0 THE FOURTH GOSPEL
BY WAY OF INTRODUCTIONGREATEST OF BOOKSThe test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke's Gospel is the most beautiful, John's Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters Joh 0:14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.THE BELOVED DISCIPLEThe book claims to be written by "the disciple whom Jesus loved" (Joh 21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: "This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh 21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh 20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh 21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).A PERSONAL WITNESSIt is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh 1:14 he plainly says that "the Word became flesh, and dwelt among us and we beheld his glory" ( εθεασαμεθα την δοξαν αυτου). He here associates others with him in this witness to the glory of the Word, but in Joh 21:25 he employs the singular "I suppose" ( οιμα) in sharp dis- tinction from the plural "we know" ( οιδαμεν) just before. The writer is present in nearly all the scenes described. The word witness ( μαρτυρεω, μαρτυρια) so common in this Gospel (Joh 1:7; Joh 1:8; Joh 1:19; Joh 3:11; Joh 3:26; Joh 3:33; Joh 5:31; Joh 12:17; Joh 21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk 1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark's Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John's Gospel claims to be the personal witness of "the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eye-witness in the vivid details.WITH A HOME IN JERUSALEMIt is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus "to his own home" ( εις τα ιδια, Joh 19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh 18:15). Delff (Das vierte Evangelium wiederhergestellt, 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh 7:45-52; Joh 11:47-53; Joh 12:10). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh 13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh 21:1) when Peter speaks to Jesus about the "Beloved Disciple" (Joh 21:20).ONLY ONE JOHN OF EPHESUSIt is true that an ambiguous statement of Papias (circa A.D. 120) is contained in Eusebius where the phrase "the Elder John " ( ο πρεσβυτερος Ιωαννης) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by "the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. "Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord's Life" (Bousset, Die Offenbarumg des Joh., p. 38, translation of Nolloth, The Fourth Evangelist, p. 63, note). Let this be admitted and much becomes clear.NO EARLY MARTYRDOM FOR THE APOSTLE JOHNIn 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus, Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( υπο Ιουδαιων ανηιρεθη) while the other manuscripts say that John rested in peace ( εν ειρηνη ανεπαυσατο). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar 10:39; Mat 20:23) and realized by James first of all (Act 12:1). John drank the cup in the exile to Patmos. The correction to Peter in Joh 21:20-23 would have no meaning if the Apostle John had already been put to death.THE AUTHOR THE APOSTLE JOHNLoisy (Le Quatr. Evangile, p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it "literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume. Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author's name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter Joh 0:21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act 12:1). The evidence in the Gospel points directly to the Apostle John as the author.EARLY AND CLEAR WITNESS TO THE APOSTLE JOHNIgnatius (ad Philad. vii. 1) about A.D. 110 says of the Spirit that "he knows whence he comes and whither he is going," a clear allusion to Joh 3:8. Polycarp (ad Phil. S 7) quotes 1Jn 4:2; 1Jn 4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell "of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch (Ad Autol. ii. 22) calls John the author of the Fourth Gospel. This was about A.D. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.THE USE OF THE SYNOPTIC GOSPELSAs the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh 2:23; Joh 6:4) and another (Joh 5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord's public ministry ("the year of obscurity," Stalker) without which we should know little of this beginning (Joh 1:19-4). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (Joh 1:1-18) relates the Incarnation to God's eternal purpose as in Col 1:14-20 and Heb 1:1-3 and employs the language of the intellectuals of the time ( Λογος -- Word) to interpret Christ as the Incarnate Son of God.A DIFFERENT STYLE OF TEACHINGSo different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon's Memorabilia and of Plato's Dialogues. There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters Joh 0:7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat 11:25-30; Luk 10:21-24). The use of "the Father" and "the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.THE SAME STYLE IN THE DISCOURSESIt is further objected that there is no difference in style between the discourses of Jesus in John's Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh 3:16-21. Does the discourse of Jesus end with verse 15,16, or 21? So in Joh 12:44-50. Does John give here a resume of Christ's teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4,6,7,8,9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John's Gospel for the whole view of Christ.HISTORICAL VALUE OF THE FOURTH GOSPELIt is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter Joh 0:11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Joh 0:23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter Joh 0:21 with that in Joh 0:5, making Mary of Bethany at the feast of a Simon in chapter Joh 0:12 the same as the sinful woman at the feast of another Simon in Joh 0:7, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter Joh 0:1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).LIKE THE JOHANNINE EPISTLESCritics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as "the Elder" ( ο πρεσβυτερος), which fact has led some to argue for the mythical "Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself "the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe 5:1) he calls himself "your fellow-elder" ( ο συνπρεσβυτερος). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jn 1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jn 2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.BUT DIFFERENT FROM THE APOCALYPSEIt should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev 1:4; Rev 1:9; Rev 22:8), though what John he does not say. Denial of the existence of a "Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton (Prolegomena, p. 9, note 4) says bluntly: "If its date was 95 A.D., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act 4:13 where Peter and John are described as αγραμματο κα ιδιωτα (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John's friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan's Greek Papyri, for instance. This being true, one is able, in spite of Moulton's dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.THE UNITY OF THE GOSPELThis has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, Joh 1:1-18, the Body of the Book, Joh 1:19-20, the Epilogue, Joh 0:21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh 20:31 and then added Joh 0:21 before sending the book forth after his friends added Joh 21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.ORIGINAL LANGUAGE OF THE BOOKThe late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koine Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.THE PURPOSE OF THE BOOKHe tells us himself in Joh 20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: "But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.JOHN'S PORTRAIT OF CHRISTNo one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: "And the Word was God" (Joh 1:1) and in the correct text of Joh 1:18, "God only begotten" ( θεος μονογενης). It occurs repeatedly in the book as in the witness of the Baptist: "This is the Son of God" (Joh 1:34). It is in the charge of the Pharisees (Joh 5:18) and the claim of Christ himself (Joh 5:20-23; Joh 6:48; Joh 8:12; Joh 8:58; Joh 11:25; Joh 14:9; Joh 17:5) with the full and frank conviction of the author in Joh 20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term θεος applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ's crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly (Studies in the Portrait of the Messiah, 1900; St. John's Portrait of Christ, 1910).A BRIEF BIBLIOGRAPHY OF RECENTLITERATURE (SINCE 1880)ABBOT, EZRA, On the Authorship of the Fourth Gospel (1880). ABBOT, PEABODY, and LIGHTFOOT, The Fourth Gospel (1891). ABBOTT, E.A., Johannine Vocabulary (1935). ,Johannine Grammar (1906). APPEL, Die Echtheit des Johannesevangeliums (1915). ASKWITH, E.H., The Historical Value of the Fourth Gospel (1910). BACON, B.W., The Fourth Gospel in Research and Debate (1910). BALDENSPERGER, W., Der Prolog des vierten Evangeliums (1898). BARTH, K., The Gospel of John and the Synoptic Gospels (1907). BAUER, W., Das Johannes-Evangelium. 2 Aufl. (1925). BELZER, Das Evangelium des heiligen Johannes (1905). BERNARD, J. H., Gospel according to St. John (2 vols., 1929), in Int. Crit. Comm. BERT, Das Evangelium des Johannes (1922). BLASS, F., Evangelium secundum Johannem (1902). BROOKE, A. E., The Historical Value of the Fourth Gospel (Cambridge Biblical Essays, pp. 289 to 328. 1909). BURCH, VACHER, The Structure and Message of St. John's Gospel (1928). BURNEY, C. F., The Aramaic Origin of the Fourth Gospel (1922). CALMES, L'Evangile selon S. Jean (1904). CANDLER, W. A., Practical Studies in the Gospel of John (3 vols,, 1912-15). CARPENTER, J. ESTLIN, The Johannine Writings (1927). CHAPMAN, DOM JOHN, John the Presbyter and the Fourth Gospel (1911). CHARNWOOD, LORD, According to St. John (1925). CLEMEN, C., Die Entstehung des Johannesevangeliums (1912). D'ALMA, La Controverse du quatrieme evangile (1908). ,Philo et le quotrieme evangile (1911). DAUSCH' Das Johannesevangelium (1909). DELFF, H., Das vierte Evangelium wiederhergestellt (1890). ,Neue Beitrage zur Kritik und Erklarung des vierten Evangeliums (1890). DODS, M., Expositor's Bible (2 vols., 1891). ,Expositor's Greek Testament (1897). DRUMMOND, JAMES, An Inquiry into the Character and Author- ship of the Fourth Gospel (1904). EVANS, H. H., St. John the Author of the Fourth Gospel (1888). EWALD, P., Das Hauptproblem der Evangelienfrage und der Weg zu seiner Losung (1890). FOUARD, S., Jean et la hn de l'age apostolique (1904). GARDNER, P., The Ephesian Gospel (1915). GARVIE, A. E., The Beloved Disciple (1922). GOBEL, Die Reden des Herrn nach Johannes (2 vols., 1906, 1910). GODET, F., Comm. on the Gospel of St. John (Tr., 2 vols., 1886--90). GOGUEL, M., Les sources du recit Johannique de la Passion (1910). ,Le quatrieme evangile (1924). GORDON, S. D., Quiet Talks on St. John's Gospel. GORE, C., Exposition of the Gospel of John (1920). GREEN, A. V., The Ephesian Canonical Writings (1910). GREGORY, C. R., Wellhausen und Johannes (1910). GRILL, J., Untersuchungen uber die Entstehung des vierten Evangeliums (1902). GUMBEL, Das Johannesevangelium Eine Erganzung des Lukas ev. (1911). HARRIS, J. RENDEL, The Origin of the Prologue to St. John's Gospel (1917). HAYES, D. A., John and His Writings (1917). HOERNLE, E. S., The Record of the Loved Disciple etc. (1913). HOLLAND, H. S., The Philosophy of Faith and the Fourth Gospel (1919). ,The Fourth Gospel (1923). HOLTZMANN, H. J., Evangelium, Briefe, und Offenbarung des Johannes. 3 Aufl. (1908). HOLTZMANN, Hand-Comm. 3 Aufl. von Bauer (1908). HOVEY, A. H., In American Comm. (1885). HOWARD, W. F., The Fourth Gospel in Recent Criticism and Interpretation (1931). IVERACH, JAMES, Gospel of John (Int. Stand. Bible Encycl.). JACKSON, H. L., The Fourth Gospel and Some Recent German Criticism (1906). ,The Problem of the Fourth Gospel (1918). JOHNSTON, J. S., The Philosophy of the Fourth Gospel (1909). KEISKER, The Inner Witness of the Fourth Gospel (1922). KREYENBUHL, Neue Losung der Johanneischen Frage (1905). LARFIELD, Die beide Johannes von Ephesus (1914). LEATHES, STANLEY, The Witness of St. John to Christ. LEPIN, L'origine du quatrieme evangile (1907; 1927). ,La valeur historique du quatrieme euangile (1910). LEWIS, F. G., The Irenaeus Testimony to the Fourth Gospel (1908). LEWIS, F. G., Disarrangements in the Fourth Gospel (1910). LIGHTFOOT, J. B., Biblical Essays (pages 1-198; I-III, 1893). LLOYD, J. P. D., The Son of Thunder (1932). LOISY, A., Le quatrieme evangile (1903). LOWRIE, The Doctrine of John (1899). LYMAN, MARY ELY, The Fourth Gospel and the Life of Today (1931). MANSON, W., The Incarnate Glory (1923). MAURICE, F. D., The Gospel of St. John (1906). McGREGoR, G. H., The Moffatt Commentary (1930). MONTGOMERY, J. A., The Origin of the Gospel According to St. John (1923). MOUSE, Johannes und Paulus (1915). MUIRHEAD, L. A., The Message of the Fourth Gospel (1925). NOLLOTH, C. F., The Fourth Evangelist (1925). NUNN, H. P. V., The Son of Zebedee and the Fourth Gospel (1927). ORR, JAMES, The Authenticity of St. John's Gospel Deduced from Internal Evidence. OVERBECK, Das Johannesevangelium (1911). PLUMMER, A., Cambridge Greek Testament (1913). REVILLE, J., Le quatrieme evangile (1901). REYNOLDS, H. R., Gospel of John (Hastings, D. B., 1899). RICHMOND, W., The Gospel of the Rejection (1906). ROBERTSON, A. T., The Divinity of Christ in the Gospel of John (1916). ROBINSON, A., The Historical Character of St. John's Gospel (1929). ROBINSON, B. W., The Gospel of John (1925). SANDAY, W., Criticism of the Fourth Gospel (1905). SCHLATTER, Die Sprache und Heimath des vierten Evangelisten (1903). SCHMIEDEL, P. W., The Johannine Writings (1908). SCOTT, E. F., The Fourth Gospel: Its Purpose and Theology (1906). SCOTT, E. F., The Historical and Religious Value of the Fourth Gospel (1903). SCOTT-MONCRIEFF, C. E., St. John, Apostle, Evangelist and Prophet (1909). SELBIE, W. B., Belief and Life: Studies in the Thought of the Fourth Gospel (1916). SMITH, J. R., The Teaching of the Fourth Gospel (1903). SMITH, P. V., The Fourth Gospel: Its Historical Importance (1926). SPEER, R. E., The Greatest Book in the World (1915). SPITTA, F., Das Johannesevangelium als Quelle der Geschichte Jesu (1910). STANGE, Die Eigenart des Johanneischen Produktion (1914). STANTON, V. H., The Fourth Gospel (Part III of Gospels as Hist. Documents, 1921). STEVENS, G. B., The Johannine Theology (1898). STRACHAN, R. H., Gospel of John (Hastings, D C G 1906). ,The Fourth Gospel: Its Significance and Environ- ment (1917). ,The Fourth Evangelist: Dramatist or Historian (1925). TILLMANN, FRITZ, Das Johannesevangelium Uebersetzt und Erklart (1931). VEDDER, H. C., The Johannine Writings and the Johannine Problems (1917). WARSCHAUER, J., The Problem of the Fourth Gospel. WATKINS, W. H., Modern Criticism Considered in its Rela- tion to the Fourth Gospel (1890). WATSON, H. A., The Mysticism of St. John's Gospel (1916). WEARING, The World View of the Fourth Gospel (1918). WEISS, B., Meyer Komm. 9 Aufl. (1902). ,Das Johannesevangelium als einheitliches Werk (1911). WELLHAUSEN, J., Das Evangelium Johannis (1908). WENDT, H. H., The Gospel according to St. John: An Inquiry into its Genesis and Historical Value (1911). ,Die Schichten im vierten Evangelium (1911). WESTCOTT, B. F., The Gospel according to St. John (2 vols., 1908). WHITELAW, The Gospel of John (1888). WINDISCH, H., Johannes und die Synoptiker (1927). WORSLEY, The Fourth Gospel and the Synoptists (1911). WREDE, W., Charakter und Tendenz del Johannesevangelium (1903). ZAHN, TH., _Dal Evangelium Johannis (1908). 6 Aufl. (1921).1 In the beginning
( εν αρχη). Αρχη is definite, though anarthrous like our at home, in town, and the similar Hebrew be reshith in Gen 1:1. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing.Was ( ην). Three times in this sentence John uses this imperfect of ειμ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb ( εγενετο, became) appears in verse Joh 1:14 for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in Joh 8:58 "before Abraham came ( γενεσθα) I am" ( ειμ, timeless existence).The Word ( ο λογος). Λογος is from λεγω, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. Λογος is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world ( ανιμα μυνδ) and Marcus Aurelius used σπερματικος λογος for the generative principle in nature. The Hebrew memra was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in Pro 8:23. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (The Origin of the Prologue to St. John, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term Λογος, but not John's conception of personal pre-existence. The term Λογος is applied to Christ only in Joh 1:1; Joh 1:14; Rev 19:13; 1Jn 1:1 "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in Heb 4:12. But the personal pre-existence of Christ is taught by Paul (2Co 8:9; Phi 2:6; Col 1:17) and in Heb 1:2 and in Joh 17:5. This term suits John's purpose better than σοφια (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the αεον Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" ( σαρξ εγενετο, verse Joh 1:14) and by this phrase John answered both heresies at once.With God ( προς τον θεον). Though existing eternally with God the Logos was in perfect fellowship with God. Προς with the accusative presents a plane of equality and intimacy, face to face with each other. In 1Jn 2:1 we have a like use of προς: "We have a Paraclete with the Father" ( παρακλητον εχομεν προς τον πατερα). See προσωπον προς προσωπον (face to face, 1Co 13:12), a triple use of προς. There is a papyrus example of προς in this sense το γνωστον της προς αλληλους συνηθειας, "the knowledge of our intimacy with one another" (M.&M., Vocabulary) which answers the claim of Rendel Harris, Origin of Prologue, p. 8) that the use of προς here and in Mar 6:3 is a mere Aramaism. It is not a classic idiom, but this is Koine, not old Attic. In Joh 17:5 John has παρα σο the more common idiom.And the Word was God ( κα θεος ην ο λογος). By exact and careful language John denied Sabellianism by not saying ο θεος ην ο λογος. That would mean that all of God was expressed in ο λογος and the terms would be interchangeable, each having the article. The subject is made plain by the article ( ο λογος) and the predicate without it ( θεος) just as in Joh 4:24 πνευμα ο θεος can only mean "God is spirit," not "spirit is God." So in 1Jn 4:16 ο θεος αγαπη εστιν can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, Grammar, pp. 767f. So in Joh 1:14 ο Λογος σαρξ εγενετο, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.2 The same
( ουτος). "This one," the Logos of verse Joh 1:1, repeated for clarity, characteristic of John's style. He links together into one phrase two of the ideas already stated separately, "in the beginning he was with God," "afterwards in time he came to be with man" (Marcus Dods). Thus John clearly states of the Logos Pre-existence before Incarnation, Personality, Deity.3 All things
( παντα). The philosophical phrase was τα παντα (the all things) as we have it in 1Co 8:6; Rom 11:36; Col 1:16. In verse Joh 1:10 John uses ο κοσμος (the orderly universe) for the whole.Were made (egeneto). Second aorist middle indicative of γινομα, the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην in verses Joh 1:1; Joh 1:2. All things "came into being." Creation is thus presented as a becoming ( γινομα) in contrast with being ( ειμ).By him ( δι' αυτου). By means of him as the intermediate agent in the work of creation. The Logos is John's explanation of the creation of the universe. The author of Hebrews (Heb 1:2) names God's Son as the one "through whom he made the ages." Paul pointedly asserts that "the all things were created in him" (Christ) and "the all things stand created through him and unto him" (Col 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1Co 8:6, Paul distinguishes between the Father as the primary source ( εξ ου) of the all things and the Son as the intermediate agent as here ( δι' ου).Without him ( χωρις αυτου). Old adverbial preposition with the ablative as in Phi 2:14, "apart from." John adds the negative statement for completion, another note of his style as in Joh 1:20; 1Jn 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation.Not anything ( ουδε εν). "Not even one thing." Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause "that hath been made" ( ο γεγονεν) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομα. Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν. The early uncials had no punctuation.4 In him was life
( εν αυτω ζωη ην). That which has come into being (verse Joh 1:3) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb εκτιστα (stands created) in Col 1:16. This is also the claim of Jesus to Martha (Joh 11:25). This is the idea in Heb 1:3 "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John ζωη means spiritual life, but here the term is unlimited and includes all life; only it is not βιος (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have εστιν here instead of ην to bring out clearly the timelessness of this phrase of the work of the Λογος.And the life was the light of men ( κα η ζωη ην το φως των ανθρωπων). Here the article with both ζωη and φως makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (Joh 8:12). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men ( των ανθρωπον, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.5 Shineth
( φαινε). Linear present active indicative of φαινω, old verb from φαω, to shine ( φαοσ, φως). "The light keeps on giving light."In the darkness ( εν τη σκοτια). Late word for the common σκοτος (kin to σκια, shadow). An evident allusion to the darkness brought on by sin. In 2Pe 2:17 we have ο ζοφος του σκοτου (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of σκοτια ( σκοτος) for moral darkness from sin and φως ( φωτιζω, φαινω) for the light that is in Christ alone. In 1Jn 2:8 he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place.Apprehended it not ( αυτο ου κατελαβεν). Second aorist active indicative of καταλαμβανω, old verb to lay hold of, to seize. This very phrase occurs in Joh 12:35 ( ινα μη σκοτια υμας καταλαβη) "that darkness overtake you not," the metaphor of night following day and in 1Th 5:4 the same idiom ( ινα καταλαβη) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. 8:18. The same word appears in Aleph D in Joh 6:17 κατελαβε δε αυτους η σκοτια ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate comprehenderunt, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.6 There came a man
( εγενετο ανθρωπος). Definite event in the long darkness, same verb in verse Joh 1:3.Sent ( απεσταλμενος). Perfect passive participle of αποστελλω, to send.From God ( παρα θεου). From the side of ( παρα) God (ablative case θεου).Whose name ( ονομα αυτω). "Name to him," nominative parenthetic and dative (Robertson, Grammar, p. 460).John ( Ιωανης). One ν in Westcott and Hort. In the giving of the name see Luk 1:59-63, Hellenized form of Jonathan, Joanan (Gift of God), used always of the Baptist in this Gospel which never mentions the name of John son of Zebedee (the sons of Zebedee once, Joh 21:2).7 For witness
( εις μαρτυριαν). Old word from μαρτυρεω (from μαρτυς), both more common in John's writings than the rest of the N.T. This the purpose of the Baptist's ministry.That he might bear witness ( ινα μαρτυρηση). Final clause with ινα and aorist active subjunctive of μαρτυρεω to make clearer εις μαρτυριαν.Of the light ( περ του φωτος). "Concerning the light." The light was shining and men with blinded eyes were not seeing the light (Joh 1:26), blinded by the god of this world still (2Co 4:4). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened.That all might believe ( ινα πιστευσωσιν). Final clause with ινα and first aorist active subjunctive of πιστευω, ingressive aorist "come to believe." This is one of John's great words (about 100 times), "with nine times the frequency with which it is used by the Synoptists" (Bernard). And yet πιστις, so common in Paul, John uses only in 1Jn 5:4 and four times in the Apocalypse where πιστευω does not occur at all. Here it is used absolutely as in Joh 1:50, etc.Through him ( δι' αυτου). As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (Joh 21:31). The preacher is merely the herald to point men to Christ.8 He
( εκεινος). "That one," i.e. John. He was a light (Joh 5:35) as all believers are (Mat 5:14), but not "the light" ( το φως).But came ( αλλ'). No verb in the Greek, to be supplied by repeating ηλθεν of verse Joh 1:7. See similar ellipses in Joh 9:3; Joh 13:18; Joh 15:25. In Johannine fashion we have the final ινα clause of verse Joh 1:7 repeated.9 There was
( ην). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with ερχομενον (coming) near the end, though that is possible.The true light ( το φως το αληθινον). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness ( ην imperfect, linear action) before John came.Even the light (not in the Greek). Added in the English to make plain this interpretation.Lighteth every man ( φωτιζε παντα ανθρωπον). Old verb (from φως) to give light as in Rev 22:5; Luk 11:35. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation.Coming ( ερχομενον). This present middle participle of ερχομα can be taken with ανθρωπον just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with φως (nominative neuter singular). This idea occurs in Joh 3:19; Joh 11:27; Joh 12:46. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in Joh 11:27; Joh 12:46 is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here κοσμος rather than παντα occurs in the sense of the orderly universe as often in this Gospel. See Eph 1:4.10 He was in the world
( εν τω κοσμω ην). Imperfect tense of continuous existence in the universe before the Incarnation as in verses Joh 1:1; Joh 1:2.Was made by him ( δι' αυτου εγενετο). "Through him." Same statement here of "the world" ( ο κοσμος) as that made in verse Joh 1:3 of παντα.Knew him not ( αυτον ουκ εγνω). Second aorist active indicative of common verb γινοσκω, what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Col 1:16). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (Joh 1:26). Two examples in this sentence of John's fondness for κα as in verses Joh 1:1; Joh 1:4; Joh 1:5; Joh 1:14, the paratactic rather than the hypotactic construction, like the common Hebrew use of wav.11 Unto his own
( εις τα ιδια). Neuter plural, "unto his own things," the very idiom used in Joh 19:27 when the Beloved Disciple took the mother of Jesus "to his own home." The world was "the own home" of the Logos who had made it. See also Joh 16:32; Act 21:6.They that were his own ( ο ιδιο). In the narrower sense, "his intimates," "his own family," "his own friends" as in Joh 13:1. Jesus later said that a prophet is not without honour save in his own country (Mar 6:4; Joh 4:44), and the town of Nazareth where he lived rejected him (Luk 4:28; Mat 13:58). Probably here ο ιδιο means the Jewish people, the chosen people to whom Christ was sent first (Mat 15:24), but in a wider sense the whole world is included in ο ιδιο. Conder's The Hebrew Tragedy emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience.Received him not ( αυτον ου παρελαβον). Second aorist active indicative of παραλαμβανω, old verb to take to one's side, common verb to welcome, the very verb used by Jesus in Joh 14:3 of the welcome to his Father's house. Cf. κατελαβεν in verse Joh 1:5. Israel slew the Heir (Heb 1:2) when he came, like the wicked husbandmen (Luk 20:14).12 As many as received him
( οσο ελαβον αυτον). Effective aorist active indicative of λαμβανω "as many as did receive him," in contrast with ο ιδιο just before, exceptional action on the part of the disciples and other believers.To them ( αυτοις). Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (Aramaic Origin, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel.The right ( εξουσιαν). In Joh 5:27 εδωκεν (first aorist active indicative of διδωμ) εξουσιαν means authority but includes power ( δυναμις). Here it is more the notion of privilege or right.To become ( γενεσθα). Second aorist middle of γινομα, to become what they were not before.Children of God ( τεκνα θεου). In the full spiritual sense, not as mere offspring of God true of all men (Act 17:28). Paul's phrase υιο θεου (Gal 3:26) for believers, used also by Jesus of the pure in heart (Mat 5:9), does not occur in John's Gospel (but in Rev 21:7). It is possible that John prefers τα τεκνα του θεου for the spiritual children of God whether Jew or Gentile (Joh 11:52) because of the community of nature ( τεκνον from root τεκ-, to beget). But one cannot follow Westcott in insisting on "adoption" as Paul's reason for the use of υιο since Jesus uses υιο θεου in Mat 5:9. Clearly the idea of regeneration is involved here as in Joh 3:3.Even to them that believe ( τοις πιστευουσιν). No "even" in the Greek, merely explanatory apposition with αυτοις, dative case of the articular present active participle of πιστευω.On his name ( εις το ονομα). Bernard notes πιστευω εις 35 times in John, to put trust in or on. See also Joh 2:23; Joh 3:38 for πιστευω εις το ονομα αυτου. This common use of ονομα for the person is an Aramaism, but it occurs also in the vernacular papyri and εις το ονομα is particularly common in the payment of debts (Moulton and Milligan's Vocabulary). See Act 1:15 for ονοματα for persons.13 Which were born
( ο εγεννηθησαν). First aorist passive indicative of γενναω, to beget, "who were begotten." By spiritual generation (of God, εκ θεου), not by physical ( εξ αιματων, plural as common in classics and O.T., though why it is not clear unless blood of both father and mother; εκ θεληματος σαρκος, from sexual desire; εκ θεληματος ανδρος, from the will of the male). But b of the old Latin reads qui natus est and makes it refer to Christ and so expressly teach the Virgin Birth of Jesus. Likewise Irenaeus reads qui natus est as does Tertullian who argues that qui nati sunt ( ο εγεννηθησαν) is an invention of the Valentinian Gnostics. Blass (Philology of the Gospels, p. 234) opposes this reading, but all the old Greek uncials read ο εγεννηθησαν and it must be accepted. The Virgin Birth is doubtless implied in verse Joh 1:14, but it is not stated in verse Joh 1:13.14 And the Word became flesh
( κα ο λογος σαρξ εγενετο). See verse Joh 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην of verse Joh 1:1. Note also the absence of the article with the predicate substantive σαρξ, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Mat 1:16-25; Luk 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also 2Co 8:9; Gal 4:4; Rom 1:3; Rom 8:3; Phi 2:7; 1Ti 3:16; Heb 2:14. "To explain the exact significance of εγενετο in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity.Dwelt among us ( εσκηνωσεν εν ημιν). First aorist ingressive aorist active indicative of σκηνοω, old verb, to pitch one's tent or tabernacle ( σκηνος or σκηνη), in N.T. only here and Joh 1:7-15; Joh 12:12; Joh 13:6; Joh 21:3. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son.We beheld his glory ( εθεασαμεθα την δοξαν αυτου). First aorist middle indicative of θεαομα (from θεα, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory ( δοξα) of God as James, the brother of Jesus, so describes him (Jas 2:1). John employs θεαομα again in Joh 1:32 (the Baptist beholding the Spirit coming down as a dove) and Joh 1:38 of the Baptist gazing in rapture at Jesus. So also Joh 4:35; Joh 11:45; 1Jn 1:1; 1Jn 4:12; 1Jn 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did.As of the only begotten from the Father ( ως μονογενους παρα πατρος). Strictly, "as of an only born from a father," since there is no article with μονογενους or with πατρος. In Joh 3:16; 1Jn 4:9 we have τον μονογενη referring to Christ. This is the first use in the Gospel of πατηρ of God in relation to the Logos. Μονογενης (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in Joh 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children ( τεκνα) of God. The word is used of human relationships as in Luk 7:12; Luk 8:42; Luk 9:38. It occurs also in the LXX and Heb 11:17, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words παρα πατρος (from the Father) are to be connected with μονογενους (cf. Joh 6:46; Joh 7:29, etc.) or with δοξαν (cf. Joh 5:41; Joh 5:44). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. Joh 8:54; Joh 14:9; Joh 17:5.Full ( πληρης). Probably indeclinable accusative adjective agreeing with δοξαν (or genitive with μονογενους) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης can agree with the subject of εσκηνωσεν.Of grace and truth ( χαριτος κα αληθειας). Curiously this great word χαρις (grace), so common with Paul, does not occur in John's Gospel save in Joh 1:14; Joh 1:16; Joh 1:17, though αληθεια (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In Joh 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.15 Beareth witness
( μαρτυρε). Historical (dramatic) present indicative of this characteristic word in John (cf. Joh 1:17). See Joh 1:32; Joh 1:34 for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse Joh 1:14. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos.Crieth ( κεκραγεν). Second perfect active indicative of κραζω, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years.This was ( ουτος ην). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in Act 3:10 where we should prefer "is" ( εστιν). Gildersleeve (Syntax, p. 96) calls this the "imperfect of sudden appreciation of the real state of things."Of whom I said ( ον ειπον). But B C and a corrector of Aleph (Westcott and Hort) have ο ειπων "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ.After me ( οπισω μου). See also Joh 1:27. Later in time John means. He described "the Coming One" ( ο ερχομενος) before he saw Jesus. The language of John here is precisely that in Mat 3:11 ο οπισω μου ερχομενος (cf. Mar 1:7). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels.Is become ( γεγονεν). Second perfect active indicative of γινομα. It is already an actual fact when the Baptist is speaking.Before me ( εμπροσθεν μου). In rank and dignity, the Baptist means, ο ισχυροτερος μου "the one mightier than I" (Mar 1:7) and ισχυροτερος μου "mightier than I" (Mat 3:11). In Joh 3:28 εμπροσθεν εκεινου (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (Joh 3:25-30).For he was before me ( οτ πρωτος μου ην). Paradox, but clear. He had always been ( ην ιμπερφεχτ) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. Πρωτος μου (superlative with ablative) occurs here when only two are compared as is common in the vernacular Koine. So the Beloved Disciple came first ( πρωτος) to the tomb, ahead of Peter (Joh 20:4). So also πρωτον υμων in Joh 15:18 means "before you" as if it were προτερον υμων. Verse Joh 1:30 repeats these words almost exactly.16 For
( οτ). Correct text (Aleph B C D L) and not κα (and) of the Textus Receptus. Explanatory reason for verse Joh 1:14.Of his fulness ( εκ του πληρωματος). The only instance of πληρωμα in John's writings, though five times of Christ in Paul's Epistles (Col 1:19; Col 2:9; Eph 1:23; Eph 3:19; Eph 4:13). See Col 1:19 for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Col 2:9) and so used here by John of the Incarnate Logos.We all ( ημεις παντες). John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. So here John appeals to all his own contemporaries as participants with him in the fulness of the Logos.Received ( ελαβομεν). Second aorist active indicative of λαμβανω, a wider experience than beholding ( εθεασαμεθα, verse Joh 1:14) and one that all believers may have.Grace for grace ( χαριν αντ χαριτος). The point is in αντ, a preposition disappearing in the Koine and here only in John. It is in the locative case of αντα (end), "at the end," and was used of exchange in sale. See Luk 11:11, αντ ιχθυος οφιν, "a serpent for a fish," Heb 12:2 where "joy" and "cross" are balanced against each other. Here the picture is "grace" taking the place of "grace" like the manna fresh each morning, new grace for the new day and the new service.17 Was given
( εδοθη). First aorist passive indicative of διδωμ.By Moses ( δια Μωυσεως). "Through Moses" as the intermediate agent of God.Came ( εγενετο). The historical event, the beginning of Christianity.By Jesus Christ ( δια Ιησου Χριστου). "Through Jesus Christ," the intermediate agent of God the Father. Here in plain terms John identifies the Pre-incarnate Logos with Jesus of Nazareth, the Messiah. The full historical name "Jesus Christ" is here for the first time in John. See also Joh 17:3 and four times in 1John and five times in Revelation. Without Christ there would have been no Christianity. John's theology is here pictured by the words "grace and truth" ( η χαρις κα η αληθεια), each with the article and each supplementary to the other. It is grace in contrast with law as Paul sets forth in Galatians and Romans. Paul had made grace "a Christian commonplace" (Bernard) before John wrote. It is truth as opposed to Gnostic and all other heresy as Paul shows in Colossians and Ephesians. The two words aptly describe two aspects of the Logos and John drops the use of Λογος and χαρις, but clings to αληθεια (see Joh 8:32 for the freedom brought by truth), though the ideas in these three words run all through his Gospel.18 No man hath seen God at any time
( θεον ουδεις εωρακεν πωποτε). "God no one has ever seen." Perfect active indicative of οραω. Seen with the human physical eye, John means. God is invisible (Exo 33:20; Deu 4:12). Paul calls God αορατος (Col 1:15; 1Ti 1:17). John repeats the idea in Joh 5:37; Joh 6:46. And yet in Joh 14:7 Jesus claims that the one who sees him has seen the Father as here.The only begotten Son ( ο μονογενης υιος). This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος in verse Joh 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης θεος (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος to obviate the blunt statement of the deity of Christ and to make it like Joh 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called θεος in verse Joh 1:1. The Incarnation is stated in verse Joh 1:14, where he is also termed μονογενης. He was that before the Incarnation. So he is "God only begotten," "the Eternal Generation of the Son" of Origen's phrase.Which is in the bosom of the Father ( ο ων εις τον κολπον του πατρος). The eternal relation of the Son with the Father like προς τον θεον in verse Joh 1:1. In Joh 3:13 there is some evidence for ο ων εν τω ουρανω used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father.He ( εκινος). Emphatic pronoun referring to the Son.Hath declared him ( εξηγησατο). First aorist (effective) middle indicative of εξηγεομα, old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke's Gospel (Joh 24:35) and four times in Joh 10:8; Joh 15:12; Joh 15:14; Joh 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is.19 And this is the witness of John
( κα αυτη εστιν η μαρτυρια του Ιωανου). He had twice already alluded to it (verses Joh 1:7; Joh 1:15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem.When the Jews sent unto him ( οτε απεστειλαν προς αυτον ο Ιουδαιο). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent ( απεστειλαν, first aorist active indicative of αποστελλω).Priests and Levites ( ιερεις κα Λευειτας). Sadducees these were. Down below in verse Joh 1:24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Mat 3:7 we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Luk 3:7). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Luk 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent.To ask him ( ινα ερωτησωσιν αυτον). Final ινα and the first aorist active subjunctive of ερωταω, old verb to ask a question as here and often in the Koine to ask for something (Joh 14:16) like αιτεω.Who art thou? ( συ τις ει;). Direct question preserved and note proleptic position of συ, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.20 And he confessed
( κα ωμολογησεν). The continued paratactic use of κα (and) and the first aorist active indicative of ομολογεω, old verb from ομολογος ( ομον, λεγω, to say the same thing), to confess, in the Synoptics (Mat 10:32) as here.And denied not ( κα ουκ ηρνησατο). Negative statement of same thing in Johannine fashion, first aorist middle indicative of αρνεομα, another Synoptic and Pauline word (Mat 10:33; 2Ti 2:12). He did not contradict or refuse to say who he was.And he confessed ( κα ωμολογησεν). Thoroughly Johannine again in the paratactic repetition.I am not the Christ ( Εγω ουκ ειμ ο Χριστος). Direct quotation again with recitative οτ before it like our modern quotation marks. "I am not the Messiah," he means by ο Χριστος (the Anointed One). Evidently it was not a new question as Luke had already shown (Luk 3:15).21 And they asked him
( κα ηρωτησαν αυτον). Here the paratactic κα is like the transitional ουν (then).What then? ( Τ ουν;). Argumentative ουν like Paul's τ ουν in Rom 6:15. Quid ergo? Art thou Elijah? ( Συ Ελιας ει;). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from Mal 4:5. In Mar 9:11 Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration.He saith ( λεγε). Vivid dramatic present.I am not ( ουκ ειμ). Short and blunt denial.Art thou the prophet? ( ο προφητης ε συ;). "The prophet art thou?" This question followed naturally the previous denials. Moses (Deu 18:15) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Act 3:22; Act 7:37), but the Jews thought him another forerunner of the Messiah (Joh 7:40). It is not clear in Joh 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luk 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mar 8:28; Mat 16:14).And he answered ( κα απεκριθη). First aorist passive (deponent passive, sense of voice gone) indicative of αποκρινομα, to give a decision from myself, to reply.No ( Ου). Shortest possible denial.22 They said therefore
( ειπαν ουν). Second aorist active indicative of defective verb ειπον with α instead of usual ο. Note ουν, inferential here as in verse Joh 1:21 though often merely transitional in John.Who art thou? ( Τις ει;). Same question as at first (verse Joh 1:19), but briefer.That we give answer ( ινα αποκρισιν δωμεν). Final use of ινα with second aorist active subjunctive of διδωμ with αποκρισιν from αποκρινομα, above, old substantive as in Luk 2:47.To those that sent ( τοις πεμψασιν). Dative case plural of the articular participle first aorist active of πεμπω.What sayest thou of thyself? ( Τ λεγεις περ σεαυτου;). This time they opened wide the door without giving any hint at all.23 He said
( εφη). Common imperfect active (or second aorist active) of φημ, to say, old defective verb.I am the voice of one crying in the wilderness ( Εγω φωνη βοωντος εν τη ερημω). For his answer John quotes Isa 40:3. The Synoptics (Mar 1:3; Mat 3:3; Luk 3:4) quote this language from Isaiah as descriptive of John, but do not say that he also applied it to himself. There is no reason to think that he did not do so. John also refers to Isaiah as the author of the words and also of the message, " Make straight the way of the Lord " ( Ευθυνατε την οδον του κυριου). By this language ( ευθυνω in N.T. only here and Jas 3:4, first aorist active imperative here) John identifies himself to the committee as the forerunner of the Messiah. The early writers note the differences between the use of Λογος (Word) for the Messiah and φωνη (Voice) for John.24 They had been sent
( απεσταλμενο ησαν). Periphrastic past perfect passive of αποστελλω.From the Pharisees ( εκ των Φαρισαιων). As the source ( εκ) of the committee of Sadducees (verse Joh 1:19).25 Why then baptizest thou?
( Τ ουν βαπτιζεισ;). In view of his repeated denials (three here mentioned).If thou art not ( ε συ ουκ ε). Condition of first class. They did not interpret his claim to be "the voice" to be important enough to justify the ordinance of baptism. Abrahams (Studies in Pharisaism and the Gospels) shows that proselyte baptism was probably practised before John's time, but its use by John was treating the Jews as if they were themselves Gentiles.26 In the midst of you standeth
( μεσος υμων στηκε). Adjective as in Joh 19:18, not εν μεσω υμων. Present active indicative of late verb στηκω from perfect stem εστηκα. John had already baptized Jesus and recognized him as the Messiah.Whom ye know not ( ον υμεις ουκ οιδατε). This was the tragedy of the situation (Joh 1:11). Apparently this startling declaration excited no further inquiry from the committee.27 Coming after me
( οπισω μου ερχομενος). No article ( ο) in Aleph B. John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds.The latchet of whose shoe I am not worthy to unloose ( ου ουκ ειμ αξιος ινα λυσω αυτου τον ιμαντα του υποδηματος). Literally, "of whom I am not worthy that I unloose the latchet (see Mar 1:7 for ιμας) of his sandal (see Mat 3:11 for υποδημα, bound under the foot)." Only use of αξιος with ινα in John, though used by Paul in this saying of the Baptist (Act 13:25), ικανος ινα in Mat 3:8, but ικανος λυσα (aorist active infinitive instead of λυσω, aorist active subjunctive) in Mar 1:7 (Luk 3:16) and βαστασα in Mat 3:11.28 In Bethany beyond Jordan
( εν Βηθανια περαν του Ιορδανου). Undoubtedly the correct text, not "in Bethabara" as Origen suggested instead of "in Bethany" of all the known Greek manuscripts under the mistaken notion that the only Bethany was that near Jerusalem.Was baptizing ( ην βαπτιζων). Periphrastic imperfect, common idiom in John.29 On the morrow
( τη επαυριον). Locative case with ημηρα (day) understood after the adverb επαυριον. "Second day of this spiritual diary" (Bernard) from verse Joh 1:19.Seeth Jesus coming ( βλεπε τον Ιησουν ερχομενον). Dramatic historical present indicative ( βλεπε) with vivid present middle participle ( ερχομενον). Graphic picture.Behold the Lamb of God ( ιδε ο αμνος του θεου). Exclamation ιδε like ιδου, not verb, and so nominative αμνος. Common idiom in John (Joh 1:36; Joh 3:26, etc.). For "the Lamb of God" see 1Co 5:7 (cf. Joh 19:36) and 1Pe 1:19. The passage in Isa 53:6 is directly applied to Christ by Philip in Act 8:32. See also Mat 8:17; 1Pe 2:22; Heb 9:28. But the Jews did not look for a suffering Messiah (Joh 12:34) nor did the disciples at first (Mar 9:32; Luk 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Joh 1:53, even if the rabbis did not see it there? Symeon had it dimly (Luk 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis.Which taketh away the sin of the world ( ο αιρων την αμαρτιαν του κοσμου). Note singular αμαρτιαν not plural αμαρτιας (1Jn 3:5) where same verb αιρω, to bear away, is used. The future work of the Lamb of God here described in present tense as in 1Jn 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews.30 Of whom
( υπερ ου). Not περ, but υπερ. "On behalf of whom." John points to Jesus as he speaks: "This is he." There he is. See verse Joh 1:15 for discussion of these words of John.31 And I knew him not
( καγω ουκ ηιδειν αυτον). Repeated in verse Joh 1:33. Second past perfect of οιδα as imperfect. He had predicted the Messiah and described him before he met him and baptized him. See the Synoptics for that story. Whether John knew Jesus personally before the baptism we do not know.But that he should be made manifest to Israel ( αλλ' ινα φανερωθη τω Ισραηλ). Final clause with ινα and first aorist passive subjunctive of φανεροω. The purpose of John's ministry was to manifest to Israel with their spiritual privileges (Joh 1:49) the presence of the Messiah. Hence he was baptizing in water those who confessed their sins, he means, as in Mar 1:5. The Synoptic account is presupposed all along here.32 Bare witness
( εμαρτυρησεν). First aorist active indicative of μαρτυρεω. Another specimen of John's witness to the Messiah (Joh 1:7; Joh 1:15; Joh 1:19; Joh 1:29; Joh 1:35; Joh 1:36).I have beheld ( τεθεαμα). Perfect middle indicative of θεαομα, the realization of the promise of the sign (verse Joh 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Mat 3:14). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mar 1:10; Mat 3:16; Luk 3:22) became permanent proof to him. John's allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit.33 He said
( εκεινος ειπεν). Explicit and emphatic pronoun as in verse Joh 1:8, referring to God as the one who sent John (verse Joh 1:6).With the Holy Spirit ( εν πνευματ αγιω). "In the Holy Spirit." Here again one needs the background of the Synoptics for the contrast between John's baptism in water (Joh 1:26) and that of the Messiah in the Holy Spirit (Mar 1:8; Mat 3:11; Luk 3:16).34 I have seen
( εωρακα). Present perfect active of οραω. John repeats the statement of verse Joh 1:32 ( τεθεαμα).Have borne witness ( μεμαρτυρηκα). Perfect active indicative of μαρτυρεω for which verb see Joh 1:32.This is the Son of God ( ο υιος του θεου). The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father's voice hail him as "My Beloved Son" (Mar 1:11; Mat 3:17; Luk 3:22). Nathanael uses it as a Messianic title (Joh 1:49) as does Martha (Joh 11:27). The Synoptics use it also of Christ (Mar 3:11; Mat 14:33; Luk 22:70). Caiaphas employs it to Christ as a Messianic title (Mat 26:63) and Jesus confessed under oath that he was (verse Mat 26:64), thus applying the term to himself as he does in John's Gospel (Joh 5:25; Joh 10:36; Joh 11:4) and by implication (the Father, the Son) in Mat 11:27 (Luk 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (Joh 3:18; Joh 5:25; Joh 17:5; Joh 19:7; Joh 20:31) like that of the Logos with God in Joh 1:1.35 Again on the morrow
( τη επαυριον παλιν). Third day since verse Joh 1:19.Was standing ( ιστηκε). Past perfect of ιστημ, intransitive, and used as imperfect in sense. See same form in Joh 7:37.Two ( δυο). One was Andrew (verse Joh 1:40), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories.36 He looked
( εμβλεψας). First aorist active participle of εμβλεπω, antecedent action before λεγε (says).As he walked ( περιπατουντ). Present active participle in dative case after εμβλεψας and like ερχομενον in verse Joh 1:29 vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, verse Joh 1:29, and here).Saith ( λεγε). Historical present, change from ιστηκε before. He repeats part of the tribute in verse Joh 1:29.37 Heard him speak
( ηκουσαν αυτου λαλουντος). First active indicative of ακουω and present active participle of λαλεω in genitive case agreeing with αυτου, object of ακουω. "Heard him speaking" (kind of indirect discourse). John had disciples ( μαθητα, learners, from μανθανω, to learn).They followed Jesus ( ηκολουθησαν τω Ιησου). Associative instrumental case after verb (first aorist active indicative, ingressive aorist, of ακολουθεω). These two disciples of the Baptist (Andrew and John) took him at his word and acted on it. John the Baptist had predicted and portrayed the Messiah, had baptized him, had interpreted him, and now for the second time had identified him.38 Turned
( στραφεις). Second aorist passive participle of στρεφω, vividly picturing the sudden act of Jesus on hearing their steps behind him.Beheld ( θεασαμενος). First aorist middle participle of θεαομα (verse Joh 1:32). Both participles here express antecedent action to λεγε (saith).Following ( ακολοθουντας). Present active participle of ακολουθεω (verse Joh 1:37). It was Christ's first experience of this kind and the two came from the Baptist to Jesus.What seek ye? ( Τ ζητειτε;). Not "whom" ( τινα Joh 18:4; Joh 20:15), but "what purpose have you." The first words of Jesus preserved in this Gospel. See Luk 2:49; Mat 3:15 for words spoken before this and Mar 1:15 for Mark's first report in the Galilean ministry.Rabbi ( Ραββε). Aramaic title for "Teacher" which John here translates by Διδασκαλε as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Mat 26:25; Mat 26:49) and Mark once by Judas (Mar 14:45) and twice by Peter (Mar 9:5; Mar 11:21). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε (Lord or Sir) as in Joh 4:11; Joh 4:49; Joh 5:7. Peter uses Κυριε in Joh 6:68. In the end the disciples usually say Κυριε (Joh 13:6; Joh 13:25, etc.), but Mary Magdalene says Ραββουνε (Joh 20:16).Being interpreted ( μεθερμημευομενον). Present passive participle of μεθερμηνευω, late compound of μετα and ερμηνευω, to explain (Joh 1:42), old word from Hερμες, the god of speech (hermeneutics). John often explains Aramaic words (Joh 1:38; Joh 1:41; Joh 1:42; Joh 4:25; Joh 9:7, etc.).Where abidest thou? ( Που μενεισ;). They wished a place for quiet converse with Jesus.39 Come and ye shall see
( ερχεσθε κα οψεσθε). Polite invitation and definite promise (future middle indicative οψεσθε from οραω, correct text, not imperative ιδετε).Where he abode ( που μενε). Indirect question preserving the present active indicative after secondary tense ( ειδαν, saw) according to regular Greek idiom. Same verb μενω as in Joh 1:38.With him ( παρ' αυτω). "By his side," "beside him."That day ( την ημεραν εκεινην). Accusative of extent of time, all during that day.About the tenth hour ( ωρα ως δεκατη). Roman time and so ten o'clock in the morning. John in Ephesus at the close of the century naturally uses Roman time. See Joh 20:19 "evening on that day," clearly Roman time. Thus also Joh 19:14 (sixth hour, morning) and Mar 15:25 (third hour, nine A.M.) suit. To his latest day John never forgot the hour when first he met Jesus.40 Andrew
( Ανδρεας). Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also Joh 6:8; Joh 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mar 1:16; Mat 4:18; Luk 3:1-11).That heard John speak ( των ακουσαντων παρα Ιωανου). "That heard from John," a classical idiom ( παρα with ablative after ακουω) seen also in Joh 6:45; Joh 7:51; Joh 8:26; Joh 8:40; Joh 15:15.41 He findeth first
( ευρισκε ουτος πρωτον). "This one finds (vivid dramatic present) first" ( προτων). Προτων (adverb supported by Aleph A B fam. 13) means that Andrew sought "his own brother Simon" ( τον αδελφον τον ιδιον Σιμωνα) before he did anything else. But Aleph L W read πρωτος (nominative adjective) which means that Andrew was the first who went after his brother implying that John also went after his brother James. Some old Latin manuscripts (b, e, r apparently), have μανε for Greek πρω (early in the morning). Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably πρωτον is correct, but even so John likely brought also his brother James after Andrew's example.We have found the Messiah ( Hευρηκαμεν τον Μεσσιαν). First aorist active indicative of ευρισκω. Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. "We have seen him."Which is ( ο εστιν). Same explanatory neuter relative as in verse Joh 1:38, "which word is." This Aramaic title Messiah is preserved in the N.T. only here and Joh 4:25, elsewhere translated into Χριστος, Anointed One, from χριω, to anoint. See on Mat 1:1 for discussion.42 Looked upon him
( εμβλεψας αυτω). See verse Joh 1:36 for same word and form of John's eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luk 22:61).He brought him ( ηγαγεν αυτον). Effective second aorist active indicative of αγο as if Andrew had to overcome some resistance on Simon's part.Thou shalt be called Cephas ( συ κληθηση Κηφας). Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Mat 16:17), and Jesus will say, "Thou art Peter." Here the future passive indicative of καλεω is only prophecy. The Aramaic Χηφας (rock) is only applied to Simon in John except by Paul (1Co 1:12; Gal 1:18, etc.). But the Greek Πετρος is used by all. In the ancient Greek πετρα was used for the massive ledge of rock like Stone Mountain while πετρος was a detached fragment of the ledge, though itself large. This distinction may exist in Mat 16:17, except that Jesus probably used Aramaic which would not have such a distinction.43 On the morrow
( τη επαυριον). The fourth of the days from verse Joh 1:19.He findeth Philip ( ευρισκε Φιλιππον). Vivid dramatic present as in Joh 1:41, though ηθελησεν (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names.Follow me ( ακολουθε μο). Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mar 2:14; Mat 8:22; Mat 9:21; Mat 19:21; Luk 9:59; Joh 21:19). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work.44 From Bethsaida
( απο Βηθσαιδα). Same expression in Joh 12:21 with the added words "of Galilee," which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in Luk 9:10) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mar 6:45), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen.45 Philip findeth
( ευρισκε Φιλιππος). Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one.Nathaniel ( τον Ναθαναηλ). It is a Hebrew name meaning "God has given" like the Greek Θεοδορε (Gift of God). He was from Cana of Galilee (Joh 21:2), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, Bar Tholmai) does not appear in John. They are almost certainly two names of the same man. Philip uses ευρηκαμεν (verse Joh 1:41) also to Nathanael and so unites himself with the circle of believers, but instead of Μεσσιαν describes him "of whom ( ον accusative with εγραψεν) Moses in the law (Deu 18:15) and the prophets (so the whole O.T. as in Luk 24:27; Luk 24:44) did write."Jesus of Nazareth the son of Joseph ( Ιησουν υιον του Ιωσηφ τον απο Ναζαρετ). More exactly, "Jesus, son of Joseph, the one from Nazareth." Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as "God-only Begotten" in verse Joh 1:18, but certainly Philip could not know this. Bernard terms this part "the irony of St. John" for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael.46 Can any good thing come out of Nazareth?
( Εκ Ναζαρετ δυνατα τ αγαθον ειναι;). Literally, "Out of Nazareth can anything good be." There is a tinge of scorn in the question as if Nazareth (note position at beginning of sentence) had a bad name. Town rivalry may account to some extent for it since Cana (home of Nathanael) was near Nazareth. Clearly he had never heard of Jesus. The best thing in all the world came out of Nazareth, but Philip does not argue the point. A saying had arisen that no prophet comes out of Galilee (Joh 7:52), untrue like many such sayings.Come and see ( ερχου κα ιδε). Present middle imperative (come on) and second active imperative (and see at once). Philip followed the method of Jesus with Andrew and John (verse Joh 1:39), probably without knowing it. Wise is the one who knows how to deal with the sceptic.47 Behold
( ιδε). Here an exclamation (see Joh 1:29) as often like ιδου.An Israelite indeed ( αληθως Ισραηλειτης). "Truly an Israelite," one living up to the covenant name, Israel at its best (Rom 2:29), without the guile ( δολος, deceit, bait for fish, from δελεαζω, to catch with bait) that Jacob once had of which Isaac complained (Gen 27:35, δολος, here in LXX). The servant of Jehovah was to be without guile (Isa 53:9).48 Whence knowest thou me?
( Ποθεν με γινωσκεισ;). Nathanael is astonished at this tribute, at any knowledge about himself by Jesus. He had overheard Christ's comment and longed to know its source.Before Philip called thee ( Προ του σε Φιλιππον φωνησα). Idiomatic Greek, προ and the ablative case of the articular aorist active infinitive ( του φωνησα, from φωνεω, to call) with σε as the object and Φιλιππον, the accusative of general reference, "before the calling thee as to Philip."When thou wast under the fig tree ( οντα υπο την συκην). "Being under the fig tree," accusative present participle agreeing with σε. The fig tree was a familiar object in Palestine, probably in leaf at this time, the accusative with υπο may suggest that Nathanael had withdrawn there for prayer. Note genitive with υποκατω in verse Joh 1:50. Jesus saw Nathanael's heart as well as his mere presence there. He saw him in his worship and so knew him.49 Thou art the Son of God
( συ ε ο υιος του θεου). Whether Nathanael had heard the Baptist say this of Jesus (Joh 1:34) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (Joh 1:45) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ's claim in verse Joh 1:51. Cf. the confession of Peter in Joh 6:69; Mat 16:16 and Martha's in Joh 11:27. Nathanael goes further.Thou art King of Israel ( Βασιλευς ε του Ισραηλ). To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in Joh 1:2 and Jesus is greeted in the Triumphal Entry as the King of Israel (Joh 12:13).50 Answered and said
( απεκριθη κα ειπεν). This redundant use of both verbs (cf. Joh 1:26) occurs in the Synoptics also and in the LXX also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (Aramaic Origin, etc., p. 53).Because ( οτ). Causal use of οτ at beginning of the sentence as in Joh 14:19; Joh 15:19; Joh 16:6. The second οτ before ειδον (I saw) is either declarative (that) or merely recitative (either makes sense here).Thou shalt see greater things than these ( μειζω τουτων οψη). Perhaps volitive future middle indicative of οραω (though merely futuristic is possible as with οψεσθε in Joh 1:51) ablative case of τουτων after the comparative adjective μειζω. The wonder of Nathanael no doubt grew as Jesus went on.51 Verily, Verily
( Αμην, αμην). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by λεγω υμιν (I say unto you). Note plural υμιν though αυτω just before is singular (to him). Jesus addresses thus others besides Nathanael.The heaven opened ( τον ουρανον ανεωιγοτα). Second perfect active participle of ανοιγω with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Mat 3:16; Luk 3:21), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isa 64:1) and as it was later illustrated in the death of Stephen (Act 7:56). There is a quotation from Gen 28:12, Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" ( επ τον υιον του ανθρωπου) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). So quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mar 14:62). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.1 The third day
( τη ημερα τη τριτη). "On the day the third" (locative case), from the start to Galilee when Philip was found (Joh 1:43), seven days since Joh 1:19.There was a marriage ( γαμος εγενετο). "A wedding (or marriage festival) took place." See on Mat 22:8.In Cana of Galilee ( εν Κανα της Γαλιλαιας). This town, the home of Nathanael (Joh 21:2), is only mentioned again in Joh 4:46 as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at Kefr Kenna (3 1/2 miles from Nazareth), though Ain Kana and Khirbet Kana are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived.And the mother of Jesus was there ( κα ην η μητηρ του Ιησου εκε). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.2 Jesus also was bidden
( εκληθη κα ο Ιησους). First aorist passive indicative of καλεω, "was also invited" as well as his mother and because of her presence, possibly at her suggestion.And his disciples ( κα ο μαθητα). Included in the invitation and probably all of them acquaintances of the family. See on Joh 1:35 for this word applied to John's followers. This group of six already won form the nucleus of the great host of "learners" through the ages who will follow Jesus as Teacher and Lord and Saviour. The term is sometimes restricted to the twelve apostles, but more often has a wider circle in view as in Joh 6:61; Joh 6:66; Joh 20:30.3 When the wine failed
( υστερησαντος οινου). Genitive absolute with first aorist active participle of υστερεω, old verb from υστερος, late or lacking. See same use in Mar 10:21. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests.They have no wine ( Οινον ουκ εχουσιν). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luk 2:19; Luk 2:51). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. So she dares propose the miracle to him.4 Woman
( γυνα). Vocative case of γυνη, and with no idea of censure as is plain from its use by Jesus in Joh 19:26. But the use of γυνα instead of μητερ (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go.What have I to do with thee? ( Τ εμο κα σοι;). There are a number of examples of this ethical dative in the LXX (Jdg 11:12; 2Sa 16:10; 1Ki 17:18; 2Ki 3:13; 2Ch 35:21) and in the N.T. (Mar 1:24; Mar 5:7; Mat 8:29; Mat 27:19; Luk 8:28). Some divergence of thought is usually indicated. Literally the phrase means, "What is it to me and to thee?" In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, "What is it to us?" That is certainly possible and suits the next clause also.Mine hour is not yet come ( ουπω ηκε η ωρα μου). This phrase marks a crisis whenever it occurs, especially of his death (Joh 7:30; Joh 8:20; Joh 12:23; Joh 13:1; Joh 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ's intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.5 Unto the servants
( τοις διακονοις). See on Mat 20:26 for this word (our "deacon," but not that sense here).Whatsoever he saith unto you, do it ( Hοτ αν λεγη υμιν ποιησατε). Indefinite relative sentence ( οτ αν and present active subjunctive, general statement) with aorist active imperative of ποιεω for instant execution. Mary took comfort in the "not yet" ( ουπω) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son.6 Waterpots
( υδρια). Old word from υδωρ (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone ( λιθινα as in 2Co 3:3) jars full of water were kept handy ( set there , κειμενα, present middle participle of κειμα) at a feast for ceremonial cleansing of the hands (2Ki 3:11; Mar 7:3), "after the Jews' manner of purifying" ( κατα τον καθαρισμον των Ιουδαιων). See Mar 1:44; Luk 2:22 for the word καθαρισμος (from καθαριζω) which fact also raised a controversy with disciples of John because of his baptizing (Joh 3:25).Containing ( χωρουσα). Present active participle feminine plural of χωρεω, old verb from χωρος, place, space, having space or room for.Two or three firkins apiece ( ανα μετρητας δυο η τρεις). The word μετρητης, from μετρεω, to measure, simply means "measurer," an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew bath (2Ch 4:5), here only in N.T., about 8 1/2 English gallons. Each υδρια thus held about 20 gallons. This common distributive use of ανα occurs here only in this Gospel, but is in Rev 4:8. In Joh 4:28 a much smaller υδρια was used for carrying water.7 Fill
( γεμισατε). Effective first aorist active imperative of γεμιζω, to fill full.With water ( υδατος). Genitive case of material.Up to the brim ( εως ανω). "Up to the top." See εως κατω (Mat 27:51) for "down to the bottom." No room left in the waterpots now full of water.8 Draw out now
( Αντλησατε νυν). First aorist active imperative of αντλεω, from ο αντλος, bilge water, or the hold where the bilge water settles (so in Homer). The verb occurs in Joh 4:7; Joh 4:15, for drawing water from the well, and Westcott so interprets it here, but needlessly so, since the servants seem bidden to draw from the large water-jars now full of water. Apparently the water was still water when it came out of the jars (verse Joh 2:9), but was changed to wine before reaching the guests. The water in the jars remained water.Unto the ruler of the feast ( τω αρχιτρικλινω). Dative case. The τρικλινος was a room ( οικος) with three couches ( κλινη) for the feast. The αρχιτρικλινος was originally the superintendent of the dining-room who arranged the couches and tasted the food, not the toast-master ( συμποσιαρχης).And they bare it ( ο δε ηνεγκαν). Second aorist active indicative of φερω. Apparently not knowing at first that they bore wine.9 Tasted
( εγευσατο). First aorist middle indicative of γευομα. As it was his function to do.The water now become wine ( το υδωρ οινον γεγενημενον). Accusative case, though the genitive also occurs with γευομα. Perfect passive participle of γινομα and οινον, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" ( ποθεν εστιν, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine.Calleth the bridegroom ( φωνε τον νυμφιον). As apparently responsible for the supply of the wine ( thou hast kept τετηρηκας). See Mat 9:15 for νυμφιος. When men have drunk freely ( οταν μεθυσθωσιν). Indefinite temporal clause with οταν and first aorist passive subjunctive of μεθυσκω. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" ( τον ελασσω, the less, the inferior) wine last. It is real wine that is meant by οινος here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Mat 11:19; Luk 7:34). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in Joh 2:1 and in Joh 2:14; Joh 2:15 teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.11 This beginning of his signs did Jesus
( ταυτην εποιησεν αρχην των σημειων ο Ιησους). Rather, "this Jesus did as a beginning of his signs," for there is no article between ταυτην and αρχην. "We have now passed from the 'witness' of the Baptist to the 'witness' of the works of Jesus" (Bernard). This is John's favourite word "signs" rather than wonders ( τερατα) or powers ( δυναμεις) for the works ( εργα) of Jesus. Σημειον is an old word from σημαινω, to give a sign (Joh 12:33). He selects eight in his Gospel by which to prove the deity of Christ (Joh 20:30) of which this is the first.Manifested his glory ( εφανερωσεν την δοξαν αυτου). First aorist (effective) active indicative of φανεροω, that glory of which John spoke in Joh 1:14.Believed on him ( επιστευσαν εις αυτον). First aorist active indicative of πιστευω, to believe, to put trust in, so common in John. These six disciples (learners) had already believed in Jesus as the Messiah (Joh 1:35-51). Now their faith was greatly strengthened. So it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.12 He went down to Capernaum
( κατεβη εις Καφαρναουμ αυτος). Second aorist active indicative of καταβαινω. Cana was on higher ground. This brief stay ( not many days , ου πολλας ημερας) in this important city (Tell Hum) on the north shore of Galilee was with Christ's mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary's heart was full.13 The passover of the Jews
( το πασχα των Ιουδαιων). The Synoptics do not give "of the Jews," but John is writing after the destruction of the temple and for Gentile readers. John mentions the passovers in Christ's ministry outside of the one when Christ was crucified, this one and one in Joh 6:4. There may be another (Joh 5:1), but we do not know. But for John we should not know that Christ's ministry was much over a year in length.14 Those that sold
( τους πωλουντας). Present active articular participle of πωλεω, to sell. They were in the Court of the Gentiles within the temple precinct ( εν τω ιερω), but not in the ναος or temple proper. The sacrifices required animals (oxen, βοας, sheep, προβατα, doves, περιστερας) and "changers of money" ( κερματιστας, from κερματιζω, to cut into small pieces, to change money, only here in N.T., late and rare). Probably their very presence in his Father's house angered Jesus. The Synoptics (Mar 11:15-17; Mat 21:12; Luk 10:45) record a similar incident the day after the Triumphal Entry. If there was only one, it would seem more natural at the close. But why could it not occur at the beginning also? Here it is an obvious protest by Christ at the beginning of his ministry as in the Synoptics it is an indignant outcry against the desecration. The cessation was only temporary in both instances.15 A scourge of cords
( φραγελλιον εκ σχοινιων). The Latin flagellum. In papyri, here only in N.T. and note Latin l becomes ρ in Koine. Σχοινιων is a diminutive of σχοινος (a rush), old word for rope, in N.T. only here and Act 27:32.Cast out ( εξεβαλεν). Second aorist active indicative of εκβαλλω. It is not said that Jesus smote the sheep and oxen (note τε κα, both and), for a flourish of the scourge would answer.He poured out ( εξεχεεν). Second aorist active indicative of εκχεω, to pour out.The changers' money ( των κολλυβιστων τα κερματα). "The small pieces of money ( κερματα, cut in pieces, change) of the bankers ( κολλυβιστης from κολλυβος, clipped, late word see on Mat 21:12)." Perhaps he took up the boxes and emptied the money.Overthrew their tables ( τας τραπεζας ανετρεψεν). First aorist active indicative of ανατρεπω, to turn up, though some MSS. have ανεστρεψεν from αναστρεφω, also to turn up.16 Take these things hence
( Αρατε ταυτα εντευθεν). First aorist active imperative of αιρω. Probably the doves were in baskets or cages and so had to be taken out by the traders.Make not my Father's house a house of merchandise ( μη ποιειτε τον οικον του πατρος μου οικον εμποριου). "Stop making," it means, μη and the present active imperative. They had made it a market-house ( εμποριου, here only in N.T., old word from εμπορος, merchant, one who goes on a journey for traffic, a drummer). Note the clear-cut Messianic claim here (My Father as in Luk 2:49). Jerome says: "A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face."17 Remembered
( εμνησθησαν). First aorist passive indicative of μιμνησκω, to remind, "were reminded." Westcott notes the double effect of this act as is true of Christ's words and deeds all through John's Gospel. The disciples are helped, the traders are angered.That it is written ( οτ γεγραμμενον εστιν). Periphrastic perfect passive indicative of γραφω retained in indirect discourse (assertion).The zeal of thine house ( ο ζηλος του οικου σου). Objective genitive. "The zeal for thy house."Shall eat me up ( καταφαγετα με). Future middle indicative of κατεσθιω, defective verb, to eat down ("up" we say), perfective use of κατα-. This future φαγομα is from the second aorist εφαγον. It is a quotation from Psa 69:9, frequently quoted in the N.T.18 What sign shewest thou unto us?
( Τ σημειον δεικνυεις ημιν;). They may have heard of the "sign" at Cana or not, but they have rallied a bit on the outside of the temple area and demand proof for his Messianic assumption of authority over the temple worship. These traders had paid the Sadducees and Pharisees in the Sanhedrin for the concession as traffickers which they enjoyed. They were within their technical rights in this question.19 Destroy this temple
( λυσατε τον ναον τουτον). First aorist active imperative of λυω, to loosen or destroy. It is the permissive imperative, not a command to do it. Note also ναος, not ιερον, the sanctuary, symbol of God's ναος, in our hearts (1Co 3:16). There is much confusion about this language since Jesus added: "And in three days I will raise it up" ( κα εν τρισιν ημεραις εγερω αυτον). Those who heard Jesus, including the disciples till after the resurrection (verse Joh 2:22), understood the reference to be to Herod's temple. Certainly that is the obvious way to take it. But Jesus often spoke in parables and even in enigmas. He may have spoken of the literal temple as a parable for his own body which of course they would not understand, least of all the resurrection in three days.20 Forty and six years was this temple in building
( Τεσσερακοντα κα εξ ετεσιν οικοδομηθη ο ναος ουτος). "Within forty and six years (associative instrumental case) was built (first aorist passive indicative, constative or summary use of the aorist, of οικοδομεω, without augment) this temple." As a matter of fact, it was not yet finished, so distrustful had the Jews been of Herod.And wilt thou? ( κα συ;). An evident sneer in the use of συ (thou, an unknown upstart from Galilee, of the peasant class, not one of the Sanhedrin, not one of the ecclesiastics or even architects).21 But he spake of the temple of his body
( εκεινος δε ελεγεν περ του ναου του σωματος αυτου). Emphatic he ( εκεινος) and imperfect tense (he had been speaking). This is John's view as he looks back at it, not what he understood when Jesus spoke the words.22 When therefore he was raised from the dead
( Hοτε ουν ηγερθη εκ νεκρων). First aorist passive indicative of εγειρω, to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then "they believed the Scripture" ( επιστευσαν τη γραφη). They "believed" again. Dative case γραφη. Probably Psa 16:10 is meant (Act 2:31; Act 13:35).And the word which Jesus had said ( κα τω λογω ον ειπεν). Dative case λογω also, but ον (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in Joh 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it "hardly possible" that John interprets Jesus rightly in Joh 1:21. "Had he meant that, He would have spoken with less ambiguity." But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as "I will destroy" (Mar 14:58), "I can destroy" (Mat 26:61), neither of which he said.23 In Jerusalem
( εν τοις Ιεροσολυμοις). The form Ιεροσολυμα as in Joh 2:13 always in this Gospel and in Mark, and usually in Matthew, though Ιερουσαλημ only in Revelation, and both forms by Luke and Paul.During the feast ( εν τη εορτη). The feast of unleavened bread followed for seven days right after the passover (one day strictly), though το πασχα is used either for the passover meal or for the whole eight days.Believed on his name ( επιστευσαν εις το ονομα αυτου). See on Joh 1:12 for this phrase. Only one has to watch for the real import of πιστευω.Beholding his signs ( θεωρουντες αυτου τα σημεια). Present active participle (causal use) of θεωρεω.Which he did ( α εποιε). "Which he was doing" (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.24 But Jesus did not trust himself to them
( αυτος δε Ιησους ουκ επιστευεν αυτον αυτοις). "But Jesus himself kept on refusing (negative imperfect) to trust himself to them." The double use of πιστευω here is shown by Act 8:13 where Simon Magus "believed" ( επιστευσεν) and was baptized, but was unsaved. He merely believed that he wanted what Philip had.For that he knew all men ( δια το αυτον γινωσκειν παντας). Causal use of δια and the accusative case of the articular infinitive το γινωσκειν (because of the knowing) with the object of the infinitive ( παντας, all men) and the accusative of general reference ( αυτον, as to himself).25 And because he needed not
( κα οτ χρειαν ειχεν). Imperfect active, "and because he did not have need."That any one should bear witness concerning man ( ινα τις μαρτυρηση περ του ανθρωπου). Non-final use of ινα with first aorist active subjunctive of μαρτυρεω and the generic article ( περ του ανθρωπου) concerning mankind as in the next clause also.For he himself knew ( αυτος γαρ εγινωσκεν). Imperfect active, "for he himself kept on knowing" as he did from the start.What was in man ( τ ην εν τω ανθρωπω). Indirect question with εστιν of the direct changed to the imperfect ην, a rare idiom in the Koine. This supernatural knowledge of man is a mark of deity. Some men of genius can read men better than others, but not in the sense meant here.1 Now
( δε). So often in John δε is explanatory and transitional, not adversative. Nicodemus is an instance of Christ's knowledge of men (Joh 2:25) and of one to whom he did trust himself unlike those in Joh 2:24. As a Pharisee "he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul" (Marcus Dods).Named Nicodemus ( Νικοδημος ονομα). Same construction as in Joh 1:6, "Nicodemus name to him." So Rev 6:8. It is a Greek name and occurs in Josephus (Ant. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, Joh 7:50; Joh 19:39). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of Luk 18:18 because of αρχων (ruler) here.2 The same
( ουτος). "This one."By night ( νυκτος). Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (Joh 2:23) and the interest of Nicodemus was real and yet he wished to be cautious.Rabbi ( Ραββε). See on Joh 1:38. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him "My Master" just as Andrew and John did (Joh 1:38). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in Joh 1:19-24 (Milligan and Moulton's Comm.).We know ( οιδαμεν). Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in Joh 9:31. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (Joh 1:19-27).Thou art a teacher come from God ( απο θεου εληλυθας διδασκαλος). "Thou hast come from God as a teacher." Second perfect active indicative of ερχομα and predicative nominative διδασκαλος. This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism.Can do ( δυνατα ποιειν). "Can go on doing" (present active infinitive of ποιεω and so linear).These signs that thou doest ( ταυτα τα σημεια α συ ποιεις). Those mentioned in Joh 2:23 that convinced so many in the crowd and that now appeal to the scholar. Note συ (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (Joh 12:42), but Nicodemus dares to feel his way.Except God be with him ( εαν μη η ο θεος μετ' αυτου). Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Act 10:38).3 Except a man be born anew
( εαν μη τις γεννηθη ανωθεν). Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of γενναω. Ανωθεν. Originally "from above" (Mar 15:38), then "from heaven" (Joh 3:31), then "from the first" (Luk 1:3), and then "again" ( παλιν ανωθεν, Gal 4:9). Which is the meaning here? The puzzle of Nicodemus shows ( δευτερον, verse Joh 3:4) that he took it as "again," a second birth from the womb. The Vulgate translates it by renatus fuerit denuo. But the misapprehension of Nicodemus does not prove the meaning of Jesus. In the other passages in John (Joh 3:31; Joh 19:11; Joh 19:23) the meaning is "from above" ( δεσυπερ) and usually so in the Synoptics. It is a second birth, to be sure, regeneration, but a birth from above by the Spirit.He cannot see the kingdom of God ( ου δυνατα ιδειν την βασιλειαν του θεου). To participate in it as in Luk 9:27. For this use of ιδειν (second aorist active infinitive of οραω) see Joh 8:51; Rev 18:7.4 Being old ( γερων ων). Nicodemus was probably familiar with the notion of re-birth for proselytes to Judaism for the Gentiles, but not with the idea that a Jew had to be reborn. But "this stupid misunderstanding" (Bernard) of the meaning of Jesus is precisely what John represents Nicodemus as making. How "old" Nicodemus was we do not know, but surely too old to be the young ruler of Luk 18:18 as Bacon holds. The blunder of Nicodemus is emphasized by the second question with the μη expecting the negative answer. The use of δευτερον adds to the grotesqueness of his blunder. The learned Pharisee is as jejune in spiritual insight as the veriest tyro. This is not an unheard of phenomenon.
5 Of water and the Spirit
( εξ υδατος κα πνευματος). Nicodemus had failed utterly to grasp the idea of the spiritual birth as essential to entrance into the Kingdom of God. He knew only Jews as members of that kingdom, the political kingdom of Pharisaic hope which was to make all the world Jewish (Pharisaic) under the King Messiah. Why does Jesus add εξ υδατος here? In verse Joh 3:3 we have " ανωθεν" (from above) which is repeated in verse Joh 3:7, while in verse Joh 3:8 we have only εκ του πνευματος (of the Spirit) in the best manuscripts. Many theories exist. One view makes baptism, referred to by εξ υδατος (coming up out of water), essential to the birth of the Spirit, as the means of obtaining the new birth of the Spirit. If so, why is water mentioned only once in the three demands of Jesus (Joh 3:3; Joh 3:5; Joh 3:7)? Calvin makes water and Spirit refer to the one act (the cleansing work of the Spirit). Some insist on the language in verse Joh 3:6 as meaning the birth of the flesh coming in a sac of water in contrast to the birth of the Spirit. One wonders after all what was the precise purpose of Jesus with Nicodemus, the Pharisaic ceremonialist, who had failed to grasp the idea of spiritual birth which is a commonplace to us. By using water (the symbol before the thing signified) first and adding Spirit, he may have hoped to turn the mind of Nicodemus away from mere physical birth and, by pointing to the baptism of John on confession of sin which the Pharisees had rejected, to turn his attention to the birth from above by the Spirit. That is to say the mention of "water" here may have been for the purpose of helping Nicodemus without laying down a fundamental principle of salvation as being by means of baptism. Bernard holds that the words υδατος κα (water and) do not belong to the words of Jesus, but "are a gloss, added to bring the saying of Jesus into harmony with the belief and practice of a later generation." Here Jesus uses εισελθειν (enter) instead of ιδειν (see) of verse Joh 3:3, but with the same essential idea (participation in the kingdom).6 That which is born
( το γεγεννημενον). Perfect passive articular participle. The sharp contrast between flesh ( σαρξ) and Spirit ( πνευμα), drawn already in Joh 1:13, serves to remind Nicodemus of the crudity of his question in Joh 3:4 about a second physical birth.7 Marvel not
( μη θαυμασηις). "Do not begin to wonder" (ingressive first aorist active subjunctive with μη), as clearly Nicodemus had done. In John the word θαυμαζω usually means "unintelligent wonder" (Bernard).Ye must be born anew ( δε υμας γεννηθηνα ανωθεν). Jesus repeats the point in verse Joh 3:3 ( δε and the infinitive instead of εαν μη and the subjunctive) with ανωθεν (from above) only and not εξ υδατος.8 The wind
( το πνευμα). In Greek πνευμα means either wind or spirit as spiritus does in Latin (so also in Hebrew and Syriac). Wycliff follows the Latin and keeps spirit here and Marcus Dods argues for it. The word πνευμα occurs 370 times in the N.T. and never means wind elsewhere except in a quotation from the O.T. (Heb 1:7 from Psa 104:4), though common in the LXX. On the other hand πνεω (bloweth, πνε) occurs five times elsewhere in the N.T. and always of the wind (like Joh 6:18). So φωνη can be either sound (as of wind) or voice (as of the Spirit). In simple truth either sense of πνευμα can be taken here as one wills. Tholuck thinks that the night-wind swept through the narrow street as Jesus spoke. In either case the etymology of πνευμα is "wind" from πνεω, to blow. The Spirit is the use of πνευμα as metaphor. Certainly the conclusion "of the Spirit" is a direct reference to the Holy Spirit who works his own way beyond our comprehension even as men even yet do not know the law of the wind.9 How?
( Πωσ;) Nicodemus is not helped either by the use of υδωρ or πνευμα to understand δε γεννηθηνα ανωθεν (the necessity of the birth from above or regeneration). He falls back into his "stupid misunderstanding." There are none so dull as those who will not see. Preoccupation prevents insight. Literally one must often empty his mind to receive new truth.10 The teacher of Israel
( ο διδασκαλος του Ισραηλ). The well-known or the authorized (the accepted) teacher of the Israel of God. Note both articles.And understandest not these things? ( κα ταυτα ου γινωσκεισ;). After being told by Jesus and after so propitious a start. His Pharisaic theology had made him almost proof against spiritual apprehension. It was outside of his groove (rote, rut, rot, the three terrible r's of mere traditionalism).11 We speak that we do know
( ο οιδαμεν λαλουμεν). Jesus simply claims knowledge of what he has tried to make plain to the famous Rabbi without success. John uses λαλεω some 60 times, half of them by Jesus, very little distinction existing between the use of λαλεω and λεγω in John. Originally λαλεω referred to the chatter of birds. Note John's frequent use of αμην αμην and λεγω (double emphasis).And bear witness of that we have seen ( κα ο εωρακαμεν μαρτυρουμεν). The same use of neuter singular relative ο as before. Perfect active indicative of οραω. He is not a dreamer, guesser, or speculator. He is bearing witness from personal knowledge, strange as this may seem to Nicodemus.And ye receive not our witness ( κα την μαρτυριαν ημων ου λαμβανετε). This is the tragedy of the matter as John has shown (Joh 1:11; Joh 1:26) and as will continue to be true even today. Jesus probably associates here with himself ("we") those who have personal experience of grace and so are qualified as witnesses. Note the plural in 1Jn 1:1. Bernard thinks that John has here read into the words of Jesus the convictions of a later age, a serious charge to make.12 If I told
( ε ειπον). Condition of the first class, assumed to be true.Earthly things ( τα επιγεια). Things upon the earth like τα επ της γης (Col 3:2), not things of an earthly nature or worldly or sinful. The work of the kingdom of God including the new birth which Nicodemus did not understand belongs to τα επιγεια.If I tell you heavenly things ( εαν ειπω υμιν τα επουρανια). Condition of the third class, undetermined. What will Nicodemus do in that case? By τα επουρανια Jesus means the things that take place in heaven like the deep secrets of the purpose of God in the matter of redemption such as the necessity of the lifting up of Christ as shown in verse Joh 3:14. Both Godet and Westcott note that the two types of teaching here pointed out by Jesus (the earthly, the heavenly) correspond in general to the difference between the Synoptics (the earthly) and the Fourth Gospel (the heavenly), a difference noted here in the Fourth Gospel as shown by Jesus himself. Hence the one should not be pitted against the other. There are specimens of the heavenly in the Synoptics as in Mat 11:25; Luk 10:18.13 But he that descended out of heaven
( ε μη ο εκ του ουρανου καταβας). The Incarnation of the Pre-existent Son of God who was in heaven before he came down and so knows what he is telling about "the heavenly things." There is no allusion to the Ascension which came later. This high conception of Christ runs all through the Gospel and is often in Christ's own words as here.Which is in heaven ( ο ων εν τω ουρανω). This phrase is added by some manuscripts, not by Aleph B L W 33, and, if genuine, would merely emphasize the timeless existence of God's Son who is in heaven even while on earth. Probably a gloss. But "the Son of man" is genuine. He is the one who has come down out of heaven.14 Moses lifted up the serpent
( Μωυσης υψωσεν τον οφιν). Reference to Num 21:7 where Moses set the brazen serpent upon the standard that those who believed might look and live. Jesus draws a vivid parallel between the act of Moses and the Cross on which he himself (the Son of man) "must" ( δε, one of the heavenly things) "be lifted up" ( υψωθηνα, first aorist passive infinitive of υψοω, a word not used about the brazen serpent). In John υψοω always refers to the Cross (Joh 8:28; Joh 12:32; Joh 12:34), though to the Ascension in Acts (Act 2:33; Act 5:31). Jesus is complimenting the standing and intelligence of Nicodemus as "the teacher of Israel" by telling him this great truth and fact that lies at the basis of the work of the kingdom of God (the atoning death of Christ on the Cross).15 That whosoever believeth may in him have eternal life
( ινα πας ο πιστευων εν αυτω εχη ζωην αιωνιον). Final use of ινα with present active subjunctive of εχω, that he may keep on having eternal life (a frequent phrase in John, always in John αιωνιος occurs with ζωη, 16 times in the Gospel, 6 in 1John, ageless or endless life, beginning now and lasting forever). It is more than endless, for it is sharing in the life of God in Christ (Joh 5:26; Joh 17:3; 1Jn 5:12). So here εν αυτω (in him) is taken with εχη rather than with πιστευων. The interview with Nicodemus apparently closes with verse Joh 3:15. In verses Joh 3:16-21 we have past tenses constantly as is natural for the reflection of John, but unnatural for Jesus speaking. There are phrases like the Prologue (verse Joh 3:19; Joh 1:9-11). "Only begotten" does not occur elsewhere in the words of Jesus, but is in Joh 1:14; Joh 1:18; 1Jn 4:9. John often puts in explanatory comments (Joh 1:16-18; Joh 12:37-41).16 For so
( ουτως γαρ). This use of γαρ is quite in John's style in introducing his comments (Joh 2:25; Joh 4:8; Joh 5:13, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses Joh 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus.Loved ( ηγαπησεν). First aorist active indicative of αγαπαω, the noble word so common in the Gospels for the highest form of love, used here as often in John (Joh 14:23; Joh 17:23; 1Jn 3:1; 1Jn 4:10) of God's love for man (cf. 2Th 2:16; Rom 5:8; Eph 2:4). In Joh 21:15 John presents a distinction between αγαπαω and φιλεω. Αγαπαω is used also for love of men for men (Joh 13:34), for Jesus (Joh 8:42), for God (1Jn 4:10).The world ( τον κοσμον). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in 2Co 5:19; Rom 5:8.That he gave ( ωστε εδωκεν). The usual classical construction with ωστε and the indicative (first aorist active) practical result, the only example in the N.T. save that in Gal 2:13. Elsewhere ωστε with the infinitive occurs for actual result (Mat 13:32) as well as purpose (Mat 10:1), though even this is rare.His only begotten Son ( τον υιον τον μονογενη). "The Son the only begotten." For this word see on Joh 1:14; Joh 1:18; Joh 3:18. The rest of the sentence, the purpose clause with ινα-εχη precisely reproduces the close of Joh 3:15 save that εις αυτον takes the place of εν αυτω (see Joh 1:12) and goes certainly with πιστευων (not with εχη as εν αυτω in verse Joh 3:15) and the added clause "should not perish but" ( μη απολητα αλλα, second aorist middle subjunctive, intransitive, of απολλυμ, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in Joh 10:28. On "perish" see also Joh 17:12.17 For God sent not the Son
( ου γαρ απεστειλεν ο θεος τον υιον). Explanation ( γαρ) of God's sending the Son into the world. First aorist active indicative of αποστελλω. John uses both αποστελλω from which comes αποστολος (Joh 3:34; Joh 5:36; Joh 5:38, etc.) and πεμπω (Joh 4:34; Joh 5:23; Joh 5:24; Joh 5:30, etc.) for God's sending the Son and πεμπω more frequently, but with no real difference in meaning. All the Gospels use ο υιος in the absolute sense in contrast with the Father (Mar 13:32; Mat 11:27; Luk 10:22).To judge ( ινα κρινη). Final clause with ινα and the present (or aorist) active subjunctive of κρινω. The Messiah does judge the world as Jesus taught (Mat 25:31; Joh 5:27), but this was not the primary or the only purpose of his coming. See on Mat 7:1 for κρινω, to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T.But that the world should be saved through him ( αλλ ινα σωθη ο κοσμος δι' αυτου). First aorist passive subjunctive of σωζω, the common verb to save (from σως, safe and sound), from which σωτηρ (Saviour) comes (the Saviour of the world, Joh 4:42; 1Jn 4:14) and σωτηρια (salvation, Joh 4:22 here only in John). The verb σωζω is often used for physical health (Mar 5:28), but here of the spiritual salvation as in Joh 5:34.18 Is not judged
( ου κρινετα). Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Rom 8:32). The believer in Christ as Saviour does not come into judgment (Joh 5:24).Hath been judged already ( ηδη κεκριτα). Perfect passive indicative of κρινω. Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (Joh 5:40).Because he hath not believed ( οτ μη πεπιστευκεν). Perfect active indicative of πιστευω, has taken a permanent attitude of refusal. Here οτ μη states the reason subjectively as the judgment of the Judge in any such case ( ο μη πιστευων already mentioned) while in 1Jn 5:10 οτ ου πεπιστευκεν gives the reason objectively ( ου instead of μη) conceived as an actual case and no longer hypothetical. See Joh 1:12 for εις το ονομα with πιστευω (believing on the name) and Joh 1:14 for μονογενους (only begotten) and also Joh 3:16.19 And this is the judgment
( αυτη δε εστιν η κρισις). A thoroughly Johannine phrase for sequence of thought (Joh 15:12; Joh 17:3; 1Jn 1:5; 1Jn 5:11; 1Jn 5:14; 3Jn 1:6). It is more precisely the process of judging ( κρι-σις) rather than the result ( κρι-μα) of the judgment. "It is no arbitrary sentence, but the working out of a moral law" (Bernard).The light is come ( το φως εληλυθεν). Second perfect active indicative of ερχομα, a permanent result as already explained in the Prologue concerning the Incarnation (Joh 1:4; Joh 1:5; Joh 1:9; Joh 1:11). Jesus is the Light of the world.Loved darkness ( ηγαπησαν το σκοτος). Job (Job 24:13) spoke of men rebelling against the light. Here το σκοτος, common word for moral and spiritual darkness (1Th 5:5), though η σκοτια in Joh 1:5. "Darkness" is common in John as a metaphor for the state of sinners (Joh 8:12; Joh 12:35; Joh 12:46; 1Jn 1:6; 1Jn 2:8; 1Jn 2:9; 1Jn 2:11). Jesus himself is the only moral and spiritual light of the world (Joh 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil ( πονηρα)." When the light appears, they scatter to their holes and dens. Πονηρος (from πονος, toil, πονεω, to toil) is used of the deeds of the world by Jesus (Joh 7:7). In the end the god of this world blinds men's eyes so that they do not see the light (2Co 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1Jn 5:19).20 That doeth ill
( ο φαυλα πρασσων). The word φαυλος means first worthless and then wicked (usually so in N.T.) and both senses occur in the papyri. In Joh 5:29 see contrast between αγαθα ποιεω (doing good things) and φαυλα πρασσω (practising evil things).Hateth the light ( μισε το φως). Hence talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance.Cometh not to the light ( ουκ ερχετα προς το φως). The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness.Lest his works should be reproved ( ινα μη ελεγχθη τα εργα αυτου). Negative final clause ( ινα μη) with first aorist passive subjunctive of ελεγχω, old word to correct a fault, to reprove, to convict. See also Joh 8:46; Joh 16:8. To escape this unpleasant process the evil man cuts out Christ.21 That doeth the truth
( ο ποιων την αληθειαν). See 1Jn 1:6 for this striking phrase.Comes to the light ( ερχετα προς το φως). Is drawn by the light, spiritual heliotropes, not driven from it.That may be made manifest ( ινα φανερωθη). Final ινα with first aorist passive subjunctive of φανεροω.They have been wrought in God ( εν θεω εστιν ειργασμενα). Periphrastic perfect passive indicative of εργαζομα. He does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on.22 After these things
( μετα ταυτα). Transition after the interview with Nicodemus. For the phrase see Joh 5:1; Joh 6:1; Joh 7:1.Into the land of Judea ( εις την Ιουδαιαν γην). Into the country districts outside of Jerusalem. The only example of this phrase in the N.T., but "the region of Judea" ( η Ιουδαια χωρα) in Mar 1:5.He tarried ( διετριβεν). Descriptive imperfect active of διατριβω, old verb to rub between or hard, to spend time (Act 14:3).Baptized ( εβαπτιζεν). Imperfect active of βαπτιζω. "He was baptizing." The six disciples were with him and in Joh 4:2 John explains that Jesus did the baptizing through the disciples.23 John was also baptizing
( ην δε κα ο Ιωανης βαπτιζων). Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people's minds.In Aenon near to Salim ( εν Αινων εγγυς του Σαλειμ). It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called 'Aimen, but with no water there. There may have been water there then, of course.Because there was much water there ( οτ υδατα πολλα ην εκε). "Because many waters were there." Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued" (Marcus Dods).And they came, and were baptized ( κα παρεγινοντο κα εβαπτιζοντο). Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.24 For John had not yet been cast into prison
( ουπω γαρ ην βεβλημενος εις την φυλακην Ιωανης). Periphrastic past perfect indicative of βαλλω explaining ( γαρ) why John was still baptizing, the reason for the imprisonment having been given by Luke (Luk 3:19).25 A questioning
( ζητησις). Old word from ζητεω. See Act 15:2 for the word where also ζητημα (question) occurs. Ζητησις (process of inquiry) means a meticulous dispute (1Ti 6:4).With a Jew ( μετα Ιουδαιου). So correct text, not Ιουδαιων (Jews). Probably some Jew resented John's baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism).About purifying ( περ καθαρισμου). See Joh 2:6 for the word. The committee from the Sanhedrin had challenged John's right to baptize (Joh 1:25). The Jews had various kinds of baptisms or dippings (Heb 6:2), "baptisms of cups and pots and brazen vessels" (Mar 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint.26 Rabbi
( Ραββε). Greeting John just like Jesus (Joh 1:38; Joh 3:2).Beyond Jordan ( περαν του Ιορδανου). Evident reference to John's witness to Jesus told in Joh 1:29-34.To whom thou hast borne witness ( ω συ μεμαρτυρηκας). Note avoidance of calling the name of Jesus. Perfect active indicative of μαρτυρεω so common in John (Joh 1:7, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity.The same baptizeth ( ουτος βαπτιζε). "This one is baptizing." Not personally (Joh 4:2), as John did, but through his six disciples.And all men come to him ( κα παντες ερχοντα προς αυτον). Linear present middle indicative, "are coming." The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John's followers to keenest jealousy. What a life-like picture of ministerial jealousy in all ages.27 Except it have been given him from heaven
( εαν μη η δεδομενον αυτω εκ του ουρανου). See the same idiom in Joh 6:65 (cf. Joh 19:11). Condition of third class, undetermined with prospect of determination, εαν μη with the periphrastic perfect passive subjunctive of διδωμ. The perfect tense is rare in the subjunctive and an exact rendering into English is awkward, "unless it be granted him from heaven." See 1Co 4:7 where Paul says the same thing.28 I said
( ειπον). As in Joh 1:20; Joh 1:23. He had always put Jesus ahead of him as the Messiah (Joh 1:15).Before him ( εμπροσθεν εκεινου). "Before that one" (Jesus) as his forerunner simply.I am sent ( απεσταλμενος ειμ). Periphrastic perfect passive indicative of αποστελλω.29 The bridegroom
( νυμφιος). Predicate nominative without article. Both νυμφη (bride) and νυμφιος are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mar 2:19) and Paul develops it (2Co 11:2; Eph 5:23-32) and so in Revelation (Joh 19:7; Joh 21:2). John is only like the paranymph ( παρανυμφιος) or "the friend of the bridegroom." His office is to bring groom and bride together. So he stands expectant ( εστηκως, second perfect active participle of ιστημ) and listens ( ακουων, present active participle of ακουω) with joy ( rejoiceth greatly , χαρα χαιρε, "with joy rejoices") to the music of the bridegroom's voice.This my joy therefore is fulfilled ( αυτη ουν η χαρα πεπληρωτα). Perfect passive indicative of πληροω, stands filled like a cup to the brim with joy.30 Must
( δε). It has to be (see Joh 3:14). He is to go on growing (present active infinitive αυξανειν) while I go on decreasing (present passive infinitive ελαττουσθα, from comparative ελαττων, less). These are the last words that we have from John till the despondent message from the dungeon in Machaerus whether Jesus is after all the Messiah (Mat 11:2; Luk 7:19). He went on to imprisonment, suspense, martyrdom, while Jesus grew in popular favour till he had his via dolorosa. "These last words of St. John are the fulness of religious sacrifice and fitly close his work" (Westcott).31 Is above all
( επανω παντων). Ablative case with the compound preposition επανω. See the same idea in Rom 9:5. Here we have the comments of Evangelist (John) concerning the last words of John in verse Joh 3:30 which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat verses Joh 3:31-36 as dislocated and put them after verse Joh 3:21 (the interview with Nicodemus), but they suit better here.Of the earth ( εκ της γης). John is fond of this use of εκ for origin and source of character as in Joh 1:46; 1Jn 4:5. Jesus is the one that comes out of heaven ( ο εκ του ουρανου ερχομενος) as he has shown in Joh 1:1-18. Hence he is "above all."32 What he hath seen and heard
( ο εωρακεν κα ηκουσεν). Perfect active indicative followed by aorist active indicative, because, as Westcott shows, the first belongs to the very existence of the Son and the latter to his mission. There is no confusion of tenses here.No man ( ουδεις). There were crowds coming to Jesus, but they do not really accept him as Saviour and Lord (Joh 1:11; Joh 2:24). It is superficial as time will show. But "no one" is not to be pressed too far, for it is the rhetorical use.33 Hath set his seal
( εσφραγισεν). First aorist active indicative of σφραγιζω for which verb see Mat 27:66. The metaphor of sealing is a common one for giving attestation as in Joh 6:27. The one who accepts the witness of Jesus attests that Jesus speaks the message of God.34 The words of God
( τα ρηματα του θεου). God sent his Son (Joh 3:17) and he speaks God's words.By measure ( εκ μετρου). That is God has put no limit to the Spirit's relation to the Son. God has given the Holy Spirit in his fulness to Christ and to no one else in that sense.35 Hath given all things into his hand
( παντα δεδωκεν εν τη χειρ αυτου). John makes the same statement about Jesus in Joh 13:3 (using εις τας χειρας instead of εν τη χειρ). Jesus makes the same claim in Joh 5:19-30; Mat 11:27; Mat 28:18.36 Hath eternal life
( εχε ζωην αιωνιον). Has it here and now and for eternity.That obeyeth not ( ο απειθων). "He that is disobedient to the Son." Jesus is the test of human life as Simeon said he would be (Luk 2:34). This verb does not occur again in John's Gospel.1 When therefore
( Hως ουν). Reference to Joh 3:22. the work of the Baptist and the jealousy of his disciples. Ουν is very common in John's Gospel in such transitions.The Lord ( ο Κυριος). So the best manuscripts (Neutral Alexandrian), though the Western class has ο Ιησους. Mark usually has ο Ιησους and Luke often ο Κυριος. In the narrative portion of John we have usually ο Ιησους, but ο Κυριος in five passages (Joh 4:1; Joh 6:23; Joh 11:2; Joh 20:20; Joh 21:12). There is no reason why John should not apply ο Κυριος to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be Κυριος (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism.Knew ( εγνω). Second aorist active indicative of γινωσκω. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (Joh 2:24). Already the Pharisees are suspicious of Jesus.How that ( οτ). Declarative οτ (indirect assertion).Was making and baptizing more disciples than John ( πλειονας μαθητας ποιε κα βαπτιζε η Ιωανης). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mar 1:5; Mat 3:5; Luk 3:7; Luk 3:15) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luk 3:19). Josephus (Ant. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (Joh 3:24), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.2 Although Jesus himself baptized not, but his disciples
( καιτοιγε Ιησους αυτος ουκ εβαπτιζεν αλλ' ο μαθητα αυτου). Parenthetical explanation that applies also to Joh 3:22. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of καιτοιγε (and yet indeed), compound conjunction ( καιτο in Act 14:17; Heb 4:3) with intensive particle γε added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Mat 28:19). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.3 Left Judea
( αφηκεν την Ιουδαιαν). Unusual use of αφιημ. First ( Καππα) aorist active indicative. Originally the word means to send away, to dismiss, to forsake, to forgive, to allow. Jesus uses it in this sense in Joh 16:28. Evidently because Jesus did not wish to bring the coming conflict with the Pharisees to an issue yet. So he mainly avoids Jerusalem and Judea now till the end. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (Joh 5:1-47; Joh 7:14-10; Joh 10:22-42; Joh 11:17-53).Again into Galilee ( παλιν εις την Γαλιλαιαν). Reference to Joh 2:1-12. The Synoptics tell nothing of this early work in Perea (Joh 1:19-51), Galilee, or Judea (Joh 2:13-4). John supplements their records purposely.4 He must needs pass through Samaria
( Εδε δε αυτον διερχεσθα δια της Σαμαριας). Imperfect indicative of the impersonal verb δε with subject infinitive ( διερχεσθα) and accusative of general reference ( αυτον). Note repetition of δια. It was only necessary to pass through Samaria in going directly north from Judea to Galilee. In coming south from Galilee travellers usually crossed over the Jordan and came down through Perea to avoid the hostility of the Samaritans towards people who passed through their land to go to Jerusalem. Jesus once met this bitterness on going to the feast of tabernacles (Luk 9:51-56).5 So he cometh
( ερχετα ουν). Vivid present middle indicative and transitional ουν.Sychar ( Συχαρ). There is a dispute whether this is just a variation of Shechem as meaning "drunken-town" (Isa 28:1) or "lying-town" (Hab 2:18) or is a separate village near Shechem (Neapolis, Nablous) as the Talmud and Eusebius indicate. Apparently the present village Askar corresponds well with the site. The use of πολιν (city) does not mean that it was a large town. Mark and John use it freely for small places.Parcel of ground ( χωριου). Old use of this diminutive of χωρος or χωρα, a piece of ground.That Jacob gave to his son Joseph ( ο εδωκεν Ιακωβ τω Ιωσηφ τω υιω αυτου). See Gen 33:19; Gen 48:22. Relative ο is not attracted to case of χωριου. First aorist active indicative εδωκεν.6 Jacob's well
( πηγη του Ιακωβ). "A spring of Jacob" (here and verse Joh 4:14), but φρεαρ (well, pit, cistern) in verses Joh 4:11; Joh 4:12. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Gen 26:19).Wearied ( κεκοπιακως). Perfect active participle of κοπιαω, a state of weariness. The verb means to toil excessively (Luk 5:5). John emphasizes the human emotions of Jesus (Joh 1:14; Joh 11:3; Joh 11:33; Joh 11:35; Joh 11:38; Joh 11:41; Joh 12:27; Joh 13:21; Joh 19:28).With his journey ( εκ της οδοιποριας). As a result ( εκ) of the journey. Old compound word from οδοπορος (wayfarer), in N.T. only here and 2Co 11:26.Sat ( εκαθεζετο). Imperfect (descriptive) middle of καθεζομα, "was sitting."Thus ( ουτως). Probably "thus wearied," graphic picture.By the well ( επ τη πηγη). Literally, "upon the curbstone of the well."Sixth hour ( ως εκτη). Roman time, about 6 P.M., the usual time for drawing water.7 There cometh
( ερχετα). Vivid historical present as in verse Joh 4:5.A woman of Samaria ( γυνη εκ της Σαμαριας). The country, not the city which was two hours away.To draw water ( αντλησα υδωρ). First aorist active infinitive of purpose of αντλεω for which see Joh 2:8. Cf. Rebecca in Gen 24:11; Gen 24:17.Give me to drink ( δος μο πειν). Second aorist active imperative of διδωμ and second aorist active infinitive (object of δος) of πινω, shortened form of πιειν. A polite request.8 For
( γαρ). Explanation of the reason for asking her.Were gone away ( απεληλυθεισαν). Past perfect of απερχομα, to go off. They had already gone before she came. To Sychar (Joh 4:5; Joh 4:39).To buy food ( ινα τροφας αγορασωσιν). Hινα in purpose clause with first aorist active subjunctive of αγοραζω, old verb from αγορα (marketplace). See Mat 21:12. Τροφη (nourishment) is old word from τρεφω, to nourish (Mat 3:4). "Victuals" (plural).9 The Samaritan woman
( η γυνη η Σαμαρειτις). Different idiom from that in Joh 4:7, "the woman the Samaritan." The Samaritans were a mixture by intermarriage of the Jews left in the land (2Ch 30:6; 2Ch 30:10; 2Ch 34:9) with colonists from Babylon and other regions sent by Shalmaneser. They had had a temple of their own on Mt. Gerizim and still worshipped there.Thou being a Jew ( συ Ιουδαιος ων). Race antipathy was all the keener because the Samaritans were half Jews.Drink ( πειν). Same infinitive form as in Joh 4:7 and the object of αιτεις (askest).Of me ( παρ' εμου). "From me," ablative case with παρα.For Jews have no dealings with Samaritans ( ου γαρ συνχρωντα Ιουδαιο Σαμαρειταις). Explanatory ( γαρ) parenthesis of the woman's astonishment. Associative instrumental case with συνχρωντα (present middle indicative of συνχραομα, compound in literary Koine, here only in N.T.). The woman's astonishment is ironical according to Bernard. At any rate the disciples had to buy food in a Samaritan village and they were travelling through Samaria. Perhaps she was surprised that Jesus would drink out of her waterpot. The Western class omit this explanatory parenthesis of the author.10 Answered and said
( απεκριθη κα ειπεν). As often (redundant) in John. The first aorist passive ( απεκριθη) is deponent, no longer passive in sense.If thou knewest ( ε ηιδεις). Condition of second class, determined as unfulfilled, ε and past perfect ηιδεις (used as imperfect) in condition and αν and aorist active indicative in conclusion ( αν ηιτησας κα αν εδωκεν, note repetition of αν, not always done).The gift of God ( την δωρεαν του θεου). Naturally the gift mentioned in Joh 3:16 (Westcott), the inexpressible gift (2Co 9:15). Some take it to refer to the living water below, but that is another allusion (metaphor) to Joh 3:16. See Eph 4:7 for Paul's use of both χαρις and δωρεα (from διδωμ, to give).Who it is ( τις εστιν). She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also.Living water ( υδωρ ζων). Running water like a spring or well supplied by springs. This Jacob's Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Gen 26:19; Lev 14:5; Num 19:17). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (Joh 6:51). The phrase "the fountain of life" occurs in Pro 13:14. Jesus supplies the water of life (Joh 7:39). Cf. Rev 7:17; Rev 22:1.11 Sir
( Κυριε). So it has to mean here in the mouth of the Samaritan woman, not Lord.Thou hast nothing to draw with and the well is deep ( ουτε αντλημα εχεις κα το φρεαρ εστιν βαθυ). This broken construction of ουτε-κα (neither--and) occurs in N.T. elsewhere only in 3Jn 1:10. Αντλημα (from αντλεω, to draw) is a late word for that which is drawn, then (Plutarch) for the act of drawing, and then for the rope as here to draw with. This well ( φρεαρ) is 100 feet deep and Jesus had no rope. The bucket of skin ("with three cross sticks at the mouth to keep it open," Vincent) was kept at the well to be let down by a goat's hair rope.That living water ( το υδωρ το ζων). "The water the living," with the article referring to the language of Jesus in verse Joh 4:10. She is still thinking only of literal water.12 Art thou
( Μη συ ε). Expecting a negative answer.Greater than our father Jacob ( μειζων ε του πατρος ημων Ιακωβ). Ablative case πατρος after the comparative adjective μειζων (positive μεγας). The Samaritans claimed descent from Jacob through Joseph (tribes of Ephraim and Manasseh).Cattle ( θρεμματα). Old word from τρεφω, to nourish, nursling, child, flock, cattle. Only here in N.T.13 Every one that drinketh
( πας ο πινων). Present active articular participle with πας, parallel to the indefinite relative with the second aorist active subjunctive ( ος αν πιη) in verse Joh 4:14. With this difference in the tenses used ( πινων, keep on drinking, πιη, once for all). Note εκ and the ablative both times, out of the water. Jesus pointed to the well ("this water").14 That I shall give him
( ου εγω δωσω αυτω). Relative ου attracted to the case (genitive) of the antecedent ( υδατος). Future active indicative of διδωμ.Shall never thirst ( ου μη διψησε εις τον αιονα). The double negative ου μη is used with either the future indicative as here or the aorist subjunctive, the strongest possible negative. See both constructions ( ου μη πειναση and ου με διψησε) in Joh 6:35. Jesus has not answered the woman's question save by the necessary implication here that he is superior to Jacob.A well of water springing up unto eternal life ( πηγη υδατος αλλομενου εις ζωην αιωνιον). "Spring (or fountain) of water leaping (bubbling up) unto life eternal." Present middle participle of αλλομα, old verb, in N.T. only here and Act 3:8; Act 14:10. The woman's curiosity is keenly excited about this new kind of water.15 Sir
( Κυριε). Not yet "Lord" for her. See verse Joh 4:11.This water ( τουτο το υδωρ). This peculiar kind of water. She did not grasp the last phrase "unto life eternal," and speaks half ironically of "this water."That I thirst not ( ινα μη διψω). Final clause with ινα, alluding to the words of Jesus, water that will prevent thirst.Neither come ( μηδε διερχωμα). Carrying on the negative purpose with present middle subjunctive, "nor keep on coming" as she has to do once or twice every day. She is evidently puzzled and yet attracted.16 Go, call thy husband
( Hυπαγε φωνησον σου τον ανδρα). Two imperatives (present active, first aorist active). Had she started to leave after her perplexed reply? Her frequent trips to the well were partly for her husband. We may not have all the conversation preserved, but clearly Jesus by this sudden sharp turn gives the woman a conviction of sin and guilt without which she cannot understand his use of water as a metaphor for eternal life.17 I have no husband
( ουκ εχω ανδρα). The Greek ανηρ means either "man" or "husband." She had her "man," but he was not a legal "husband." Her language veils her deceit.Thou saidst well ( καλως ειπες). Jesus saw through the double sense of her language and read her heart as he only can do, a supernatural gift of which John often speaks (Joh 1:48; Joh 2:24; Joh 5:20).For thou hast had five husbands ( πεντε γαρ ανδρας εσχες). "For thou didst have five men." Second aorist (constative) active indicative of εχω.Is not thy husband ( ουκ εστιν σου ανηρ). In the full and legal sense of ανηρ, not a mere "man."This hast thou said truly ( τουτο αληθες ειρηκας). "This a true thing thou hast said." Note absence of article with αληθες (predicate accusative). Perfect active indicative ειρηκας here, not aorist ειπες (verse Joh 4:17).19 Sir
( Κυριε). So still.I perceive ( θεωρω). "I am beginning to perceive" from what you say, your knowledge of my private life (verse Joh 4:29). See Joh 2:23 for θεωρεω which John's Gospel has 23 times, of bodily sight (Joh 20:6; Joh 20:14), of mental contemplation (Joh 12:45; Joh 14:17). See both θεωρεω and οπτομα in Joh 1:51; Joh 16:16.That thou art a prophet ( οτ προφητης ε συ). "That a prophet art thou" (emphasis on "thou"). She felt that this was the explanation of his knowledge of her life and she wanted to change the subject at once to the outstanding theological dispute.20 In this mountain
( εν τω ορε τουτω). Jacob's Well is at the foot of Mount Gerizim toward which she pointed. Sanballat erected a temple on this mountain which was destroyed by John Hyrcanus B.C. 129. Abraham (Gen 12:7) and Jacob (Gen 33:20) set up altars at Shechem. On Gerizim were proclaimed the blessings recorded in Joh 4:28. The Samaritan Pentateuch records an altar set up on Gerizim that is on Ebal (over 200 feet higher than Gerizim) in the Hebrew (Deu 27:4). The Samaritans held that Abraham offered up Isaac on Gerizim. The Samaritans kept up this worship on this mountain and a handful do it still.And ye say ( κα υμεις λεγετε). Emphasis on υμεις (ye). Ye Jews.Ought to worship ( προσκυνειν δε). "Must worship," as of necessity ( δε). The woman felt that by raising this theological wrangle she would turn the attention of Jesus away from herself and perhaps get some light on the famous controversy. Προσκυνεω in John is always worship, not just respect.21 Believe me
( πιστευε μο). Correct text. Present active imperative. Unique phrase in place of the common αμην αμην (verily, verily).The hour cometh ( ερχετα ωρα). "There is coming an hour." The same idiom occurs also in John Joh 4:34; Joh 5:25; Joh 5:28; Joh 16:2; Joh 16:25; Joh 16:32.Neither in this mountain nor in Jerusalem ( ουτε εν τω ορε τουτω ουτε εν Ιεροσολυμοις). The worship of God will be emancipated from bondage to place. Both Jews and Samaritans are wrong as to the "necessity" ( δε). "These ancient rivalries will disappear when the spirituality of true religion is fully realized." Jesus told this sinful woman one of his greatest truths.22 That which ye know not
( ο ουκ οιδατε). Cf. Act 17:23. "You know whom to worship, but you do not know him" (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God.We ( ημεις). We Jews. Jesus is a Jew as he fully recognizes (Mat 15:24).That which we know ( ο οιδαμεν). Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psa 147:19; Rom 9:3-5). But even so the Jews as a whole failed to recognize God in Christ (Joh 1:11; Joh 1:26; Joh 7:28).For salvation is from the Jews ( οτ η σωτηρια εκ των Ιουδαιων εστιν). "The salvation," the Messianic salvation which had long been the hope and guiding star of the chosen people (Luk 1:69; Luk 1:71; Luk 1:77; Act 13:26; Act 13:47). It was for the whole world (Joh 3:17), but it comes "out of" ( εκ) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God's Son, was a Jew.23 And now is
( κα νυν εστιν). See this same phrase in Joh 5:25. This item could not be added in verse Joh 4:21 for local worship was not abolished, but spiritual independence of place was called for at once. So contrast Joh 5:25; Joh 5:28; Joh 16:25; Joh 16:32.The true worshippers ( ο αληθινο προσκυνητα). See Joh 1:9 for αληθινος (genuine). Προσκυνητης is a late word from προσκυνεω, to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, Light, etc., p. 101) and in one of the 3rd century A.D. (Moulton Milligan, Vocabulary).In spirit and truth ( εν πνευματ κα αληθεια). This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Rom 8:5) who is the Spirit of truth (Joh 16:13). Here Jesus has said the final word on worship, one needed today.Seeketh ( ζητε). The Father has revealed himself in the Son who is the truth (Joh 14:6 Joh 14:9). It does matter whether we have a true conception of God whom we worship.To be his worshippers ( τους προσκυνουντας αυτον). Rather, "seeks such as those who worship him" (predicate accusative articular participle in apposition with τοιουτους (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (Joh 3:16; Joh 6:44; Joh 15:16; 1Jn 4:10).24 God is a Spirit
( πνευμα ο θεος). More precisely, "God is Spirit" as "God is Light" (1Jn 1:5), "God is Love" (1Jn 4:8). In neither case can we read Spirit is God, Light is God, Love is God. The non-corporeality of God is clearly stated and the personality of God also. All this is put in three words for the first time.Must ( δε). Here is the real necessity ( δε), not the one used by the woman about the right place of worship (verse Joh 4:20).25 Messiah cometh
( Μεσσιας ερχετα). Hebrew word in N.T. only here and Joh 1:41 and explained by Χριστος in both places. The Samaritans looked for a Messiah, a prophet like Moses (Deu 18:18). Simon Magus gave himself out in Samaria as some great one and had a large following (Act 8:9). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, Ant. XVIII. iv. 1).When he is come ( οταν ελθη εκεινος). "Whenever that one comes." Indefinite temporal clause with οταν ( οτε, αν) and the second aorist active subjunctive. Wistfully she turns to this dim hope as a bare possibility about this strange "prophet."He will declare unto us all things ( αναγγελε ημιν απαντα). Future active indicative of αναγγελλω, old and common verb to announce fully ( ανα, up and down). See also Joh 16:13. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God.26 I that speak unto thee am he
( Εγω ειμ ο λαλων σο). "I am he, the one speaking to thee." In plain language Jesus now declares that he is the Messiah as he does to the blind man (Joh 9:37).27 Upon this
( επ τουτω). This idiom only here in N.T. At this juncture. Apparently the woman left at once when the disciples came.They marvelled ( εθαυμαζον). Imperfect active describing the astonishment of the disciples as they watched Jesus talking with a woman.Was speaking ( ελαλε). As in Joh 2:25, so here the tense is changed in indirect discourse from λαλε to ελαλε, an unusual idiom in Greek. However, οτ here may be "because" and then the imperfect is regular. It is not "with the woman" ( μετα της γυναικος), but simply "with a woman" ( μετα γυναικος). There was a rabbinical precept: "Let no one talk with a woman in the street, no, not with his own wife" (Lightfoot, Hor, Hebr. iii. 287). The disciples held Jesus to be a rabbi and felt that he was acting in a way beneath his dignity.Yet no man said ( ουδεις μεντο ειπεν). John remembers through the years their amazement and also their reverence for Jesus and unwillingness to reflect upon him.28 Left her waterpot
( αφηκεν την υδριαν). First aorist active indicative of αφιημ, ingressive aorist, in her excitement and embarrassment. It was too large for speed anyhow (Joh 2:6). And says ( κα λεγε). Graphic historic present indicative again.29 All things that ever I did
( παντα α εποιησα).Ha , not οσα (as many as), no "ever" in the Greek. But a guilty conscience (verse Joh 4:18) led her to exaggerate a bit.Can this be the Christ? ( μητ ουτος εστιν ο Χριστοσ;). She is already convinced herself (verses Joh 4:26), but she puts the question in a hesitant form to avoid arousing opposition. With a woman's intuition she avoided ουκ and uses μητ. She does not take sides, but piques their curiosity.30 They went out
( εξηλθον). Second aorist (effective) indicative of εξερχομα, at once and in a rush.And were coming to him ( κα ηρχοντο προς αυτον). Imperfect middle, graphically picturing the long procession as they approached Jesus.31 In the meanwhile
( εν τω μεταξυ). Supply καιρο or χρονο. See το μεταξυ Σαββατον, "the next Sabbath" (Act 13:42) and εν τω μεταξυ (Luk 8:1). Μεταξυ means between.Prayed him ( ηρωτων αυτον). Imperfect active, "kept beseeching him." For this late (Koine) use of ερωταω, to beseech, instead of the usual sense to question see also verses Joh 4:40; Joh 4:47. Their concern for the comfort of Jesus overcame their surprise about the woman.32 Meat
( βρωσιν). Originally the act of eating (Rom 14:17) from βιβρωσκω, but soon and commonly as that which is eaten like βρωμα once in John (verse Joh 4:34). So here and Joh 6:27; Joh 6:55. Cf. vernacular English "good eating," "good eats."I ... ye ( εγω ... υμεις). Emphatic contrast. Spiritual food Jesus had.33 Hath any man brought him aught to eat?
( Μη τις ηνεγκεν αυτω φαγειν;). Negative answer expected ( μη). "Did any one bring him (something) to eat?" During our absence, they mean. Second aorist active indicative of φερω ( ηνεγκεν) and second aorist active infinitive of εσθιω ( φαγειν), defective verbs both of them. See Joh 4:7 for like infinitive construction ( δος πειν).34 To do the will
( ινα ποιησω το θελημα). Non-final use of ινα and the first aorist active subjunctive as subject or predicate nominative as in Joh 6:29; Joh 15:8; Joh 17:3. The Messianic consciousness of Jesus is clear and steady (Joh 5:30; Joh 6:38). He never doubted that the Father sent him.And to accomplish his work ( κα τελειωσω αυτου το εργον). Hινα understood with τελειωσω in like idiom, first aorist active subjunctive of τελειοω (from τελειος), to bring to an end. See Joh 5:36. In Joh 17:4 (the Intercessory Prayer) he will say that he has done ( τελειωσας) this task which the Father gave him to do. On the Cross Jesus will cry Τετελεστα (It is finished). He will carry through the Father's programme (Joh 3:16). That is his "food." He had been doing that in winning the woman to God.35 Say not ye?
( Ουχ υμεις λεγετε;). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke.There are yet four months ( ετ τετραμηνος εστιν). The use of ετ (yet) and the fact that the space between seedtime and harvest is longer than four months ( τετρα, Aeolic for τεσσαρα, and μην, month) argue against the proverb idea.And then cometh the harvest ( κα ο θερισμος ερχετα). "And the harvest ( θερισμος, from θεριζω, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in Joh 5:14.Lift up your eyes ( επαρατε τους οφθαλμους υμων). First aorist active imperative of επαιρω. Deliberate looking as in Joh 6:5 where θεαομα also is used as here.Fields ( χωρας). Cultivated or ploughed ground as in Luk 21:21.White ( λευκα). Ripened grain like grey hair (Mat 5:36).Already unto harvest ( προς θερισμον ηδη). Probably ηδη (already) goes with verse Joh 4:36. The Samaritans could already be seen approaching and they were the field "white for harvest." This is the meaning of Christ's parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in Joh 4:13.36 Already he that reapeth receiveth wages
( ηδη ο θεριζων μισθον λαμβανε). The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Luk 10:7; 2Ti 2:6). John does not use μισθος (reward) again, but καρπος (Joh 15:2-16), "fruit for life eternal" (cf. Joh 4:14).That he that soweth and he that reapeth may rejoice together ( ινα ο σπειρων ομου χαιρη κα ο θεριζων). Final use of ινα with present active subjunctive of χαιρω, to rejoice, in the singular with ο σπειρων (the sower) and to be repeated with ο θεριζων (the reaper). The adverb ομου (together) elsewhere in N.T. only Joh 20:4; Joh 21:2; Act 2:1. Usually considerable time passes between the sowing and the reaping as in verse Joh 4:35. Amos (Amo 9:13) spoke of the time when "the ploughman shall overtake the reaper" and that has happened here with the joy of the harvest time (Isa 9:3). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously.37 For herein
( εν γαρ τουτω). In this relation between the sower and the reaper.The saying ( ο λογος). Like 1Ti 1:15; 1Ti 3:1, etc. Probably a proverb that is particularly true ( αληθινος for which see Joh 1:9) in the spiritual realm.One soweth, and another reapeth ( αλλος εστιν ο σπειρων κα αλλος ο θεριζων). "One is the sower and another the reaper." It is sad when the sower misses the joy of reaping (Job 31:8) and has only the sowing in tears (Psa 126:5). This may be the punishment for sin (Deu 28:30; Mic 6:15). Sometimes one reaps where he has not sown (Deu 6:11; Jos 24:13). It is the prerogative of the Master to reap (Mat 25:26), but Jesus here lets the disciples share his joy.38 I sent
( εγω απεστειλα). Emphatic use of εγω and first aorist active indicative of αποστελλω common in John for to send.Whereon ye have not laboured ( ο ουχ υμεις κεκοπιακατε). Perfect active indicative of κοπιαω for which see Joh 4:6. So also κεκοπιακασιν in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman.Others ( αλλο: Jesus, the Baptist, the prophets).And ye ( κα υμεις). Emphatic contrast.Have entered ( εισεληλυθατε). Perfect active indicative of εισερχομα.Into their labour ( εις τον κοπον αυτων). Into the fruit and blessed results of their toil ( κοπος). This is always true as seen in Act 8:5-7; Act 8:14.39 Because of the saying of the woman who testified
( δια τον λογον της γυναικος μαρτυρουσης). She bore her witness clearly and with discretion. She told enough to bring her neighbours to Christ. They knew her evil life and she frankly confessed Christ's rebuke to her. She had her share in this harvest. How timid and cowardly we often are today in not giving our testimony for Christ to our neighbour.40 Two days
( δυο ημερας). Accusative of extent of time. They wanted to cultivate the acquaintance of Jesus. So he remained in Sychar in a continuous revival, a most unexpected experience when one recalls the feeling between the Jews and the Samaritans (Joh 4:9). The reaping went on gloriously.41 Many more
( πολλω πλειους). "More by much" (instrumental case πολλω) in comparison with just "many" ( πολλο) of verse Joh 4:39. Jesus was reaping more rapidly than the woman did. But all were rejoicing that so many "believed" ( επιστευσαν, really believed).42 Not because of thy speaking
( ουκετ δια την σην λαλιαν). "No longer because of thy talk," good and effective as that was. Λαλια (cf. λαλεω) is talk, talkativeness, mode of speech, one's vernacular, used by Jesus of his own speech (Joh 8:43).We have heard ( ακηκοαμεν). Perfect active indicative of ακουω, their abiding experience.For ourselves ( αυτο). Just "ourselves."The Saviour of the world ( ο σωτηρ του κοσμου). See Mat 1:21 for sosei used of Jesus by the angel Gabriel. John applies the term σωτηρ to Jesus again in 1Jn 4:14. Jesus had said to the woman that salvation is of the Jews (verse Joh 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (verse Joh 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: "At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah." But why "merely"? Was it not natural for these Samaritans who took Jesus as their "Saviour," Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on Joh 4:42: "That in the first century Messiah was given the title sotr is not proven." The use of "saviour and god" for Ptolemy in the third century B.C. is well known. "The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East" (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luk 2:11; Joh 4:42; Act 5:31; Act 3:23; Phi 3:20; Eph 5:23; Tit 1:4; Tit 2:13; Tit 3:6; 2Ti 1:10; 2Pe 1:1; 2Pe 1:11; 2Pe 2:20; 2Pe 3:2; 2Pe 3:18). All these are writings of the first century A.D. The Samaritan villagers rise to the conception that he was the Saviour of the world.43 After the two days
( Μετα τας δυο ημερας). Those in verse Joh 4:40.Into Galilee ( εις την Γαλιλαιαν). As he had started to do (verse Joh 4:3) before the interruption at Sychar.44 For Jesus himself testified
( αυτος γαρ Ιησους εμαρτυρησεν). John's explanation of the conduct of Jesus by quoting a proverb often used by Jesus (Mar 6:4; Mat 13:57; Luk 4:24 in reference to Nazareth), but not necessarily used by Jesus on this occasion. A similar proverb has been found in Plutarch, Pliny, Seneca.A prophet hath no honour in his own country ( προφητης εν τη ιδια πατριδ τιμην ουκ εχε). What is meant by πατριδ? In the Synoptics (Luk 4:24; Mar 6:4; Mat 13:57) the reference is to Nazareth where he was twice rejected. But what has John in mind in quoting it here? He probably knew the quotations in the Synoptics. Does John refer to Judea by "his own country"? If so, the application hardly fits for he had already explained that Jesus was leaving Judea because he was too popular there (Joh 4:1-3). If he means Galilee, he immediately mentions the cordial welcome accorded Jesus there (verse Joh 4:45). But even so this is probably John's meaning for he is speaking of the motive of Jesus in going into Galilee where he had not yet laboured and where he apparently had no such fame as in Judea and now in Samaria.45 So when
( οτε ουν). Transitional use of ουν, sequence, not consequence.Received him ( εδεξαντο αυτον). First aorist middle of δεχομα, "welcomed him." Jesus had evidently anticipated a quiet arrival.Having seen ( εωρακοτες). Perfect active participle of οραω. Note θεωρουντες in Joh 2:23 about this very thing at the feast in Jerusalem. The miracles of Jesus at that first passover made a stir.For they also went ( κα αυτο γαρ ηλθον). The Samaritans did not go and so Jesus was a new figure to them, but the Galileans, as orthodox Jews, did go and so were predisposed in his favour.46 Again
( παλιν). A second time.Unto Cana ( εις την Κανα). Note article, "the Cana of Galilee" already mentioned in Joh 2:1.Where he made the water wine ( οπου εποιησεν το υδωρ οινον). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there.Nobleman ( βασιλικος). One connected with the king ( βασιλευς), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Luk 8:3), Manaen (Act 13:1), or some one else. Some of the manuscripts used βασιλισκος, a petty king, a diminutive of βασιλευς.Was sick ( ησθενε). Imperfect active of ασθενεω ( α privative and σθενος, without strength, Mat 25:36), continued sick.At Capernaum ( εν Καφαρναουμ). Some miles from Cana near where the Jordan enters the Sea of Galilee.47 When he heard
( ακουσας). First aorist active participle of ακουω. The news spread rapidly about Jesus.Was come ( ηκε). Present active indicative of ηκω, one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana.Went and besought ( απηλθεν κα ηρωτα). Ingressive aorist indicative (went off at once) and imperfect active ( ηρωτα, began to beg and kept it up).That he would come down ( ινα καταβη, ινα and second aorist active subjunctive of καταβαινω, come down at once)and heal his son ( κα ιασητα αυτου τον υιον, ινα construction, sub-final use or object clause, with first aorist middle subjunctive of ιαομα, completely heal).For he was at the point of death ( ημελλεν γαρ αποθνησκειν). Reason ( γαρ) for the urgency. Imperfect active of μελλω with present active infinitive old and common verb for what is about to be and it is used with the infinitive present as here, the aorist infinitive (Rev 13:16), or the future infinitive (Act 11:28). The idiom is used of the impending death of Jesus (Joh 11:51; Joh 12:33; Joh 18:32).48 Except ye see
( εαν μη ιδητε). Condition of the third class ( εαν μη, negative, with second aorist active subjunctive of οραω). Jesus is not discounting his "signs and wonders" ( σημεια κα τερατα, both words together here only in John, though common in N.T. as in Mat 24:24; Mar 13:22; Act 2:19; Act 2:22; Act 2:43; 2Th 2:9; Heb 2:4), though he does seem disappointed that he is in Galilee regarded as a mere miracle worker.Ye will in no wise believe ( ου μη πιστευσητε). Strong double negative with aorist active subjunctive of πιστευω, picturing the stubborn refusal of people to believe in Christ without miracles.49 Sir
( Κυριε). See Joh 1:38.Come down ( καταβηθ). Second aorist active imperative, tense and tone of urgency. Ερε μψ χιλδ διε ( πριν αποθανειν το παιδιον μου). Regular idiom with πριν in positive clause, second aorist active infinitive of αποθνησκω and accusative of general reference, "before dying as to my child." Bengel notes that he only thought Jesus had power before death as even Martha and Mary felt at first (Joh 11:21; Joh 11:32). But the father's heart goes out to Jesus.50 Thy son liveth
( ο υιος σου ζη). "Thy son is living," and will not now die, Jesus means. Words too good and gracious to be true. His son is healed without Jesus even going to Capernaum, "absent treatment" so to speak, but without the cure being absent.Believed the word ( επιστευσεν τω λογω). Instantaneous faith (aorist active indicative), trusted the word (dative case λογω).Went his way ( επορευετο). Inchoative imperfect middle, "started on his way," acted on his faith.51 As he was now going down
( ηδη αυτου καταβαινοντος). Genitive absolute in-spite of the fact that αυτω (associative instrumental case with υπηντησαν aorist active indicative of υπανταω) is near.That his son lived ( οτ ο παις αυτου ζη). Present active indicative preserved in indirect discourse (cf. the words of Jesus in verse Joh 4:50). Note παις here (only example in John), υιος in Joh 4:50, παιδιον (diminutive of tenderness) in Joh 4:49.52 Inquired
( επυθετο). Second aorist middle indicative of πυνθανομα.Began to mend ( κομψοτερον εσχεν). Second aorist ingressive active indicative of εχω (took a turn, got better) and comparative of adverb κομψως. Arrian (_Epictetus iii. 10.13) has κομψως εχεις from a physician, "Thou hast it fine," "Thou art doing finely." The papyri give several similar examples. Κομψως (neat) is from κομεω, to take care of.At the seventh hour ( ωραν εβδομην). The accusative case without a preposition as in Rev 3:3, though we have περ ωραν ενατην (about the ninth hour) in Act 10:3. See the accusative also in Exo 9:18 ταυτην την ωραν αυριον (tomorrow about this hour). The accusative has the notion of extension and can be thus loosely used. It can even mean here "during the seventh hour." In verse Joh 4:53 the locative is more exact, "at that hour" ( εν εκεινη τη ωρα). The seventh hour would be (Roman time) seven P.M.53 So the father knew
( εγνω ουν ο πατηρ). Second aorist active indicative of γινωσκω. Inferential use of ουν.Himself believed ( επιστευσεν αυτος). Not just the word of Jesus (verse Joh 4:50), but complete faith in Jesus himself as the Messiah, absolute use of πιστευω as in Joh 1:7.And his whole house ( κα η οικια αυτου). All his family, the first example of a whole family believing in Jesus like the later case of Crispus (Act 18:8).54 The second sign that
( δευτερον σημειον). No article, simply predicate accusative, "This again a second sign did Jesus having come out of Judea into Galilee." The first one was also in Cana (Joh 2:1), but many were wrought in Jerusalem also (Joh 2:23).1 After these things
( μετα ταυτα). John is fond of this vague phrase (Joh 3:22; Joh 6:1). He does not mean that this incident follows immediately. He is supplementing the Synoptic Gospels and does not attempt a full story of the work of Jesus. Some scholars needlessly put chapter 5 after chapter 6 because in chapter 6 Jesus is in Galilee as at the end of chapter 4. But surely it is not incongruous to think of Jesus making a visit to Jerusalem before the events in chapter 6 which undoubtedly come within a year of the end (Joh 6:4).A feast of the Jews ( εορτη των Ιουδαιων). Some manuscripts have the article ( η) "the feast" which would naturally mean the passover. As a matter of fact there is no way of telling what feast it was which Jesus here attended. Even if it was not the passover, there may well be another passover not mentioned besides the three named by John (Joh 2:13; Joh 2:23; Joh 6:4).Went up ( ανεβη). Second aorist active indicative of αναβαινω. It was up towards Jerusalem from every direction save from Hebron.2 There is
( εστιν). Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John's vivid memory.By the sheep gate ( επ τη προβατικη). Supply πυλη (gate) which occurs with the adjective προβατικη (pertaining to sheep, προβατα) in Neh 3:1; Neh 3:22.A pool ( κολυμβηθρα). A diving or swimming pool (from κολυμβαω, to swim, Act 27:43), old word, only here in N.T.Which is called ( η επιλεγομενη). "The surnamed" (present passive participle, only N.T. example except Act 15:40 first aorist middle participle επιλεξαμενος).In Hebrew ( Εβραιστ). "In Aramaic" strictly as in Joh 19:13; Joh 19:17; Joh 19:20; Joh 20:16; Rev 9:11; Rev 16:16.Bethesda ( Βεθεσδα, or House of Mercy. So A C Syr cu). Aleph D L 33 have Βεθζαθα or House of the Olive, while B W Vulg. Memph. have Βεθσαιδα.Having five porches ( πεντε στοας εχουσα). Στοα was a covered colonnade where people can gather from which Stoic comes (Act 17:18). See Joh 10:23; Act 3:11. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before A.D. 70 when the temple was destroyed (Sanday, Sacred Sites of the Gospels, p. 55). Some have identified it with the Pool of Siloam (Joh 9:7), though John distinguishes them. There is also the Virgin's Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site.3 In these
( εν ταυταις). In these five porches.Lay ( κατεκειτο). Imperfect middle of κατακειμα, to lie down, singular number because πληθος (multitude) is a collective substantive.Withered ( ξηρων). Old adjective ξηρος for dry, wasted as the hand (Mat 12:10). The oldest and best manuscripts omit what the Textus Receptus adds here "waiting for the moving of the water" ( εκδεχομενον την του υδατος κινησιν), a Western and Syrian addition to throw light on the word ταραχθη (is troubled) in verse Joh 5:7.4 All of this verse is wanting in the oldest and best manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate. It is undoubtedly added, like the clause in verse Joh 5:3, to make clearer the statement in verse Joh 5:7. Tertullian is the earliest writer to mention it. The Jews explained the healing virtues of the intermittent spring by the ministry of angels. But the periodicity of such angelic visits makes it difficult to believe. It is a relief to many to know that the verse is spurious.
5 Which had been thirty and eight years
( τριακοντα κα οκτω ετη εχων). Literally, "having thirty and eight years," "having spent thirty and eight years."6 Knew that he had been a long time
( γνους οτ πολυν ηδη χρονον εχε). How Jesus "knew" ( γνους, second aorist active participle of γινωσκω) we are not told, whether supernatural knowledge (Joh 2:24) or observation or overhearing people's comments. In ηδη εχε we have a progressive present active indicative, "he has already been having much time" ( χρονον, accusative of extent of time).Wouldest thou be made whole? ( Θελεις υγιης γενεσθαι;). "Dost thou wish to become whole?" Predicate nominative υγιης with γενεσθα (second aorist middle infinitive). It was a pertinent and sympathetic question.7 When the water is troubled
( οταν ταραχθη το υδωρ). Indefinite temporal clause with οταν and the first aorist passive subjunctive of ταρασσω, old verb to agitate (Mat 2:3). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in.To put me into the pool ( ινα βαλη με εις την κολυμβηθραν). Final use of ινα and the second aorist active subjunctive of βαλλω, "that he throw me in" quickly before any one else. For this use of βαλλω see Mar 7:30; Luk 16:20.But while I am coming ( εν ω δε ερχομα). Temporal use of the relative, "in which time" ( χρονω or καιρω understood). Εγω (I) is emphatic.8 Arise, take up thy bed, and walk
( Εγειρε, αρον τον κραβαττον σου κα περιπατε). Present active imperative of εγειρω, a sort of exclamation, like our "Get up." The first active imperative ( αρον of αιρω) means to pick up the pallet, and then "go on walking" (present active imperative of περιπατεω). For κραβαττον (pallet) see Mar 2:2-12; Mar 6:55; Act 5:15; Act 9:33.9 Took up his bed and walked
( ηρε τον κραβαττον αυτου κα περιεπατε). The same distinction in tenses in the same verbs preserved, punctiliar action in ηρε (first aorist active of αιρω, took it up at once) and linear act (imperfect active of περιπατεω, went on walking).The sabbath on that day ( σαββατον εν εκεινη τη ημερα). The first of the violations of the Sabbath rules of the Jews by Jesus in Jerusalem that led to so much bitterness (cf. Joh 9:14; Joh 9:16). This controversy will spread to Galilee on Christ's return there (Mar 2:23-3; Mat 12:1-14; Luk 6:1-11).10 Unto him that was cured
( τω τεθεραπευμενω). Perfect passive articular participle of θεραπευω (only example in John), "to the healed man." See Mat 8:7.To take up thy bed ( αρα τον κραβαττον). The very words of Jesus (verse Joh 5:8), only infinitive (first aorist active). Carrying burdens was considered unlawful on the Sabbath (Exo 23:12; Neh 13:19; Jer 17:21). Stoning was the rabbinical punishment. The healing of the man was a minor detail.11 But he answered
( ος δε απεκριθη). Demonstrative ος (But this one) and deponent use of απεκριθη (first aorist passive indicative of αποκρινομα with no passive force).The same ( εκεινος). "That one," emphatic demonstrative as often in John (Joh 1:18; Joh 1:33; Joh 9:37; Joh 10:1, etc.). The man did not know who Jesus was nor even his name. He quotes the very words of Jesus.Whole ( υγιη). Predicate accusative agreeing with με (me).12 Who is the man?
( Τις εστιν ο ανθρωποσ;). Contemptuous expression, "Who is the fellow?" They ask about the command to violate the Sabbath, not about the healing.13 He that was healed
( ο ιαθεις). First aorist passive articular participle of ιαομα (John's usual word).Who it was ( τις εστιν). Present tense preserved in indirect question.Had conveyed himself away ( εξενευσεν). First aorist active indicative of εκνεω, old verb to swim out, to slip out, or from εκνευω, to turn out, to turn the head to one side (to one side with which compare ενενευον, they nodded, Luk 1:62). Either of these verbs can explain the form here. The aorist tense simply states an antecedent action without being a pastperfect.A multitude being in the place ( οχλου οντος εν τω τοπω). Genitive absolute and the reason for Christ's departure.14 Findeth him
( ευρισκε αυτον). Dramatic present as in Joh 1:45, possibly after search as in Joh 9:35.Sin no more ( μηκετ αμαρτανε). "No longer go on sinning." Present active imperative with μηκετ, a clear implication that disease was due to personal sin as is so often the case. Jesus used the same words to the woman taken in adultery in the spurious passage (Joh 8:11). He had suffered for 38 years. All sickness is not due to personal sin (Joh 9:3), but much is and nature is a hard paymaster. Jesus is here living up to his name (Mat 1:21).Lest a worse thing befall thee ( ινα μη χειρον σο τ γενητα). Negative final clause with second aorist middle subjunctive of γινομα. Χειρον is comparative of κακος, bad. Worse than the illness of 38 years, bad as that is. He will now be sinning against knowledge.15 Went away and told
( απηλθεν κα ειπεν). Both aorist active indicatives. Instead of giving heed to the warning of Jesus about his own sins he went off and told the Jews that now he knew who the man was who had commanded him to take up his bed on the Sabbath Day, to clear himself with the ecclesiastics and escape a possible stoning.That it was Jesus ( οτ Ιησους εστιν). Present indicative preserved in indirect discourse. The man was either ungrateful and wilfully betrayed Jesus or he was incompetent and did not know that he was bringing trouble on his benefactor. In either case one has small respect for him.16 Persecute
( εδιωκον). Inchoative imperfect, "began to persecute" and kept it up. They took this occasion as one excuse ( δια τουτο, because of this). They disliked Jesus when here first (Joh 2:18) and were suspicious of his popularity (Joh 4:1). Now they have cause for an open breach.Because he did ( οτ εποιε). Imperfect active, not just this one act, but he was becoming a regular Sabbath-breaker. The Pharisees will watch his conduct on the Sabbath henceforth (Mar 2:23; Mar 3:2).17 Answered
( απεκρινατο). Regular aorist middle indicative of αποκρινομα, in John here only and verse Joh 5:19, elsewhere απεκριθη as in verse Joh 5:11.My Father ( ο πατερ μου). Not "our Father," claim to peculiar relation to the Father.Worketh even until now ( εως αρτ εργαζετα). Linear present middle indicative, "keeps on working until now" without a break on the Sabbath. Philo points out this fact of the continuous activity of God. Justin Martyr, Origen and others note this fact about God. He made the Sabbath for man's blessing, but cannot observe it himself.And I work ( καγω εργαζομα). Jesus puts himself on a par with God's activity and thus justifies his healing on the Sabbath.18 Sought the more
( μαλλον εζητουν). Imperfect active of ζητεω, graphic picture of increased and untiring effort "to kill him" ( αυτον αποκτεινα, first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in Joh 7:1; Joh 7:19; Joh 7:25; Joh 8:37; Joh 8:40. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years.Not only brake the Sabbath ( ου μονον ελυε το σαββατον). Imperfect active of λυω. He was now a common and regular Sabbath-breaker. Λυω means to loosen, to set at naught. The papyri give examples of λυω in this sense like λυειν τα πενθη (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge.But also called God his own Father ( αλλα κα πατερα ιδιον ελεγε τον θεον). "His own" ( ιδιον) in a sense not true of others. That is precisely what Jesus meant by "My Father." See Rom 8:32 for ο ιδιος υιος, "his own Son."Making himself equal with God ( ισον εαυτον ποιων τω θεω). Ισος is an old common adjective (in papyri also) and meansequal . In Phi 2:6 Paul calls the Pre-incarnate Christ ισα θεω, "equal to God" (plural ισα, attributes of God). Bernard thinks that Jesus would not claim to be ισος θεω because in Joh 14:28 he says: "The Father is greater than I." And yet he says in Joh 14:7 that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in Joh 10:33; Joh 19:7. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses Joh 5:19-47).19 The Son
( ο υιος). The absolute use of the Son in relation to the Father admitting the charge in verse Joh 5:18 and defending his equality with the Father.Can do nothing by himself ( ου δυνατα ποιειν αφ'εαυτου ουδεν). True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in Joh 5:30; Joh 7:28; Joh 8:28; Joh 14:10. Jesus had already made it in Joh 5:17. Now he repeats and defends it.But what he seeth the Father doing ( αν μη τ βλεπη τον πατερα ποιουντα). Rather, "unless he sees the Father doing something." Negative condition ( αν μη= εαν μη, if not, unless) of third class with present (habit) subjunctive ( βλεπη) and present active participle ( ποιουντα). It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do.For what things soever he doeth, these the Son also doeth in like manner ( α γαρ αν εκεινος ποιη ταυτα κα ο υιος ομοιως ποιε). Indefinite relative clause with αν and the present active subjunctive ( ποιη). Note εκεινος, emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more.20 Loveth
( φιλε). In Joh 3:35 we have αγαπα from αγαπαω, evidently one verb expressing as noble a love as the other. Sometimes a distinction (Joh 21:17) is made, but not here, unless φιλεω presents the notion of intimate friendship ( φιλος, friend), fellowship, the affectionate side, while αγαπαω (Latin diligo) is more the intelligent choice. But John uses both verbs for the mystery of love of the Father for the Son.Greater works than these ( μειζονα τουτων εργα). Τουτων is ablative case after the comparative μειζονα (from μεγας, great). John often uses εργα for the miracles of Christ (Joh 5:36; Joh 7:3; Joh 7:21; Joh 10:25; Joh 10:32; Joh 10:38, etc.). It is the Father who does these works (Joh 14:10). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (Joh 14:12). Δειξε is future active indicative of δεικνυμ, to show. See also Joh 10:32.That ye may marvel ( ινα υμεις θαυμαζητε). Purpose clause with ινα and present active subjunctive of θαυμαζω. Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: "He that wonders shall reign, and he that reigns shall rest."21 Quickeneth whom he will
( ους θελε ζωοποιε). Present active indicative of ζωοποιεω (from ζωοποιος, making alive), common in Paul (1Co 15:45, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luk 7:11-17) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luk 7:22; Mat 11:5), and the raising of Jairus' daughter (Mat 9:18; Mat 9:22-26). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.22 He hath given all judgement unto the Son
( την κρισιν πασαν δεδωκεν τω υιω). Perfect active indicative of διδωμ, state of completion (as in Joh 3:35; Joh 6:27; Joh 6:29; Joh 10:29, etc.). See this prerogative claimed for Christ already in Joh 3:17. See the picture of Christ as Judge of men in Mat 25:31-46.23 That all may honour the Son
( ινα παντες τιμωσιν τον υιον). Purpose clause with ινα and present active subjunctive of τιμαω (may keep on honouring the Son).He that honoureth not the Son ( ο μη τιμων τον υιον). Articular present active participle of τιμαω with negative μη. Jesus claims here the same right to worship from men that the Father has. Dishonouring Jesus is dishonouring the Father who sent him (Joh 8:49; Joh 12:26; Joh 15:23; 1Jn 2:23). See also Luk 10:16. There is small comfort here for those who praise Jesus as teacher and yet deny his claims to worship. The Gospel of John carries this high place for Christ throughout, but so do the other Gospels (even Q, the Logia of Jesus) and the rest of the New Testament.24 Hath eternal life
( εχε ζωην αιωνιον). Has now this spiritual life which is endless. See Joh 3:36. In verses Joh 5:24; Joh 5:25 Jesus speaks of spiritual life and spiritual death. In this passage (Joh 5:21-29) Jesus speaks now of physical life and death, now of spiritual, and one must notice carefully the quick transition. In Rev 20:14 we have the phrase "the second death" with which language compare Rev 20:4-6.But hath passed out of death into life ( αλλα μεταβεβηκεν εκ του θανατου εις την ζωην). Perfect active indicative of μεταβαινω, to pass from one place or state to another. Out of spiritual death into spiritual life and so no judgement ( κρισις).25 And now is
( κα νυν εστιν). See Joh 4:23 for this phrase. Not the future resurrection in verse Joh 5:28, but the spiritual resurrection here and now.The dead ( ο νεκρο). The spiritually dead, dead in trespasses and sins (Eph 2:1; Eph 2:5; Eph 5:14).Shall hear the voice of the Son of God ( ακουσουσιν της φωνης του υιου του θεου). Note three genitives ( φωνης after ακουσουσιν, υιου with φωνης, θεου with υιου). Note three articles (correlation of the article) and that Jesus here calls himself "the Son of God" as in Joh 10:36; Joh 11:4.Shall live ( ζησουσιν). Future active indicative, shall come to life spiritually.26 In himself
( εν εαυτω). The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated in the Prologue of the Logos (Joh 1:3). For "gave" ( εδωκεν, timeless aorist active indicative) see also Joh 3:35; Joh 17:2; Joh 17:24. The particles "as" ( ωσπερ) and "so" ( ουτως) mark here the fact, not the degree (Westcott).27 Because he is the Son of man
( οτ υιος ανθρωπου εστιν). Rather, "because he is a son of man" (note absence of articles and so not as the Messiah), because the judge of men must partake of human nature himself (Westcott). Bernard insists that John is here giving his own reflections rather than the words of Jesus and uses υιος ανθρωπου in the same sense as ο υιος του ανθρωπου (always in the Gospels used by Jesus of himself). But that in my opinion is a wrong view since we have here ostensibly certainly the words of Jesus himself. So in Rev 1:13; Rev 4:14 υιον ανθρωπου means "a son of man."28 In the tombs
( εν τοις μνημειοις). Ταφος (grave) presents the notion of burial ( θαπτω, to bury) as in Mat 23:27, μνημειον (from μναομα, μιμνησκω, to remind) is a memorial (sepulchre as a monument). Jesus claims not only the power of life (spiritual) and of judgement, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out ( εκπορευσοντα, future middle indicative of εκπορευομα). A general judgement and a general bodily resurrection we have here for both good and bad as in Mat 25:46; Act 24:15; 2Co 5:10 and as often implied in the words of Jesus (Mat 5:29; Mat 10:28; Luk 11:32). In Joh 6:39 Jesus asserts that he will raise up the righteous.29 Unto the resurrection of life
( εις αναστασιν ζωης). Αναστασις is an old word (Aeschylus) from ανιστημ, to raise up, to arise. This combination occurs nowhere else in the N.T. nor does "the resurrection of judgement" ( εις αναστασιν κρισεως), but in Luk 14:14 there is the similar phrase "in the resurrection of the just" ( εν τη αναστασε των δικαιων). Only there note both articles. Here without the articles it can mean "to a resurrection of life" and "to a resurrection of judgement," though the result is practically the same. There are two resurrections as to result, one to life, one to judgement. See both in Dan 12:2.30 I
( Εγω). The discourse returns to the first person after using "the Son" since verse Joh 5:19. Here Jesus repeats in the first person (as in Joh 8:28) the statement made in verse Joh 5:19 about the Son. In John εμαυτου is used by Jesus 16 times and not at all by Jesus in the Synoptics. It occurs in the Synoptics only in Mat 8:8; Luk 7:7.Righteous ( δικαια). As all judgements should be. The reason is plain ( οτ, because), the guiding principle with the Son being the will of the Father who sent him and made him Judge. Judges often have difficulty in knowing what is law and what is right, but the Son's task as Judge is simple enough, the will of the Father which he knows (verse Joh 5:20).31 If I bear witness of myself
( Εαν εγω μαρτυρω περ εμαυτου). Condition of third class, undetermined with prospect of determination ( εαν and present active subjunctive of μαρτυρεω). The emphasis is on εγω (I alone with no other witness).Is not true ( ουκ εστιν αληθης). In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See Deu 19:15 and the allusion to it by Jesus in Mat 18:16. See also 2Co 13:1; 1Ti 5:19. And yet in Joh 8:12-19 Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (Joh 8:17). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, Joh 5:32; Joh 5:37), the witness of the Baptist (Joh 5:33), the witness of the works of Jesus (Joh 5:36), the witness of the Scriptures (Joh 5:39), the witness of Moses in particular (Joh 5:45).32 Another
( αλλος). The Father, not the Baptist who is mentioned in verse Joh 5:33. This continual witness of the Father ( ο μαρτυρων, who is bearing witness, and μαρτυρε, present active indicative) is mentioned again in verses Joh 5:36-38 as in Joh 8:17.33 Ye have sent
( υμεις απεσταλκατε). Emphatic use of υμεις (ye) and perfect active indicative of αποστελλω, official and permanent fact and so the witness of the Baptist has to be recognized as trustworthy by the Sanhedrin. The reference is to the committee in Joh 1:19-28.He hath borne witness ( μεμαρτυρηκεν). Perfect active indicative of μαρτυρεω showing the permanent and abiding value of John's testimony to Christ as in Joh 1:34; Joh 3:26; Joh 5:37. So also Joh 19:35 of the testimony concerning Christ's death. This was the purpose of the Baptist's mission (Joh 1:7).34 But the witness which I receive
( Εγω δε ου την μαρτυριαν λαμβανω). "But I do not receive the witness" simply from a man (like John). The εγω (I) in sharp contrast with υμεις (ye) of verse Joh 5:33. Jesus complained of Nicodemus for not accepting his witness (Joh 3:11). Cf. also Joh 3:32. In 1Jn 5:9 the witness of God is greater than that of men and this Jesus has.That ye may be saved ( ινα υμεις σωθητε). Final clause with ινα and first aorist passive subjunctive of σωζω. This was the purpose of Christ's coming, that the world might be saved (Joh 3:17).35 He
( εκεινος). "That one" (John of Joh 5:33). Common demonstrative (that one) in John to point out the subject. Used in Joh 1:8 of the Baptist as here. John was now in prison and so Christ uses ην (was). His active ministry is over.The lamp ( ο λυχνος). The lamp in the room (Mar 4:21). Old word for lamp or candle as in Mat 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Rev 21:23). Λαμπας (Mat 25:1; Mat 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light ( το φως, Joh 1:8), but a lamp shining in the darkness. "When the Light comes, the lamp is no longer needed" (Bernard). "Non Lux iste, sed lucerna." Jesus by his own claim is the Light of the World (Joh 8:12; Joh 9:5; Joh 12:46). And yet all believers are in a sense "the light of the world" (Mat 5:14) since the world gets the Light of Christ through us.That burneth ( ο καιομενος). See Mat 5:15 for this verb used with λυχνος (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω, and so is consumed).And shineth ( κα φαινων). See Joh 1:4 for this verb used of the Logos shining in the darkness. Cf. 1Jn 2:8. John was giving light as he burned for those in darkness like these Jews.And ye were willing ( υμεις δε ηθελησατε). "But ye became willing." Ingressive aorist active indicative of θελω. Reference again to Joh 1:19. Cf. also for the temporary popularity of the Baptist Mar 1:5; Mat 3:5; Mat 11:7; Mat 21:26. The Jews were attracted to John "like moths to a candle" (Bernard).To rejoice ( αγαλλιαθηνα). First aorist passive infinitive of αγαλλιαομα, late word for αγαλλομα for which see Mat 5:12. "They were attracted by his brightness, not by his warmth" (Bengel). Even so the brightness of John's shining did not really enlighten their minds. "The interest in the Baptist was a frivolous, superficial, and short-lived excitement" (Vincent). It was only "for an hour" ( προς ωραν) when they turned against him.36 But the witness which I have is greater than that of John
( Εγω δε εχω την μαρτυριαν μειζω του Ιωανου). Literally, "But I have the witness greater than John's." Μειζω ( μειζονα) is predicate accusative and Ιωανου is ablative of comparison after μειζω. Good as the witness of John is, Christ has superior testimony.To accomplish ( ινα τελειωσω). Final clause with ινα and first aorist active subjunctive of τελειοω, the same idiom in Joh 4:34. Jesus felt keenly the task laid on him by the Father (cf. Joh 3:35) and claimed at the end that he had performed it (Joh 17:4; Joh 19:30). Jesus held that the highest form of faith did not require these "works" ( εργα) as in Joh 2:23; Joh 10:38; Joh 14:11. But these "works" bear the seal of the Father's approval (Joh 5:20; Joh 5:36; Joh 10:25) and to reject their witness is wrong (Joh 10:25; Joh 10:37; Joh 15:24).The very works ( αυτα τα εργα). "The works themselves," repeating τα εργα just before for vernacular emphasis.Hath sent me ( με απεσταλκεν). Perfect active indicative of αποστελλω, the permanence of the mission. Cf. Joh 3:17. The continuance of the witness is emphasized in Joh 5:32; Joh 8:18.37 He hath borne witness
( εκεινος μεμαρτυρηκεν). Εκεινος (that one; cf. Joh 5:35; Joh 5:38), not αυτος. Perfect active indicative of μαρτυρεω, the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mar 1:11), the transfiguration (Mar 9:7), nor even at the time of the visit of the Greeks (Joh 12:28). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in 1Jn 5:9; 1Jn 5:10. God's witness does not come by audible "voice" ( φωνην) nor visible "form" ( ειδος). Cf. Joh 1:18; Joh 6:46; 1Jn 4:12. Ακηκοατε is perfect active indicative of ακουω, to hear, and εωρακατε is perfect active indicative of οραω, to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Gen 32:30) was unusual, but Jesus will say that those who have seen him have seen the Father (Joh 14:9), but here he means the Father's "voice" and "form" as distinct from the Son.38 And
( κα). "And yet" as in Joh 1:10 and Joh 5:40 below.His word abiding in you ( τον λογον αυτου εν υμιν μενοντα). But God's word had come to them through the centuries by the prophets. For the phrase see Joh 10:35; Joh 15:3; Joh 17:6; 1Jn 1:10; 1Jn 2:14.Him ye believe not ( τουτω υμεις ου πιστευετε). "This one" ( τουτω, dative case with πιστευετε) in emphatic relation to preceding "he" ( εκεινος, God). Jesus has given them God's word, but they reject both Jesus and God's word (Joh 14:9).39 Ye search
( εραυνατε). Proper spelling as the papyri show rather than ερευνατε, the old form (from ερευνα, search) as in Joh 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given "because ye think" ( οτ υμεις δοκειτε, clearly indicative), supports the indicative rather than the imperative. Besides, Jesus is arguing on the basis of their use of "the Scriptures" ( τας γραφας). The plural with the article refers to the well-known collection in the Old Testament (Mat 21:42; Luk 24:27). Elsewhere in John the singular refers to a particular passage (Joh 2:22; Joh 7:38; Joh 10:35).In them ye have eternal life ( εν αυταις ζωην αιωνιον εχειν). Indirect assertion after δοκειτε without "ye" expressed either as nominative ( υμεις) or accusative ( υμας). Bernard holds that in John δοκεω always indicates a mistaken opinion (Joh 5:45; Joh 11:13; Joh 11:31; Joh 13:29; Joh 16:20; Joh 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation.These are they ( εκεινα εισιν α). The true value of the Scriptures is in their witness to Christ (of me, περ εμου). Luke (Joh 24:27; Joh 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did.40 And ye will not come to me
( κα ου θελετε ελθειν προς με). "And yet" ( κα) as often in John. "This is the tragedy of the rejection of Messiah by the Messianic race" (Bernard). See Joh 1:11; Mat 23:37 ( κα ουκ ηθελησατε, and ye would not). Men loved darkness rather than light (Joh 3:19).That ye may have life ( ινα ζωην εχητε). Life in its simplest form as in Joh 3:36 (cf. Joh 3:16). This is the purpose of John in writing the Fourth Gospel (Joh 20:31). There is life only in Christ Jesus.41 Glory from men
( δοξαν παρα ανθρωπων). Mere honour and praise Jesus does not expect from men (verse Joh 5:34). This is not wounded pride, for ambition is not Christ's motive. He is unlike the Jews (Joh 5:44; Joh 12:43; Mat 6:1) and seeks not his own glory, but the glory and fellowship of the Father (Joh 1:14; Joh 2:11; Joh 7:18). Paul did not seek glory from men (1Th 2:6).42 But I know you
( αλλα εγνωκα υμας). Perfect active indicative of γινωσκω, "I have come to know and still know," the knowledge of personal experience (Joh 2:24).The love o' God ( την αγαπην του θεου). Objective genitive, "the love toward God." See Luk 11:42 for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1Jn 2:5; 1Jn 3:17; 1Jn 4:7; 1Jn 4:9; 1Jn 5:3) and in 2Th 3:5; 2Co 13:14; Rom 5:5. The sense of God's love for man occurs in 1Jn 3:1; 1Jn 4:9; 1Jn 4:10; 1Jn 4:16; Joh 15:9 of Christ's love for man. These rabbis did not love God and hence did not love Christ.43 In my Father's name
( εν τω ονοματ του πατρος μου). Seven times Jesus in John speaks of the "Name" of the Father (Joh 5:43; Joh 10:25; Joh 12:28; Joh 17:6; Joh 17:11; Joh 17:12; Joh 17:26). See Joh 1:12 for use of ονομα (Luk 1:49).And ye receive me not ( κα ου λαμβανετε με). "And yet ye do not receive me," as in verse Joh 5:40, "the Gospel of the Rejection" (Joh 1:11; Joh 3:11; Joh 3:32; Joh 12:37) often applied to the Fourth Gospel.If another come ( εαν αλλος ελθη). Condition of third class ( εαν and second aorist active subjunctive of ερχομα). Note αλλος, not ετερος, like αλλον Ιησουν in 2Co 11:4. Similar prophecies occur in Mar 13:6; Mar 13:22 (Mat 24:5; Mat 24:24), all general in character like Antichrist in 2Th 2:8-12. There is no occasion for a reference to any individual like Barcochba (about A.D. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come "in their own name" and always find a following.Him ye will receive ( εκεινον λημψεσθε). "That one," whoever he is, as Jesus said. Future active indicative of λαμβανω. Credulous about the false Messiahs, incredulous about Christ.44 How can ye believe?
( πως δυνασθε υμεις πιστευσαι;). Emphasis on "ye" ( υμεις), ye being what ye are. They were not true Jews (Rom 2:29; Est 9:28) who cared for the glory of God, but they prefer the praise of men (Mat 6:1; Mat 23:5) like the Pharisees who feared to confess Christ (Joh 12:43).From the only God ( παρα του μονου θεου). B and W omit θεου which is certainly meant even if not genuine here. See Joh 17:3; Rom 16:27; 1Ti 6:15.45 Think not
( μη δοκειτε). Prohibition with μη and the present imperative. See on verse Joh 5:39 for δοκεω for mistaken opinions in John.I will accuse you ( εγω κατηγορησω υμων). Emphasis on εγω (I). Future active indicative of κατηγορεω ( κατα, against, αγορευω, to speak in the assembly αγορα, to bring an accusation in court, a public accusation). See Rom 3:9 for προαιτιαομα for making previous charge and Luk 16:1 for διαβαλλω, a secret malicious accusation, and Rom 8:33 for εγκαλεω, for public charge, not necessarily before tribunal.Even Moses ( Μωυσης). No "even" in the Greek.On whom ye have set your hope ( εις ον υμεις ηλπικατε). Perfect active indicative of ελπιζω, state of repose in Moses. Only example of ελπιζω in John. See 2Co 1:10 for use of εις with ελπιζω instead of the usual επ (1Ti 4:10).46 Ye would believe me
( επιστευετε αν εμο). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and αν in apodosis. This was a home-thrust, proving that they did not really believe Moses.For he wrote of me ( περ γαρ εμου εκεινος εγραψεν). Deu 18:18 is quoted by Peter (Act 3:22) as a prophecy of Christ and also by Stephen in Act 7:37. See also Joh 3:14 about the brazen serpent and Joh 8:56 about Abraham foreseeing Christ's day. Jesus does here say that Moses wrote concerning him.47 His writings
( τοις εκεινου γραμμασιν). Dative case with πιστυετε. See Luk 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also betweenwritings ( γραμμασιν, from γραφω, to write) andwords ( ρημασιν, from ειπον). Γραμμα may mean the mere letter as opposed to spirit (2Co 3:6; Rom 2:27; Rom 2:29; Rom 7:6), a debtor's bond (Luk 16:6), letters or learning (Joh 7:15; Act 26:24) like αγραμματο for unlearned (Act 4:13), merely written characters (Luk 23:38; 2Co 3:7; Gal 6:11), official communications (Act 28:21), once ιερα γραμματα for the sacred writings (2Ti 3:15) instead of the more usual α αγια γραφα. Γραφη is used also for a single passage (Mar 12:10), but βιβλιον for a book or roll (Luk 4:17) or βιβλος (Luk 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luk 24:27; Luk 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes ( ο γραμματεις) made copies according to the letter ( κατα το γραμμα).1 After these things
( μετα ταυτα). A common, but indefinite, note of time in John (Joh 3:22; Joh 5:1; Joh 6:1; Joh 7:1). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mar 6:30-44; Mat 14:13-21; Luk 9:10-17; Joh 6:1-13). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (Joh 6:4) just a year before the end.To the other side of the Sea of Galilee ( περαν της θαλασσης της Γαλιλαιας). The name given in Mark and Matthew. It is called Gennesaret in Luk 5:1 and "Sea of Tiberias" in Joh 21:1. Here "of Tiberias" ( της Τιβεριαδος) is added as further description. Herod Antipas A.D. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See verse Joh 6:23 for this city. Luke (Luk 9:10) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of Mar 6:45 in Galilee.2 Followed
( ηκολουθε). Descriptive imperfect active, picturing the crowd, but without the details of the boat for Christ and the rapid race of the crowd on foot (Mar 6:32; Mat 14:13).They beheld ( εθεωρουν). Imperfect active of θεωρεω. They had been beholding the signs which Jesus had been doing ( εποιε, imperfect again) for a long time (Joh 2:23), most of which John has not given (Mar 1:29; Mar 2:1; Mar 3:1; Mar 6:5). The people were eager to hear Jesus again (Luk 9:11) and to get the benefit of his healing power "on them that were sick" ( επ των ασθενουντων, the weak or feeble, without strength, α privative and σθενος, strength).3 Into the mountain
( εις το ορος). From the level of the Jordan valley up into the high hill on the eastern side. Mark (Mar 6:46) and Matthew (Mat 14:23) mention that after the miracle Jesus went further up into the mountain to pray.Sat ( εκαθητο). Imperfect middle of καθημα, was sitting, a picture of repose.4 The feast of the Jews
( η εορτη των Ιουδαιων). Here used of the passover ( το πασχα) as in Joh 7:2 of the tabernacles. This is probably the third passover in Christ's ministry (Joh 2:13 and one unmentioned unless Joh 5:1 be it). In Joh 2:13, here, and Joh 11:55 (the last one) the adverb εγγυς (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (Joh 7:1).5 Lifting up his eyes
( επαρας τους οφθαλμους). First aorist active participle of επαιρω. See the same phrase in Joh 4:35 where it is also followed by θεαομα; Joh 11:41; Joh 17:1; Luk 6:20. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude.Cometh unto him ( ερχετα προς αυτον). Present middle indicative, "is coming to him." The same οχλος πολυς (here πολυς οχλος) of verse Joh 6:2 that had followed Jesus around the head of the lake.Whence are we to buy? ( Ποθεν αγορασωμεν;). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mar 6:34; Mat 14:14; Luk 9:11) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, Joh 1:44) whereas in the Synoptics the disciples raise the problem with Jesus. So the disciples raise the problem in the feeding of the four thousand (Mar 8:4; Mat 15:33). See Num 11:13-22 (about Moses) and 2Ki 4:42. (about Elisha).Bread ( αρτους). "Loaves" (plural) as in Mat 4:3.That these may eat ( ινα φαγωσιν ουτο). Purpose clause with ινα and the second aorist active subjunctive of εσθιω (defective verb).6 To prove him
( πειραζων αυτον). Present active participle of πειραζω, testing him, not here in bad sense of tempting as so often (Mat 4:1).What he would do ( τ ημελλεν ποιειν). Indirect question with change of tense to imperfect. As in Joh 2:25 so here John explains why Jesus put the question to Philip.7 Two hundred pennyworth of bread
( διακοσιων δηναριων αρτο). "Loaves of two hundred denarii." The Roman coin originally for ten asses (afterwards sixteen), about 16 2/3 cents. The denarius was the usual pay for a day's labour (Mat 20:2; Mat 20:9; Mat 20:13). This item in Mar 6:37, but not in Matthew or Luke.That every one may take a little ( ινα εκαστος βραχυ λαβη). Final clause with ινα and second aorist active subjunctive of λαμβανω. This detail in John alone.8 One of
( εις εκ). So in Joh 12:4; Joh 13:23; Mar 13:1 without εκ.Simon Peter's brother ( ο αδελφος Σιμωνος Πετρου). So described in Joh 1:40. The great distinction of Andrew was precisely this that he brought Simon to Christ. Philip and Andrew appear together again in Joh 12:20-22, but in the Synoptics he is distinguished only in Mar 13:3. In the Muratorian Fragment Andrew received the revelation for John to write the Fourth Gospel.9 A lad here
( παιδαριον ωδε). Old word, diminutive of παις, here only in N.T., not genuine in Mat 11:16. How he came to have this small supply we do not know.Barley ( κριθινους). Adjective, here and verse Joh 6:13 only in N.T., in the papyri, from κριθη, barley (Rev 6:6). Considered an inferior sort of bread.Fishes ( οψαρια). Late diminutive of οψον, common in papyri and inscriptions for delicacies with bread like fish. In N.T. only here, verse Joh 6:11; Joh 21:9-13. Synoptics have ιχθυας.10 Sit down
( αναπεσειν). Literally, "fall back," lie down, recline. Second aorist active infinitive of αναπιπτω.Much grass ( χορτος πολυς). Old word for pasture, green grass (Mar 6:39) or hay (1Co 3:12). It was spring (Joh 6:4) and plenty of green grass on the hillside.The men ( ο ανδρες). Word for men as distinct from women, expressly stated in Mat 14:21.In number ( τον αριθμον). Adverbial accusative (of general reference).About ( ος). General estimate, though they were arranged in orderly groups by hundreds and fifties, "in ranks" like "garden beds" ( πρασια, Mar 6:40).11 The loaves
( τους αρτους). Those of verse Joh 6:9.Having given thanks ( ευχαριστησας). The usual grace before meals (Deu 8:10). The Synoptics use "blessed" ευλογησεν (Mar 6:41; Mat 14:19; Luk 9:16).He distributed ( διεδωκεν). First aorist active indicative of διαδιδωμ, old verb to give to several ( δια, between).To them that were set down ( τοις ανακειμενοις). Present middle participle (dative case) of ανακειμα, old verb to recline like αναπεσειν in verse Joh 6:10.As much as they would ( οσον ηθελον). Imperfect active of θελω, "as much as they wished."12 And when they were filled
( ως δε ενεπλησθησαν). First aorist (effective) passive indicative of εμπιμπλημ, old verb to fill in, to fill up, to fill completely. They were all satisfied. The Synoptics have εχορτασθησαν like Joh 6:26 ( εχορτασθητε).Gather up ( συναγαγετε). Second aorist active imperative of συναγω, to gather together.Broken pieces ( κλασματα). From κλαω, to break. Not crumbs or scraps on the ground, but pieces broken by Jesus (Mar 6:41) and not consumed.Be lost ( απολητα). Second aorist middle subjunctive of απολλυμ with ινα in purpose clause. Only in John. There was to be no wastefulness in Christ's munificence. The Jews had a custom of leaving something for those that served.13 Twelve baskets
( δωδεκα κοφινους). One for each of the apostles. What about the lad? Stout wicker baskets (coffins, Wycliff) in distinction from the soft and frail σφυριδες used at the feeding of the four thousand (Mar 8:8; Mat 15:37). Here all the Gospels (Mar 6:43; Mat 14:20; Luk 9:17; Joh 6:13) use κοφινο. The same distinction between κοφινο and σφυριδες is preserved in the allusion to the incidents by Jesus in Mar 8:19; Mar 8:20; Mat 16:9; Mat 16:10.Unto them that had eaten ( τοις βεβρωκοσιν). Articular perfect active participle (dative case) of βιβρωσκω, old verb to eat, only here in N.T., though often in LXX.14 Saw the sign which he did
( ιδοντες α εποιησεν σημεια). "Signs" oldest MSS. have. This sign added to those already wrought (verse Joh 6:2). Cf. Joh 2:23; Joh 3:2.They said ( ελεγον). Inchoative imperfect, began to say.Of a truth ( αληθως). Common adverb (from αληθης) in John (Joh 7:40).The prophet that cometh ( ο προφητης ο ερχομενος). There was a popular expectation about the prophet of Deu 18:15 as being the Messiah (Joh 1:21; Joh 11:27). The phrase is peculiar to John, but the idea is in Acts (Joh 3:22; Joh 7:37). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope.15 Perceiving
( γνους). Second aorist active participle of γινωσκω. It was not hard for Christ to read the mind of this excited mob.They were about ( μελλουσιν). Present active indicative of μελλω. Probably the leaders were already starting.Take him by force ( αρπαζειν). Present active infinitive of αρπαζω, old verb for violent seizing (Mat 11:12; Mat 13:19). There was a movement to start a revolution against Roman rule in Palestine by proclaiming Jesus King and driving away Pilate.To make him king ( ινα ποιησωσιν βασιλεα). Purpose clause with ινα and the first aorist active subjunctive of ποιεω with βασιλεα as predicate accusative. It was a crisis that called for quick action.Himself alone ( αυτος μονος). At first he had the disciples with him (verse Joh 6:3). But he sent them hurriedly by boat to the western side (Mar 6:45; Mat 14:22) because clearly the apostles were sympathetic with the revolutionary impulse of the crowd. Then Jesus sent the multitudes away also and went up into the mountain alone. He was alone in every sense, for no one but the Father understood him at this stage, not even his own disciples. He went up to pray (Mar 6:46; Mat 14:23).16 When evening came
( ως οψια εγενετο). "The late hour" ( ωρα understood), and so in late Greek the adjective is used as a substantive. It is late evening (real evening), not the early evening in mid-afternoon (Mat 14:15). The disciples were in no hurry to start back to Bethsaida in Galilee (Mar 6:45), Capernaum in John (Joh 6:17).17 Were going
( ηρχοντο). Picturesque imperfect.It was now dark ( σκοτια ηδη εγεγονε). Past perfect active of γινομα. While they were going, "darkness had already come."And Jesus had not yet come to them ( κα ουκ εληλυθε προς αυτους ο Ιησους). Another past perfect active of ερχομα with negative ουπω. Darkness had come, but Jesus had not come, while they were going over the sea. The tenses in these verses are very graphic.18 And the sea was rising
( η τε θαλασσα διεγειρετο). Imperfect (without augment) passive of διεγειρω, late compound to wake up thoroughly, to arouse.By reason of a great wind that blew ( ανεμου μεγαλου πνεοντος). Genitive absolute with present active participle of πνεω, to blow, "a great wind blowing."19 When therefore they had rowed
( εληλακοτες ουν). Perfect active participle of ελαυνω, old verb to march (Xenophon), to drive (Jas 3:4), to row (Mar 6:48).Furlongs ( σταδιους). Stadia, accusative of extent of space, a little over halfway across, "in the midst of the sea" (Mar 6:47). It was about forty stadia (six miles) across.They behold ( θεωρουσιν). Graphic dramatic present active indicative of θεωρεω, vividly preserving the emotions of the disciples.Walking ( περιπατουντα). Present active participle in the accusative case agreeing with Ιησουν.Drawing nigh unto the boat ( εγγυς του πλοιου γινομενον). Present middle participle of γινομα describing the process. "Coming near the boat." They behold Jesus slipping closer and closer to them on the water.They were afraid ( εφοβηθησαν). Ingressive aorist passive indicative of φοβεομα, "they became afraid." Sudden change to the regular historical sequence.20 Be not afraid
( μη φοβεισθε). Prohibition with μη and present middle imperative of φοβεομα. So in Mar 6:50 (Mat 14:27). John does not tell that the disciples thought Jesus was an apparition (Mar 6:49; Mat 14:26), nor does he give the account of Peter walking on the water (Mat 14:28-31).21 They were willing therefore
( ηθελον ουν). Inchoative imperfect, "they began to be willing." This does not contradict Mar 6:51 as Bernard thinks. Both Jesus and Peter climbed into the boat.Whither they were going ( εις ην υπηγον). Progressive imperfect active, "to which land they had been going" (intransitive use of υπαγω, to lead under, to go under or away as in verse Joh 6:67; Joh 7:33; Joh 12:11; Joh 18:8.22 Which stood
( ο εστηκως). Perfect active (intransitive) participle of ιστημ, to put, to stand. Jesus had sent the multitudes away the evening before (Mar 6:45; Mat 14:22), but evidently some did not go very far, still lingering in excitement on the eastern side of the lake next morning.Boat ( πλοιαριον). Diminutive of πλοιον, little boat (Mar 3:9).Entered not with ( ου συνεισηλθεν). Second aorist active of the double compound verb συνεισερχομα, followed by associative instrumental case μαθηταις.Went away alone ( μονο απηλθον). Second aorist active indicative of απερχομα, to go away or off. Μονο is predicate nominative. These people noted these three items.23 Howbeit
( αλλα). Verse 23 is really an explanatory parenthesis in this long sentence. Tiberias, capital of Herod Antipas, diagonally across the lake, is only mentioned in John in the N.T. (Joh 6:1; Joh 6:23; Joh 21:1).Boats ( πλοια). Called "little boats" ( πλοιαρια) in verse Joh 6:24.24 When the multitude therefore saw
( οτε ουν ειδεν ο οχλος). Resumption and clarification of the complicated statements of verse Joh 6:22.That Jesus was not there ( οτ Ιησους ουκ εστιν εκε). Present indicative retained in indirect discourse. They still did not understand how Jesus had crossed over, but they acted on the basis of the plain fact.They themselves got into ( ενεβησαν αυτο εις). Second aorist active indicative of εμβαινω followed by εις (both εν and εις together as often in N.T.).Seeking Jesus ( ζητουντες τον Ιησουν). Present active participle of ζητεω. They had a double motive apart from the curiosity explained in verse Joh 6:22. They had clearly not given up the impulse of the evening before to make Jesus king (Joh 6:15) and they had hopes of still another bountiful repast at the hands of Jesus as he said (Joh 6:26).25 When they found him
( ευροντες αυτον). Second aorist active participle of ευρισκω. Found him after search and in the synagogue as John explains (verse Joh 6:59) in Capernaum, perhaps that very synagogue built by a centurion (Luk 7:5).Rabbi ( Ραββε). See on Joh 1:38 for this courteous title.When camest thou hither? ( ποτε ωδε γεγονασ;). Second perfect active indicative of γινομα. "When hast thou come?" We sought you anxiously on the other side of the lake and could not see how you came across (verses Joh 6:22-24).26 Not because ye saw signs
( ουχ οτ ειδετε σημεια). Second aorist active indicative of the defective verb οραω. They had seen the "signs" wrought by Jesus (verse Joh 6:2), but this one had led to wild fanaticism (verse Joh 6:14) and complete failure to grasp the spiritual lessons.But because ye ate of the loaves ( αλλ' οτ εφαγετε εκ των αρτων). Second aorist active indicative of εσθιω, defective verb.Ye were filled ( εχορτασθητε). First aorist passive indicative of χορταζω, from χορτος (grass) as in verse Joh 6:10, to eat grass, then to eat anything, to satisfy hunger. They were more concerned with hungry stomachs than with hungry souls. It was a sharp and deserved rebuke.27 Work not for
( μη εργαζεσθε). Prohibition with μη and present middle imperative of εργαζομα, old verb from εργον, work.The meat ( την βρωσιν). The act of eating (Rom 14:17), corrosion (Mat 6:19), the thing eaten as here (2Co 9:10). See on Joh 4:32.Which perisheth ( την απολλυμενην). Present middle participle of απολλυμ. They were already hungry again.Unto eternal life ( εις ζωην αιωνιον). Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation.Will give ( δωσε). Future active indicative of διδωμ. The outcome is still future and will be decided by their attitude towards the Son of man (verse Joh 6:51).For him the Father, even God, hath sealed ( τουτον γαρ ο πατηρ εσφραγισεν ο θεος). Literally, "For this one the Father sealed, God." First aorist active indicative of σφραγιζω, to seal. See elsewhere in Joh 3:33 (attestation by man). Sealing by God is rare in N.T. (2Co 1:22; Eph 1:13; Eph 4:30). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. Joh 5:37.28 What must we do?
( Τ ποιωμεν;). Present active deliberative subjunctive of ποιεω, "What are we to do as a habit?" For the aorist subjunctive ( ποιησωμεν) in a like question for a single act see Luk 3:10. For the present indicative ( ποιουμεν) of inquiry concerning actual conduct see Joh 11:47 (what are we doing?).That we may work the works of God ( ινα εργαζωμεθα τα εργα του θεου). Final clause with ινα and the present middle subjunctive, "that we may go on working the works of God." There may have been an element of vague sincerity in this question in spite of their supercilious attitude.29 The work of God that ye believe
( το εργον του θεου ινα πιστευητε). In 1Th 1:3 Paul speaks of "your work of faith" ( υμων του εργου της πιστεως). So here Jesus terms belief in him as the work of God. These Jews were thinking of various deeds of the Pharisaic type and rules. Jesus turns their minds to the central fact. "This simple formula contains the complete solution of the relation of faith and works" (Westcott). Note the present active subjunctive πιστευητε, "that ye may keep on believing."On him whom he hath sent ( εις ον απεστειλεν εκεινος). The pronominal antecedent ( εις τουτον ον) is omitted and the preposition εις is retained with the relative ον really the direct object of απεστειλεν (sent). Note εκεινος for God (emphatic he).30 For a sign
( σημειον). Predicate accusative, as a sign, with τ (what). As if the sign of the day before was without value. Jesus had said that they did not understand his signs (verse Joh 6:26).That we may see, and believe thee ( ινα ιδωμεν κα πιστευσωμεν). Purpose clause with ινα and the second aorist (ingressive) active subjunctive of οραω and the first aorist (ingressive) active subjunctive of πιστευω, "that we may come to see and come to have faith in thee." It is hard to have patience with this superficial and almost sneering mob.What workest thou? ( Τ εργαζηι;). They not simply depreciate the miracle of the day before, but set up a standard for Jesus.31 Ate the manna
( το μαννα εφαγον). The rabbis quoted Psa 72:16 to prove that the Messiah, when he comes, will outdo Moses with manna from heaven. Jesus was claiming to be the Messiah and able to give bread for eternal life (verse Joh 6:27). Lightfoot (Biblical Essays, p. 152) says: "The key to the understanding of the whole situation is an acquaintance with the national expectation of the greater Moses." They quote to Jesus Exo 16:15 (of. Num 11:7; Num 21:5; Deu 8:3). Their plea is that Moses gave us bread "from heaven" ( εκ του ουρανου). Can Jesus equal that deed of Moses?32 It was not Moses that gave you
( ου Μωυσης εδωκεν υμιν). "Not Moses gave you." Blunt and pointed denial (aorist active indicative of διδωμ) that Moses was the giver of the bread from heaven (the manna). Moses was not superior to Christ on this score.But my Father ( αλλ ο πατηρ μου). Not "our Father," but same claim as in Joh 5:17. Which caused so much anger in Jerusalem.Gives ( διδωσιν). Present active indicative, not aorist ( εδωκεν). Continual process.The true bread out of heaven ( τον αρτον εκ του ουρανου τον αληθινον). "The bread out of heaven" as the manna and more "the genuine bread" of which that was merely a type. On αληθινος see Joh 1:9; Joh 4:23.33 The bread of God
( ο αρτος του θεου). All bread is of God (Mat 6:11). The manna came down from heaven (Num 11:9) as does this bread ( ο καταβαινων). Refers to the bread ( ο αρτος, masculine). Bernard notes that this phrase (coming down) is used seven times in this discourse (Joh 6:33; Joh 6:38; Joh 6:41; Joh 6:42; Joh 6:50; Joh 6:51; Joh 6:58).Giveth life ( ζωην διδους). Chrysostom observes that the manna gave nourishment ( τροφη), but not life ( ζωη). This is a most astounding statement to the crowd.34 Lord
( Κυριε). Used now instead of Rabbi (25) though how much the people meant by it is not clear.Evermore give us this bread ( παντοτε δος ημιν τον αρτον τουτον). Second aorist active imperative second singular like δος in Mat 6:11 (urgent petition). What kind of bread do they mean? The Jewish commentaries and Philo speak of the manna as typifying heavenly bread for the soul. Paul in 1Co 10:3 seems to refer to the manna as "spiritual food." Like the woman at the well (Joh 4:15) they long "always" to have "this bread," a perpetual supply. It is probably to this crowd as the water in Joh 4:15 was to the woman.35 I am the bread of life
( Εγω ειμ ο αρτος της ζωης). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the θειος λογος in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mar 14:22; Mat 26:26; Luk 22:19) Jesus uses bread ( αρτος) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (Joh 6:24; Joh 6:26). He is the bread of life in two senses: it has life in itself, the living bread (Joh 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" ( εγω ειμ). As also in Joh 6:41; Joh 6:48; Joh 6:51; Joh 8:12; Joh 10:7; Joh 10:9; Joh 10:11; Joh 10:14; Joh 11:25; Joh 14:6; Joh 15:1; Joh 15:5.He that cometh to me ( ο ερχομενος προς εμε). The first act of the soul in approaching Jesus. See also verse Joh 6:37.Shall not hunger ( ου μη πειναση). Strong double negative ου με with first aorist (ingressive) active subjunctive, "shall not become hungry."He that believeth on me ( ο πιστευων εις εμε). The continuous relation of trust after coming like πιστευητε (present tense) in verse Joh 6:29. See both verbs used together also in Joh 7:37.Shall never thirst ( ου μη διψησε πωποτε). So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε (Joh 1:18) added.36 That ye have seen me
( οτ κα εωρακατε με). It is not certain that με is genuine. If not, Jesus may refer to verse Joh 6:26. If genuine, some other saying is referred to that we do not have. Note κα (also or even).And yet believe not ( κα ου πιστευετε). Use of κα = and yet.37 All that
( παν ο). Collective use of the neuter singular, classic idiom, seen also in Joh 6:39; Joh 17:2; Joh 17:24; 1Jn 5:4. Perhaps the notion of unity like εν in Joh 17:21 underlies this use of παν ο.Giveth me ( διδωσιν μο). For the idea that the disciples are given to the Son see also Joh 6:39; Joh 6:65; Joh 10:29; Joh 17:2; Joh 17:6; Joh 17:9; Joh 17:12; Joh 17:24; Joh 18:9.I will in no wise cast out ( ου μη εκβαλω εξω). Strong double negation as in verse Joh 6:35 with second aorist active subjunctive of βαλλω. Definite promise of Jesus to welcome the one who comes.38 I am come down
( καταβεβηκα). Perfect active indicative of καταβαινω. See on Joh 6:33 for frequent use of this phrase by Jesus. Here απο is correct rather than εκ with του ουρανου.Not to do ( ουχ ινα ποιω). "Not that I keep on doing" (final clause with ινα and present active subjunctive of ποιεω).But the will ( αλλα το θελημα). Supply ινα ποιω after αλλα, "but that I keep on doing." This is the fulness of joy for Jesus, to do his Father's will (Joh 4:34; Joh 5:30).39 That of all that which
( ινα παν ο). Literally, "That all which" (see verse Joh 6:37 for παν ο), but there is a sharp anacoluthon with παν left as nominativus pendens.I should lose nothing ( μη απολεσω εξ αυτου). Construed with ινα, "that I shall not lose anything of it." Απολεσω, from απολλυμ, can be either future active indicative or first aorist active subjunctive as is true also of αναστησω (from ανιστημ), "I shall raise up."At the last day ( τη εσχατη εμερα). Locative case without εν. Only in John, but four times here (Joh 6:39; Joh 6:40; Joh 6:44; Joh 6:54) "with the majesty of a solemn refrain." In Joh 7:37 it is the last day of the feast of tabernacles, but in Joh 11:24; Joh 12:48 of the day of judgment as here. Christ is the Agent of the general resurrection in Joh 5:28 as in 1Co 15:22 while here only the resurrection of the righteous is mentioned.40 Should have eternal life
( εχη ζωην αιωνιον). Present active subjunctive with ινα, "that he may keep on having eternal life" as in Joh 3:15; Joh 3:36.Beholdeth ( θεωρων). With the eye of faith as in Joh 12:45.And I will raise him up ( κα αναστησω). Future active indicative (volitive future, promise) as in Joh 6:54.41 Murmured
( εγογγυζον). Imperfect active of the onomatopoetic verb γογγυζω, late verb in LXX (murmuring against Moses), papyri (vernacular), like the cooing of doves or the buzzing of bees. These Galilean Jews are puzzled over what Jesus had said (verses Joh 6:33; Joh 6:35) about his being the bread of God come down from heaven.42 How doth he now say?
( Πως νυν λεγει;). They knew Jesus as the son of Joseph and Mary. They cannot comprehend his claim to be from heaven. This lofty claim puzzles sceptics today.43 Murmur not
( μη γογγυζετε). Prohibition with μη and the present active imperative, "stop murmuring" (the very word of verse Joh 6:41). There was a rising tide of protest.44 Except the Father draw him
( εαν μη ελκυση αυτον). Negative condition of third class with εαν μη and first aorist active subjunctive of ελκυω, older form ελκω, to drag like a net (Joh 21:6), or sword (Joh 18:10), or men (Act 16:19), to draw by moral power (Joh 12:32), as in Jer 31:3. Συρω, the other word to drag (Act 8:3; Act 14:19) is not used of Christ's drawing power. The same point is repeated in verse Joh 6:65. The approach of the soul to God is initiated by God, the other side of verse Joh 6:37. See Rom 8:7 for the same doctrine and use of ουδε δυνατα like ουδεις δυνατα here.45 Taught of God
( διδακτο θεου). A free quotation from Isa 54:13 with this phrase in the LXX. There is here the ablative case θεου with the passive verbal adjective διδακτο (Robertson, Grammar, p. 516). In 1Th 4:9 we have the compound verbal θεοδιδακτο. The same use of διδακτος with the ablative occurs in 1Co 2:13.And hath learned ( κα μαθων). Second aorist active participle of μανθανω. It is not enough to hear God's voice. He must heed it and learn it and do it. This is a voluntary response. This one inevitably comes to Christ.46 This one has seen the Father
( ουτος εωρακεν τον πατερα). Perfect active indicative of οραω. With the eyes no one has seen God (Joh 1:18) save the Son who is "from God" in origin (Joh 1:1; Joh 1:14; Joh 7:29; Joh 16:27; Joh 17:8). The only way for others to see God is to see Christ (Joh 14:9).47 He that believeth
( ο πιστευων). This is the way to see God in Christ.48 I am the bread of life
( εγω ειμ ο αρτος της ζωης). Jesus repeats the astounding words of verse Joh 6:35 after fuller explanation. The believer in Christ has eternal life because he gives himself to him.49 And they died
( κα απεθανον). Physical death. The manna did not prevent death. But this new manna will prevent spiritual death.50 That a man may eat thereof, and not die
( ινα τις εξ αυτου φαγη κα μη αποθανη). Purpose clause with ινα and the second aorist active subjunctive of εσθιω and αποθνησκω. The wonder and the glory of it all, but quite beyond the insight of this motley crowd.51 The living bread
( ο αρτος ο ζων). "The bread the living." Repetition of the claim in Joh 6:35; Joh 6:41; Joh 6:48, but with a slight change from ζωης to ζων (present active participle of ζαω). It is alive and can give life. See Joh 4:10 for living water. In Rev 1:17 Jesus calls himself the Living One ( ο ζων).For ever ( εις τον αιωνα). Eternally like αιωνιον with ζωην in Joh 6:47.I shall give ( εγω δωσω). Emphasis on εγω (I). Superior so to Moses.Is my flesh ( η σαρξ μου εστιν). See on Joh 1:14 for σαρξ the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ's idea of self-sacrifice.For the life of the world ( υπερ της του κοσμου ζωης). Over, in behalf of, υπερ means, and in some connexions instead of as in Joh 11:50. See Joh 1:30 for the Baptist's picture of Christ as the Lamb of God that taketh away the sin of the world. See also Joh 3:17; Joh 4:42; 1Jn 3:16; Mat 20:28; Gal 3:13; 2Co 5:14; Rom 5:8. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world.52 Strove
( εμαχοντο). Imperfect (inchoative) middle of μαχομα, to fight in armed combat (Act 7:26), then to wage a war of words as here and 2Ti 2:24. They were already murmuring (Joh 6:41), now they began bitter strife with one another over the last words of Jesus (Joh 6:43-51), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (Joh 7:12; Joh 7:40; Joh 9:16; Joh 10:19).How can? ( Πως δυναται;). The very idiom used by Nicodemus in Joh 3:4; Joh 3:9. Here scornful disbelief.This man ( ουτος). Contemptuous use pictured in verse Joh 6:42.His flesh to eat ( την σαρκα αυτου φαγειν). As if we were cannibals! Some MSS. do not have αυτου, but the meaning is clear. The mystical appropriation of Christ by the believer (Gal 2:20; Eph 3:17) they could not comprehend, though some apparently were against this literal interpretation of "flesh" ( σαρξ).53 Except ye eat
( εαν μη φαγητε). Negative condition of third class with second aorist active subjunctive of εσθιω. Jesus repeats the statement in verses Joh 6:50; Joh 6:51. Note change of μου (my) in verse Joh 6:51 to του υιου του ανθρωπου with same idea.And drink his blood ( κα πιητε αυτου το αιμα). Same condition with second aorist active subjunctive of πινω. This addition makes the demand of Jesus seem to these Jews more impossible than before if taken in a baldly literal sense. The only possible meaning is the spiritual appropriation of Jesus Christ by faith (verse Joh 6:47), for "ye have not life in yourselves" ( ουκ εχετε ζωην εν εαυτοις). Life is found only in Christ.54 He that eateth
( ο τρωγων). Present active participle for continual or habitual eating like πιστευετε in verse Joh 6:29. The verb τρωγω is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in Joh 6:54; Joh 6:56; Joh 6:58; Joh 13:18; Mat 24:38. Elsewhere in the Gospels always εσθιω or εφαγον (defective verb with εσθιω). No distinction is made here between εφαγον (Joh 6:48; Joh 6:50; Joh 6:52; Joh 6:53; Joh 6:58) and τρωγω (Joh 6:54; Joh 6:56; Joh 6:57; Joh 6:58). Some men understand Jesus here to be speaking of the Lord's Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (Joh 6:51). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord's Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna.55 Meat indeed
( αληθης βρωσις). So the best MSS., "true food." See on Joh 4:32 for βρωσις as equal to βρωμα (a thing eaten).Drink indeed ( αληθης ποσις). Correct text, "true drink." For ποσις see Rom 14:17; Col 2:16 (only N.T. examples).56 Abideth in me and I in him
( εν εμο μενε καγω εν αυτω). Added to the phrase in Joh 6:54 in the place of εχε ζωην αιωνιον (has eternal life). The verb μενω (to abide) expresses continual mystical fellowship between Christ and the believer as in Joh 15:4-7; 1Jn 2:6; 1Jn 2:27; 1Jn 2:28; 1Jn 3:6; 1Jn 3:24; 1Jn 4:12; 1Jn 4:16. There is, of course, no reference to the Lord's Supper (Eucharist), but simply to mystical fellowship with Christ.57 The living Father
( ο ζων πατηρ). Nowhere else in the N.T., but see Joh 5:26 and "the living God" (Mat 16:16; 2Co 6:16). The Father is the source of life and so "I live because of the Father" ( καγω ζω δια τον πατερα).He that eateth me ( ο τρωγων με). Still bolder putting of the mystical appropriation of Christ (Joh 6:51; Joh 6:53; Joh 6:54; Joh 6:56).Because of me ( δι' εμε). The same idea appears in Joh 14:19: "Because I live ye shall live also." See Joh 11:25. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of δια with the accusative as with δια τον πατερα just before. It occurs also in Joh 15:3. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See 1Jn 4:9 where δια is used with the genitive ( δι' αυτου) as the intermediate agent, not the ground or reason as here.58 This is the bread
( ουτος εστιν ο αρτος). Summary and final explanation of the true manna (from verse Joh 6:32 on) as being Jesus Christ himself.59 In the synagogue
( εν συναγωγη). Definite like our in church, though article absent. Only use of the word in John except Joh 18:20. "Among the ruins at Tell Hum, the probable site of Capernaum, have been found among the remains of a synagogue a block of stone perhaps the lintel, carved with a pot of manna, and with a pattern of vine leaves and clusters of grapes" (Vincent).60 A hard saying
( σκληρος). "This saying is a hard one." Old adjective, rough, harsh, dried hard (from σκελλω, to dry), probably the last saying of Jesus that he was the bread of life come down from heaven and they were to eat him. It is to be hoped that none of the twelve joined the many disciples in this complaint.Hear it ( αυτου ακουειν). Or "hear him," hear with acceptation. For ακουω with the genitive see Joh 10:3; Joh 10:16; Joh 10:27.61 Knowing in himself
( ειδως εν εαυτω). Second perfect active participle of οιδα. See Joh 2:25 for this supernatural insight into men's minds.Murmured ( γογγυζουσιν). Present active indicative retained in indirect discourse. See Joh 6:41 for γογγυζω.At this ( περ τουτου). "Concerning this word."Cause to stumble ( σκανδαλιζε). Common Synoptic verb from σκανδαλον for which see Mat 5:29. In John again only in Joh 16:1.62 What then if ye should behold
( εαν ουν θεωρητε). No "what" in the Greek. Condition of third class with εαν and present active subjunctive, "if ye then behold."Ascending ( αναβαινοντα). Present active participle picturing the process.Where he was before ( οπου ην το προτερον). Neuter articular adjective as adverb (accusative of general reference, at the former time as in Joh 9:8; Gal 3:13). Clear statement of Christ's pre-existence in his own words as in Joh 3:13; Joh 17:5 (cf. Joh 1:1-18).63 That quickeneth
( το ζωοποιουν). Articular present active participle of ζωοποιεω for which see Joh 5:21. For the contrast between πνευμα (spirit) and σαρξ (flesh) see already Joh 3:6.The words ( τα ρηματα). Those in this discourse (I have just spoken, λελαληκα), for they are the words of God (Joh 3:34; Joh 8:47; Joh 17:8). No wonder they "are spirit and are life" ( πνευμα εστιν κα ζωη εστιν). The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (Joh 7:46). There is life in his words today.64 That believe not
( ο ου πιστευουσιν). Failure to believe kills the life in the words of Jesus.Knew from the beginning ( ηιδε εξ αρχης). In the N.T. we have εξ αρχης only here and Joh 16:4, but απ' αρχης in apparently the same sense as here in Joh 15:27; 1Jn 2:7; 1Jn 2:24; 1Jn 3:11 and see Luk 1:2; 1Jn 1:1. From the first Jesus distinguished between real trust in him and mere lip service (Joh 2:24; Joh 8:31), two senses of πιστευω.Were ( εισιν). Present active indicative retained in indirect discourse.And who it was that should betray him ( κα τις εστιν ο παραδωσων). Same use of εστιν and note article and future active participle of παραδιδωμ, to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John's arrest in Mat 4:12. Once Judas is termed traitor ( προδοτης) in Luk 6:16. Judas had gifts and was given his opportunity. He did not have to betray Jesus.65 Except it be given him of the Father
( εαν μη η δεδομενον αυτω εκ του πατρος). Condition of third class with εαν μη and periphrastic perfect passive subjunctive of διδωμ. Precisely the same point as in verse Joh 6:44 where we have ελκυση instead of η δεδομενον. The impulse to faith comes from God. Jesus does not expect all to believe and seems to imply that Judas did not truly believe.66 Upon this
( εκ τουτου). Same idiom in Joh 19:12. "Out of this saying or circumstance." Jesus drew the line of cleavage between the true and the false believers.Went back ( απηλθον εις τα οπισω). Aorist (ingressive) active indicative of απερχομα with εις τα οπισω, "to the rear" (the behind things) as in Joh 18:6.Walked no more with him ( ουκετ μετ' αυτου περιεπατουν). Imperfect active of περιπατεω. The crisis had come. These half-hearted seekers after the loaves and fishes and political power turned abruptly from Jesus, walked out of the synagogue with a deal of bluster and were walking with Jesus no more. Jesus had completely disillusioned these hungry camp-followers who did not care for spiritual manna that consisted in intimate appropriation of the life of Jesus as God's Son.67 Would ye also go away?
( Μη κα υμεις θελετε υπαγειν;). Jesus puts it with the negative answer ( μη) expected. See Joh 21:5 where Jesus also uses μη in a question. Judas must have shown some sympathy with the disappointed and disappearing crowds. But he kept still. There was possibly restlessness on the part of the other apostles.68 Lord, to whom shall we go?
( Κυριε, προς τινα απελευσομεθα;). Peter is the spokesman as usual and his words mean that, if such a thought as desertion crossed their minds when the crowd left, they dismissed it instantly. They had made their choice. They accepted these very words of Jesus that had caused the defection as "the words of eternal life."69 We have believed
( ημεις πεπιστευκαμεν). Perfect active indicative of πιστευω, "We have come to believe and still believe" (verse Joh 6:29).And know ( κα εγνωκαμεν). Same tense of γινωσκω, "We have come to know and still know."Thou art the Holy One of God ( συ ε ο αγιος του θεου). Bernard follows those who believe that this is John's report of the same confession given by the Synoptics (Mar 8:27; Mat 16:13-20; Luk 9:18), an utterly unjustifiable conclusion. The details are wholly different. Here in the synagogue in Capernaum, there on Mt. Hermon near Caesarea Philippi. What earthly difficulty is there in supposing that Peter could make a noble confession twice? That is to my mind a wooden conception of the apostles in their growing apprehension of Christ.70 And one of you is a devil
( κα εξ υμων εις διαβολος εστιν). Jesus does not say that Judas was a devil when he chose him, but that he is one now. In Joh 13:2; Joh 13:27 John speaks of the devil entering Judas. How soon the plan to betray Jesus first entered the heart of Judas we do not know (Joh 12:4). One wonders if the words of Jesus here did not cut Judas to the quick.71 Of Simon Iscariot
( Σιμωνος Ισκαριωτου). So his father was named Iscariot also, a man of Kerioth (possibly in Judah, Jos 15:25, possibly in Moab, Jer 48:24), not in Galilee. Judas was the only one of the twelve not a Galilean. The rest of the verse is like Joh 12:4.One of the twelve ( εις εκ των δωδεκα). The eternal horror of the thing.1 After these things
( μετα ταυτα). John's favourite general note of the order of events. Bernard conceives that the events in Joh 7:1-14 follow Joh 7:15-24 and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles).Walked ( περιεπατε). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months.For he would not walk in Judea ( ου γαρ ηθελεν εν τη Ιουδαια). Imperfect active of θελω picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before).Sought to kill ( εζητουν αποκτεινα). Imperfect active again, progressive attitude, had been seeking to kill him as shown in Joh 5:18 where the same words occur.2 The feast of tabernacles
( η σκηνοπηγια). Only New Testament example of this word ( σκηνη, tent, πηγνυμ, to fasten as in Heb 8:2). Technical name of this feast (Deu 16:13; Lev 23:34; Lev 23:43). It began on the 15th of the month Tisri (end of September) and lasted seven days and finally eight days in post-exilic times (Neh 8:18). It was one of the chief feasts of the Jews.3 His brethren
( ο αδελφο αυτου). "His brothers" (half-brothers actually), who "were not believing on him" ( ουδε επιστευον εις αυτον) as stated in verse Joh 7:5. They were hostile to the Messianic assumptions of Jesus, a natural attitude as one can well see, though at first they were friendly (Joh 2:12).Depart hence ( μεταβηθ εντευθεν). Second aorist active imperative of μεταβαινω, to pass to another place (Joh 5:24; Joh 13:1). It was impertinence on their part.That thy disciples also may behold ( ινα κα ο μαθητα σου θεωρησουσιν). Final clause with ινα and the future active indicative of θεωρεω. Jesus had many disciples in Judea at the start (Joh 2:23; Joh 4:1) and had left it because of the jealousy of the Pharisees over his success (Joh 4:3). The brothers may have heard of the great defection in the synagogue in Capernaum (Joh 6:66), but the advice is clearly ironical.Which thou doest ( α ποιεις). To what works they refer by this language we do not know. But Jesus had been away from Galilee for some months and from Judea for a year and a half. Perhaps the brothers of Jesus may actually have been eager to rush Jesus into the hostile atmosphere of Jerusalem again.4 In secret
( εν κρυπτω). See Mat 6:4; Mat 6:6 for this phrase.Openly ( εν παρρησια). "In public" ( παν, ρησις, telling it all). See on Mat 8:32. Common in John (Joh 7:13; Joh 7:26; Joh 10:24; Joh 16:25; Joh 16:29; Joh 18:20; here again contrasted with εν κρυπτω). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. Ιφ θου δοεστ θεσε θινγς ( ε ταυτα ποιεις). This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Mat 4:3; Mat 4:6.Manifest thyself ( φανερωσον σεαυτον). First aorist active imperative of φανεροω.To the world ( τω κοσμω). Not just to "thy disciples," but to the public at large as at the feast of tabernacles. See Joh 8:26; Joh 14:22 for this use of κοσμος.5 For even his brethren did not believe on him
( ουδε γαρ ο αδελφο αυτου επιστευον εις αυτον). Literally, "For not even were his brothers believing on him." Imperfect tense of πιστευω with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Luk 4:16-31; Mar 6:1-6; Mat 13:54-58), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Mar 3:31-35; Mat 12:46-50; Luk 8:19-21). The brothers here are sarcastic.6 My time is not yet come
( ο καιρος ο εμος ουπω παρεστιν). Only use with verse Joh 7:8 of καιρος in this Gospel, elsewhere χρονος (Joh 5:6) or more often ωρα (Joh 2:4) "the predestined hour" (Bernard). Here καιρος is the fitting or proper occasion for Christ's manifesting himself publicly to the authorities as Messiah as in verse Joh 7:8. At the feast of tabernacles Jesus did make such public claims (Joh 7:29; Joh 7:33; Joh 8:12; Joh 8:28; Joh 8:38; Joh 8:42; Joh 8:58). Παρεστιν is present active indicative of παρειμ, old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them.7 Cannot hate
( ου δυνατα μισειν). Because of "the law of moral correspondence" (Westcott), often in John for "inherent impossibility" (Vincent). The brothers of Jesus here belong to the unbelieving world ( κοσμος) which is unable to love Jesus (Joh 15:18; Joh 15:23; Joh 15:24) and which Jesus had already exposed ("testify," μαρτυρω, Joh 5:42; Joh 5:45). This unbelieving "world" resented the exposure (Joh 3:19, cf. Joh 18:37).8 Go ye up to the feast
( υμεις αναβητε εις την εορτην). The emphatic word by position is υμεις (ye) in contrast with εγω (I). Second aorist active imperative of αναβαινω, old and common verb for going up to the feast (Joh 2:13) or anywhere. Take your own advice (Joh 7:3).I go not up yet ( εγω ουπω αναβαινω). So Westcott and Hort after B W L (Neutral) while ου (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading ουκ (I go not up) as contradictory to verse Joh 7:10 wherein it is stated that Jesus did go up. Almost certainly ουκ (not) is correct and is not really contradictory when one notes in verse Joh 7:10 that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses Joh 7:3; Joh 7:4. "Not yet" ( ουπω) is genuine before "fulfilled" ( πεπληρωτα, perfect passive indicative of πληροω). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.9 He abode still in Galilee
( εμεινεν εν τη Γαλιλαια). No "still" ( ετ) in the Greek text. The constative aorist active indicative εμεινεν covers a period of some days.10 Were gone up
( ανεβησαν). Second aorist active indicative of αναβαινω, not past perfect though the action is antecedent in fact to the following τοτε ανεβη. The Greek does not always draw the precise distinction between the merely punctiliar (aorist) antecedent action and the past perfect (Joh 2:9; Joh 4:45).He also ( τοτε αυτος). As well as the brothers.Not publicly ( ου φανερως). Against their advice in verse Joh 7:4, using φανερωσον (the very same word stem).But as it were in secret ( αλλα ως εν κρυπτω). "Not with the usual caravan of pilgrims" (Bernard). Just the opposite of their advice in verse Joh 7:4 with the same phrase εν φανερω. Plainly Jesus purposely went contrary to the insincere counsel of his brothers as to the manner of his Messianic manifestation. This secrecy concerned solely the journey to Jerusalem, not his public teaching there after his arrival (Joh 7:26; Joh 7:28; Joh 18:20).11 The Jews
( ο Ιουδαιο). The hostile leaders in Jerusalem, not the Galilean crowds (Joh 7:12) nor the populace in Jerusalem (Joh 7:25).Sought ( εζητουν). Imperfect active of ζητεω, "were seeking," picture of the attitude of the Jewish leaders toward Jesus who had not yet appeared in public at the feast. In fact he had avoided Jerusalem since the collision in chapter 5. The leaders clearly wished to attack him.Where is he? ( που εστιν εκεινοσ;). "Where is that one? (emphatic use of εκεινος as in Joh 1:8; Joh 9:12). Jesus had been at two feasts during his ministry (passover in Joh 2:12; possibly another passover in Joh 5:1), but he had avoided the preceding passover (Joh 6:4; Joh 7:1). The leaders in Jerusalem had kept in touch with Christ's work in Galilee. They anticipate a crisis in Jerusalem.12 Much murmuring
( γογγυσμος πολυς). This Ionic onomatopoetic word is from γογγυζω for which verb see Joh 6:41; Joh 6:61; Joh 7:32, for secret displeasure (Act 6:1) or querulous discontent (Phi 2:14).Among the multitudes ( εν τοις οχλοις). "The multitudes" literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (Joh 6:66).A good man ( αγαθος). Pure in motive. See Mar 10:17; Rom 5:7 (absolute sense of God). Superior to δικαιος. Jesus had champions in these scattered groups in the temple courts.Not so, but he leadeth the multitude astray ( ου, αλλα πλανα τον οχλον). Sharp clash in the crowd. Present active indicative of πλαναω, to go astray (Mat 18:12), like our "planets," to lead others astray (Mat 24:4; Mat 24:5; Mat 24:11, etc.). In the end the rulers will call Jesus "that deceiver" ( εκεινος ο πλανος, Mat 27:63). The Jewish leaders have a following among the crowds as is seen (Joh 7:31).13 Howbeit
( μεντο). See Joh 4:27 for this compound particle ( μεν, το), by way of exception, but yet.Spake ( ελαλε). Imperfect active of λαλεω, "was speaking," picturing the whispering or secret talk ( no man openly , ουδεις παρρησια). Best MSS. do not have εν here with παρρησια (locative or instrumental case of manner) as in Joh 7:26; Joh 10:24; Joh 11:54, but εν genuine in Joh 7:4; Col 2:15. This adverbial use of παρρησια is common enough (Mar 8:37).For fear of the Jews ( δια τον φοβον των Ιουδαιων). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in Joh 19:38; Joh 20:19.14 But when it was now in the midst of the feast
( ηδη δε της εορτης μεσουσης). Literally, "But feast being already midway." Genitive absolute, present active participle, of μεσοω, old verb from μεσος, in LXX, here only in N.T. The feast of tabernacles was originally seven days, but a last day (verse Joh 7:37; Lev 23:36) was added, making eight in all.And taught ( κα εδιδασκεν). Imperfect active of διδασκω, probably inchoative, "began to teach." He went up ( ανεβη, effective aorist, arrived). The leaders had asked (verse Joh 7:11) where Jesus was. There he was now before their very eyes.15 Marvelled
( εθαυμαζον). Picturesque imperfect active of θαυμαζω, "were wondering." After all the bluster of the rulers (verse Joh 7:13) here was Jesus teaching without interruption.Knoweth letters ( γραμματα οιδεν). Second perfect active indicative used as present. Γραμματα, old word from γραφω, to write, is originally the letters formed (Gal 6:11), then a letter or epistle (Act 28:21), then the sacred Scriptures (Joh 5:47; 2Ti 3:15), then learning like Latin litterae and English letters (Act 26:24; Joh 7:15). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott).Having never learned ( μη μεμαθηκως). Perfect active participle of μανθανω with μη, the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Act 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).16 Mine
( εμη). Possessive pronoun, "not mine in origin." Jesus denies that he is self-taught, though not a schoolman.But his that sent me ( αλλα του πεμψαντος με). Genitive case of the articular participle (first aorist active of πεμπω). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of "the one who sent me" of the Father (Joh 4:34; Joh 5:23; Joh 5:24; Joh 5:30; Joh 5:37; Joh 6:38-40; Joh 6:44; Joh 7:16; Joh 7:18; Joh 7:28, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis.17 If any man willeth to do
( εαν τις θελη ποιειν). Condition of third class with εαν and present active subjunctive θελη not used as a mere auxiliary verb for the future "will do," but with full force of θελω, to will, to wish. See the same use of θελω in Joh 5:40 "and yet ye are not willing to come" ( κα ου θελετε ελθειν).He shall know ( γνωσετα). Future middle indicative of γινωσκω. Experimental knowledge from willingness to do God's will. See this same point by Jesus in Joh 5:46; Joh 18:37. There must be moral harmony between man's purpose and God's will. "If there be no sympathy there can be no understanding" (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God's will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims.Of God ( εκ του θεου). Out of God as source.From myself ( απ' εμαυτου). Instead of from God.18 From himself
( αφ' εαυτου). This kind of teacher is self-taught, pushes his own ideas, presses his own claims for position and glory, "blows his own horn" as we say. Jesus is the other type of teacher, seeks the glory of the one who sent him, whose herald and ambassador he is.The same ( ουτος). "This one."Unrighteousness ( αδικια). Old word from αδικος ( α privative and δικη). Here in contrast with "true" ( αληθης). See 2Th 2:10; 1Co 13:6 for the deceit of unrighteousness in contrast with truth as here.19 And yet
( κα). Clear use of κα in the adversative sense of "and yet" or "but." They marvelled at Christ's "ignorance" and boasted of their own knowledge of the law of Moses. And yet they violated that law by not practising it.Why seek ye to kill me? ( Τ με ζητειτε αποκτειναι;). A sudden and startling question as an illustration of their failure to do the law of Moses. Jesus had previously known (Joh 5:39; Joh 5:45-47) that the Jews really rejected the teaching of Moses while professing to believe it. On that very occasion they had sought to kill him (Joh 5:18), the very language used here. Apparently he had not been to Jerusalem since then. He undoubtedly alludes to their conduct then and charges them with the same purpose now.20 The multitude
( ο οχλος). Outside of Jerusalem (the Galilean crowd as in verses Joh 7:11) and so unfamiliar with the effort to kill Jesus recorded in Joh 5:18. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (Joh 7:13; Joh 7:15; Joh 7:25; Joh 7:26; Joh 7:30; Joh 7:32, etc.), the multitude from Galilee and elsewhere (Joh 7:10-13; Joh 7:20; Joh 7:31; Joh 7:40; Joh 7:49), the common people of Jerusalem (Joh 7:25), the Roman soldiers (Joh 7:45).Thou hast a devil ( δαιμονιον εχεις). "Demon," of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Mat 11:18; Luk 7:33). It is an easy way to make a fling like that. "He is a monomaniac labouring under a hallucination that people wish to kill him" (Dods).21 One work
( εν εργον). Direct allusion to the healing of the impotent man when in Jerusalem before (Joh 5:1). He had wrought others before (Joh 2:23; Joh 4:45), but this one on the Sabbath caused the rulers to try to kill Jesus (Joh 5:18). Some wondered then, others had murder in their hearts. This crowd here is ignorant.22 For this cause
( δια τουτο). Some would take this phrase with the preceding verb θαυμαζετε (ye marvel for this cause).Hath given ( δεδωκεν). Present active indicative of διδωμ (permanent state).Not that it is of Moses, but of the fathers ( ουχ οτ εκ του Μωυσεως εστιν αλλ' εκ των πατερων). A parenthesis to explain that circumcision is older in origin than Moses.And on the sabbath ye circumcise ( κα εν σαββατω περιτεμνετε). Adversative use of κα=and yet as in Joh 7:19. That is to say, the Jews keep one law (circumcision) by violating another (on the Sabbath, the charge against him in chapter 5, healing on the Sabbath).23 That the law of Moses may not be broken
( ινα μη λυθη ο νομος Μωυσεως). Purpose clause with negative μη and first aorist passive subjunctive of λυω. They are punctilious about their Sabbath rules and about circumcision on the eighth day. When they clash, they drop the Sabbath rule and circumcise.Are ye wroth with me? ( εμο χολατε;). Old word from χολη (bile, gall), possibly from χλοη or χλωρος (yellowish green). Only here in N.T. So to be mad. With dative. Vivid picture of bitter spleen against Jesus for healing a man on the sabbath when they circumcise on the Sabbath.A man every whit whole ( ολον ανθρωπον υγιη). Literally, "a whole ( ολον) man (all the man) sound ( υγιη, well)," not just one member of the body mended.24 According to appearance
( κατ' οψιν). And so, superficially. See Joh 11:44. Also not "righteous" ( δικαιαν) judgment.25 Some therefore of them of Jerusalem
( ουν τινες εκ των Ιεροσολυμειτων). The people of the city in contrast to the multitude of pilgrims at the feast. They form a separate group. The word is made from Ιεροσολυμα and occurs in Josephus and IV Maccabees. In N.T. only here and Mar 1:5. These Jerusalem people knew better than the pilgrims the designs of the rulers (Vincent).Is not this? ( ουχ ουτος εστιν;). Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean multitude (Dods).They seek ( ζητουσιν). The plural refers to the group of leaders already present (Joh 7:15) to whom the Jerusalem crowd probably pointed. They knew of their threats to kill Jesus (Joh 5:18).26 They say nothing unto him
( ουδεν αυτο λεγουσιν). But only make sneering comments about him (Joh 7:16) in spite of his speaking "openly" ( παρρησια, for which word see Joh 7:13; Joh 18:20) before all. lt was sarcasm about the leaders, though an element of surprise on the part of "these shrewd townsmen" (Bernard) may have existed also.Can it be that the rulers indeed know ( μη ποτε αληθως εγνωσιν ο αρχοντες). Negative answer expected by μη ποτε and yet there is ridicule of the rulers in the form of the question. See a like use of μη ποτε in Luk 3:15, though nowhere else in John. Εγνωσαν (second aorist ingressive active indicative of γινωσκω) may refer to the examination of Jesus by these rulers in Joh 5:19 and means, "Did they come to know or find out" (and so hold now)?That this is the Christ ( οτ ουτος εστιν ο Χριστος). The Messiah of Jewish hope.27 Howbeit
( αλλα). Clearly adversative here.This man ( τουτον). Possibly contemptuous use of ουτος as may be true in Joh 7:25; Joh 7:26.Whence he is ( ποθεν εστιν). The Galilean Jews knew the family of Jesus (Joh 6:42), but they knew Jesus only as from Nazareth, not as born in Bethlehem (verse Joh 7:42).When the Christ cometh ( ο Χριστος οταν ερχητα). Prolepsis of ο Χριστος and indefinite temporal clause with οταν and the present middle subjunctive ερχητα rather than the more usual second aorist active ελθη as in verse Joh 7:31, a trifle more picturesque. This is a piece of popular theology. "Three things come wholly unexpected--Messiah, a godsend, and a scorpion" (Sanhedrin 97a). The rulers knew the birthplace to be Bethlehem (Joh 7:42; Mat 2:5), but some even expected the Messiah to drop suddenly from the skies as Satan proposed to Jesus to fall down from the pinnacle of the temple. The Jews generally expected a sudden emergence of the Messiah from concealment with an anointing by Elijah (Apoc. of Bar. XXIX. 3; 2Esdr. 7:28; 13:32; Justin Martyr, Tryph. 110).28 And I am not come of myself
( κα απ' εμαυτου ουκ εληλυθα). Κα here="and yet." Jesus repeats the claim of verse Joh 7:17 and also in Joh 5:30; Joh 8:28; Joh 12:49; Joh 14:10.Whom ye know not ( ον υμεις ουκ οιδατε). Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in Joh 8:19; Joh 8:55.29 I know him
( εγω οιδα αυτον). In contrast to the ignorance of these people. See the same words in Joh 8:55 and the same claim in Joh 17:25; Mat 11:27; Luk 10:22 (the Johannine aerolite). "These three words contain the unique claim of Jesus, which is pressed all through the chapters of controversy with the Jews" (Bernard). Jesus is the Interpreter of God to men (Joh 1:18).And he sent me ( κακεινος με απεστειλεν). First aorist active indicative of αποστελλω, the very verb used of Jesus when he sent forth the twelve (Mat 10:5) and used by Jesus again of himself in Joh 17:3. He is the Father's Apostle to men.30 They sought therefore
( εζητουν ουν). Imperfect active of ζητεω, inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard).To take him ( αυτον πιασα). First aorist active infinitive, Doric form from πιαζω, from the usual πιεζω, occasionally so in the papyri, but πιαζω always in N.T. except Luk 6:38.And ( κα). Here = "but."Laid his hand ( επεβαλεν την χειρα). Second aorist active indicative of επιβαλλω, to cast upon. Old and common idiom for arresting one to make him a prisoner (Mat 26:50). See repetition in verse Joh 7:44.His hour ( η ωρα αυτου). In Joh 13:1 we read that "the hour" had come, but that was "not yet" ( ουπω). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in Joh 2:4; Joh 7:6; Joh 7:8; Joh 8:10; Joh 10:39; Joh 13:1, etc.Was not yet come ( ουπω εληλυθε). Past perfect active of ερχομα, as John looks back on the story.31 When the Christ shall come
( ο Χριστος οταν ελθη). Proleptic position of ο Χριστος again as in Joh 7:27, but ελθη with οταν rather than ερχητα, calling more attention to the consummation (whenever he does come).Will he do? ( μη ποιησει;). Future active indicative of ποιεω with μη (negative answer expected). Jesus had won a large portion of the pilgrims ( εκ του οχλου πολλο) either before this day or during this controversy. The use of επιστευσαν (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings.Than those which ( ων). One must supply the unexpressed antecedent τουτων in the ablative case after πλειονα (more). Then the neuter plural accusative relative α (referring to σημεια signs) is attracted to the ablative case of the pronominal antecedent τουτων (now dropped out).Hath done ( εποιησεν). First aorist active indicative of ποιεω, a timeless constative aorist summing up all the miracles of Jesus so far.32 The Pharisees
( ο Φαρισαιο). This group of the Jewish rulers (Joh 7:11; Joh 7:15; Joh 7:25) was particularly hostile to Christ, though already the Sadducees had become critical (Mat 16:6) and they join here ( ο αρχιερεις, the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (Joh 7:12) and still more now.Heard the multitude murmuring ( ηκουσαν του οχλου γογγυζοντος). First aorist active indicative of ακουω with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω (verse Joh 7:12) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (Joh 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see Joh 7:45; Joh 11:47; Joh 11:57; Mat 21:45; Mat 27:62, the organized court) to send "officers" ( υπηρετας) "to take him" ( ινα πιασωσιν αυτον, final clause with ινα and first aorist active subjunctive of πιαζω for which verb see verse Joh 7:30). For υπηρετας (temple police here) see verse Joh 7:45; Joh 18:3; Joh 18:12; Joh 18:22; Joh 19:6; Act 5:22; Act 5:26. For the word see Mat 5:25; Luk 1:2, "an under rower" ( υπο, ερετης), any assistant.33 Yet a little while
( ετ χρονον μικρον). Accusative of extent of time. It was only six months to the last passover of Christ's ministry and he knew that the end was near.I go unto him that sent me ( υπαγω προς τον πεμψαντα με). See the same words in Joh 16:5. Hυπαγω, old compound ( υπο, αγω), has the notion of withdrawing (literally, go under). See Joh 16:7-10 for three words for going common in John ( πορευομα, go for a purpose, απερχομα, to go away, υπαγω, to withdraw personally). Hυπαγω often in John of going to the Father or God (Joh 8:14; Joh 8:21; Joh 13:3; Joh 13:33; Joh 13:36; Joh 14:4; Joh 14:5; Joh 14:28; Joh 15:16; Joh 16:4; Joh 16:7; Joh 16:10; Joh 16:17). See Joh 6:21. It was enigmatic language to the hearers.34 And shall not find me
( κα ουχ ευρησετε με). Future active indicative of ευρισκω. Jesus had said: "Seek and ye shall find" (Mat 7:7), but this will be too late. Now they were seeking (verse Joh 7:30) to kill Jesus, then they will seek deliverance, but too late.Where I am ( οπου ειμ εγω). No conflict with verse Joh 7:33, but the essential eternal spiritual home of Christ "in absolute, eternal being and fellowship with the Father" (Vincent).Ye cannot come ( υμεις ου δυνασθε ελθειν). This fellowship was beyond the comprehension of these hostile Jews. See the same idea in Joh 7:36 by the Jews; Joh 8:21 to the Jews and then to the disciples with the addition of "now" ( αρτ, Joh 13:33, νυν in Joh 13:36).35 Among themselves
( προς εαυτους). These Jewish leaders of verse Joh 7:32 talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, ουτος).That ( οτ). Almost result like οτ in Mat 8:27.Will he go? ( μη μελλε πορευεσθαι;). Negative answer expected in an ironical question, "Is he about to go?"Unto the Dispersion among the Greeks ( εις την διασποραν των Hελληνων). Objective genitive των Hελληνων (of the Greeks) translated here "among," because it is the Dispersion of Jews among the Greeks. Διασπορα is from διασπειρω, to scatter apart (Act 8:1; Act 8:4). It occurs in Plutarch and is common in the LXX, in the N.T. only here, Jas 1:1; 1Pe 1:1. There were millions of these scattered Jews.And teach the Greeks ( κα διδασκειν τους Hελληνας). Confessing his failure to teach the Jews in Palestine, "thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual" (Dods).36 What is this word?
( Τις εστιν ο λογος ουτοσ;). Puzzled and uneasy over this unintelligible saying. Even Peter is distressed over it later ( 13:37).37 Now on the last day
( εν δε τη εσχατη ημερα). The eighth day which was "an holy convocation," kept as a Sabbath (Lev 33:36), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" ( τη μεγαλη της εορτης).Stood and cried ( ιστηκε κα εκρασεν). Past perfect active of ιστημ used as imperfect and intransitive and first aorist active of κραζω. Picture Jesus standing (linear) and suddenly crying out (punctiliar).If any man thirst ( εαν τις διψα). Third class condition with εαν and present active subjunctive of διψαω, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted Isa 12:3: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words" (Westcott).38 He that believeth on me
( ο πιστευων εις εμε). Nominative absolute as is not uncommon.The scripture ( η γραφη). No precise passage can be quoted, though similar idea in several (Isa 55:1; Isa 58:11; Zec 13:1; Zec 14:8; Eze 47:1; Joe 3:18). Chrysostom confines it to Isa 28:16 by punctuation (only the nominative absolute as the Scripture).Out of his belly shall flow rivers of living water ( ποταμο εκ της κοιλιας αυτου ρευσουσιν υδατος ζωντος). Some ancient Western writers connect πινετω of verse Joh 7:37 with ο πιστευων in verse Joh 7:38. By this arrangement αυτου (his) with κοιλιας is made to refer to Christ, not to the believer. Burney argues that κοιλια is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to Eze 47:1. C.C. Torrey refers to Zec 14:8. But the Eastern writers refer αυτου (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (Joh 4:14). It is a difficult question and Westcott finally changed his view and held αυτου to refer to Christ. Ρευσουσιν is future active indicative of ρεω, old verb, to flow, here only in the N.T.39 Which
( ου). Genitive by attraction of the relative ο (accusative singular object of λαμβανειν) to the case of του πνευματος (the Spirit) the antecedent. But it is purely grammatical gender (neuter ο because of πνευμα) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God.Were to receive ( εμελλον λαμβανειν). Imperfect active of μελλω with the present active infinitive λαμβανειν, to receive, one of the three constructions with μελλω (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost.For the Spirit was not yet given ( ουπω γαρ ην πνευμα). No verb for "given" in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of ειμ like παρειμ (to be present) appears in Act 19:2 of the Spirit's activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father).Because Jesus was not yet glorified ( οτ Ιησους ουπω εδοξασθη). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" ( εδοξασθη, first aorist passive indicative of δοξαζω), used later of the death of Jesus (Joh 12:16), even by Jesus himself (Joh 12:23; Joh 13:31).40 Some of the multitude
( εκ του οχλου). Τινες (some) to be supplied, a common Greek idiom.Of a truth ( αληθως). "Truly." See Joh 1:47.The prophet ( ο προφητης). The one promised to Moses (Deu 18:15) and long expected. See on John Joh 1:21. Proof of the deep impression made by Jesus.41 This is the Christ
( ουτος εστιν ο Χριστος). These went further and dared to call Jesus the Messiah and not merely the prophet who might not be the Messiah. They said it openly.What ( γαρ). These denied that Jesus was the Messiah and gave as their reason ( γαρ, for) the fact that he came from Galilee. The use of μη expects a negative answer.42 The scripture
( η γραφη). The reference is to Mic 5:2, the very passage quoted by the chief priests and scribes in response to Herod's inquiry (Mat 2:6). This ignorance of the fact that Jesus was actually born in Bethlehem belongs to the Jews, not to John the author of the Gospel.43 A division
( σχισμα). A clear split. See Mat 9:16 for the word from σχιζω, to rend. Used again in Joh 9:16; Joh 10:19.44 Would have taken him
( ηθελον πιασα αυτον). Imperfect active of θελω and first aorist active infinitive of πιαζω, "were wishing to seize him." See verse Joh 7:30 for a like impulse and restraint, there επεβαλεν επ' αυτον, here εβαλεν επ' αυτον (simple verb, not compound).45 Why did ye not bring him?
( Δια τ ουκ ηγαγετε αυτον;). Second aorist active indicative of αγω. Indignant outburst of the Sanhedrin (both Sadducees and Pharisees) at the failure of the ( τους, note article here referring to verse Joh 7:32) temple police to arrest Jesus. "Apparently they were sitting in expectation of immediately questioning him" (Dods). They were stunned at this outcome.46 Never man so spake
( ουδεποτε ελαλησεν ουτως ανθρωπος). Police officers are not usually carried away by public speech. They had fallen under the power of Jesus "as the Galilean peasants had been impressed" (Bernard) in verses Joh 7:28. It was the words of Jesus that had so gripped these officers, not his works (Joh 15:24). It was most disconcerting to the Sanhedrin.47 Are ye also led astray?
( Μη κα υμεις πεπλανησθε;). The Pharisees took the lead in this scornful sneer at the officers. The use of μη formally expects a negative answer as in Joh 4:29, but the Pharisees really believed it. See also Joh 6:67. The verb form is perfect passive indicative of πλαναω, for which see verse Joh 7:12 with perhaps an allusion to that phase of opinion.48 Hath any of the rulers believed on him?
( Μη τις εκ των αρχοντων επιστευσεν εις αυτον;). Negative answer sharply expected. First aorist active indicative of πιστευω. "Did any one of the rulers believe on him?" "What right have subordinates to have a mind of their own?" (Dods). These police were employed by the temple authorities (rulers). "Power was slipping through their fingers" (Dods) and that was the secret of their hostility to Jesus.Or of the Pharisees ( η εκ των Φαρισαιων). A wider circle and the most orthodox of all.49 This multitude
( ο οχλος ουτος). The Pharisees had a scorn for the amhaaretz or "people of the earth" (cf. our "clod-hoppers") as is seen in rabbinic literature. It was some of the οχλος (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (Joh 7:12; Joh 7:28).Which knoweth not the law ( ο μη γινοσκων). Present active articular participle of γινωσκω with μη usual negative of the participle in the Koine. "No brutish man is sin-fearing, nor is one of the people of the earth pious" (Aboth, II. 6). See the amazement of the Sanhedrin at Peter and John in Act 4:13 as "unlettered and private men" ( αγραμματο κα ιδιωτα). No wonder the common people ( οχλος) heard Jesus gladly (Mar 12:37). The rabbis scouted and scorned them.Are accursed ( επαρατο εισιν). Construction according to sense (plural verb and adjective with collective singular οχλος). Επαρατο is old verbal adjective from επαραομα, to call down curses upon, here only in the N.T.50 Nicodemus
( Νικοδημος). Not heard from since chapter 3 when he timidly came to Jesus by night. Now he boldly protests against the injustice of condemning Jesus unheard. He appears once more (and only in John) in Joh 19:39 with Joseph of Arimathea as a secret disciple of Jesus. He is a Pharisee and a member of the Sanhedrin and his present act is courageous.Saith ( λεγε). Dramatic present active indicative as in Joh 2:3.Before ( προτερον). This is genuine, a reference to the visit in chapter 3, but νυκτος (by night) is not genuine here.Being one of them ( εις ων εξ αυτων). As a member of the Sanhedrin he takes up the challenge in verse Joh 7:48. He is both ruler and Pharisee.51 Doth our law judge a man?
( μη ο νομος ημων κρινε τον ανθρωπον;). Negative answer expected and "the man," not "a man." These exponents of the law (verse Joh 7:49) were really violating the law of criminal procedure (Exo 23:1; Deu 1:16). Probably Nicodemus knew that his protest was useless, but he could at least show his colours and score the point of justice in Christ's behalf.Except it first hear from himself ( εαν μη ακουση πρωτον παρ' αυτου). Third-class negative condition with εαν μη and first aorist active subjunctive of ακουω. That is common justice in all law, to hear a man's side of the case ("from him," παρ' αυτου).And know what he doeth ( κα γνω τ ποιε). Continuation of the same condition with second aorist active subjunctive of γινωσκω with indirect question and present active indicative ( τ ποιε). There was no legal answer to the point of Nicodemus.52 Art thou also of Galilee?
( Μη κα συ εκ της Γαλιλαιας ει;). Formally negative answer expected by μη, but really they mean to imply that Nicodemus from local feeling or prejudice has lined himself up with this Galilean mob ( οχλος) of sympathizers with Jesus and is like Jesus himself a Galilean. "These aristocrats of Jerusalem had a scornful contempt for the rural Galileans" (Bernard).That out of Galilee ariseth no prophet ( οτ εκ της Γαλιλαιας προφητης ουκ εγειρετα). As a matter of fact Jonah, Hosea, Nahum, possibly also Elijah, Elisha, and Amos were from Galilee. It was simply the rage of the Sanhedrin against Jesus regardless of the facts. Westcott suggests that they may have reference to the future, but that is a mere excuse for them.53 This verse and through Joh 8:12 (the passage concerning the woman taken in adultery) is certainly not a genuine part of John's Gospel. The oldest and best MSS. (Aleph A B C L W) do not have it. It first appears in Codex Bezae. Some MSS. put it at the close of John's Gospel and some place it in Luke. It is probably a true story for it is like Jesus, but it does not belong to John's Gospel. The Canterbury Version on which we are commenting puts the passage in brackets. Westcott and Hort place it at the end of the Gospel. With this explanation we shall proceed.They went
( επορευθησαν). First aorist passive indicative of πορευομα used as a deponent verb without passive idea. In this context the verb has to refer to the Sanhedrin with a rather pointless contrast to Jesus.1 But Jesus went
( Ιησους δε επορευθη). Same deponent use of πορευομα as in Joh 7:53 and in contrast to the Sanhedrin's conduct, though it seems "pointless" (Dods). Apparently Jesus was lodging in the home of Mary, Martha, and Lazarus.2 Early in the morning
( ορθρου). Genitive of time, ορθρος meaning daybreak, old word, not in John, though in Luk 24:1; Act 5:21. John uses πρω (Joh 18:28; Joh 20:1; Joh 21:4).He came again into the temple ( παλιν παρεγενετο εις το ιερον). If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident.And all the people came unto him ( κα πας ο λαος ηρχετο προς αυτον). Imperfect middle of ερχομα picturing the enthusiasm of the whole ( πας) crowd now as opposed to the divisions in chapter 7.Taught ( εδιδασκεν). Imperfect active of διδασκω. He took his seat ( καθισας, ingressive active participle of καθιζω) as was customary for Jesus and began to teach (inchoative imperfect). So the picture.3 The scribes and the Pharisees
( ο γραμματεις κα ο Φαρισαιο). John does not mention "scribes," though this combination (note two articles) is common enough in the Synoptics (Luk 5:30; Luk 6:7, etc.).Bring ( αγουσιν). Vivid dramatic present active indicative of αγω. Dods calls this "in itself an unlawful thing to do" since they had a court for the trial of such a case. Their purpose is to entrap Jesus.Taken in adultery ( επ μοιχεια κατειλεμμενην). Perfect passive participle of καταλαμβανω, old compound to seize (Mar 9:18), to catch, to overtake (Joh 12:35), to overcome (or overtake) in Joh 1:5.Having let her in the midst ( στησαντες αυτην εν μεσω). First aorist active (transitive) participle of ιστημ. Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.4 Hath been taken
( κατειληπτα). Perfect passive indicative of καταλαμβανω (see verse Joh 8:3), caught and still guilty.In adultery ( μοιχευομενη). Present passive participle of μοιχευω, "herself suffering adultery" (Mat 5:32). Used of married people. Not in John.In the very act ( επ' αυτοφωρω). Old adjective ( αυτοφωροσ, αυτος, self, and φωρ, thief) caught in the act of theft, then extended to any crime in which one is caught. Old idiom, but not elsewhere in the Greek Bible. One example in a Berlin papyrus.5 Commanded
( ενετειλατο). First aorist middle indicative of εντελλω, old verb to enjoin (Mat 4:6).To stone such ( τας τοιαυτας λιθαζειν). Present active infinitive of λιθαζω (from λιθος), from Aristotle on. Stoning was specified for the case of a betrothed woman guilty of adultery (Deu 22:23) and for a priest's daughter if guilty. In other cases just death was commanded (Lev 20:10; Deu 22:22). The Talmud prescribes strangulation. This case may have strictly come within the regulation as a betrothed virgin.What then sayest thou of her? ( συ ουν τ λεγεισ;). "Thou then, what dost thou say?" This was the whole point, to catch Jesus, not to punish the woman.6 Tempting him
( πειραζοντες αυτον). Evil sense of this present active participle of πειραζω, as so often (Mar 8:11; Mar 10:2, etc.).That they might have whereof to accuse him ( ινα εχωσιν κατηγορειν αυτου). Purpose clause with ινα and present active subjunctive of εχω. This laying of traps for Jesus was a common practice of his enemies (Luk 11:16, etc.). Note present active infinitive of κατηγορεω (see Mat 12:10 for the verb) to go on accusing (with genitive αυτου). It was now a habit with these rabbis.Stooped down ( κατω κυψας). First aorist active participle of κυπτω, old verb to bow the head, to bend forward, in N.T. only here and verse Joh 8:8; Mar 1:7. The use of κατω (down) gives a vivid touch to the picture.With his finger ( τω δακτυλω). Instrumental case of δακτυλος for which see Mat 23:4.Wrote on the ground ( κατεγραφεν εις την γην). Imperfect active of καταγραφω, old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of καταγραφω leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman's sin.7 When they continued asking
( ως επεμενον ερωτωντες). Imperfect active indicative of επιμενω (waiting in addition or still, επ, old verb) with supplementary active participle of ερωταω, to question. See same construction in Act 12:16 The verb επιμενω does not occur in John. They saw that Jesus seemed embarrassed, but did not know that it was as much because of "the brazen hardness of the prosecutors" as because of the shame of the deed.He lifted himself up ( ανεκυψεν). First aorist active indicative of ανακυπτω, the opposite of κατακυπτω, to bend down (verse Joh 8:8) or of κατω κυπτω (verse Joh 8:6).He that is without sin ( ο αναμαρτητος). Verbal adjective ( αν privative and αμαρτητος from αμαρτανω), old word, either one who has not sinned as here and Deu 29:19 or one who cannot sin, not in the N.T.Among you ( υμων). Objective genitive.First cast ( πρωτος βαλετω). The nominative πρωτος means first before others, be the first to cast, not cast before he does something else. See Joh 20:4. The verb is second aorist imperative of βαλλω, old verb to fling or cast. Jesus thus picks out the executioner in the case.8 Again he stooped down
( παλιν κατακυψας). First aorist active participle of κατακυπτω, old and rare verb (in Epictetus II, 16. 22) instead of κατω κυψας in verse Joh 8:6.With his finger ( τω δακτυλω). Not genuine, only in D and Western class.Wrote on the ground ( εγραφεν εις την γην). Imperfect active of the simplex γραφω, not καταγραφω. The second picture of Jesus writing on the ground.9 Went out
( εξηρχοντο). Inchoative imperfect. Graphic picture.One by one ( εις καθ' εις). Not a Johannine phrase, but in Mar 14:19 where also the second nominative is retained as if καθ' ( κατα) is regarded as a mere adverb and not as a preposition.Beginning from the eldest ( αρξαμενο απο των πρεσβυτερων). "From the elder (comparative form, common in Koine as superlative) men," as was natural for they had more sins of this sort which they recalled. "They are summoned to judge themselves rather than the woman" (Dods).Was left alone ( κατελειφθη μονος). First aorist effective passive indicative of καταλειπω, to leave behind, with predicate nominative μονος. "Jesus was left behind alone."And the woman, where she was, in the midst ( κα η γυνη εν μεσω ουσα). The woman was left behind also "being in the midst" as they had placed her (verse Joh 8:3) before they were conscience stricken and left.10 Lifted up himself
( ανακυψας). First aorist active participle of ανακυπτω as in verse Joh 8:7.Where are they? ( Που εισιν;). Jesus had kept on writing on the ground as the accusers had slipped away one by one.Did no man condemn thee? ( ουδεις σε κατεκρινεν;). First aorist active indicative of κατακρινω, old and common verb to give judgment against (down on) one, but not in John. No one dared to cast a stone at the woman on Christ's terms.11 No man, Lord
( Ουδεισ, Κυριε). "No one, Sir." She makes no excuse for her sin. Does she recognize Jesus as "Lord"?Neither do I condemn thee ( Ουδε εγω σε κατακρινω). Jesus does not condone her sin. See Joh 8:15 for "I do not judge (condemn) any one." But he does give the poor woman another chance.Henceforth sin no more ( απο του νυν μηκετ αμαρτανε). See also Joh 5:14 where this same language is used to the impotent man. It literally means (prohibition with present active imperative): "Henceforth no longer go on sinning." One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved.12 Again therefore
( παλιν ουν). This language fits in better with Joh 7:52 than with Joh 8:11. Just suppose Jesus is in the temple on the following day.Unto them ( αυτοις). The Pharisees and crowds in the temple after the feast was past.I am the light of the world ( εγω ειμ το φως του κοσμου). Jesus had called his followers "the light of the world" (Mat 5:14), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (Joh 1:9; Joh 3:19). The Psalmist calls God his Light (Joh 27:1). So Isa 60:19. At the feast of tabernacles in the Court of the Women where Jesus was on this day (Joh 8:20) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in Joh 9:5) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition.Shall have the light of life ( εξε το φως της ζωης). The light which springs from and issues in life (Westcott). Cf. Joh 6:33; Joh 6:51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth.13 Of thyself
( περ σεαυτου). This technical objection was according to the rules of evidence among the rabbis. "No man can give witness for himself" (Mishnah, Ketub. 11. 9). Hence, they say, "not true" ( ουκ αληθες), not pertinent. "They were still in the region of pedantic rules and external tests." In Joh 5:31 Jesus acknowledged this technical need of further witness outside of his own claims (Joh 8:19-30) and proceeded to give it (Joh 8:32-47) in the testimony of the Baptist, of the Father, of his works, of the Scriptures, and of Moses in particular.14 Even if
( καν). That is κα εαν, a condition of the third class with the present active subjunctive μαρτυρω. Jesus means that his own witness concerning himself is true ( αληθες) even if it contravenes their technical rules of evidence. He can and does tell the truth all by himself concerning himself.For I know whence I came and whither I go ( οτ οιδα ποθεν ηλθον κα που υπαγω). In this terse sentence with two indirect questions Jesus alludes to his pre-existence with the Father before his Incarnation as in Joh 17:5 and to the return to the Father after the death and resurrection as in Joh 13:3; Joh 14:2. He again puts both ideas together in one crisp clause in Joh 16:28 for the apostles who profess to understand him then. But here these Pharisees are blind to the words of Jesus. "But ye know not whence I come nor whither I go" ( υμεις δε ουκ οιδατε ποθεν ερχομα η που υπαγω). He had spoken of his heavenly destiny (Joh 7:33). Jesus alone knew his personal consciousness of his coming from, fellowship with, and return to the Father. Stier (Words of the Lord Jesus) argues that one might as well say to the sun, if claiming to be the sun, that it was night, because it bore witness of itself. The answer is the shining of the sun.15 After the flesh
( κατα την σαρκα). According to the standards of the flesh (2Co 5:16). The Baptist had said: "There stands one among you whom ye know not" (Joh 1:26). The Light of the World had come, but they loved darkness rather than light (Joh 3:19), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2Co 4:4).16 Yea and if I judge
( κα εαν κρινω δε εγω). "And even if I pass judgment." Condition of third class again.True (althin). See Joh 1:9 for αληθινος, genuine, soundly based (cf. δικαια in Joh 5:30), "satisfying our perfect conception" (Westcott), not merely true ( αληθες) in the particular facts (verse Joh 8:14).For I am not alone ( οτ μονος ουκ ειμ). Jesus now takes up the technical criticism in verse Joh 8:13 after justifying his right to speak concerning himself.But I and the Father that sent me ( αλλ εγω κα ο πεμψας με πατηρ). See Joh 16:32 for a like statement about the Father being with Christ. It is not certain that πατηρ is genuine here (omitted by Aleph D, but in B L W), but the Father is clearly meant as in Joh 7:18; Joh 7:33. Jesus gives the Father as the second witness.17 Yea and in your law
( κα εν τω νομω δε τω υμετερω). Same use of και--δε as in verse Joh 8:16. They claimed possession of the law (Joh 7:49) and so Jesus takes this turn in answer to the charge of single witness in verse Joh 8:13. He will use similar language (your law) in Joh 10:34 in an argumentum ad hominem as here in controversy with the Jews. In Joh 15:24 to the apostles Jesus even says "in their law" in speaking of the hostile Jews plotting his death. He does not mean in either case to separate himself wholly from the Jews and the law, though in Matthew 5 he does show the superiority of his teaching to that of the law. For the Mosaic regulation about two witnesses see Deu 17:6; Deu 19:15. This combined witness of two is not true just because they agree, unless true in fact separately. But if they disagree, the testimony falls to the ground. In this case the Father confirms the witness of the Son as Jesus had already shown (Joh 5:37).18 The Father
( ο πατηρ). Clearly genuine here. So these are the two witnesses that Jesus presents to the Pharisees in defence of his claim to be the Light of the World (verse Joh 8:12).19 Where is thy Father?
( που εστιν ο πατηρ σου;). "The testimony of an unseen and unheard witness would not satisfy them" (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask "where," not "who" he is. Augustine has it: Patrem Christi carnaliter acceperunt, Christ's human father, as if the Pharisees were "misled perhaps by the Lord's use of ανθρωπον (verse Joh 8:17)" (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with double entendre, even with all three ideas dancing in their hostile minds.Ye would know my Father also ( κα τον πατερα μου αν ηιδειτε). Conclusion of second-class condition determined as unfulfilled with αν and second perfect active of οιδα used as imperfect in both condition and conclusion. See this same point made to Philip in Joh 14:9. In Joh 14:7 Jesus will use γινωσκω in the condition and οιδα in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in Joh 5:36-38 when Jesus had his previous controversy in Jerusalem. In Joh 7:28 Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (Joh 8:55) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (Joh 16:3). The Pharisees are silenced for the moment.20 In the treasury
( εν τω γαζοφυλακιω). See already Mar 12:41; Luk 21:1 for this word for the treasure-chambers of the temple. "It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers" (Bernard). The Persian word gaza (treasure) occurs only once in the N.T. (Act 8:27) and the compound ( φυλακη, guard) only here in John. Jesus hardly taught within a treasure-chamber. It probably means "at the treasury in the temple." This court was probably the most public part of the temple (Vincent).And ( κα)="and yet" as in Joh 1:10, etc.Because his hour was not yet come ( οτ ουπω εληλυθε η ωρα αυτου).Reason ( οτ) given why no one seized ( επιασεν, cf. Joh 7:30) him. Εληλυθε is past perfect active of ερχομα, "had not yet come." This very use of ωρα appears in Joh 2:4 and the very clause in Joh 7:30 which see.21 Again
( παλιν). Probably παλιν (again) in verse Joh 8:12 refers to a day after the feast is over since the last day is mentioned in Joh 7:37. So then here again we probably move on to another day still beyond that in verse Joh 8:12.And ye shall seek me ( κα ζητησετε με). As in Joh 7:34, "the search of despair" (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (Joh 1:11).And ye shall die in your sin ( κα εν τη αμαρτια υμων αποθανεισθε). Future middle indicative of αποθνησκω which is the emphatic word here (cf. Eze 3:18; Eze 18:18; Pro 24:9). Note singular αμαρτια (sin) here, but plural αμαρτιαις (sins) when the phrase is repeated in verse Joh 8:24 (sin in its essence, sin in its acts).Ye cannot come ( υμεις ου δυνασθε ελθειν). Precise language of Joh 7:34 to the Jews and to the apostles in Joh 13:33.22 Will he kill himself?
( μητ αποκτενε εαυτον;). Negative answer formally expected, but there is a manifest sneer in the query. "The mockery in these words is alike subtle and bitter" (Vincent). It was a different group of Jews in Joh 7:31 who cynically suggested that he was going to work among the Greeks in the Dispersion. Here they infer that Jesus refers to the next world. They suggest the depths of Gehenna for him as the abode of suicides (Josephus, War III. viii. 5). Of course the rabbis could not join Jesus there! Edersheim argues against this view.23 Ye are from beneath
( υμεις εκ των κατω). This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (Joh 8:44), but the use of εκ του κοσμου τουτου ("of this world" in origin) as parallel to what we have here seems to prove that the contrast between κατω and ανω here is between the earthly (sensual) and the heavenly as in Jas 3:15-17. See also Col 3:1. This is the only use of κατω in John (except Joh 8:6). These proud rabbis had their origin in this world of darkness (Joh 1:9) with all its limitations.I am from above ( εγω εκ των ανω ειμ). The contrast is complete in origin and character, already stated in Joh 3:31, and calculated to intensify their anger.24 For except ye believe
( εαν γαρ μη πιστευσητε). Negative condition of third class with εαν μη and ingressive aorist active subjunctive of πιστευω, "For unless ye come to believe."That I am he ( οτ εγω ειμ). Indirect discourse, but with no word in the predicate after the copula ειμ. Jesus can mean either "that I am from above" (verse Joh 8:23), "that I am the one sent from the Father or the Messiah" (Joh 7:18; Joh 7:28), "that I am the Light of the World" (Joh 8:12), "that I am the Deliverer from the bondage of sin" (Joh 8:28; Joh 8:31; Joh 8:36), "that I am" without supplying a predicate in the absolute sense as the Jews (Deu 32:39) used the language of Jehovah (cf. Isa 43:10 where the very words occur ινα πιστευσητε--οτ εγω ειμ). The phrase εγω ειμ occurs three times here (Joh 8:24; Joh 8:28; Joh 8:58) and also in Joh 13:19. Jesus seems to claim absolute divine being as in Joh 8:58.25 Who art thou?
( Συ τις ει;). Proleptic use of συ before τις, "Thou, who art thou?" Cf. Joh 1:19. He had virtually claimed to be the Messiah and on a par with God as in Joh 5:15. They wish to pin him down and to charge him with blasphemy.Even that which I have also spoken unto you from the beginning ( την αρχην οτ κα λαλω υμιν). A difficult sentence. It is not clear whether it is an affirmation or a question. The Latin and Syriac versions treat it as affirmative. Westcott and Hort follow Meyer and take it as interrogative. The Greek fathers take it as an exclamation. It seems clear that the adverbial accusative την αρχην cannot mean "from the beginning" like απ' αρχης (Joh 15:27) or εξ αρχης (Joh 16:4). The LXX has την αρχην for "at the beginning" or "at the first" (Gen 43:20). There are examples in Greek, chiefly negative, where την αρχην means "at all," "essentially," "primarily." Vincent and Bernard so take it here, "Primarily what I am telling you." Jesus avoids the term Messiah with its political connotations. He stands by his high claims already made.26 I have many things to speak and to judge concerning you
( πολλα εχω περ υμων λαλειν κα κρινειν). Instead of further talk about his own claims (already plain enough) Jesus turns to speak and to judge concerning them and their attitude towards him (cf. verse Joh 8:16). Whatever they think of Jesus the Father who sent him is true ( αληθης). They cannot evade responsibility for the message heard. So Jesus goes on speaking it from the Father.27 They perceived not
( ουκ εγνωσαν). Second aorist active indicative of γινωσκω. "Preoccupied as they were with thoughts of an earthly deliverer" (Westcott) and prejudiced against recognizing Jesus as the one sent from God.That he spake to them of the Father ( οτ τον πατερα αυτοις ελεγεν). Indirect assertion, but with the present indicative ( λεγε) changed to the imperfect ( ελεγεν) as was sometimes done (Joh 2:25) after a secondary tense.28 When ye have lifted up the Son of man
( οταν υψωσητε τον υιον του ανθρωπου). Indefinite temporal clause with οταν ( οτε + αν) and the first aorist active subjunctive of υψοω, to lift up (Koine verb from υψος, height), used several times in John of the Cross of Christ (Joh 3:14; Joh 8:28; Joh 12:32; Joh 12:34). It is unnecessary to render the aorist subjunctive as if a future perfect, simply "whenever ye lift up" (actually lift up, ingressive aorist). In Act 2:33 the verb is used of the Ascension.Shall ye know ( γνωσεσθε). Future (ingressive aoristic) middle of γινωσκω. Cognoscetis ex re quod nunc ex verbo non creditis (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (Joh 16:8). ForI am ( εγω ειμ) see on verse Joh 8:24.As the Father taught me ( Καθως εδιδασκεν με ο πατηρ). This claim Jesus repeats (see verse Joh 8:26) and clearly makes on his arrival at the feast (Joh 7:16). This fact marks Jesus off from the rabbis.29 Is with me
( μετ' εμου εστιν). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (Joh 8:16) and will expand in Joh 17:21-26.He hath not left me alone ( ουκ αφηκεν με μονον). First aorist active indicative of αφιημ. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mar 6:46; Mat 14:23; Joh 6:15).That are pleasing to him ( τα αρεστα αυτω). This old verbal adjective, from αρεσκω, to please, in N.T. only here, Act 6:2; Act 12:3; 1Jn 3:32. The joy of Jesus was in doing the will of the Father who sent him (Joh 4:34).30 Many believed on him
( πολλο επιστευσαν εις αυτον). Ingressive aorist active indicative, came to believe, nominally at any rate, as in Joh 2:23. But the tension was keen and Jesus proceeded to test the faith of these new believers from among the Pharisees.31 Which had believed him
( τους πεπιστευκοτας αυτω). Articular perfect active participle of πιστευω with dative αυτω (trusted him) rather than εις αυτον (on him) in verse Joh 8:30. They believed him (cf. Joh 6:30) as to his claims to being the Messiah with their own interpretation (Joh 6:15), but they did not commit themselves to him and may represent only one element of those in verse Joh 8:30, but see Joh 2:23 for πιστευω εις there.If ye abide in my word ( εαν υμεις μεινητε εν τω λογω τω εμω). Third-class condition with εαν and first aorist (constative) active subjunctive.Are ye truly my disciples ( αληθως μαθητα μου εστε). Your future loyalty to my teaching will prove the reality of your present profession. So the conclusion of this future condition is put in the present tense. As then, so now. We accept church members on profession of trust in Christ. Continuance in the word (teaching) proves the sincerity or insincerity of the profession. It is the acid test of life.32 And ye shall know the truth
( κα γνωσεσθε την αληθειαν). Truth is one of the marks of Christ (Joh 1:14) and Jesus will claim to Thomas to be the personification of truth (Joh 14:6). But it will be for them knowledge to be learned by doing God's will (Joh 7:17). The word is from αληθης ( α privative and ληθω, to conceal, unsealed, open). See also verses Joh 8:40; Joh 8:44; Joh 8:45.And the truth shall make you free ( κα η αληθεια ελευθερωσε υμας). Future active indicative of ελευθεροω, old verb from ελευθερος (from ερχομα, to go where one wishes and so free). One of Paul's great words for freedom from the bondage of the law (Rom 6:18; Gal 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Rom 8:2. See Joh 8:36. This freedom is won alone by Christ (Joh 8:36) and we are sanctified in truth (Joh 17:19). In Joh 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us.33 We be Abraham's seed
( Σπερμα Αβρααμ εσμεν). "We are Abraham's seed," the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Gal 4:22). Yes, but the Jews came to rely solely on mere physical descent (Mat 3:9) and so God made Gentiles the spiritual children of Abraham by faith (Mat 3:7; Mat 9:6).And have never yet been in bondage to any man ( κα ουδεν δεδουλευκαμεν πωποτε). Perfect active indicative of δουλευω, to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. "These poor believers soon come to the end of their faith" (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth.34 Every one that committeth sin is the bondservant of sin
( πας ο ποιων την αμαρτιαν δουλος εστιν [της αμαρτιασ]). The Western class omits της αμαρτιας (sin), but that is the idea anyhow. Note the use of ποιων (present active participle, continuous habit or practice), not ποιησας (aorist active participle for single act), precisely as in 1Jn 3:4-8. Note also Joh 3:21 for ο ποιων την αληθειαν (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (Memor. IV. 5. 3). So Paul clearly in Rom 6:17; Rom 6:20 "slaves of sin" ( δουλο της αμαρτιας).35 The bondservant
( ο δουλος) ...the son ( ο υιος). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Gen 21:10) and Paul's use of it in Gal 4:30. We do not know that there is any reference here to Hagar and Ishmael. See also Heb 3:5 (Num 12:7) for a like contrast between Moses as servant ( θεραπων) in God's house and Christ as Son ( υιος) over God's house.36 If therefore the son shall make you free
( εαν ουν ο υιος υμας ελευθερωση). Condition of third class with εαν and first aorist (ingressive) active subjunctive. "If therefore the Son set you free," as he has the power to do.Ye shall be free indeed ( οντως ελευθερο εσεσθε). Old and common adverb from participle οντων, actually, really (cf. Luk 24:34). But this spiritual freedom was beyond the concept or wish of these Jews.37 Yet ye seek to kill me
( αλλα ζητειτε με αποκτεινα). As at the recent feast (Joh 7:20; Joh 7:25; Joh 7:30; Joh 7:32; Joh 8:20). Some of these very professed believers were even now glowering with murderous vengeance.Hath not free course in you ( ου χωρε εν υμιν). Intransitive use of χωρεω, old verb from χωρος (space, place), to have space or room for. They would not abide in Christ's word (verse Joh 8:31). They had no longer room for his word when once they understood the spiritual aspect of his message. Jerusalem was now just like Galilee once before (Joh 6:60-66).38 With my Father
( παρα τω πατρ). Locative case of πατηρ and article used as possessive (common idiom), "by the side of my Father," picture of intimate fellowship like προς τον θεον (face to face with God) in Joh 1:1.From your father ( παρα του πατρος). Ablative case with παρα (from the side of) and same possessive use of του in each instance, though "the" will really answer both times. But ο πατηρ does not mean the same person. Christ's Father by contrast is not their father.39 Our father is Abraham
( ο πατηρ ημων Αβρααμ εστιν). They saw the implication and tried to counter it by repeating their claim in verse Joh 8:33 which was true so far as physical descent went as Jesus had admitted (verse Joh 8:37).If ye were ( ε εστε). Strictly, "if ye are" as ye claim, a condition of the first class assumed to be true.Ye would do ( εποιειτε αν). Read by C L N and a corrector of Aleph while W omits αν. This makes a mixed condition (protasis of the first class, apodosis of the second. See Robertson, Grammar, p. 1022). But B reads ποιειτε like the Sin. Syriac which has to be treated as imperative (so Westcott and Hort).40 But now
( νυν δε). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of νυν δε after a condition of second class without αν in Joh 16:22; Joh 16:24.This did not Abraham ( τουτο Αβρααμ ουκ εποιησεν). Blunt and pointed of their unlikeness to Abraham.A man that hath told you the truth ( ανθρωπον ος τεν αληθειαν υμιν λελαληκα). Ανθρωπον (here=person, one) is accusative case in apposition withme ( με) just before. The perfect active indicative λελαληκα from λαλεω is in the first person singular because the relative ος has the person of με, an idiom not retained in the Englishthat hath (that have or who have) though it is retained in the English of 1Co 15:9 "that am" for ος ειμ.Which I heard from God ( ην ηκουσα παρα του θεου). Here we have "I" in the English. "God" here is equal to "My Father" in verse Joh 8:38. The only crime of Jesus is telling the truth directly from God.41 Ye do the works of your father
( υμεις ποιειτε τα εργα του πατρος υμων). Who is not Abraham and not God as Jesus plainly indicates.We were not born of fornication ( ημεις εκ πορνειας εγεννηθημεν). First aorist passive indicative of γενναω. This they said as a proud boast. Jesus had admitted that they were physical (Deu 23:2) descendants of Abraham (Joh 8:37), but now denies that they are spiritual children of Abraham (like Paul in Rom 9:7). Πορνεια is from πορνος (harlot) and that from περνημ, to sell, a woman who sells her body for sexual uses. It is vaguely possible that in this stern denial the Pharisees may have an indirect fling at Jesus as the bastard son of Mary (so Talmud).We have one Father, even God ( ενα πατερα εχομεν τον θεον). No "even" in the Greek, "One Father we have, God." This in direct reply to the implication of Jesus (verse Joh 8:38) that God was not their spiritual Father.42 Ye would love me
( ηγαπατε αν εμε). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis).For I came forth from God ( εγω γαρ εκ του θεου εξηλθον). Second aorist active indicative of εξερχομα, definite historical event (the Incarnation). See Joh 4:30 for εξηλθον εκ. In Joh 13:3; Joh 16:30 Jesus is said to have come from ( απο) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in Joh 17:5.And am come ( κα ηκω). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here," Jesus means.Of myself ( απ' εμαυτου). His coming was not self-initiated nor independent of the Father. "But he ( εκεινος, emphatic demonstrative pronoun) sent me" and here I am.43 My speech
( την λαλιαν την εμην) andmy word ( τον λογον τον εμον). Perhaps λαλια, old word from λαλος (talk), means here more manner of speech than just story (Joh 4:42), while λογος refers rather to the subject matter. They will not listen ( ου δυνασθε ακουειν) to the substance of Christ's teaching and hence they are impatient with the way that he talks. How often that is true.44 Ye are of your father the devil
( υμεις εκ του πατρος του διαβολου). Certainly they can "understand" ( γινωσκετε in Joh 8:43) this "talk" ( λαλιαν) though they will be greatly angered. But they had to hear it ( ακουειν in Joh 8:43). It was like a bombshell in spite of the preliminary preparation.Your will to do ( θελετε ποιειν). Present active indicative of θελω and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in Mat 13:38 (the sons of the evil one, the devil) and Joh 23:15 (twofold more a son of Gehenna than you). See also 1Jn 3:8 for "of the devil" ( εκ του διαβολου) for the one who persists in sinning. In Rev 12:9 the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in Act 17:28. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Mat 3:9). He even called them "broods of vipers" as Jesus did later (Mat 12:34).A murderer ( ανθρωποκτονος). Old and rare word (Euripides) from ανθρωπος, man, and κτεινω, to kill. In N.T. only here and 1Jn 3:15. The Jews were seeking to kill Jesus and so like their father the devil.Stood not in the truth ( εν τη αληθεια ουκ εστηκεν). Since ουκ, not ουχ, is genuine, the form of the verb is εστεκεν the imperfect of the late present stem στηκω (Mar 11:25) from the perfect active εστηκα (intransitive) of ιστημ, to place.No truth in him ( ουκ εστιν αληθεια εν αυτω). Inside him or outside (environment). The devil and truth have no contact.When he speaketh a lie ( οταν λαλη το ψευδος). Indefinite temporal clause with οταν and the present active subjunctive of λαλεω. But note the article το: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" ( εκ των ιδιων λαλε) like a fountain bubbling up (cf. Mat 12:34).For he is a liar ( οτ ψευστης εστιν). Old word for the agent in a conscious falsehood ( ψευδος). See 1Jn 1:10; Rom 3:4. Common word in John because of the emphasis on αληθεια (truth).And the father thereof ( κα ο πατηρ αυτου). Either the father of the lie or of the liar, both of which are true as already shown by Jesus.Autou in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.45 Because I speak the truth
( εγω δε οτ την αληθειαν λεγω). Proleptic emphatic position of εγω. "Truth is uncongenial to them" (Bernard). See Joh 3:19 for their picture.46 Which of you convicteth me of sin?
( Τις εξ υμων ελεγχε με περ αμαριτασ;). See on Joh 3:20; Joh 16:8 (the work of the Holy Spirit) for ελεγχω for charge and proof. The use of αμαρτια as in Joh 1:29 means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Heb 4:15) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on.Why do ye not believe me? ( Δια τ υμεις ου πιστευετε μοι;). This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection.47 He that is of God
( ο ων εκ του θεου). See this use of εκ in Joh 3:31. "Their not listening proved that they were not of God" (Dods). They were of the earth and the devil, not of God.48 Thou art a Samaritan and hast a demon
( Σαμαρειτης ε συ κα δαιμονιον εχεις). On the spur of the moment in their rage and fury they can think of no meaner things to say. They know, of course, that Jesus was not a Samaritan, but he had acted like a Samaritan in challenging their peculiar spiritual privileges (Joh 4:9; Joh 4:39). The charge of having a demon was an old one by the Pharisees (Mat 12:24) and it is repeated later (Joh 10:20).49 I have not a demon
( εγω δαιμονιον ουκ εχω). This Jesus says calmly, passing by the reference to the Samaritans as beneath notice.My Father ( τον πατερα μου). As in Joh 2:16. He is not mad in claiming to honour God (cf. Joh 7:18). They were insulting the Father in insulting him (cf. Joh 5:23). On ατιμαζω ( α privative and τιμαω, to dishonour) see Luk 20:11.50 But I seek not mine own glory
( εγω δε ου ζητω την δοξαν μου). As they did not seek the glory of God (Joh 5:44; Joh 8:4).And judgeth ( κα κρινων). The Father judges between you and me, though the Son is the Judge of mankind (Joh 5:22). "It is only the δοξα (glory) that comes from God that is worth having" (Bernard).51 If a man keep my word
( εαν τις τον εμον λογον τηρηση). Condition of third class with εαν and constative aorist active subjunctive of τηρεω. Repeated in verse Joh 8:52. See verse Joh 8:43 about hearing the word of Christ. Common phrase in John (Joh 8:51; Joh 8:52; Joh 8:55; Joh 14:23; Joh 14:24; Joh 15:20; Joh 17:6; 1Jn 2:5). Probably the same idea as keeping the commands of Christ (Joh 14:21).He shall never see death ( θανατον ου μη θεωρηση εις τον αιονα). Spiritual death, of course. Strong double negative ου μη with first aorist active subjunctive of θεωρεω. The phrase "see death" is a Hebraism (Psa 89:48) and occurs with ιδειν (see) in Luk 2:26; Heb 11:5. No essential difference meant between οραω and θεωρεω. See Joh 14:23 for the blessed fellowship the Father and the Son have with the one who keeps Christ's word.52 Now we know
( νυν εγνωκαμεν). Perfect active indicative of γινωσκω, state of completion, "Now since such talk we have come to certain knowledge that thou hast a demon" (verse Joh 8:48).Is dead ( απεθανεν). Second aorist active indicative of αποθνησκω. "Abraham died."And thou sayest ( κα συ λεγεις). Adversative use of κα, "and yet." Emphatic position of συ (thou). Same condition quoted as in verse Joh 8:51.He shall never taste of death ( ου με γευσητα θανατου εις τον αιονα). Same emphatic negative with subjunctive as in verse Joh 8:51, but γευσητα (first aorist middle subjunctive of γευω with genitive case θανατου (death). Another Hebraism for dying like θεωρηση (see) in verse Joh 8:51. Used in Heb 2:9 of the death of Jesus and in Synoptics (Mat 16:28; Mar 9:1; Luk 9:27). It occurs in the Talmud, but not in the O.T. The Pharisees thus did not misquote Jesus, though they misunderstood him.53 Art thou greater than our father Abraham?
( Μη συ μειζων ε του πατρος ημων Αβρααμ;). Negative answer expected by μη with ablative case of comparison in πατρος after μειζων. The question was designed to put Jesus in a difficult position, for Abraham and the prophets all "died." They do not see that Jesus uses death in a different sense.Whom makest thou thyself? ( τινα σεαυτον ποιεισ;). Σεαυτον is predicate accusative with ποιεις. They suspect that Jesus is guilty of blasphemy as they charged in Joh 5:18 in making himself equal with God. Later they will make it specifically (Joh 10:33; Joh 19:7). They set a trap for Jesus for this purpose.54 If I glorify myself
( εαν εγω δοξασω εμαυτον). Third-class condition with εαν and first aorist active subjunctive (or future active indicative) of δοξαζω.It is my Father that glorifieth me ( εστιν ο πατηρ μου ο δοξαζων με). The position and accent of εστιν mean: "Actually my Father is the one," etc.Of whom ye say ( ον υμεις λεγετε). The accusative of the person ( ον) with λεγετε is regular (cf. Joh 10:36).Your God ( θεος υμων). So Aleph B D and apparently correct, though A C L W Delta Theta have ημων (our God). The οτ can be taken as recitative (direct quotation, ημων, our) or declarative (indirect, that, and so υμων). The Jews claimed God as their peculiar national God as they had said in Joh 8:41. So Jesus turns this confession and claim against them.55 And ye have not known him
( κα ουκ εγνωκατε αυτον). Adversative use again of κα="and yet." Perfect active indicative of γινωσκω, the verb for experiential knowledge. This was true of the κοσμος (Joh 1:10; Joh 17:25) and of the hostile Jews (Joh 16:3). Jesus prays that the world may know (Joh 17:23) and the handful of disciples had come to know (Joh 17:25).But I know him ( εγω δε οιδα αυτον). Equipped by eternal fellowship to reveal the Father (Joh 1:1-18). This peculiar intimate knowledge Jesus had already claimed (Joh 7:29). Jesus used οιδα (Joh 8:19; Joh 15:21) or γινωσκω (Joh 17:23; Joh 17:25) for the knowledge of the Father. No undue distinction can be drawn here.And if I should say ( καν ειπω). Third-class condition (concession), "even if I say," with κα εαν ( καν) and second aorist active subjunctive. "Suppose I say."I shall be like you a liar ( εσομα ομοιος υμιν ψευστης). Apodosis of the condition. Hομοιος (like) is followed by the associative-instrumental case υμιν. The word ψευστης (liar), in spite of the statement that they are the children of the devil, the father of lying (Joh 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1Jn 2:4; 1Jn 2:22; 1Jn 4:20; 1Jn 5:10. It is not hard to imagine the quick anger of these Pharisees.56 Rejoiced
( ηγαλλιασατο). First aorist middle indicative of αγαλλιαομα, a word of Hellenistic coinage from αγαλλομα, to rejoice.To see ( ινα ιδη). Sub-final use of ινα and second aorist active subjunctive of οραω. This joy of Abraham is referred to in Heb 11:13 (saluting, ασπασαμενο, the promises from afar). There was a Jewish tradition that Abraham saw the whole history of his descendants in the vision of Gen 15:6, but that is not necessary here. He did look for and welcome the Messianic time, "my day" ( την ημεραν την εμην). "He saw it, and was glad" ( ειδεν κα εχαρη). Second aorist active indicative of οραω and second aorist passive indicative of χαιρω. Ye see it and are angry!57 Thou art not yet fifty years old
( πεντηκοντα ετ ουπω εχεις). Literally, "Thou hast not yet fifty years." Not meaning that Jesus was near that age at all. It was the crisis of completed manhood (Num 4:3) and a round number. Jesus was about thirty to thirty-three.And hast thou seen Abraham? ( Κα Αβρααμ εωρακασ;). So A C D and B W Theta have εωρακες, both second person singular of the perfect active indicative of οραω. But Aleph, Sin-syr., Coptic versions (accepted by Bernard) have κα Αβρααμ εωρακε σε? "Has Abraam seen thee?" Either makes sense here.58 Before Abraham was
( πριν Αβρααμ γενεσθα). Usual idiom with πριν in positive sentence with infinitive (second aorist middle of γινομα) and the accusative of general reference, "before coming as to Abraham," "before Abraham came into existence or was born."I am ( εγω ειμ). Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between γενεσθα (entrance into existence of Abraham) and ειμ (timeless being) is complete. See the same contrast between εν in Joh 1:1 and εγενετο in Joh 1:14. See the contrast also in Psa 90:2 between God ( ε, art) and the mountains ( γενηθηνα). See the same use of ειμ in Joh 6:20; Joh 9:9; Joh 8:24; Joh 8:28; Joh 18:6.59 They took up stones therefore
( ηραν ουν λιθους). First aorist active indicative of αιρω, inferential use of ουν. The time for argument had past.To cast at him ( ινα βαλωσιν επ' αυτον). Final clause with ινα and the second aorist active subjunctive of βαλλω. Vivid picture of a mob ready to kill Jesus, already beginning to do so.Hid himself ( εκρυβη). Second aorist passive indicative of κρυπτω. He was hidden. No Docetic vanishing, but quietly and boldly Jesus went out of the temple. His hour had not yet come. Once again three months later the Pharisees will try to kill him, but he will pass out of their hands (Joh 10:39).1 As he passed by
( παραγων). Present active participle of παραγω, old verb to go along, by, or past (Mat 20:30). Only example in this Gospel, but in 1Jn 2:8; 1Jn 2:17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (Joh 10:22).From his birth ( εκ γενετης). Ablative case with εκ of old word from γενω, γινομα. Here alone in N.T., but the phrase τυφλος εκ γενετης is common in Greek writers. Probably a well-known character with his stand as a beggar (verse Joh 9:5).2 Who did sin?
( τις ημαρτεν;). Second aorist active indicative of αμαρτανω. See Act 3:2; Act 14:8 for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. Mar 8:23; Mar 10:46) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Mat 11:5). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job had shown that this was not always the case and Jesus shows it also (Luk 13:1-5). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exo 20:5, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Eze 18:20) says: "The soul that sinneth it shall die" (individual responsibility for sin committed). There is something in heredity, but not everything.That he should be born blind ( ινα τυφλος γεννηθη). Probably consecutive (or sub-final) use of ινα with first aorist passive subjunctive of γενναω.3 But that the works of God should be made manifest in him
( αλλ' ινα φανερωθη τα εργα του θεου εν αυτω). Jesus denies both alternatives, and puts God's purpose ( αλλ' ινα with first aorist subjunctive of φανεροω) as the true solution. It is sometimes true that disease is the result of personal sin as in the man in Joh 5:14 and parents can hand on the effects of sin to the third and fourth generations, but there are cases free from blame like this. There is comfort for many sufferers in the words of Jesus here.4 We must work the works of him that sent me
( ημας δε εργαζεσθα τα εργα του πεμψαντος με). This is undoubtedly the correct text (supported by the Neutral and Western classes) and not εμε (I) and με (me) of the Syrian class nor ημας (we) and ημας (us) of the Alexandrian class. Jesus associates us with him in the task committed to him by the Father. Bernard argues vigorously, but vainly, for εμε me. We are not able to fathom the depth of the necessity ( δε) here involved in each life as in this poor blind man and in each of us.While it is day ( εως ημερα εστιν). This clause gives the note of urgency upon us all.The night cometh ( ερχετα νυξ). "Night is coming on," and rapidly. Night was coming for Jesus (Joh 7:33) and for each of us. Cf. Joh 11:9; Joh 12:35. Even electric lights do not turn night into day. Hεως with the present indicative (Joh 21:22) means "while," not until as in Joh 13:38.5 When I am in the world
( οταν εν τω κοσμω ω). Indefinite relative clause with οταν and present active subjunctive ω, "whenever I am in the world." The Latin Vulgate renders here οταν by quamdiu so long as or while as if it were εως. But clearly Jesus here refers to the historic Incarnation (Joh 17:11) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God's Son is always the Light of the World (Joh 1:4; Joh 1:10; Joh 8:12), but here the reference is limited to his manifestation "in the world."I am the light of the world ( φως ειμ του κοσμου). The absence of the definite article ( το φως in Joh 8:12) is to be noted (Westcott). Literally, "I am light to the world, whenever I am in the world." "The display of the character varies with the occasion" (Westcott).6 He spat on the ground
( επτυσεν χαμα). First aorist active indicative of the old verb πτυω for which see Mar 7:33. Χαμα is an old adverb either in the dative or locative (sense suits locative), in N.T. only here and Joh 18:6. Jesus was not asked to cure this man. The curative effects of saliva are held in many places. The Jews held saliva efficacious for eye-trouble, but it was forbidden on the Sabbath. "That Jesus supposed some virtue lay in the application of the clay is contradicted by the fact that in other cases of blindness He did not use it" (Dods). Cf. Mar 8:23. Why he here accommodated himself to current belief we do not know unless it was to encourage the man to believe.He made clay ( εποιησεν πηλον). Only use of πηλος, old word for clay, in N.T. in this chapter and Rom 9:21. The kneading of the clay and spittle added another offence against the Sabbath rules of the rabbis.Anointed his eyes with the clay ( επεχρισεν αυτου τον πηλον επ τους οφθαλμους). First aorist active indicative of επιχριω, old verb, to spread on, anoint, here only and verse Joh 9:11 in N.T. "He spread the clay upon his eyes." B C read επεθηκεν (first aorist active indicative of επιτιθημ, to put on).7 Wash
( νιψα). First aorist middle imperative second person singular of νιπτω, later form of νιζω, to wash, especially parts of the body. Certainly bathing the eyes is good for eye trouble, and yet we are not to infer that the cure was due to the use of the clay or to the washing.In the pool of Siloam ( εις την κολυμβηθραν του Σιλωαμ). The word κολυμβηθρα (from κολυμβαω, to swim) is a common word for swimming-pool, in N.T. only here and Joh 5:2; Joh 5:7. The name Siloam is Hebrew (Isa 8:6) and means "sent" ( απεσταλμενος, perfect passive participle of αποστελλω). It was situated south of the temple area and was apparently connected by a subterranean tunnel with the Virgin's Well (Joh 5:2) according to Bernard. The water was conducted artificially to the pool of Siloam.Washed ( ενιψατο). First aorist direct middle (cf. νιψα), apparently bathing and not merely washing his eyes.Came seeing ( ηλθεν βλεπων). Jesus had healed him. He was tested by the demand to bathe his eyes.8 Neighbours
( γειτονες). From γη (land), of the same land, old word. See Luk 14:2.Saw him ( θεωρουντες). Present active participle of θεωρεω, who used to observe him.Aforetime ( το προτερον). Adverbial accusative, "the former time," formerly.That he was a beggar ( οτ προσαιτης ην). See Joh 4:19; Joh 12:19 for declarative οτ after θεωρεω. But it is entirely possible that οτ here is "because" (Westcott). Προσαιτης is a late word for beggar, in N.T. only here and Mar 10:46. It is from προσαιτεω, to ask in addition (see προσαιτων below), a thing that beggars know how to do.Is not this he that sat and begged? ( Ουχ ουτος εστιν ο καθημενος κα προσαιτων;). He had his regular place and was a familiar figure. But now his eyes are wide open.9 Nay but he is like him
( Ουχι, αλλα ομοιος αυτω εστιν). Vigorous denial ( ουχ) and mere similarity suggested. Associative instrumental case αυτο after ομοιος. The crowd is divided.He said ( εκεινος ελεγεν). Emphatic demonstrative (as in Joh 9:11; Joh 9:12; Joh 9:25; Joh 9:36), "That one spake up." He knew.10 How then were thine eyes opened?
( Πως ουν ηνεωιχθησαν σου ο οφθαλμοι;). Natural and logical ( ουν) question. First aorist passive indicative (triple augment) of ανοιγω. These neighbours admit the fact and want the manner ("how") of the cure made clear.11 The man that is called Jesus
( ο ανθρωπος ο λεγομενος Ιησους). He does not yet know Jesus as the Messiah the Son of God (Joh 9:36).I received sight ( ανεβλεψα). First aorist active indicative of αναβλεπω, old verb to see again, to recover sight, not strictly true of this man who had never seen. He got back sight that he had never had. Originally the verb means to look up (Mat 14:19).12 Where is he?
( Που εστιν εκεινοσ;). The very question of Joh 7:11.13 They bring him
( αγουσιν αυτον). Vivid dramatic present active of αγω. These neighbours bring him.To the Pharisees ( προς τους Φαρισαιους). The accepted professional teachers who posed as knowing everything. The scribes were usually Pharisees.Him that aforetime was blind ( τον ποτε τυφλον). Simply, "the once blind man."14 Now it was the sabbath
( ην δε σαββατον). Literally, "Now it was a sabbath" (no article). To the Pharisees this fact was a far more important matter than whether or how the thing was done. See Volumes I and II for discussions of the minute Sabbath regulations of the rabbis.15 Again
( παλιν). Besides the questioning of the neighbours (verses Joh 9:8; Joh 9:9).Therefore ( ουν). Since he has been brought to the Pharisees who must make a show of wisdom.Also asked him ( ηρωτων αυτον κα). Inchoative imperfect active of ερωταω, "began also to question him."How he received his sight ( πως ανεβλεψεν). No denial as yet of the fact, only interest in the "how."He put ( επεθηκεν). Genuine here, but see verse Joh 9:6.And lo see ( κα βλεπω). That is the overwhelming fact.16 Because he keepeth not the sabbath
( οτ το σαββατον ου τηρε). This is reason (causal οτ) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (Joh 5:10; Joh 5:16; Joh 5:18). Hence he is not "from God" ( παρα θεου). So some.How can a man that is a sinner do such signs? ( Πως δυνατα ανθρωπος αμαρτωλος τοιαυτα σημεια ποιειν;). This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (Joh 3:2). It was a conundrum for the Pharisees. No wonder there was "a division" ( σχισμα, schism, split, from σχιζω) as in Joh 7:43; Joh 10:19.17 Unto the blind man again
( τω τυφλω παλιν). The doctors disagree and they ask the patient whose story they had already heard (verse Joh 9:15).In that he opened thine eyes ( οτ ηνεωιξεν σου τους οφθαλμους). Causal use of οτ and triple augment in the first aorist active indicative of ανοιγω. They offer the excuse that the man's experience particularly qualified him to explain the "how," overlooking the fact he had already told his story and also trying to conceal their own hopeless division of opinion.He is a prophet ( προφητης εστιν). The man will go that far anyhow.18 The Jews
( ο Ιουδαιο). Probably the incredulous and hostile section of the Pharisees in verse Joh 9:16 (cf. Joh 5:10).Did not believe ( ουκ επιστευσαν). The facts told by the man, "that he had been blind and had received his sight" ( οτ ην τυφλος κα ανεβλεψεν), conflicted with their theological views of God and the Sabbath. So they refused belief "until they called the parents" ( εως οτου εφωνησαν τους γονεις). Usual construction of εως οτου ( = until which time, like εως alone) with aorist active indicative of φωνεω, old verb from φωνη (voice, sound). They called out loud for his parents to throw light on this grave problem to cover up their own stupidity.19 Is this your son who ye say was born blind? how doth he now see?
( Hουτος εστιν ο υιος υμων, ον υμεις ληγετε οτ τυφλος εγεννηθη; πως ουν βλεπε αρτι;). It was shrewdly put with three questions in one in order to confuse the parents if possible and give the hostile Pharisees a handle.20 We know that this is our son, and that he was born blind
( Οιδαμεν οτ ουτος εστιν ο υιος ημων κα οτ τυφλος εγεννηθη). These two questions the parents answer clearly and thus cut the ground from under the disbelief of these Pharisees as to the fact of the cure (verse Joh 9:18). So these Pharisees made a failure here.21 But how he now seeth we know not
( πως δε νυν βλεπε ουκ οιδαμεν). Concerning the third question they profess ignorance both as to the "how" ( πως) and the "who" ( τις).Opened ( ηνοιξεν). First aorist active indicative with single augment of ανοιγω, same form as ηνεωιξεν (triple augment) in verse Joh 9:17. They were not witnesses of the cure and had the story only from the son as the Pharisees had.He is of age ( ηλικιαν εχε). "He has maturity of age." He is an adult. A regular classical phrase in Plato, etc. The parents were wholly right and within their rights.22 Because they feared the Jews
( οτ εφοβουντο τους Ιουδαιους). Imperfect middle, a continuing fear and not without reason. See already the whispers about Jesus because of fear of the Jews (Joh 7:13).Had agreed already ( ηδη συνετεθειντο). Past perfect middle of συντιθημ, to put together, to form a compact (Joh 7:32; Joh 7:47-49).If any man should confess him to be Christ ( εαν τις αυτον ομολογηση Χριστον). Condition of third class with εαν and first aorist active subjunctive of ομολογεω and predicate accusative Χριστον. Jesus had made confession of himself before men the test of discipleship and denial the disproof (Mat 10:32; Luk 12:8). We know that many of the rulers nominally believed on Jesus (Joh 12:42) and yet "did not confess him because of the Pharisees" ( αλλα δια τους Φαρισαιους ουχ ωμολογουν), for the very reason given here, "that they might not be put out of the synagogue" ( ινα μη αποσυναγωγο γενωντα). Small wonder then that here the parents cowered a bit.That he should be put out of the synagogue ( ινα αποσυναγωγος γενητα). Sub-final use of ινα with second aorist middle subjunctive of γινομα. Αποσυναγωγος ( απο and συναγωγη) is found in N.T. only here and Joh 12:42; Joh 16:2. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely).23 Therefore
( δια τουτο). "For this reason." Reason enough for due caution.24 A second time
( εκ δευτερου). He had given the Pharisees the facts the first time (Joh 9:15). It was really the third time (see παλιν in Joh 9:17). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue.Give glory to God ( δος δοξαν τω θεω). Second aorist active imperative of διδωμ (cf. σχεσ, ες). This phrase does not mean gratitude to God as in Luk 17:18. It is rather an adjuration to speak the truth (Jos 7:19; 1Sa 6:5) as if he had not done it before. Augustine says: "Quid est Da gloriam Deo? Nega quod accepisti." Is a sinner ( αμαρτωλος εστιν). They can no longer deny the fact of the cure since the testimony of the parents (Joh 9:19) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between δικαιος (righteous) and αμαρτωλος (sinner).25 One thing I know
( εν οιδα). This man is keen and quick and refuses to fall into the trap set for him. He passes by their quibbling about Jesus being a "sinner" ( αμαρτωλος) and clings to the one fact of his own experience.Whereas I was blind, now I see ( τυφλος ων αρτ βλεπω). Literally, "Being blind I now see." The present active participle ων of ειμ by implication in contrast with αρτ (just now, at this moment) points to previous and so past time. It must be borne in mind that the man did not at this stage know who Jesus was and so had not yet taken him as Saviour (Joh 9:36-38).26 What did he do to thee?
( Τ εποιησεν σοι;). Another cross-examination, now admitting that Jesus opened his eyes and wishing again (Joh 9:15; Joh 9:17) to know "how."27 I told you even now
( ειπον υμιν ηδη). In verses Joh 9:15; Joh 9:17; Joh 9:25.Would ye also become his disciples? ( Μη κα υμεις θελετε αυτου μαθητα γενεσθαι;). Negative answer formally expected, but the keenest irony in this gibe. Clearly the healed man knew from the use of "also" ( κα) that Jesus had some "disciples" ( μαθητα, predicate nominative with the infinitive γενεσθα) and that the Pharisees knew that fact. "Do ye also (like the Galilean mob) wish, etc." See Joh 7:45-52. It cut to the bone.28 They reviled him
( ελοιδορησαν αυτον). First aorist active indicative of λοιδορεω, old verb from λοιδορος (reviler, 1Co 5:11), in N.T. only here, Act 23:4; 1Co 4:12; 1Pe 2:23.Thou art his disciple ( συ μαθητης ε εκεινου). Probably a fling in εκεινου (of that fellow). He had called him a prophet (Joh 9:17) and became a joyful follower later (Joh 9:36-38).But we are disciples of Moses ( ημεις δε του Μωυσεως εσμεν μαθητα). This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed.29 We know that God hath spoken unto Moses
( ημεις οιδαμεν οτ Μωυσε λελαληκεν ο θεος). Perfect active indicative of λαλεω, so still on record. See Exo 33:11. For λαλεω used of God speaking see Heb 1:1. They are proud to be disciples of Moses.But as for this man, we do not know whence he is ( τουτον δε ουκ οιδαμεν ποθεν εστιν). "This fellow" they mean by " τουτον" in emphatic position, we do not even know whence he is. Some of the people did (Joh 7:27), but in the higher sense none of the Jews knew (Joh 8:14). These Pharisees neither knew nor cared.30 Why, herein is the marvel
( εν τουτω γαρ το θαυμαστον εστιν). This use of γαρ ( γε + αρα, accordingly indeed) to bring out an affirmation from the previous words is common enough. "Why in this very point is the wonder" ( θαυμαστον, old verbal adjective from θαυμαζω as in Mat 21:42). The man is angry now and quick in his insight and reply. You confess your ignorance of whence he is, ye who know everything, "and yet (adversative use of κα again) he opened my eyes" ( κα ηνοιξεν μου τους οφθαλμους). That stubborn fact stands.31 God does not hear sinners
( ο θεος αμαρτωλων ουκ ακουε). Note genitive case with ακουε. This was the argument of the Pharisees in Joh 9:16. It is frequent in the O.T. (Job 27:9; Psa 66:18; Isa 1:15; Isa 59:2, etc.). The conclusion is inevitable from this premise. Jesus is not αμαρτωλος.If any man be a worshipper of God ( εαν τις θεοσεβης η). Condition of third class with εαν and present active subjunctive η. Θεοσεβης ( θεος, God, σεβομα, to worship) is an old compound adjective, here alone in the N.T.And do his will ( κα το θελημα αυτου ποιε). Same condition with present active subjunctive of ποιεω, "keep on doing his will."32 Since the world began
( εκ του αιωνος). Literally, "from the age," "from of old." Elsewhere in the N.T. we have απο του αιωνος or απ 'αιωνος (Luk 1:70; Act 3:31; Act 15:18) as is common in the LXX.Of a man born blind ( τυφλου γεγεννημενου). Perfect passive participle of γενναω. This is the chief point and the man will not let it be overlooked, almost rubs it in, in fact. It was congenital blindness.33 If this man were not from God
( ε μη ην ουτος παρα θεου). Negative condition of second class with imperfect indicative. Assuming that Jesus is not "from God" ( παρα θεου) as some argued in Joh 9:16, "he could do nothing" ( ουκ ηδυνατο ποιειν ουδεν). Conclusion of the second-class condition with imperfect indicative (double augment in ηδυνατο) without αν as is usual in conditions of possibility, propriety, obligation (Robertson, Grammar, pp. 920,1014). The man has scored with terrific power in his use of Scripture and logic.34 Thou wast altogether born in sin
( εν αμαρτιαις συ εγεννηθης ολος). First aorist passive indicative of γενναω. "In sins thou wast begotten (or born) all of thee." Hολος is predicate nominative and teaches total depravity in this case beyond controversy, the Pharisees being judges.And dost thou teach us? ( κα συ διδασκεις ημασ;). The audacity of it all. Note emphasis on συ (thou). It was insufferable. He had not only taught the rabbis, but had utterly routed them in argument.And they cast him out ( κα εξεβαλον αυτον εξω). Effective second aorist active indicative of εκβαλλω intensified by the addition of εξω. Probably not yet expulsion from the synagogue (Joh 9:22) which required a formal meeting of the Sanhedrin, but certainly forcible driving of the gifted upstart from their presence. See Joh 6:37 for another use of εκβαλλω εξω besides Joh 9:35.35 Finding him
( ευρων αυτον). Second aorist active participle of ευρισκω, after search because of what he had heard ( ηκουσεν).Dost thou believe on the Son of God? ( Συ πιστευεις εις τον υιον του θεου;). So A L Theta and most versions, but Aleph B D W Syr-sin read του ανθρωπου (the Son of Man), almost certainly correct. In either case it is a distinct Messianic claim quite beyond the range of this man's limited knowledge, keen as he is.36 And who is he, Lord, that I may believe on him?
( Κα τις εστιν, κυριε;). The initial κα (and) is common (Mar 10:26; Luk 10:29; Luk 18:26). Probably by κυριε he means only "Sir." It usually comes at the beginning of the sentence, not at the end as here and verse Joh 9:38.That I may believe on him ( ινα πιστευσω εις αυτον). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus.37 Thou hast both seen him
( κα εωρακας αυτον). Perfect active indicative (double reduplication) of οραω. Since his eyes were opened.And he it is that speaketh with thee ( κα ο λαλων μετα σου εκεινος εστιν). "And the one speaking with thee is that man." See Joh 19:35 for εκεινος used of the speaker. In Joh 4:26 Jesus reveals himself in like manner to the Samaritan woman as Messiah while here as the Son of Man (or the Son of God).38 Lord, I believe
( Πιστευω, κυριε). Κυριε here = Lord (reverence, no longer respect as in Joh 9:36). A short creed, but to the point.And he worshipped him ( κα προσεκυνησεν αυτω). Ingressive first aorist active indicative of προσκυνεω, old verb to fall down in reverence, to worship. Sometimes of men (Mat 18:26). In John (see Joh 4:20) this verb "is always used to express divine worship" (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him "God" (Joh 20:28). Peter (Act 10:25) refused worship from Cornelius as Paul and Barnabas did at Lystra (Act 14:18), but Jesus made no protest here.39 For judgement
( εις κριμα). The Father had sent the Son for this purpose (Joh 3:17). This world ( κοσμος) is not the home of Jesus. The κριμα (judgement), a word nowhere else in John, is the result of the κρισις (sifting) from κρινω, to separate. The Father has turned over this process of sifting ( κρισις) to the Son (Joh 5:22). He is engaged in that very work by this miracle.They which see not ( ο μη βλεποντες). The spiritually blind as well as the physically blind (Luk 4:18; Isa 42:18). Purpose clause with ινα and present active subjunctive βλεπωσιν (may keep on seeing). This man now sees physically and spiritually.And that they which see may become blind ( κα ο βλεποντες τυφλο γενωντα). Another part of God's purpose, seen in Mat 11:25; Luk 10:21, is the curse on those who blaspheme and reject the Son. Note ingressive aorist middle subjunctive of γινομα and predicate nominative. Hο βλεποντες are those who profess to see like these Pharisees, but are really blind. Blind guides they were (Mat 23:16). Complacent satisfaction with their dim light.40 Are we also blind?
( Μη κα ημεις τυφλο εσμεν;). Negative answer expected ( μη) and yet these Pharisees who overheard the words of Jesus to the new convert vaguely suspected that Jesus was referring to them by the last clause. Up in Galilee Jesus had called the Pharisees blind guides who stumble into the pit (Mat 15:14).41 If ye were blind
( ε τυφλο ητε). Condition of second class with imperfect indicative in the protasis. The old word τυφλος is from τυφω, to raise a smoke, to blind by smoke (literally and metaphorically). Here, of course, it is moral blindness. If the Pharisees were born morally blind, they would, like idiots, be without responsibility.Ye would not have sin ( ουκ αν ειχετε αμαρτιαν). Regular form for conclusion of second-class condition, αν with imperfect.But now ye say ( νυν δε λεγετε). In contrast to the previous condition. See like contrast in Joh 15:22; Joh 15:24. They arrogantly asserted superior knowledge.We see ( βλεπομεν). The ignorant mob do not (Joh 7:49). It is sin against light and is hopeless (Mar 3:29; Mat 12:31). "Ye are witnesses against yourselves" ( μαρτυρειτε εαυτοις, Mat 23:31).1 Verily, Verily
( Αμην, αμην). Solemn prelude by repetition as in Joh 1:51. The words do not ever introduce a fresh topic (cf. Joh 8:34; Joh 8:51; Joh 8:58). So in Joh 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (Joh 9:24; Joh 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παραβολη, but παροιμια (verse Joh 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Joh 10:15. He first tells it in verses Joh 10:1-5 and then explains and expands it in verses Joh 10:7-18.Into the fold of the sheep ( εις την αυλην των προβατων). Originally αυλη (from αω, to blow) in Homer's time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and verse Joh 10:16. It later came to mean the house itself or palace (Mat 26:3; Mat 26:58, etc.). In the papyri it means the court attached to the house.Climbeth up ( αναβαινων). Present active participle of αναβαινω, to go up. One who goes up, not by the door, has to climb up over the wall.Some other way ( αλλαχοθεν). Rare word for old αλλοθεν, but in 4Macc. 1:7 and in a papyrus. Only here in N.T.The same ( εκεινος). "That one" just described.Is a thief and a robber ( κλεπτης εστιν κα ληιστης). Both old and common words (from κλεπτω, to steal, ληιζομα, to plunder). The distinction is preserved in the N.T. as here. Judas was a κλεπτης (Joh 12:6), Barabbas a robber (Joh 18:40) like the two robbers (Mat 27:38; Mat 27:44) crucified with Jesus erroneously termed thieves like "the thief on the cross" by most people. See Mar 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber.2 The shepherd of the sheep
( ποιμην εστιν των προβατων). No article with ποιμην, "a shepherd to the sheep." He comes in by the door with the sheep whom he leads. Old word is ποιμην, root meaning to protect. Jesus applies it to himself in verse Joh 10:16 and implies it here. It is used of Christ in 1Pe 2:25; Heb 13:20. Paul applies it to ministers in Eph 4:11. Jesus uses the verb ποιμαινω, to shepherd, to Peter (Joh 21:16) and Peter uses it to other preachers (1Pe 5:2) and Paul uses it for bishops (elders) in Act 20:28. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them.3 To him
( τουτω). "To this one," the shepherd, in dative case.The porter ( ο θυρωρος). Old word for doorkeeper ( θυρα, door, ωρα, care, carer for the door). Used for man (Mar 13:34; Joh 10:3) or woman (Joh 18:16), only N.T. examples. The porter has charge of the sheep in the fold at night and opens the door in the morning for the shepherd. It is not certain that Jesus meant this detail to have a special application. The Holy Spirit, of course, does open the door of our hearts for Jesus through various agencies.Hear his voice ( της φωνης αυτου ακουε). Hear and heed (verse Joh 10:27). Note genitive case φωνης (accusative in Joh 3:8).By name ( κατ' ονομα). Several flocks might be herded in the same fold overnight. But the shepherd knows his own ( τα ιδια) sheep (verse Joh 10:27) and calls their names. "It is still common for Eastern shepherds to give particular names to their sheep" (Bernard).And leadeth them out ( κα εξαγε αυτα). Old and common verb, present active indicative. The sheep follow readily (verse Joh 10:27) because they know their own shepherd's voice and his name for each of them and because he has led them out before. They love and trust their shepherd.4 When he hath put forth all his own
( οταν τα ιδια παντα εκβαλη). Indefinite temporal clause with οταν and the second aorist (effective) active subjunctive of εκβαλλω. No need of the futurum exactum idea, simply, "when he leads out all his own sheep." They are all out of the fold. He overlooks none. Εκβαλλω does mean "thrust out" if a reluctant sheep wishes to linger too long.He goeth before them ( εμπροσθεν αυτων πορευετα). Staff in hand he leads the way in front of the flock and they follow ( ακολουθε) him. What a lesson for pastors who seek to drive the church like cattle and fail. The true pastor leads in love, in words, in deeds.5 A stranger
( αλλοτριω). Literally, "One belonging to another" (from αλλος, opposed to ιδιος). A shepherd of another flock, it may be, not necessarily the thief and robber of verse Joh 10:1. Note associative instrumental case after ακολουθησουσιν (future active indicative of ακολουθεω, verse Joh 10:4). Note the strong double negative ου μη here with the future indicative, though usually with the aorist subjunctive (Aleph L W have it here). They simply will not follow such a man or woman, these well-trained sheep will not.But will flee from him ( αλλα φευξοντα απ' αυτου). Future middle of φευγω and ablative case with απο. They will flee as if from a wolf or from the plague. Alas and alas, if only our modern pastors had the sheep (old and young) so trained that they would run away from and not run after the strange voices that call them to false philosophy, false psychology, false ethics, false religion, false life.6 This parable
( ταυτην την παροιμιαν). Old word for proverb from παρα (beside) and οιμος, way, a wayside saying or saying by the way. As a proverb in N.T. in 2Pe 2:22 (quotation from Pro 26:11), as a symbolic or figurative saying in Joh 16:25; Joh 16:29, as an allegory in Joh 10:6. Nowhere else in the N.T. Curiously enough in the N.T. παραβολη occurs only in the Synoptics outside of Heb 9:9; Heb 11:19. Both are in the LXX. Παραβολη is used as a proverb (Luk 4:23) just as παροιμια is in 2Pe 2:22. Here clearly παροιμια means an allegory which is one form of the parable. So there you are. Jesus spoke this παροιμια to the Pharisees, "but they understood not what things they were which he spake unto them" ( εκεινο δε ουκ εγνωσαν τινα ην α ελαλε αυτοις). Second aorist active indicative of γινωσκω and note ην in indirect question as in Joh 2:25 and both the interrogative τινα and the relative α. "Spake" (imperfect ελαλε) should be "Was speaking or had been speaking."7 Therefore again
( ουν παλιν). Jesus repeats the allegory with more detail and with more directness of application. Repeating a story is not usually an exhilarating experience.I am the door of the sheep ( εγω ειμ η θυρα των προβατων). The door for the sheep by which they enter. "He is the legitimate door of access to the spiritual αυλη, the Fold of the House of Israel, the door by which a true shepherd must enter" (Bernard). He repeats it in verse Joh 10:9. This is a new idea, not in the previous story (Joh 10:1-5). Moffatt follows the Sahidic in accepting ο ποιμην here instead of η θυρα, clearly whimsical. Jesus simply changes the metaphor to make it plainer. They were doubtless puzzled by the meaning of the door in verse Joh 10:1. Once more, this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in Mar 14:22. Jesus is not a physical "door," but he is the only way of entrance into the Kingdom of God (Joh 14:6).8 Before me
( προ εμου). Aleph with the Latin, Syriac, and Sahidic versions omit these words (supported by A B D L W). But with or without προ εμου Jesus refers to the false Messiahs and self-appointed leaders who made havoc of the flock. These are the thieves and robbers, not the prophets and sincere teachers of old. The reference is to verse Joh 10:1. There had been numerous such impostors already (Josephus, Ant. XVIII. i. 6; War II. viii. I) and Jesus will predict many more (Mat 24:23). They keep on coming, these wolves in sheep's clothing (Mat 7:15) who grow rich by fooling the credulous sheep. In this case "the sheep did not hear them" ( ουκ ηκουσαν αυτων τα προβατα). First aorist active indicative with genitive. Fortunate sheep who knew the Shepherd's voice.9 The door
( η θυρα). Repeated from verse Joh 10:7.By me if any man enter in ( δι' εμου εαν τις εισελθη). Condition of third class with εαν and second aorist active subjunctive of εισερχομα. Note proleptic and emphatic position of δι' εμου. One can call this narrow intolerance, if he will, but it is the narrowness of truth. If Jesus is the Son of God sent to earth for our salvation, he is the only way. He had already said it in Joh 5:23. He will say it again more sharply in Joh 14:6. It is unpalatable to the religious dogmatists before him as it is to the liberal dogmatists today. Jesus offers the open door to "any one" ( τις) who is willing ( θελε) to do God's will (Joh 7:17).He shall be saved ( σωθησετα). Future passive of σωζω, the great word for salvation, from σως, safe and sound. The sheep that comes into the fold through Jesus as the door will be safe from thieves and robbers for one thing. He will have entrance ( εισλευσετα) and outgo ( εξελευσετα), he will be at home in the daily routine (cf. Act 1:21) of the sheltered flock.And shall find pasture ( κα νομην ευρησε). Future (linear future) indicative of ευρισκω, old word from νεμω, to pasture. In N.T. only here and 2Ti 2:17 (in sense of growth). This same phrase occurs in 1Ch 4:40. The shepherd leads the sheep to pasture, but this phrase pictures the joy of the sheep in the pasture provided by the shepherd.10 But that he may steal, and kill, and destroy
( ε μη ινα κλεψη κα θυση κα απολεση). Literally, "except that" ( ε μη) common without (Mat 12:4) and with verb (Gal 1:7), "if not" (literally), followed here by final ινα and three aorist active subjunctives as sometimes by οταν (Mar 9:9) or οτ (2Co 12:13). Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster.I came that they may have life ( εγω ηλθον ινα ζωην εχωσιν). In sharp contrast ( εγω) as the good shepherd with the thieves and robbers of verse Joh 10:1 came Jesus. Note present active subjunctive ( εχωσιν), "that they (people) may keep on having life (eternal, he means)" as he shows in Joh 10:28. He is "the life" (Joh 14:6).And may have it abundantly ( κα περισσον εχωσιν). Repetition of εχωσιν (may keep on having) abundance ( περισσον, neuter singular of περισσος). Xenophon (Anab. VII. vi. 31) uses περισσον εχειν, "to have a surplus," true to the meaning of overflow from περ (around) seen in Paul's picture of the overplus ( υπερεπερισσευσεν in Rom 5:20) of grace. Abundance of life and all that sustains life, Jesus gives.11 I am the good shepherd
( εγω ειμ ο ποιμην ο καλος). Note repetition of the article, "the shepherd the good one." Takes up the metaphor of verses Joh 10:2. Vulgate pastor bonus. Philo calls his good shepherd αγαθος, but καλος calls attention to the beauty in character and service like "good stewards" (1Pe 4:10), "a good minister of Christ Jesus" (1Ti 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luk 8:15). "Beauty is as beauty does." That is καλος.Layeth down his life for his sheep ( την ψυχην αυτου τιθησιν υπερ των προβατων). For illustration see 1Sa 17:35 (David's experience) and Isa 31:4. Dods quotes Xenophon (Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: "For I am the one that saves you also so that you are neither stolen by men nor seized by wolves." Hippocrates has ψυχην κατεθετο (he laid down his life, i.e. died). In Jdg 12:3 εθηκα την ψυχην means "I risked my life." The true physician does this for his patient as the shepherd for his sheep. The use of υπερ here (over, in behalf of, instead of), but in the papyri υπερ is the usual preposition for substitution rather than αντ. This shepherd gives his life for the sin of the world (Joh 1:29; 1Jn 2:2).12 He that is a hireling
( ο μισθωτος). Old word from μισθοω, to hire (Mat 20:1) from μισθος (hire, wages, Luk 10:7), in N.T. only in this passage. Literally, "the hireling and not being a shepherd" ( ο μισθωτος κα ουκ ων ποιμην). Note ουκ with the participle ων to emphasize the certainty that he is not a shepherd in contrast with μη εισερχομενος in verse Joh 10:1 (conceived case). See same contrast in 1Pe 1:8 between ουκ ιδοντες and μη ορωντες. The hireling here is not necessarily the thief and robber of verses Joh 10:1; Joh 10:8. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock "not for shameful gain" (1Pe 5:2).Whose own ( ου ιδια). Every true shepherd considers the sheep in his care "his own" ( ιδια) even if he does not actually "own" them. The mere "hireling" does not feel so.Beholdeth ( θεωρε). Vivid dramatic present, active indicative of θεωρεω, a graphic picture.The wolf coming ( τον λυκον ερχομενον). Present middle predicate participle of ερχομα.Leaveth the sheep, and fleeth ( αφιησιν τα προβατα κα φευγε). Graphic present actives again of αφιημ and φευγω. The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See Mat 10:6 where Jesus says: "Behold I send you forth as sheep in the midst of wolves."And the wolf snatcheth them and scattereth them ( κα ο λυκος αρπαζε κα σκορπιζε). Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb αρπαζω see Joh 6:15; Mat 11:12, and for σκορπιζω, late word (Plutarch) for the Attic σκεδαννυμ, see Mat 12:30. It occurs in the vision of Ezekiel (Eze 34:5) where because of the careless shepherds "the sheep became meat to all the beasts of the field, and were scattered." Jesus uses αρπαζω in Joh 10:29 where no one is able "to snatch" one out of the Father's hand.13 Because he is a hireling
( οτ μισθωτος εστιν). And only that, without the shepherd heart that loves the sheep. Reason given for the conduct of the hireling after the parenthesis about the wolf.And careth not for the sheep ( κα ου μελε αυτω περ των προβατων). Literally, "and it is no care to him about the sheep." This use of the impersonal μελε (present active indicative) is quite common, as in Mat 22:16. But God does care (1Pe 5:7).14 I am the good-shepherd
( εγω ειμ ο ποιμην ο καλος). Effective repetition.And mine own know me ( κα γινωσκουσιν με τα εμα). Jesus as the Good Shepherd knows his sheep by name as he had already said (verse Joh 10:3) and now repeats. Yes, and they know his voice (verse Joh 10:4), they have experimental knowledge ( γινωσκω) of Jesus as their own Shepherd. Here (in this mutually reciprocal knowledge) lies the secret of their love and loyalty.15 And I know the Father
( καγω γινωσκω τον πατερα). Hence he is qualified to reveal the Father (Joh 1:18). The comparison of the mutually reciprocal knowledge between the Father and the Son illustrates what he has just said, though it stands above all else (Mat 11:27; Luk 10:22; Joh 17:21-26). We cannot claim such perfect knowledge of the Good Shepherd as exists between the Father and the Son and yet the real sheep do know the Shepherd's voice and do love to follow his leadership here and now in spite of thieves, robbers, wolves, hirelings.And I lay down my life for the sheep ( κα την ψυχην μου τιθημ υπερ των προβατων). This he had said in verse Joh 10:11, but he repeats it now for clearness. This he does not just as an example for the sheep and for under-shepherds, but primarily to save the sheep from the wolves, the thieves and robbers.16 Other sheep
( αλλα προβατα). Sheep, not goats, but "not of this fold" ( εκ της αυλης ταυτης). See verse Joh 10:1 for αυλη. Clearly "his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere" (Westcott). Christ's horizon takes in all men of all races and times (Joh 11:52; Joh 12:32). The world mission of Christ for all nations is no new idea with him (Mat 8:11; Luk 13:28). God loved the world and gave his Son for the race ( Jον 3:16),Them also I must bring ( κακεινα δε με αγαγειν). Second aorist active infinitive of αγω with δε expressing the moral urgency of Christ's passion for God's people in all lands and ages. Missions in Christ's mind takes in the whole world. This is according to prophecy (Isa 42:6; Isa 49:6; Isa 56:8) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (Joh 3:14). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension.And they shall hear my voice ( κα της φωνης μου ακουσοντα). Future middle indicative of ακουω with the genitive φωνης. These words read like a transcript from the Acts and the Epistles of Paul (Joh 10:9-11 in particular). See especially Paul's words in Act 28:28. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him.And they shall become one flock, one shepherd ( κα γενησοντα μια ποιμνη, εις ποιμην). Future middle indicative of γινομα, plural, not singular γενησετα as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between ποιμνη (old word, contraction of ποιμενη from ποιμην, shepherd), as in Mat 26:31, and αυλη (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of ovile for both αυλη and πομνιον has helped Roman Catholic assumptions. Christ's use of "flock" ( ποιμνη) here is just another metaphor for kingdom ( βασιλεια) in Mat 8:11 where the children of the kingdom come from all climes and nations. See also the various metaphors in Joh 10:2 for this same idea. There is only the one Great Shepherd of the sheep (Heb 13:20), Jesus Christ our Lord.17 For this reason
( δια τουτο). Points to the following οτ clause. The Father's love for the Son is drawn out (Joh 3:16) by the voluntary offering of the Son for the sin of the world (Rom 5:8). Hence the greater exaltation (Phi 2:9). Jesus does for us what any good shepherd does (Joh 10:11) as he has already said (Joh 10:15). The value of the atoning death of Christ lies in the fact that he is the Son of God, the Son of Man, free of sin, and that he makes the offering voluntarily (Heb 9:14).That I may take it again ( ινα παλιν λαβω αυτην). Purpose clause with ινα and second aorist active subjunctive of λαμβανω. He looked beyond his death on the Cross to the resurrection. "The purpose of the Passion was not merely to exhibit his unselfish love; it was in order that He might resume His life, now enriched with quickening power as never before" (Bernard). The Father raised Jesus from the dead (Act 2:32). There is spontaneity in the surrender to death and in the taking life back again (Dods).18 No one taketh it away from me
( ουδεις αιρε αυτην απ' εμου). But Aleph B read ηρεν (first aorist active indicative of αιρω, to take away), probably correct (Westcott and Hort). "John is representing Jesus as speaking sub specie aeternitatis" (Bernard). He speaks of his death as already past and the resurrection as already accomplished. Cf. Joh 3:16.Of myself ( απ' εμαυτου). The voluntariness of the death of Jesus repeated and sharpened. D omits it, probably because of superficial and apparent conflict with Joh 5:19. But there is no inconsistency as is shown by Joh 3:16; Rom 5:8. The Father "gave" the Son who was glad to be given and to give himself.I have power to lay it down ( εξουσιαν εχω θεινα αυτην). Εξουσια is not an easy word to translate (right, authority, power, privilege). See Joh 1:12. Restatement of the voluntariness of his death for the sheep. And I have power to take it again ( κα εξουσιαν εχω παλιν λαβειν αυτην). Note second aorist active infinitive in both cases ( θεινα from τιθημ and λαβειν from λαμβανω), single acts. Recall Joh 2:19 where Jesus said: "And in three days I will raise it up." He did not mean that he will raise himself from the dead independently of the Father as the active agent (Rom 8:11).I received from my Father ( ελαβον παρα του πατρος μου). Second aorist active indicative of λαμβανω. He always follows the Father's command ( εντολη) in all things (Joh 12:49; Joh 14:31). So now he is doing the Father's will about his death and resurrection.19 There arose a division again
( σχισμα παλιν εγενετο). As in Joh 7:43 in the crowd (also in Joh 7:12; Joh 7:31), so now among the hostile Jews (Pharisees) some of whom had previously professed belief in him (Joh 8:31). The direct reference of παλιν (again) may be to Joh 9:16 when the Pharisees were divided over the problem of the blind man. Division of opinion about Jesus is a common thing in John's Gospel (Joh 6:52; Joh 6:60; Joh 6:66; Joh 7:12; Joh 7:25; Joh 8:22; Joh 9:16; Joh 10:19; Joh 10:24; Joh 10:41; Joh 11:41; Joh 12:19; Joh 12:29; Joh 12:42; Joh 16:18).20 He has a demon and is mad
( δαιμονιον εχε κα μαινετα). As some had already said (Joh 7:20; Joh 8:48 with the addition of "Samaritan"). So long before in Mar 3:21. An easy way of discounting Jesus.21 Of one possessed with a demon
( δαιμονιζομενου). Genitive of present passive participle of δαιμονιζω. They had heard demoniacs talk, but not like this.Can a demon open the eyes of the blind? ( μη δαιμονιον δυνατα τυφλον οφθαλμους ανοιξαι;). Negative answer expected. Demons would more likely put out eyes, not open them. It was an unanswerable question.22 And it was the feast of the dedication at Jerusalem
( εγενετο δε τα ενκαινια εν τοις Ιεροσολυμοις). But Westcott and Hort read τοτε (then) instead of δε (and) on the authority of B L W 33 and some versions. This is probably correct: "At that time came the feast of dedication in Jerusalem." Τοτε does not mean that the preceding events followed immediately after the incidents in Joh 10:1-21. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in Joh 10:22-39 and Joh 10:1-21, possibly nearly three months (from just after tabernacles Joh 7:37 to dedication Joh 10:22). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus B.C. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc. 4:59). The word ενκαινια ( εν, καινος, new) occurs here only in the N.T. It was not one of the great feasts and could be observed elsewhere without coming to Jerusalem. Jesus had apparently spent the time between tabernacles and dedication in Judea (Luk 10:1-13).Winter ( χειμων). Old word from χειμα ( χεω, to pour, rain, or from χιων, snow). See Mat 24:20.23 Was walking
( περιεπατε). Imperfect active of περιπατεω, to walk around, picturesque imperfect.In Solomon's porch ( εν τη στοα του Σολομωνος). A covered colonnade or portico in which people could walk in all weather. See Act 3:11; Act 5:12 for this porch. This particular part of Solomon's temple was left uninjured by the Babylonians and survived apparently till the destruction of the temple by Titus A.D. 70 (Josephus, Ant. XX. 9,7). When John wrote, it was, of course, gone.24 Came round about him
( εκυκλωσαν αυτον). Aorist active indicative of κυκλοω, old verb from κυκλος (cycle, circle). See Act 14:20 for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (Joh 10:1-19), in which he drew so sharply their own picture.How long dost thou hold us in suspense? ( εως ποτε την ψυχην ημων αιρεισ;). Literally, "Until when dost thou lift up our soul?" But what do they mean by this metaphor? Αιρω is common enough to lift up the eyes (Joh 11:41), the voice (Luk 17:13), and in Psa 25:1; Psa 86:4 (Josephus, Ant. III. ii. 3) we have "to lift up the soul." We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear.If thou art the Christ ( ε συ ε ο Χριστος). Condition of first class assumed to be true for the sake of argument.Tell us plainly ( ειπον ημιν παρρησια). Conclusion with ειπον rather than the usual ειπε as if first aorist active imperative like λυσον. The point is in "plainly" ( παρρησια), adverb as in Joh 7:13; Joh 7:26 which see. That is to say "I am the Christ" in so many words. See Joh 11:14; Joh 16:29 for the same use of παρρησια. The demand seemed fair enough on the surface. They had made it before when here at the feast of tabernacles (Joh 8:25). Jesus declined to use the word Χριστος (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (Joh 6:14). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mar 14:61; Mat 26:63), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now.25 I told you, and you believe not
( ειπον υμιν κα ου πιστευετε). It was useless to say more. In Joh 7:14-10 Jesus had shown that he was the Son of the Father as he had previously claimed (Joh 5:17-47), but it was all to no purpose save to increase their rage towards him.These bear witness of me ( ταυτα μαρτυρε περ εμου). His works confirm his words as he had shown before (Joh 5:36). They believe neither his words nor his works.26 Because ye are not of my sheep
( οτ εκ των προβατων μου). This had been the point in the allegory of the Good Shepherd. In fact, they were the children of the devil in spirit and conduct (Joh 8:43), pious ecclesiastics though they seemed, veritable wolves in sheep's clothing (Mat 7:15).27 My sheep
( τα προβατα τα εμα). In contrast with you they are not in doubt and suspense. They know my voice and follow me. Repetition of the idea in Joh 10:4; Joh 10:14.28 And I give unto them eternal life
( καγω διδωμ αυτοις ζωην αιωνιον). This is the gift of Jesus now to his sheep as stated in Joh 6:27; Joh 6:40 (cf. 1Jn 2:25; 1Jn 5:11).And they shall never perish ( κα ου μη απολωντα). Emphatic double negative with second aorist middle (intransitive) subjunctive of απολλυμ, to destroy. The sheep may feel secure (Joh 3:16; Joh 6:39; Joh 17:12; Joh 18:9).And no one shall snatch them out of my hand ( κα ουχ αρπασε τις αυτα εκ της χειρος μου). Jesus had promised this security in Galilee (Joh 6:37; Joh 6:39). No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Cf. Col 3:3 (Your life is hid together with Christ in God).29 Which
( ος). Who. If ο (which) is correct, we have to take ο πατηρ as nominative absolute or independent, "As for my Father."Is greater than all ( παντων μειζων εστιν). If we read ος. But Aleph B L W read ο and A B Theta have μειζον. The neuter seems to be correct (Westcott and Hort). But is it? If so, the meaning is: "As for my Father, that which he hath given me is greater than all." But the context calls for ος ... μειζων with ο πατηρ as the subject of εστιν. The greatness of the Father, not of the flock, is the ground of the safety of the flock. Hence the conclusion that "no one is able to snatch them out of the Father's hand."30 One
( εν). Neuter, not masculine ( εις). Not one person (cf. εις in Gal 3:28), but one essence or nature. By the plural συμυς (separate persons) Sabellius is refuted, by υνυμ Arius. So Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (Joh 5:18). Jesus then admitted and proved this claim (Joh 5:19-30). Now he states it tersely in this great saying repeated later (Joh 17:11; Joh 17:21). Note εν used in 1Co 3:3 of the oneness in work of the planter and the waterer and in Joh 17:11; Joh 17:23 of the hoped for unity of Christ's disciples. This crisp statement is the climax of Christ's claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger.31 Took up stones again
( εβαστασαν παλιν λιθους). First aorist active indicative of βασταζω, old verb to pick up, to carry (Joh 12:6), to bear (Gal 6:5). The παλιν refers to Joh 8:59 where ηραν was used. They wanted to kill him also when he made himself equal to God in Joh 5:18. Perhaps here εβαστασαν means "they fetched stones from a distance."To stone him ( ινα λιθασωσιν αυτον). Final clause with ινα and the first aorist active subjunctive of λιθαζω, late verb (Aristotle, Polybius) from λιθος (stone, small, Mat 4:6, or large, Mat 28:2), in Joh 10:31-33; Joh 11:8; Act 5:26; Act 14:19; 2Co 11:25; Heb 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones.32 From the Father
( εκ του πατρος). Proceeding out of the Father as in Joh 6:65; Joh 16:28 (cf. Joh 7:17; Joh 8:42; Joh 8:47) rather than παρα as in Joh 1:14; Joh 6:46; Joh 7:29; Joh 17:7.For which of those works ( δια ποιον αυτων εργον). Literally, "For what kind of work of them" (referring to the "many good works" πολλα εργα καλα). Noble and beautiful deeds Jesus had done in Jerusalem like healing the impotent man (chapter 5) and the blind man (chapter 9). Ποιον is a qualitative interrogative pronoun pointing to καλα (good).Do ye stone me ( λιθαζετε). Conative present active indicative, "are ye trying to stone me." They had the stones in their hands stretched back to fling at him, a threatening attitude.33 For a good work we stone thee not
( περ καλου εργου ου λιθαζομεν). "Concerning a good deed we are not stoning thee." Flat denial that the healing of the blind man on the Sabbath had led them to this attempt (Joh 8:59) in spite of the facts.But for blasphemy ( αλλα περ βλασφημιας). See Act 26:7 where περ with the genitive is also used with εγκαλουμα for the charge against Paul. This is the only example in John of the word βλασφημια (cf. Mat 12:31).And because that thou, being a man, makest thyself God ( κα οτ συ ανθρωπος ων ποιεις σεαυτον θεον). In Joh 5:18 they stated the charge more accurately: "He called God his own Father, making himself equal with God." That is, he made himself the Son of God. This he did beyond a doubt. But was it blasphemy? Only if he was not the Son of God. The penalty for blasphemy was death by stoning (Lev 24:16; 1Ki 21:10; 1Ki 21:13).34 Is it not written?
( ουκ εστιν γεγραμμενον;). Periphrastic perfect passive indicative of γραφω (as in Joh 2:17) in place of the usual γεγραπτα. "Does it not stand written?"In your law ( εν τω νομω υμων). From Psa 82:6. The term νομος (law) applying here to the entire O.T. as in Joh 12:34; Joh 15:25; Rom 3:19; 1Co 14:21. Aleph D Syr-sin. omit υμων, but needlessly. We have it already so from Jesus in Joh 8:17. They posed as the special custodians of the O.T.I said ( οτ εγω ειπα). Recitative οτ before a direct quotation like our quotation marks. Ειπα is a late second aorist form of indicative with -α instead of -ον.Ye are gods ( θεο εστε). Another direct quotation after ειπα but without οτ. The judges of Israel abused their office and God is represented in Psa 82:6 as calling them "gods" ( θεο, elohim) because they were God's representatives. See the same use of elohim in Exo 21:6; Exo 22:9; Exo 22:28. Jesus meets the rabbis on their own ground in a thoroughly Jewish way.35 If he called them gods
( ε εκεινους ειπεν θεους). Condition of first class, assumed as true. The conclusion (verse Joh 10:36) is υμεις λεγετε; ( Do ye say? ). As Jews (and rabbis) they are shut out from charging Jesus with blasphemy because of this usage in the O.T. It is a complete ad hominem argument. To be sure, it is in Psa 82:6 a lower use of the term θεος, but Jesus did not call himself "Son of Jahweh," but " υιος θεου" which can mean only "Son of Elohim." It must not be argued, as some modern men do, that Jesus thus disclaims his own deity. He does nothing of the kind. He is simply stopping the mouths of the rabbis from the charge of blasphemy and he does it effectually. The sentence is quite involved, but can be cleared up.To whom the word of God came ( προς ους ο λογος του θεου εγενετο). The relative points to εκεινους, before. These judges had no other claim to the term θεο (elohim).And the scripture cannot be broken ( κα ου δυνατα λυθηνα η γραφη). A parenthesis that drives home the pertinency of the appeal, one that the Pharisees had to accept. Λυθηνα is first aorist passive infinitive of λυω, to loosen, to break.36 Of him whom the Father sanctified and sent into the world
( ον ο πατηρ ηγιασεν κα απεστειλεν εις τον κοσμον). Another relative clause with the antecedent ( τουτον, it would be, object of λεγετε) unexpressed. Every word counts heavily here in contrast with the mere judges of Psa 82:6.Thou blasphemest ( οτ βλασφημεις). Recitative οτ again before direct quotation.Because I said ( οτ ειπον). Causal use of οτ and regular form ειπον (cf. ειπα in verse Joh 10:34).I am the Son of God ( υιος του θεου ειμ). Direct quotation again after ειπον. This Jesus had implied long before as in Joh 2:16 (my Father) and had said in Joh 5:18-30 (the Father, the Son), in Joh 9:35 in some MSS., and virtually in Joh 10:30. They will make this charge against Jesus before Pilate (Joh 19:7). Jesus does not use the article here with υιος, perhaps (Westcott) fixing attention on the character of Son rather than on the person as in Heb 1:2. There is no answer to this question with its arguments.37 If I do not
( ε ου ποιω). Condition of first class, assumed as true, with negative ου, not ε μη=unless.Believe me not ( μη πιστευετε μο). Prohibition with μη and the present active imperative. Either "cease believing me" or "do not have the habit of believing me." Jesus rests his case on his doing the works of "my Father" ( του πατρος μου), repeating his claims to sonship and deity.38 But if I do
( ε δε ποιω). Condition again of the first class, assumed as true, but with the opposite results.Though ye believe not me ( καν εμο μη πιστευητε). Condition now of third class, undetermined (but with prospect), "Even if you keep on (present active subjunctive of πιστευο) not believing me."Believe the works ( τοις εργοις πιστευετε). These stand irrefutable. The claims, character, words, and works of Jesus challenge the world today as then.That ye may know and understand ( ινα γνωτε κα γινωσκητε). Purpose clause with ινα and the same verb γινωσκω repeated in different tenses (first γνωτε, the second ingressive aorist active subjunctive, that ye may come to know; then the present active subjunctive, "that ye may keep on knowing"). This is Christ's deepest wish about his enemies who stand with stones in their uplifted hands to fling at him.That the Father is in me, and I in the Father ( οτ εν εμο ο πατηρ καγω εν τω πατρ). Thus he repeats (verse Joh 10:30) sharply his real claim to oneness with the Father as his Son, to actual deity. It was a hopeless wish.39 They sought again to seize him
( εζητουν αυτον παλιν πιαζα). Imperfect active, "They kept on seeking to seize (ingressive aorist active infinitive of πιαζω for which see Joh 7:30) as they had tried repeatedly (Joh 7:1; Joh 7:30; Joh 7:44; Joh 8:20), but in vain. They gave up the effort to stone him.Out of their hand ( εκ της χειρος αυτων). Overawed, but still angry, the stones fell to the ground, and Jesus walked out.40 Again
( παλιν). Referring to Joh 1:28 (Bethany beyond Jordan). Παλιν does not mean that the other visit was a recent one.At the first ( το πρωτον). Adverbial accusative (extent of time). Same idiom in Joh 12:16; Joh 19:39. Here the identical language of Joh 1:28 is used with the mere addition of το πρωτον ( οπου ην Ιωανης βαπτιζων, "where John was baptizing").And there he abode ( κα εμενεν εκε). Imperfect (continued) active of μενω, though some MSS. have the constative aorist active εμεινεν. Probably from here Jesus carried on the first part of the later Perean Ministry (Luk 13:22-16) before the visit to Bethany at the raising of Lazarus (Joh 11:1-44).41 Many came to him
( πολλο ηλθον προς αυτον). Jesus was busy here and in a more congenial atmosphere than Jerusalem. John wrought no signs the crowds recall, though Jesus did many here (Mat 19:2). The crowds still bear the impress of John's witness to Christ as "true" ( αληθη). Here was prepared soil for Christ.42 Many believed on him there
( πολλο επιστευσαν εις αυτον εκε). See Joh 1:12; Joh 2:11 for same idiom. Striking witness to the picture of the Messiah drawn by John. When Jesus came they recognized the original. See Joh 1:29-34. What about our sermons about Jesus if he were to walk down the aisle in visible form according to A.J. Gordon's dream?1 Was sick
( ην ασθενων). Periphrastic imperfect active of ασθενεω, old verb (from ασθενης, α privative, and σθενος, strength).Lazarus ( Λαζαρος). See on Luk 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable.Of Bethany ( απο Βηθανιας). Use of απο as in Joh 1:44 Philip of Bethsaida and Joh 1:45 Joseph of Nazareth. This Bethany is about two miles (Joh 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (Joh 10:40). It is doubtful if a distinction is meant here by απο and εκ between Bethany as the residence and some other village ( εκ της κωμης) as the birthplace of Lazarus and the sisters.Of Mary and Martha ( Μαριας κα Μαρθας). Note Μαρθας, not Μαρθης for the genitive. Elsewhere (Joh 11:19; Luk 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (Joh 11:5; Joh 11:19; Luk 10:38). "The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels" (Westcott).2 And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair
( ην δε Μαριαμ η αλειψασα τον κυριον μυρω κα εκμαξασα τους ποδας αυτου ταις θριξιν αυτης). This description is added to make plainer who Mary is "whose brother Lazarus was sick" ( ης ο αδελφος Λαζαρος ησθενε). There is an evident proleptic allusion to the incident described by John in Joh 12:1-8 just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing ( η αλειψασα, first aorist active articular participle of αλειφω, old verb for which see Mar 6:13) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to εκμαξασα, old verb εκμασσω, to wipe off or away (Isa 12:3; Isa 13:5; Luk 7:38; Luk 7:44). Note the Aramaic form Μαριαμ as usual in John, but Μαριας in verse Joh 11:1. When John wrote, it was as Jesus had foretold (Mat 26:13), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of Luk 7:36-50 is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: "The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as αμαρτωλος." This critical and artistic heresy has already been discussed in Vol. II on Luke's Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in Joh 8:2 and that the details in Luk 7:36-50; Joh 12:1-8 have only superficial resemblances and serious disagreements. John is not here alluding to Luke's record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?3 Sent saying
( απεστειλαν λεγουσα). First aorist active indicative of αποστελλω and present active participle. The message was delivered by the messenger.Thou lovest ( φιλεις). Φιλεω means to love as a friend (see φιλος in verse Joh 11:11) and so warmly, while αγαπαω (akin to αγαμα, to admire, and αγαθος, good) means high regard. Here both terms occur of the love of Jesus for Lazarus ( ηγαπα in verse Joh 11:5). Both occur of the Father's love for the Son ( αγαπα in Joh 3:35, φιλε in Joh 5:20). Hence the distinction is not always observed.4 Heard it
( ακουσας). The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles.Is not unto death ( ουκ εστιν προς θανατον). Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See αμαρτια προς θανατον in 1Jn 5:16, "sin unto death" (final death).But for the glory of God ( αλλ' υπερ της δοξης του θεου). In behalf of God's glory, as the sequel shows. Cf. Joh 9:3 about the man born blind. The death of Lazarus will illustrate God's glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (Joh 13:31). In Joh 7:39 John had already used δοξαζω of the death of Christ.That the Son of God may be glorified thereby ( ινα δοξασθη ο υιος του θεου δι' αυτης). Purpose clause with ινα and the first aorist passive subjunctive of δοξαζω. Here Jesus calls himself "the Son of God." In Joh 8:54 Jesus had said: "It is my Father that glorifieth me." The raising of Lazarus from the tomb will bring glory to the Son of God. See Joh 17:1 for this idea in Christ's prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (Joh 7:39; Joh 12:16; Joh 13:31; Joh 14:13). The death of Lazarus brings Jesus face to face with his own death.5 Now Jesus loved
( ηγαπα δε). Imperfect active of αγαπαω picturing the continued love of Jesus for this noble family where he had his home so often (Luk 10:38-42; Joh 12:1-8). The sisters expected him to come at once and to heal Lazarus.6 That he was sick
( οτ ασθενε). Present active indicative retained in indirect discourse after a secondary tense ( ηκουσεν).Two days ( δυο ημερας). Accusative of extent of time.In the place where he was ( εν ω ην τοπω). Incorporation of the antecedent τοπω into the relative clause, "in which place he was." It was long enough for Lazarus to die and seemed unlike Jesus to the sisters.7 Then after this
( επειτα μετα τουτο). Επειτα (only here in John) means thereafter (Luk 16:7) and it is made plainer by the addition of μετα τουτο (cf. Joh 2:12; Joh 11:11), meaning after the two days had elapsed.Let us go into Judea again ( Αγωμεν εις την Ιουδαιαν παλιν). Volitive (hortative) subjunctive of αγω (intransitive use as in verses Joh 11:11; Joh 11:16). They had but recently escaped the rage of the Jews in Jerusalem (Joh 10:39) to this haven in Bethany beyond Jordan (Joh 10:40).8 Were but now seeking to stone thee
( νυν εζητουν σε λιθασα). Conative imperfect of ζητεω with reference to the event narrated in Joh 10:39 in these very words.Goest thou thither again? ( παλιν υπαγεις εκει;). Present active intransitive use of the compound υπαγω, to withdraw ( 6:21; 8:21) from this safe retreat (Vincent). It seemed suicidal madness to go back now.9 In the day
( της ημερας). Genitive of time, within the day, the twelve-hour day in contrast with night. The words of Jesus here illustrate what he had said in Joh 9:4. It is not blind fatalism that Jesus proclaims, but the opposite of cowardice. He has full confidence in the Father s purpose about his "hour" which has not yet come. Jesus has courage to face his enemies again to do the Father's will about Lazarus.If a man walk in the day ( εαν τις περιπατη εν τη ημερα). Condition of the third class, a conceived case and it applies to Jesus who walks in the full glare of noonday. See Joh 8:12 for the contrast between walking in the light and in the dark.He stumbleth not ( ου προσκοπτε). He does not cut (or bump) against this or that obstacle, for he can see. Κοπτω is to cut and pros, against.10 But if a man walk in the night
( εαν δε τις περιπατη εν τη νυκτ). Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in Joh 12:35 (1Jn 2:11). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path.In him ( εν αυτω). Spiritual darkness, the worst of all (cf. Mat 6:23; Joh 8:12). Man has the capacity for light, but is not the source of light. "By the application of this principle Christianity is distinguished from Neo-Platonism" (Westcott).11 Is fallen asleep
( κεκοιμητα). Perfect passive indicative of κοιμαω, old verb to put to sleep. Common as a metaphor for death like our cemetery.I go ( πορευομα). Futuristic use of the present tense as in Joh 14:2.That I may awake him out of sleep ( ινα εξυπνισω αυτον). Purpose clause with ινα and the first aorist active subjunctive of εξυπνιζω, a late compound ( εξ, υπνος, sleep) for the older αφυπνιζω, here only in the N.T. See Job 14:12 where also it occurs along with κοιμαομα.12 He will recover
( σωθησετα). Future passive indicative of σωζω used in its original sense of being or getting well (safe and sound). Conclusion of the condition of the first class ( ε κεκοιμητα).13 Had spoken
( ειρηκε). Past perfect of ειπον ( ερω). The disciples had misunderstood Christ's metaphor for death.That he spake ( οτ λεγε). Present active indicative retained in indirect discourse after the secondary tense ( εδοξαν).Of taking rest in sleep ( περ της κοιμησεως του υπου). Only use of κοιμησις (from κοιμαω) in the N.T., but it also was used of death (Sirach 46:19). Hυπνου (in sleep) is objective genitive of υπνος (sleep, Mat 1:24).14 Plainly
( παρρησια). Adverb (see on Joh 7:4), without metaphor as in Joh 16:29.Is dead ( απεθανεν). First aorist active indicative, "died."15 For your sakes
( δι' υμας). That they may witness his raising from the grave.That I was not there ( οτ ουκ ημην εκε). Imperfect middle ημην of the later Greek instead of the common active ην in indirect discourse in place of the usual present retained as in verse Joh 11:13.To the intent ye may believe ( ινα πιστευσητε). Purpose clause with ινα and the ingressive aorist active subjunctive, "that ye may come to believe" (more than you do). See the same use of the ingressive aorist in επιστευσαν (Joh 2:11) where the disciples gained in belief.Nevertheless let us go to him ( αλλα αγωμεν προς αυτον). Volitive subjunctive, repeating the proposal of verse Joh 11:7. He is dead, but no matter, yea all the more let us go on to him.16 Didymus
( Διδυμος). The word means twin. Clearly Thomas had a twin brother or sister. Applied two other times to him (Joh 20:24; Joh 21:2). The Aramaic word for Thomas means Twin and Didymus is just the Greek equivalent of Thomas. He may even in Greek circles have been called Didymus.His fellow disciples ( τοις συνμαθηταις). Dative case and article use like "his." Only use of συνμαθητες in the N.T., rare word (in Plato).Us also ( κα ημεις). As well as Jesus, since he is bent on going.That we may die with him ( ινα αποθανωμεν μετ' αυτου). Purpose clause with ινα and the second aorist active subjunctive of αποθνησκω. Die with Jesus, Thomas means. Lazarus is already dead and they will kill Jesus (verse Joh 11:8). Pessimistic courage surely.17 Found
( ευρεν). Second aorist active indicative of ευρισκω.That he had been in the tomb four days already ( αυτον τεσσαρας ηδη ημερας εχοντα). Literally, "him (accusative object of ευρεν) having already four days in the tomb." See Joh 5:5 for the same idiom ( ετη εχων) for expression of time (having 38 years). In Jewish custom burial took place on the day of death (Act 6:6; Act 6:10).18 About fifteen furlongs off
( ως απο σταδιων δεκαπεντε). The idiom of απο with the ablative for distance is like the Latin a millibus passum duobus (Caesar, Bell. Gall. ii. 7), but it ( προ also, Joh 12:1) occurs already in the Doric and in the Koine often (Moulton, Proleg., p. 101; Robertson, Grammar, p. 110). See it again in Joh 21:8; Rev 14:20.19 Had come
( εληλυθεισαν). Past perfect of ερχομα. These Jews were probably not hostile to Jesus. There were seven days of solemn mourning (1Sa 31:13). The presence of so many indicates the prominence of the family.To Martha and Mary ( προς την Μαρθαν κα Μαριαμ). Correct text, not the Textus Receptus προς τας περ Μαρθαν κα Μαριαμ (to the women about Martha and Mary).To console them ( ινα παραμυθησωντα). Purpose clause with ινα and first aorist middle subjunctive of παραμυθεομα, old verb ( παρα, beside, μυθος, word), to put in a word beside, to offer consolation. Again in verse Joh 11:31. See 1Th 2:11; 1Th 5:14. See Job 2:13 for these visits of consolation, often deplorable enough, though kindly meant.20 That Jesus was coming
( οτ Ιησους ερχετα). Present middle indicative retained in indirect discourse after the secondary tense ηκουσεν (first aorist active).Went and met him ( υπηντησεν αυτω). First aorist (ingressive) active indicative of υπανταω, old compound verb, to go to meet (Mat 8:28) with the associative instrumental case αυτω.But Mary still sat in the house ( Μαριαμ δε εν τω οικω εκαθεζετο). Imperfect middle of καθεζομα, old verb to sit down, graphic picture of Mary, "while Mary was sitting in the house." Both Martha and Mary act true to form here as in Luk 10:38-42.21 Lord, if thou hadst been here, my brother had not died
( Κυριε, ε ης ωδε ουκ αν απεθανεν ο αδελφος μου). Condition of the second class with ε and the imperfect ης (no aorist of ειμ, to be) in the condition and αν with the second aorist active indicative of αποθνησκω. Mary (verse Joh 11:32) uses these identical words to Jesus. Clearly they had said so to each other with wistful longing if not with a bit of reproach for his delay. But they used ης, not ηλθες or εγενου. But busy, practical Martha comes to the point.22 And even now I know
( κα νυν οιδα). Rather just, "Even now I know." Αλλα (but) of the Textus Receptus is not genuine.Whatsoever thou shalt ask of God ( οσα αν αιτηση τον θεον). Indefinite relative ( οσα, as many things as) with αν and the first aorist middle (indirect middle, thou thyself asking) subjunctive of αιτεω. Martha uses αιτεω (usual word of prayer of men to God) rather than ερωταω (usual word of Jesus praying to the Father), but in Joh 16:23 we have ερωταω used of prayer to Jesus and αιτεω of prayer to God. But the distinction is not to be pressed. "As many things as thou dost ask of God."God will give ( δωσε σο ο θεος). Repetition of ο θεος for emphasis. Martha still has courageous faith in the power of God through Jesus and Jesus in verse Joh 11:41 says practically what she has said here.23 Thy brother will rise again
( αναστησετα ο αδελφος σου). Future middle (intransitive) of ανιστημ. The words promise Martha what she has asked for, if Jesus means that.24 In the resurrection at the last day
( εν τη αναστασε εν τη εσχατη ημερα). Did Jesus mean only that? She believed it, of course, and such comfort is often offered in case of death, but that idea did not console Martha and is not what she hinted at in verse Joh 11:22.25 I am the resurrection and the life
( Εγω ειμ η αναστασις κα η ζωη). This reply is startling enough. They are not mere doctrines about future events, but present realities in Jesus himself. "The Resurrection is one manifestation of the Life: it is involved in the Life" (Westcott). Note the article with both αναστασις and ζωη. Jesus had taught the future resurrection often (Joh 6:39), but here he means more, even that Lazarus is now alive.Though he die ( καν αποθανη). "Even if he die," condition (concession) of third class with κα εαν ( καν) and the second aorist active subjunctive of αποθνησκω (physical death, he means).Yet shall he live ( ζησετα). Future middle of ζαω (spiritual life, of course).26 Shall never die
( ου μη αποθανη εις τον αιωνα). Strong double negative ου μη with second aorist active subjunctive of αποθνησκω again (but spiritual death, this time), "shall not die for ever" (eternal death).Believest thou this? ( πιστευεις τουτο;) Sudden test of Martha's insight and faith with all the subtle turns of thought involved.27 Yea, Lord
( Ναι, κυριε). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in Mat 16:16 because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now.I have believed ( πεπιστευκα). Perfect active indicative of πιστευω. It is my settled and firm faith. Peter uses this same tense in Joh 6:69.That thou art the Son of God ( οτ συ ε ο Χριστος ο υιος του θεου). The Messiah or the Christ (Joh 1:41) was to be also "the Son of God" as the Baptist said he had found Jesus to be (Joh 1:34), as Peter confessed on Hermon for the apostles (Mat 16:16), as Jesus claimed to be (Joh 11:41) and confessed on oath before Caiaphas that he was (Mat 26:63), and as John stated that it was his purpose to prove in his Gospel (Joh 20:31). But no one said it under more trying circumstances than Martha.Even he that cometh into the world ( ο εις τον κοσμον ερχομενος). No "even" in the Greek. This was a popular way of putting the people's expectation (Joh 6:14; Mat 11:3). Jesus himself spoke of his coming into the world (Joh 9:39; Joh 16:28; Joh 8:37).28 Called Mary
( εφωνησεν Μαριαμ). First aorist active indicative of φωνεω. Out of the house and away from the crowd.Secretly ( λαθρα). Old adverb from λαθρος ( λανθανω). To tell her the glad news.The Master ( ο διδασκαλος). "The Teacher." So they loved to call him as he was (Joh 13:13).Is here ( παρεστιν). "Is present."Calleth thee ( φωνε σε). This rouses Mary.29 And she
( κα εκεινη). Emphatic use of the demonstrative εκεινος as often in John, "And that one."Arose quickly ( ηγερθη). First aorist (ingressive) passive of εγειρω and intransitive. Naturally so on the sudden impulse of joy.And went unto him ( κα ηρχετο προς αυτον). Imperfect middle, possibly inchoative, started towards him, certainly picturing her as she was going.30 Now Jesus was not yet come into the town
( ουπω δε εληλυθε ο Ιησους εις την κωμην). Explanatory parenthesis with past perfect as in verse Joh 11:19. Martha had her interview while he was still coming (verse Joh 11:20) and left him (went off, απηλθεν, verse Joh 11:28) to hurry to Mary with the news. Why Jesus tarried still where he had met Martha we do not know. Westcott says, "as though He would meet the sisters away from the crowd of mourners."31 Followed her
( ηκολουθησαν αυτη). First aorist active indicative of ακολουθεω with associative instrumental case ( αυτη). This crowd of consolers ( παραμυθουμενο) meant kindly enough, but did the one wrong thing for Mary wished to see Jesus alone. People with kind notions often so act. The secrecy of Martha (verse Joh 11:28) was of no avail.Supposing that she was going unto the tomb ( δοξαντες οτ υπαγε εις το μνημειον). First aorist active participle of δοκεω, justifying their conduct by a wrong inference. Note retention of present tense υπαγε in indirect discourse after the secondary tense ηκολουθησαν.To weep there ( ινα κλαυση εκε). Purpose clause with ινα and the first aorist active subjunctive of κλαιω, old verb to weep. Sometimes to wail or howl in oriental style of grief, but surely not that here. At any rate this supposed purpose of Mary was a real reason for this crowdnot to go with her.32 Fell down at his feet
( επεσεν αυτου προς τους ποδας). Second aorist active of πιπτω, to fall. Note unusual position of αυτου. This impulsive act like Mary. She said precisely what Martha had said to Jesus (verse Joh 11:21). But she said no more, only wept (verse Joh 11:33).33 When Jesus therefore saw her weeping
( Ιησους ουν ως ειδεν αυτην κλαιουσαν). Proleptic position of "Jesus," "Jesus therefore when he saw." She was weeping at the feet of Jesus, not at the tomb.And the Jews also weeping ( κα τους Ιουδαιους κλαιοντας). Mary's weeping was genuine, that of the Jews was partly perfunctory and professional and probably actual "wailing" as the verb κλαιω can mean. Κλαιω is joined with αλαλαζω in Mar 5:38, with ολολυζω in Jas 5:1, with θορυβεω in Mar 5:39, with πενθεω in Mar 16:10. It was an incongruous combination.He groaned in the spirit ( ενεβριμησατο τω πνευματ). First aorist middle indicative of εμβριμαομα, old verb (from εν, and βριμη, strength) to snort with anger like a horse. It occurs in the LXX (Dan 11:30) for violent displeasure. The notion of indignation is present in the other examples of the word in the N.T. (Mar 1:43; Mar 14:5; Mat 9:30). So it seems best to see that sense here and in verse Joh 11:38. The presence of these Jews, the grief of Mary, Christ's own concern, the problem of the raising of Lazarus--all greatly agitated the spirit of Jesus (locative case τω πνευματ). He struggled for self-control.Was troubled ( εταραξεν εαυτον). First aorist active indicative of ταρασσω, old verb to disturb, to agitate, with the reflexive pronoun, "he agitated himself" (not passive voice, not middle). "His sympathy with the weeping sister and the wailing crowd caused this deep emotion" (Dods). Some indignation at the loud wailing would only add to the agitation of Jesus.34 Where have ye laid him?
( Που τεθεικατε αυτον;). Perfect active indicative of τιθημ. A simple question for information. The only other like it in John is in Joh 6:6 where it is expressly stated that Jesus knew what he was going to do. So it was here, only he politely asked for direction to the tomb of Lazarus. The people invite him to come and see, the very language used by Philip to Nathanael (Joh 1:46). It was a natural and polite reply as they would show Jesus the way, but they had no idea of his purpose.35 Jesus wept
( εδακρυσεν ο Ιησους). Ingressive first aorist active indicative of δακρυω, old verb from δακρυ or δακρυον, a tear (Act 20:19), only here in N.T. It never means to wail, as κλαιω sometimes does. "Jesus burst into tears." Κλαιω is used of Jesus in Luk 19:41. See Heb 5:7 "with strong crying and tears" ( μετα κραυγης κα δακρυων). Apparently this was as Jesus started towards (see verse Joh 11:38) the tomb. In a sense it was a reaction from the severe strain in verse Joh 11:33, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Heb 4:15). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it.36 Loved
( εφιλε). As in verse Joh 11:3 which see. Imperfect active. Even the Jews saw that Jesus loved Lazarus.37 Could not this man
( ουκ εδυνατο ουτος). Imperfect middle of δυναμα. They do not say δυνατα (can, present middle indicative). But clearly the opening of the blind man's eyes (chapter 9) had made a lasting impression on some of these Jews, for it was done three months ago.Have caused that this man also should not die ( ποιησα ινα κα ουτος μη αποθανη). First aorist active infinitive of ποιεω with ινα, like the Latin facere ut (sub-final use, Robertson, Grammar, p. 985), with the second aorist active subjunctive αποθανη and negative μη. These Jews share the view expressed by Martha (verse Joh 11:21) and Mary (verse Joh 11:32) that Jesus could haveprevented the death of Lazarus.38 Again groaning in himself
( παλιν εμβριμωμενος εν εαυτω). Direct reference to the use of this same word (present middle participle here) in verse Joh 11:33, only with εν εαυτω (in himself) rather than τω πνευματ (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again.Cometh to the tomb ( ερχετα εις το μνημειον). Vivid historical present.A cave ( σπηλαιον). Old word (from σπεος, cavern). Cf. Mat 21:13.Lay against it ( επεκειτο επ' αυτω). Imperfect middle of επικειμα, old verb to lie upon as in Joh 21:9 and figuratively (1Co 9:16). Note repetition of επ with locative case. The use of a cave for burial was common (Gen 23:19). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, επ can mean "against"). The stones were used to keep away wild animals from the bodies.39 Take ye away the stone
( αρατε τον λιθον). First aorist active imperative of αιρω. They could do this much without the exercise of Christ's divine power. It was a startling command to them.By this time he stinketh ( ηδη οζε). Present active indicative of old verb, here only in N.T. (cf. Exo 8:14). It means to give out an odour, either good or bad.For he hath been dead four days ( τεταρταιος γαρ εστιν). The Greek simply says, "For he is a fourth-day man." It is an old ordinal numeral from τεταρτος (fourth). Herodotus (ii. 89) has τεταρταιος γενεσθα of one four days dead as here. The word is only here in the N.T. The same idiom occurs in Act 28:13 with δευτεραιο (second-day men). Lightfoot (Hor. Hebr.) quotes a Jewish tradition (Beresh. Rabba) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in verses Joh 11:22-27.40 Said I not unto thee?
( Ουκ ειπον σοι;). Jesus pointedly reminds Martha of his promise to raise Lazarus (verses Joh 11:25).That if thou believedst ( οτ εαν πιστευσηις). Indirect discourse with εαν and the first aorist active subjunctive (condition of third class) retained after the secondary tense ειπον. He had not said this very phrase, εαν πιστευσηις, to Martha, but he did say to her: Πιστευεις τουτο; (Believest thou this?). He meant to test Martha as to her faith already hinted at (verse Joh 11:22) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (verse Joh 11:15).Thou shouldest see the glory of God ( οψη την δοξαν του θεου). Future middle indicative of the old defective verb οραω retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (verse Joh 11:4) and as he meant Martha to understand (verse Joh 11:25) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard's difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched.41 So they took away the stone
( ηραν ουν τον λιθον). First aorist active indicative of αιρω, but without the explanatory gloss of the Textus Receptus "from the place where the dead was laid" (not genuine).I thank thee that thou heardest me ( ευχαριστω σο οτ ηκουσας μου). See Joh 6:11 for ευχαριστεω. Clearly Jesus had prayed to the Father concerning the raising of Lazarus. He has the answer before he acts. "No pomp of incantation, no wrestling in prayer even; but simple words of thanksgiving, as if already Lazarus was restored" (Dods). Jesus well knew the issues involved on this occasion. If he failed, his own claims to be the Son of God (the Messiah), would be hopelessly discredited with all. If he succeeded, the rulers would be so embittered as to compass his own death.42 And I knew
( εγω δε ηιδειν). Past perfect of οιδα used as imperfect. This confident knowledge is no new experience with Jesus. It has "always" ( παντοτε) been so.Which standeth around ( τον περιεστωτα). Second perfect active (intransitive) articular participle of περιιστημ. It was a picturesque and perilous scene.That they may believe ( ινα πιστευσωσιν). Purpose clause with ινα and first ingressive aorist active subjunctive of πιστευω, "that they may come to believe."That thou didst send me ( οτ συ με απεστειλας). First aorist active indicative of αποστελλω and note position of συ με side by side. This claim Jesus had long ago made (Joh 5:36) and had repeatedly urged (Joh 10:25; Joh 10:38). Here was a supreme opportunity and Jesus opens his heart about it.43 He cried with a loud voice
( φωνη μεγαλη εκραυγασεν). First aorist active indicative of κραυγαζω, old and rare word from κραυγη (Mat 25:6). See Mat 12:19. Occurs again in Joh 18:40; Joh 19:6; Joh 19:12. Only once in the LXX (Ezr 3:13) and with φωνη μεγαλη (either locative or instrumental case makes sense) as here. For this "elevated (great) voice" see also Mat 24:31; Mar 15:34; Mar 15:37; Rev 1:10; Rev 21:3. The loud voice was not for the benefit of Lazarus, but for the sake of the crowd standing around that they might see that Lazarus came forth simultaneously with the command of Jesus.Lazarus, come forth ( Λαζαρε, δευρο εξω). "Hither out." No verb, only the two adverbs, δευρο here alone in John. Lazarus heard and obeyed the summons.44 He that was dead came forth
( εξηλθεν ο τεθνηκως). Literally, "Came out the dead man," (effective aorist active indicative and perfect active articular participle of θνησκω). Just as he was and at once.Bound hand and foot ( δεδεμενος τους ποδας κα τας χειρας). Perfect passive participle of δεω with the accusative loosely retained according to the common Greek idiom (Robertson, Grammar, p. 486), but literally "as to the feet and hands" (opposite order from the English). Probably the legs were bound separately.With grave-clothes ( κειριαις). Or "with bands." Instrumental case of this late and rare word (in Plutarch, medical papyrus in the form κηρια, and Pro 7:16). Only here in N.T.His face ( η οψις αυτου). Old word, but προσωπον is usual in N.T. See Rev 1:16 for another instance.Was bound about ( περιεδεδετο). Past perfect passive of περιδεω, old verb to bind around, only here in N.T.With a napkin ( σουδαριω). Instrumental case of σουδαριον (Latin word sudarium from sudor, sweat). In N.T. here, Joh 20:7; Luk 19:20; Act 19:12. Our handkerchief.Loose him ( λυσατε αυτον). First aorist active imperative of λυω. From the various bands.Let him go ( αφετε αυτον υπαγειν). Second aorist active imperative of αφιημ and present active infinitive.45 Beheld that which he did
( θεασαμενο ο εποιησεν). First aorist middle participle of θεαομα and first aorist active indicative of ποιεω in the relative ( ο) clause. They were eye-witnesses of all the details and did not depend on hearsay.Believed on him ( επιστευσαν εις αυτον). Such a result had happened before (Joh 7:31), and all the more in the presence of this tremendous miracle which held many to Jesus (Joh 12:11; Joh 12:17).46 Went away to the Pharisees
( απηλθον προς τους Φαρισαιους). Second aorist active indicative of απερχομα. This "some" ( τινες) did who were deeply impressed and yet who did not have the courage to break away from the rabbis without consulting them. It was a crisis for the Sanhedrin.47 Gathered a council
( συνηγαγον συνεδριον). Second aorist active indicative of συναγω and συνεδριον, the regular word for the Sanhedrin (Mat 5:22, etc.), only here in John. Here a sitting or session of the Sanhedrin. Both chief priests (Sadducees) and Pharisees (mentioned no more in John after Joh 7:57 save Joh 12:19; Joh 12:42) combine in the call (cf. Joh 7:32). From now on the chief priests (Sadducees) take the lead in the attacks on Jesus, though loyally supported by their opponents (the Pharisees).And said ( κα ελεγον). Imperfect active of λεγω, perhaps inchoative, "began to say."What do we? ( Τ ποιουμεν;). Present active (linear) indicative of ποιεω. Literally, "What are we doing?"Doeth ( ποιε). Better, "is doing" (present, linear action). He is active and we are idle. There is no mention of the raising of Lazarus as a fact, but it is evidently inoluded in the "many signs."48 If we let him thus alone
( εαν αφωμεν αυτον ουτως). Condition of third class with εαν and second aorist active subjunctive of απιημ. "Suppose we leave him thus alone." Suppose also that he keeps on raising the dead right here next door to Jerusalem!All will believe on him ( παντες πιστευσουσιν εις αυτον). Future active of πιστευω. The inevitable conclusion, "all" ( παντες), not just "some" ( τινες). as now.And the Romans will come ( κα ελευσοντα ο Ρωμαιο). Another inevitable result with the future middle of ερχομα. Only if the people take Jesus as their political Messiah (Joh 6:15) as they had once started to do. This is a curious muddle for the rulers knew that Jesus did not claim to be a political Messiah and would not be a rival to Caesar. And yet they use this fear (their own belief about the Messiah) to stir themselves to frenzy as they will use it with Pilate later.And take away both our place and our nation ( κα αρουσιν ημων κα τον τοπον κα το εθνος). Future active of αιρω, another certain result of their inaction. Note the order here when "place" (job) is put before nation (patriotism), for all the world like modern politicians who make the fate of the country turn on their getting the jobs which they are seeking. In the course of time the Romans will come, not because of the leniency of the Sanhedrin toward Jesus, but because of the uprising against Rome led by the Zealots and they will destroy both temple and city and the Sanhedrin will lose their jobs and the nation will be scattered. Future historians will say that this fate came as punishment on the Jews for their conduct toward Jesus.49 Caiaphas
( Καιαφας). Son-in-law of Annas and successor and high priest for 18 years (A.D. 18 to 36).That year ( του ενιαυτου εκεινου). Genitive of time; his high-priesthood included that year (A.D. 29 or 30). So he took the lead at this meeting.Ye know nothing at all ( υμεις ουκ οιδατε ουδεν). In this he is correct, for no solution of their problem had been offered.50 That it is expedient for you
( οτ συμφερε υμιν). Indirect discourse with present active indicative of συμφερω used with the ινα clause as subject. It means to bear together, to be profitable, with the dative case as here ( υμιν, for you). It is to your interest and that is what they cared most for.That one man die ( ινα εις ανθρωπος αποθανη). Sub-final use of ινα with second aorist active subjunctive of αποθνησκω as subject clause with συμφερε. See Joh 16:7; Joh 18:7 for the same construction.For the people ( υπερ του λαου). Hυπερ simply means over, but can be in behalf of as often, and in proper context the resultant idea is "instead of" as the succeeding clause shows and as is clearly so in Gal 3:13 of the death of Christ and naturally so in 2Co 5:14; Rom 5:6. In the papyri υπερ is the usual preposition used of one who writes a letter for one unable to write.And that the whole nation perish not ( κα μη ολον το εθνος απολητα). Continuation of the ινα construction with μη and the second aorist subjunctive of απολλυμ. What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow.51 Not of himself
( αφ' εαυτου ουκ). Not wholly of himself, John means. There was more in what Caiaphas said than he understood. His language is repeated in Joh 18:14.Prophesied ( επροφητευσεν). Aorist active indicative of προφητευω. But certainly unconscious prophecy on his part and purely accidental. Caiaphas meant only what was mean and selfish.That Jesus should die ( οτ εμελλεν Ιησους αποθνησκειν). Imperfect active of μελλω in indirect discourse instead of the usual present retained after a secondary tense ( επροφητευσεν) as sometimes occurs (see Joh 2:25).52 But that he might also gather together into one
( αλλ' ινα συναγαγη εις εν). Purpose clause with ινα and the second aorist active subjunctive of συναγω. Caiaphas was thinking only of the Jewish people ( λαου, εθνος, verse Joh 11:50). The explanation and interpretation of John here follow the lead of the words of Jesus about the other sheep and the one flock in Joh 10:16.That are scattered abroad ( τα διεσκορπισμενα). Perfect passive articular participle of διασκορπιζω, late verb (Polybius, LXX) to scatter apart, to winnow grain from chaff, only here in John. The meaning here is not the Diaspora (Jews scattered over the world), but the potential children of God in all lands and all ages that the death of Christ will gather "into one" ( εις εν). A glorious idea, but far beyond Caiaphas.53 So from that day
( απ' εκεινης ουν της ημερας). The raising of Lazarus brought matters to a head so to speak. It was now apparently not more than a month before the end.They took counsel ( εβουλευσαντο). First aorist middle indicative of βουλευω, old verb to take counsel, in the middle voice for themselves, among themselves. The Sanhedrin took the advice of Caiaphas seriously and plotted the death of Jesus.That they might put him to death ( ινα αποκτεινωσιν αυτον). Purpose clause with ινα and first aorist active subjunctive of αποκτεινω. It is an old purpose (Joh 5:18; Joh 7:19; Joh 8:44; Joh 8:59; Joh 10:39; Joh 11:8) now revived with fresh energy due to the raising of Lazarus.54 Therefore walked no more openly
( ουν ουκετ παρρησια περιεπατε). Imperfect active of περιπατεω, to walk around. Jesus saw clearly that to do so would bring on the end now instead of his "hour" which was to be at the passover a month ahead.Into the country near to the wilderness ( εις την χωραν εγγυς της ερημου). It was now in Jerusalem as it had become once in Galilee (Joh 7:1) because of the plots of the hostile Jews. The hill country northeast of Jerusalem was thinly populated.Into a city called Ephraim ( εις Εφραιμ λεγομενην πολιν). Πολις here means no more than town or village ( κωμη). The place is not certainly known, not mentioned elsewhere in the N.T. Josephus mentions (War, IV. ix. 9) a small fort near Bethel in the hill country and in 2Ch 13:19 Ephron is named in connexion with Bethel. Up here Jesus would at least be free for the moment from the machinations of the Sanhedrin while he faced the coming catastrophe at the passover. He is not far from the mount of temptation where the devil showed and offered him the kingdoms of the world for the bending of the knee before him. Is it mere fancy to imagine that the devil came to see Jesus again here at this juncture with a reminder of his previous offer and of the present plight of the Son of God with the religious leaders conspiring his death? At any rate Jesus has the fellowship of his disciples this time ( μετα των μαθητων). But what were they thinking?55 Was near
( ην εγγυς). See Joh 2:13 for the same phrase. This last passover was the time of destiny for Jesus.Before the passover to purify themselves ( προ του πασχα ινα αγνισωσιν εαυτους). Purpose clause with ινα and the first aorist active subjunctive of αγνιζω, old verb from αγνος (pure), ceremonial purification here, of course. All this took time. These came "from the country" ( εκ της χωρας), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in Luk 17:11-19; Mar 10:1-52; Mat 19:1-20. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (Joh 11:56; Joh 11:57).56 They sought therefore for Jesus
( εζητουν ουν τον Ιησουν). Imperfect active of ζητεω and common ουν of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (Joh 7:11), but now they really mean to kill him.As they stood in the temple ( εν τω ιερω εστηκοτες). Perfect active participle (intransitive) of ιστημ, a graphic picture of the various groups of leaders in Jerusalem and from other lands, "the knots of people in the Temple precincts" (Bernard). They had done this at the tabernacles (Joh 7:11-13), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus.That he will not come to the feast? ( οτ ου μη ελθη εις την εορτην;). The form of the question (indirect discourse after δοκειτε) assumes strongly that Jesus will not ( ου μη, double negative with second aorist active ελθη from ερχομα) dare to come this time for the reason given in verse Joh 11:57.57 The chief priests and the Pharisees
( ο αρχιερεις κα ο Φαρισαιο). The Sanhedrin.Had given commandment ( δεδωκεισαν εντολας). Past perfect active of διδωμ.That he should shew it ( ινα μηνυση). Sub-final ινα with first aorist active subjunctive of μηνυω, old verb to disclose, to report formally (Act 23:30).If any man knew ( εαν τις γνω). Third-class condition with εαν and second aorist active subjunctive of γινωσκω.Where he was ( που εστιν). Indirect question with interrogative adverb and present indicative εστιν retained like γνω and μηνυση after the secondary tense δεδωκεισαν.That they might take him ( οπως πιασωσιν αυτον). Purpose clause with οπως instead of ινα and first aorist active subjunctive of πιαζω so often used before (Joh 7:44, etc.).1 Jesus therefore
( Ιησους ουν). Here ουν is not causal, but simply copulative and transitional, "and so" (Bernard), as often in John (Joh 1:22, etc.).Six days before the passover ( προ εξ ημερων του πασχα). This idiom, transposition of προ, is like the Latin use of ante, but it occurs in the old Doric, in the inscriptions and the papyri. See Amo 1:1 for it also (cf. Moulton, Proleg., pp. 100ff.; Robertson, Grammar, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere Joh 11:55-57; Joh 12:1; Joh 12:9-11.Came to Bethany, where Lazarus was, whom Jesus raised from the dead ( ητλεν εις Βηθανιαν, οπου ην Λαζαροσ, ον ηγειρεν εκ νεκρων Ιησους). Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (Joh 12:9-11). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage.2 So they made him a supper there
( εποιησαν ουν αυτω δειπνον εκε). Here again ουν is not inferential, but merely transitional. This supper is given by Mark (Mar 14:3-9) and Matthew (Mat 26:6-13) just two days (Mar 14:1) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (Joh 12:2-9) it immediately after the arrival of Jesus in Bethany (Joh 12:1). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (Joh 12:1-11), to the multitude in the triumphal entry (Joh 12:12-19), to the world outside in the visit of the Greeks (Joh 12:20-36), and with two summary judgements (Joh 12:36). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luk 7:36-50). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details.And Martha served ( κα η Μαρθα διηκονε). Imperfect active of διακονεω, picturing Martha true to the account of her in Luk 10:40 ( πολλην διακονιαν, διακονειν as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mar 14:3) and Matthew (Mat 26:6) who mention the name of the host. It is not Simon the Pharisee (Luk 7:36), but Simon the leper (Mar 14:3; Mat 26:6) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him.That sat at meat ( των ανακειμενων). "That lay back," reclined as they did, articular participle (ablative case after εκ) of the common verb ανακειμα. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (Joh 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.3 A pound
( λιτραν). Latin libra, late Koine (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and Joh 19:39. Mark (Mar 14:3) and Matthew (Mat 26:7) have alabaster cruse.Of ointment of spikenard ( μυρου ναρδου πιστικης). "Of oil of nard." See already Joh 11:2 for μυρου (also Mat 26:7). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in Mar 14:3. Πιστικης here and in Mar 14:3 probably means genuine ( πιστικος, from πιστος, reliable). Only two instances in the N.T.Very precious ( πολυτιμου). Old compound adjective ( πολυς, much, τιμη), in N.T. only here, Mat 13:46; 1Pe 1:7. Mark has πολυτελους (very costly). Matthew (Mat 26:7) has here βαρυτιμου of weighty value (only N.T. instance).Anointed ( ηλειψεν). First aorist active indicative of αλειφω, old word (Mar 16:1).The feet ( τους ποδας). Mark (Mar 14:3) and Matthew (Mat 26:7) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. fuldensis and the Syriac Sinatic do give both head and feet here.Wiped ( εξεμαξεν). First aorist active indicative of εκμασσω, old verb to wipe off already in Joh 11:2; Luk 7:38; Luk 7:44.With her hair ( ταις θριξιν αυτης). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character.Was filled with the odour of the ointment ( επληρωθη εκ της οσμης του μυρου). Effective first aorist passive of πληροω and a natural result.4 Judas Iscariot
( Ιουδας ο Ισκαριωτης). See ο Ισκαριωτης in Joh 14:22. See Joh 6:71; Joh 13:1 for like description of Judas save that in Joh 6:71 the father's name is given in the genitive, Σιμωνος and Ισκαριωτου (agreeing with the father), but in Joh 13:1 Ισκαριωτης agrees with Ιουδας, not with Σιμωνος. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Jos 15:25). Judas is the only one of the twelve not a Galilean.One of his disciples ( εις των μαθητων αυτου). Likewise in Joh 6:71, only there εκ is used after εις as some MSS. have here. This is the shameful fact that clung to the name of Judas.Which should betray him ( ο μελλων αυτον παραδιδονα). John does not say in Joh 6:71 ( εμελλεν παραδιδονα αυτον) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Mat 26:24). Μελλω here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).5 Sold
( επραθη). First aorist passive indicative of πιπρασκω, old verb to sell (Mat 13:46).For three hundred pence ( τριακοσιων δηναριων). Genitive of price. Same item in Mar 14:5, while in Mat 26:9 it is simply "for much" ( πολλου). But all three have "given to the poor" ( εδοθη πτωχοις). First aorist passive indicative of διδωμ with dative case πτωχοις (note absence of the article, poor people), real beggars, mendicants (Mat 19:21; Luk 14:13). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).6 Not because he cared for the poor
( ουχ οτ περ των πτωχων εμελεν αυτω). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of μελε, it was a care). John often makes explanatory comments of this kind as in Joh 2:21; Joh 7:22; Joh 7:39.But because he was a thief ( αλλε οτ κλεπτης ην). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Mat 26:15), for the disciples did not suspect Judas of treachery (Joh 13:28), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money.And having the bag took away what was put therein ( κα το γλωσσοκομον εχων τα βαλλομενα εβασταζεν). This is the correct text. This compound for the earlier γλωσσοκομειον (from γλωσσα, tongue, and κομεω, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and Joh 13:29 in same sense about Judas. Βαλλομενα is present passive participle (repeatedly put in) of βαλλω, to cast or fling. The imperfect active (custom) of βασταζω, old verb to pick up (Joh 10:31), to carry (Joh 19:17), but here and Joh 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.7 Suffer her to keep it against the day of my burying
( Αφες αυτην, ινα εις την ημεραν του ενταφιασμου μου τηρηση αυτο). This reading ( ινα τηρηση, purpose clause with ινα and first aorist active subjunctive of τηρεω) rather than that of the Textus Receptus (just τετηρεκεν, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The ινα can be rendered as above after αφες according to Koine idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word ενταφιασμος is a later and rare substantive from the late verb ενταφιαζω, to prepare for burial (Mat 26:12; Joh 19:40), and means preparation for burial. In N.T. only here and Mar 14:8. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mar 14:3) says that she broke it and yet he adds (Mar 14:8) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.8 Ye have always
( παντοτε εχετε). Jesus does not discredit gifts to the poor at all. But there is relativity in one's duties.But me ye have not always ( εμε δε ου παντοτε εχετε). This is what Mary perceived with her delicate woman's intuition and what the apostles failed to understand though repeatedly and plainly told by Jesus. John does not mention the precious promise of praise for Mary preserved in Mar 14:9; Mat 26:13, but he does show her keen sympathetic insight and Christ's genuine appreciation of her noble deed. It is curiously μαλ-α-προπος surely to put alongside this incident the other incident told long before by Luke (Luk 7:35) of the sinful woman. Let Mary alone in her glorious act of love.9 The common people
( ο οχλος πολυς). This is the right reading with the article ο, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve (Syntax, p. 284) gives a few rare examples of the idiom ο ανηρ αγαθος. Westcott suggests that οχλος πολυς came to be regarded as a compound noun. This is the usual order in the N.T. rather than πολυς οχλος (Robertson, Grammar, p. 774). Mark (Mar 12:37) has ο πολυς οχλος. Moulton (Proleg., p. 84) terms ο οχλος πολυς here and in verse Joh 12:12 "a curious misplacement of the article." John's use of οχλος is usually the common crowd as "riff-raff."That he was ( οτ εστιν). Present active indicative retained in indirect discourse after the secondary tense ( εγνω, second aorist active indicative of γινωσκω). These "Jews" are not all hostile to Jesus as in Joh 5:10; Joh 6:41, etc., but included some who were friendly (verse Joh 12:11).But that they might see Lazarus also ( αλλ' ινα κα τον Λαζαρον ιδωσιν). Purpose clause with ινα and second aorist active subjunctive of οραω. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse Joh 12:1 for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse Joh 12:17). It was a tense situation.10 The chief priests took counsel
( εβουλευσαντο ο αρχιερεις). First aorist middle indicative of βουλευω, old verb, seen already in Joh 11:53 which see. The whole Sanhedrin (Joh 7:32) had decided to put Jesus to death and had asked for information concerning him (Joh 11:57) that might lead to his arrest, but the Sadducees were specially active now to accomplish the death of Lazarus also ( ινα with first aorist active subjunctive of αποκτεινω as in Joh 11:53). Perhaps they argued that, if they should kill both Jesus and Lazarus, then Lazarus would remain dead. The raising of Lazarus has brought matters to a crisis. Incidentally, it may be observed that here we may see the reason why the Synoptics do not tell the story of the raising of Lazarus, if he was still living (cf. the case of Malchus's name in Joh 18:10).11 Because that
( οτ). Causal use of οτ.By reason of him ( δι' αυτον). "Because of him," regular idiom, accusative case with δια.Went away ( υπηγον). Cf. Joh 6:67 for this verb. Inchoative imperfect active of υπαγω, "began to withdraw" as happened at the time of the raising of Lazarus (Joh 11:45) and the secession was still going on.And believed on Jesus ( κα επιστευον εις τον Ιησουν). Imperfect active of πιστευω (note aorist in Joh 11:45). There was danger of a mass movement of the people to Jesus.12 On the morrow
( τη επαυριον). Locative case. Supply ημερα (day) after the adverb επαυριον ("on the tomorrow day"). That is on our Sunday, Palm Sunday.A great multitude ( ο οχλος πολυς). Same idiom rendered "the common people" in verse Joh 12:9 and should be so translated here.That had come ( ο ελθων). Second aorist active participle, masculine singular of ερχομα agreeing with οχλος, "that came."When they heard ( ακουσαντες). First aorist active masculine plural participle of ακουω, construction according to sense (plural, though οχλος singular).Was coming ( ερχετα). Present middle indicative of ερχομα retained in indirect discourse after a secondary tense. It is a vivid picture. What they heard was: "Jesus is coming into Jerusalem." He is defying the Sanhedrin with all their public advertisement for him.13 Took
( ελαβον). Second aorist active indicative of λαμβανω.The branches of the palm-trees ( τα βαια των φοινικων). Φοινιξ is an old word for palm-tree (Rev 7:9 for the branches) and in Act 27:12 the name of a city. Βαιον is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. 13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. 13:51 (cf. II Macc. 10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Rev 7:9). Palm-trees grew on the Mount of Olives (Mar 11:8) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, Mar 11:9; Mat 21:9; Joh 2:18) cut the branches as they came (Mat 21:8).To meet him ( εις υπαντησιν αυτω). Literally,for a meeting ( υπαντησις, late word from the verb υπανταω, Mat 8:28; Joh 11:20; Joh 11:30; Joh 12:18, in the papyri, but only here in the N.T.) with him" ( αυτω, associative instrumental case after υπαντησιν as after the verb in verse Joh 12:18). It was a scene of growing excitement.And cried out ( κα εκραυγαζον). Imperfect active of κραυγαζω, old and rare verb (from κραυγη) as in Mat 12:19; Joh 19:15.Hosannah ( Hωσαννα). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by Σωσον δη (Save now).Blessed is he that cometh in the name of the Lord ( ευλογημενος ο ερχομενος εν ονοματ κυριου). Perfect passive participle of ευλογεω. Quotation from Psa 118:25, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezr 3:1). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" ( κα ο βασιλευς του Ισραηλ) as Nathanael called him (Joh 1:49). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luk 19:38-40), a thing that he prevented a year before in Galilee (Joh 6:14). It is probable that "in the name of the Lord" should be taken with "blessed" as in Deu 21:5; 2Sa 6:18; 1Ki 22:16; 2Ki 2:24. The Messiah was recognized by Martha as the Coming One (Joh 11:27) and is so described by the Baptist (Mat 11:3). Mark (Mar 11:10) adds "the kingdom that cometh" while Luke (Joh 19:38) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (Joh 18:33)" (Bernard).14 Found
( ευρων). Second aorist active participle of ευρισκω. Through the disciples, of course, as in Mar 11:2-6 (Mat 21:2-3; Mat 21:6; Luk 19:30).A young ass ( οναριον). Late diminutive of ονος, in Epictetus and the papyri (even the double diminitive, οναριδιον), only here in the N.T. See discussion of Mat 21:5 where κα has been wrongly rendered "and" instead of "even." Rightly understood Matthew has Jesus riding only the colt like the rest.15 Daughter of Zion
( θυγατηρ Σιων). Nominative form (instead of θυγατερ) but vocative case. The quotation is from Zec 9:9 shortened.Thy King cometh ( ο βασιλευς ερχετα). Prophetic futuristic present. The ass was the animal ridden in peace as the horse was in war (Jdg 10:4; Jdg 12:14; 2Sa 17:23; 2Sa 19:26). Zechariah pictures one coming in peace. So the people here regarded Jesus as the Prince of Peace in the triumphal entry.Sitting on an ass's colt ( καθημενος επ πωλον ονου). Matthew (Mat 21:6) does speak of both the ass and the colt having garments put on them, but he does not say that Jesus "sat upon" both animals at once, for επανω αυτων (upon them) probably refers to the garments, not to the colts. When John wrote (end of the century), Jerusalem had fallen. Jesus will lament over Jerusalem (Luk 19:41). So "Fear not" ( μη φοβου).16 Understood not
( ουκ εγνωσαν). Second aorist active indicative of γινωσκω. Another comment by John concerning the failure of the disciples to know what was happening (cf. Joh 2:22; Joh 7:39).At the first ( το πρωτον). Adverbial accusative, as in Joh 10:40; Joh 19:39.Was glorified ( εδοξασθη). First aorist passive indicative of δοξαζω, to glorify, used of his death already in Joh 7:39 and by Jesus himself of his death, resurrection, and ascension in Joh 12:23; Joh 13:31.Then remembered they ( τοτε εμνησθησαν). First aorist passive indicative of μιμνησκω. It was easier to understand then and they had the Holy Spirit to help them (Joh 16:13-15).Were written of him ( ην επ' αυτω γεγραμμενα). Periphrastic past perfect passive of γραφω with neuter plural participle agreeing with ταυτα (these things) and singular verb, though the plural ησαν could have been used. Note the threefold repetition of ταυτα in this verse, "clumsy" Bernard calls it, but making for clarity. The use of επ' αυτω for "of him" rather than περ αυτου is unusual, but occurs in Rev 10:11; Rev 22:16.They had done ( εποιησαν). First aorist active indicative of ποιεω, simply, "they did."17 Bare witness
( εμαρτυρε). Imperfect active of μαρτυρεω. This crowning triumph of Jesus gave an added sense of importance to the crowds that were actually with Jesus when he called Lazarus out of the tomb and raised him from the dead. For this description of this portion of the crowd see Joh 11:45; Joh 12:1; Joh 12:9-11.18 The multitude
( ο οχλος). The multitude of verse Joh 12:13, not the crowd just mentioned that had been with Jesus at the raising of Lazarus. There were two crowds (one following Jesus, one meeting Jesus as here).Went and met him ( υπηντησεν αυτω). First aorist active indicative of υπανταω, old compound verb ( υπο, ανταω) to go to meet, with associative instrumental case αυτω. Cf. Joh 4:51.That he had done this sign ( τουτο αυτον πεποιηκενα το σημειον). Perfect active infinitive in indirect discourse after ηκουσαν (first aorist active indicative of ακουω, to hear) (instead of a οτ clause) with the accusative of general reference αυτον (as to him) and another accusative ( σημειον, sign) the object of the infinitive. Clearly there was much talk about the raising of Lazarus as the final proof that Jesus in truth is the Messiah of Jewish hope.19 The Pharisees therefore laid among themselves
( ο ουν Φαρισαιο ειπαν προς εαυτους). Graphic picture of the predicament of the Pharisees standing off and watching the enthusiastic crowds sweep by. As people usually do, they blame each other for the defeat of their plots against Jesus and for his final victory, as it seemed.Behold how ye prevail nothing ( θεωρειτε οτ ουκ ωφελειτε ουδεν). It was a pathetic confession of failure because the rest of the plotters had bungled the whole thing. "Ye help nothing at all" by your plots and plans.Lo, the world is gone after him ( ιδε ο κοσμος οπισω αυτου απηλθεν). Exclamatory use of ιδε and timeless aorist active indicative of απερχομα. The "world" is a bunch of fools, they feel, but see for yourselves. And the Sanhedrin had advertised to "find" Jesus! They can find him now!20 Certain Greeks
( Hελληνες τινες). Real Greeks, not Greek-speaking Jews (Hellenists, Act 6:1), but Greeks like those in Antioch (Act 11:20, correct text προς τους Hελληνας) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Act 17:4).To worship at the feast ( ινα προσκυνησωσιν εν τη εορτη). Purpose clause with ινα and the first aorist active subjunctive of προσκυνεω, old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry.21 To Philip which was of Bethsaida of Galilee
( Φιλιππω τω απο Βηθσαιδα της Γαλιλαιας). He had a Greek name and the Greeks may have seen Philip in Galilee where there were many Greeks, probably (Mar 6:45) the Western Bethsaida in Galilee, not Bethsaida Julias on the Eastern side (Luk 9:10).Asked ( ηρωτων). Imperfect active, probably inchoative, "began to ask," in contrast with the aorist tense just before ( προσηλθαν, came to).Sir ( Κυριε). Most respectfully and courteously.We would see Jesus ( θελομεν τον Ιησουν ιδειν). "We desire to see Jesus." This is not abrupt like our "we wish" or "we want," but perfectly polite. However, they could easily "see" Jesus, had already done so, no doubt. They wish an interview with Jesus.22 Andrew
( τω Ανδρεα). Another apostle with a Greek name and associated with Philip again (Joh 6:7), the man who first brought his brother Simon to Jesus (Joh 1:41). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here,cometh ( ερχετα),telleth ( λεγε). What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about "other sheep" than Jews (Joh 10:16), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Act 10:9-18), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Eph 2:11-22) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus.23 The hour is come
( εληλυθεν η ωρα). The predestined hour, seen from the start (Joh 2:4), mentioned by John (Joh 7:30; Joh 8:20) as not yet come and later as known by Jesus as come (Joh 13:1), twice again used by Jesus as already come (in the prayer of Jesus, Joh 17:1; Mar 14:41, just before the betrayal in the Garden). The request from the Greeks for this interview stirs the heart of Jesus to its depths.That the Son of man should be glorified ( ινα δοξασθη ο υιος του ανθρωπου). Purpose clause with ινα (not in the sense of οτε, when) and the first aorist passive subjunctive of δοξαζω, same sense as in Joh 12:16; Joh 13:31. The Cross must come before Greeks can really come to Jesus with understanding. But this request shows that interest in Jesus now extends beyond the Jewish circles.24 Except
( εαν μη). Negative condition of third class (undetermined, supposable case) with second aorist active participle πεσων (from πιπτω, to fall) and the second aorist active subjunctive of αποθνησκω, to die.A grain of wheat ( ο κοκκος του σιτου). Rather, "the grain of wheat."By itself alone ( αυτος μονος). Both predicate nominatives after μενε. It is not necessary to think (nor likely) that Jesus has in mind the Eleusinian mysteries which became a symbol of the mystery of spring. Paul in 1Co 15:36 uses the same illustration of the resurrection that Jesus does here. Jesus shows here the paradox that life comes through death. Whether the Greeks heard him or not we do not know. If so, they heard something not in Greek philosophy, the Christian ideal of sacrifice, "and this was foreign to the philosophy of Greece" (Bernard). Jesus had already spoken of himself as the bread of life (Joh 6:35-65).But if it die ( εαν δε αποθανη). Parallel condition of the third class. Grains of wheat have been found in Egyptian tombs three or four thousand years old, but they are now dead. They bore no fruit.25 Loseth it
( απολλυε αυτην). The second paradox. Present active indicative of απολλυω. This great saying was spoken at various times as in Mar 8:35 (Mat 16:25; Luk 9:24) and Mar 10:39 (Luk 17:33). See those passages for discussion of ψυχη (life or soul). For "he that hateth his life" ( ο μισων την ψυχην αυτου) see the sharp contrasts in Luke Joh 14:26-35 where μισεω is used of father, mother, wife, children, brothers, sisters, as well as one's own life. Clearly μισεω means "hate" when the issue is between Christ and the dearest things of life as happens when the choice is between martyrdom and apostasy. In that case one keeps his soul for eternal life by losing his life ( ψυχη, each time) here. That is the way to "guard" ( φυλαξε) life by being true to Christ. This is the second paradox to show Christ's philosophy of life.26 If any man serve me
( εαν εμο τις διακονη). Condition of third class again ( εαν with present active subjunctive of διακονεω, keep on serving with dative εμο).Let him follow me ( εμο ακολουθειτω). "Me (associative instrumental case) let him keep on following" (present active imperative of ακολουθεω).Where ... there ( οπου ... εκε). In presence and spiritual companionship here and hereafter. Cf. Joh 14:3; Joh 17:24; Mat 28:20.Shall honour ( τιμησε). Future active of τιμαω, but it may be the kind of honour that Jesus will get (verse Joh 12:23).27 My soul
( η ψυχη μου). The soul ( ψυχη) here is synonymous with spirit ( πνευμα) in Joh 13:21.Is troubled ( τεταρακτα). Perfect passive indicative of ταρασσω, used also in Joh 11:33; Joh 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. Joh 4:6). The language is an echo of that in Psa 6:4; Psa 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mar 14:35; Mat 26:39; Luk 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life?And what shall I say? ( κα τ ειπω;). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross.Father, save me from this hour ( πατερ, σωσον με εκ της ωρας ταυτης). Jesus began his prayers with "Father" (Joh 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between εκ (out of) and απο (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ in Heb 5:7, but that distinction will not stand, for in Joh 1:44 εκ and απο are used in the same sense and in the Synoptics (Mar 14:35; Mat 26:39; Luk 52:42) we have απο. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences.But for this cause came I unto this hour ( αλλα δια τουτο ηλθον εις την ωραν ταυτην). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.28 Father, glorify thy name
( πατερ, δοξασον σου το ονομα). First aorist (note of urgency) active imperative of δοξαζω and in the sense of his death already in verses Joh 12:16; Joh 12:23 and again in Joh 13:31; Joh 17:5. This is the prayer of the πνευμα (or ψυχη) as opposed to that of the σαρξ (flesh) in verse Joh 12:27. The "name" ( ονομα) of God expresses the character of God (Joh 1:12; Joh 5:43; Joh 17:11). Cf. Mat 6:9.A voice out of heaven ( φωνη εκ του ουρανου). This was the Father's answer to the prayer of Jesus for help. See already the Father's voice at the baptism of Jesus (Mar 1:11) and at the transfiguration (Mar 9:7). The rabbis called the audible voice of God bath-qol (the daughter of a voice).I have both glorified it and will glorify it again ( κα εδοξασα κα παλιν δοξασω). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. Joh 11:40 for εδοξασα and Joh 13:31; Joh 17:5 for δοξασω.29 That it had thundered
( βροντην γεγονενα). Perfect active infinitive of γινομα in indirect discourse after ελεγεν and the accusative of general reference ( βροντην, thunder, as in Mar 3:17), "that thunder came to pass." So the crowd "standing by" ( εστως, second perfect active participle of ιστημ), but Jesus understood his Father's voice.An angel hath spoken to him ( Αγγελος αυτω λελαληκεν). Perfect active indicative of λαλεω. So, when Jesus spoke to Saul on the way to Damascus, those with Saul heard the voice, but did not understand (Act 9:7; Act 22:9).30 Not for my sake, but for your sakes
( ου δι' εμε, αλλα δι' υμας). These words seem to contradict verses Joh 12:28; Joh 12:29. Bernard suggests an interpolation into the words of Jesus. But why not take it to be the figure of exaggerated contrast, "not merely for my sake, but also for yours"?31 The judgement
( κρισις). No article, "A judgement." The next few days will test this world.The prince of this world ( ο αρχων του κοσμου τουτου). This phrase here, descriptive of Satan as in possession of the evil world, occurs again in Joh 14:30; Joh 16:11. In the temptations Satan claims power over the world and offers to share it with Jesus (Mat 4:8-10; Luk 4:5-8). Jesus did not deny Satan's power then, but here proclaims final victory over him.Shall be cast out ( εκβληθησετα εξω). Future passive of εκβαλλω. Note εξω, clean out. The Book of Revelation also proclaims final victory over Satan.32 And I, if I be lifted from the earth
( καγω αν υψωθω εκ της γης). Note proleptic position of εγω (I). Condition of third class (undetermined with prospect) with αν (= εαν here) with first aorist passive subjunctive of υψοω, the verb used in Joh 3:14 of the brazen serpent and of the Cross of Christ as here and also in Joh 8:28. Westcott again presses εκ instead of απο to make it refer to the ascension rather than to the Cross, a wrong interpretation surely.Will draw all men unto myself ( παντας ελκυσω προς εμαυτον). Future active of ελκυω, late form of ελκω, to draw, to attract. Jesus had already used this verb of the Father's drawing power (Joh 6:44). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By "all men" ( παντας) Jesus does not mean every individual man, for some, as Simeon said (Luk 2:34) are repelled by Christ, but this is the way that Greeks (verse Joh 12:22) can and will come to Christ, by the way of the Cross, the only way to the Father (Joh 14:6).33 Signifying
( σημαινων). Present active participle of σεμαινω, old verb to give a sign ( σημειον) as in Act 25:27, and the whole phrase repeated in Joh 18:32 and nearly so in Joh 21:19. The indirect question here and in Joh 18:32 has the imperfect εμελλεν with present infinitive rather than the usual present μελλε retained while in Joh 21:19 the future indicative δοξασε occurs according to rule. The point in ποιω (qualitative relative in the instrumental case with θανατω) is the Cross (lifted up) as the kind of death before Christ.34 Out of the law
( εκ του νομου). That is, "out of the Scriptures" (Joh 10:34; Joh 15:25).The Christ abideth forever ( ο Χριστος μενε εις τον αιωνα). Timeless present active indicative of μενω, to abide, remain. Perhaps from Psa 89:4; Psa 110:4; Isa 9:7; Eze 37:25; Dan 7:14.How sayest thou? ( πως λεγεις συ;). In opposition to the law (Scripture).The Son of man ( τον υιον του ανθρωπου). Accusative case of general reference with the infinitive υψωθηνα (first aorist passive of υψοω and taken in the sense of death by the cross as Jesus used it in verse Joh 12:32). Clearly the crowd understand Jesus to be "the Son of man" and take the phrase to be equivalent to "the Christ." This is the obvious way to understand the two terms in their reply, and not, as Bernard suggests, that they saw no connexion between "the Christ" (the Messiah) and "the Son of man." The use of "this" ( ουτος) in the question that follows is in contrast to verse Joh 12:32. The Messiah (the Son of man) abides forever and is not to be crucified as you say he "must" ( δε) be.35 Yet a little while is the light among you
( ετ μικρον χρονον το φως εν υμιν εστιν). Χρονον is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (Joh 8:12) and urges that they take advantage of their privilege "while ye have the light" ( ως το φως εχετε).That darkness overtake you not ( ινα μη σκοτια υμας καταλαβη). Purpose (negative) with ινα μη and second aorist active subjunctive of καταλαμβανω. See this verb in Joh 1:5. In 1Th 5:4 this verb occurs with ημερα (day) overtaking one like a thief.Knoweth not whither he goeth ( ουκ οιδεν που υπαγε). See Joh 11:10 for this idea and the same language in 1Jn 2:11. The ancients did not have our electric street lights. The dark streets were a terror to travellers.36 Believe in the light
( πιστευετε εις το φως). That is, "believe in me as the Messiah" (Joh 8:12; Joh 9:5).That ye may become sons of light ( ινα υιο φωτος γενησθε). Purpose clause with ινα and second aorist subject of γινομα, to become. They were not "sons of light," a Hebrew idiom (cf. Joh 17:12; Luk 16:8 with the contrast), an idiom used by Paul in 1Th 5:5; Eph 5:8. It is equivalent to "enlightened men" (Bernard) and Jesus called his disciples the light of the world (Mat 5:14).Hid himself from them ( εκρυβη απ' αυτων). Second aorist passive indicative of κρυπτω, late form (in LXX) for old εκρυφη, "was hidden from them," as in Joh 8:59. This part of verse Joh 12:36 begins a new paragraph.37 Though he had done so many signs before them
( τοσαυτα αυτου σημεια πεποιηκοτος εμπροσθεν αυτων). Genitive absolute with perfect active participle in concessive sense of ποιεω.Yet they believed not on him ( ουκ επιστευον εις αυτον). No "yet" in the Greek. Negative imperfect active of πιστευω, "they kept on not believing on him," stubborn refusal in face of the light (verse Joh 12:35).38 That might be fulfilled
( ινα πληρωθη). It is usually assumed that ινα here with the first aorist passive subjunctive of πληροω has its full telic force. That is probable as God's design, but it is by no means certain since ινα is used in the N.T. with the idea of result, just as ut in Latin is either purpose or result, as in Joh 6:7; Joh 9:2; 1Th 5:4; Gal 5:17; Rom 11:11 (Robertson, Grammar, p. 998). Paul in Rom 10:16 quotes Isa 53:1 as John does here but without ινα. See Rom 10:16 for discussion of the quotation. The next verse adds strength to the idea of design.39 For this cause they could not believe
( δια τουτο ουκ εδυναντο πιστευειν). Τουτο (this) seems to have a double reference (to what precedes and to what follows) as in Joh 8:47. The negative imperfect (double augment, εδυναντο) of δυναμα. John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah "had to be fulfilled, for they were the expression of Divine foreknowledge " (Bernard).40 He hath blinded
( τετυφλωκεν). Perfect active indicative of τυφλοω, old causative verb to make blind (from τυφλος, blind), in N.T. only here, 2Co 4:4; 1Jn 2:11.He hardened ( επωρωσεν). First aorist active indicative of πωροω, a late causative verb (from πωρος, hard skin), seen already in Mar 6:52, etc. This quotation is from Isa 6:10 and differs from the LXX.Lest they should see ( ινα μη ιδωσιν). Negative purpose clause with ινα μη instead of μηποτε (never used by John) of the LXX. Matthew (Mat 13:15) has μηποτε and quotes Jesus as using the passage as do Mark (Mar 4:12) and Luke (Luk 8:10). Paul quotes it again (Act 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Mat 13:15) has συνωσιν where John has νοησωσιν (perceive), and both change from the subjunctive to the future ( κα ιασομα), "And I should heal them." John has here στραφωσιν (second aorist passive subjunctive of στρεφω) while Matthew reads επιστρεψωσιν (first aorist active of επιστρεφω).41 Because he saw his glory
( οτ ειδεν την δοξαν αυτου). Correct reading here οτ (because), not οτε (when). Isaiah with spiritual vision saw the glory of the Messiah and spoke ( ελαλησεν) of him, John says, whatever modern critics may think or say. So Jesus said that Abraham saw his day (Joh 8:56). Cf. Heb 11:13.42 Nevertheless even
( ομως μεντο κα). For the old ομως see 1Co 14:7; Gal 3:15 (only other examples in N.T.), here only with μεντο, "but yet," and κα, "even." In spite of what has just been said "many ( πολλο) even of the rulers" (recall the lonely shyness of Nicodemus in Joh 3:1). These actually "believed on him" ( επιστευσαν εις αυτον) in their convictions, a remarkable statement as to the effect that Christ had in Jerusalem as the Sanhedrin plotted his death. Cf. Nicodemus and Joseph of Arimathea.But because of the Pharisees ( αλλα δια τους Φαρισαιους). Like the whispered talk in Joh 7:13 "because of the fear of the Jews." Once the Pharisees sneeringly asked the officers (Joh 7:48): "Hath any one of the rulers believed on him?" And now "many of the rulers have believed on him."They did not confess ( ουχ ωμολογουν). Negative imperfect in contrast to the punctiliar aorist επιστευσαν. "They kept on not confessing." How like the cowardly excuses made today by those under conviction who refuse to step out for Christ.Lest they should be put out of the synagogue ( ινα μη αποσυναγωγο γενωντα). Cf. Joh 9:22 where this very word occurs in a purpose clause like this. Only once more in the N.T. (Joh 16:2), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these "believing elders."More than ( μαλλον ηπερ). They preferred the glory and praise of men more than the glory and praise of God. How απροπος these words are to some suave cowards today.44 Cried and said
( εκραξεν κα ειπεν). First aorist active indicative of κραζω, to cry aloud, and second aorist active of defective verb ερω, to say. This is probably a summary of what Jesus had already said as in verse Joh 12:36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mar 11:27-12; Mat 21:23-23; Luk 20:1-21).Not on me, but on him ( ου εις εμε, αλλα εις τον). "Not on me only, but also on," another example of exaggerated contrast like that in verse Joh 12:30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in Joh 3:17; Joh 5:23; Joh 5:30; Joh 5:43; Joh 7:16; Joh 8:42; Joh 13:20; Joh 14:1; Mat 10:40; Luk 9:48.46 I am come a light
( Εγω φως εληλυθα). As in Joh 3:19; Joh 9:5; Joh 8:12; Joh 12:35. Final clause (negative) also here ( ινα μη μεινη, first aorist active subjunctive) as in Joh 12:35. Light dispels darkness.47 If any one
( εαν τις). Third-class condition with εαν and first aorist active subjunctive ( ακουση) of ακουω and same form ( φυλαξη) of φυλασσω with negative μη.But to save the world ( αλλ' ινα σωσω τον κοσμον). Purpose clause again (cf. ινα κρινω, just before) with ινα and first aorist active of sozo. Exaggerated contrast again, "not so much to judge, but also to save." See Joh 3:17 for same contrast. And yet Jesus does judge the world inevitably (Joh 8:15; Joh 9:39), but his primary purpose is to save the world (Joh 3:16). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Mat 7:24; Mat 7:26) and also Luk 11:28.48 Rejecteth
( αθετων). Present active participle of αθετεω, late Koine verb (from αθετος, α privative, and τιθημ), to render null and void, only here in John, but see Mar 6:26; Mar 7:9.One that judgeth him ( τον κρινοντα αυτον). Articular present active participle of κρινω. See same idea in Joh 5:45; Joh 9:50.The same ( εκεινος). "That" very word of Christ which one rejects will confront him and accuse him to the Father "at the last day" ( εν τη εσχατη ημερα, this phrase peculiar to John). There is no escaping it. And yet Jesus himself will bear witness for or against the one whose conduct has already revealed his attitude towards the message of God (Mat 10:32; Luk 12:8).49 He hath given
( δεδωκεν). Perfect active indicative. Christ has permanent commission.What I should say and what I should speak ( τ ειπω κα τ λαλησω). Indirect question retaining the deliberative subjunctive (second aorist active ειπω, first aorist active λαλησω). Meyer and Westcott take ειπω to refer to the content and λαλησω more to the varying manner of delivery. Possibly so.50 Life eternal
( ζωη αιωνιος). See Joh 3:15; Mat 25:46 for this great phrase. In Joh 6:68 Peter says to Jesus, "Thou hast the words of eternal life." Jesus had just said (Joh 6:63) that his words were spirit and life. The secret lies in the source, "as the Father hath said to me" ( ειρηκεν).1 Now before the feast of the passover
( προ δε της εορτης του πασχα). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith's In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in Joh 13:1-30 is the real passover meal described by the Synoptics also (Mar 14:18-21; Mat 26:21-25; Luk 22:21-23), followed by the institution of the Lord's Supper. Thus understood verse Joh 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (Joh 13:2-17), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν (loved).Knowing ( ειδως). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" ( αυτου η ωρα). See Joh 18:4; Joh 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on Joh 12:23 for use before by Jesus.That he should depart ( ινα μεταβη). Sub-final use of ινα with second aorist active subjunctive of μεταβαινω, old word, to go from one place to another, here (Joh 5:24; 1Jn 3:14) to go from this world (Joh 8:23) back to the Father from whom he had come (Joh 14:12; Joh 14:28; Joh 16:10; Joh 16:28; Joh 17:5).His own which were in the world ( τους ιδιους τους εν τω κοσμω). His own disciples (Joh 17:6; Joh 17:9; Joh 17:11), those left in the world when he goes to the Father, not the Jews as in Joh 1:11. See Act 4:23; 1Ti 5:8 for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. Joh 13:13-17) towards these men whom he had chosen and whom he loved "unto the end" ( εις τελος) as in Mat 10:22; Luk 18:15, but here as in 1Th 2:16 rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (Joh 13:13-17).2 During supper
( δειπνου γινομενου). Correct text, present middle participle of γινομα (not γενομενου, second aorist middle participle, "being ended") genitive absolute. Verse Joh 13:4 shows plainly that the meal was still going on.The devil having already put ( του διαβολου ηδη βεβληκοτος). Another genitive absolute without a connective (asyndeton), perfect active participle of βαλλω, to cast, to put. Luke (Luk 22:3) says that Satan entered Judas when he offered to betray Jesus. Hence John's "already" ( ηδη) is pertinent. John repeats his statement in verse Joh 13:27. In Joh 6:70 Jesus a year ago had seen that Judas was a devil.To betray him ( ινα παραδο αυτον). Cf. Act 5:3. Purpose clause with ινα and second aorist active subjunctive of παραδιδωμ (form in -ο as in Mar 14:10 rather than the usual -ω in Luk 22:4). Satan had an open door by now into the heart of Judas.3 Knowing
( ειδως). Repeated from verse Joh 13:1, accenting the full consciousness of Jesus.Had given ( εδωκεν). So Aleph B L W, aorist active instead of δεδωκεν (perfect active) of διδωμ. Cf. Joh 3:31 for a similar statement with εν instead of εις. See Mat 11:27 (Luk 10:22) and Joh 28:18 for like claim by Jesus to complete power.And that he came forth from God, and goeth unto God ( κα οτ απο θεου εξηλθεν κα προς τον θεον υπαγε). See plain statement by Jesus on this point in Joh 16:28. The use of προς τον θεον recalls the same words in Joh 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.4 Riseth from supper
( εγειρετα εκ του δειπνου). Vivid dramatic present middle indicative of εγειρω. From the couch on which he was reclining.Layeth aside ( τιθησιν). Same dramatic present active of τιθημ.His garments ( τα ιματια). The outer robe ταλλιθ ( ιματιον) and with only the tunic ( χιτων) on "as one that serveth" (Luk 22:27). Jesus had already rebuked the apostles for their strife for precedence at the beginning of the meal (Luk 22:24-30).A towel ( λεντιον). Latin word linteum, linen cloth, only in this passage in the N.T.Girded himself ( διεζωσεν εαυτον). First aorist active indicative of διαζωννυω ( -υμ), old and rare compound (in Plutarch, LXX, inscriptions, and papyri), to gird all around. In N.T. only in John (Joh 13:4; Joh 13:5; Joh 21:7). Did Peter not recall this incident when in 1Pe 5:5 he exhorts all to "gird yourselves with humility" ( την ταπεινοφροσυνην εγκομβωσασθε)?5 Poureth
( βαλλε). Vivid present again. Literally, "putteth" (as in verse Joh 13:2, βαλλω).Into the basin ( εις τον νιπτηρα). From verb νιπτω (later form of νιζω in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room.Began to wash ( ηρξατο νιπτειν). Back to the aorist again as with διεζωσεν (verse Joh 13:4). Νιπτω was common for washing parts of the body like the hands or the feet.To wipe ( εκμασσειν). "To wipe off" as in Joh 12:3.With the towel ( τω λεντιω). Instrumental case and the article (pointing to λεντιον in verse Joh 13:4).Wherewith ( ω). Instrumental case of the relative ο.He was girded ( ην διεζωσμενος). Periphrastic past perfect of διαζωννυω for which verb see verse Joh 13:4.6 So he cometh
( ερχετα ουν). Transitional use of ουν and dramatic present again ( ερχετα).Lord, dost thou wash my feet? ( Κυριε, συ μου νιπτεις τους ποδασ;). Emphatic contrast in position of συ μου (away from ποδας), "Dost thou my feet wash?" "Peter, we may suppose, drew his feet up, as he spoke, in his impulsive humility" (Bernard).7 I ... thou
( εγω ... συ). Jesus repeats the pronouns used by Peter in similar contrast.Not now ( ουκ αρτ). Just now αρτ means (Joh 9:19; Joh 9:25). Used again by Jesus (verse Joh 13:33) and Peter (verse Joh 13:37).But thou shalt understand hereafter ( γνωση δε μετα ταυτα). Future middle of γινωσκω (instead of the verb οιδα) to know by experience. "Thou shalt learn after these things," even if slowly.8 Thou shalt never wash my feet
( ου μη νιψηις μου τους ποδας εις τον αιωνα). Strong double negative ου μη with first aorist active subjunctive of νιπτω with εις τον αιωνα (for ever) added and μου (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt.If I wash thee not ( εαν μη νιψω σε). Third-class condition with εαν μη (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). So "Jesus, waiting with the basin" (Dods), concludes.Thou hast no part with me ( ουκ εχεις μερος μετ' εμου). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.9 Not my feet only, but also my hands and my head
( μη τους ποδας μου μονον αλλα κα τας χειρας κα την κεφαλην). Nouns in the accusative case object of νιψον understood. Peter's characteristic impulsiveness that does not really understand the Master's act. "A moment ago he told his Master He was doing too much: now he tells Him He is doing too little" (Dods).10 He that is bathed
( ο λελουμενος). Perfect passive articular participle of λουω, to bathe the whole body (Act 9:37).Save to wash his feet ( ε μη τους ποδας νιψασθα). Aleph and some old Latin MSS. have only νιψασθα, but the other words are genuine and are really involved by the use of νιψασθα (first aorist middle infinitive of νιπτω, to wash parts of the body) instead of λουσασθα, to bathe the whole body (just used before). The guest was supposed to bathe ( λουω) before coming to a feast and so only the feet had to be washed ( νιπτω) on removing the sandals.Clean ( καθαρος). Because of the bath. For καθαρος meaning external cleanliness see Mat 23:26; Mat 27:59 but in Joh 15:3 it is used for spiritual purity as here in "ye are clean" ( καθαρο).Every whit ( ολος). All of the body because of the bath. For this same predicate use of ολος see Joh 9:34.But not all ( αλλ' ουχ παντες). Strongly put exception ( ουχ). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mar 14:11). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (Joh 6:64; Joh 6:70). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.11 For he knew him that should betray him
( ηιδε γαρ τον παραδιδοντα αυτον). Past perfect ηιδε used as imperfect. Jesus had known for a year at least (Joh 6:64; Joh 6:70) and yet he treated Judas with his usual courtesy. The articular present participle of παραδιδωμ, "the betraying one," for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus?12 Sat down again
( ανεπεσεν παλιν). Second aorist active indicative of αναπιπτω, old compound verb to fall back, to lie down, to recline. Παλιν (again) can be taken either with ανεπεσεν, as here, or with ειπεν (he said again).Know ye what I have done to you? ( γινωσκετε τ πεποιηκα υμιν;). "Do ye understand the meaning of my act?" Perfect active indicative of ποιεω with dative case ( υμιν). It was a searching question, particularly to Simon Peter and Judas.13 Ye
( υμεις). Emphatic.Call me ( φωνειτε με). "Address me." Φωνεω regular for addressing one with his title (Joh 1:48).Master ( Hο διδασκαλος). Nominative form (not in apposition with με accusative after φωνειτε), but really vocative in address with the article (called titular nominative sometimes) like Hο Κυριος κα ο θεος μου in Joh 20:28. "Teacher." See Joh 11:28 for Martha's title for Jesus to Mary.Lord ( Hο Κυριος). Another and separate title. In Joh 1:38 we have Διδασκαλε (vocative form) for the Jewish Ραββε and in Joh 9:36; Joh 9:38 Κυριε for the Jewish Mari. It is significant that Jesus approves ( καλως, well) the application of both titles to himself as he accepts from Thomas the terms κυριος and θεος.For I am ( ειμ γαρ). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"14 If I then
( ε ουν εγω). Argumentative sense of ουν (therefore). Condition of first class, assumed to be true, with first aorist active indicative of νιπτω, "If I, being what I am, washed your feet" (as I did).Ye also ought ( κα υμεις οφειλετε). The obligation rests on you a fortiori. Present active indicative of the old verb οφειλω, to owe a debt (Mat 18:30). The mutual obligation is to do this or any other needed service. The widows who washed the saints' feet in 1Ti 5:10 did it "as an incident-of their hospitable ministrations" (Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints (pedilavium) on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome.15 An example
( υποδειγμα). For the old παραδειγμα (not in N.T.), from υποδεικνυμ, to show under the eyes as an illustration or warning (Mat 3:7), common in the papyri for illustration, example, warning, here only in John, but in Jas 5:10; 2Pe 2:6; Heb 4:11; Heb 8:5; Heb 9:26. Peter uses τυπο (1Pe 5:3) with this incident in mind. In Jdg 1:7 δειγμα (without υπο) occurs in the sense of example.That ye also should do ( ινα κα υμεις ποιητε). Purpose clause with ινα and the present active subjunctive of ποιεω (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the "example" applies to all the relations of believers with each other. It is one that is continually needed.16 Is not greater
( ουκ εστιν μειζων). Comparative adjective of μεγας (greater) followed by the ablative case κυριου (contrast between slave, lord) and του πεμψαντος (articular participle of πεμπω, to send, with contrast with apostle, "one sent" ( αποστολος) from αποστελλω). Jesus here enforces the dignity of service. In Luk 22:27 Jesus argues this point a bit. In Luk 6:40 the contrast is between the pupil and the teacher, though some pupils consider themselves superior to the teacher. In Mat 10:24 Jesus uses both forms of the saying (pupil and slave). He clearly repeated this λογιον often.17 If ye know
( ε οιδατε). Condition of first class assumed as true, ε and present ( οιδατε used as present) active indicative.If ye do ( εαν ποιητε). Third-class condition, εαν and present active subjunctive, assumed as possible, "if ye keep on doing." Both conditions with the one conclusion coming in between, "happy are ye." Just knowing does not bring happiness nor just occasional doing.18 Not of you all
( ου περ παντων). As in verse Joh 13:11, he here refers to Judas whose treachery is no surprise to Jesus (Joh 6:64; Joh 6:70).Whom I have chosen ( τινας εξελεξαμην). Indirect question, unless τινας is here used as a relative like ους. The first aorist middle indicative of εκλεγω is the same form used in Joh 6:70. Jesus refers to the choice (Luk 6:13 εκλεξαμενος, this very word again) of the twelve from among the large group of disciples. Θατ θε σχριπτυρε μιγτ βε φυλφιλλεδ ( αλλ' ινα η γραφη πληρωθη). See the same clause in Joh 17:12. Purpose clause with ινα and first aorist passive subjunctive of πληροω. This treachery of Judas was according to the eternal counsels of God (Joh 12:4), but none the less Judas is responsible for his guilt. For a like elliptical clause see Joh 9:3; Joh 15:25. The quotation is from the Hebrew of Psa 41:9.He that eateth ( ο τρωγων). Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (Joh 6:54; Joh 6:56; Joh 6:57; Joh 6:58; Joh 13:18) and Mat 26:38. LXX has here ο εσθιων.Lifted up his heel against me ( επηρεν επ' εμε την πτερναν αυτου). First aorist active indicative of επαιρω. Πτερνα, old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet.19 From henceforth
( απ' αρτ). "From now on," as in Joh 14:7; Mat 23:39; Rev 14:13.Before it come to pass ( προ του γενεσθα). Προ with ablative of the articular second aorist middle infinitive γινομα (before the coming to pass).When it is come to pass ( οταν γενητα). Indefinite relative clause with οταν and the second aorist middle subjunctive of γινομα, "whenever it does come to pass."That ye may believe ( ινα πιστευητε). Purpose clause with ινα and present active subjunctive of πιστευω, "that ye may keep on believing." Cf. Isa 48:5.That I am he ( οτ εγω ειμ). As Jesus has repeatedly claimed to be the Messiah (Joh 8:24; Joh 8:58, etc.). Cf. also Joh 14:29 ( πιστευσητε here); Joh 16:4.20 Whomsoever I send
( αν τινα πεμψω). More precisely, "If I send any one" (third-class condition, αν=εαν and τινα, indefinite pronoun accusative case, object of πεμψω, first aorist active subjunctive of πεμπω, to send). This use of ε τις or εαν τις (if any one) is very much like the indefinite relative οστις and ος αν (or εαν), but the idiom is different. In Mar 8:34 we have both ε τις θελε and ος εαν while in Joh 14:13 we find οτ αν and εαν τ (Robertson, Grammar, p. 956).21 He was troubled in the spirit
( εταραχθη το πνευματ). First aorist passive indicative of ταρασσω and the locative case of πνευμα. See already Joh 11:33; Joh 12:27 for this use of ταρασσω for the agitation of Christ's spirit. In Joh 14:1; Joh 14:27 it is used of the disciples. Jesus was one with God (Joh 5:19) and yet he had our real humanity (Joh 1:14).Testified ( εμαρτυρησεν). First aorist active indicative of μαρτυρεω, definite witness as in Joh 4:44; Joh 18:37.One of you shall betray me ( εις εξ υμων παραδωσε με). Future active of παραδιδωμ, to betray, the word so often used of Judas. This very language occurs in Mar 14:18; Mat 26:21 and the idea in Luk 22:21. Jesus had said a year ago that "one of you is a devil" (Joh 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples.22 Looked one on another
( εβλεπον εις αλληλους). Inchoative imperfect of βλεπω, "began to glance at one another in bewilderment (doubting, απορουμενο, present passive participle of απορεω, to be at a loss, to lose one's way, α privative and πορος, way). They recalled their strife about precedence and Judas betrayed nothing.Concerning whom he spake ( περ τινος λεγε). Indirect question retaining present active indicative λεγε. See same note in Mar 14:19; Mat 26:22; Luk 22:23.23 Was at the table reclining in Jesus' bosom
( ην ανακειμενος εν τω κολπω του Ιησου). No word for "table" in the text. Periphrastic imperfect of ανακειμα, to lie back, to recline. Κολπος usual word for bosom (Joh 1:18).Whom Jesus loved ( ον ηγαπα Ιησους). Imperfect active of αγαπαω, John's description of himself of which he was proud (Joh 19:26; Joh 20:2; Joh 21:7; Joh 21:20), identified in Joh 21:24 as the author of the book and necessarily one of the twelve because of the "explicit" (Bernard) language of Mark (Mar 14:17; Luk 22:14). John son of Zebedee and brother of James. At the table John was on the right of Jesus lying obliquely so that his head lay on the bosom of Jesus. The centre, the place of honour, Jesus occupied. The next place in rank was to the left of Jesus, held by Peter (Westcott) or by Judas (Bernard) which one doubts.24 Beckoneth
( νευε). Old verb to nod, in N.T. only here and Act 24:10. They were all looking in surprise at each other.Tell us who it is of whom he speaketh ( ειπε τις εστιν περ ου λεγε). Second aorist active imperative with indirect question ( τις) and relative clause ( περ ου). Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him.Breast ( στηθος). As in Joh 21:20; Luk 18:13 in place of κολπον (verse Joh 13:23). This is the moment represented in Leonardo da Vinci's "Last Supper," only he shows the figures like the monks for whom he painted it.25 He
( εκεινος). "That one" (John).Leaning back ( αναπεσων). Second aorist active participle of αναπιπτω, to fall back.As he was ( ουτως). "Thus." It was easily done.26 He
( εκεινος). Emphatic pronoun again.For whom I shall dip the sop ( ω εγω βαψω το ψωμιον). Dative case of the relative ( ω) and future active of βαπτω, to dip (Luk 16:24). Ψωμιον is a diminutive of ψωμος, a morsel, a common Koine word (in the papyri often), in N.T. only in this passage. It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. Rth 2:14). So Mar 14:20. Even Judas had asked: "Is it I?" (Mar 14:19; Mat 26:22).Giveth it to Judas ( διδωσιν Ιουδα). Unobserved by the others in spite of Christ's express language, because "it was so usual a courtesy" (Bernard), "the last appeal to Judas' better feeling" (Dods). Judas now knew that Jesus knew his plot.27 Then entered Satan into him
( τοτε εισηλθεν εις εκεινον ο Σατανας). The only time the word Satan occurs in the Gospel. As he had done before (Joh 13:2; Luk 22:3) until Christ considered him a devil (Joh 6:70). This is the natural outcome of one who plays with the devil.That thou doest, do quickly ( Hο ποιεις ποιησον ταχειον). Aorist active imperative of ποιεω. "Do more quickly what thou art doing." Ταχειον is comparative of ταχεως (Joh 11:31) and in N.T. only here, Joh 20:4; Heb 13:19; Heb 13:23. See the eagerness of Jesus for the passion in Luk 12:50.28 No one knew
( ουδεις εγνω). Second aorist active indicative of γινωσκω. The disciples had not yet perceived the treacherous heart of Judas.29 Some thought
( τινες εδοκουν). Imperfect active of δοκεω. Mere inference in their ignorance.The bag ( το γλωσσοκομον). See on Joh 12:6 for this word.What things we have need of ( ων χρειαν εχομεν). Antecedent ( ταυτα) of the relative ( ον) not expressed.For the feast ( εις την εορτην). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time.Or that he should give something to the poor ( η τοις πτωχοις ινα τ δω). Another alternative in their speculation on the point. Note prolepsis of τοις πτωχοις (dative case) before ινα δω (final clause with ινα and second aorist active subjunctive of διδωμ).30 Having received the sop
( λαβων το ψωμιον). Second aorist active participle of λαμβανω. Judas knew what Jesus meant, however ignorant the disciples. So he acted "straightway" ( ευθυς).And it was night ( ην δε νυξ). Darkness falls suddenly in the orient. Out into the terror and the mystery of this dreadful night (symbol of his devilish work) Judas went.31 Now
( νυν). Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father's will (Westcott).Is glorified ( εδοξασθη). First aorist passive of δοξαζω, consummation of glory in death both for the Son and the Father. For this verb in this sense see already Joh 7:39; Joh 12:16 and later Joh 17:3. Four times here in verses Joh 13:31.32 In himself
( εν αυτω). Reflexive pronoun. God is the source of the glory (Joh 17:5) and is the glory succeeding the Cross (the glory with the Father in heaven).And straightway ( κα ευθυς). No postponement now. First and quickly the Cross, then the Ascension.33 Little children
( τεκνια). Diminutive of τεκνα and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in I John (1Jn 2:1, etc.), and nowhere else in N.T.Yet a little while ( ετ μικρον). Accusative of extent of time. See also Joh 7:33; Joh 8:21 (to which Jesus here refers); Joh 16:16-19.So now I say unto you ( κα υμιν λεγω αρτ). This juncture point ( αρτ) of time relatively to the past and the future (Joh 9:25; Joh 16:12; Joh 16:31).34 New
( καινην). First, in contrast with the old ( αρχαιος, παλαιος), the very adjective used in 1Jn 2:7) of the "commandment" ( εντολην) at once called old ( παλαια). They had had it a long time, but the practice of it was new. Jesus does not hesitate, like the Father, to give commandments (Joh 15:10; Joh 15:12).That ye love one another ( ινα αγαπατε αλληλους). Non-final use of ινα with present active subjunctive of αγαπαω, the object clause being in the accusative case in apposition with εντολην. Note the present tense (linear action), "keep on loving."Even as ( καθως). The measure of our love for another is set by Christ's love for us.35 By this
( εν τουτω). Locative case with εν, "In this way," viz., "if ye have love" ( εαν αγαπην εχητε), condition of third class (in apposition with εν τουτω) with εαν and present active subjunctive of εχω ("keep on having love"). See Joh 17:23 where Jesus prays for mutual love among the disciples "that the world may know" that the Father sent him. Jerome (ad Galat. vi. 10) says that in his extreme old age John repeated often this command of Jesus and justified it: "Because it is the Lord's commandment; and if it be fulfilled it is enough." See also Joh 14:31. Tertullian (Apol. 39) urges it also as proof of being disciples. Hatred of one another per contra, is an argument that we are νοτ disciples (learners) of Jesus.36 Whither goest thou?
( που υπαγεισ;). Peter is puzzled just as the Pharisees were twice (Joh 7:35; Joh 8:21).37 "Why can I not follow thee even now?"
( δια τ ου δυναμα σο ακολουθειν αρτι;). The use of αρτ (right now, this minute) instead of νυν (at this time, verse Joh 13:36) illustrates the impatience of Peter.I will lay down my life for thee ( τεν ψυχην μου υπερ σου θησω). Future active indicative of τιθημ. Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (Joh 11:16), he is not afraid of danger. He had heard Christ's words about the good shepherd (Joh 10:11) and knew that such loyalty was the mark of a good disciple.38 Wilt thou lay down?
( θησεισ;). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in Joh 16:16; Joh 16:31; Joh 21:17.Shall not crow ( φωνηση). Aorist active subjunctive of φωνεω, to use the voice, used of animals and men. Note strong double negative ου μη. Mark adds δις (twice). John's report is almost identical with that in Luk 22:34. The other disciples joined in Peter's boast (Mar 14:31; Mat 26:35).Till thou hast denied ( εως ου αρνηση). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction εως ου (until which time), "till thou deny or deniest" (futurum exactum needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).1 Let not your heart be troubled
( μη ταρασσεσθω υμων η καρδια). Not here the physical organ of life (Luk 21:34), but the seat of spiritual life ( πνευμα, ψυχη), the centre of feeling and faith (Rom 10:10), "the focus of the religious life" (Vincent) as in Mat 22:37. See these words repeated in Joh 14:27. Jesus knew what it was to have a "troubled" heart (Joh 11:33; Joh 13:31) where ταρασσω is used of him. Plainly the hearts of the disciples were tossed like waves in the wind by the words of Jesus in Joh 13:38.Ye believe ... believe also ( πιστευετε ... κα πιστευετε). So translated as present active indicative plural second person and present active imperative of πιστευω. The form is the same. Both may be indicative (ye believe ... and ye believe), both may be imperative (believe ... and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mar 11:22), "keep on believing in God and in me."2 Mansions
( μονα). Old word from μενω, to abide, abiding places, in N.T. only here and verse Joh 14:23. There are many resting-places in the Father's house ( οικια). Christ's picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus.If it were not so ( ε δε μη). Ellipsis of the verb (Mar 2:21; Rev 2:5; Rev 2:16; Joh 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows.I would have told you ( ειπον αν υμιν). Regular construction for this apodosis ( αν and aorist--second active--indicative).For I go ( οτ πορευομα). Reason for the consolation given, futuristic present middle indicative, and explanation of his words in Joh 13:33 that puzzled Peter so (Joh 13:36).To prepare a place for you ( ετοιμασα τοπον υμιν). First aorist active infinitive of purpose of ετοιμαζω, to make ready, old verb from ετοιμος. Here only in John, but in Mar 10:40 (Mat 20:23). It was customary to send one forward for such a purpose (Num 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mar 14:12; Mat 26:17). Jesus is thus our Forerunner ( προδρομος) in heaven (Heb 6:20).3 If I go
( εαν πορευθω). Third-class condition ( εαν and first aorist passive subjunctive of πορευομα).And prepare ( κα ετοιμασω). Same condition and first aorist active subjunctive of the same verb ετοιμαζω.I come again ( παλιν ερχομα). Futuristic present middle, definite promise of the second coming of Christ.And will receive you unto myself ( κα παραλημψομα υμας προς εμαυτον). Future middle of παραλαμβανω. Literally, "And I shall take you along ( παρα-) to my own home" (cf. Joh 13:36). This blessed promise is fulfilled in death for all believers who die before the Second Coming. Jesus comes for us then also.That where I am there ye may be also ( ινα οπου ειμ εγω κα υμεις ητε). Purpose clause with ινα and present active subjunctive of ειμ. This the purpose of the departure and the return of Christ. And this is heaven for the believer to be where Jesus is and with him forever.4 Ye know the way
( οιδατε την οδον). Definite allusion to the puzzle of Peter in Joh 13:36. The path to the Father's house is now plain.5 Whither
( που)-- how ( πως). It is Thomas, not Peter (Joh 13:36) who renews the doubt about the destination of Jesus including the path or way thither ( την οδον). Thomas is the spokesman for the materialistic conception then and now.6 I am the way, and the truth, and the life
( Εγω ειμ η οδος κα η αληθεια κα η ζωη). Either of these statements is profound enough to stagger any one, but here all three together overwhelm Thomas. Jesus had called himself "the life" to Martha (Joh 11:25) and "the door" to the Pharisees (Joh 10:7) and "the light of the world" (Joh 8:12). He spoke "the way of God in truth" (Mar 12:14). He is the way to God and the only way (verse Joh 14:6), the personification of truth, the centre of life.Except by me ( ε μη δι' εμου). There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (Joh 1:1; Joh 1:14; Joh 1:18, they are necessarily true.7 If ye had known me
( ε εγνωκειτε με). Past perfect indicative of γινωσκω, to know by personal experience, in condition of second class as is made plain by the conclusion ( αν ηιδετε) where οιδα, not γινωσκω is used. Thomas and the rest had not really come to know Jesus, much as they loved him.From henceforth ye know him ( απ' αρτ γινωσκετε αυτον). Probably inchoative present active indicative, "ye are beginning to know the Father from now on."And have seen him ( κα εωρακατε). Perfect active indicative of οραω. Because they had seen Jesus who is the Son of God, the Image of God, and like God (Joh 1:18). Hence God is like Jesus Christ. It is a bold and daring claim to deity. The only intelligible conception of God is precisely what Jesus here says. God is like Christ.8 Show us
( δειξον ημιν). Philip now speaks up, possibly hoping for a theophany (Exo 33:18), certainly not grasping the idea of Jesus just expressed.9 So long time
( τοσουτον χρονον). Accusative of extent of time.And dost thou not know me? ( κα ουκ εγνωκας με;). Perfect active indicative of γινωσκω. Jesus patiently repeats his language to Philip with the crisp statement: "he that hath seen me hath seen the Father" ( ο εωρακως εμε εωρακεν τον πατερα). Perfect active participle and perfect active indicative of οραω, state of completion.Thou ( συ). Emphatic--After these years together.10 Believest thou not?
( ου πιστευεισ;). Jesus had a right to expect greater faith from these men than from the blind man (Joh 9:35) or Martha (Joh 11:27). His words in Joh 14:1 are clearly needed. This oneness with the Father Jesus had already stated (Joh 10:38) as shown by his "words" ( ρηματα) and his "works" ( εργα). Cf. Joh 3:34; Joh 5:19; Joh 6:62.11 Believe me
( πιστευετε μο). Repeated appeal (present active imperative of πιστευω) as in Joh 14:1 to his disciples and as he had done with the hostile Jews to be influenced by his "works" at any rate (Joh 10:38).12 Shall he do also
( κακεινος ποιησε). Emphatic pronoun εκεινος, "that one also."Greater works than these ( μειζονα τουτων). Comparative adjective neuter plural from μεγας with ablative case τουτων. Not necessarily greater miracles and not greater spiritual works in quality, but greater in quantity. Cf. Peter at Pentecost and Paul's mission tours. "Because I go" ( οτ εγω πορευορνα). Reason for this expansion made possible by the Holy Spirit as Paraclete (Joh 16:7).13 Whatsoever ye shall ask
( οτ αν αιτησητε). Indefinite relative clause with οτ (neuter accusative singular of οστις), αν and the aorist active subjunctive of αιτεω. This is an advance thought over verse Joh 14:12.In my name ( εν τω ονοματ μου). First mention of his "name" as the open sesame to the Father's will. See also Joh 14:26; Joh 15:16; Joh 16:23; Joh 16:24; Joh 16:26.That will I do ( τουτο ποιησω). The Father answers prayers (Joh 15:16; Joh 16:23), but so does the Son (here and verse Joh 14:14). The purpose ( ινα clause with first aorist passive subjunctive of δοξαζω) is "that the Father may be glorified in the Son." Plead Christ's name in prayer to the Father.14 If ye shall ask me anything in my name
( εαν τ αιτησητε με εν τω ονοματ μου). Condition of third class with εαν and first aorist active subjunctive of αιτεω. The use of με (me) here is supported by Aleph B 33 Vulgate Syriac Peshitta. Just this phrase does not occur elsewhere in John and seems awkward, but see Joh 16:23. If it is genuine, as seems likely, here is direct prayer to Jesus taught as we see it practiced by Stephen in Act 7:59; and in Rev 22:20.15 If ye love me
( εαν αγαπατε με). Third-class condition "if ye keep on loving (present active subjunctive, same contract form as indicative) me." Cf. verse Joh 14:23.Ye will keep ( τηρησετε). Future active of τηρεω, not aorist imperative τηρησατε (keep) as some MSS. have. For this phrase see also Joh 8:51; Joh 14:23; Joh 14:24; Joh 14:20; 1Jn 2:5. Continued love prevents disobedience.16 And I will pray the Father
( καγω ερωτησω τον πατερα). Ερωταω for prayer, not question (the old use), also in Joh 16:23 (prayer to Jesus in same sense as αιτεω), Joh 14:26 (by Jesus as here); Joh 17:9 (by Jesus), "make request of."Another Comforter ( αλλον παρακλητον). Another of like kind ( αλλον, not ετερον), besides Jesus who becomes our Paraclete, Helper, Advocate, with the Father (1Jn 2:1, Cf. Rom 8:26). This old word (Demosthenes), from παρακαλεω, was used for legal assistant, pleader, advocate, one who pleads another's cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John's writings, though the idea of it is in Rom 8:26-34. Cf. Deissmann, Light, etc., p. 336. So the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father's Paraclete with us (Joh 14:16; Joh 14:26; Joh 15:26; Joh 16:7; 1Jn 2:1).For ever ( εις τον αιωνα). This the purpose ( ινα) in view and thus Jesus is to be with his people here forever (Mat 28:20). See Joh 4:14 for the idiom.17 The Spirit of truth
( το πνευμα της αληθειας). Same phrase in Joh 15:27; Joh 16:13; 1Jn 4:6, "a most exquisite title" (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. Joh 1:17), in contrast to the spirit of error (1Jn 4:6).Whom ( ο). Grammatical neuter gender ( ο) agreeing with πνευμα (grammatical), but rightly rendered in English by "whom" and note masculine εκεινος (verse Joh 14:26). He is a person, not a mere influence.Cannot receive ( ου δυνατα λαβειν). Left to itself the sinful world is helpless (1Co 2:14; Rom 8:7), almost Paul's very language on this point. The world lacks spiritual insight ( ου θεωρε) and spiritual knowledge ( ουδε γινωσκε). It failed to recognize Jesus (Joh 1:10) and likewise the Holy Spirit.Ye know him ( υμεις γινωσκετε αυτο). Emphatic position of υμεις (ye) in contrast with the world (Joh 15:19), because they have seen Jesus the Revealer of the Father (verse Joh 14:9).Abides ( μενε). Timeless present tense.With you ( παρ' υμιν). "By your side," "at home with you," not merely "with you" ( μεθ' υμων) "in the midst of you."In you ( εν υμιν). In your hearts. So note μετα (Joh 14:16), παρα, εν.18 I will not leave
( ουκ αφησω). Future active of αφιημ, to send away, to leave behind.Desolate ( ορφανους). Old word ( ορφος, Latin orbus), bereft of parents, and of parents bereft of children. Common in papyri of orphan children. In Joh 13:33 Jesus called the disciples τεκνια (little children), and so naturally the word means "orphans" here, but the meaning may be "helpless" (without the other Paraclete, the Holy Spirit). The only other N.T. example is in Jas 1:27 where it means "fatherless."I come ( ερχομα). Futuristic present as in verse Joh 14:3.19 But ye behold me
( υμεις δε θεωρειτε με). Emphatic position of υμεις (ye) in contrast to the blind, unseeing world. Cf. Joh 13:33; Joh 16:10; Joh 16:16.Because I live, ye shall live also ( οτ εγω ζω κα υμεις ζησετε). This is our blessed guarantee of immortal, eternal life, the continued living of Jesus. He is the surety of a better covenant (Heb 7:22), the Risen Christ Jesus. He had said it before (Joh 6:57).20 In that day
( εν εκεινη τη ημερα). The New Dispensation of the Holy Spirit, beginning with Christ's Resurrection and the Coming of the Holy Spirit at pentecost.Shall know ( γνωσεσθε). Future middle of γινωσκω. Chapters 1 to 3 of Acts bear eloquent witness to these words.21 He it is that loveth me
( εκεινος εστιν ο αγαπων με). Emphatic demonstrative pronoun εκεινος: "that is the one who loves me."And will manifest myself unto him ( κα εμφανισω αυτω εμαυτον). Future active of εμφανιζω, old verb from εμφανης (Act 10:40; Rom 10:20). The Unseen and Risen Christ will be a real and spiritual Presence to the obedient and loving believer.22 Not Iscariot
( ουχ ο Ισκαριωτης). Judas Iscariot had gone (Joh 13:30), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mar 3:17; Mat 10:3) and the brother (or son) of James (Joh 6:15; Act 1:13). This is the fourth interruption of the talk of Jesus (by Peter, Joh 13:36; by Thomas, Joh 14:5; by Philip, Joh 14:8; by Judas, Joh 14:22).And not to the world ( κα ουχ τω κοσμω). Judas caught at the word εμφανιζω in verse Joh 14:21 as perhaps a Messianic theophany visible to all the world as at the judgment (Joh 5:27). He seems to suspect a change of plan on the part of Jesus ( τ γεγονεν οτ=how has it happened that).23 If a man love me
( εαν τις αγαπα με). Condition of third class with εαν and present active subjunctive, "if one keep on loving me." That is key to the spiritual manifestation ( εμφανιζω).We will come ( ελευσομεθα). Future middle of ερχομα and first person plural (the Father and I), not at the judgment, but here and now.And make our abode with him ( κα μονην παρ' αυτω ποιησομεθα). See verse Joh 14:2 for the word μονη (dwelling, abiding place). If the Holy Spirit "abides" ( μενε, verse Joh 14:17) in you, that heart becomes a temple ( ναος) of the Holy Spirit (1Co 3:16), and so a fit dwelling place for the Father and the Son, a glorious and uplifting reality.24 He that loveth me not
( ο μη αγαπων με). Present active articular participle of αγαπαω with negative μη, "the one who keeps on not loving me."Is not mine, but the Father's ( ουκ εστιν εμοσ, αλλα του πατρος). Predicative possessive pronoun εμος and the predicate genitive of possession πατρος.25 Have I spoken
( λελαληκα). Perfect active indicative of λαλεω, for permanent keeping ( τηρεω verse Joh 14:23).While yet abiding with you ( παρ' υμιν μενων). Present active participle, no "yet" ( ετ) in the Greek, "while remaining beside ( παρ') you" before departing for the coming of the other Paraclete.26 Whom
( ο). Grammatical neuter, but "whom" is correct translation. The Father will send the Holy Spirit (Joh 14:16; Luk 24:49; Act 2:33), but so will the Son (Joh 15:26; Joh 16:7) as Jesus breathes the Holy Spirit upon the disciples (Joh 20:22). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in Mar 3:29; Mat 12:32; Luk 12:10) is identified with the Paraclete.He ( εκεινος). Emphatic demonstrative pronoun and masculine like παρακλητος.Shall teach you all things ( υμας διδαξε παντα). The Holy Spirit knows "the deep things of God" (1Co 2:10) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (verse Joh 14:25) and old.Bring to your remembrance ( υπομνησε υμας). Future active indicative of υπομιμνησκω, old verb to remind, to recall, here only in this Gospel (cf. 3Jn 1:10; 2Ti 2:14) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea).27 My peace
( ειρηνην την εμην). This is Christ's bequest to the disciples before he goes, the shalom of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (Joh 20:19; Joh 20:21; Joh 20:26) as in 2Jn 1:3; 3Jn 1:14, but here and in Joh 16:33 in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luk 2:14).Neither let it be fearful ( μεδη δειλιατω). Added to the prohibition in verse Joh 14:1, only N.T. example of δειλιαω (rare word in Aristotle, in a papyrus of one condemned to death), common in LXX, like palpitating of the heart (from δειλος).28 I go away, and I come
( υπαγω κα ερχομα), both futuristic presents (Joh 7:33; Joh 14:3; Joh 14:18).If ye loved me ( ε ηγαπατε με). Second-class condition with the imperfect active of αγαπαω referring to present time, implying that the disciples are not loving Jesus as they should.Ye would have rejoiced ( εχαρητε αν). Second aorist passive indicative of χαιρω with αν, conclusion of second-class condition referring to past time, "Ye would already have rejoiced before this" at Christ's going to the Father (verse Joh 14:12).Greater than I ( μειζων μου). Ablative case μου after the comparative μειζων (from positive μεγας). The filial relation makes this necessary. Not a distinction in nature or essence (cf. Joh 10:30), but in rank in the Trinity. No Arianism or Unitarianism here. The very explanation here is proof of the deity of the Son (Dods).30 The prince of the world
( ο του κοσμου αρχων). Satan as in Joh 12:31 which see.31 But that the world may know
( αλλ' ινα γνω ο κοσμος). Purpose clause with ινα and the second aorist active subjunctive of γινωσκω. Elliptical construction (cf. Joh 9:3; Joh 13:18; Joh 15:25). "But I surrendered myself to death," etc., before ινα.Arise, let us go hence ( εγειρεσθε, αγωμεν εντευθεν). Imperative present middle of εγειρω and the volitive (hortatory) subjunctive αγωμεν (the word used in Joh 11:7; Joh 11:16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane.1 The true vine
( η αμπελος η αληθινη). "The vine the genuine." Assuming that the Lord's Supper had just been instituted by Jesus the metaphor of the vine is naturally suggested by "the fruit of the vine" (Mar 14:25; Mat 26:29). Αμπελος in the papyri (Moulton and Milligan's Vocabulary) is sometimes used in the sense of ampelon (vineyard), but not so here. Jesus uses various metaphors to illustrate himself and his work (the light, Joh 8:12; the door, Joh 10:7; the shepherd, Joh 10:11; the vine, Joh 15:1). The vine was common in Palestine. See Psa 80:8. "On the Maccabean coinage Israel was represented by a vine" (Dods). Jesus is the genuine Messianic vine.The husbandman ( ο γεωργος) as in Mar 12:1; Jas 5:7; 2Ti 2:6. cf. 1Co 3:9, θεου γεωργιον (God's field).2 Branch
( κλημα). Old word from κλαω, to break, common in LXX for offshoots of the vine, in N.T. only here (verses Joh 15:2-6), elsewhere in N.T. κλαδος (Mar 4:32, etc.), also from κλαω, both words meaning tender and easily broken parts.In me ( εν εμο). Two kinds of connexion with Christ as the vine (the merely cosmic which bears no fruit, the spiritual and vital which bears fruit). The fruitless (not bearing fruit, μη φερον καρπον) the vine-dresser "takes away" ( αιρε) or prunes away. Probably (Bernard) Jesus here refers to Judas.Cleanseth ( καθαιρε). Present active indicative of old verb καθαιρω (clean) as in verse Joh 15:3, only use in N.T., common in the inscriptions for ceremonial cleansing, though καθαριζω is more frequent (Heb 10:2).That it may bear more fruit ( ινα καρπον πλειονα φερη). Purpose clause with ινα and present active subjunctive of φερω, "that it may keep on bearing more fruit" (more and more). A good test for modern Christians and church members.3 Already ye are clean
( ηδη υμεις καθαρο εστε). Potentially cleansed (Westcott) as in Joh 13:10 which see and Joh 17:19.4 Abide in me
( μεινατε εν εμο). Constative aorist active imperative of μενω. The only way to continue "clean" (pruned) and to bear fruit is to maintain vital spiritual connexion with Christ (the vine). Judas is gone and Satan will sift the rest of them like wheat (Luk 22:31). Blind complacency is a peril to the preacher.Of itself ( αφ' εαυτου). As source (from itself) and apart from the vine (cf. Joh 17:17).Except it abide ( εαν μη μενη). Condition of third class with εαν, negative μη, and present active (keep on abiding) subjunctive of μενω. Same condition and tense in the application, "except ye abide in me."5 Ye the branches
( υμεις τα κληματα). Jesus repeats and applies the metaphor of verse Joh 15:1.Apart from me ( χωρις εμου). See Eph 2:12 for χωρις Χριστου. There is nothing for a broken off branch to do but wither and die. For the cosmic relation of Christ see Joh 1:3 ( χωρις αυτου).6 He is cast forth
( εβληθη εξω). Timeless or gnomic use of the first aorist passive indicative of βαλλω as the conclusion of a third-class condition (see also verses Joh 15:4; Joh 15:7 for the same condition, only constative aorist subjunctive μεινητε and μεινη in verse Joh 15:7). The apostles are thus vividly warned against presumption. Jesus as the vine will fulfil his part of the relation as long as the branches keep in vital union with him.As a branch ( ως το κλημα).And is withered ( εξηρανθη). Another timeless first aorist passive indicative, this time of ξηραινω, same timeless use in Jas 1:11 of grass, old and common verb. They gather ( συναγουσιν). Plural though subject not expressed, the servants of the vine-dresser gather up the broken off branches.Are burned ( καιετα). Present passive singular of καιω, to burn, because κληματα (branches) is neuter plural. See this vivid picture also in Mat 13:41; Mat 13:49.7 Ask whatsoever ye will
( ο εαν θελητε αιτησασθε). Indefinite relative with εαν and present active subjunctive of θελω, to wish, to will, and aorist middle imperative of αιτεω, to ask. This astounding command and promise ( γενησετα, future middle of γινομα, it will come to pass) is not without conditions and limitations. It involves such intimate union and harmony with Christ that nothing will be asked out of accord with the mind of Christ and so of the Father. Christ's name is mentioned in Joh 15:16; cf. Joh 14:13; Joh 16:23.8 Herein
( εν τουτω). That is in the vital union and the much fruit bearing. It points here backwards and forwards.Is glorified ( εδοξασθη). Another gnomic or timeless first aorist passive indicative.Bear ( φερετε). Present active subjunctive, "keep on bearing" much fruit.And so shall ye be ( κα γενησεσθε). Rather "become." Future middle indicative of γινομα, though B D L read γενησθε (after ινα like φερητε). "Become" my disciples (learners) in the fullest sense of rich fruit-bearing according to the text in9 Abide
( μεινατε). Constative first aorist active imperative of μενω, summing up the whole.In my love ( εν τη αγαπη τη εμη). Subjunctive possessive pronoun, "in the love that I have for you." Our love for Christ is the result of Christ's love for us and is grounded at bottom in the Father's love for the world (Joh 3:16). John has εμος 37 times and always in the words of Jesus (Bernard). But he uses μου also (verse Joh 15:10).10 Ye will abide
( μενειτε). Future tense of μενω, conclusion of the third-class condition ( εαν and first aorist active subjunctive τηρησητε). The correlative of Joh 14:15. Each involves the other (love and keeping the commandments of Jesus).And abide ( κα μενω). The high example of Jesus (the Son) in relation to the Father is set before us as the goal.11 That my joy may be in you
( ινα η χαρα η εμη εν υμιν η). Purpose clause with ινα and the present subjunctive η (some MSS. have μεινη, may remain), Christ's permanent absolute joy in the disciples.And that your joy be fulfilled ( Κα η χαρα υμων πληρωθη). Same construction with first aorist (effective) passive subjunctive of πληροω, consummation of the process preceding.12 That ye love one another
( ινα αγαπατε αλληλους). Non-final use of ινα, introducing a subject clause in apposition with εντολη (commandment) and the present active subjunctive of αγαπαω, "that ye keep on loving one another." See Joh 13:34.13 Than this
( ταυτης). Ablative case after the comparative adjective μειζονα and feminine agreeing with της αγαπης (love) understood.That a man lay down his life ( ινα τις την ψυχην αυτου θη). Object clause (non-final use of ινα in apposition with the ablative pronoun ταυτης and the second aorist active subjunctive of τιθημ. For the phrase see Joh 10:11 of the good shepherd. Cf. 1Jn 3:16; Rom 5:7.For his friends ( υπερ των φιλων αυτου). "In behalf of his friends" and so "in place of his friends." "Self-sacrifice is the high-water mark of love" (Dods). For this use of υπερ see Joh 11:50; Gal 3:13; 2Co 5:14; Rom 5:7.14 If ye do
( εαν ποιητε). Condition of third class with εαν and the present active subjunctive, "if ye keep on doing," not just spasmodic obedience. Just a different way of saying what is in verse Joh 15:10. Obedience to Christ's commands is a prerequisite to discipleship and fellowship (spiritual friendship with Christ). He repeats it in the Great Commission (Mat 28:20, ενετειλαμην, I commanded) with the very word used here ( εντελλομα, I command).15 No longer
( ουκετ). As he had done in Joh 13:16. He was their Rabbi (Joh 1:38; Joh 13:13) and Lord (Joh 13:13). Paul gloried in calling himself Christ's δουλος (bond-slave).Servants ( δουλους). Bond-servants, slaves.I have called you friends ( υμας ειρηκα φιλους). Perfect active indicative, permanent state of new dignity. They will prove worthy of it by continued obedience to Christ as Lord, by being good δουλο. Abraham was called the Friend of God (Jas 2:23). Are we friends of Christ?16 But I chose you
( αλλ' εγω εξελεξαμην υμας). First aorist middle indicative of εκλεγω. See this same verb and tense used for the choice of the disciples by Christ (Joh 6:70; Joh 13:18; Joh 15:19). Jesus recognizes his own responsibility in the choice after a night of prayer (Luk 6:13). So Paul was "a vessel of choice" ( σκευος εκλογης, Act 9:15). Appointed ( εθηκα). First aorist active indicative ( κ aorist) of τιθημ. Note three present active subjunctives with ινα (purpose clause) to emphasize continuance ( υπαγητε, keep on going, φερητε, keep on bearing fruit, μενη, keep on abiding), not a mere spurt, but permanent growth and fruit-bearing.He may give ( δω). Second aorist active subjunctive of διδωμ with ινα (purpose clause). Cf. Joh 14:13 for the same purpose and promise, but with ποιησω (I shall do). See also Joh 16:23; Joh 16:26.17 That ye may love one another
( ινα αγαπατε αλληλους). Repetition of Joh 13:34; Joh 15:12. This very night the disciples had been guilty of jealousy and wrangling (Luk 22:24; Joh 13:5; Joh 13:15).18 If the world hateth you
( ε ο κοσμος υμας μισε). Condition of the first class. As it certainly does.Ye know ( γινωσκετε). Present active second person plural indicative of γινωσκω or present active imperative (know), same form.Hath hated ( μεμισηκεν). Perfect active indicative, "has hated and still hates."Before it hateth you ( πρωτον υμων). Ablative case υμων after the superlative πρωτον as with πρωτος μου in Joh 1:15.19 The world would love its own
( ο κοσμος αν το ιδιον εφιλε). Conclusion of second-class condition (determined as unfulfilled), regular idiom with αν and imperfect indicative in present time.But because ye are not of the world ( οτ δε εκ του κοσμου ουκ εστε). Definite and specific reason for the world's hatred of real Christians whose very existence is a reproach to the sinful world. Cf. Joh 7:7; Joh 17:14; 1Jn 3:13. Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly?20 Remember
( μνημονευετε). Present active imperative of μνημονευω, old verb from μνημων, in John again in Joh 16:4; Joh 16:21. See Joh 13:16 for this word.If they persecuted me ( ε εμε εδιωξαν). Condition of first class. They certainly did persecute (first aorist active of διωκω, to chase like a wild beast like the Latin persequor, our "persecute") Jesus (Joh 5:16). They will persecute those like Jesus. Cf. Joh 16:33; Mar 10:30; Luk 21:12; 1Co 4:12; 2Co 4:9; Gal 4:29; 2Ti 3:12 for proof that this prophecy came true. But the alternative is true and is stated by Jesus with a like condition of the first class, "if they kept my word" ( ε τον λογον μου ετηρησαν). The world does praise the word of Jesus, but dreads to follow it.21 Unto you
( εις υμας). Like the dative υμιν (Textus Receptus) as in the papyri and modern Greek (Robertson, Grammar, p. 594).For my name's sake ( δια το ονομα μου). See verse Joh 15:20. See this same warning and language in Mat 10:22; Mar 13:13; Mat 24:9; Luk 21:17). There is little difference in meaning from ενεκεν μου (Mar 13:9; Luk 21:12). Loyalty to the name of Christ will bring persecution as they will soon know (Act 5:41; Phi 1:29; 1Pe 4:14). About the world's ignorance of God see Luk 23:34; Act 3:17; Joh 16:3.22 They had not had sin
( αμαρτιαν ουκ ειχοσαν). Conclusion of condition of second class without αν because context makes it clear ( νυν δε) without it (Robertson, Grammar, p. 1013). The imperfect active indicative with -οσαν instead of -ον (also in verse Joh 15:24) as common in the LXX, and occurs in the papyri and the inscriptions and the Boeotian dialect.Excuse ( προφασιν). Old word (1Th 2:5) either from προφαινω, to show forth, or προφημ, to speak forth. Mere pretence, in John only here and verse Joh 15:24.23 My Father also
( κα τον πατερα μου). Because Christ reveals God (Joh 14:9) and to dishonour Christ is to dishonour God (Joh 5:23). The coming of Christ has revealed the weight of sin on those who reject him.24 They have both seen and hated
( κα εωρακασιν κα μεμισηκασιν). Perfect active indicative of οραω and μισεω, permanent attitude and responsibility. The "world" and the ecclesiastics (Sanhedrin) had united in this attitude of hostility to Christ and in reality to God.25 But this cometh to pass
( αλλ'). Ellipsis in the Greek (no verb), as in Joh 9:3; Joh 13:18.In their law ( εν τω νομω αυτων). Cf. Joh 8:17; Joh 10:34 for this standpoint. "Law" ( νομος) here is for the whole of Scripture as in Joh 12:34. The allusion is to Psa 69:4 (or Psa 35:19). The hatred of the Jews toward Jesus the promised Messiah (Joh 1:11) is "part of the mysterious purpose of God" (Bernard) as shown by ινα πληρωθη (first aorist passive subjunctive of πληροω, to fulfil).Without a cause ( δωρεαν). Adverbial accusative of δωρεα from διδωμ, gratuitously, then unnecessarily or gratis (in two Koine tablets, Nageli) as here and Gal 2:21.26 When the Comforter is come
( οταν ελθη ο παρακλητος). Indefinite temporal clause with οταν and the second aorist active subjunctive of ερχομα, "whenever the Comforter comes."Whom I will send unto you from the Father ( ον εγω πεμψω υμιν παρα του πατρος). As in Joh 16:7, but in Joh 14:16; Joh 14:26 the Father sends at the request of or in the name of Jesus. Cf. Luk 24:49; Act 2:33. This is the Procession of the Holy Spirit from the Father and from the Son.Which ( ο). Grammatical neuter to agree with πνευμα, and should be rendered "who" like ο in Joh 14:26.Proceedeth from the Father ( παρα του πατρος εκπορευετα). "From beside the Father" as in the preceding clause.He ( εκεινος). Emphatic masculine pronoun, not neuter ( εκεινο) though following ο.Shall bear witness of me ( μαρτυρησε περ εμου). Future active of μαρτυρεω. This is the mission of the Paraclete (Joh 16:14) as it should be ours.27 And ye also bear witness
( κα υμεις δε μαρτυρειτε). Present active indicative or imperative (do ye bear witness), same form of μαρτυρεω. "Ye also" as well as the Holy Spirit, ye also when filled with and taught by the Holy Spirit the things concerning Jesus. It is here that Christians fail most.Have been ( εστε). Progressive present of ειμ, "are with me from the beginning of my ministry as in Joh 14:9. They were chosen to be with Christ (Mar 3:14).1 That ye should not be made to stumble
( ινα μη σκανδαλισθητε). Purpose clause with negative μη and first aorist passive of σκανδαλιζω, common verb in the Synoptics (Mat 13:21) "the σκανδαλα of faith, the stumblingblocks which trip up a disciple" (Bernard), in John only Joh 6:61 and here (cf. 1Jn 2:10).2 They shall put you out of the synagogues
( αποσυναγωγους ποιησουσιν υμας). "They will make you outcasts from the synagogues." Predicate accusative of the compound adjective αποσυναγωγος for which see Joh 9:22; Joh 12:42.Yea ( αλλ'). Use of αλλα as co-ordinating conjunction, not adversative.That ( ινα) not in the sense of "when" ( οτε), but as in Joh 12:23 for God's purpose (Luk 2:34, οπως).Shall think ( δοξη). First aorist active subjunctive of δοκεω. "So blind will he be" (Bernard).That he offereth service unto God ( λατρειαν προσφερειν τω θεω). Infinitive (present active) indirect discourse after δοξη. For the phrase see Heb 6:1; Heb 8:3; Heb 9:7. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Act 6:13; Act 7:57). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition.3 Because
( οτ). Definite reason for the religious hatred is ignorance of God and Christ as in Joh 15:21.4 Have I spoken
( λελαληκα). Perfect active indicative as in Joh 15:11; Joh 16:1. Solemn repetition.When their hour is come ( οταν ελθη η ωρα αυτων). Indefinite temporal clause, οταν with the second aorist active subjunctive of ερχομα, "whenever their hour comes." The time appointed for these things.Now that ( οτ). Simply "that" (declarative conjunction in indirect discourse. Forewarned is to be forearmed. Cf. Joh 13:19.From the beginning ( εξ αρχης). As in Joh 6:64 but practically like απ' αρχης in Joh 15:27. While Christ was with them, he was the object of attack (Joh 15:18).5 And none of you asketh me
( κα ουδεις εξ υμων ερωτα με). Adversative use of κα="and yet" as in Joh 1:10. Now that they realize that Jesus is going, the thoughts of the disciples turn on themselves and they cease asking the query of Peter (Joh 13:36).6 Sorrow hath filled
( η λυπη πεπληρωκεν). This word is not used of Jesus in the Gospels, in John only in this chapter. Perfect active indicative of πληροω. They do not see their way to go on without Jesus.7 It is expedient for you
( συμφερε υμιν). Present active indicative of συμφερω, old verb to bear together. See Joh 11:50 where the phrase is used by Caiaphas "for us," here "for you" ( υμιν ethical dative).That I go away ( ινα εγω απελθω). Subject clause the subject of συμφερε, ινα and second aorist active subjunctive of απερχομα. The reason ( γαρ) for this startling statement follows.If I go not away ( εαν μη απελθω). Third-class condition with εαν and the negative μη with απελθω as before.Will not come ( ου μη ελθη). Strong double negative with second aorist active subjunctive of ερχομα. The Holy Spirit was, of course, already at work in the hearts of men, but not in the sense of witnessing as Paraclete which could only take place after Jesus had gone back to the Father.But if I go ( εαν δε πορευθω). Third-class condition again ( εαν and the first aorist passive subjunctive of πορευομα).I will send ( πεμψω). First person future as in Joh 16:15.8 And he
( κα εκεινος). Emphatic demonstrative masculine pronoun.When he is come ( ελθων). Second aorist active participle of ερχομα, "having come" or "coming."Will convict the world ( ελεγξε τον κοσμον). Future active of ελεγχω, old word for confuting, convicting by proof already in Joh 3:29; Joh 8:46. Jesus had been doing this (Joh 7:7), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age.In respect of sin ( περ αμαρτιας). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth.And of righteousness ( κα περ δικαιοσυνης). The opposite of "sin" and to be yearned for after conviction. Cf. Rom 1:19-3 about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness.And of judgment ( κα περ κρισεως). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1Jn 2:1), but as Christ's advocate with the world" (Bernard).9 Because they believe not on me
( οτ ου πιστευουσιν εις εμε). Without this conviction by the Paraclete such men actually have a pride of intellectual superiority in refusing to believe on Jesus.10 And ye behold me no more
( κα ουκετ θεωρειτε με). With the bodily eyes and without the Holy Spirit they are unable to behold Jesus with the spiritual vision (Joh 14:19). Without Christ they lose the sense of righteousness as is seen in the "new morals" (immorality, loose views of marriage, etc.).11 Because the prince of this world hath been judged
( οτ ο αρχων του κοσμου τουτου κεκριτα). Cf. Joh 12:31; Joh 14:31 for the title. Perfect passive indicative of κρινω. He stands condemned. The sinful world is in his grip, but he will be cast out (Joh 12:31).12 But ye cannot bear them now
( αλλ' ου δυνασθε βασταζειν αρτ). The literal sense of βασταζω, to bear, occurs in Joh 12:6. For the figurative as here see Act 15:10. The untaught cannot get the full benefit of teaching (1Co 3:1; Heb 5:11-14). The progressive nature of revelation is a necessity.13 Howbeit
( δε). One of the most delicate and difficult particles to translate, varying from "and" to "but."When he, the Spirit of truth, is come ( οταν ελθη εκεινοσ, το πνευμα της αληθειας). Indefinite relative clause ( οταν and the second aorist active subjunctive of ερχομα, no futurum exactum), "whenever he comes." Note εκεινος (masculine demonstrative pronoun, though followed by neuter πνευμα in apposition. See Joh 15:26 for this phrase about the Holy Spirit. He shall guide you ( οδηγησε υμας). Future active of old verb οδηγεω (from οδηγος, from οδος, way, ηγεομα, to lead). See Psa 24:5 for "lead me into thy truth" ( οδηγησον με εις την αληθειαν σου). Christ is both the Way and the Truth (Joh 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (verse Joh 16:14). This he does gradually. We are still learning the truth in Christ.From himself ( αφ' εαυτου). In this he is like Christ (Joh 1:26; Joh 12:49; Joh 14:10).He shall declare ( αναγγελε). Future active of αναγγελλω, as in Joh 4:25. See it also repeated in verse Joh 16:14.The things that are yet to come ( τα ερχομενα). Neuter plural articular participle of ερχομα, "the coming things." This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luk 7:19; Luk 18:30) not a chart of future history. See Luk 7:20; Joh 6:14; Joh 11:27 for ο ερχομενος (the coming one) used of the Messiah.14 He shall glorify me
( εκεινος εμε δοξασε). This is the glory of the Holy Spirit, to glorify Jesus Christ.For he shall take of mine ( οτ εκ του εμου λημψετα). Future middle of λαμβανω and a definite promise of the Spirit's guidance in interpreting Christ. One need only refer to Peter's sermon at pentecost after the coming of the Holy Spirit, to Peter's Epistles, to Paul's Epistles, to Hebrews, to John's Epistles, to see how under the tutelage of the Holy Spirit the disciples grew into the fulness of the knowledge of God in the face of Christ (2Co 6:4).15 Therefore said I
( δια τουτο ειπον). Jesus explains how and why the Holy Spirit can and will reveal to the disciples what they need to know further concerning him. They had failed so far to understand Christ's words about his death and resurrection. The Holy Spirit as Guide and Teacher will teach them what they can only receive and understand after the resurrection and ascension of Jesus.16 A little while
( μικρον). The brief period now till Christ's death as in Joh 7:33; Joh 13:33; Joh 14:19.Again a little while ( παλιν μικρον). The period between the death and the resurrection of Jesus (from Friday afternoon till Sunday morning).Ye shall see me ( οψεσθε με). Future middle of οπτομα, the verb used in Joh 1:51; Joh 16:22 as here of spiritual realities (Bernard), though θεωρεω is so used in Joh 20:14.17 Some of the disciples
( εκ των μαθητων αυτου). Ellipsis of time (some) before εκ as in Joh 7:40. Jesus seemed to contradict himself, for the disciples took both verbs in the same sense and were still puzzled over the going to the Father of Joh 14:3. But they talk to one another, not to Jesus.18 We know not what he saith
( ουκ οιδαμεν τ λαλε). The questions to Jesus cease and the disciples frankly confess to each other their own ignorance.19 Jesus perceived
( εγνω Ιησους). Second aorist active indicative of γινωσκω.That they were desirous to ask him ( οτ ηθελον αυτον ερωταιν). Imperfect active tense of θελω in indirect discourse instead of the retention of the present θελουσιν (the usual idiom), just like our English. Their embarrassment was manifest after four inquiries already (Peter, Thomas, Philip, Judas). So Jesus takes the initiative.20 Ye shall weep and lament
( κλαυσετε κα θρηνησετε). Future active of κλαιω and θρηνεω, both old words (for κλαιω see Joh 11:31, for θρηνεω see Mat 11:17), both words used of the loud lamentations so common in the east.Shall rejoice ( χαρησετα). Second future passive of χαιρω in violent contrast. Picture the women on the way to the Cross (Luk 23:27, εκοπτοντο κα εθρηνουν, two descriptive imperfects) and Mary Magdalene by the tomb (Joh 20:11, κλαιουσα).Ye shall be sorrowful ( λυπηθησεσθε). First future passive of λυπεω, word for inward grief. See the change from sorrow to joy in Joh 20:14-16 when "they disbelieved for joy" (Luk 24:41). So violent was the reaction on the sudden appearance of Jesus.21 A woman
( η γυνη). "The woman," any woman.When she is in travail ( οταν τικτη). Indefinite temporal clause, "whenever she is about to bear (or give birth)," οταν and present active subjunctive of τικτω, common O.T. image for pain.Her hour is come ( ηλθεν η ωρα αυτης). Second aorist active indicative, timeless aorist, "her hour" for giving birth which she knows is like a living death.But when she is delivered of the child ( οταν δε γεννηση το παιδιον). Indefinite temporal clause with οταν and first aorist active subjunctive of γενναω. "But whenever she bears the child."The anguish ( της θλιψεως). Genitive case after μνημονευε of θλιψις, usual word for tribulation (Mat 13:21).Is born ( εγεννηθη). First aorist (effective) passive indicative of γενναω.22 And ye therefore now
( κα υμεις ουν νυν). See Joh 8:38 for like emphasis onye ( υμεις). The "sorrow" ( λυπην) is like that of the mother in childbirth (real, but fleeting, with permanent joy following). The metaphor points, of course, to the resurrection of Jesus which did change the grief of the disciples to gladness, once they are convinced that Jesus has risen from the dead.But I will see you again ( παλιν δε οψομα υμας). Future middle of οραω, to see. In verses Joh 16:16; Joh 16:19 Jesus had said "ye shall see me" ( οψεσθε με), but here we have one more blessed promise, "I shall see you," showing "that we are the objects of God's regard" (Westcott).Shall rejoice ( χαρησετα). Second future passive of χαιρω.Taketh away ( αιρε). Present active indicative, futuristic present, but B D have αρε the future active (shall take away). This joy is a permanent possession.23 Ye shall ask me nothing
( εμε ουκ ερωτησετε). Either in the sense of question (original meaning of ερωταω) as in verses Joh 16:19; Joh 16:30 since he will be gone or in the sense of request or favours (like αιτεω in this verse) as in Joh 14:16; Act 3:2. In verse Joh 16:26 both αιτεω and ερωταω occur in this sense. Either view makes sense here.If ye shall ask ( αν τ αιτησητε). Third-class condition, αν like εαν with first aorist active subjunctive of αιτεω. Note Joh 14:26 for "in my name."24 Hitherto
( εως αρτ). Up till now the disciples had not used Christ's name in prayer to the Father, but after the resurrection of Jesus they are to do so, a distinct plea for parity with the Father and for worship like the Father.May be fulfilled ( η πεπληρωμενη). Periphrastic perfect passive subjunctive of πληροω in a purpose clause with ινα. See Joh 15:11 for some verb (first aorist passive subjunctive with ινα) and 1Jn 1:4 for same form as here, emphasizing the abiding permanence of the joy.25 In proverbs
( εν παροιμιαις). See on Joh 10:6 for this word.Shall tell ( απαγγελω). Future active of απαγγελλω, to report, correct text and not αναγγελω (verses Joh 16:13; Joh 16:14; Joh 16:15), as in 1Jn 1:2.Plainly ( παρρησια). See on Joh 7:13 for this word.26 I say not
( ου λεγω). "I speak not." Christ did pray for the disciples before his death (Joh 14:16; Joh 17:9; Joh 17:15; Joh 17:24) and he prays also for sinners (Luk 23:34; 1Jn 2:1). Here it is the special love of God for disciples of Jesus (Joh 14:21; Joh 14:23; Joh 17:23; 1Jn 4:19). Note αιτεω and ερωταω used in practically the same sense as in verse Joh 16:23.27 Loveth
( φιλε). Present active indicative of φιλεω, the word for warm and friendly love, here used of God's love for the disciples, while in Joh 3:16 αγαπαω occurs of God's love for the world.Ye have loved me ( πεφιληκατε). Perfect active indicative of φιλεω, "loved and still love me warmly."And have believed ( πεπιστευκατε). Perfect active indicative again. Recall the exhortation in Joh 14:1.28 I came out from the Father
( εξηλθον εκ του πατρος). Definite act (aorist), the Incarnation, with repetition of εκ (out of), while in verse Joh 16:27 we have παρα του πατρος εξηλθον) with no practical distinction between εκ and παρα in resultant idea.Am come ( εληλυθα). Perfect active indicative of ερχομα, as in Joh 18:37. The Incarnation is now a permanent fact, once only a blessed hope (Joh 11:27). His leaving the world and going to the Father does not set aside the fact of the Incarnation. Both αφιημ (I leave) and πορευομα (I go) are futuristic present indicatives.29 No proverb
( παροιμιαν ουδεμιαν). No wayside saying, no dark saying. See Joh 10:6; Joh 16:25.30 Now know we
( νυν οιδαμεν). They had failed to understand the plain words of Jesus about going to the Father heretofore (Joh 16:5), but Jesus read their very thoughts (Joh 16:19) and this fact seemed to open their minds to grasp his idea.Should ask ( ερωτα). Present active subjunctive with ινα in original sense of asking a question.By this ( εν τουτω). In Christ's supernatural insight into their very hearts.From God ( απο θεου). Compare παρα του πατρος (verse Joh 16:27) and εκ του πατρος (verse Joh 16:28), απο, εκ, παρα all with the ablative of source or origin.31 Do ye now believe?
( αρτ πιστευετε;). For αρτ (just now) see Joh 9:19; Joh 13:33; Joh 13:37. Their belief in Christ was genuine as far as it went, but perils await them of which they are ignorant. They are too self-confident as their despair at Christ's death shows.32 Cometh
( ερχετα). Futuristic present middle indicative of ερχομα.Yea, is come ( κα εληλυθεν). Explanatory use of κα and the perfect active indicative as in Joh 12:23. The long-looked-for hour ( ωρα) is so close that it has virtually begun. The time for the arrest of Jesus is near. See also Joh 17:1.That ( ινα). See verse Joh 16:2 for this same use of ινα (not οτε) with ερχομα ωρα.Ye shall be scattered ( σκορπισθητε). First aorist passive subjunctive of σκορπιζω, used in Joh 10:12 of sheep scampering from the wolf. Cf. Mat 12:30; Luk 11:33.To his own ( εις τα ιδια). "To his own home" as in Joh 1:11; Joh 19:27. So Appian VI. 23.Shall leave ( αφητε). Second aorist subjunctive of αφιημ with ινα.And yet ( κα). Clear case of κα in adversative sense, not just "and."33 That in me ye may have peace
( ινα εν εμο ειρηνην εχητε). Present active subjunctive of εχω, "that ye may keep on having peace in me," even when I am put to death, peace to be found nowhere save in me (Joh 14:27).Be of good cheer ( θαρσειτε). Imperative active from θαρσος, courage (Act 28:15). A word for courage in the face of danger, only here in John, but see Mat 9:2; Mat 9:22; Mar 10:49.I have overcome the world ( εγω, νενικηκα τον κοσμον). Perfect active indicative of νικαω, to be victorious, to conquer. Always of spiritual victory in the N.T. See 1Jn 5:4. This majestic proclamation of victory over death may be compared with τετελεστα ( It is finished ) in Joh 19:30 as Christ died and with Paul's υπερνικωμεν (we are more than conquerors) in Rom 8:37.1 Lifting up
( επαρας). First aorist active participle of επαιρω, old and common verb with οφθαλμους (eyes) as in Joh 4:35; Joh 6:5; Joh 11:41.Father ( Πατερ). Vocative form as in verses Joh 17:5; Joh 17:11; Joh 11:41, Christ's usual way of beginning his prayers. It is inconceivable that this real Lord's Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather "the tenacious memory of an old man recalling the greatest days of his life" (Bernard), aided by the Holy Spirit promised for this very purpose (Joh 14:26; Joh 16:13). Jesus had the habit of prayer (Mar 1:35; Mar 6:46; Mat 11:25; Luk 3:21; Luk 5:16; Luk 6:12; Luk 9:18; Luk 9:28; Luk 11:22; Luk 11:42; Luk 23:34; Luk 23:46; Joh 11:41; Joh 12:27). He prayed here for himself (Joh 17:1-5), for the disciples (Joh 17:6-19), for all believers (Joh 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Mat 6:9-13. The hour for his glorification has come as he had already told the disciples (Joh 13:31; Joh 12:23).Glorify thy Son ( δοξασον σου τον υιον). First aorist active imperative of δοξαζω, the only personal petition in this prayer. Jesus had already used this word δοξαζω for his death (Joh 13:31). Here it carries us into the very depths of Christ's own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, "that the Son may glorify thee" ( ινα ο υιος δοξαση σε). Purpose clause with ινα and the first aorist active subjunctive.2 Authority over all flesh
( εξουσιαν πασης σαρκος). Σαρκος is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Mat 11:27; Luk 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Mat 28:18 after his resurrection.That ( ινα). Secondary purpose with ινα δωσε (future active indicative) carrying on the idea of ινα δοξαση. See Joh 13:34; Joh 17:21 for ινα, καθωσ, ινα.Whatsoever ( παν ο). A peculiar classical Greek idiom, the collective use of the singular παν ο as in Joh 6:37; Joh 6:39 and ο in Joh 17:24 and the nominative absolute (nom. pendens) with αυτοις (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653.3 Should know
( γινωσκωσιν). Present active subjunctive with ινα (subject clause), "should keep on knowing."Even Jesus Christ ( Ιησουν Χριστον). See Joh 1:17 for the only other place in John's Gospel where the words occur together. Coming here in the Lord's own prayer about himself they create difficulty, unless, as Westcott suggests, Χριστον be regarded as a predicate accusative, "Jesus as the Christ" (Messiah). Otherwise the words would seem to be John's parenthetical interpretation of the idea of Jesus. Lucke thinks that the solemnity of this occasion explains Jesus referring to himself in the third person. The knowledge of "the only true God" is through Jesus Christ (Joh 14:6-9).4 I glorified thee on the earth
( εγω σε εδοξασα επ της γης). Verse Joh 17:3 is parenthetical and so verse Joh 17:4 goes on after verse Joh 17:2. He had prayed for further glorification.Having accomplished ( τελειωσας). First aorist active participle of τελειοω, old verb from τελειος (perfect). Used in Joh 4:34 by Jesus with το εργον as here. That was Christ's "food" ( βρωμα) and joy. Now as he faces death he has no sense of failure as some modern critics say, but rather fulness of attainment as in Joh 19:30 ( τετελεστα). Christ does not die as a disappointed man, but as the successful messenger, apostle ( απεστειλας, verse Joh 17:3) of the Father to men.Thou hast given ( δεδωκας). Perfect active indicative of διδωμ, regarded as a permanent task.5 With thine own self
( παρα σεαυτω). "By the side of thyself." Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. Joh 1:1) enjoyed before the Incarnation (Joh 1:14). This is not just ideal pre-existence, but actual and conscious existence at the Father's side ( παρα σο, with thee) "which I had" ( η ειχον, imperfect active of εχω, I used to have, with attraction of case of ην to η because of δοξη), "before the world was" ( προ του τον κοσμον εινα), "before the being as to the world" (cf. verse Joh 17:24). It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words. But even Harnack admits that the words here and in verse Joh 17:24 are "undoubtedly the reflection of the certainty with which Jesus himself spoke" (What Is Christianity, Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Phi 2:5-11).6 I manifested
( εφανερωσα). First aorist active indicative of φανεροω (from φανερος, manifest). Another word for claiming successful accomplishment of his task as in verse Joh 17:4 with εδοξασα and in verse Joh 17:26 with εγνωρισα.Whom ( ους). Accusative case after εδωκας, not attracted to case of antecedent ( ανθρωποις). Jesus regards the apostles as the Father's gift to him. Recall the night of prayer before he chose them.They have kept ( τετηρηκαν). Perfect active indicative, late Koine form for the third plural instead of the usual τετηρηκασιν. Jesus claims loyalty and fidelity in these men with the one exception of Judas (verse Joh 17:12). He does not claim perfection for them, but they have at least held on to the message of the Father in spite of doubt and wavering (Joh 6:67-71; Mat 16:15-20).7 Now they know
( νυν εγνωκαν). Perfect active indicative third plural like τετηρηκαν above. They have come to know, not as fully as they felt (Joh 16:30), and yet in a real sense.8 The words
( τα ρηματα). Plural, each word of God, as in Joh 3:34, and of Christ (Joh 5:47; Joh 6:63; Joh 6:68), while the singular ( τον λογον σου) in verses Joh 17:6; Joh 17:14 views God's message as a whole.Knew ( εγνωσαν). Second aorist active indicative of γινωσκω like ελαβον in contrast with εγνωκαν (perfect) in verse Joh 17:7. They definitely "received and recognized truly" ( αληθως). There was comfort to Christ in this fact.They believed ( επιστευσαν). Another aorist parallel with ελαβον and εγνωσαν. The disciples believed in Christ's mission from the Father (Joh 6:69; Mat 16:16). Note απεστειλας here as in verse Joh 17:3. Christ is God'sApostle to man (Heb 3:1). This statement, like a solemn refrain ( Θου διδστ σενδ με), occurs five times in this prayer (verses Joh 17:8; Joh 17:18; Joh 17:21; Joh 17:23; Joh 17:25).9 I pray
( εγω ερωτω). Request, not question, as in Joh 16:23.Not for the world ( ου περ του κοσμου). Now at this point in the prayer Christ means. In verse Joh 17:19 Jesus does pray for the world (for future believers) that it may believe (verse Joh 17:21). God loves the whole world (Joh 3:16). Christ died for sinners (Rom 5:8) and prayed for sinners (Luk 23:34) and intercedes for sinners (1Jn 2:1; Rom 8:34; Heb 7:25).For those whom ( περ ων). A condensed and common Greek idiom for περ τουτων ους with τουτων (the demonstrative antecedent) omitted and the relative ους attracted from the accusative ους (object of δεδωκας) to the case (genitive) of the omitted antecedent.10 Are
( εστιν). Singular number in the Greek (is), not the plural εισιν (are), emphasizing the unity of the whole as in Joh 16:15. "This no creature can say in reference to God" (Luther).I am glorified in them ( δεδοξασμα εν αυτοις). "I stand glorified (perfect passive indicative of δοξαζω) in the disciples" ( εν αυτοις), in spite of all their shortcomings and failings. There is comfort for us in this.11 And these
( κα ουτο or αυτο, they). Note adversative use of κα (= but these).I come ( ερεομα). Futuristic present, "I am coming." Cf. Joh 13:3; Joh 14:12; Joh 17:13. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Mat 28:20).Holy Father ( πατερ αγιε). Only here in the N.T., but see 1Jn 2:20; Luk 1:49 for the holiness of God, a thoroughly Jewish conception. See Joh 6:69 where Peter calls Jesus ο αγιος του θεου. For the word applied to saints see Act 9:13. See verse Joh 17:25 for πατηρ δικαιε (Righteous Father).Keep them ( τηρησον αυτους). First aorist (constative) active imperative of τηρεω, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer).Which ( ω). Locative case of the neuter relative singular, attracted from the accusative ο to the case of the antecedent ονοματ (name).That they may be one ( ινα ωσιν εν). Purpose clause with ινα and the present active subjunctive of ειμ (that they may keep on being). Oneness of will and spirit ( εν, neuter singular), not one person ( εις, masculine singular) for which Christ does not pray. Each time Jesus uses εν (verses Joh 17:11; Joh 17:21; Joh 17:22) and once, εις εν, "into one" (verse Joh 17:23). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luk 22:24; Joh 13:4-15). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (Joh 17:21).12 I kept
( ετηρουν). Imperfect active of τηρεω, "I continued to keep."I guarded ( εφυλαξα). First aorist (constative) active of φυλασσω. Christ was the sentinel ( φυλαξ, Act 5:23) for them. Is he our sentinel now?But the son of perdition ( ε μη ο υιος της απωλειας). The very phrase for antichrist (2Th 2:3). Note play on απωλετο, perished (second aorist middle indicative of απολλυμ). It means the son marked by final loss, not annihilation, but meeting one's destiny (Act 2:25). A sad and terrible exception (Mar 14:21).The scripture ( η γραφη). It is not clear whether this is John's own comment or the word of Jesus. Not in Joh 18:9. The Scripture referred to is probably Psa 41:9 quoted in Joh 13:18 with the same formula ινα πληρωθη which see there.13 That they may have my joy fulfilled in themselves
( ινα εχωσιν την χαραν την εμην πεπληρωμενην εν εαυτοις). Purpose clause with present active subjunctive of εχω, "that they may keep on having Christ's joy in their faithfulness realized in themselves." Πεπληρωμενην is the perfect passive participle of πληροω in the predicate position. For the use of πληροω with χαρα (joy) see Joh 15:11; Joh 16:24; Phi 2:2.14 Not of the world
( ουκ εκ του κοσμου). They are "in the world" ( εν τω κοσμω, verse Joh 17:13) still and Christ sends them "into the world" ( εις τον κοσμον, verse Joh 17:18), but they must not be like the world nor get their spirit, standards, and message "out of the world," else they can do the world no good. These verses (Joh 17:14-19) picture the Master's ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change.15 Shouldest take
( αρηις). First aorist active subjunctive of αιρω (liquid verb).From the evil one ( εκ του πονηρου). Ablative case with εκ, but can mean the evil man, Satan, or the evil deed. See same ambiguity in Mat 6:13. But in 1Jn 5:18 ο πονηρος is masculine (the evil one). Cf. Rev 3:10.16 Repetition of verse Joh 17:14 for emphasis.
17 Sanctify
( αγιασον). First aorist active imperative of αγιαζω. To consecrate or set apart persons or things to God. See Exo 28:41; Exo 29:1; Exo 29:36; Exo 40:13. See Paul's prayer for the Thessalonians (1Th 5:23). This is done in the sphere ( εν) of truth (God's truth), God's Word (not human speculation, but God's message to us).18 Sent I them
( απεστειλα αυτους). The very verb ( αποστελλω) used of the original commission of these men (Mar 3:14) and the special commission (Luk 9:2) and the renewal of the commission after the resurrection (Joh 20:21, both αποστελλω and πεμπω here).19 I sanctify myself
( εγω αγιαζω εμαυτον). To his holy ministry to which the Father "sanctified" ( ηγιασεν) him (Joh 10:36).That they themselves also may be sanctified in truth ( ινα ωσιν κα αυτο ηγιασμενο εν αληθεια). Purpose clause with ινα and the periphrastic perfect passive subjunctive of αγιαζω (that they may remain sanctified). The act of Christ helps us, but by no means takes the place of personal consecration on the part of the believer. This high and holy prayer and act of Christ should shame any one who uses the livery of heaven to serve the devil in as does, alas, sometimes happen (2Co 11:13-15).20 Through their word
( δια του λογου αυτων). Through the agency of conversation and preaching, blessed privilege open to all believers thus to win men to Christ, but an agency sadly limited by the lives of those who speak in Christ's name.21 That they also may be in us
( ινα κα αυτο εν ημιν ωσιν). Another purpose clause with ινα and the present active subjunctive of ειμ. The only possible way to have unity among believers is for all of them to find unity first with God in Christ.That the world may believe ( ινα ο κοσμος πιστευη). Another purpose clause with ινα and the present active subjunctive of πιστευω, "may keep on believing." Beyond a doubt, strife, wrangling, division are a stumblingblock to the outside world.22 And the glory
( καγω την δοξαν). Literally, "And I the glory," with emphasis on "I." It is the glory of the Incarnate Word (Bernard), cf. Joh 1:14; Joh 2:11, not the glory of the Eternal Word mentioned in Joh 17:24. Bengel says: Quanta majestas Christianorum! Then verse Joh 17:22 repeats the unity prayed for in verse Joh 17:21.23 That they may be perfected into one
( ινα ωσιν τετελειωμενο εις εν). Purpose clause again with ινα (nineteen times in this prayer, this the fifteenth) with the periphrastic perfect passive subjunctive of τελειοω (verse Joh 17:4), permanent state, with εις εν (into one) as the goal and final result.That the world may know ( ινα γινωσκη). Present active subjunctive of γινωσκω with ινα like the present tense of πιστευω in verse Joh 17:21, "that the world may keep on knowing" with the same pregnant phrase "that thou me didst send" ( οτ συ με απεστειλας) as in Joh 17:8; Joh 17:25.And lovedst them ( κα ηγαπησας αυτους). Timeless aorist, but love shown by sending Christ (Joh 3:16) and illustrated and proven by the way Christians love one another.24 I will
( θελω). Perfect identity of his will with that of the Father in "this moment of spiritual exaltation" (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mar 14:36).Where I am ( οπου ειμ εγω). That is heaven, to be with Jesus (Joh 12:26; Joh 13:36; Joh 14:3; Rom 8:17; 2Ti 2:11).That they may behold ( ινα θεωρωσιν). Another purpose clause with ινα and the present active subjunctive of θεωρεω, "that they may keep on beholding," the endless joy of seeing Jesus "as he is" (1Jn 3:2) in heaven.Before the foundation of the world ( προ καταβολης κοσμου). This same phrase in Eph 1:4; 1Pe 1:20 and six other times we have καταβολη κοσμου (Mat 25:34; Luk 11:50; Heb 4:3; Heb 9:26; Rev 13:8; Rev 17:8). Here we find the same pre-incarnate consciousness of Christ seen in Joh 17:5.25 O righteous Father
( Πατηρ δικαιε). Nominative form with πατηρ used as vocative (cf. Joh 20:28), but vocative form δικαιε. Then the righteousness of God is appealed to like God's holiness in verse Joh 17:11.The world ( κα ο κοσμος). The translations usually slur over the κα as untranslatable in English. Westcott suggests "while" as a sort of correlative. It is quite possible that here κα is almost concessive like "though" and δε=yet: "though the world did not know thee, yet I knew thee, and these knew thee." See Robertson, Grammar, p. 1182 for και--δε--κα and various other uses of κα in John's Gospel.26 And will make it known
( κα γνωρισω). Future active of γνωριζω, the perpetual mission of Christ through the Spirit (Joh 16:12; Joh 16:25; Mat 28:20) as he himself has done heretofore (Joh 17:6).Wherewith ( εν). Cognate accusative relative with ηγαπησας which has also the accusative of the person με (me).1 With
( συν). See Joh 12:2 for another example of συν in John (common in Paul). The usual μετα reappears in verse Joh 18:2.Over ( περαν). "Beyond," preposition with the ablative as in Joh 6:22; Joh 6:25.Brook ( χειμαρρου). Old word, flowing ( ροοσ, ρεω) in winter ( χειμα), only here in N.T.Kidron ( τον Κεδρων). Literally, "of the Cedars," "Brook of the Cedars." Only here in N.T. So 2Sa 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular του Κεδρων (indeclinable). As a matter of fact it was always dry save after a heavy rain.A garden ( κηπος). Old word, in N.T. only here, verse Joh 18:26; Joh 19:41 (Joseph's); Luk 13:19. John, like Luke, does not give the name Gethsemane (only in Mar 14:32; Mat 26:36). The brook of the cedars had many unhallowed associations (1Ki 2:37; 1Ki 15:13; 2Ki 23:4; 2Ch 29:16; Jer 31:40).2 Resorted thither
( συνηχθη εκε). First aorist passive indicative of συναγω, old verb to gather together. A bit awkward here till you add "with his disciples." Judas knew the place, and the habit of Jesus to come here at night for prayer (Luk 22:39). Hence his offer to catch Jesus while the feast was going on, catch him at night and alone in his usual place of prayer (the very spirit of the devil).3 The band of soldiers
( την σπειραν). No word for "of soldiers" in the Greek, but the Latin spira (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in Mat 27:27; Act 10:1, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the "officers" as here ( υπηρετας for which see Mat 26:58; Mar 14:54; Mar 14:65) or temple police from the Sanhedrin.Cometh ( ερχετα). Dramatic historical present middle indicative.With lanterns and torches ( μετα φανων κα λαμπαδων). Both old words, φανος only here in N.T., λαμπας, an oil lamp (Mat 25:1). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. Μετα is accompanied withand weapons ( κα οπλων). Mark (Mar 14:43) mentions "swords and staves." Probably the temple guard had weapons as well as the soldiers.4 Knowing all the things that were coming upon him
( ειδως παντα τα ερχομενα επ' αυτον). Mentioned already in Joh 13:1. He was not taken by surprise. The surrender and death of Jesus were voluntary acts, though the guilt of Judas and the rest remains.5 Was standing
( ιστηκε). Second past perfect active of ιστημ used as imperfect, a vivid picture of Judas in the very act of betraying Jesus. John does not mention the kiss by Judas as a sign to the soldiers and police. Tatian suggests that it came before verse Joh 18:4. Then Jesus stepped forth and affirmed that he was the one whom they were seeking.6 Fell to the ground
( επεσαν χαμα). Second aorist active indicative of πιπτω with first aorist ending ( -αν). This recoil made them stumble. But why did they step back? Was it the former claim of Jesus ( I am , εγω ειμ) to be on an equality with God (Joh 8:58; Joh 13:19) or mere embarrassment and confusion or supernatural power exerted by Jesus? B adds Ιησους which must mean simply: "I am Jesus."7 Again
( παλιν). The repeated question receives the same answer. The soldiers and officers know who it is, but are still overawed.8 Let these go their way
( αφετε τουτους υπαγειν). Second aorist active imperative of αφιημ. The verb υπαγειν means to withdraw (Joh 11:44). Jesus shows solicitude for the eleven as he had warned them and prayed for them (Luk 22:31). He is trying to help them.9 That might be fulfilled
( ινα πληρωθη). The regular formula (Joh 17:12) for Scripture, here applied to the prophecy of Jesus (Joh 17:12) as in verse Joh 18:32. John treats the saying of Jesus as on a par with the O.T.10 Having a sword
( εχων μαχαιραν). It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ's words about his peril. They had two swords or knives in the possession of the eleven according to Luke (Joh 22:38). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: "Lord, shall we smite with the sword?" (Luk 22:49). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out ( ειλκυσεν, first aorist active indicative of ελκυω for which see Joh 6:44) his sword and cut off the right ear of Malchus (Joh 18:10), a servant of the high priest. Peter missed the man's head as he swerved to his left. Luke also (Luk 22:50) mentions the detail of the right ear, but John alone mentions the man's name and Peter's. There was peril to Peter in his rash act as comes out later (Joh 18:26), but he was dead long before John wrote his Gospel as was Lazarus of whom John could also safely write (Joh 12:9-11). For ωταριον, diminutive of ους, see Mar 14:47 (only other N.T. example), another diminutive ωτιον in Mat 26:51 (Mar 14:47; Luk 22:51).11 Into the sheath
( εις την θηκην). Old word from τιθημ, to put for box or sheath, only here in N.T. In Mat 26:52 Christ's warning is given.The cup ( το ποτηριον). Metaphor for Christ's death, used already in reply to request of James and John (Mar 10:39; Mat 20:22) and in the agony in Gethsemane before Judas came (Mar 14:36; Mat 26:39; Luk 22:42), which is not given by John. The case of το ποτηριον is the suspended nominative for note αυτο (it) referring to it.Shall I not drink? ( ου μη πιω;). Second aorist active subjunctive of πινω with the double negative ου μη in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares Joh 6:37; Mar 14:25.12 The chief captain
( ο χιλιαρχος). They actually had the Roman commander of the cohort along (cf. Act 21:31), not mentioned before.Seized ( συνελαβον). Second aorist active of συλλαμβανω, old verb to grasp together, to arrest (technical word) in the Synoptics in this context (Mar 14:48; Mat 26:55), here alone in John.Bound ( εδησαν). First aorist active indicative of δεω, to bind. As a matter of course, with the hands behind his back, but with no warrant in law and with no charge against him.To Annas first ( προς Ανναν πρωτον). Ex-high priest and father-in-law ( πενθερος, old word, only here in N.T.) of Caiaphas the actual high priest. Then Jesus was subjected to a preliminary and superfluous inquiry by Annas (given only by John) while the Sanhedrin were gathering before Caiaphas. Bernard curiously thinks that the night trial actually took place here before Annas and only the early morning ratification was before Caiaphas. So he calmly says that "Matthew inserts the name Caiaphas at this point (the night trial) in which he seems to have been mistaken." But why "mistaken"?That year ( του ενιαυτου εκεινου). Genitive of time.14 He which gave command
( ο συμβουλευσας). First aorist active articular participle of συμβουλευω, old verb (Mat 26:4). The reference is to Joh 11:50.It was expedient ( συμφερε). Present active indicative retained in indirect assertion after secondary tense ( ην, was). Here we have the second aorist active infinitive αποθανειν as the subject of συμφερε, both good idioms in the Koine.15 Followed
( ηκολουθε). Imperfect active of ακολουθεω, "was following," picturesque and vivid tense, with associative instrumental case τω Ιησου.Another disciple ( αλλος μαθητης). Correct text without article ο (genuine in verse Joh 18:16). Peter's companion was the Beloved Disciple, the author of the book (Joh 21:24).Was known unto the high priest ( ην γνωστος τω αρχιερε). Verbal adjective from γινωσκω, to know (Act 1:19) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. "The account of what happened to Peter might well seem to be told from the point of view of the servants' hall" (Sanday, Criticism of the Fourth Gospel, p. 101).Entered in with Jesus ( συνεισηλθεν τω Ιησου). Second aorist active indicative of the double compound συνεισερχομα, old verb, in N.T. here and Joh 6:22. With associative instrumental case.Into the court ( εις την αυλην). It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in Mar 14:66 (Mat 26:69; Luk 22:55). Apparently Annas had rooms in the official residence of Caiaphas.16 Was standing
( ιστηκε). Same form in verse Joh 18:5 which see. So also ιστηκεισαν in Joh 18:18. Picture of Peter standing outside by the door.Unto the high priest ( του αρχιερεως). Objective genitive here, but dative in verse Joh 18:15.Unto her that kept the door ( τη θυρωρω). Old word ( θυρα, door, ωρα, care), masculine in Joh 10:3, feminine here, door-keeper (male or female).17 The maid
( η παιδισκη). Feminine form of παιδισκος, diminutive of παις. See Mat 26:69. When "the maid the portress" (apposition).Art thou also? ( μη κα συ ει;). Expecting the negative answer, though she really believed he was.This man's ( του ανθρωπου τουτου). Contemptuous use of ουτος with a gesture toward Jesus. She made it easy for Peter to say no.18 A fire of coals
( ανθρακιαν). Old word, in LXX, only here and Joh 21:9 in N.T. A heap of burning coals ( ανθραξ, coal). Cf. our "anthracite." It was cold ( ψυχος ην). "There was coldness." The soldiers had apparently returned to their barracks.Were warming themselves ( εθερμαινοντο). Direct middle imperfect indicative of θερμαινω (from θερμος). So as to θερμαινομενος about Peter. "Peter, unabashed by his lie, joined himself to the group and stood in the light of the fire" (Dods).19 Asked
( ηρωτησεν). First aorist active indicative of ερωταω, to question, usual meaning. This was Annas making a preliminary examination of Jesus probably to see on what terms Jesus made disciples whether as a mere rabbi or as Messiah.20 Openly
( παρρησια). As already shown (Joh 7:4; Joh 8:26; Joh 10:24; Joh 10:39; Joh 16:25; Joh 16:29. See Joh 7:4 for same contrast between εν παρρησια and εν κρυπτω.I ever taught ( εγω παντοτε εδιδαξα). Constative aorist active indicative. For the temple teaching see Joh 2:19; Joh 7:14; Joh 7:28; Joh 8:20; Joh 19:23; Mar 14:49 and Joh 6:59 for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (Joh 18:3) and the woman of Samaria (Joh 18:4). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless.21 Ask them that have heard me
( ερωτησον τους ακηκοοτας). First aorist (tense of urgent and instant action) active imperative of ερωταω and the articular perfect active participle accusative masculine plural of ακουω, to hear. There were abundant witnesses to be had. Multitudes had heard Jesus in the great debate in the temple on Tuesday of this very week when the Sanhedrin were routed to the joy of the common people who heard Jesus gladly (Mar 12:37). They still know.22 When he had said this
( ταυτα αυτου ειποντος). Genitive absolute of second aorist active participle of ειπον, to say.Standing by ( παρεστηκως). Perfect active (intransitive) participle of παριστημ (transitive), to place beside. One of the temple police who felt his importance as protector of Annas.Struck Jesus with his hand ( εδωκεν ραπισμα τω Ιησου). Late word ραπισμα is from ραπιζω, to smite with a rod or with the palm of the hand (Mat 26:67). It occurs only three times in the N.T. (Mar 14:65; Joh 18:22; Joh 19:3), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. "He gave Jesus a slap in the face." Cf. 2Co 11:20.So ( ουτως). As Jesus had done in verse Joh 18:21, a dignified protest in fact by Jesus.23 If I have spoken evil
( ε κακως ελαλησα). Condition of first class (assumed to be true), with ε and aorist active indicative. Jesus had not spoken evilly towards Annas, though he did not here turn the other cheek, one may note. For the sake of argument, Jesus puts it as if he did speak evilly. Then prove it, that is all.Bear witness of the evil ( μαρτυρησον περ του κακου). First aorist active imperative of μαρτυρεω, to testify. This is the conclusion (apodosis). Jesus is clearly entitled to proof of such a charge if there is any.But if well ( ε δε καλως). Supply the same verb ελαλησα. The same condition, but with a challenging question as the apodosis.Smitest ( δερεις). Old verb δερω, to flay, to skin, to beat, as in Mat 21:35; Luk 22:63; 2Co 11:20 (of an insulting blow in the face as here).24 Therefore sent him
( απεστειλεν ουν αυτον). First aorist active of αποστελλω, not past perfect (had sent). The preliminary examination by Annas was over.Bound ( δεδεμενον). Perfect passive participle of δεω, to bind. Jesus was bound on his arrest (verse Joh 18:12) and apparently unbound during the preliminary examination by Annas.25 Was standing and warming himself
( ην εστως κα θερμαινομενος). Two periphrastic imperfects precisely as in verse Joh 18:18, vivid renewal of the picture drawn there. John alone gives the examination of Jesus by Annas (Joh 18:19-24) which he places between the first and the second denials by Peter. Each of the Four Gospels gives three denials, but it is not possible to make a clear parallel as probably several people joined in each time. This time there was an hour's interval (Luk 22:59). The question and answer are almost identical with verse Joh 18:17 and "put in a form which almost suggested that Peter should say 'No'" (Bernard), a favourite device of the devil in making temptation attractive.26 Did not I see thee in the garden with him?
( ουκ εγω σε ειδον εν τω κηπω μετ' αυτου;). This staggering and sudden thrust expects an affirmative answer by the use of ουκ, not μη as in verses Joh 18:17; Joh 18:25, but Peter's previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (verse Joh 18:10) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mar 14:71; Mat 26:73). Peter was in dire peril now of arrest himself for attempt to kill.Straightway ( ευθεως). As in Mat 26:74 while Luke has παραχρημα (Luk 22:60). Mark (Mar 14:68; Mar 14:72) speaks of two crowings as often happens when one cock crows. See Mat 26:34 for αλεκτωρ (cock). That was usually the close of the third watch of the night (Mar 13:35), about 3 A.M. Luke (Luk 22:61) notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning's beautiful sonnets on "The Look".28 They lead
( αγουσιν). Dramatic historical present of αγω, plural "they" for the Sanhedrists (Luk 23:1). John gives no details of the trial before the Sanhedrin (only the fact, Joh 18:24; Joh 18:28) when Caiaphas presided, either the informal meeting at night (Mar 14:53; Mar 14:55-65; Mat 26:57; Mat 26:59-68; Luk 22:54; Luk 22:63-65) or the formal ratification meeting after dawn (Mar 15:1; Mat 27:1; Luk 22:66-71), but he gives much new material of the trial before Pilate (Joh 18:28-38).Into the palace ( εις το πραιτωριον). For the history and meaning of this interesting Latin word, praetorium, see on Mat 27:27; Act 23:35; Phi 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Act 23:35). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem.Early ( πρω). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (Joh 19:14) says it was "about the sixth hour" when Pilate condemned Jesus.That they might not be defiled ( ινα μη μιανθωσιν). Purpose clause with ινα μη and first aorist passive subjunctive of μιαινω, to stain, to defile. For Jewish scruples about entering the house of a Gentile see Act 10:28; Act 11:3.But might eat the passover ( αλλα φαγωσιν το πασχα). Second aorist active subjunctive of the defective verb εσθιω, to eat. This phrase may mean to eat the passover meal as in Mat 27:17 (Mar 14:12; Mar 14:14; Luk 22:11; Luk 22:15), but it does not have to mean that. In 2Ch 30:22 we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of Joh 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.29 Went out
( εξηλθεν εξω). Note both εξ and εξω (went out outside), since the Sanhedrin would not come into Pilate's palace. Apparently on a gallery over the pavement in front of the palace (Joh 19:13).Accusation ( κατηγοριαν). Old word for formal charge, in N.T. only here, 1Ti 5:19; Tit 1:6.Against this man ( του ανθρωπου τουτου). Objective genitive after κατηγοριαν. A proper legal inquiry.30 If this man were not an evil-doer
( ε μη ην ουτος κακον ποιων). Condition (negative) of second class (periphrastic imperfect indicative), assumed to be untrue, with the usual apodosis ( αν and aorist indicative, first aorist plural with κ). This is a pious pose of infallibility not in the Synoptics. They then proceeded to make the charges (Luk 23:2) as indeed John implies (Joh 18:31; Joh 18:33). Some MSS. here read κακοποιος (malefactor) as in 1Pe 2:12; 1Pe 2:14, with which compare Luke's κακουργος (Joh 23:32; so also 2Ti 2:9), both meaning evil-doer. Here the periphrastic present participle ποιων with κακον emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard).31 Yourselves
( υμεις). Emphatic. Pilate shrewdly turns the case over to the Sanhedrin in reply to their insolence, who have said nothing whatever about their previous trial and condemnation of Jesus. He drew out at once the admission that they wanted the death of Jesus, not a fair trial for him, but Pilate's approval of their purpose to kill him (Joh 7:1; Joh 7:25).32 By what manner of death
( ποιω θανατω). Instrumental case of the qualitative interrogative ποιος in an indirect question, the very idiom used in Joh 12:32 concerning the Cross and here treated as prophecy (Scripture) with ινα πληρωθη like the saying of Jesus in verse Joh 18:9 which see.33 Again
( παλιν). Back into the palace where Pilate was before.Called ( εφωνησεν). First aorist active indicative of φωνεω. Jesus was already inside the court (verse Joh 18:28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Luk 23:2).Art thou the King of the Jews? ( συ ε ο βασιλευς των Ιουδαιων;). This was the vital problem and each of the Gospels has the question (Mar 15:2; Mat 27:1; Luk 23:3; Joh 18:33), though Luke alone (Joh 23:2) gives the specific accusation.Thou ( συ). Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (Joh 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (Joh 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (Joh 6:15) and as the Pharisees expected the Messiah to be.34 Of thyself
( απο σεαυτου). Whether a sincere inquiry on Pilate's part or a trap from the Sanhedrin.35 Am I a Jew?
( μητ εγω Ιουδαιος ειμι;). Proud and fine scorn on Pilate's part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. Joh 4:29 for μητ in a question. The gulf between Jew and Gentile yawns wide here.Nation ( εθνος as in Joh 11:48-52, rather than λαος, while both in Joh 11:50). For παρεδωκαν see verse Joh 18:30.What hast thou done? ( τ εποιησασ;). First aorist active indicative of ποιεω. Blunt and curt question. "What didst thou do?" "What is thy real crime?" John's picture of this private interview between Pilate and Jesus is told with graphic power.36 My kingdom
( η βασιλεια η εμη). Christ claims to be king to Pilate, but of a peculiar kingdom. For "world" ( κοσμου) see Joh 17:13-18.My servants ( ο υπηρετα ο εμο). For the word see verse Joh 18:3 where it means the temple police or guards (literally, under-rowers). In the LXX always (Pro 14:35; Isa 32:5; Dan 3:46) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Mat 26:56).Would fight ( ηγωνιζοντο αν). Imperfect middle of αγωνιζομα common verb (only here in John, but see 1Co 9:25) from αγων (contest) with αν, a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus.That I should not be delivered ( ινα μη παραδοθω). Negative final clause with ινα μη and first aorist passive subjunctive of παραδιδωμ (see verses Joh 18:28; Joh 18:36). Jesus expects Pilate to surrender to the Jews.But now ( νυν δε). In contrast to the condition already stated as in Joh 8:40; Joh 9:41; Joh 15:22; Joh 15:24.37 Art thou a king then?
( ουκουν βασιλευς ε συ;). Compound of ουκ and ουν and is clearly ironical expecting an affirmative answer, only here in the N.T., and in LXX only in A text in 2Ki 5:23.Thou sayest that ( συ λεγεις οτ). In Mat 27:11; Mar 15:2; Luk 23:3, συ λεγεις clearly means "yes," as συ ειπας (thou saidst) does in Mat 26:64 (= "I am," εγω ειμ, in Mar 41:62). Hence here οτ had best be taken to mean "because": "Yes, because I am a king."Have I been born ( εγω γεγεννημα). Perfect passive indicative of γενναω. The Incarnation was for this purpose. Note repetition of εις τουτο (for this purpose), explained by ινα μαρτυρησω τη αληθεια (that I may bear witness to the truth), ινα with first aorist active subjunctive of μαρτυρεω. Paul (1Ti 6:13) alludes to this good confession when Christ bore witness ( μαρτυρησαντος) before Pilate. Jesus bore such witness always (Joh 3:11; Joh 3:32; Joh 7:7; Joh 8:14; Rev 1:5).38 What is truth?
( τ εστιν αληθεια;). This famous sneer of Pilate reveals his own ignorance of truth, as he stood before Incarnate Truth (Joh 14:6). Quid est veritas? The answer in Latin is Vir est qui adest as has been succinctly said by the use of the same letters. Pilate turned with indifference from his own great question and rendered his verdict: "I find no crime in him" ( εγω ουδεμιαν ευρισκω εν αυτω αιτιαν). For this use of αιτια see Mat 27:37; Mar 15:26. Pilate therefore should have set Jesus free at once.39 A custom
( συνηθεια). Old word for intimacy, intercourse, from συνηθης ( συν, ηθος), in N.T. only here, 1Co 8:7; 1Co 11:16. This custom, alluded to in Mar 15:6; Mat 27:15, is termed necessity ( αναγκη) in Luk 23:17 (late MSS., not in older MSS.). All the Gospels use the verb απολυω (release, set free). Then ινα απολυσω is a subject clause ( ινα and first aorist active subjunctive) in apposition with συνηθεια.Will ye therefore that I release? ( βουλεσθε ουν απολυσω;). Without the usual ινα before απολυσω, asyndeton, as in Mar 10:36, to be explained either as parataxis or two questions (Robertson, Grammar, p. 430) or as mere omission of ινα (ibid., p. 994). There is contempt and irony in Pilate's use of the phrase "the king of the Jews."40 Cried out
( εκραυγασαν). First aorist active of κραυγαζω, old and rare verb from κραυγη, outcry (Mat 25:6), as in Mat 12:19.Not this man ( μη τουτον). Contemptuous use of ουτος. The priests put the crowd up to this choice (Mar 15:11) and Pilate offered the alternative (Mat 27:17, one MS. actually gives Jesus as the name of Barabbas also). The name Βαραββας in Aramaic simply means son of a father.A robber ( ληιστης). Old word from ληιζομα, to plunder, and so a brigand and possibly the leader of the band to which the two robbers belonged who were crucified with Jesus. Luke terms him an insurgent and murderer (Luk 23:19; Luk 23:25). They chose Barabbas in preference to Jesus and apparently Jesus died on the very cross planned for Barabbas.1 Took and scourged
( ελαβεν κα εμαστιγωσεν). First aorist active indicative of λαμβανω and μαστιγοω (from μαστιξ, whip). For this redundant use of λαμβανω see also verse Joh 19:6. It is the causative use of μαστιγοω, for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luk 23:22) whom Pilate had pronounced innocent (Joh 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mar 14:65; Mat 26:67; Luk 22:63) as the soldiers will do later (Mar 15:16-19; Mat 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation.Plaited a crown of thorns ( πλεξαντες στεφανον εξ ακανθων). Old verb πλεκω, to weave, in the N.T. only here, Mar 15:17; Mat 27:19. Not impossible for the mock coronation to be repeated.Arrayed him ( περιεβαλον αυτον). "Placed around him" (second aorist active indicative of περιβαλλω).In a purple garment ( ιματιον πορφυρουν). Old adjective πορφυρεος from πορφυρα, purple cloth (Mar 15:17; Mar 15:20), dyed in purple, in the N.T. only here and Rev 18:16. Jesus had been stripped of his outer garment ιματιον (Mat 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Mat 27:28).3 They came
( ηρχοντο). Imperfect middle of repeated action, "they kept coming and saying" ( ελεγον) in derision and mock reverence with Αςε ( χαιρε, Hail!) as if to Caesar. Note ο βασιλευς (the king) in address.They struck him with their hands ( εδιδοσαν αυτω ραπισματα). Imperfect of διδωμ, repetition, "they kept on giving him slaps with their hands." See on Joh 18:22 for this use of ραπισμα.4 I bring him out to you
( αγω υμιν αυτον εξω). Vividly pictures Pilate leading Jesus out of the palace before the mob in front.That ye may know ( ινα γνωτε). Final clause with ινα and the second aorist active subjunctive of γινωσκω, "that ye may come to know," by this mockery the sincerity of Pilate's decision that Jesus is innocent (Joh 18:38). It is a travesty on justice and dignity, but Pilate is trying by a bit of humour to turn the mob from the grip of the Sanhedrin.5 Wearing
( φορων). Present active participle of φορεω, an early frequentative of φερω, denoting a continual wearing, though not true here (only temporary). Jesus bore the mockery with kingly dignity as part of the shame of the Cross (Heb 12:2).Behold, the man ( Ιδου ο ανθρωπος). Ecce Homo! by Pilate. This exclamatory introduction of Jesus in mock coronation robes to the mob was clearly intended to excite pity and to show how absurd the charge of the Sanhedrin was that such a pitiable figure should be guilty of treason. Pilate failed utterly in this effort and did not dream that he was calling attention to the greatest figure of history, the Man of the ages.6 Crucify him, crucify him
( σταυρωσον, σταυρωσον). First aorist active imperative of σταυροω for which verb see Mat 29:19, etc. Here the note of urgency (aorist imperative) with no word for "him," as they were led by the chief priests and the temple police till the whole mob takes it up (Mat 27:22).For I find no crime in him ( εγω γαρ ουχ ευρισκω). This is the third time Pilate has rendered his opinion of Christ's innocence (Joh 18:38; Joh 19:4). And here he surrenders in a fret to the mob and gives as his reason ( γαρ, for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges!7 Because he made himself the Son of God
( οτ υιον θεου εαυτον εποιησεν). Here at last the Sanhedrin give the real ground for their hostility to Jesus, one of long standing for probably three years (Joh 5:18) and the one on which the Sanhedrin voted the condemnation of Jesus (Mar 14:61-64; Mat 27:23-66), but even now they do not mention their own decision to Pilate, for they had no legal right to vote Christ's death before Pilate's consent which they now have secured.8 He was the more afraid
( μαλλον εφοβηθη). First aorist passive indicative of φοβεομα. He was already afraid because of his wife's message (Mat 27:19). The claim of Jesus to deity excited Pilate's superstitious fears.9 Whence art thou?
( ποθεν ε συ;). Pilate knew that Jesus was from Galilee (Luk 23:6). He is really alarmed. See a like question by the Jews in Joh 8:25.Gave him no answer ( αποκρισιν ουκ εδωκεν αυτω). See same idiom in Joh 1:22. Αποκρισις (old word from αποκρινομα) occurs also in Luk 2:47; Luk 20:26. The silence of Jesus, like that before Caiaphas (Mar 14:61; Mat 26:63) and Herod (Luk 23:9), irritates the dignity of Pilate in spite of his fears.10 Unto me
( εμο). Emphatic position for this dative. It amounted to contempt of court with all of Pilate's real "authority" ( εξουσια), better here than "power."11 Thou wouldest have
( ουκ ειχες). Imperfect active indicative without αν, but apodosis of second-class condition as in Joh 15:22; Joh 15:24.Except it were given thee ( ε μη ην δεδομενον). Periphrastic past perfect indicative of διδωμ (a permanent possession).From above ( ανωθεν). From God (cf. Joh 3:3), the same doctrine of government stated by Paul in Rom 13:1. Pilate did not get his "authority" from the Sanhedrin, but from Caesar. Jesus makes God the source of all real "authority."Hath greater sin ( μειζονα αμαρτιαν εχε). The same idiom in Joh 9:41. Caiaphas has his authority from God also and has used Pilate for his own base end.12 Sought
( εζητε). Imperfect active, "kept on seeking," "made renewed efforts to release him." He was afraid to act boldly against the will of the Jews.If thou release this man ( εαν τουτον απολυσηις). Condition of third class, a direct threat to Pilate. He knew all the time that the Sanhedrin might tell Caesar on him.Thou art not Caesar's friend ( ουκ ε φιλος του καισαρος). Later to Vespasian this was an official title, here simply a daring threat to Pilate.Speaketh against Caesar ( αντιλεγε τω καισαρ). Caesar brooks no rival. Jesus had allowed himself to be acclaimed king of Israel in the Triumphal Entry (Joh 12:13; Mar 11:10; Luk 19:38). The Sanhedrin have caught Pilate in their toils.13 Sat down on the judgement seat
( εκαθισεν επ βηματος). "Took his seat upon the βημα" (the raised platform for the judge outside the palace as in Act 7:5). The examination is over and Pilate is now ready for the final stage.The Pavement ( Λιθοστρωτον). Late compound from λιθος, stone, and the verbal adjective στρωτος form στρωννυμ, to speak, a mosaic or tesselated pavement, spread with stones, in 2Ch 7:3, Josephus, Epictetus, papyri. The Chaldean name Γαββαθα, an elevation, was apparently given because of the shape.14 The Preparation of the passover
( παρασκευη του πασχα). That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also verses Joh 19:31; Joh 19:42; Mar 15:42; Mat 27:62; Luk 23:54 for this same use of παρασκευη for Friday. It is the name for Friday today in Greece.About the sixth hour ( ως εκτη). Roman time, about 6 A.M. (a little after 6 no doubt) when Pilate rendered his final decision. Mark (Mar 15:25) notes that it was the third hour (Jewish time), which is 9 A.M. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in A.D. 70? He is writing for Greek and Roman readers.Behold your king ( Ιδε ο βασιλευς υμων). Ιδε is here an exclamation with no effect on the case of βασιλευς just as in Joh 1:29. The sarcasm of Pilate is aimed at the Jews, not at Jesus.15 Away with him, away with him
( αρον, αρον). First aorist active imperative of αιρω. See αιρε in Luk 23:18. This thing has gotten on the nerves of the crowd. Note the repetition. In a second-century papyrus letter (Moulton and Milligan's Vocabulary) a nervous mother cries "He upsets me; away with him" ( αρρον αυτον). Pilate weakly repeats his sarcasm: " Your king shall I crucify? ( Τον βασιλεα υμων σταυρωσω;).But Caesar ( ε μη καισαρα). The chief priests ( ο αρχιερεις) were Sadducees, who had no Messianic hope like that of the Pharisees. So to carry their point against Jesus they renounce the principle of the theocracy that God was their King (1Sa 12:12).16 He delivered
( παρεδωκεν). Kappa aorist active of παραδιδωμ, the very verb used of the Sanhedrin when they handed Jesus over to Pilate (Joh 18:30; Joh 18:35). Now Pilate hands Jesus back to the Sanhedrin with full consent for his death (Luk 23:25).To be crucified ( ινα σταυρωθη). Purpose clause with ινα and the first aorist passive subjunctive of σταυροω. John does not give the dramatic episode in Mat 27:24 when Pilate washed his hands and the Jews took Christ's blood on themselves and their children. But it is on Pilate also.17 They took
( παρελαβον). Second aorist active indicative of παραλαμβανω, they took Jesus from Pilate. Cf. Joh 1:11; Joh 14:3. This is after the shameful scourging between 6 A.M. and 9 A.M. when the soldiers insult Jesus ad libitum (Mar 15:16-19; Mat 27:27-30). Bearing the cross for himself ( βασταζων αυτω τον σταυρον). Cf. Luk 14:27 for this very picture in the words of Jesus. The dative case of the reflexive pronoun αυτω "for himself" is in strict accord with Roman custom. "A criminal condemned to be crucified was required to carry his own cross" (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mar 15:21; Mat 27:32; Luk 23:26). See Mar 15:22; Mat 27:33; Luk 23:33 for the meaning of "place of a skull" or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply Κρανιον (Skull), a skull-looking place.18 They crucified
( εσταυρωσαν). The soldiers just as in Act 22:24; the scourging of Paul was to be done by the soldiers.And Jesus in the midst ( μεσον δε τον Ιησουν). Predicate adjective μεσον. A robber ( ληιστης, not a thief, κλεπτης) was on each side of Jesus (Mar 15:27; Mat 27:38) like Barabbas (Joh 18:40) and probably members of his band, malefactors ( κακουργο) Luke terms them (Luk 23:32).19 Pilate wrote a title also
( εγραψεν κα τιτλον ο Πειλατος). Only John tells us that Pilate himself wrote it and John alone uses the technical Latin word titlon (several times in inscriptions), for the board with the name of the criminal and the crime in which he is condemned; Mark (Mar 15:26) and Luke (Luk 23:28) use επιγραφη (superscription). Matthew (Mat 27:37) has simply αιτιαν (accusation). The inscription in John is the fullest of the four and has all in any of them save the words "this is" ( ουτος εστιν) in Mat 27:37.20 Read
( ανεγνωσαν). Second aorist active indicative of αναγινωσκω. It was meant to be read. Latin was the legal and official language; Aramaic (Hebrew) was for the benefit of the people of Jerusalem; Greek was for everybody who passed by who did not know Aramaic. Many of the Jews mocked as they read the accusation. This item alone in John.21 But that he said
( αλλ' οτ εκεινος ειπεν). The chief priests were uneasy for fear that the joke in the mock title was on them instead of on Jesus. They were right in their fear.22 What I have written I have written
( ο γεγραφα γεγραφα). With emphasis on the permanence of the accusation on the board. Pilate has a sudden spirit of stubbornness in this detail to the surprise of the chief priests. Technically he was correct, for he had condemned Jesus on this charge made by the chief priests.23 Four parts
( τεσσερα μερη). There were four soldiers, the usual quaternion ( τετραδιον, Act 12:9) besides the centurion (Mar 15:39; Mat 27:54; Luk 23:47). The clothes ( ιματια, outer clothes) of the criminal were removed before the crucifixion and belonged to the soldiers. Luke (Luk 23:34) mentions the division of the garments, but not the number four. The four pieces would be the head gear, the sandals, the girdle, the ταλλιθ (outer garment with fringes).The coat was without seam ( ο χιτων αραφος). For χιτων (the inner garment) see Mat 5:40. Αραφος is compound of α privative and ραπτω, to sew together, and so seamless (unsewed together), only here in N.T. It occurs elsewhere in Josephus, Ant. III. 6, 4.Woven ( υφαντος). Verbal (old word) from υφαινω (some MSS. in Luk 12:27), only here in N.T.24 Let us not rend it
( μη σχισωμεν αυτον). Μη with first aorist active volitive subjunctive of σχιζω, to split. It was too valuable to ruin.Cast lots ( λαχωμεν). Second aorist active volitive subjunctive of λαγχανω. The usual meaning is to obtain by lot (Luk 1:9; Act 1:17). Field (Ot. Norv. 72) holds that no example has been found where it means "cast lots" as here, but Thayer cites Isocrates, p. 144b and Diod. 4, 63. John here quotes with the usual formula Psa 22:18 (LXX verbatim) and finds a fulfilment here. The enemies of the Lord's Anointed treated him as already dead (Westcott) and so cast lots ( ελαβον κληρον, the common phrase as in Mat 27:35).25 Were standing by the cross of Jesus
( ιστηκεισαν παρα τω σταυρω του Ιησου). Perfect of ιστημ, to place, used as imperfect (intransitive) with παρα (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matt. (Mat 27:55) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mar 15:40) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge.26 His mother
( την μητερα). Common Greek idiom, the article as possessive.Standing by ( παρεστωτα). Perfect active (intransitive) participle of παριστημ, vivid and picturesque scene. The dying Saviour thinks of the comfort of his mother.Whom he loved ( ον ηγαπα). Imperfect active. Surely John is justified in inserting this phrase here. If John were his cousin, that helps explain why Jesus turns the care of his mother over to him. But the brothers of Jesus are not present and disbelieved his claims. John is the only one of the apostles with courage enough to take his stand with the women by the Cross. There is no disrespect in the use of "Woman" ( Γυνα) here as there was not in Joh 2:4. This trust is to John, though Salome, John's own mother, was standing there.27 Unto his own home
( εις τα ιδια). See this same idiom and sense in Joh 1:11; Joh 16:32; Act 21:6. John had a lodging in Jerusalem, whether a house or not, and the mother of Jesus lived with him there.28 Are now finished
( ηδη τετελεστα). Perfect passive indicative of τελεω. See same form in verse Joh 19:30. As in Joh 13:1, where Jesus is fully conscious (knowing, ειδως) of the meaning of his atoning death.Might be accomplished ( τελειωθη). First aorist passive subjunctive of τελειοω rather than the usual πληρωθη (verse Joh 19:24) with ινα. John sees the thirst of Jesus in Psa 69:21. Jesus, of course, did not make the outcry in any mechanical way. Thirst is one of the severest agonies of crucifixion. For the "perfecting" of the Messiah by physical suffering see Heb 2:10; Heb 5:7.29 Was set
( εκειτο). Imperfect middle. John, as eyewitness, had noticed it there.Of vinegar ( οξους). Not vinegar drugged with myrrh (Mar 15:23) and gall (Mat 27:34) which Jesus had refused just before the crucifixion.Sponge ( σπογγον). Old word, in N.T. only here, Mar 15:36; Mat 27:48, our "sponge."They put ( περιθεντες). Second aorist active participle of περιτιθημ, to place around.Upon hyssop ( υσσωπω).A reed ( καλαμω) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long.30 Had received
( ελαβεν). Second aorist active indicative of λαμβανω. Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished ( τετελεστα). Same for as in verse Joh 19:28. A cry of victory in the hour of defeat like νενικηκα in Joh 16:33. Jesus knew the relation of his death to redemption for us (Mar 10:45; Mat 20:28; Mat 26:28).Bowed his head ( κλινας την κεφαλην). First aorist active participle of κλινω. This vivid detail only in John.Gave up his spirit ( παρεδωκεν το πνευμα). With the quotation of Psa 31:5 according to Luk 23:46, "Father, into thy hands I commend my spirit" (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross.31 The Preparation
( παρασκευη). Friday. See verse Joh 19:14.Might not remain ( μη μεινη). Negative final clause with ινα μη and first aorist active (constative) subjunctive of μενω.A high day ( μεγαλη). A "great" day, since "the sabbath day following synchronized with the first day of unleavened bread which was a 'great' day" (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began.That their legs might be broken ( ινα κατεαγωσιν αυτον τα σκελη). Purpose clause with ινα and the second aorist passive subjunctive of καταγνυμ with the augment retained in the subjunctive, a "false augment" common in later Greek as in the future in Mat 12:20 with this verb (Robertson, Grammar, p. 365). This crurifragium was done with a heavy mallet and ended the sufferings of the victim.Legs ( σκελη). Old word, here only in N.T.Might be taken away ( αρθωσιν). First aorist passive subjunctive of αιρω with ινα also.32 Which was crucified with him
( του συνσταυρωθεντος αυτω). First aorist passive articular participle of συνσταυροω with associative instrumental case. Cf. Paul's Χριστω συνεσταυρωμα (Gal 2:19).33 Already dead
( ηδη τεθνηκοτα). Perfect active participle of θνησκω. So then Jesus died before the robbers, died of a broken heart.They brake not ( ου κατεαξαν). The augment is proper here (see Joh 19:32).34 With a spear
( λογχη). Instrumental case of this old word, here only in the N.T.Pierced his side ( αυτου την πλευραν ενυξεν). First aorist active indicative of νυσσω, old word to pierce, here only in N.T., and πλευραν (side), another old word, occurs in N.T. only here and Joh 20:20; Joh 20:25; Joh 20:27.Blood and water ( αιμα κα υδωρ). Dr. W. Stroud (Physical Cause of the Death of Christ) argues that this fact proves that the spear pierced the left side of Jesus near the heart and that Jesus had died literally of a broken heart since blood was mixed with water.35 He that hath seen
( ο εωρακως). Perfect active articular participle of οραω. John the Apostle was there and saw this fact (still sees it, in fact). This personal witness disproves the theory of the Docetic Gnostics that Jesus did not have a real human body.He knoweth ( εκεινος οιδεν). That is John does like Joh 9:37. It is possible that εκεινος may be a solemn appeal to God as in Joh 1:33 or Christ as in 1Jn 3:5. Bernard argues that the final editor is distinguishing the Beloved Disciple from himself and is endorsing him. But the example of Josephus (War. III. 7, 16) is against this use of εκεινος. John is rather referring to himself as still alive.36 Be broken
( συντριβησετα). Second future passive of συντριβω, to crush together. A free quotation of Exo 12:46 about the paschal lamb.37 They pierced
( εξεκεντησαν). First aorist active of εκκεντεω, late verb, correct translation of the Hebrew of Zec 12:10, but not like the LXX, in N.T. only here and Rev 1:7.38 But secretly for fear of the Jews
( κεκρυμμενος δε δια τον φοβον των Ιουδαιων). Perfect passive participle of κρυπτω. An example of the rulers described in Joh 12:41-43 who through cowardice feared to own their faith in Jesus as the Messiah. But it must be put down to the credit of Joseph that he showed courage in this darkest hour when the majority had lost heart.That he might take away ( ινα αρη). Final clause with ινα and the first aorist active subjunctive of αιρω. Else the body of Jesus might have gone to the potter's field. Pilate gladly consented.39 Nicodemus also
( κα Νικοδημος). The Synoptics tell about Joseph of Arimathea, but only John adds the help that Nicodemus gave him in the burial of Jesus, these two timid disciples, Nicodemus now at last taking an open stand.At the first ( το πρωτον). Adverbial accusative and reference to Joh 3:1.Mixture ( μιγμα). Late word from μιγνυμ, to mix, only here in the N.T. Many old MSS. have here ελιγμα (roll), from ελισσω (Heb 1:12), another late word here only in N.T. It was common to use sweet-smelling spices in the burial (2Ch 16:14).Pound ( λιτρας). Late word for twelve ounces, in N.T. only here and Joh 12:3. Nicodemus was a rich man and probably covered the entire body with the spices.40 In linen cloths
( οθονιοις). Late diminutive for the old οθονη, used for ships' sails, in N.T. here and Luk 24:12. Case here either locative or instrumental.With the spices ( μετα των αρωματων). Late word αρωμα for spices, from fumes.To bury ( ενταφιαζειν). Late verb, from ενταφια ( εν, ταφος) the burial preparations of all sorts (flowers, perfumes, etc.), in N.T. only here and Mat 26:12.41 A garden
( κηπος). See Joh 18:1; Joh 18:26.New ( καινον). Fresh, unused.Was never yet laid ( ουδεπω ην τεθειμενος). Periphrastic past perfect passive of τιθημ. It was Joseph's mausoleum, a rock tomb hewn out of the mountain side (Mar 15:56; Mat 27:60; Luk 23:53), a custom common with the rich then and now. For royal tombs in gardens see 2Ki 21:18; 2Ki 21:26; Neh 3:16.42 Was nigh at hand
( εγγυς ην). This tomb was outside of the city, near a road as the Cross was, and in a garden. The hill looked like a skull and was probably Gordon's Calvary seen from the Mount of Olives today.1 Now on the first day of the week
( τη δε μια των σαββατων). Locative case of time when. Both Mark (Mar 16:2) and Luke (Luk 24:1) have this very idiom of the cardinal τη μια, instead of the usual ordinal τη πρωτη (first), an idiom common in the papyri and in the modern Greek (Robertson, Grammar, p. 671). In all three instances also we have the genitive plural των σαββατων for "the week" as in Act 20:7. The singular σαββατον also occurs for "the week" as in Luk 18:12; Mar 16:9.Cometh Mary Magdalene ( Μαρια η Μαγδαληνη ερχετα). Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany.While it was yet dark ( σκοτιας ετ ουσης). Genitive absolute. For σκοτια see Joh 6:17; Mat 10:27. Mark (Mar 16:2) says the sun was risen on their actual arrival. She started from the house while still dark.Taken away ( ηρμενον). Perfect passive participle of αιρω, predicate accusative in apposition with τον λιθον.2 Runneth
( τρεχε). Vivid dramatic present indicative of τρεχω. John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mar 16:2-8; Mat 28:5-8; Luk 24:1-8). Luke (Luk 24:9-12) does not distinguish between the separate report of Mary Magdalene and that of the other women.To Simon Peter ( προς Σιμωνα Πετρον). Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in Joh 20:18-21 is like that between Peter and John in Joh 20:1-5.Loved ( εφιλε). Imperfect of φιλεω for which see Joh 5:20; Joh 11:3 and for distinction from αγαπαω see Joh 11:5; Joh 13:23; Joh 21:7; Joh 21:15; Joh 21:17.They have taken away ( ηραν). First aorist active indicative of αιρω, indefinite plural.We know not ( ουκ οιδαμεν). Mary associates the other women with her in her ignorance. For εθηκαν (have laid) see Joh 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus.3 They went
( ηρχοντο). Imperfect middle picturing the scene, "they were going." The two started instantly ( εξηλθεν, aorist active indicative).4 They both
( ο δυο). "The two" (Peter and the other disciple whom Jesus loved).Ran together ( ετρεχον ομου). Imperfect active of τρεχω. It was a race in eagerness to reach the tomb of Jesus.Outran Peter ( προεδραμεν ταχειον του Πετρου). Second aorist active indicative of προτρεχω, old verb, in N.T. only here and Luk 19:4, to run on before (ahead). "He ran ahead more swiftly (see Joh 13:27) than Peter" (ablative case after comparative adverb ταχειον, Koine for older θασσον).First ( πρωτος). Predicative nominative (not adverb προτον) and superlative used where only two involved. John won the race.5 Stooping and looking in
( παρακυψας). Originally to stoop and look, but in the LXX (Gen 26:8; Jdg 5:28; 1Ki 6:4, etc.) and the papyri rather just to peep in and so Field (Ot. Norv.) urges here. See also verse Joh 20:11; Luk 24:12 (the verse bracketed by Westcott and Hort). For οθονια (linen cloth) see Joh 19:40.Lying ( κειμενα). Present middle participle of κειμα, predicative accusative. John notices this fact at once. If the body had been removed, these clothes would have gone also. John's timid nature made him pause (yet, μεντο, however).6 Entered and beholdeth
( εισηλθεν κα θεωρε). Aorist active and present active indicative. Peter impulsively went on in and beholds ( θεωρε, vivid term again, but of careful notice, θεωρεω, not a mere glance βλεπω such as John gave in verse Joh 20:5).7 The napkin
( το σουδαριον). Already in Joh 11:44 which see. This napkin for the head was in a separate place.Rolled up ( εντετυλιγμενον). Perfect passive participle, predicate accusative like κειμενον, from εντυλισσω, late verb, to wrap in, to roll up, already in Mat 27:59; Luk 23:53. It was arranged in an orderly fashion. There was no haste.By itself ( χωρις). Old adverb, "apart," "separately."8 Then therefore
( τοτε ουν). After Peter in time and influenced by the boldness of Peter.And he saw and believed ( κα ειδεν κα επιστευσεν). Both aorist active indicative (second and first). Peter saw more after he entered than John did in his first glance, but John saw into the meaning of it all better than Peter. Peter had more sight, John more insight. John was the first to believe that Jesus was risen from the tomb even before he saw him. According to Luk 24:12 Peter went away "wondering" still. The Sinaitic Syriac and 69 and 124 wrongly read here "they believed." John was evidently proud to be able to record this great moment when he believed without seeing in contrast to Thomas (Joh 20:29). Peter and John did not see the angels.9 For
( γαρ). Explanatory use of γαρ.The Scripture ( την γραφην). Probably Psa 16:10. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Mat 27:62).Must ( δε). For this use of δε concerning Christ's death and resurrection see Mar 8:31; Mat 26:54; Luk 9:22; Luk 17:25; Luk 22:37; Luk 24:7; Luk 24:26; Luk 24:44; Joh 3:14; Joh 12:34; Act 1:16. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived.10 Unto their own home
( προς αυτους). "To themselves." Luke (Luk 24:12) has προς αυτον about Peter ("to his home"). This use of the reflective pronoun for home (literally, "to themselves"), like the French chez eux, occurs in Josephus (Ant. VII. 4, 6). John had taken the mother of Jesus to his home (Joh 19:27) and so he now hurried home to tell her the glorious news as he believed.11 Was standing
( ιστηκε). Past perfect of ιστημ as imperfect as in Joh 19:25.At the tomb ( προς τω μνημειω). Προς (in front of) with locative while παρα (by the side of) with locative in Joh 19:25. Pathetic and common picture of a woman weeping by the tomb. See Joh 11:31.As she wept ( ως εκλαιεν). Imperfect, "as she was weeping."She stooped and looked ( παρεκυψεν). Aorist active indicative of παρακυπτω for which see verse Joh 20:5. Mary "peeped into" the tomb, but did not enter.12 Beholdeth
( θεωρε). Vivid historical present again as in verses Joh 20:6; Joh 20:14. Peter and John had not seen the two angels. Westcott suggests an "economy" in such manifestations as the explanations. Better our own ignorance as to the reason why only the women saw them. Angels were commonly believed to be clad in white. See Mar 16:5 (a young man in a white robe), Mat 28:5 (the angel), Luk 24:4 (two men in dazzling apparel). For other angels in John's Gospel see Joh 1:41; Joh 12:29; Joh 20:12.Had lain ( εκειτο). Imperfect in progressive sense, "had been lying," though not there now.13 I do not know
( ουκ οιδα). Singular here, not plural as in verse Joh 20:2, because clearly Mary is alone here. But the problem is the same. She did not see Peter and John at the tomb.14 She turned herself back
( εστραφη εις τα οπισω). Second aorist passive indicative of στρεφω in an intransitive and almost reflective sense. In the disappearance of the aorist middle before the aorist passive see Robertson, Grammar, p.817. See also στραφεισα (second aorist passive participle) in verse Joh 20:16. On εις τα οπισω see Joh 6:66; Joh 18:6.Standing ( εστωτα). Second perfect active (intransitive) of ιστημ. Instinctively Mary felt the presence of some one behind her.Was ( εστιν). Present active indicative retained in indirect discourse after ηιδε (knew).15 Sir
( Κυριε). Clearly not "Lord" here, for she thought him to be "the gardener" ( ο κηπουρος), old word ( κηποσ, ουρος), keeper of the garden, only here in the N.T.If thou hast borne him hence ( ε συ εβαστασος αυτον). Condition of the first class. Note emphasis on συ (thou). A new idea struck Mary as mistaken as the other one. Jesus had repeated the question of the angels, but she did not recognize him.And I ( καγω). Emphasis and crasis.16 Mary
( Μαριαμ). Aramaic form in Aleph B W, though Μαρια in Joh 19:25. Clearly the old familiar tone of Jesus was in the pronunciation of her name.Rabboni ( Ραββουνε). Aramaic again for Διδασκαλε (Teacher), "my Teacher." In N.T. only here and Mar 10:51 though practically the same as Ραββ. See Joh 11:28 for "the Teacher" (Rabbi). These two simple words tell the great fact that Christ is risen and Mary has seen him. One says little in really great moments.17 Touch me not
( μη μου απτου). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet ( εκρατησαν) and worship ( προσεκυνησαν) as we read in Mat 28:9. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness.For I am not yet ascended ( ουπω γαρ αναβεβηκα). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (Joh 16:7) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ.My God ( θεου μου). Jesus had said "My God" on the Cross (Mar 15:34). Note it also in Rev 3:2. So Paul in Rom 15:6, etc., has "the God and Father of our Lord Jesus Christ."18 And telleth
( αγγελλουσα). Present active participle, "announcing."I have seen the Lord ( Hεωρακα τον κυριον). Perfect active indicative of οραω. She will always carry in her heart that vision (picture) of the Risen Christ. She tells this fact before she delivers Christ's message to the brethren of Christ.How that . No word in the Greek, but a conjunction like ως is implied. Hοτ here is recitative. The disciples (brethren) did not believe Mary's story nor that of the other women (Luk 24:11; Mar 16:11). Paul does not mention the vision to Mary or the women in 1Co 15:5-7. But Mary Magdalene was the first one to see the Risen Lord.19 When therefore it was evening on that day
( ουσης ουν οψιας τη ημερα εκεινε). Genitive absolute with οψια ( οψιος, late), old word with ωρα (hour) understood and here for the time from six to nine (Joh 6:16) and the locative case of time with ημερα (day). John often uses this note of time (Joh 1:39; Joh 5:9; Joh 11:53; Joh 14:20; Joh 16:23; Joh 16:26). The addition of τη μια σαββατων (see Joh 20:1 for this use of μια like πρωτη) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it.When the doors were shut ( των θυρων κεκλεισμενων). Genitive absolute again with perfect passive participle of κλειω, shut to keep the Jews out. News of the empty tomb had already spread (Mat 28:11). See Joh 7:13 for the phrase "for fear of the Jews"; cf. Joh 12:42.Stood in the midst ( εστη εις το μεσον). Second aorist (ingressive) active (intransitive) of ιστημ, "stepped into the midst."Peace be unto you ( Ειρηνη υμιν). The usual oriental salutation as in verses Joh 20:21; Joh 20:26; Luk 24:36, here with probable reference to Joh 14:27 (Christ's legacy of peace).20 Showed
( εδειξεν). First aorist active indicative of δεικνυμ. This body, not yet glorified, retained the marks of the nails and of the soldier's spear, ample proof of the bodily resurrection against the modern view that only Christ's "spirit" arose and against the Docetic notion that Jesus had no actual human body. Luke (Luk 24:39) adds feet to hands and side.Were glad ( εχαρησαν). Second aorist passive indicative of χαιρω. Jesus had said (Joh 16:22) that it would be so. Luke adds (Luk 24:41) that they "disbelieved for joy." It was too good to be true, though terror had first seized them when Jesus appeared (Luk 24:37) because of the suddenness of Christ's appearance and their highly wrought state.21 Even so send I you
( καγω πεμπω υμας). Jesus has often spoken of the Father's sending him using both αποστελλω and πεμπω. Here he employs both words in practically the same sense. Jesus still bears the Commission of the Father (perfect active indicative). For this balanced contention (as ... so) see Joh 6:57; Joh 10:15. This is the first of the three commissions given by the Risen Christ (another on the mountain in Galilee (Mat 28:16-20; 1Co 15:6), another on the Mount of Olives (Luk 24:44-51; Act 1:3-11).22 He breathed on them
( ενεφυσησεν). First aorist active indicative of εμφυσαω, late verb, here only in N.T. though eleven times in the LXX and in the papyri. It was a symbolic art with the same word used in the LXX when God breathed the breath of life upon Adam (Gen 2:7). It occurs also in Eze 37:9. See Christ's promise in Joh 16:23. Jesus gives the disciples a foretaste of the great pentecost.Receive ye the Holy Ghost ( λαβετε πνευμα αγιον). Second aorist (ingressive) active imperative of λαμβανω. Note absence of article here ( πνευμα αγιον) though το πνευμα το αγιον in Joh 14:26. No real distinction is to be observed, for Holy Spirit is treated as a proper name with or without the article.23 Whosesoever sins ye forgive
( αν τινων αφητε τας αμαρτιας). "If the sins of any ye forgive" ( αφητε, second aorist active subjunctive with αν in the sense of εαν), a condition of the third class. Precisely so with "retain" ( κρατητε, present active subjunctive of κρατεω).They are forgiven ( αφεωντα). Perfect passive indicative of αφιημ, Doric perfect for αφειντα.Are retained ( κεκρατηντα). Perfect passive indicative of κρατεω. The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mar 2:5-7). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins. In Mat 16:19; Mat 18:18 we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ's love for men.24 Didymus
( Διδυμος). The same expression applied to Thomas in Joh 11:16; Joh 21:2, but nowhere else in N.T. Old word for twin (double), "the pessimist of the apostolic band" (Bernard). The term twelve is still applied to the group, though Judas, the traitor, is dead.25 We have seen the Lord
( εωρακαμεν τον κυριον). The very language in the plural that Mary Magdalene had used (Joh 20:18) when no one believed her.Except I shall see ( εαν μη ιδω). Negative condition of third class with εαν and second aorist active subjunctive and so as to βαλω (from βαλλω) "and put."The print ( τον τυπον). The mark or stamp made by the nails, here the original idea. Various terms as in Act 7:44; 1Ti 4:12. Finally our "type" as in Rom 5:14. Clearly the disciples had told Thomas that they had seen the τυπον of the nails in his hands and the spear in his side.I will not believe ( ου μη πιστευσω). Strong refusal with ου μη (doubtful negative) and first aorist active subjunctive (or future indicative).26 After eight days
( μεθ' ημερας οκτω). That is the next Sunday evening, on the eighth day in reality just like "after three days" and "on the third day."Within ( εσω). Apparently in the same room as before.Cometh ( ερχετα). Vivid dramatic present. The other items precisely as in verse Joh 20:19 save Thomas was with them.27 Then saith he to Thomas
( ειτα λεγε τω Θομα). Jesus turns directly to Thomas as if he had come expressly for his sake. He reveals his knowledge of the doubt in the mind of Thomas and mentions the very tests that he had named (Joh 20:25).Be not faithless ( μη γινου απιστος). Present middle imperative of γινομα in prohibition, "stop becoming disbelieving." The doubt of Thomas in the face of the witness of the others was not a proof of his superior intelligence. Sceptics usually pose as persons of unusual mentality. The medium who won Sir Arthur Conan Doyle to spiritualism has confessed that it was all humbug, but he deceived the gullible novelist. But Thomas had carried his incredulity too far. Note play on απιστος (disbelieving) and πιστος (believing).28 My Lord and my God
( Hο κυριος μου κα ο θεος μου). Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the Koine. Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. And Jesus accepts the words and praises Thomas for so doing.29 Thou hast believed
( πεπιστευκας). Perfect active indicative. Probably interrogative, but "it was sight, not touch that convinced Thomas" (Bernard).And yet ( κα). Clear use of κα in the adversative sense. Thomas made a noble confession, but he missed the highest form of faith without the evidence of the senses. Peter (1Pe 1:8) uses language that seems like a reminiscence of the words of Jesus to Thomas which Peter heard.30 Many other signs
( πολλα αλλα σημεια). Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John's Gospel (Joh 2:23; Joh 4:45; Joh 12:37).Are not written ( ουκ εστιν γεγραμμενα). Periphrastic perfect passive indicative of γραφω, do not stand written, are not described "in this book." John has made a selection of the vast number wrought by Jesus "in the presence of the disciples" ( ενωπιον των μαθητων), common idiom in Luke, not in Mark and Matthew, and by John elsewhere only in 1Jn 3:22. John's book is written with a purpose which he states.31 Are written
( γεγραπτα). Perfect passive indicative of γραφω, "have been written" by John.That ye may believe ( ινα πιστευητε). Purpose with ινα and the present active subjunctive of πιστευω, "that you may keep on believing." The book has had precisely this effect of continuous and successive confirmation of faith in Jesus Christ through the ages.Jesus is the Christ, the Son of God ( Ιησους εστιν ο Χριστος ο υιος του θεου). The man named Jesus is identical with the Messiah (the Anointed One) as opposed to the Cerinthian separation of the Jesus of history and the Christ ( αεον) of theology. And the Docetic notion of a phantom body for Jesus with no actual human body is also false. Jesus is the Son of God with all that this high term implies, the Logos of Joh 1:1-18 (the Prologue). "Very God of very God," Incarnate Revealer of God. But there is a further purpose.And that believing ye may have life in his name ( κα ινα πιστευοντες ζωην εχητε εν τω ονοματ αυτου). Note present participle πιστευοντες (continuing to believe) and the present active subjunctive εχητε (keep on having). "Life" ( ζωην) is eternal life so often mentioned in this Gospel, life to be found only in the name (and power) of Jesus Christ the Son of God. This verse constitutes a fitting close for this wonderful book and John may at first have intended to stop here. But before he published the work he added the Epilogue (Chapter XXI) which is written in the same style and gives a beautiful picture of the Risen Christ with a side-light on John and Peter (restored to fellowship).1 Manifested himself
( εφανεροσεν εαυτον). First aorist active indicative of φανεροω with the reflexive pronoun (cf. Joh 7:4; Joh 13:4). For the passive see Joh 1:31; Joh 21:14. Jesus was only seen during the forty days now and then (Act 1:3), ten instances being recorded. The word φανεροω is often used of Christ on earth (Joh 1:31; Joh 2:11; 1Pe 1:20; 1Jn 1:2), of his works (Joh 3:5), of the second coming (1Jn 2:28), of Christ in glory (Col 3:4; 1Jn 3:2).At ( επ). By or upon.Of Tiberias ( της Τιβεριαδος). As in Joh 6:1 instead of the usual "Sea of Galilee." Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mar 16:7; Mat 28:7; Mat 28:16).2 There were together
( ησαν ομου). These seven (Peter, Thomas, Nathanael, the sons of Zebedee, and two others). We know that the sons of Zebedee were James and John (Mat 4:21), mentioned by name nowhere in John's Gospel, apparently because John is the author. We do not know who the "two others of his disciples" were, possibly Andrew and Philip. It seems to me to be crass criticism in spite of Harnack and Bernard to identify the incident here with that in Luk 5:1-11. There are a few points of similarity, but the differences are too great for such identification even with a hypothetical common source.3 I go a fishing
( υπαγω αλιευειν). The present active infinitive αλιευειν expresses purpose as often. It is a late verb from αλιευς (fisherman) and occurs in Jer 16:16, in Philo, Plutarch, and one papyrus. Peter's proposal was a natural one. He had been a fisherman by practice and they were probably waiting in Galilee for the appointed meeting with Christ on the mountain. Andrew and Peter, James and John were fishermen also. Peter's proposition met a ready response from all.They took ( επιασαν). First aorist active indicative of πιαζω, Doric form for πιεζω, to catch.4 When day was now breaking
( πρωιας ηδη γινομενης). Genitive absolute and note present middle participle (dawn coming on and still dark). In Mat 27:1 the aorist participle ( γενομενης) means that dawn had come. For "beach" ( αιγιαλον) see Mat 13:2.Was ( εστιν). Present indicative retained in indirect assertion.5 Children
( Παιδια). Diminutive of παις and used here alone by Jesus in addressing his disciples. It is a colloquial expression like "my boys." The aged Apostle John uses it in 1Jn 2:13; 1Jn 2:18.Have ye aught to eat? ( μη τ προσφαγιον εχετε;). The negative answer is expected by this polite inquiry as in Joh 4:29. The rare and late word προσφαγιον from the root φαγ ( εσθιω, to eat) and προς (in addition) was used for a relish with bread and then for fish as here. So in the papyri. Nowhere else in the N.T.6 The right side
( εις τα δεξια μερη). Jesus knew where the fish were. For "net" ( δικτυον) see Mat 4:20, here alone in John.Were now not able to draw it ( ουκετ αυτο ελκυσα ισχυον). Imperfect active picturing the disciples tugging at the net.7 It is the Lord
( ο κυριος εστιν). John's quick insight appears again.Girt his coat about him ( τον επενδυτην διεζωσατο). First aorist middle (indirect) indicative with which note διεζωσεν εαυτον in Joh 13:4. Apparently Peter threw on the upper garment or linen blouse ( επενδυτην) worn by fishers over his waistcloth and tucked it under his girdle.8 In the little boat
( τω πλοιαριω). Locative case of πλοιαριον (diminutive) for the larger boat ( πλοιον, verses Joh 21:3; Joh 21:6) could come no closer to shore. But the words seem interchangeable in Joh 6:17; Joh 6:19; Joh 6:21; Joh 6:22; Joh 6:24.About two hundred cubits off ( ως απο πηχων διακοσιων). For πηχυς, cubit, see Mat 6:27 and for ως απο see Joh 11:18.Dragging ( συροντες). Present active participle of συρω for which see Act 8:3.9 Got out
( απεβησαν). As in Luk 5:2.They see ( βλεπουσιν). Vivid historical present.A fire of coals ( ανθρακιαν). See Joh 18:18 for this word. Cf. our "anthracite."There ( κειμενην). Lying as placed, present middle participle of κειμα.Fish ( οψαριον). As in Joh 6:9; Joh 6:11, like προσφαγιον above.Laid thereon ( επικειμενον). So broiling with bread ready (toast).10 Which
( ων). Ablative case by attraction from α to agree with οψαριων. They had caught the fish by Christ's direction.11 Went up
( ανεβη). Into the little boat or dinghy.Drew ( ειλκυσεν). Same verb as ελκυσα in verse Joh 21:6. Peter now did what they had failed to do.Three ( τριων). The addition "three" to the "hundred and fifty" looks as if they were actually counted these "large" ( μεγαλων) fish. It was a great fish story that John recalls vividly.Was not rent ( ουκ εσχισθη). First aorist passive indicative of σχιζω, to split (our word "schism").12 Break your fast
( αριστησατε). First aorist active imperative of αρισταω from αριστον, first to breakfast, as here and then later to dine as in Luk 11:37. What a delightful breakfast of fresh broiled fish just caught (verse Joh 21:10) with the hush of joyful surprise in the presence of the Risen Lord.Durst ( ετολμα) Imperfect active of τολμαω. The restraint of silence continued.13 Taketh the bread, and giveth them
( λαμβανε τον αρτον κα διδωσιν αυτοις). Vivid presents again. Jesus acts as host at this early breakfast, his last meal with these seven faithful followers.14 Now the third time
( το ηδη τριτον). "To the disciples" (apostles) John says, the two others being told by him (Joh 20:19; Joh 20:26) on the two Sunday evenings. There were four other appearances already (to Mary Magdalene, to the group of women, to the two on the way to Emmaus, to Peter).15 Lovest thou me more than these?
( αγαπαις με πλεον τουτων;). Ablative case of comparison τουτων (disciples) after πλεον. Peter had even boasted that he would stand by Christ though all men forsook him (Mar 14:29). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luk 24:34). But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service.I love thee ( φιλω συ). Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word αγαπαω for high and devoted love, but the humbler word φιλεω for love as a friend. He insists that Christ knows this in spite of his conduct.Feed my lambs ( Βοσκε τα αρνια μου). For the old word βοσκω (to feed as a herdsman) see Mat 8:33. Present active imperative here. Αρνια is a diminutive of αρνος (lamb).16 Lovest thou me?
( αγαπαις με;). This time Jesus drops the πλεον τουτων and challenges Peter's own statement. Peter repeats the same words in reply.Tend my sheep ( ποιμαινε τα προβατια). Present active imperative of ποιμαινω, old verb from ποιμην (shepherd), "shepherd my lambs" ( προβατια, diminutive of προβατον, sheep).17 Lovest thou me?
( φιλεις με;). This time Jesus picks up the word φιλεω used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart ( ελυπηθη, first aorist passive of λυπεω, to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: "Thou knowest all things."Feed my sheep ( βοσκε τα προβατια). Many MSS. both here and in verse Joh 21:16 read προβατα (sheep) instead of προβατια (little sheep or lambs).18 Thou girdest thyself
( εζωννυες σεαυτον). Imperfect active of customary action of ζωννυω, old verb, in N.T. only here and Act 12:8. So as to περιεπατεις (walkedst) and ηθελες (wouldest), two other imperfects of customary action.When thou shalt be old ( οταν γηρασηις). Indefinite temporal clause with οταν and the first aorist active subjunctive of γηρασκω, old verb to grow old, in N.T. only here and Heb 8:13, "whenever thou growest old."19 By what manner of death
( ποιω θανατω). Undoubtedly John, who is writing long after Peter's death, seems to mean that Peter was to die (and did die) a martyr's death. "Whither thou wouldest not." There is a tradition that Peter met death by crucifixion and asked to be crucified head downwards, but that is not made plain here.20 Turning about
( επιστραφεις). Second aorist passive participle of επιστρεφω, old verb, here a sudden turning round (ingressive aorist). For the simplex verb στρεφω see Joh 20:14; Joh 20:16.Following ( ακολουθουντα). Following both Jesus and Peter, perhaps having heard the graphic dialogue above.21 And what shall this man do?
( ουτος δε τι;). Literally, "But this one ... what?" The abrupt ellipsis is intelligible.22 If I will
( εαν θελω). Condition of the third class with εαν and the present active subjunctive of θελω.Till I come ( εως ερχομα). Literally, "while I am coming" ( εως and the present indicative, not εως ελθω (second aorist active subjunctive).What is that to thee? ( τ προς σε;). A sharp rebuke to Peter's keen curiosity.Follow thou me ( συ μο ακολουθε). "Do thou me keep on following." That lesson Peter needed.23 That that disciple should not die
( οτ ο μαθητης εκεινος ουκ αποθνησκε) (present active indicative), because Peter or others misunderstood what Jesus meant as John now carefully explains. He was rebuking Peter's curiosity, not affirming that John would live on till the Master returned. John is anxious to set this matter right.24 That is
( ουτος εστιν). The one just mentioned in verse Joh 21:20, "the disciple whom Jesus loved."And wrote these things ( κα ο γραψας ταυτα). Here there is a definite statement that the Beloved Disciple wrote this book.We know ( οιδαμεν). The plural here seems intentional as the identification and endorsement of a group of disciples who know the author and wish to vouch for his identity and for the truthfulness of his witness. Probably we see here a verse added by a group of elders in Ephesus where John had long laboured.25 If they should be written every one
( εαν γραφητα καθ' εν). Condition of the third class with εαν and present passive subjunctive of γραφω, "If they should be written one by one" (in full detail).I suppose ( οιμα). Note change back to the first person singular by the author.Would not contain ( ουδ' αυτον τον κοσμον χωρησειν). Future active infinitive in indirect discourse after οιμα. This is, of course, natural hyperbole, but graphically pictures for us the vastness of the work and words of Jesus from which the author has made a small selection (Joh 20:30) and by which he has produced what is, all things considered, the greatest of all the books produced by man, the eternal gospel from the eagle who soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ.