelist’s own destiny, that John added this chapter. But it is plain, to our own view, from the modest manner in which he here introduces himself, simply as one of the sons of Zebedee, that John had other and less personal reasons. 3. I go a fishing—Literally, I am going to fish. The symbolical fishers of men are going to their literal and original work. The transaction that now ensues is a re-enactment and enlargement of their first call to follow Jesus, after a similar miracle. See notes on Matthew 4:18-20; Luke 5:4-11. That miracle presaged their future office under Christ’s living guardianship; this miracle prophetically promises a guardianship of the ascended Christ over his faithful ministry, and their final attainment to the everlasting shores. Caught nothing—Their catching nothing, the presence of Jesus, and their rare success at his command, are clear repetitions of the former transaction. 4. Knew not that it was Jesus—The distance and the dimness of the morning light might account for their not knowing him. But still the narrative intimates that our Lord maintained a supernatural reserve, so that his apostles could scarce discern his identity. So, while his ministry and Church are here on this sea of life, he ever stands on yonder high shore of immortality, earnestly watching them, though but dimly recognized by them. 5. Children—A term of endearment, translated little children in 1 John 2:18. It marks the absent Saviour’s love for his Church on earth. He is the Ancient of Days; they are ever being successively born into life. Have ye any meat?—The word meat signifies any food eaten additionally to bread, and here fish. Chrysostom says our Lord addresses them as though he were one who wanted to buy fish. No—The question was to bring out their complete failure, preparatory to his giving the command that would ensure success. It is when we have fully realized our own insufficiency that we receive of the fulness of Christ. 6. The right side—His divine power could have given the same success to the left side; but he makes and announces his choice that they might see that the result was produced by his will and power. The apostles here knew not, thus far, this stranger; but he directs them with a persuasive power by which they are induced to make the trial he directs. 7. Therefore—The similarity of the transaction to the former miraculous draught of fishes now awakens in John a closer scrutiny of the stranger’s person, and he pronounces It is the Lord. Faith often produces love, and love often produces faith. Faith and love produce in John but a regular action; in impulsive Peter they work a bold irregular performance. His fisher’s coat—A light, short, linen, armless frock, usually flung over the other dress or undress. Naked—Undressed of his ordinary apparel; stripped to his waistcoat. So the word naked is used in both classical and biblical writings. (See note on Mark 14:52.) But Mr. Tristam encountered at or near this very spot a set of fishermen perfectedly naked. So oppressive are the government taxes that the fishermen, too poor to own boats, (but two boats are on the lake,) carry out their net lines by swimming out and back. But such a custom could not have existed at the flourishing period of John’s history. Cast himself into the sea—The water is doubtless of a fordable depth, and Peter will wade or swim ashore to meet the Lord. 8. Came in a little ship—The little ship or lake-boat in which they were fishing. See note on Luke 5:2. Peter swam and they navigated to the shore. Two hundred cubits—But a hundred and thirty-two yards. Dragging the net with fishes—The net was doubtless of that kind which, with the first end attached to the boat, extended in a large circuit into the sea, and coming round, is fastened by the other end to the shore. As the approaches the shore the circle of the net narrows, and the enclosed fish are gradually brought to the shore. The net is sunk at the lower edge by weights, and sustained at the upper edge by corks, so as to form a perpendicular net-work for the fish encompassed by it. THE —Emblem of the eternal banquet, John 21:9-14.9. Fire of coals—They did not make the fire, but found it already made by the divine power of Jesus. But was this a creation out of nothing? We reply: It may have been but a sensible miracle. That is, the divine power may have so operated upon the senses of the disciples as that all the phenomena of fire and food may have been presented to their perceptions without any positive creation of substance. It would have been to them but a waking vision, taking place amid surrounding realities, possessing all the vividness and force of reality. Or, more probably the divine power of the Lord, which had just collected the fishes from the different parts of the lake to the right side of the boat, may have concentrated the elements of fire, fuel, and food from any part of creation upon that shore. Jesus, therefore, was wanting in no power to furnish the means and material of this emblematic feast. So He who upon the high ground of heaven watches his ministry and Church, will in due season have full power to provide an eternal banquet, and bring his elect to its participation. 10. Bring of the fish—The minister in the final day shall rest from his labour, and feast forever on its results. He shall gather the avails of his ministry into the treasury of God. 11. Great fishes—The net cast in the former similar transaction, catching fishes, good and bad, may represent the Church of the earth mixed with hypocrites and apostates. But this, where the fishes are all good and great, represents the Church of the finally saved. A hundred and fifty and three— This reckoning presents no number of mystical signification. So it does not show that the elect are the fixed foreordained number which can be neither increased nor diminished. But it does intimate literally that the fishes were each worthy of a count, and that the whole was a lot to rejoice at. Symbolical that the finally saved will each be accounted great and worthy in the eye of the Saviour. Not the net broken—In the former miraculous draught the net began to break. So the earthly Church is often distracted and torn by false members, by sins, and by schisms; but the Church of the advent will be an unbroken Church. 12. Come and dine—Or, as it was the morning meal, it might better be rendered, Come and breakfast. Durst ask… knowing—The meal was taken in silent awe. Though there was a mystery about him which prompted the question Who art thou? yet there was such a consciousness of his divine person as both convinced them that it was he and awed their questions into silence. 13. Giveth them—It is not said that our Lord ate, as he did in the narrative Luke 14:43. On that occasion he ate in order to convince them of his bodily reality. But here he gives the meal to show that he is the Divine bestower, they the humble but blessed receivers. In all their future wants and deprivations, both of body and of soul, these disciples might call to mind this meal, and feel assured that on the shores of the promised land they had a sure and ever faithful Provider. 14. The third time—That he had shown himself to his disciples alone. The two previous being 5 and 6 in the following enumeration: “This was the seventh time in which he had manifested himself after he arose from the dead. (1.) He appeared to Mary of Magdala, Mark 16:9; John 20:15-16. (2.) To the holy women who came from the tomb, Matthew 28:9. (3.) To the two disciples who went to Emmaus, Luke 24:13, etc. (4.) To St. Peter alone, Luke 24:34. (5.) To the ten, in the absence of Thomas, chap. John 20:19. (6.) Eight days after to the eleven, Thomas being present, John 21:14. (7.) To the seven, mentioned in John 21:2 of this chapter, which was between the eighth and fortieth day after his resurrection. Besides these seven appearances, he showed himself, eighthly, to the disciples on a certain mountain in Galilee, Matthew xxiii, 16. If the appearance mentioned by St. Paul (1 Corinthians 15:6) to upwards of five hundred brethren at once be not the same with his appearance on a mountain in Galilee, it must be considered the ninth. According to the same apostle he was seen of James, (1 Corinthians 15:7,) which may have been the tenth appearance. And after this to all the apostles, when, at Bethany, he ascended to heaven in their presence. See Mark 16:19-20; Luke 24:50-53; Acts 1:3-12; 1 Corinthians 15:7. This appears to have been the eleventh time.”—A. Clarke. 15. Had dined—But still sat at the meal. Peter was likely to be upon one side and John upon the other of Jesus, at the head. Jesus, in allusion (though the allusion is disclosed gradually) to Peter’s thrice denying him, proceeds to ask him thrice, Lovest thou me? At each profession Jesus bids him, in increasing kindness, to return to his pastoral office. Simon, son of Jonas—Jesus calls him not by his name of honour, Peter. He recurs rather to his origin as a natural man, son of Jonah. Lovest—There are two Greek words alike rendered love in our translation, but which have a different force. The love of this question, αγαπας signifies the love of will, of judgment or of moral feeling, nearly our English word to prize. The other is φιλεις, which is simply affectional love, springing from the natural sensibility. In his question Jesus uses the former word; in his answer Peter uses the latter. Simon, son of Jonas, prizest thou me?More than these— More than the rest of the disciples at the meal love me. Peter had proudly boasted over them, “Though all should be offended in thee, yet will not I.” Our Lord tests him to see whether he still professes over the others. Thou knowest—He makes no vehement protestations, but appeals to the Lord’s own knowledge of his heart. I love thee—Peter uses the affectional term for love: I love thee tenderly from the heart. Feed my lambs—It is as if Peter’s first denial is now wiped out. Jesus bids him to return to the pastoral office in its humblest form. 16. Lovest thou me?—Jesus still uses the moral term for love, and omits the comparison which Peter had declined to accept. Peter still refers to Jesus’s knowledge, and again uses the affectional term for love. Thus: Prizest thou me? Answer: Thou knowest I love thee. Feed my sheep— Rather shepherd my sheeplings. Before the word was to feed; now it is to perform the whole shepherd’s office. Before it was lambs; now the Greek word for young and not full-grown sheep is used. 17. Lovest thou—Jesus now, at last, uses the affectional term for love. This affectional term is lower than the moral term, but yet tenderer. But the cherishing of the moral tends to produce the affectional; and it is when both are united that the love is perfected. This blending in spiritual perfection is impossible without the aid of the blessed and Divine Spirit of love. Peter was grieved—Peter now sees that it is his threefold denial that demands this threefold confession. He is grieved, not because the demand is made, but for the sad cause that renders it necessary. He had thrice said, I know not the man; he may now thrice declare how he loves the man. But the recollection of the sad scene of apostacy melts him to sorrow in this his hour of restoration. Knowest all things—The man whom he denies is divine. The man whom, in the hour of the denial, he knew not, knows all things. I love thee—The full profession is uttered, and the full absolution will now be made. Feed my sheep—Shepherd my full-grown sheep. Peter passes by humble degrees to his full pastoral office. But he receives no popedom, no triple crown over the universal Church. Nothing indicates that he is restored more than to the level of his fellow-disciples. 18. Girdedst thyself—The young and athletic man, when about to perform some manly labor, would first tighten the girdle about his waist, so as to fasten his flowing apparel. Whither thou wouldest—That same young man is able to be his own master, taking what path he pleases. Stretch forth thy hands—In his second childhood, as in his first, he spreads out his helpless arms, that his girdle may be tightened by other hands round his waist. But this image suggests in the background the spreading of the arms of the apostolic martyr upon the cross; and this secondary, but really final and true meaning, is confirmed by the words that follow. Another shall gird thee—The girding of the old man by the attendant friend, is still the symbol of the binding with cords by an executioner. Carry thee—Shall lead thee. Thou wouldest not—To thy death. The actual order of the transaction thus dimly hinted was to be, however, first, the binding, then the leading, and then the stretching forth of the hands on the cross. 19. Glorify God—That God should receive glory in the martyr’s death was a new thought, unknown to heathenism. Follow me—Our Lord, we now suppose, rose from the meal and prepares for his disappearing. He moves from the company and bids Peter follow him. As Peter rises to follow, John, with deep interest, but half unconsciousness, rises to follow also. This command to Peter to follow him required a bodily following; but it also symbolized that following in future destiny by which Peter should tread the path through martyrdom to heaven. This will soon appear as we advance. 20. Peter, turning about—His face is towards the Lord, as in the act of following his footsteps. But John’s movement, in following also, attracted Peter’s eyes. As his own tragic destiny had been sketched by Jesus, an interest arises to know also the future fate of the Lord’s own beloved John. But the question is abruptly put in the Greek, But this man, what? 22. If I will—Our Lord here assumes to be Lord of man’s destiny. Though he permit, yet nothing can take place without his permissive will. Now the Lord’s answer to Peter’s question is purposely pregnant with two or three admissible meanings; nevertheless of the two or three possible meanings but one is the true one. Tarry [on earth] till I come–That is, remain living to the judgment day, be the same a longer or shorter period. If that were Christ’s will, what is that to Peter? Commentators of all ages falter and vibrate around, and then from, this plain meaning. Jesus does not say that John will live to the Second Advent; but he does most truly say that it is none of Peter’s business if he does. At the same time he intimates that if John’s future be not this, it is something so much like it that it may be shadowed under these words. If, firstly, the word come be taken in the sense of Joh 14:3, then the sentence is that John shall not, like Peter, be bound and violently slain; but shall quietly and peacefully tarry until the Lord shall please to come at the hour of death and take him to himself. Or, secondly, if the Lord shall in his own time vouchsafe to John individually a Christophany, that is, a special parousia or coming to him alone what had Peter to say to it? John did tarry until the Lord in that Christophany did come. Revelation 1:12-20. And this last was, perhaps, the true meaning at which the Lord so enigmatically hinted, and which justifies the indicative I will in the Greek.Follow thou me—In token of that future spiritual or historical following which the bodily act represented, Peter now follows his departing Lord. To what direction and result? No one knows; for John there leaves them; and the whole scene seems to vanish like a morning dream. But even at this late age of the world let us venture, from the nature of the symbol, to conjecture how our Lord finished this interview. If we may suppose, then, that, as Peter followed, Jesus suddenly vanished in an upward splendour, the symbolic action would then express a complete and required meaning. Follow me, Peter during thy whole future earthly life without swerving, historically as now corporeally, even through suffering and death, and thy path shall end, as mine now merges, in ascending GLORY. It will be seen by this view, that the rebuke of Peter’s sidelong question about John is less severe than commentators generally make it. It was a rebuke, in symbol, which signified that Peter’s future following his Lord ought to be unvarying, regardless of all incidental considerations. 23. That that disciple should not die—Many in the apostolic Church put upon Jesus’s words the first meaning, namely, his living to the Second Advent; which was the true and yet the mistaken meaning. True, because it truly was not Peter’s concern if that result really took place; and mistaken, because that result did not take place. Thus John’s contemporaries are left by him to interpret the words upon their own responsibilities. They inferred that for John to live to the Advent was to escape death completely. But John, as if to disclaim all false pretensions, and dissipate all false conceptions, publishes the words just as they were uttered, and declines all interpretation. He gives the text and refuses to give any commentary. And that there may be no responsibility on his shoulder, he takes care to repeat the very identical words, and leave the matter with the reader. Did John know? His inspiration is no proof that he did know; for inspiration is as truly, though not as narrowly, limited as natural knowledge. Inspiration only knows so far as is revealed; and who knows that the meaning of these words was revealed to John? Whatever he expected, he lived peacefully at Ephesus until about the close of the first century, nearly if not quite a century old. He was buried in that city, and some of the Fathers profess to have seen his tomb. Many in Augustine’s day fancied that John lived in his own tomb, and that the earth above him heaved with his respiration. Stier tells us that the celebrated Lavater professed to have revelation of the fact, that John still lives on earth! 24. This is the disciple—Spoken in John’s usual manner of himself, in the third person. We know—Speaking in full apostolic and inspired authority for and with the apostolic Church. From that Church, the gifted Church, endued with the discerning of spirits, we receive the sacred canon, and thereby amply prove that its books were selected under divine guidance. Even if the authors were not inspired, this testimony of the then living Church fully establishes the New Testament as the authentic announcement of the facts and doctrines of Christ’s religion. That the apostle here passes into the plural number, we know, is a dignified assumption of representative character, in communion with that Church. 25. The world itself could not contain the books—The world, in John’s use of the term, perhaps always signifies, not the physical frame of creation, but, the living world. And sometimes he uses it, as used in modern times, in a narrow and conventional sense, when we speak of the literary world—the fashionable world. Thus in John 12:19, The world has gone after him. In this passage we understand him as speaking of the book-world, which was then not a very large world, and could not accept or digest many books, or rather, manuscript scrolls. He then declares his own feeling, that if all that Jesus did in word and deed should be written, there would be more than the world-full of books. The book-market would be more than glutted, and the reading public overwhelmed. The world could not compass the big library. With such a hyperbole no one will have any difficulty who remembers that the inspired books were “not only divine books, but intensely human books.” Inspiration does not petrify or congeal the natural expression of human feeling or thought. And on no other subject than the life and work of Jesus were such a hyperbole so graceful, even in an inspired writer.Stretching these words from their more narrow and indefinite sense to their full infinite capacity of meaning, could a universe of books fully unfold all that Jesus did in the brief work of atonement on the cross? Nothing less than that infinite library can detail the number saved, the eternal death from which they are saved, the eternal life and all its glorious eternal history to which they are saved, all of which were wrought by the earthly life and death of Christ.And these words very conclusively indicate that the Evangelists profess not to narrate all they knew of the Lord’s words and deeds. It is very irrational for sceptical writers, when one of the Evangelists omits some fact elsewhere narrated, to continually exclaim, “That Evangelist knows nothing about that fact; it is, therefore, of doubtful authority.” Just as if every Evangelist must narrate all, and just as much, as every other Evangelist! Just as if all the writers must square themselves precisely by each other, each narrate the same facts in exactly the same manner. So that if they omit they are ignorant, and if they vary they contradict. Their brief sketches are but slight leaves in the great biography. And well does our Evangelist close the divine four with an attestation of the infinite scope of the Life of the .