Text -- John 5:34 (NET)

5:34 (I do not accept human testimony, but I say this so that you may be saved.)

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 5:34

But the witness which I receive ( Egō de ou tēn marturian lambanō ).

"But I do not receive the witness"simply from a man (like John). The egō (I) in sharp contrast with humeis (ye) of Joh 5:33. Jesus complained of Nicodemus for not accepting his witness (Joh 3:11). Cf. also Joh 3:32. In 1Jo 5:9 the witness of God is greater than that of men and this Jesus has.

Robertson: Joh 5:34

That ye may be saved ( hina humeis sōthēte ).

Final clause with hina and first aorist passive subjunctive of sōzō . This was the purpose of Christ’ s coming, that the world might be saved (Joh 3:17).

Vincent: Joh 5:34

But I ( ἐγὼ δὲ )

Emphatic, in contrast with ye (Joh 5:33).

Vincent: Joh 5:34

Receive ( λαμβάνω )

See on Joh 3:32.

Vincent: Joh 5:34

Testimony ( τὴν μαρτυρίαν )

Rev., properly the witness. The restoration of the article is important. It has the force of my , marking the witness as characteristic of Christ's work. The only testimony which I accept as proof.

Vincent: Joh 5:34

From man

Or from a man , with a primary reference to the Baptist. Rev. renders, the witness which I receive is not from man .

Vincent: Joh 5:34

These things

With reference to the Baptist.

Vincent: Joh 5:34

Ye may be saved

The ye (ὑμεῖς ), marking them as those who might be influenced by the inferior, human testimony; though they did not apprehend the divine testimony.

Wesley: Joh 5:34

But I have no need to receive, &c. But these things ___Concerning John, whom ye yourselves reverence,

Wesley: Joh 5:34

So really and seriously did he will their salvation. Yet they were not saved. Most, if not all of them, died in their sins.

JFB: Joh 5:33-35

(See Joh 1:19, &c.).

JFB: Joh 5:33-35

That is, depend not on human testimony.

JFB: Joh 5:33-35

"I refer to him merely to aid your salvation."

Clarke: Joh 5:34

But I receive not testimony from man [only] - I have no need of John’ s testimony: the works that I do bear sufficient testimony to me, Joh 5:36

Clarke: Joh 5:34

But these things I say, etc. - You believed John to be a prophet - a prophet cannot lie: he bore testimony that I am the Lamb of God, that beareth away the sin of the world, Joh 1:29; therefore, that ye may be saved by believing in me as such, I have appealed to John’ s testimony.

Calvin: Joh 5:34

34.I receive not testimony from men Yet it was not in vain that God chose Christ to be a witness to him, and Christ himself declares, on another occasion, that the disciples

will be his witnesses. You shall be witnesses to me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth,
(Act 1:8.)

I reply, Christ avails himself of the testimony of John, not because he needs it, but so far as it is advantageous to us to receive from it some confirmation. Men borrow testimony from one another, because they cannot dispense with that assistance. The case is different with God and Christ. For if philosophers assert that virtue has no need of foreign aid, what has man in himself to lend support to the truth of God? And Christ immediately adds, that he produces the testimony of John on their account: these things I say that you may be saved. By this statement he means that it is not so much from a regard to himself as from a desire to promote the advantage of men, that he raises up the heralds of his Gospel by whom he testifies to us concerning his will. In this we see also a striking proof of his wonderful goodness, by which he regulates all things for our salvation. It is therefore our duty, on the other hand, to strive that the great care which he bestows in saving us may not be fruitless.

TSK: Joh 5:34

I receive : Joh 5:41, Joh 8:54

that : Joh 20:31; Luk 13:34, Luk 19:10,Luk 19:41, Luk 19:42, Luk 24:47; Rom 3:3, Rom 10:1, Rom 10:21, Rom 12:21; 1Co 9:22; 1Ti 2:3, 1Ti 2:4, 1Ti 4:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 5:34

I receive not testimony from men - I do not depend for proof of my Messiahship on the testimony of men, nor do I pride myself on the commendations or flattery of men.

But these things ... - "This testimony of John I adduce that you might be convinced. It was evidence of your own seeking. It was clear, full, explicited You ‘ sent’ to make inquiry, and he gave you a candid and satisfactory answer. Had you believed that, you would have believed in the Messiah and been saved."Men are often dissatisfied with the very evidence of the truth of religion which they sought, and on which they professed themselves willing to rely.

Poole: Joh 5:34

I receive not testimony from man that is, not for my own sake; for otherwise he did receive testimony from man, Joh 15:27 Act 1:8 . That must be truth, to which any one can give a true testimony. John by his testimony added nothing to me. I was what I am before John testified concerning me. I only spake of John’ s testimony for your sake, that you might believe, and be saved.

Gill: Joh 5:34

But I receive not testimony from man,.... He stood in no need of an human testimony, nor did he rest the truth of his deity and divine sonship thereon: he had other and greater testimonies to produce; as he needed not that any man should testify of man to him, he had no need that any man should testify of him; and if the testimony of men was received, as this of John could not well be objected to, the testimony of God is greater, and which he had; and therefore should not have mentioned John's for his own sake:

but these things I say, that ye might be saved; that is, he produced this testimony of John, who was a person of so great a character among them, that they might be induced by it to believe in him as the Messiah; and so be saved from that ruin and destruction, that would come upon their nation, city, and temple, for their rejection and disbelief of him.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 5:34

¹ tn Or “I do not receive.”

Commentary -- Verse Range Notes

TSK Synopsis: Joh 5:1-47

1 Jesus on the sabbath day cures him that was diseased eight and thirty years.

10 The Jews therefore cavil, and persecute him for it.

17 He answers for himself, and reproves them, shewing by the testimony of his Father,

31 of John,

36 of his works,

39 and of the scriptures, who he is.

Combined Bible: Joh 5:31-47

of the Gospel of John   

CHAPTER 19   

The Deity of Christ: Threefold Witness to it   

John 5:31-47   

We begin with our usual Analysis of the passage which is to be before us:—   

1. Christ’ s Witness not independent of the Father: verses 31, 32.  

2. The Witness of John: verses 33, 34.  

3. Christ’ s Witness to John: verse 35.  

4. The Witness of Christ’ s Works: verse 36.  

5. The Witness of the Father: verses 37, 38.  

6. The Witness of the Scriptures: verse 39.  

7. Christ’ s Witness against the Jews: verses 40-47.  

As we pass from chapter to chapter it is ever needful to keep in mind the character and scope of this fourth Gospel. Its chief design is to present the Divine glories of Christ. It was written, no doubt, in its first and local application to refute the heresies concerning the person of the Lord Jesus which flourished toward the end of the first century. Less than fifty years after the Lord departed from these scenes and returned to His Father in heaven, the horrible system of Gnosticism, which denied the essential Deity of the Savior, was spread widely throughout those lands where the Gospel had been preached. Whilst it was generally allowed that Christ was a unique personage, yet, that He was "equal with God" was denied by many. Nor is that very surprising when we stop to think how much there was which would prove a stumbling block to the natural man.  

Outwardly, to human eyes, Christ appeared to be an ordinary man. Born into a peasant family; cradled amid the most humble surroundings; carried away into Egypt to escape the cruel edict of Herod, and returning later, only to grow to manhood’ s estate in obscurity; working for years, most probably, at the carpenter’ s bench— what was there to denote that He was the Lord of Glory? Then, as He began His public ministry, appearing not as the great of this world are accustomed to appear, with much pomp and ostentation; but, instead, as the meek and lowly One. Attended not by an imposing retinue of angels, but by a few poor and unlettered fishermen. His claims rejected by the religious leaders of that day; the tide of popular opinion turning against Him; the very ones who first hailed Him with their glad Hosannas, ending by crying, "Away with him: crucify him." Finally, nailed in shame to the cruel tree; silent to the challenge to descend from it; and there breathing out His spirit— that, that was the last the world saw of Him.  

And now by the year A. D. 90 almost all of His original disciples would be dead. Of the twelve apostles who had accompanied Him during His public ministry, only John remained. On every side were teachers denying the Deity of Christ. There was thus a real need for an inspired, authoritative, systematic presentation of the manifold glories of His divine person. The Holy Spirit therefore moved John— the one who of all the early disciples knew Christ best, the one whose spiritual discernment was the keenest, the one who had enjoyed the inestimable privilege of leaning on the Master’ s bosom to write this fourth Gospel. In it abundant evidence is furnished to satisfy the most credulous of the Deity of the Lord Jesus. It is to the written Word God now refers all who desire to know the truth concerning His beloved Son, and in it are presented the "many infallible proofs" for the Godhood of our blessed Redeemer. Chiefest of these are to be found in John’ s Gospel.  

In the chapter we are now studying we find record of a remarkable miracle performed by the Lord Jesus which signally displayed His Divine power. He had singled out a most hopeless ease and by a word had made whole, instantly, one that had suffered with an infirmity for thirty and eight years. Because this miracle had been performed on the Sabbath day, the Jews persecuted the Lord Jesus. In gracious condescension the Lord replied to their criticism by giving them a sevenfold declaration of His equality with the Father. This we examined at some length in maintaining it, so immeasurable is the blessing when received, so tremendous is the stake involved in its loss, God has vouchsafed us the amplest, clearest, fullest evidence.  

"If I bear witness of myself, my witness is not true" (John 5:31). Every commentator we have consulted expounds this verse as follows: The witness which I have just borne to Myself would not be valid unless it is supported by that of others. The law of God requires two or three witnesses for the truth to be established. Therefore if I bear witness of Myself, says Christ, and there is none to confirm it, it is "not true," i.e., it is not convincing to others. But we most humbly dissent from any such interpretation. The word of a mere man does need confirmation: but not so that of God the Son. To affirm or suggest that His witness must be ratified by the testimony of others so as to establish its validity, is deeply dishonoring to Him. And we are both amazed and saddened that such a view should be put forth by many excellent men.  

"If I bear witness of myself, my witness is not true." The key to this verse lies in what has gone before. Divorce it from its context, and we must expect to find it difficult; but examine it in our last chapter; now, in the passage before us, we find that He closed by bringing in the evidence of various unimpeachable witnesses who testified to the veracity of His claims. In view, then, of what is to be found here, there can be no excuse whatever for ignorance, still less for unbelief, upon this all-important subject. So bright was Christ’ s glory, so concerned was the Father in the light of its setting, and all becomes clear. This verse simply reiterates in another form what we find the Savior saying at the beginning of the previous verse, can of mine own self do nothing" means, I cannot act independently of the Father: I am so absolutely one with Him that His will is My will; mine, His. So, now, He declares, "If I bear witness of myself, my witness is not true." He speaks hypothetically— "if." "I bear witness of myself" means, If I bear witness independently of the Father. In such a case, "my witness is not true." And why? Because such would be insubordination. The Son can no more bear witness of Himself independently of the Father, than He can of Himself work independently of the Father.  

"There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true" (John 5:32). This explains the previous verse and confirms our interpretation of it. The "other" who is here referred to as "bearing witness" of Him, is not John the Baptist, as some have strangely supposed, but the Father Himself. Reference, not appeal, is made to John in verses 33, 34. Observe now that our Lord did not here say, "There is One that beareth witness of me" and His witness is true, but "there is another that beareth witness of me." He would no more dissever the Father and His witness from Himself, than He would bear witness to Himself independently of the Father. This is strikingly confirmed by what we read in John 8: "The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. Jesus answered and said unto them, Though I bear record of myself, yet my record is true... Ye judge after the flesh; I judge no man. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me" (verses 13-16).  

"Ye sent unto John, and he bare witness unto the truth" (John 5:33). Here our Lord reminds "the Jews" (verse 16) how, when they had sent an embassy unto His forerunner (see John 1:19), that he "bear witness unto the truth." Notice the abstract form in which this is put. Christ did not say, "He bear witness unto me," but "unto the truth." This witness is recorded in John 1:20-27. First, John confessed that he was not the Christ, but simply "the voice of one crying in the wilderness, Make straight the way of the Lord." Then, he testified to the presence of One in their midst whom they knew not, One of whom he said, "He it is, who coming after me, is preferred before me, whose shoes latchet I am not worthy to unloose." Such was the Baptist’ s witness to the delegates of these same Jews.  

"But I receive not testimony from man: but these things I say, that ye might be saved" (John 5:34). The Son of God continues to occupy the same high ground from which He had spoken throughout this interview. "I receive not testimony from man" shows that He had not appealed to the witness of John in confirmation of His own declarations. His purpose was quite otherwise: "These things I say, that ye might be saved." The witness which John had borne to "the truth" was fitted to have a salutary effect on those who heard him. John’ s testimony was a merciful concession which God had made to the need of Israel. Christ Himself did not stand in need of it; but they did. God sent His messenger before His Son to prepare the way for Him. His ministry was designed to arouse men’ s attention and to produce in them a sense of their deep need of the One who was about to be manifested.  

"But I receive not testimony from man." This word "receive" is explained to us in verse 44 where it is interchanged with "seek." It means to lay hold of, or grasp at. Christ would not bemean Himself by subpoening human witnesses. His claim to be equal with God rested on surer ground than the testimony of a man. But He had reminded these Jews of what John had said to their representatives on an earlier occasion, and this that they "might be saved," for salvation comes by believing God’ s "witness unto the truth."  

"He was a burning and a shining light: and ye were willing for a season to rejoice in his light" (John 5:35). This was most gracious of Christ. John had given faithful witness to the One who was to come after him; and now the Son of God bears witness to him. A beautiful illustration is this of the promise that if we confess Christ before men, so He will yet confess us before God. "A burning and shining light"— more correctly, "lamp," see R.V.— the Lord calls him. Burning inwardly, shining outwardly. John’ s light had not been hid under a bushel, but it had shone "before men." Ah! dear reader, will the Savior be able to say of you, in a coming day, "He was a burning and shining lamp"? Is the light that is within thee "burning" or is it just flickering? Is your lamp "trimmed," and so "shining," or is it shedding but a feeble and sickly glow? Great is the need for burning and shining "lamps" in the world today. The shadows are fast lengthening, the darkness increases, and the "midnight" hour draws on apace. "And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light" (Rom. 13:11, 12).  

"And ye were willing for a season to rejoice in his light" (John 5:35). This provides us with an illustration of the stony-ground hearers of the parable of the Sower. Concerning this class Christ says, "But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while" (Matthew 13:20, 21). Such were these Jews: "for a season" they rejoiced in John’ s light. But the difference between real believers and mere professors is not in how they begin but how they end. "He that endureth to the end shall be saved": enduring to the end is not a condition of salvation, but an evidence of it. So, again, when Christ says, "If ye continue in my word, then are ye my disciples indeed:" continuing in Christ’ s word is a proof that we are His disciples. We take it that which caused these Jews to "rejoice’’ for a season in John’ s light, was the testimony which he bore to the Messiah, then about to appear. This was good news indeed, for to them this meant deliverance from the Roman yoke and the destruction of all their enemies. But when the Messiah was actually manifested He instead announced that He had come to save the lost, and when He demanded repentance and faith, their joy soon faded away.  

"But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me" (John 5:36). Here is the first witness to which Christ appeals in proof of His Deity. His "works" bore unmistakable witness to Him. He gave hearing to the deaf, speech to the dumb, sight to the blind, cleansing to the leper, deliverance to the captives of the Devil, life to the dead. He walked the waves, stilled the wind, calmed the sea, He turned water into wine, cleansed the Temple single-handed, and fed a great multitude with a few loaves and fishes. And these miracles were performed by His own inherent power. To these works He now directs attention as furnishing proof of His Deity. Quite frequently did He appeal to His "works" as affording Divine testimony: see John 10:25, 38; 14:11; 15:24.  

The late Bishop Ryle called attention to five things in connection with our Lord’ s miracles. "First, their number: they were not a few only, but very many. Second, their greatness: they were not little, but mighty interferences with the ordinary course of nature. Third, their publicity: they were not done in a comer, but generally in open day, and before many witnesses, and often before enemies. Fourth, their character: they were almost always works of love, mercy and compassion, helpful and beneficient to man, and not merely barren exhibitions of power. Fifth, their direct appeal to man’ s senses: they were visible, and would bear any examination. The difference between them and the boasted miracles of Rome, on all these points, is striking and conclusive." To these we might add two other features: Sixth, their artlessness. They were not staged mechanically: they happened in the natural course of our Lord’ s ministry. There was nothing pre-arranged about them. Seventh, their efficacy. There was as much difference between the miracles of healing performed by Christ and those of His miserable imitators which are being so widely heralded in our day, as there is between His teaching and that given out by these pretenders who claim to heal in His name. Christ’ s cures were instantaneous, not gradual; complete and perfect, not faulty and disappointing.  

"The same works that I do, bear witness of me." Ere passing on to the next verse, we pause to apply these words to ourselves. Our works, too, bear witness of us. If ours are "dead works," wood, hay, and stubble which shall be burned up in the coming Day, that proves we are carnal, walking after the flesh; and such a witness will dishonor and grieve Him whose name we bear. But if we abound in "good works," this will show that we are walking after the spirit, and men (our fellow-believers) seeing our good works will glorify our Father which is in heaven. What, then, my reader, is the "witness" which your "works" are bearing? What the writer’ s? Let us "be careful to maintain good works? (Titus 3:8).  

"And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape" (John 5:37). The miracles performed by our Lord were not the only nor the most direct evidence which proved His Deity. The Father Himself had borne witness. The majority of the commentators refer this to the baptism of Christ, when the Father’ s voice declared, "This is my beloved Son, in whom I am well pleased." But we scarcely think this is correct. Immediately following, our Lord went on to say, "Ye have neither heard his voice at any time, nor seen his shape." What, then, would be the force of Christ here appealing to the Father’ s witness at the Jordan if these detractors of His had not heard that Voice? Personally, we think that Christ refers, rather, to the witness which the Father had borne to His Son through the prophets during Old Testament times. This seems to give more meaning to what follows— the Old Testament economy was characterized by an invisible God, neither His voice being heard, nor His shape seen.  

"And ye have not his word abiding in you: for whom he hath sent, him ye believe not" (John 5:38). Here our Lord begins to make solemn application of what He had said to the consciences and hearts of these Jews. Note the awful charges which He brings against them: "ye have not his word abiding in you" (verse 38); "Ye will not come to me" (verse 40); "ye have not the love of God in you" (verse 42); "ye receive me not" (verse 43); "ye seek not the honor that cometh from God only" (verse 44); "ye believe not" (verse 47). But notice carefully the basic charge: "ye have not his word abiding in you." This explained all the others. This was the cause of which the others were but the inevitable effects. If God’ s Word has no place in man’ s hearts they will not come to Christ, they will not receive Him, they will not love God, and they will not seek the honor that cometh from God only. It is only as the Word is hidden in our hearts that we are preserved from sinning against God.  

"Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me" (John 5:39). This is the last witness which our Lord cites, and, for us, it is the most important. John has long since passed away; the "words" of Christ are no longer before men’ s eyes; the voice of the Father is no more heard; but the testimony of the Scriptures abides. The Scriptures testified of Christ, and affirmed His Deity. Their witness was the climax. The Holy Writings, given by inspiration of God, were the final court of appeal. What importance and authority does He attach to them! Beyond them there was no appeal: above them no higher authority: after them no further witness. It is blessed to note the order in which Christ placed the three witnesses to which He appealed in proof of His equality with God. First, there was the witness of His own Divine works. Second, there was the witness which the Father had borne to Him through the prophets. Third, there was the testimony of the Holy Scriptures, written by men moved by the Holy Spirit. Thus in these three witnesses there is a remarkable reference made to each of the three Persons in the Holy Trinity.  

"Search the Scriptures" was both an appeal and a command. It is to be read, as in our A.V., in the imperative mood. The proof for this is as follows: First, the usage of the word. The Bible is its own interpreter. If scripture be compared with scripture its meaning will be plain. In John 7:52 we find the only other occurrence of the Greek word (ereunao) in John’ s Gospel, here translated "search"; "They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet." When the Pharisees said to Nicodemus "Search and look," they were bidding him search the Scriptures. Thus, in both instances, the word has the imperative and not the indicative force. Again; to give the verb here the indicative force in John 5:39 is to make the first half of the verse pointless; but to render it in the imperative gives it a meaning in full accord with what precedes and what follows. "For in them ye think ye have eternal life." The pronoun "ye" is emphatic. The word "think" does not imply it was a doubtful point, or merely a matter of human opinion. It is rather as though Christ said unto them, ‘ This is one of the articles of your faith: ye think (are persuaded), and rightly so; then act on it. Search the Scriptures (in which you are assured there is eternal life) and you will find that they, too, testify of Me.’ The word "think" does not imply a doubt, but affirms an assurance. (Cf. Matthew 22:42, etc.).  

"Search the Scriptures." Here is a command from the Lord. The authority of His Godhood is behind it. "Search," He says; not merely "read." The Greek word is one that was used in connection with hunting. It referred to the hunter stalking game. When he discovered the tracks of an animal, he concentrated all his attention on the ground before him, diligently searching for other marks which would lead him to his quarry. In a similar way, we are to study God’ s Word, minutely examining each expression, tracing every occurrence of it, and ascertaining its meaning from its usage. The grand motive for such earnest study is, that the Scriptures "testify" of Christ. May writer and reader give daily heed to this Divine admonition, to "Search" the Scriptures.  

"And ye will not come to me, that ye might have life" (John 5:40). It was not lack of evidence but perversity of will which kept these Jews from coming to Christ. And it is so still. The Lord Jesus stands ready to receive all who come to Him; but by nature men are unwilling, unwilling to come to Him that they "might have life." But why is this? It is because they fail to realize their awful peril: did they but know that they are standing on the brink of the Pit, they would flee from the wrath to come. Why is it? It is because they have no sense of their deep and desperate need: did they but apprehend their awful condition their wickedness, their blindness, their hardheartedness, their depravity— they would hasten to the great Physician to be healed by Him. Why is it? It is because the carnal mind is enmity against God, and Christ is God.  

"I receive not honor from men" (John 5:41). Here again the Lord maintains His dignity and insists upon His Divine self-sufficiency. I "receive not" signifies, as in verses 34 and 44, "I seek not" honor from men. "When I state My claims, and complain that you disregard them, it is not because I wish to ingratiate Myself with you; not because I covet your approbation or that of any man, or set of men. He did not need their sanction: He could receive no honor from their applause. His object was to secure the approbation of His Divine Father, by faithfully executing the commission with which He was entrusted; and so far as they were concerned, His desire was not that He should be applauded by them, but that they should be saved by Him. If He regretted, and He did most deeply regret their obstinate unbelief and impenitence, it was for their own sakes, and not for His own. Such was the unearthly, unambitious spirit of our Lord, and such should be the spirit of all His ministers" (Dr. John Brown).  

"But I know you, that ye have not the love of God in you" (John 5:42). How this makes manifest the omniscience of Christ! He who searcheth the heart knew the state of these Jews. They posed as worshippers of the true and living God. They appeared to be very jealous of His honor. They claimed to be most punctilious in the observance of His Sabbath. But Christ was not deceived. He knew they had not the love of God in them, and this was why they refused to come to Him for life, It is so now. The reason why men despise the claims of Christ is not because of any want of evidence on the side of those claims, but because of a sinful indisposition on their part to attend to those claims. They have not the love of God in them; if they had, they would receive and worship His Son.  

"I am come in my Father’ s name, and ye receive me not: if another shall come in his own name, him ye will receive" (John 5:43). Unspeakably solemn is this. Israel’ s rejection of Christ has only prepared the way for them to accept the Antichrist, for it is to him our Lord referred in the second part of this verse. Just as Eve’ s rejection of the truth of God laid her open to accept the Devil’ s lie, so Israel’ s rejection of the true Messiah has thoroughly prepared them, morally, to receive the false Messiah; who will come in his own name, doing his own pleasure, and seeking glory from men. Thus will he thoroughly expose the corrupt heart of the natural man. How this exhibits what is in the fallen creature and demonstrates his depravity!  

"How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only" (John 5:44). "Honor" signifies approbation or praise. While these Jews were making it their chief aim to win the good opinion of each other, and remained more or less indifferent to the approval and approbation of God, they would not come to Christ for life. To come to Christ they must humble themselves in the dust, by taking the place of lost sinners before Him. And to receive Him as their Lord and Savior, to live henceforth for the glory of that One who was despised and rejected of men, would at once separate them from the world, and would bring down upon them contempt and persecution. But there is no middle ground: "the friendship of the world is enmity with God." If we are determined to be honored and smiled upon by our fellowmen, we shall remain alienated from God.  

"Men are deceived today by the thought of building up man, the improvement of the race, the forming of character, holding on to themselves as though all that man needed was change of direction. Man is himself evil, a sinner by nature, utterly alienated from the life of God. He needs life, a new one. For what else did Christ come but that He might give it? He is not to be received with honors such as men pay to high officials, for they are like the men who pay the honor, but He is from above and above all, and has eternal life to give. He needs emptiness for His fulness, sinfulness for His holiness, sinners for His salvation, death for His life; and he who can make out his case of being lost and helpless gets all. It is not that men should do their best by leaving off vices and reforming, and pay devout respect to the name of Jesus and to religious rites, adding this to their goodness for God’ s acceptance. It is that they should be as the poor man in the beginning of this chapter, indebted to Christ for everything: they must be receivers instead of givers. Receiving honor from one another vitiates the whole idea in regard to God and His Christ. We honor Him only when we are saved by Him; then, as saved, worshipping and rejoicing in Christ Jesus the Lord" (Mal. Taylor).  

"Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me" (John 5:45, 46). Our Lord concludes by intimating to these Jews that they would yet have to give an account of their rejection of Him before the tribunal of God, and there they would see as their accuser the great legislator of whom they boasted, but whose testimony they rejected. Here, then, was the final reason why they would not come to Him for life— they believed not the written Word of God.  

"There is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me." How solemn and searching is this! If there is one thing those Jews thought they believed, it was Moses and his writings. They contended earnestly for the law: they venerated the name of Moses above almost all of their national heroes. They would have been ready to die for what Moses taught. And yet here is the Son of God solemnly declaring that these Jews did not believe Moses, and furnishing proof by showing that if they had really believed Moses’ writings they had believed in Christ, of whom Moses wrote. How terribly deceptive is the human heart! "There is a way that seemeth right unto a man, but the end thereof are the ways of death" (Prov. 14:12). O, dear reader, make certain that you believe, really, savingly believe on the Son of God.  

"But if ye believe not his writings, how shall ye believe my words?" (John 5:47). How this exposes the "Higher Critics!" If they believe not the writings of Moses, no matter what their ecclesiastical connections or religious professions, it is sure proof that they are unsaved men— men who have not believed in Christ. The Old Testament Scriptures are of equal authority with the teaching of Christ: they are equally the Word of God.  

Let the following questions be studied for the next lesson:—   

1. What do the opening words of verse 1 denote?  

2. In what respects is verse 2 repeated today?  

3. What is the significance of verse 4 coming just before the feeding of the multitude?  

4. How may we apply to ourselves Christ’ s questions in verse 5?  

5. Wherein do Philip and Andrew represent us? verses 7-9.  

6. What are the spiritual lessons suggested by verse 11?  

  

MHCC: Joh 5:30-38

Our Lord returns to his declaration of the entire agreement between the Father and the Son, and declared himself the Son of God. He had higher testimony than that of John; his works bore witness to all he had said. But the Divine word had no abiding-place in their hearts, as they refused to believe in Him whom the Father had sent, according to his ancient promises. The voice of God, accompanied by the power of the Holy Ghost, thus made effectual to the conversion of sinners, still proclaims that this is the beloved Son, in whom the Father is well pleased. But when the hearts of men are full of pride, ambition, and the love of the world, there is no room for the word of God to abide in them.

Matthew Henry: Joh 5:31-47

In these verses our Lord Jesus proves and confirms the commission he had produced, and makes it out that he was sent of God to be the Messiah.

I. He sets aside his own testimony of himself (Joh 5:31): " If I bear witness of myself, though it is infallibly true (Joh 8:14), yet, according to the common rule of judgment among men, you will not admit it as legal proof, nor allow it to be given in evidence. "Now, 1. This reflects reproach upon the sons of men, and their veracity and integrity. Surely we may say deliberately, what David said in haste, All men are liars, else it would never have been such a received maxim that a man's testimony of himself is suspicious, and not to be relied on; it is a sign that self-love is stronger than the love of truth. And yet, 2. It reflects honour on the Son of God, and bespeaks his wonderful condescension, that, though he is the faithful witness, the truth itself, who may challenge to be credited upon his honour, and his own single testimony, yet he is pleased to waive his privilege, and, for the confirmation of our faith, refers himself to his vouchers, that we may have full satisfaction.

II. He produces other witnesses that bear testimony to him that he was sent of God.

1. The Father himself bore testimony to him (Joh 5:32): There is another that beareth witness. I take this to be meant of God the Father, for Christ mentions his testimony with his own (Joh 8:18): I bear witness of myself, and the Father beareth witness of me. Observe,

(1.) The seal which the Father put to his commission: He beareth witness of me, not only has done so by a voice from heaven, but still does so by the tokens of his presence with me. See who they are to whom God will bear witness. [1.] Those whom he sends and employs; where he gives commissions he give credentials. [2.] Those who bear witness to him; so Christ did. God will own and honour those that own and honour him. [3.] Those who decline bearing witness of themselves; so Christ did. God will take care that those who humble and abase themselves, and seek not their own glory, shall not lose by it.

(2.) The satisfaction Christ had in this testimony: " I know that the witness which he witnesseth of me is true. I am very well assured that I have a divine mission, and do not in the least hesitate concerning it; thus he had the witness in himself. "The devil tempted him to question his being the Son of God, but he never yielded.

2. John Baptist witnessed to Christ, Joh 5:33, etc. John came to bear witness of the light (Joh 1:7); his business was to prepare his way, and direct people to him: Behold the Lamb of God.

(1.) Now the testimony of John was, [1.] A solemn and public testimony: "You sent an embassy of priests and Levites to John, which gave him an opportunity of publishing what he had to say; it was not a popular, but a judicial testimony."[2.] It was a true testimony: He bore witness to the truth, as a witness ought to do, the whole truth, and nothing but the truth. Christ does not say, He bore witness to me (though every one knew he did), but, like an honest man, He bore witness to the truth. Now John was confessedly such a holy, good man, so mortified to the world, and so conversant with divine things, that it could not be imagined he should be guilty of such a forgery and imposture as to say what he did concerning Christ if it had not been so, and if he had not been sure of it.

(2.) Two things are added concerning John's testimony: -

[1.] That it was a testimony ex abundanti - more than he needed to vouch (Joh 5:34): I receive not testimony from man. Though Christ saw fit to quote John's testimony, it was with a protestation that it shall not be deemed or construed so as to prejudice the prerogative of his self-sufficiency. Christ needs no letters or commendation, no testimonials or certificates, but what his own worth and excellency bring with him; why then did Christ here urge the testimony of John? Why, these things I say, that you may be saved. This he aimed at in all this discourse, to save not his own life, but the souls of others; he produced John's testimony because, being one of themselves, it was to be hoped that they would hearken to it. Note, First, Christ desires and designs the salvation even of his enemies and persecutors. Secondly, The word of Christ is the ordinary means of salvation. Thirdly, Christ in his word considers our infirmities and condescends to our capacities, consulting not so much what it befits so great a prince to say as what we can bear, and what will be most likely to do us good.

[2.] That it was a testimony ad hominem - to the man, because John Baptist was one whom they had a respect for (Joh 5:35): He was a light among you.

First, The character of John Baptist: He was a burning and a shining light. Christ often spoke honourably of John; he was now in prison under a cloud, yet Christ gives him his due praise, which we must be ready to do to all that faithfully serve God. 1. He was a light, not phōs - lux, light (so Christ was the light), but luknos - lucerna, a luminary, a derived subordinate light. His office was to enlighten a dark world with notices of the Messiah's approach, to whom he was as the morning star. 2. He was a burning light, which denotes sincerity; painted fire may be made to shine, but that which burns is true fire. It denotes also his activity, zeal, and fervency, burning in love to God and the souls of men; fire is always working on itself or something else, so is a good minister. 3. He was a shining light, which denotes either his exemplary conversation, in which our light should shine (Mat 5:16), or an eminent diffusive influence. He was illustrious in the sight of others; though he affected obscurity and retirement, and was in the deserts, yet such were his doctrine, his baptism, his life, that he became very remarkable, and attracted the eyes of the nation.

Secondly, The affections of the people to him: you were willing for a season to rejoice in his light. 1. It was a transport that they were in, upon the appearing of John: " You were willing - ēthelēsate , you delighted to rejoice in his light; you were very proud that you had such a man among you, who was the honour of your country; you were willing agalliasthēnai - willing to dance, and make a noise about this light, as boys about a bonfire."2. It was but transient, and soon over: "You were fond of him, pros hōran - for an hour, for a season, as little children are fond of a new thing, you were pleased with John awhile, but soon grew weary of him and his ministry, and said that he had a devil, and now you have him in prison."Note, Many, that seem to be affected and pleased with the gospel at first, afterwards despise and reject it; it is common for forward and noisy professors to cool and fall off. These here rejoiced in John's light, but never walked in it, and therefore did not keep to it; they were like the stony ground. While Herod was a friend to John Baptist, the people caressed him; but when he fell under Herod's frowns he lost their favours: " You were willing to countenance John, pros hōran that is, for temporal ends "(so some take it); "you were glad of him, in hopes to make a tool of him, by his interest and under the shelter of his name to have shaken off the Roman yoke, and recovered the civil liberty and honour of your country."Now, (1.) Christ mentions their respect to John, to condemn them for their present opposition to himself, to whom John bore witness. If they had continued their veneration for John, as they ought to have done, they would have embraced Christ. (2.) He mentions the passing away of their respect, to justify God in depriving them, as he had now done, of John's ministry, and putting that light under a bushel.

3. Christ's own works witnessed to him (Joh 5:36): I have a testimony greater than that of John; for if we believe the witness of men sent of God, as John was, the witness of God immediately, and not by the ministry of men, is greater, 1Jo 5:9. Observe, Though the witness of John was a less cogent and less considerable witness, yet our Lord was pleased to make use of it. We must be glad of all the supports that offer themselves for the confirmation of our faith, though they may not amount to a demonstration, and we must not invalidate any, under pretence that there are others more conclusive; we have occasion for them all. Now this greater testimony was that of the works which his Father had given him to finish. That is, (1.) In general the whole course of his life and ministry - his revealing God and his will to us, setting up his kingdom among men, reforming the world, destroying Satan's kingdom, restoring fallen man to his primitive purity and felicity, and shedding abroad in men's hearts the love of God and of one another - all that work of which he said when he died, It is finished, it was all, from first to last, opus Deo dignum - a work worthy of God; all he said and did was holy and heavenly, and a divine purity, power, and grace shone in it, proving abundantly that he was sent of God. (2.) In particular. The miracles he wrought for the proof of his divine mission witnessed of him. Now it is here said, [1.] That these works were given him by the Father, that is, he was both appointed and empowered to work them; for, as Mediator, he derived both commission and strength from his Father. [2.] They were given to him to finish; he must do all those works of wonder which the counsel and foreknowledge of God had before determined to be done; and his finishing them proves a divine power; for as for God his work is perfect. [3.] These works did bear witness of him, did prove that he was sent of God, and that what he said concerning himself was true; see Heb 2:4; Act 2:22. That the Father had sent him as a Father, not as a master sends his servant on an errand, but as a father sends his son to take possession for himself; if God had not sent him, he would not have seconded him, would not have sealed him, as he did by the works he gave him to do; for the world's Creator will never be its deceiver.

4. He produces, more fully than before, his Father's testimony concerning him (Joh 5:37): The Father that sent me hath borne witness of me. The prince is not accustomed to follow his ambassador himself, to confirm his commission viva voce - by speaking; but God was pleased to bear witness of his Son himself by a voice from heaven at his baptism (Mat 3:17): This is my ambassador, This is my beloved Son. The Jews reckoned Batḣkol ; - the daughter of a voice, a voice from heaven, one of the ways by which God made known his mind; and in that way he had owned Christ publicly and solemnly, and repeated it, Mat 17:5. Note, (1.) Those whom God sends he will bear witness of; where he gives a commission, he will not fail to seal it; he that never left himself without witness (Act 14:17) will never leave any of his servants so, who go upon his errand. (2.) Where God demands belief, he will not fail to give sufficient evidence, as he has done concerning Christ. That which was to be witnessed concerning Christ was chiefly this, that the God we had offended was willing to accept of him as a Mediator. Now concerning this he has himself given us full satisfaction (and he was fittest to do it), declaring himself well-pleased in him; if we be so, the work is done. Now, it might be suggested, if God himself thus bore witness of Christ, how came it to pass that he was not universally received by the Jewish nation and their rulers? To this Christ here answers that it was not to be thought strange, nor could their infidelity weaken his credibility, for two reasons: - [1.] Because they were not acquainted with such extraordinary revelations of God and his will: You have neither heard his voice at any time, nor seen his shape, or appearance. They showed themselves to be as ignorant of God, though they professed relation to him, as we are of a man we never either saw or heard. "But why do I talk to you of God's bearing witness of me? He is one you know nothing of, nor have any acquaintance or communion with."Note, Ignorance of God is the true reason of men's rejecting the record he has given concerning his Son. A right understanding of natural religion would discover to us such admirable congruities in the Christian religion as would greatly dispose our minds to the entertainment of it. Some give this sense of it: "The Father bore witness of me by a voice, and the descent of a dove, which is such an extraordinary thing that you never saw or heard the like; and yet for my sake there was such a voice and appearance; yea, and you might have heard that voice, you might have seen that appearance, as others did, if you had closely attended the ministry of John, but by slighting it you missed of that testimony."[2.] Because they were not affected, no, not with the ordinary ways by which God had revealed himself to them: You have not his word abiding in you, Joh 5:38. They had the scriptures of the Old Testament; might they not by them be disposed to receive Christ? Yes, if they had had their due influence upon them. But, First, The word of God was not in them; it was among them, in their country, in their hands, but not in them, in their hearts; not ruling in their souls, but only shining in their eyes and sounding in their ears. What did it avail them that they had the oracles of God committed to them (Rom 3:2), when they had not these oracles commanding in them? If they had, they would readily have embraced Christ. Secondly, It did not abide. Many have the word of God coming into them, and making some impressions for awhile, but it does not abide with them; it is not constantly in them, as a man at home, but only now and then, as a wayfaring man. If the word abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see Joh 7:17. But how did it appear that they had not the word of God abiding in them? It appeared by this, Whom he hath sent, him ye believe not. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that, if they had duly considered these things, they could not have avoided the conviction of Christ's being sent of God; so that their not believing in Christ was a certain sign that the word of God did not abide in them. Note, The in-dwelling of the word, and Spirit, and grace of God in us, is best tried by its effects, particularly by our receiving what he sends, the commands, the messengers, the providences he sends, especially Christ whom he hath sent.

5. The last witness he calls is the Old Testament, which witnessed of him, and to it he appeals (Joh 5:39, etc.): Search the scriptures, ereunate .

(1.) This may be read, either, [1.] " You search the scriptures, and you do well to do so; you read them daily in your synagogues, you have rabbies, and doctors, and scribes, that make it their business to study them, and criticize upon them."The Jews boasted of the flourishing of scripture-learning in the days of Hillel, who died about twelve years after Christ's birth, and reckoned some of those who were then members of the sanhedrim the beauties of their wisdom and the glories of their law; and Christ owns that they did indeed search the scriptures, but it was in search of their own glory: " You search the scriptures, and therefore, if you were not wilfully blind, you would believe in me. "Note, It is possible for men to be very studious in the letter of the scripture, and yet to be strangers to the power and influence of it. Or, [2.] As we read it: Search the scriptures; and so, First, It was spoken to them in the nature of an appeal: "You profess to receive and believe the scripture; here I will join issue with you, let this be the judge, provided you will not rest in the letter " ( haerere in cortice ), "but will search into it."Note, when appeals are made to the scriptures, they must be searched. Search the whole book of scripture throughout, compare one passage with another, and explain one by another. We must likewise search particular passages to the bottom, and see not what they seem to say prima facie - at the first appearance, but what they say indeed. Secondly, It is spoken to us in the nature of an advice, or a command to all Christians to search the scriptures. Note, All those who would find Christ must search the scriptures; not only read them, and hear them, but search them, which denotes, 1. Diligence in seeking, labour, and study, and close application of mind. 2. Desire and design of finding. We must aim at some spiritual benefit and advantage in reading and studying the scripture, and often ask, "What am I now searching for?"We must search as for hidden treasures (Pro 2:4), as those that sink for gold or silver, or that dive for pearl, Job 28:1-11. This ennobled the Bereans, Act 17:11.

(2.) Now there are two things which we are here directed to have in our eye, in our searching the scripture: heaven our end, and Christ our way. [1.] We must search the scriptures for heaven as our great end: For in them you think you have eternal life. The scripture assures us of an eternal state set before us, and offers to us an eternal life in that state: it contains the chart that describes it, the charter that conveys it, the direction in the way that leads to it, and the foundation upon which the hope of it is built; and this is worth searching for where we are sure to find it. But to the Jews Christ saith only, You think you have eternal life in the scriptures, because, though they did retain the belief and hope of eternal life, and grounded their expectations of it upon the scriptures, yet herein they missed it, that they looked for it by the bare reading and studying of the scripture. It was a common but corrupt saying among them, He that has the words of the law has eternal life; they thought they were sure of heaven if they could say by heart, or rather by rote, such and such passages of scripture as they were directed to by the tradition of the elders; as they thought all the vulgar cursed because they did not thus know the law (Joh 7:49), so they concluded all the learned undoubtedly blessed. [2.] We must search the scriptures for Christ, as the new and living way that leads to this end. These are they, the great and principal witnesses, that testify of me. Note, First, The scriptures, even those of the Old Testament, testify of Christ, and by them God bears witness to him. The Spirit of Christ in the prophets testified beforehand of him (1Pe 1:11), the purposes and promises of God concerning him, and the previous notices of him. The Jews knew very well that the Old Testament testified of the Messiah, and were critical in their remarks upon the passages that looked that way; and yet were careless, and wretchedly overseen, in the application of them. Secondly, Therefore we must search the scriptures, and may hope to find eternal life in that search, because they testify of Christ; for this is life eternal, to know him; see 1Jo 5:11. Christ is the treasure hid in the field of the scriptures, the water in those wells, the milk in those breasts.

(3.) To this testimony he annexes a reproof of their infidelity and wickedness in four instances; particularly,

[1.] Their neglect of him and his doctrine: " You will not come tome, that you might have life, Joh 5:40. You search the scriptures, you believe the prophets, who you cannot but see testify of me; and yet you will not come to me, to whom they direct you."Their estrangement from Christ was the fault not so much of their understandings as of their wills. This is expressed as a complaint; Christ offered life, and it was not accepted. Note, First, There is life to be had with Jesus Christ for poor souls; we may have life, the life of pardon and grace, and comfort and glory: life is the perfection of our being, and inclusive of all happiness; and Christ is our life. Secondly, Those that would have this life must come to Jesus Christ for it; we may have it for the coming for. It supposes an assent of the understanding to the doctrine of Christ and the record given concerning him; it lies in the consent of the will to his government and grace, and it produces an answerable compliance in the affections and actions. Thirdly, The only reason why sinners die is because they will not come to Christ for life and happiness; it is not because they cannot, but because they will not. They will neither accept the life offered, because spiritual and divine, nor will they agree to the terms on which it is offered, nor apply themselves to the use of the appointed means: they will not be cured, for they will not observe the methods of cure. Fourthly, The wilfulness and obstinacy of sinners in rejecting the tenders of grace are a great grief to the Lord Jesus, and what he complains of. Those words (Joh 5:41), I receive not honour from men, come in a parenthesis, to obviate an objection against him, as if he sought his own glory, and made himself the head of a party, in obliging all to come to him, and applaud him. Note, 1. He did not covet nor court the applause of men, did not in the least affect that worldly pomp and splendour in which the carnal Jews expected their Messiah to appear. He charged those whom he cured not to make him known, and withdrew from those that would have made him king. 2. He had not the applause of men. Instead of receiving honour from men, he received a great deal of dishonour and disgrace from men, for he made himself of no reputation. 3. He needed not the applause of men; it was no addition to his glory whom all the angels of God worship, nor was he any otherwise pleased with it than as it was according to his Father's will, and for the happiness of those who, in giving honour to him, received much greater honour from him.

[2.] Their want of the love of God (Joh 5:42): " I know you very well, that you have not the love of God in you. Why should I wonder that you do not come to me, when you want even the first principle of natural religion, which is the love of God? "Note, The reason why people slight Christ is because they do not love God; for, if we did indeed love God, we should love him who is his express image, and hasten to him by whom only we may be restored to the favour of God. He charged them (Joh 5:37) with ignorance of God, and here with want of love to him; therefore men have not the love of God because they desire not the knowledge of him. Observe, First, The crime charged upon them: You have not the love of God in you. They pretended a great love to God, and thought they proved it by their zeal for the law, the temple, and the sabbath; and yet they were really without the love of God. Note, There are many who make a great profession of religion who yet show they want the love of God by their neglect of Christ and their contempt of his commandments; they hate his holiness and undervalue his goodness. Observe, It is the love of God in us, that love seated in the heart, a living active principle there, that God will accept; the love shed abroad there, Rom 5:5. Secondly, The proof of this charge, by the personal knowledge of Christ, who searches the heart (Rev 2:23) and knows what is in man: I know you. Christ sees through all our disguises, and can say to each of us, I know thee. 1. Christ knows men better than their neighbours know them. The people thought that the scribes and Pharisees were very devout and good men, but Christ knew that they had not the love of God in them. 2. Christ knows men better than they know themselves. These Jews had a very good opinion of themselves, but Christ knew how corrupt their inside was, notwithstanding the speciousness of their outside; we may deceive ourselves, but we cannot deceive him. 3. Christ knows men who do not, and will not, know him; he looks on those who industriously look off from him, and calls by their own name, their true name, those who have not known him.

[3.] Another crime charged upon them is their readiness to entertain false Christs and false prophets, while they obstinately opposed him who was the true Messias (Joh 5:43): I am come in my Father's name, and you receive me not. If another shall come in his own name, him you will receive. Be astonished, O heavens, at this (Jer 2:12, Jer 2:13); for my people have committed two evils, great evils indeed. First, They have forsaken the fountain of living waters, for they would not receive Christ, who came in his Father's name, had his commission from his Father, and did all for his glory. Secondly, They have hewn out broken cisterns, they hearken to every one that will set up in his own name. They forsake their own mercies, which is bad enough; and it is for lying vanities, which is worse. observe here, 1. Those are false prophets who come in their own name, who run without being sent, and set up for themselves only. 2. It is just with God to suffer those to be deceived with false prophets who receive not the truth in the love of it. 2Th 2:10, 2Th 2:11. The errors of antichrist are the just punishment of those who obey not the doctrine of Christ. They that shut their eyes against the true light are by the judgment of God given up to wander endlessly after false lights, and to be led aside after every ignis fatuus . 3. It is the gross folly of many that, while they nauseate ancient truths, they are fond of upstart errors; they loathe manna, and at the same time feed upon ashes. After the Jews had rejected Christ and his gospel, they were continually haunted with spectres, with false Christs and false prophets (Mat 24:24), and their proneness to follow such occasioned those distractions and seditions that hastened their ruin.

[4.] They are here charged with pride and vain-glory, and unbelief, the effect of them, Joh 5:44. Having sharply reproved their unbelief, like a wise physician, he here searches into the cause, lays the axe to the root. They therefore slighted and undervalued Christ because they admired and overvalued themselves. Here is,

First, Their ambition of worldly honour. Christ despised it, Joh 5:41. They set their hearts upon it: You receive honour one of another; that is, "You look for a Messiah in outward pomp, and promise yourselves worldly honour by him." You receive honour: - 1. "You desire to receive it, and aim at this in all you do."2. "You give honour to others, and applaud them, only that they may return it, and may applaud you." Petimus dabimusque vicissim - We ask and we bestow. It is the proud man's art to throw honour upon others only that it may rebound upon himself. 3. "You are very careful to keep all the honours to yourselves, and confine them to your own party, as if you had the monopoly of that which is honourable."4. "What respect is shown to you you receive yourselves, and do not transmit to God, as Herod."Idolizing men and their sentiments, and affecting to be idolized by them and their applauses, are pieces of idolatry as directly contrary to Christianity as any other.

Secondly, Their neglect of spiritual honour, called here the honour that comes from God only; this they sought not, nor minded. Note, 1. True honour is that which comes from God only, that is real and lasting honour; those are honourable indeed whom he takes into covenant and communion with himself. 2. This honour have all the saints. All that believe in Christ, through him receive the honour that comes from God. He is not partial, but will give glory wherever he gives grace. 3. This honour that comes from God we must seek, must aim at it, and act for it, and take up with nothing short of it (Rom 2:29); we must account it our reward, as the Pharisees accounted the praise of men. 4. Those that will not come to Christ, and those that are ambitious of worldly honour, make it appear that they seek not the honour that comes from God, and it is their folly and ruin.

Thirdly, The influence this had upon their infidelity. How can you believe who are thus affected? Observe here, 1. The difficulty of believing arises from ourselves and our own corruption; we make our work hard to ourselves, and then complain it is impracticable. 2. The ambition and affectation of worldly honour are a great hindrance to faith in Christ. How can they believe who make the praise and applause of men their idol? When the profession and practice of serious godliness are unfashionable, are every where spoken against, - when Christ and his followers are men wondered at, and to be a Christian is to be like a speckled bird (and this is the common case), - how can they believe the summit of whose ambition is to make a fair show in the flesh?

6. The last witness here called is Moses, Joh 5:45, etc. The Jews had a great veneration for Moses, and valued themselves upon their being the disciples of Moses, and pretended to adhere to Moses, in their opposition to Christ; but Christ here shows them,

(1.) That Moses was a witness against the unbelieving Jews, and accused them to the Father: There is one that accuses you, even Moses. This may be understood either, [1.] As showing the difference between the law and the gospel. Moses, that is, the law, accuses you, for by the law is the knowledge of sin; it condemns you, it is to those that trust to it a ministration of death and condemnation. But it is not the design of Christ's gospel to accuse us: Think not that I will accuse you. Christ did not come into the world as a Momus, to find fault and pick quarrels with every body, or as a spy upon the actions of men, or a promoter, to fish for crimes; no, he came to be an advocate, not an accuser; to reconcile God and man, and not to set them more at variance. What fools were they then that adhered to Moses against Christ, and desired to be under the law! Gal 4:21. Or, [2.] As showing the manifest unreasonableness of their infidelity: "Think not that I will appeal from your bar to God's and challenge you to answer there for what you do against me, as injured innocency usually does; no, I do not need; you are already accused, and cast, in the court of heaven; Moses himself says enough to convict you of, and condemn you for, your unbelief."Let them not mistake concerning Christ; though he was a prophet, he did not improve his interest in heaven against those that persecuted him, did not, as Elias, make intercession against Israel (Rom 6:2), nor as Jeremiah desire to see God's vengeance on them. Nor let them mistake concerning Moses, as if he would stand by them in rejecting Christ; no, There is one that accuses you, even Moses in whom you trust. Note, First, External privileges and advantages are commonly the vain confidence of those who reject Christ and his grace. The Jews trusted in Moses, and thought their having his laws and ordinances would save them. Secondly, Those that confide in their privileges, and do not improve them, will find not only that their confidence is disappointed, but that those very privileges will be witnesses against them.

(2.) That Moses was a witness for Christ and to his doctrine (Joh 5:46, Joh 5:47): He wrote of me. Moses did particularly prophesy of Christ, as the Seed of the woman, the Seed of Abraham, the Shiloh, the great Prophet; the ceremonies of the law of Moses were figures of him that was to come. The Jews made Moses the patron of their opposition to Christ; but Christ here shows them their error, that Moses was so far from writing against Christ that he wrote for him, and of him. But, [1.] Christ here charges it on the Jews that they did not believe Moses. He had said (Joh 5:45) that they trusted in Moses, and yet here he undertakes to make out that they did not believe Moses; they trusted to his name, but they did not receive his doctrine in its true sense and meaning; they did not rightly understand, nor give credit to, what there was in the writings of Moses concerning the Messiah. [2.] He proves this charge from their disbelief of him: Had you believed Moses, you would have believed me. Note, First, The surest trial of faith is by the effects it produces. Many say that they believe whose actions give their words the lie; for had they believed the scriptures they would have done otherwise than they did. Secondly, Those who rightly believe one part of scripture will receive every part. The prophecies of the old Testament were so fully accomplished in Christ that those who rejected Christ did in effect deny those prophecies, and set them aside. [3.] From their disbelief of Moses he infers that it was not strange that they rejected him: If you believe not his writings, how shall you believe my words? How can it be thought that you should? First, "If you do not believe sacred writings, those oracles which are in black and white, which is the most certain way of conveyance, how shall you believe my words, words being usually less regarded?" Secondly, "If you do not believe Moses, for whom you have such a profound veneration, how is it likely that you should believe me, whom you look upon with so much contempt?"See Exo 6:12. Thirdly, "If you believe not what Moses spoke and wrote of me, which is a strong and cogent testimony for me, how shall you believe me and my mission?"If we admit not the premises, how shall we admit the conclusion? The truth of the Christian religion, it being a matter purely of divine revelation, depends upon the divine authority of the scripture; if therefore we believe not the divine inspiration of those writings, how shall be receive the doctrine of Christ?

Barclay: Joh 5:31-36

Once again Jesus is answering the charges of his opponents. His opponents are demanding. "What evidence can you adduce that your claims are true?" Jesus argues in a way that the Rabbis would understand for he uses their own methods.

(i) He begins by admitting the universal principle that the unsupported evidence of one person cannot be taken as proof. There must be at least two witnesses. "On the evidence of two witnesses or of three witnesses he that is to die shall be put to death; a person shall not be put to death on the evidence of one witness" (Deu 17:6). "A single witness shall not prevail against a man for any crime or for any wrong in connection with any offence that he has committed; only on the evidence of two witnesses, or of three witnesses, shall a charge be sustained" (Deu 19:15). When Paul threatens to come to the Corinthians with rebuke and discipline he says that all his charges will be confirmed by two or three witnesses (2Co 13:1). Jesus says that when a Christian has a legitimate complaint against a brother he must take with him some others to confirm the charge (Mat 18:16). In the early church it was the rule that no charge against an elder was entertained unless it was supported by two or three witnesses (1Ti 5:19). Jesus began by fully admitting the normal Jewish law of evidence.

Further, it was universally held that a man's evidence about himself could not be accepted. The Mishnah said: "A man is not worthy of belief when he is speaking about himself." Demosthenes, the great Greek orator, laid it down as a principle of justice: "The laws do not allow a man to give evidence on his own behalf." Ancient law well knew that self-interest had an effect on a man's statements about himself. So Jesus agrees that his own unsupported testimony to himself need not be true.

(ii) But there are other witnesses to him. He says that "Another" is his witness, meaning God. He will return to that, but for the moment he cites John the Baptist who had repeatedly borne witness to him (Joh 1:19-20, Joh 1:26; Joh 1:29; Joh 1:35-36). Then Jesus pays a tribute to John and issues a rebuke to the Jewish authorities.

He says that John was the lamp which burns and shines. That was the perfect tribute to him. (a) A lamp bears a borrowed light. It does not light itself; it is lit. (b) John had warmth, for his was not the cold message of the intellect but the burning message of the kindled heart. © John had light. The function of light is to guide, and John pointed men on the way to repentance and to God. (d) In the nature of things a lamp burns itself out; in giving light it consumes itself. John was to decrease while Jesus increased. The true witness burns himself out for God.

In paying tribute to John, Jesus rebukes the Jews. They were pleased to take pleasure in John for a time, but they never really took him seriously. They were, as one has put it, like "gnats dancing in the sunlight," or like children playing while the sun shone. John was a pleasant sensation, to be listened to as long as he said the things they liked, and to be abandoned whenever he became awkward. Many people listen to God's truth like that; they enjoy a sermon as a performance. A famous preacher tells how after he had preached a somber sermon on judgment, he was greeted with the comment: "That sermon was sure cute!" God's truth is not a thing by which to be pleasantly titillated; it is often something to be received in the dust and ashes of humiliation and repentance.

But Jesus does not even plead John's evidence. He says it is not the human evidence of any fallible man he is going to adduce to support his claims.

(iii) So he adduces the witness of his works. He had done that when John sent from prison to ask if he was the Messiah. He had told John's enquiring envoys to go back and tell him what they saw happening (Mat 11:4; Luk 7:22). But Jesus cites his works, not to point to himself but to point to the power of God working in him and through him. His supreme witness is God.

Constable: Joh 1:19--13:1

II. Jesus' public ministry 1:19--12:50

The first part of the body of John's Gospel records Jesus' public ministry to the multitudes in Palestine who were primarily Jewish. Some writers have called this section of the Gospel "the book of signs" because it features seven miracles that signify various things about Jesus.

"Signs are miraculous works performed or mentioned to illustrate spiritual principles."⁶⁹

Often John recorded a lengthy discourse that followed the miracle, in which Jesus explained its significance to the crowds. This section also contains two extended conversations that Jesus had with two individuals (chs. 3 and 4).

"The opening of the narrative proper might well be understood as the account of the happenings of one momentous week. John does not stress the point, but he does give notes of time that seem to indicate this. The first day is taken up with a deputation from Jerusalem that interrogates the Baptist. The next day' we have John's public pointing out of Jesus (vv. 29-34). Day 3 tells of two disciples of the Baptist who followed Jesus (vv. 35-40). It seems probable that verse 41 takes us to day 4 . . . It tells of Andrew's bringing of Peter to Jesus. Day 5 is the day when Philip and Nathanael come to him (vv. 43-51). The marriage in Cana is two days after the previous incident (i.e., the sixth and seventh days, 2:1-11). If we are correct in thus seeing the happenings of one momentous week set forth at the beginning of this Gospel, we must go on to ask what significance is attached to this beginning. The parallel with the days of creation in Genesis 1 suggests itself, and is reinforced by the In the beginning' that opens both chapters. Just as the opening words of this chapter recall Genesis 1, so it is with the framework. Jesus is to engage in a new creation. The framework unobtrusively suggests creative activity."⁷⁰

Constable: Joh 5:1-47

F. Jesus' second visit to Jerusalem ch. 5

"In chapters 1-4 the subject is described from the standpoint of a spectator, ab extra, and we are thus enabled to see something of the impression created on others by our Lord as He deals with individuals in Jerusalem, Samaria, and Galilee. When, however, we turn to chapters 5-10, we cannot but be conscious of a change of standpoint, for we see Christ as it were from within, from His own point of view, in all the glory of His self-conscious personal revelation. In each chapter He is seen to concentrate attention on Himself in various aspects, and men are enabled to see something of what He claims to be in relation to God and man."²⁰⁷

Until now John presented Jesus dealing with individuals almost exclusively. This continues, but now he tells the reader that conflict arose with the Pharisees. John thus introduced another theme beside faith, namely opposition by Israel's religious leaders. The first two signs that John recorded were done privately, but the next two were public. Furthermore, Jesus did the miracle recorded in chapter 5 on the Sabbath day, which drew the attention and opposition of the Pharisees. Reactions to Jesus among the Jews moved from reservation (e.g., 3:1-15) to outright hostility. Chapters 5-10 trace the development of this antagonism. However the main emphasis in the section is what Jesus revealed about Himself through His actions and His words.

"Chapters v and vi should probably be grouped together as a single section. They are connected by a common theme, which may be described as the nature and causes of Israel's lack of faith in Jesus. Chapter v is concerned with the form which this unbelief took among the Jews at Jerusalem, and chapter vi with the expression of it by the peasants in Galilee."²⁰⁸

In chapter 5 opposition to Jesus began with objection to His healing on the Sabbath. This led to Jesus explaining His relationship to the Father.

Constable: Joh 5:30-47

4. The Father's witness to the Son 5:30-47

Jesus now returned to develop a theme that He had introduced previously, namely the Father's testimony to the Son (vv. 19-20). Jesus proceeded to cite five witnesses to His identity, all of which came from the Father, since the Jews had questioned His authority.

5:30 This verse is transitional. It concludes Jesus' explanation of the Son's equality with the Father (vv. 19-29), and it introduces His clarification of the Father's testimony about the Son (vv. 31-47). Some translations consider it the conclusion of the preceding pericope (e.g., NIV), and others take it as the beginning of the next one (e.g., NASB).

Jesus' point was that He could not do anything independent of the Father because of His submission to Him. His judgment is the result of listening to His Father. His judgment is just because the desire for self-glory does not taint it. The Son's will is totally to advance the Father's will.

5:31-32 Jesus had said that the Son can do nothing independently of the Father (vv. 19, 30). That includes even bearing witness. Jesus did not mean that if He said anything about Himself it must be false, though apparently some of the Jews thought He meant that (cf. 8:13). He meant that the truthfulness of His claims about Himself did not rest on His own testimony exclusively. Jesus had said that He only said and did what the Father said and did. Therefore Jesus' witness about Himself must reflect the Father's witness about Him. The "another" that bore witness about Jesus was the Father. Jesus was not speaking of the Father's witness as essentially different from His own witness. He viewed His own witness as simply an extension of the Father's witness since He always faithfully represented the Father's will.²³²

Some students of John's Gospel have thought that Jesus contradicted what He said here in 8:14, but there He was speaking about His personal knowledge as the basis for His testimony about Himself. Here He was speaking about the Father's witness to His identity.

"The witness of the Father may not be acceptable to the Jews; it may not even be recognized by them. But it is enough for Jesus. He knows that this witness is true.' . . . It is the witness of the Father and nothing else that brings conviction to him."²³³

5:33 Jesus knew that His critics would not accept the Father's witness to His identity even though Jesus claimed that His words accurately represented the Father's will. He could not prove this claim to their satisfaction. Therefore He cited another human witness who testified about Jesus' identity, namely John the Baptist. John came into the world to bear witness to the light (1:7). Moreover he had borne witness about Jesus to the Jews who had come from Jerusalem to ask who He was (1:19-28). Furthermore he had identified Jesus publicly as the Lamb of God (1:29-34). John had truly testified that Jesus was the divine Messiah (cf. 1:40-41).

5:34 However, Jesus did not need and did not accept human testimony to establish His identity in His own mind. All the witness He needed was the Father's. He only mentioned John the Baptist's witness to establish His identity in His hearers' minds that they might believe on Him and obtain salvation.

5:35 Jesus again gave a brief evaluation of John the Baptist's ministry. Evidently John's public ministry had ended by this time since Jesus spoke of his witness as past. John was not the true light (Gr. phos, 1:8-9), but he was a lamp (Gr. lychnos) that bore witness (cf. Ps. 132:17; 2 Cor. 4:7). John's ministry had caused considerable messianic excitement. Unfortunately most of John's hearers only chose to follow his teaching temporarily (2:23-25). When Jesus appeared, they did not follow Him. Thus John's witness to Jesus' identity was true, but it had little continuing impact.

5:36 Jesus had weightier evidence of His identity than John's witness. It came from His Father and took several forms. The first of these forms was the works (Gr. erga, not "work," NIV) that Jesus performed (cf. 10:25; 14:11). These works included all of Jesus' activities, including His miracles, His life of perfect obedience, and His work of redemption on the cross. Miracles alone did not prove Jesus' deity since Moses, Elijah, and Elisha had done miracles too. All that Jesus did was simply an extension of the Father's work (vv. 19-30). Once we understand the Father Son relationship we can see that all that Jesus said and did was what the Father said and did.

5:37-38 Another witness to Jesus' identity was the Father's witness apart from Jesus' works. The form that this witness took as Jesus thought of it is not clear. Perhaps He meant the witness that the Father had given at His baptism. However, John did not narrate that event in this Gospel, though he recorded John the Baptist's witness of it (cf. 1:32-34). Probably Jesus meant the Father's total witness to Jesus including Old Testament prophecies, prophetic events and institutions, including His witness at Jesus' baptism. He probably meant all of God's anticipatory revelation about Jesus (cf. Heb. 1:1).²³⁴ Jesus probably did not mean the Father's witness through the Old Testament exclusively since He mentioned that later (v. 39). Another improbable meaning is the internal witness of the Spirit (6:45; 1 John 5:9-12). That idea seems too far removed from the present context.

In spite of the Father's witness Jesus' hearers had not heard it because of their unbelief. Unlike Moses and Jacob they had neither heard God's voice nor seen Him (Exod. 33:11; Gen. 32:30-31) even though Jesus' words were the Father's words and those who saw Jesus had virtually seen God (3:34; 14:9-10; 17:8). Furthermore God's word did not abide in them, as it had in Joshua and the psalmist (cf. Josh. 1:8-9; Ps. 119:11). Jesus was the living Word of God, and these Jews had little time for Him. The Jewish authorities had not grasped the significance of God's previous testimony concerning the Son, which Jesus summarized here as threefold evidence. Jesus may have been implying that His critics were not true Israelites. They had not done what their forefather had done even though Jesus was a clearer revelation of God than the patriarchs had.

5:39-40 Even though the Jews diligently sought God in the pages of their Scriptures they failed to recognize Jesus for who He was. The Greek verb translated "search" could be an imperative (AV) or an indicative (NASB, NIV). The context favors the indicative mood. The Jewish leaders of Jesus' day were serious students of the Old Testament, but they studied it for the wrong reason, namely to earn eternal life through their effort (cf. Rom. 7:10; Gal. 3:21).

"After the destruction of the temple of Solomon in 586 B.C., the Jewish scholars of the Exile substituted the study of the Law for the observance of the temple ritual and sacrifices. They pored over the OT, endeavoring to extract the fullest possible meaning from its words, because they believed that the very study itself would bring them life."²³⁵

The study of Scripture had become an end in itself rather than a way of getting to know God better. Their failure to recognize Jesus as the Messiah testified to their lack of perceiving the true message of Scripture (cf. 1:45; 2:22; 3:10; 5:45-46; 20:9; 2 Cor. 3:15). Life comes through Jesus, not through Bible study (vv. 21, 26; cf. 1:4; Rom. 10:4). As John the Baptist, the Old Testament pointed away from itself to Jesus.

5:41-42 Jesus did not appeal to the testimony of humans to determine His own identity (v. 35) nor did he receive the praise (Gr. doxa) of people for this purpose. Jesus' criticisms of His hearers did not arise from wounded pride. He said what He did to win the Father's praise, not man's. Jesus' critics, in contrast, behaved to receive praise from one another (cf. v. 44). Jesus knew them well, but they did not know Him. Love for God did not motivate them as it did Him.

"The Jews worked out their pattern of religion and tried to fit God into it. They did not seek first the way of God and then try to model their religious practices on it. They succumbed to the perennial temptation of religious people."²³⁶

5:43 These critics failed to come to Jesus for life (v. 40) also because they refused to acknowledge that He had come from the Father. In rejecting Jesus they had rejected the Father's ambassador who had come in His name and, therefore, the Father Himself. If they had known and loved the Father, they would have recognized Jesus' similarity to the Father. Having rejected the true Messiah the religious leaders would follow false messiahs. Rejection of what is true always makes one susceptible to counterfeits (cf. Luke 23:18-23).

5:44 Jesus' critics could not believe on Him because they preferred the praise of men to the praise of God. They consistently chose what was popular over what was true. In contrast, Jesus lived solely for God's glory and did not pander to the praise of people (cf. Rom. 2:29).

5:45-46 These critics' most severe indictment would not come from Jesus but from Moses whom they so strongly professed to follow but did not. Moses never taught that the Law was an end in itself. He pointed the people to the coming Prophet and urged them to listen to Him (Deut. 18:15-19). They had refused to do this. Moreover these Jews had broken the law that Moses had urged them to follow. Furthermore Jesus' primary function was to save, not to judge (3:17). The Jews typically hoped that they could earn salvation by keeping the Law and believed that their relationship to it as Jews gave them a special advantage with God. They had set their hope on Moses in that respect. They foolishly hoped in Moses rather than in the One to whom Moses pointed. If they had paid attention to Moses, they would have felt conviction for their sin and would have been eager to receive the Savior. If they had really believed Moses, they would also have believed Jesus.

5:47 Jesus' critics did not believe Moses' writings or they would have accepted Jesus. Since they rejected Moses' writings it was natural that they would reject Jesus' words. Both men spoke the words of God who was their authority. The Jews rejection of Moses' writings was essentially a rejection of God's Word.

This discourse constituted a condemnation of Jesus' critics and an invitation to believe on Him. Jesus cited much testimony that God the Father had given that identified Jesus as the divine Messiah. These witnesses were, beside God the Father, John the Baptist, all of Jesus' works, all that the Father had previously revealed that pointed to Jesus, the Old Testament, and specifically the witness of Moses in the Torah (Pentateuch).

College: Joh 5:1-47

JOHN 5

G. JESUS AND THE MAJOR JEWISH FESTIVALS (5:1-12:50)

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem (5:1-47)

The Healing on the Sabbath (5:1-9a)

¹ Some time later, Jesus went up to Jerusalem for a feast of the Jews. ² Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda ^a and which is surrounded by five covered colonnades. ³ Here a great number of disabled people used to lie - the blind, the lame, the paralyzed. ^{b 5} One who was there had been an invalid for thirty-eight years. ⁶ When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, " Do you want to get well?"

⁷" Sir," the invalid replied, " I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me."

⁸ Then Jesus said to him, " Get up! Pick up your mat and walk." ⁹ At once the man was cured; he picked up his mat and walked.

^a 2 Some manuscripts Bethzatha ; other manuscripts Bethsaida ^b 3 Some less important manuscripts paralyzed-and they waited for the moving of the waters. ⁴ From time to time an angel of the Lord would come down and stir up the waters. The first one into the pool after each such disturbance would be cured of whatever disease he had.

A number of commentators have sought to transpose chapters 5 and 6, but this opinion has not been widely adopted, and the sense has not been improved by the suggestion. Both chapters seem to be the opening part of a larger unit of the Gospel, 5:1-12:50. Following the lead of Aileen Guilding, Borchert called this section of the book the Festival Cycle because the Jewish feasts in this segment of the Gospel formed the settings for the evangelist's message.

5:1. An unnamed " feast of the Jews" introduces chapter 5, and in 5:9b the Sabbath is noted and serves as the cylinder around which to wind the dialogue in chapter 5. John hangs chapter 6 on the Passover festival (6:4), chapters 7-9 on the Feast of Tabernacles (7:2), and chapter 10 on the Feast of Hanukkah or Feast of Dedication (10:22). Chapter 11 closes with the Passover near at hand (11:55-56), and chapter 12 opens 6 days before Passover (12:1).

Jesus left Galilee for Jerusalem and attended an unnamed feast. Beside a pool lay many disabled people who waited for its waters to be stirred so that the first one to enter the waters might be healed (It is never indicated how often the stirring of the waters occurred). Jesus there encountered a man who had been an invalid for thirty-eight years and so could never enter the pool fast enough to be healed. Jesus healed the man and commanded him to take up his pallet and walk. Jesus then slipped away into the crowd.

The word for feast (eJorthv, heortç) was without the definite article in nearly all the earliest Greek manuscripts and versions. If the definite article had been read, then there would have been strong grounds for understanding this festival as a Passover, or possibly as Tabernacles, which was often referred to as " the Feast" (ghh, hahag ).

5:2. In Jerusalem there was " at the Sheep, a pool." To these words, a word such as pulhv (pylç, " gate" ) may be added and read " There is in Jerusalem, at the Sheep (Gate), a pool, which in Aramaic is called . . . ."

Also in 5:2 the name of this pool is written variously: Bethesda, Bethsaida, Belzetha, and Bethzatha. The last two do not have strong support in the manuscripts. The second has the best manuscript support but was the name of a town in Galilee and so may have been the product of transcriptional variation. The first (Bethesda) may be the best reading (so NIV), though Metzger and his group of textual experts chose Bethzatha (with a low rating, D, for this reading); however, Metzger noted that the Copper Scroll at Qumran contained a reference to a pool at Betheshdathayim , a word with a dual ending, probably because there were actually two pools at the site in Jerusalem. This word from Qumran certainly corroborated the reading Bethesda.

5:3. The pool, which has been excavated, had five colonnaded porches (v. 2), so that many lame persons could have been sheltered within its precincts (v. 3) as they awaited the stirring of its waters and the possibility of being healed by these waters. These five colonnaded porches have been allegorized as symbols of the five books of Moses, which are now ineffective for healing and saving.

5:4. An unknown copyist supplied this verse as an explanation for stirring of the waters (mentioned in 5:7), and was translated thus in the King James Version: " For an angel went down at a certain season into the pool, and troubled the water; whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had." However, none of the early manuscripts contain this verse at all, so it is not a legitimate part of the New Testament. The NIV puts a translation of 5:4 in a footnote. The verse probably began as a marginal note explaining the local superstition and why the lame man thought he needed someone to help him get into the pool first (v. 7).

5:5. Notice that wherever he went, Jesus did not fraternize with only the upper classes who were wealthy, educated, and powerful, even in Jerusalem. Instead he fellowshipped with the disabled: " the blind, the lame, the paralyzed," (v. 3) and often helped them. In the present case the man had been lame for thirty-eight years. This " thirty-eight" is not to be allegorized in terms of the Israelites' thirty-eight year journey from Kadesh Barnea to the brook Zered (Deut 2:14). Actually, if John had wanted to show that the years of the lame man's infirmity were the same years as Israel's wandering in the wilderness, it would have been more accurate for him to have written forty than thirty-eight.

5:6. When Jesus asked the lame man if he wanted to get well, there was a momentary misunderstanding by the lame man, who did not immediately answer " yes" or " no," but began to explain why he had not been able to be healed, since he could not enter the troubled water fast enough. The text says nothing of the healed man's response: shock, joy, disbelief, gratitude, or a combination of several of these; nor is anything recorded as to how and why he had been paralyzed (5:14 may be such a clue to this latter question).

5:7-8. Over so long a time of sickness and helplessness, the man had developed a limited view of God's love and power: that God could (or would) heal only a few who were really able to help themselves; the rest God could (or would) not assist. The lame man also sensed his having been alone, as if human beings as well as divine had forsaken him (v. 7). The man, therefore, had become pessimistic and sought to charge fellow human beings and God himself with his plight. In reply, Jesus did not argue, pity, lecture, or fault him with ignorance and moroseness; instead, he commanded him to get up, pick up his mat and walk - and the man was cured. Notice that Jesus did not even call for faith in him by the lame man. On the lame man's part, faith was exhibited by the man's immediately doing what Jesus commanded: getting up, picking up, and walking - and the man kept on walking right on through the city. This healing, therefore, was quite like the previous one of the nobleman's son in Cana (4:43-54): in both cases the principal person involved simply took Jesus at his word and acted on his command - without question or hesitation.

The jarring twist to this otherwise delightful story lay in the opening line of the next paragraph.

Violations of the Sabbath and the Healed Man's Defense (5:9b-15)

The day on which this took place was a Sabbath, ¹⁰ and so the Jews said to the man who had been healed, " It is the Sabbath; the law forbids you to carry your mat."

¹¹ But he replied, " The man who made me well said to me, 'Pick up your mat and walk.'"

¹² So they asked him, " Who is this fellow who told you to pick it up and walk?" ¹³ The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there.

¹⁴ Later Jesus found him at the temple and said to him, " See, you are well again. Stop sinning or something worse may happen to you." ¹⁵ The man went away and told the Jews that it was Jesus who had made him well.

5:9. The healing of the paralytic was a wonderful performance - until John added that it took place on the Sabbath day . All of the Jewish festivals, viewed in the light of Exodus 23, were, like a Sabbath celebration, a holy convocation before God. Part of this celebration of every festival was freedom from work so as properly to observe the occasion. This was especially true of the Sabbath day. In the Babylonian and Jerusalem Talmuds, a very large volume contains the Sabbath regulations concerning work or works that rabbinical debate had forbidden to be done on that day. The Jews have calculated the number of obligatory commands in the whole Old Testament at 613, but the regulations to be kept with reference to Sabbath day observance numbered over 2,000! To observe the Sabbath day conscientiously, therefore, became an intolerable burden. It may be true that not all the rules in the Talmudic tractate called Shabbath existed in the early first century, but too many of them did, and these Jesus met head on in the controversy evoked by Jesus' healing on the Sabbath in John 5.

In the second part of this verse the lame man obeyed Jesus: he got up, picked up his mat, and walked. The man's carrying his mat (probably made of straw and light enough to be rolled up and carried on one's shoulder or under one's arm) and his walking evidenced the completeness of his cure, just as the thirty-eight years had attested to the seriousness of his illness.

5:10. Immediately, " the Jews" saw him carrying a mat, and so said to him, " It is the Sabbath; the law forbids you to carry your mat." They paid no attention to the wonderful and helpful deed that Jesus had just performed on the man who had been a cripple for thirty-eight years. Surely a little celebration, such as pallet-carrying, was in order, even on a Sabbath.

5:11-13. The healed man did what he had previously done: blame his problem on someone else. The healed man's defense was in these words: " The man who made me well said to me, 'Pick up your mat and walk.'" Naturally they asked who gave him such a command (v. 12), but the healed man did not know the healer or the healer's name, because Jesus had slipped away (ejxevneusen, exeneusen ) into the crowd that was there (v. 13). Borchert noted that the man's ignorance about Jesus who had healed him called to mind the familiar " secret" or " hidden" theme of Jesus' Messiahship in Mark, which William Wrede set forth in 1901 in his The Messianic Secret . The healed man's defense against the charge of Sabbath-breaking was very weak, since he could not identify his healer/commander. Notice that the healed man was charged with Sabbath-breaking, not Jesus (v. 10).

5:14-15. Jesus later found the man in the temple and told him to stop sinning lest something worse should happen to him. The man went away and told the Jews that it was Jesus who had made him well, thereby casting the blame for breaking Sabbitical laws on his healer. It is not always true that the helper is thanked or appreciated (Luke 17:17-18). Notice, however, what a tremendous testimony to Jesus the man's report to the Jews finally turned out to be: it was Jesus who had made him whole.

Why should Jesus have spoken the words in verse 14, " Stop sinning or something worse may happen to you" ? What is the meaning of " his sinning" and " a worse thing happening to him" ? (1) One answer sees Jesus here as connecting sickness and suffering to sin; or at least that this man's illness resulted from his very own sin. (2) As in 9:3 and 11:4, the illness was to the glory of God. (3) For the sin of becoming an informer to the Jews, the healed man might be severely punished, though the same man had already done this without apparently too much punishment. (4) Further sin and its correlating punishment may refer to the final judgment day and the punishment handed out there - this would surely be the " something worse" that " might happen to him."

Violations of the Sabbath and Jesus' Defense (5:16-18)

¹⁶ So, because Jesus was doing these things on the Sabbath, the Jews persecuted him. ¹⁷ Jesus said to them, " My Father is always at his work to this very day, and I, too, am working." ¹⁸ For this reason the Jews tried all the harder to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

5:16. In verse 10 the healed man was accused of violating the Sabbath day by carrying his bed; his defense was that he did so in compliance with the command of the one who had healed him (v. 11). In verse 15 the healed man dropped from the story; presumably no charge against him was afterwards pursued.

Jesus, however, was open to charges of healing on the Sabbath and of causing others to bear a burden on the Sabbath, though these accusations were apparently not officially made (in court) at this time. In verse 16 the Jews (Jewish leaders) were persecuting Jesus because he was doing these things. " Persecuting" and " doing" are in the imperfect tense - Jesus " kept on doing" such things and the Jews " kept on persecuting." John did not say what these " persecutions" of Jesus were; hassling from the audience, threats to Jesus (and his disciples), spying on him in public and in private, etc. were possibilities. John did not at this time further stress the Sabbath question because he intended to pursue another and greater question, namely, the christological nature and work of Jesus.

Verses 16-18 have been said to introduce the controversy scenes in the Festival portion of the book. Jesus' person and relation to the Sabbath were in the spotlight, and the turning of attention from the healed man to Jesus marked the shift of the Jewish leaders' hostility to Jesus. The charges against him relative to the Sabbath, however, were speedily escalated to a much more serious accusation, an accusation that led eventually to his crucifixion. The argument that follows is, therefore, central to Jesus and to this book about him.

5:17-18. Jesus responded in a way that precipitated the real conflict with the Jews: his heavenly Father always was at work to that moment, so he too, was working. This statement seemed extreme to a Jew. It justified Jesus' work on the Sabbath and it placed Jesus on a par with God. The Synoptics show a different approach in treating the alleged violations of the Sabbath by Jesus. In the Synoptics Jesus is greater than the Sabbath because he is Lord over it. Here he seemed to some Jews to violate several commands, and also asserted that God worked on the Sabbath, and so he did as God did. What was here being asserted publicly for the first time by Jesus was the relation of Jesus to God, or in other words, the deity of Jesus.

Jesus defended his right to work on the Sabbath, saying, " My Father is always at his work to this very day, and I, too, am working." The Sabbath was introduced in Genesis by God himself, who was said to have rested on the seventh day from his creation labors (Gen 2:2) though let it be noted that no command for mankind's observance of the Sabbath was given before it was revealed to Israel as a part of that nation's laws (Exod 20:8; Deut 5:12); i.e., the command to observe the Sabbath was not in force from the beginning. A number of ancient authors observed the seeming contradiction of verse 17 (God's continual working) and Genesis 2:2 (God's resting on the Sabbath day). Jewish attempts to reconcile the tension between the two positions included the following: (1) God's physical activity, such as that at the creation, did come to an end, but not his moral activity, such as judging good and evil persons. (2) As the Sabbath commandments concerning burden bearing did not prohibit one from carrying things about in one's own house, so God may create within his own homestead (the universe) even on the Sabbath without violating the Sabbath regulations. Pagan thought also asserted that God worked continually, though, the philosophers' " unmoved (axis of the) mover" suggests the idea of rest in God.

Jesus' Discourse on the Sabbath and His Work (5:19-29)

¹⁹ Jesus gave them this answer: " I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. ²⁰ For the Father loves the Son and shows him all he does. Yes, to your amazement he will show him even greater things than these. ²¹ For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it. ²² Moreover, the Father judges no one, but has entrusted all judgment to the Son, ²³ that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father, who sent him.

²⁴" I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life. ²⁵ I tell you the truth, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. ²⁶ For as the Father has life in himself, so he has granted the Son to have life in himself. ²⁷ And he has given him authority to judge because he is the Son of Man.

²⁸" Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice ²⁹ and come out - those who have done good will rise to live, and those who have done evil will rise to be condemned.

In verse 12 the question of the personal identity of Jesus stands out, " Who is the fellow who told you to pick it up and walk?" Afterwards, when Jesus' identity was learned as the one who performed the Sabbath miracles, he was not praised for his divine kindness, but criticized sharply for his good work. In verses 19-20 it made Jesus the object of doing what God did, while Jesus was acknowledged with power to do all that the Son saw the Father do.

5:19. In verses 19-29 Jesus makes the revelation concerning the Father known to the common people, the essence of which is that what Jesus learned from the Father he revealed to the people. What the Father has, he shows to the Son, and what the Father does, the Son does. This is to authenticate the nature and work of Jesus. It is no wonder that everyone who hears the Son and the Father are held to be condemned if they refuse to obey them because the Father and Son hold the same standards, truths, lifetime measures, etc. Jesus continues in verses 24-29 by telling the world that whoever hears him has been blessed with eternal life, and he has been given authority to judge because he is the Son of Man.

In verse 18 the Jews are not slow to see the implications of how the Son and Father love one another.

5:20. It means that the Son is loved extraordinarily by the Father and Jesus himself is willing to die at the hands of common people to make this truth obvious. This was not Jesus' way of making people jealous but of challenging his disciples to love God as God loved them.

5:21-23. The Son can do nothing but what he sees the Father do. Just as the Father raised the dead, so he has given power to the Son to raise the dead. Further, the Father judges no one but has entrusted all judgment to the Son, that all may equally honor the Father and the Son. No higher claims to deity could be made than what Jesus here asserts: the power of life over death, and the authority to execute eternal judgment.

5:24. Jesus goes on to assert a new truth, that whoever hears the word and believes him who sent the Son will not be condemned but has crossed over from death to life.

5:25-27. The Father and the Son both have life in themselves. That is why the Father and the Son can both promise eternal life to those who believe God's word. The Father raised the dead and gave life to all those who accepted God's word. The Son accepts the same persons that the Father accepts and to the Jews' amazement the Son can do even greater things (v. 20) than heal a lame man and rule over the Sabbath. Whoever hears the word of God and believes him whom God sent can receive eternal healing of the soul.

5:28-29. In fact the time is coming when the dead will hear the voice of God and those who hear will live. Surely this implies a resurrection. Jesus expresses it stronger in verses 28f when he says that all in the graves will hear his voice, and they that hear will be raised to life. Two views of the resurrection jostle one another here: (1) as in the case of Lazarus (11:43) Jesus can summon the dead and give them physical life (2) the word of Jesus can give spiritual life to these who are dead in sin. Too much should not be made in the distinction of the two views because both are true and both are needed.

Jesus' Defense and the Four Witnesses (5:30-47)

³⁰" By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.

³¹" If I testify about myself, my testimony is not valid. ³² There is another who testifies in my favor, and I know that his testimony about me is valid.

³³" You have sent to John and he has testified to the truth. ³⁴ Not that I accept human testimony; but I mention it that you may be saved. ³⁵ John was a lamp that burned and gave light, and you chose for a time to enjoy his light.

³⁶" I have testimony weightier than that of John. For the very work that the Father has given me to finish, and which I am doing, testifies that the Father has sent me. ³⁷ And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, ³⁸ nor does his word dwell in you, for you do not believe the one he sent. ³⁹ You diligently study ^a the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, ⁴⁰ yet you refuse to come to me to have life.

⁴¹" I do not accept praise from men, ⁴² but I know you. I know that you do not have the love of God in your hearts. ⁴³ I have come in my Father's name, and you do not accept me; but if someone else comes in his own name, you will accept him. ⁴⁴ How can you believe if you accept praise from one another, yet make no effort to obtain the praise that comes from the only God ^b ?

⁴⁵" But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. ⁴⁶ If you believed Moses, you would believe me, for he wrote about me. ⁴⁷ But since you do not believe what he wrote, how are you going to believe what I say?"

^a 39 Or Study diligently (the imperative) ^b 44 Some early manuscripts the Only One

5:30-36. Jesus has made astonishing claims of deity. What proof or evidence could he offer in support of his claims? Jesus therefore singles out four major witnesses which give credence to his ministry. (1) The first is Jesus himself. Jesus well knew how that one's self-witness didn't really count in the courts, so he did not rely totally on his own testimony. (2) We move to the second form of testimony, namely John the Baptist. John's testimony pointed ultimately to Christ who is the Lamb of God. The form of John's testimony is rational; that is, it does not take the form of any miracle nor that of any miraculous manifestation. Testimonies to Jesus are of a verbal kind, not just of feelings or dreams. (3) The third source of testimony to Jesus was his works done before God and man. These showed Jesus to be as much divine as human because they were on a miraculous order. And yet they were not merely of a subjective order in which an event could mean anything.

5:37-38. (4) The fourth form of testimony is really the highest and rarest, because it is the testimony of the Father to the works of the Son. The Father bears testimony to the works of the Son in a way that He does not to any others. Jesus said that the Jews of his time had never heard God's voice nor seen his form, nor did God's word dwell in them, because they did not believe the form of the one whom God sent. Jesus was somewhat severe in his critique of his contemporaries, but they deserved it.

5:39-40. Jesus said, " You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me,yet you refuse to come to me to have life." Notice that life is granted through the knowledge of and obedience to written words. Notice also that this does not conform to the mode of seeking life today, which often employs visions, dreams, reliance on the physical, psychics etc., not in Christ, the living, unchanging Word of God. The Old Testament Scriptures constitute the highest manner of the ancient testimony of God to his Son. Notice that the Old Testament Scriptures are classical written documents; that is, the Father's testimony to the Son is solid, readable, even rationalistic and reliable as compared with, for example, supernatural " revelation" in the form of the flights of birds, yellow spots on the liver of animals and other weird attempts at deducing God's testimony. Scriptures always lead to life, yet Jesus' contemporaries refuse to seek life by him.

Jesus pointed out that part of the testimony of antiquity to himself was the Old Testament, and a vital part of that Old Testament was the Pentateuch, traditionally said to be authored by Moses. But the Jews disallowed the testimony of Moses to him and so rejected Jesus as a source of life.

5:41-47. Jesus did not accept the praise of men, though the Jews did constantly. They were unable to accept Moses' testimony because of its link to Jesus. Jesus said that the real accuser is not one's neighbor or himself but the word of God. This word will commend or condemn by its own standards of perfection; hence, to seek salvation apart from God's word is an impossibility. The Jews relied upon themselves rather than God. Even Christians who seek a salvation of their own will fail to realize it, and notice that salvation is a response to the gospel in the form of word (cf. Rom 1:16 or 1 Cor 1:21).

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 5:1-47

P A R T  F I F T H.
FROM SECOND PASSOVER UNTIL THIRD.
TIME: ONE YEAR.

XXXVII.
JESUS HEALS ON THE SABBATH DAY AND
DEFENDS HIS ACT.
(At Feast-time at Jerusalem, probably the Passover.)
^dJOHN V. 1-47.

   ^d1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast of Purim. Joh 4:35 locates Jesus in Samaria in December, and Joh 6:4 finds him on the shores of Galilee just before a Passover. If, then, this was the feast of Purim, the Passover of Joh 6:4 was the second in Jesus' ministry, and that ministry lasted but two years and a fraction. But if the feast here mentioned was a Passover, then the one at Joh 6:4 would be the third Passover, and the ministry of Jesus lasted three years and a fraction. Since, then, the length of Jesus' ministry is largely to be determined by what the feast was, it becomes important for us to fix the feast, if possible. That it was not Purim the following arguments may be urged. 1. Purim was not a [192] Mosaic feast, but one established by human laws; hence Jesus would not be likely to observe it. True, we find him at the feast of Dedication, which was also of human origin, but he did not "go up" to attend it; he appears to have attended because he was already in Jerusalem (Joh 10:22). 2. Here the pregnant juxtaposition of "feast" and "went up" indicates that Jesus was drawn to Jerusalem by this feast, but Purim was celebrated by the Jews everywhere, and did not require that any one should go to Jerusalem, as did the three great festivals -- Passover, Pentecost and Tabernacles. 3. It was kept in a boisterous, riotous manner, and was therefore not such a feast as Jesus would honor. 4. It came early in the year, when the weather was too rigorous and inclement for sick people to frequent porticos. 5. It did not include a Sabbath Day. 6. As Purim was just a month before the Passover, Jesus would hardly have returned to Galilee before the Passover (Joh 6:4) unless he intended to miss the Passover, which he would hardly do for the sake of attending Purim in Jerusalem. Those contending that it was not the Passover, present several arguments, which we note and answer as follows: 1. Since John gives the name of other Passovers, he would have named this also, had it been one. But the conclusion is inferential, and not logical; and the answer is to be twofold: first, perhaps John did give the name by prefixing the article to it, and calling it "the feast," for being the oldest -- older than the law and the Sabbath -- and most important of all feasts, it was rightly called by pre-eminence "the feast." Since the Sinaitic manuscript gives the article, and calls it "the feast," the manuscript authority for and against this reading is pretty evenly balanced. Second, if John did not name it, there is probably this reason for his silence. Where he names the feast elsewhere it is thought that the incidents narrated take color from, or have some references to, the particular festal occasion which is named; but here there is no such local color, and failure to name the feast prevents mistaken attempts to find such local color. 2. Again it is objected that if this is a different Passover from Joh 6:4, then John skips [193] a year in the life of Jesus. He probably does so skip, and this is not strange when the supplemental nature of his Gospel is considered. In favor of its being the Passover we submit two points: 1. Daniel seems to forecast the ministry of the Messiah as lasting one-half of a week of years (Dan 9:27). 2. It fits better in the chronological arrangement, for in the next scene we find the disciples plucking grain, and the Sabbath question is still at full heat. But the harvest season opens with the Passover.]  2 Now there is [the present tense is used, for while the city was destroyed, the pool evidently still existed.] in Jerusalem by the sheep gate a pool, which is called in Hebrew [i. e., in Aramaic, a dialect of the classic Hebrew, in which the Old Testament was written, and the language then in use in Palestine] Bethesda, having five porches [It had five covered porticos, probably erected for the accommodation of the sick, whence it is called Bethesda, i. e., "house of mercy." Dr. Barclay thinks that this pool is buried in the rubbish of the Kedron valley. Dr. Robinson suggested that it might be the Fountain of the Virgin, which is found in a cavern under the east side of Ophel, a little north of midway between the southeast corner of the temple wall and the Pool of Siloam. Though this pool's claim has been objected to because of its inaccessibility -- for it lies thirty feet below the surface of the valley and forty feet back under the mountain, and is approached by two flights of steps numbering in all twenty-six -- yet it has three distinct features which make its claim exceed those of any other known pool in the temple neighborhood: 1. It is fed by an intermittent spring, whose ebbing and flowing at intervals of several hours, would cause the troubled waters called for in Joh 5:7. 2. It has a superstition connected with it kindred to that which crept into the text at Joh 5:4, but the Mohammedans have changed the angel into a dragon; when the dragon is awake he swallows or stops the water, but when he sleeps the water flows! 3. The modern Jerusalem Jews believe in the special healing properties of this fountain. "Every day," says Conder, "crowds of both sexes go down [194] to the spring, and, entering the dark archway, descend the steps, and await the fitful troubling of the waters, which rise suddenly and immerse them, fully clothed, nearly up to the neck." But Nehemiah's description of the walls seems to locate the sheep gate near the middle or northern portion of the temple area, and too far north for the Virgin's fountain to be described as near it, unless John's sheep gate differs from that of Nehemiah.]  3 In these lay a great multitude of them that were sick, blind, halt, withered. [The Joh 5:3, Joh 5:4, as given in the King James version, were probably added as a marginal explanatory gloss early in the second century, and from thence gradually became incorporated in the text. John's failure to mention that the pool was thought to have medicinal qualities tempted transcribers to add a few marginal words in the nature of comments.]  5 And a certain man was there, who had been thirty and eight years in his infirmity. [It is not said that he had spent all these years beside the pool, nor is it likely that he had. The time is given to mark the inveteracy of the disease, and to show the pathos of his situation. The facts that he had a bed, and that his healing was demonstrated by his walking, argue that his disease was either rheumatism, or some form of paralysis.]  6 When Jesus saw him lying, and knew [By divine intuition, just as he also knew the lives of Nathanael and the Samaritan woman at Jacob's well] that he had been now a long time in that case, he saith unto him, Wouldest thou be made whole? [By this question Jesus aroused the man from the apathy of despair, awakening him to hope and effort. Moreover, Jesus only healed as men consented to his healing.]  7 The sick man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. [The man's lack of healing was not due to want of interest, but to want of means. The lower flight of ten steps leading to the Virgin's pool is only four and half feet wide, and the pool itself is but twenty-one feet and nine inches by nine feet [195] in breadth at its widest part. A half-dozen selfish men rushing down this narrow passage, and filling the small space in the pool, would easily crowd out one who was friendless and more than usually helpless.]  8 Jesus saith unto him, Arise, take up thy bed, and walk. [The bed was the light mattress or pallet of the poor elsewhere noted, which could be easily rolled up and carried under the arm.]  9 And straightway the man was made whole, and took up his bed and walked. [Christ spoke, the man obeyed, and by the obedience of faith was made whole.] Now it was the sabbath on that day. [There was apparently nothing urgent in the sick man's condition which made an immediate cure necessary; but Jesus healed because it was the Sabbath, that he might thereby draw such an issue between himself and the Jewish rulers as would afford opportunity for him to present his divine claims to them in the clearest and most forceful manner. He healed on the sabbath, that he might assert divine relations to the Sabbath, and by so doing bring about a disputation which would enable him to develop before them his divine relations to the Father.]  10 So the Jews [That is, the Jewish rulers. John frequently uses the term with this restricted meaning (Joh 1:19, Joh 7:13, Joh 9:22, Joh 18:12, Joh 18:14). The man was officially stopped and questioned] said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed. [They would have cited in proof of their assertion Exo 31:13, Num 15:35, Jer 17:21-23, Neh 13:19. Alford and Schaff both assert that the man broke the Mosaic law; but this position is not well taken. Jesus would not have ordered the sabbath to be broken, for he came to fulfill and not to break the law. At no time did he break the sabbath or countenance its violation, as some able thinkers are erroneously led to suppose. In this case a man lying on his bed, away from home, is suddenly healed. Under such circumstances Jewish tradition said that he must either spend the rest of the day watching his bed, or else he must go off and leave it to be stolen. But He who rightfully interpreted the law of [196] his own devising, and who knew that "the sabbath was made for man, and not man for the sabbath," ordered the healed one to carry his bed along home with him. The modern notions that this constituted a breach of the Mosaic sabbath doubtless arose from the nature of the accompanying justification given by Jesus, which fails to assert that the law has not been broken, but seems almost to admit that it has. Nothing, however, can be argued against Jesus on this score. A man may be able to justify an act in a dozen different ways, and may choose to rest content in justifying himself in only one way. Such is the case here. Elsewhere we shall find that Jesus was careful to show that his sabbatic actions were strictly legal; but in this case, that he might bring his divine claims plainly before the rulers, he ignored the question as to the human legality of his act that he might present without confusion its divine legality. Hence he used only one order or method of justification; viz.: an appeal to his divine rights as exhibited in the habits of his Father. It was the divine and not the human in Jesus which wrought this miracle, so Jesus causes the whole controversy to turn on the divine rights, that he may use the occasion for an elaborate discussion of his divine claims and the proofs by which they are sustained.]  11 But he answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. [The man very naturally shifts the burden of responsibility. If he was violating the sabbath, he had been ordered to do it by one who had alone empowered him to do it. Of himself he would not and could not have done it.]  12 They asked him, Who is the man that said unto thee, Take up thy bed, and walk? [By using the word "man" they suggest the contrast between human authority and divine law. They were more concerned about the law than about mercy.]  13 But he that was healed knew not who it was: for Jesus had conveyed himself away, a multitude being in the place. [Jesus, not wishing to unduly excite the multitude by his presence, had passed on.]  14 Afterward Jesus findeth him in the [197] temple [possibly he was there offering sacrifices in thanksgiving for his recovery, in the spirit of Psa 66:13, Psa 66:14, but it is as likely that he was there merely enjoying the sights and privileges from which he had so long been excluded], and siad unto him, Behold, thou art made whole: sin no more, lest a worse thing befall thee. [Many human ills are directly traceable to sin, and this one appears to have been so; for death is the wages of sin, and sickness is partial payment. It is a solemn thought that sin can produce worse conditions than even this case, where it found its victim in youth, and left him a withered old man, bed-ridden, helpless, and friendless.]  15 The man went away, and told the Jews that it was Jesus who had made him whole. [There was evidently no unworthy motive in his action; for, as Chrysostom observes, he did not report it that it was Jesus who made him break the sabbath to condemn Jesus; on the contrary, he said it was Jesus who made him whole, so honoring Christ. Feeling (as any Jew would have felt) that he ought to clear himself before the rulers of his people, the man, no doubt, honestly thought that the name and authority of the great Prophet of Nazareth would end all question as to the conduct of both Healer and healed. If so, he was sadly mistaken.]  16 And for this cause the Jews persecuted Jesus [Literally, pursued, or hunted Jesus. This is John's first plain declaration of open hostility to Jesus, though he has already implied it. From this point the blood red line of conspiracy against the life of Jesus runs through this Gospel], because he did these things on the sabbath.  17 But Jesus answered them, My Father worketh even until now, and I work. [The dual nature of Jesus permitted both a divine and human attitude toward the sabbath. We have shown that Jesus chose to assert his divine attitude, for in no other matter did these Jews have clearer distinction as to the difference between divine and human right than in this matter of sabbath observance. If Jesus was a mere man, their ideas of law clearly condemned him; but if Jesus were indeed God, their knowledge of divine conduct in the whole realm of nature [198] clearly justified him, and the miracle asserted his divine control in nature's realm. While God rested from creation on the sabbath, nothing can be clearer than that in works of sustenance, reproduction, healing and providence, God has never rested, and never made distinctions between the days of our week. In the light of the gospel we find also that his redemptive work has never ceased and, considering the part which Jesus was even then accomplishing in this field of labor, his words, "and I work," are full of meaning.]  18 For this cause therefore the Jews sought the more to kill him, because he not only brake the sabbath [Not only violated, but denied its authority over his divine nature], but also called God his own Father, making himself equal with God. [They rightly interpreted Jesus as asserting relationship to God differing from that sustained by others, as expressed in some few passages in the Old Testament, where God is spoken of as a Father to the people generally; i. e., their Creator. No man could claim such unity of nature as would exempt him from the obligation of the fourth commandment. Had they misunderstood Jesus in this all-important point, how quickly would he have corrected them, for he could not have been less righteous than Paul and Barnabas -- Act 14:11-15.]  19 Jesus therefore answered and said unto them. [His answer is a connected address, the theme being his own character, mission, authority, and credentials as the Son of God. It is the Christology of Jesus, and instead of being a retraction of the claim to divinity which the Jews accused him of making, it is a complete and amplified reassertion of it, so that Luther fitly called it "a sublime apology, which makes the matter worse." Jesus first declares his relations to the Father (Joh 5:19-23), which are set forth in four divisions, each of which is introduced by the word "for;" viz.: 1. Unity of action. 2. Unity of love, counsel, and plan. 3. Unity in life-impartation. 4. Unity in judgment, resulting in unity of honor. This last division formed a turning-point in the discourse. Since there is there unity of honor, it is important that men should honor Jesus, [199] and also otherwise sustain right relationships to him, and Jesus therefore, to enlighten the Jews as to their duty toward him, proceeds to set forth his relations to men (Joh 5:23-30), which he also gives in four divisions, closely correlative to his four statements as to the Father, thus: 1. Right to receive divine honor from men. 2. Authority to execute life and death judgment over men. 3. Power of life-impartation as to men, and that both spiritually and literally. 4. All Jesus' relationships to man to be sustained and executed according to the will and plan or mission of God. But since all these various relationships grow out of his divine nature, Jesus next submits the credentials which establish his claim to such a nature (Joh 5:31-39). These also are given in four divisions; namely: 1. Testimony of the Baptist. 2. Testimony of the Father. 3. Jesus' own works and ministry. 4. Testimony of Scripture. Or we may regard Jesus as asserting that the Father testifies to the Son's divinity in four different ways; that is, "God is properly the sole and original testifier, and all others are his signatures and seals." The discourse then closes with an application of its truth to the Jewish auditors (Joh 5:40-47). They are told that all this truth is lost on them because of their own fourfold sinful condition, which is thus stated: 1. Want of will to come to Christ. 2. Want of real love toward God, or desire for his honor. 3. Love for the honor of men, rather than the honor of God. 4. Want of real faith in the Mosaic writings], Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner. [The Jews regarded Jesus as claiming equality with God in a vain-glorious, honor-seeking spirit; but Jesus restates himself, so as to show that the claim is really a renunciation or abdication of all independent greatness -- as having an equality exercised in absolute subservience (Isa 42:1, Phi 3:6-9). They had accused him as a human being acting contrary to the law of the Father. But he declares himself to be a divine being, so united to the Father as to have no will or action apart from the Father, a condition the resultant of which is [200] not weakness and insufficiency, but the strength and perfection arising from an absolute and indissoluble union with the Father -- the glory of divinity. Chrysostom remarks, "Just as when we say, it is impossible for God to do wrong, we do not impute to him any weakness, but confess in him an unutterable power, so also when Christ saith, 'I can of mine own self do nothing,' the meaning is that it is impossible -- my nature admits not -- that I should do anything contrary to the Father." Jesus asserts his equality with the Father in such a way as not to depreciate the dignity and glory of the Father.]  20 For the Father loveth the Son, and showeth him all things that himself doeth: and greater works than these will he show him, that ye may marvel. [The words here indicate that the love of the Father towards the Son was source of revelation, and that the revelation was progressive. Love constrained the Father to reveal, and love in turn constrained the Son to act according to the revelation. Moreover, this unity of love would be evidenced by greater works in the future, of which two are enumerated; namely, resurrection and judgment, the former being at first spiritually and afterwards literally outlined. The Father would show these works to the Son by causing him to do them; there would be no separate act of the Father so that the works would be twice performed. These works would produce faith in those of right spirit. But among such hardened hearts as those whom Jesus addressed they would only produce wonder and consternation. Those who withheld the tribute of faith should pay that of amazement. Putting the statements of Joh 5:19, Joh 5:20 together, we find that the Son knows all that the Father does, and likewise does all that the Father does, and in like manner. There could be no higher assertion or equality than this; in fact, it asserts identity rather than equality. But the equality is not the result of conquest, nor was it one of power opposed to power, but is freely given and accorded by reason of love.]  21 For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will. [Since the verbs in this [201] verse are in the present tense, and since Jesus is not known to have raised the physically dead before this time, it is rightly taken that he her speaks only of raising the spiritually dead, our miserable existence in sin being often spoken of in Scripture as a death from which we must be revived (Eph 2:1, Eph 2:5, Col 2:13, Rev 3:1). The use of the word "will" likewise indicates a spiritual resurrection, for Christ exercised a discrimination in such resurrections; but the final, literal resurrection is without discrimination. See the word "all" in Joh 5:28. The meaning, therefore, is that as the Father performs physical resurrections, so the Son (for the present) performs spiritual resurrections (to be followed by physical resurrections). Jesus later gave those at Jerusalem a sign of his power to literally raise the dead by the resurrection of Lazarus. Resurrection is bestowed or withheld according to Jesus' will, but his will is not arbitrarily exercised. He visits those who receive him, and revives those who believe him. If the Son possessed right of concurrent action on these lofty planes, concurrent use of the sabbath was a small matter indeed.]  22 For neither doth the Father judge any man, but he hath given all judgment unto the Son. [That is to say, the Father does not act in judgment without the Son, nor the Son without the Father, for in no work is either isolated from the other. Resurrection is nearly always associated with judgment, and in this instance it is in reviving that the judgment is manifested or executed. (See Joh 5:29 also.) Note that judgment begins in this world -- Joh 9:39];  23 that all may honor the Son, even as they honor the Father. ["Even as" means in the same manner and in equal degrees. The prerogative of judgment was committed unto Jesus that men might behold his true majesty. If this verse does not teach us to worship Jesus as God, language can not teach it, for God gives not his glory unto another (Isa 42:8), nor could he, by reason of his very nature, arbitrarily will such honor to one whose character and nature were unworthy of it. In these words Jesus exposed the ruinous attitude assumed by the Jews in seeking to slay him.] [202] He that honoreth not the Son honoreth not the Father that sent him. [Honor paid to the Father pertains or belongs to his nature and character. But the Son is the manifestation of that nature and character (Joh 14:7-11, Heb 1:3). Therefore to fail to honor the Son is to fail to honor the Father. Experience shows it to be the rule that only those who honor Jesus take pains to honor the Father.]  24 Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life. And cometh not into judgment, but hath passed out of death into life. [Eternal life is a present gift, just as condemnation is a present condition (Joh 3:18). To "hear" means in this case to receive and obey, so that eternal life is conditioned upon a knowledge of the revelation of the Father and Son, and a right use of that knowledge. Those who have learned of and obey Jesus have already escaped or avoided the judgment -- Rom 8:1.]  25 Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. [The "hath passed" of Joh 5:24 and the "now is" of this verse show that Jesus is, thus far, primarily speaking of a present and hence a spiritual resurrection, or regeneration. Christianity, or the dispensation of regeneration, was to formally begin at Pentecost, but it was already present in a preliminary form in the teaching of Jesus, for those who hearkened to it were counted as already redeemed. Yet the spiritual condition of even the apostles was at that time such that the hour of grace is spoken of as more future than present -- more "coming" than "at hand."]  26 For as the Father hath life in himself, even so gave he to the Son also to have life in himself [Not only an independent life, such as man does not possess (Act 2:27, Act 2:28), but a life which is a source of life to others. This regenerating power completed Jesus' official status as judge, so that wherever he awarded life, he could at the same time bestow it];  27 and he gave him authority to execute judgment, because he is a son of man. [We can see several reasons, [203] humanly speaking, why the humanity of Jesus should be made a ground for committing the judgment of the races of men to him: 1. Jesus having experienced our infirmities and temptations, we can feel sure of his sympathy (Heb 4:15, Heb 4:16). 2. Jesus, partaking of the nature of both God and man, is, because of his unique nature, the only fit daysman or umpire between them (Job 9:33). Possibly we may regard it as a reward of humility -- Phi 2:8, Phi 2:9.]  28 Marvel not at this [Jesus seems to here answer the surprised expression of their faces by enlarging his statements]: for the hour cometh, in the which all that are in the tombs shall hear his voice,  29 and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment. [We have here the future, literal, and final resurrection (Dan 12:2); a scene of such stupendous grandeur as to overshadow all the marvelous in all that Christ shall have previously done.]  30 I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me. [Jesus here reasserts his dependence upon the Father, not as a bare repetition of his relationship to the Father, but for the purpose of developing his relationship to men as based on or growing out of this relationship to the Father. The Jews, as they listened to him, were conscious that he was even then judging and passing sentence of condemnation upon them. Jesus does not deny the correctness of this view, but shows that, because of his relationship or dependence upon the Father, they are getting perfect justice, for: 1. His judgment was free from all personal bias and selfish retaliation, and was, 2. Positively perfect, being wholly inspired by the Father's will.]  31 If I bear witness of myself, my witness is not true.  32 It is another [i. e., the Father; for similar reference, see Joh 8:50-54] that beareth witness of me; and I know that the witness which he witnesseth of me is true. [These two verses form, as noted, a transition in the discourse. [204] In them Jesus passes from discussing himself and the divine and human phases of his nature and office to take up the evidences which attest him, first asserting that the truth of what he has said does not rest solely on his own veracity. There is here an indirect reference to that clause of the Jewish law which required two witnesses. See Joh 8:14-18. But the saying is deeply spiritual. Since Jesus did nothing of himself, his very testimony was not his own, but was the Father's who sent him, and was therefore absolutely true in the consciousness of Jesus. If Jesus had testified independently of the Father -- had it been possible -- it would have been in the nature of the case contrary to that consensus of the divine will which forms the truth.]  33 Ye have sent unto John [this shows that Jesus was addressing the rulers -- Joh 1:19], and he hath borne witness unto the truth. [John had witnessed the truth concerning the Messiahship of Jesus. Some think that the pronoun "another" in Joh 5:32 refers to John also, but by the present tense "witnesseth" of that verse, and the past tense "hath borne witness" of this verse, the ever-abiding testimony of the Father is contrasted with the finished testimony of John, who is now silenced by imprisonment.]  34 But the witness which I receive is not from man: howbeit I say these things, that ye may be saved. [In the light of Joh 1:6, Joh 1:7, it sounds strange to hear Jesus thus renounce the testimony of the Baptist. But the phrase, "is not from man," is the Hebrew negative, meaning not from man alone. Jesus therefore meant to accept it, as he in the next breath did that of Moses, as prophetic -- as the testimony of the Father spoken through a human medium; but meant to reject it as a merely human testimony, such as it was in the view of these Jews who denied in their hearts that John was a prophet. This mission of Jesus was not to be proved by uninspired testimony, for uninspired man can not testify of God from lack of full and adequate knowledge (Mat 11:27, Mat 16:17). And yet if the Jews were willing to accept such testimony, Jesus in kindness would permit it, that by any fair means they might believe and be saved.]  35 He was the lamp that burneth and shineth; and ye were willing to rejoice for a [205] season in his light. [They were willing, like children, to play in John's light without stopping to seriously consider its meaning, but when he bore testimony to Christ they blasphemed him -- Luk 7:33.]  36 But the witness which I have is greater than that of John; for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me, that the Father hath sent me. [By "greater witness" Jesus means testimony which is more convincing. All divine testimony is of equal veracity, but some it is more obviously convincing. The less the testimony savors of humanity, and the more purely divine it appears, the more convincing it is (1Jo 5:9). The term "works" is not to be confined to miracles, for the word "accomplish" indicates a wider meaning. The entire Messianic mission or redemptive work which ended with our Lord's words, "It is finished" (Joh 17:4, Joh 19:30), and which is indicated in this very discourse in Joh 5:20, and outlined by referring to spiritual judgment and regeneration, should be included. Christ's transforming grace still witnesses to Jew and Gentile that the Father sent him, for it it manifests the love of God (Joh 3:16). The Father did not send the Son to merely work miracles, but to redeem the world.]  37 And the Father that sent me, he hath borne witness of me. Ye have neither heard his voice at any time, nor seen his form.  38 And ye have not his word abiding in you: for whom he sent, him ye believe not. [The testimony of the Father was given in three forms: 1. By direct or audible voice and the visible sending of the Spirit -- as at Jesus' baptism. 2. By revelations, through the medium of prophets and angels gathered and preserved in the Old Testament Scriptures. 3. Through the Son and his works. Jesus here asserts that all testimony of the first kind had failed to reach the Jewish rulers; that the testimony of the second kind has been utterly lost upon them, for they failed to see its accordance with the testimony of the third kind which he was even then exhibiting to them, neither had it taught them to expect a personal Saviour.]  39 Ye [206] search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me;  40 and ye will not come to me, that ye may have life. ["Hillel used to say, More law, more life. . . . He who has gotten himself words of law has gotten himself the life of the world to come" (Talmud). In their zeal for the Scriptures the Jews had counted every letter of them, expecting to find life in the laws and precepts, but failed to find Him of whom the Scriptures spoke in figure, type and prophecy. In their reverence for the Book they failed to see that it was a mere means intended to acquaint them with him through whom life was to come. Hence, as Canon Cook suggests, there is deep pathos in the co-ordination "and -- and." The verses give us three points worthy of deepest reflection: 1. Protestantism may love the Book and show a martyr's loyalty to it, and yet fail utterly to render any acceptable love or loyalty toward the Being revealed in the Book. 2. Criticism, both higher and lower, may submit every text to microscopic investigation, and yet be as blind as the ancient Pharisees to its true meaning. It is profoundly true that the things of the Spirit are spiritually discerned (1Co 2:14), and that pride of literary culture, and the self-worship of intellectualism tend to spiritual blindness. It seems to come upon such a visitation from God, as in the case of Elymas (Mat 11:25, Mat 15:14, Luk 8:10, Eph 4:17, Eph 4:18, Isa 5:21). 3. Though free will is meant to be man's crowning glory, yet it may result in his shame and ruin.]  41 I receive not glory from men. [Jesus here shows that his rebuke of their disbelief does not spring from personal pique or disappointed ambition. He came seeking faith that he might save, not honor that he might be glorified, and honor paid to him is by him transferred to God (Phi 2:10, Phi 2:11), just as honor paid to the true Christian is transferred to Christ.]  42 But I know you, that ye have not the love of God in yourselves. [He speaks as the Searcher of hearts (Joh 1:47-50, Joh 2:24, Joh 2:25). Knowing them absolutely, he found them to be self-worshipers, devoid [207] of that love Godward which begets belief, and lacking in their natures that which would enable them to understand him and his spirit, no matter what evidence was submitted to them.]  43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. [Some think that this is spoken primarily of a pre-eminently great antichrist who is yet to come and deceive many of the Jews, and who, as Stier thinks, shall be such an incarnation of Satan as Jesus was of God (Rev 13:1-9). But they have already received many false christs with joy. According to Schudt, as quoted by Bengel, there have been sixty-four antichrists who have misled the Jews. Among them Bar Cocheba led 24,000 to ruin, including Akiba, the President of the Sanhedrim. False christs come in their own name -- for their own honor -- and make no war on bosom sins, but upon earthly enemies; but Jesus came not to manifest himself, but his Father.]  44 How can ye believe, who receive glory one of another, and the glory that cometh from the only God ye seek not? [The question was as to their believing Jesus to be the Messiah. Expecting one who would bring great honor to themselves by his triumphs over his foes, and seeing nothing of this kind to be expected from Jesus, they could not believe him to be the Messiah.]  45 Think not that I will accuse you to the Father: there is one that accuseth you, even Moses, on whom ye have set your hope. [Jesus here assumes that the Jews gave enough credence to his words to fear that he might hereafter appear as their accuser. But Jesus designs to appear rather as Advocate than as Prosecutor (1Jo 2:1). It was their fault that he was not their Advocate.]  46 For if ye believed Moses, ye would believe me; for he wrote of me.  47 But if ye believe not his writings, how shall ye believe my words? [In these verses Jesus explicitly endorses the Mosaic authorship and authenticity of the Pentateuch, and sets forth one purpose for which Moses wrote it. Jesus was the essential subject of the law and prophets (Luk 24:27, Luk 24:44-46, Rom 16:25, Rom 16:26). The emphasis is on "his writings" and "my words." They professed to reverence Moses and to receive his writings, while they openly despised Jesus and repudiated his words as fast as he spoke them. The phrase "wrote concerning me" is not to be restricted to Deu 18:15-18. Moses wrote symbolically of Jesus through his entire work, as Bengel tersely puts it, "Everywhere!" The Epistle to the Hebrews is a partial elaboration of the Christology of Moses. But there is doubtless a depth of meaning in the Pentateuch which has never yet been fully fathomed, for there is a fullness in Scripture greatly exceeding the popular conception. Moreover, the Old and New Testaments are so linked together that to reject one is eventually to reject the other, or to read it with veiled eyes -- 2Co 3:15.]

[FFG 192-209]

Lapide: Joh 5:1-36

1-47

CHAPTER 5

After these things, &c . Observe, John here omits many things which Christ did in Galilee, but which Matthew records from the 4th to the 12th chapter of his Gospel. For what Matthew relates in his 12th chapter concerning the disciples plucking the ears of corn took place after the following feast, as will appear presently.

A feast. SS. Chrysostom, Cyril, and others think that this was the Feast of Pentecost. With more probability, S. Irenæus ( lib. 2, c. 39), Ruperti, and others, think it was the Passover. They show this (1.) Because in chap. iv., ver. 35, Jesus said there were still four months unto harvest. That therefore must have been before the Passover: thus the Passover must have been the first great subsequent feast.

2. Because the Passover was the feast of feasts. When therefore it is said absolutely, there was a feast, the Passover, which was the feast par excellence, is to be understood.

3. Because Christ after His baptism preached for three years and a half, according to the common consent of divines. It follows from this that there ought to be notices in the Gospels of four Passovers, which is the case. The first is mentioned in Joh 2:13; the second in this place; the third in Joh 6:4; the fourth, just before His death, xix. 14. But if the feast mentioned in this 5th chapter were not the Passover, we could only gather the mention of three by S. John.

Here then comes to a close the account of the first year and three months of Christ's ministry, that is to say, from January 6, when He was baptized, until this second Passover, which was kept in Nisan, or March.

Ver. 2.— Now there is . . . sheep-market : Vulgate , Probatica. The pool took its name both because it was nigh the gate adjacent to the Temple, through which the flocks of sheep for the sacrifices were driven, and also because the sheep, which were offered to God every morning and evening in the Temple, were there gathered together and washed.

A pool : i.e. a place which contained fishes, or at least might have held them. The Greek is κολυμβήθζα, a place to swim in, because fishes, or even men, might swim in it. The Vulgate has piscina. This poo1 was constructed by Solomon for the service of the Temple; hence it is called by Josephus ( Bell. Jud 6: 6) Solomon's Pool. In it the Nethinims washed the victims which they handed over to the priests to be offered in the Temple.

Some Greek codices instead of pool read πύλη, a Porch, or gate, but S. Chrysostom, Theophylact, Cyril, Euthymius, S. Jerome, and others passim, read κολυμβήθζα, i.e., a pool. The Syriac has a baptistery, or font.

Bethsaida : so read the Vulgate, and among the Greeks SS. Chrysostom and Cyril. And appositely, for Bethsaida means in Hebrew a house, i.e., a place of hunting, or fishing. And this is the signification of the Greek κολυμβήθζα, a place for fish to swim in. The Greek MSS., however, read βηθεσδα : so also S. Jerome ( loc. Hebræis). Bethesda means in Hebrew a place of pouring forth, because the rain from the roofs of the houses, and streams of water from aqueducts, flowed into it. The Syriac has Bethchesda, or house of mercy, from the Hebrew çñã, chesed, mercy, because there God showed His mercy to the miserable sick whom He healed; or else because righteous men relieved with their alms the sick poor who lay there.

Having five porches, or porticoes: these porches or porticoes were places covered above, but open below, either for walking, or taking rest in, that sick persons might rest in them secure from rain, or the heat of the sun, and immediately step out of them into the pool when its angel moved the water.

Ver. 3.— In them . . . languishing people (Vulg.); Greek, α̉σθενόντων ; Eng. Ver. sick folk ; withered (Vulg.) aridorum, dry, i.e., whose arm, or hand, or foot, or some other limb, was lifeless.

An angel of the Lord ; either Raphael, or some other . Raphael, who presides over bodily healing, is so called from the Hebrew, which signifies the medicine, or physician of God. Whence he cured Tobit of his blindness.

According to a time (Vulg.), i.e., at a certain time determined by God, or the angel, but unknown to men. Wherefore what Tertullian and Cyril say does not seem to be correct, that it was only once in the year, namely, at Pentecost, that the angel went down into the pool. For if so, the sick folk would not have lain beside it (for so long a time), but would have waited at home until Pentecost was close at hand. As Euthymius says, "By speaking of a stated time, he showed that the miracle was not continually taking place, but at certain times, unknown indeed to men, though often, as I think, in the course of the year."

The water was moved (Vulg.); Greek, ε̉ταζάσσετο ύδω̃ζ, i.e. he disturbed or troubled the water. "The sound of moving signified that angels were present to sanctify the water," says S. Cyril. "The water was moved in order to show that the angel had descended," says S. Ambrose.

And he that first went down, &c. In order to show the value of labour and diligence, and that we ought to be swift and active to take God's benefits. Thus it was necessary for him who would gather the manna to rise at dawn, for when the sun was risen it melted, "that it might be made known unto all that it was needful to prevent the rising of the sun for Thy blessing, and to worship Thee at the dawning of the day" (Wis 6:28). For God gives His gifts to the watchful and earnest, not to the slow and sleepy. Thus in the race only he who excels the rest receives the prize (1Co 9:24).

You will ask why, after the troubling of the water, as it is in the Greek, only he who first stepped in after the troubling was healed? I answer, that the literal reason was to show that this power of healing did not proceed from any natural virtue of the water, but from the moving of the angel, and the command of God. This moving of the angel did not impress any physical power or quality upon the water to heal any disease, but it was a sign of the Divine power and working, which were about to heal that sick person who had previously, by his own diligence, stirred up himself, and had, gone down into the water that he might there receive the miraculous blessing of God. This moving, therefore, was an invitation to the sick to receive healing in the troubled water.

Appositely indeed did the angel make use of this sign of motion, because, whilst it was being moved, the virtue of the water became lively and efficacious. For life consists in motion, death in quietude and torpor.

Tropologically, the reason was to signify that the sinner, when he is converted and healed by God, is wont to be troubled and agitated in his conscience by various emotions of fear, shame, and hope. For by these God moves a man to repentance and contrition, that he may thereby be healed, as the Council of Trent teaches.

0f whatsoever disease. From hence it is plain that the healing virtue of this pool did not proceed from the victims which were washed in it, nor from wood lying at the bottom, of which the cross of Christ was afterwards made, as some have supposed, but was supernatural and miraculous. For God wished to bestow this benefit upon believing people about the time of Christ's coming (for there is no mention of it in the Old Testament), in order that Christ thus healing a sick man might show that He was God, who had given this property to the pool, and therefore that He without it could heal the sick. Wherefore it would seem that this gift was taken away from the ungrateful Jews when they killed Christ, for we find no subsequent mention of it. As Tertullian says ( cont. Jud., c. 13) , "The pool of Bethsaida, which, to the coming of Christ, healed the sicknesses of Israel, afterwards ceased from bestowing its benefits through their persevering fury."

Allegorically, God willed that this pool should be a token of His Passion and His Baptism. For as the angel descended into the water, so Christ went down to His Passion and torments; and in them, as in water, He was immersed and buried. And as the pool was red with the blood of the victims which were washed in it, so was Christ ruddy, and stained with His own blood (Isa 63:2), that by the merit of His blood He might cause baptism (wherefore the Syriac here translates baptistery ), in whose water believers are washed, to heal all spiritual infirmities. So Tertullian ( de Baptismo, c. 5), S. Ambrose ( de Spir. Sc., lib. 1, c. 7), and S. Chrysostom. The latter says, "For when God wished to instruct us in the belief of baptism now nigh at hand, He drove away not only pollutions, but diseases by means of water: for the nearer the images and figures were to the truth, they were more illustrious than the ancient figures." And S. Austin says, "To descend into the troubled water is humbly to believe in the Lord's Passion. There one was healed to signify unity. Whosoever came afterwards was not healed, because whoso is outside of unity cannot be healed."

Ver. 5 . — A man having an infirmity : Greek and Vulgate.  S. Chrysostom and others say that this sick man was a paralytic.

Tropologically, this infirm man represents one who has grown old in a course of sin: who lies without strength in habits of vice, and is without any power to do good. For as palsy dissolves the bonds which knit the limbs together, so does a habit of sin enervate and dissolve the strength of the soul, so that men cannot arise out of it, and resist it, unless they are raised and strengthened by the mighty grace of God. Hence it is plain that such a palsy as this was naturally incurable; and we see that for thirty-eight years it could not be healed by any skill. Christ therefore took upon Himself to heal this palsy rather than the diseases of the other sick who were there, in order to show forth both His Almighty power and His infinite mercy. This was why Christ determined to heal Paul, who was labouring even beyond the rest of the incredulous and impious Jews under the worst spiritual disease of unbelief, as he himself shows us in the beginning of his 1st Epistle to Timothy. As S. Austin says, "The great Physician descended from heaven because one who was sick unto death lay on the earth." On the symbolical meaning of the thirty-eight years see S. Augustine in loc., where he says, amongst other things, that it was the symbol of weakness, as forty is the symbol of healing and perfection. "If therefore," he says, "the number forty has the perfection of the Law, and the Law is not fulfilled except by the twofold precept of charity, what wonder that he was sick, who lacked two of the forty?" The twofold love, viz., of God and his neighbour, was lacking.

Ver. 6.— When Jesus saw, &c. Christ knew well that he had a desire to be healed, but He asked the question - 1. To afford the sick man an opportunity for conversation, and from thence of being healed. As S. Cyril says, "Herein was a great proof of the compassion of Christ, that He did not (always) wait for the entreaties of those who were sick, but prevented them by His mercy."

2. That He might sharpen the man's attention to the instantaneous character of the miracle, and so to the words and deeds of Christ. From all these He might know with certainty that he was healed, not by the pool, nor by medicine, but by Christ alone, who was superior to all the virtue of the pool, or of medicine, and so might believe in Him as a prophet, and the Messiah, and might in penitence ask and obtain of Him remission of his sins. Wherefore He healed him beside the healing pool, but without touching it, that He might show that it was He who had given its virtue to the pool, and that He therefore, without the aid of the pool, could heal him by His word alone.

Ver. 7 . — The sick man answered, &c. The sick man does not answer Christ's question directly. He takes for granted that every one knew that he desired to be healed. Therefore he makes mention of the way of obtaining healing by means of the pool. As though he had said, "I am prevented by palsy from going into the pool, for I have none to carry me. I am a poor man. If therefore Thou canst help me in this matter, do so." For he thought that when Christ asked the question, Dost thou wish to be healed? He meant, "Dost thou wish that I should carry thee into the pool, when the angel moves the water, that thou mayest in it be healed?" As yet he did not know the power of Jesus, for he had never seen Him.

The Syriac translates a little differently: Even so, Lord (I do wish to be healed), but I have not a man. Beautifully does S. Augustine say, "In very deed was that man (Jesus) necessary for his salvation, but it was that man who is also God."

Ver. 8.— Jesus saith unto him, &c. These words of Christ were practical and efficacious. In saying Arise, He caused him to arise, and healed him. As S. Augustine says, "It was not a command of work, but an operation of healing." And S. Cyril, "Such power and virtue were not of man; it is a property of God alone to command like this." Christ bade him take up his bed, that it might be evident to all that He had healed him, yea, that he had been made instantly stout and strong, so as to be able to carry his bed. Wherefore Euthymius in this passage observes that Christ was accustomed, after the miracles which He wrought, to add something by which their truth and greatness might be perceived. Thus in this instance He bade the paralytic take up his bed, which he could not have done unless he was healed; yea, stout and strong. So after the multiplication of the loaves, He ordered more fragments to be taken up than were originally in the bread. So He said to the leper whom He healed, "Go show thyself to the priest." So He ordered something to be given to eat to the girl whom He raised from the dead (Mark v. 43).

Tropologically, S. Gregory ( Hom. 12 in Ezech.) applies these words to sinners who have been justified by penance, who, by the just judgment of God, suffer temptations from their former sins. He says, "The sick man restored to health is bidden to carry the bed in which he had been carried. For it is necessary that every one who is healed should bear the contumely of the flesh, in which he had before lain in his sickness. What then is it to say, Take up thy bed, and go unto thine house, but, Bear the temptations of the flesh, in which thou hast hitherto lain?"

Thus S. Mary of Egypt for seventeen years after her conversion suffered dreadful temptations of the flesh, because she had previously lived for that number of years immodestly. Sins therefore are their own executioners, and their own righteous avengers. What before pleased afterwards torments: what willingly thou hast done, the same thou shalt hereafter unwillingly suffer.

Symbolically, S. Augustine says ( Tract. 17), " Arise ; that is, love God, who is above. Take up thy bed; i.e., love thy neighbour, bear his infirmities, according to the words, 'Bear one another's burdens, and so fulfil the law of Christ.' When thou wast weak thy neighbour carried thee: thou art made whole, carry now thy neighbour. Carry him with whom thou walkest, that thou mayest come to Him with whom thou desirest to abide."

Ver. 9.— And immediately (Syriac) in that moment . . . for on that day was the Sabbath. Christ designedly healed upon the Sabbath, both because the Sabbath was the highest festival of the Jews, which therefore it was right to sanctify above other days by good works, such as healing a sick man like this paralytic: and also because He hereby wished to show the Jews that He was the Lord of the Sabbath. For in bidding him take up his bed, which was a thing forbidden by the old Law, He showed that He was Messiah and God. Moreover, because the Sabbath was a day dedicated to rest and the praise of God, Christ gave rest from his pains to this sick man, and so afforded a notable occasion for praising God on this day.

Ver. 10.— The Jews therefore, &c. As Nonnus paraphrases, "Clamorously they uttered an accusing charge, 'It is the Sabbath, which every one ought to keep wholly in rest: it is not lawful for thee to carry thy bed.'" Speaking generally, they say the truth; for among the Jews it was a matter of the highest obligation to keep the Sabbath. All work was then forbidden, as appears from Exo 20:8. And especially the carrying of burdens on that day is forbidden by Jeremiah (Jer 17:21, &c.). Christ, however, here says the contrary to the sick man whom He cured, because He, being Lord of the Sabbath, could dispense with its obligation. Moreover, what was forbidden by the Law upon the Sabbath was servile work, not a pious and Divine work like this. Christ bade the man who was healed take up his bed that the crowds of people who were flocking into the Temple on the Sabbath might become acquainted with the miracle, and acknowledge Jesus, its author, to be the Messiah, giving Him thanks.

Ver. 11 . — He answered them, &c. Understand, This was indeed a Divine man, and by Divine power has healed me. Therefore He is a friend of God, and would not bid me do anything except what is pleasing to God. As S. Augustine says, "Should I not receive a command from Him from whom I have received healing?" Just indeed was this defence of the sick man, which the Jews ought to have understood and accepted, but being blinded by pride they could not receive it, and so sinned by persecuting Christ and fell into hell.

Ver. 12.— Therefore they asked him, &c. Being indignant, they say with threats, "Who is that bold and insolent man, who dare bid thee, contrary to the Law, carry thy bed upon the Sabbath day? Verily, that man is not of God who does not keep the Sabbath which God has ordained." Thus they spoke through a blind prejudice derived from this Law, which they did not understand. Whereas, on the contrary, they ought to have understood that He who had miraculously healed the sick man, could not have done it except by the singular authority and help of God, and therefore that He had equally received from God the right to say on the Sabbath, Take up thy bed and walk.

Ver. 13.— But he who was healed, &c. The man knew not the name of Jesus, nor whither He had gone, nor indeed who He was, for he had never seen Him before.

Departed. Euthymius gives the reason. "As soon as He had healed the man, He withdrew because of the crowd, partly to avoid the praise of the just, and partly to take away occasion for the envy of the unjust." S. Chrysostom gives another reason: That the man's testimony in the absence of Jesus might be less liable to suspicion. For if he who was healed had praised Christ to the Jews before His face, he might have seemed to have done it out of favour. But now that he praised Him in His absence, it is evident that he did so from the love of the truth.

Ver. 14.— Afterwards Jesus, &c. The Arabic is, Now thou art healed, return not to sin, less a worse evil be done thee.

In the Temple. From this it appears that this man who was healed by Christ, as soon as he had carried his bed to his house, went to the Temple to give God thanks for His great benefit of healing. As Chrysostom says, "Assuredly a great mark of piety and reverence. He did not go to the marketplace, or the porch; he did not indulge in pleasure, or ease; he was occupied in the Temple."

Sin no more. From hence it is plain that God often sends diseases upon sick persons on account of their sins; and that this man had been afflicted because of his sins. Thus this paralytic, who had been sick for thirty-eight years, from a time before Christ was born, had committed some crime, which God wished him to suffer for, and expiate, by this protracted disease. Christ therefore tacitly admonishes the man's conscience that he should be mindful of his sin, and be contrite, and avoid it for the time to come. At the same time He intimates that He, being a Prophet, knew this by Divine revelation. Wherefore when sickness is sent by God upon any one, let him examine his conscience, and blot out by repentance and confession the sin for which God has sent the sickness, and let him pray to God to pardon his sin, and take away the disease.

I said, often sends, for God sometimes sends diseases upon holy men that he may prove, increase, and crown their patience, as He did in the case of Job, whose whole dispute with his friends turned upon this point; his friends urging that his sins had given occasion to his being so grievously afflicted, whilst he, on the contrary, contended that he was free from sins, and had not deserved those afflictions. And God in the last chapter adjudges the dispute in his favour, and condemns his friends. The same thing will appear in the case of the man who was born blind (chap. ix.), of whom Christ spake thus, "Neither did this man sin, nor his parents, that he was born blind."

Moreover, as Christ healed this sick man's body at the pool, so did He both by His inward inspiration, and by his external admonition, heal his soul in the Temple. He brought back to his memory the sins of his youth, by reason of which he had deserved so long a sickness, and he moved his heart to contrition for them, and to ask pardon from God, that so he might be justified. Indeed, Christ healed his body for this very reason that He might heal his soul.

Lest a worse thing, &c. "For," as Theophylact says, "he who is not made better by a former punishment is kept for greater torments, as being insensate, and a despiser." "And this happens," says Euthymius, "either in this life, or in the life to come, or in both." "A relapse is worse than the original disease." So a relapse into a fault is worse than the fault on account of the greater ingratitude, boldness, impudence.

Ver. 15.— The man went away, and told, &c. Not out of malevolence, but from gratitude, that he might not hide the author of so great a kindness. So Augustine, Chrysostom, and others. "He went away and told," says Euthymius, "not as being wicked, that he might betray, but as being grateful to disclose who was his benefactor. Because he thought he should be guilty of a crime if he kept silence, therefore he proclaimed the benefit."

Ver. 16.— Wherefore the Jews persecuted Jesus, &c. Some Greek MS., also the Syriac and Arabic Versions, add, And sought to kill Him. Wherefore, i.e., on this pretext, for the true cause was envy. For the Jews, especially the scribes and Pharisees, were envious at this glory of Jesus, and grieved that the people should prefer Him to themselves. They were indignant that their wickedness was reproved by Him, and condemned by His holiness. For they wished to be paid court to as Rabbis, and doctors of the Law, and oracles of wisdom and sanctity.

Ver. 17.— But Jesus answered, &c. " The Father worketh," says S. Augustine ( lib. 4. de Gen., cap. 12) , "both affording suitable government to things created and having in Himself eternal tranquillity:" for, as he says elsewhere, "being still He worketh, and working He is at rest." And after an interval, "The power and virtue of the Creator is the cause of existence of every creature. And if this virtue were ever to cease from governing created things, their forms ( species) would cease at the same time, and all nature would come to an end." Like as the light in the air vanishes if the sun withdraw his rays, by which light is produced. The meaning is, "You, 0 ye scribes, object against Me the law of Sabbatical rest, which God commanded you because He Himself rested on the Sabbath from all His work. But I answer that God on the Sabbath only rested from producing new species of things. But He did not rest in such a manner that He is not every Sabbath continually working, that is to say, governing and preserving the world, and all the things that are in it, moving the heavens, bringing forth one thing out of another, feeding and healing all living things, &c. This, which is work of the highest beneficence, is not servile work, but pious and Divine. Such work is indeed lawful; yea, it adorns and hallows the Sabbath. So too I, who am the co-equal Son of the Father, always work, and always have wrought the same things with Him. For neither do I work without the Father, nor the Father without Me." So S. Augustine and others.

Observe the Hebraism: and I work, that is, so, or in like manner, I work. For the word and, when it is the mark of conjunction, since it joins like things, is a sign of comparison and similitude, and means the same thing as thus, as is constantly the case in the Book of Proverbs.

Ver. 18.— Wherefore, &c. His Father, Greek, πατέζα ίδιον,. i.e., His own Father, because Christ alone is the peculiar, and by nature, Son of God.

Making Himself equal with God, because He had said that not merely like things, but that the self same things which the Father works, were wrought by Him, and therefore that He in all things co-operated, not as a servant, but as a Son, of the same substance with the Father. As Cyril says, "Seeing that He was a man, and not knowing that God dwelt in Him, they could not bear that He should call God His Father in a special manner." The chief priests and scribes therefore wished to kill Jesus, because they feared lest, as His glory increased, their authority should decrease; indeed lest Jesus, persuading the people that He was God, should be preferred by the people to the priests, and should deprive them of their authority, and should bring in His own new priests and pontiffs, which we see He actually did do.

Ver. 19.— Verily, Verily, &c . . . cannot : "not from defect of power," says Euthymius, "but on account of inseparability. For it is impossible that the Son should do anything which the Father does not." So S. Chrysostom and S. Augustine. Except, or unless. This word is not here exceptive, signifying the same as but only. It has the same meaning in Mat 12:4.

What He seeth : Greek, βλέπη, i.e., may see. For it is not before He worketh, but as soon as He seeth the Father working, that He, Christ, worketh with Him. For Christ as God does not produce what is similar, but what is identical with the work of the Father. For the action of the Father, which both see and work together, is the same. I say action, but not the Hypostatic Union, nor the things which depend upon it, for this union has not to do with action, but with the terminus in quo. Wherefore, although the whole Blessed Trinity, Father, Son, and Holy Ghost, by their Divine action, have brought about this Hypostatic Union, yet the union itself is terminated in the Son, and does not extend to the Father and the Holy Ghost. Wherefore the Son only, not the Father and the Holy Ghost, became incarnate, and died, &c.

Observe, Christ in this place only means to say that He has received from God the Father His Divine Essence, power, and working, as from His Author. He makes use of the word see, as if the Son did nothing except what He seeth the Father do, or what He sees to be the work of His Father. For children and pupils are wont to imitate the ways and deeds of their fathers and teachers. Christ is speaking after the manner of men, or as amongst men it becomes a son to speak of his father.

It may be added that Christ in a proper and theological sense uses the word see, because He proceeds from the Father as the Word, which is the term of the vision and the notional cognition of God the Father. For the Father, as seeing and understanding Himself and all things, produces and begets the Word, and by this communicates to Him His own vision and action. Therefore the Son neither seeth, nor doeth anything except what He seeth the Father see, or do. For He Himself is the Word and the Idea, in whom, as a Term, the Father expresses and imprints all His own vision and cognition, both speculative and practical. The meaning then is this, "Whatever I work, the Father worketh the same, and by altogether the same vision, cognition, will, power, and action. Wherefore if ye accuse Me because I have healed one paralysed on the Sabbath day, ye accuse God the Father also. For He hath wrought this with Me, because He in Me and by Me worketh all things. Indeed, I have received all My work from the Father. Wherefore, if ye believe that God the Father works all things rightly, wisely, and holily, ye ought to believe the same of Me, and therefore that this healing on the Sabbath was a work prudent, holy, and Divine."

Doth likewise : altogether in the same manner, with the same liberty, the same power, the same authority. So S. Gregory Nazianzen ( Orat. 2 , de Filio ). S. Cyril says, "They do likewise, or work in like manner, who are altogether of the same nature: but as to things which have a diverse essence there cannot be in them the same mode of working. As therefore He (the Son) is God of true God, He is able to do likewise the same things as the Father."

Ver. 20.— For the Father, &c. Showeth, not as a master to a disciple, says Euthymius, but as a father to a son, as God to God. Showeth therefore means gives, communicates, especially because, as I have said, the Son by demonstration, i.e., by understanding and vision, proceedeth as the Word from the Father. To show in the sense of give, exhibit, attribute, is used in 1Sa 14:12; Exo 33:19; Psa 4:6, &c. That this is the meaning here is plain from what follows. Moreover, the Father showeth, i.e., communicates all things to the Son in that He is God, not by free love, but by nature, out of the fecundity of the Divine Essence, of which the greatest sign among men is love. For he who among men communicates all things to his son, by so doing gives an eminent token that he loves him in the highest degree. Moreover, the Father communicates all things to the Son in that He is Man, of which communication love is not the sign, but the cause. "For the Father to show to the Son," says Bede, "is by the Son to do what He doeth."

Admirably does S. Athanasius say ( Disp. cont. Arium. lib. 1), "The Almighty Father hath given to the Son omnipotence, majesty to majesty, to virtue He has given virtue, to the prudent one He has given prudence, foreknowledge to the foreknowing, eternity to eternity, Divinity to Divinity, equality to equality, immortality to immortality, invisibility to invisibility, to a king a kingdom, life to life; and He hath given not something other than that which He hath; and as much as He hath, so much hath He given."

You will ask why to manifest and to show here and elsewhere are put for to give and to communicate. I reply (1.) because God by showing Himself and His works to the Son, communicates to Him His own knowledge, and consequently His essence. For God's knowledge is the same thing as His essence. (2.) By showing, He illuminates the Son, i.e., He communicates His own light of wisdom, and of all good, and Himself, wholly to Him. For God is the uncreate and infinite Light, as S. John shows (1 Epist. i. 5). Lastly, by showing, i.e., by understanding, He produces the Word, i.e., the Son. For in God the most noble thing is understanding, and the most noble action is to understand, to illuminate, to show. For the noblest and chief power of the soul is intellect and reason. These command the will, and guide it as it were blindfold; and by it they rule and move all the other senses and powers of the soul. Hence comes the axiom of the wise, "Mind effects all things:" it is the part of reason to govern. Just as strong as any one is in intellect, so far is he able to command. For the intellect in conceiving and understanding, by means of conception and intelligence, in a lively manner incorporates all those things into itself, and as it were possesses them. For it conceives all things in itself in a certain lively manner, and forms an appearance of them in itself, which presents to it all the goodness and beauty of things. Wherefore the understanding is the eye of the mind. As in the body the eye is the noblest and most efficacious sense, which incorporates into itself the forms of all things, far more does the understanding do this in the mind. Wherefore the blessed in heaven, by means of the understanding, in understanding and seeing God, incorporate Him into themselves, possess Him, and are blessed by Him. This then is the reason of this mode of speech by which to show is taken for to give, to communicate, to bring one into possession of the thing shown. This is what Aristotle says, "The intellect by understanding becomes all things," because by a lively conception of things it assimilates itself to them, and them to itself. Thus it seizes and holds them, and makes them to exist in a nobler and better manner in itself than they are in themselves. For in themselves they are often dead and inanimate, but in the intellect they are living and animated. They live in the highest and most excellent vital act.

And will show greater things : by showing will give and communicate. These greater things are more illustrious mysteries and miracles, especially the raising of the dead, and the authority to judge all men; of both which Christ proceeds to speak.

That ye may marvel. He does not say that ye may believe. For the scribes and the Jews, when they saw so many miracles of Christ, wondered at His power, but yet were blinded by envy and hatred, and would not believe in Him as the Messiah. Still Christ did those things with the intention that they should believe in Him. The heretics act in just the same way even now. They admire the wisdom, holiness, and miracles of the orthodox saints, but will not follow their faith, nor imitate their manner of living. Such is heresy, and the blindness, obstinacy, and malignity of error.

Ver. 21.— For as the Father &c. Behold here is the first greater work which Christ said the Father would show, that is, communicate, to the Son. As S. Cyril says, "Marvel not that one who was utterly weakened by long disease was strengthened by a word, and took up his bed, and went away, for I am about altogether to destroy death, and to judge the whole world."

So also the Son, &c. He tacitly signifies that He is God, equal to the Father in power and liberty to raise and quicken whom He will.

Whom He will. It is not that the Father wills to quicken some, and the Son wills to quicken others, but the same, because His will is conformable, yea, the same as the will of the Father. So Augustine.

Quickeneth, i.e., raiseth from the dead, both in this life, as He raised Lazarus, and in the day of judgment, when He will raise all mankind.

Ver. 22.— For neither doth the Father judge, &c. The Arabic omits for, but the Greek has it, and appositely. For this is the second reason by which Christ proves that He is God, and the second greater work which He said the Father would show Him. As Cyril says, "He brings forward another Divine and excellent argument, by which He shows that He is by nature truly God. For to whom else does it belong to judge the world but to God only?"

To His Son. One God with Himself, but by His Incarnation made man. As S. Austin says ( lib. 1, de. Trin., c. 13) , "No one shall see the Father at the judgment of the quick and the dead, but all shall see the Son, because He is the Son of Man, that He may be seen by the wicked also, when 'they shall look on Him whom they pierced.'"

You will say, Christ has been created judge as man, according to the words (Act 10:42), "Who has been constituted by God the judge of quick and dead," therefore Christ cannot prove from His being judge that He is God. I answer, that this correctly proves it, because the power of judgment is a thing peculiar to God: it is a matter of the highest and most ample right. Wherefore neither would God communicate it, nor could it be fittingly communicated to a mere man, but to Christ alone, who is both God and man. For He as God has the supreme authority to judge, but as man, He is able to exercise this judgment visibly before men, to acquit, or to condemn. For a judge ought to be seen and heard by those who are accused.

Ver. 23.— That all, &c. For the Jews who would not then honour the Son of God, or acknowledge Him to be such, when they shall see His Divine power and majesty in the day of judgment, will be compelled to acknowledge, honour, and adore Him as God.

Like as they honour the Father : the words like as signify equality, not similitude.

He who honoureth not the Son, &c. Because by denying the Son he denies also the Father; for father and son are correlative terms: and he who has not a son cannot be a father. With regard to God, he who denies that the Son is the Son of God, denies that God the Father is truly and properly the Father, and has begotten. Tacitly he asserts that He could not beget a consubstantial and co-equal son. Moreover he denies the Father, because the Father sent the Son into the world, that by Him He might be honoured, in such a manner that He should be acknowledged to be the Father properly so called, and to have begotten a Son of the same substance with Himself, and to be adored with the same latria as Himself. He therefore who denies that the Son is God, denies that the Father begat God, which is the highest blasphemy of the Father. For he deprives the Father of that offspring which is His equal and worthy of Himself, and instead of a Divine and uncreated offspring assigns to Him one that is created and mean. Wherefore he denies Him to be a proper and Divine Father.

Ver. 24.— Verily, verily, &c. See what has been said on Joh 3:3. Heareth, so as to believe and obey My word. Thus He subjoins, and believeth in Him that sent Me, and by consequence believeth in Me as His Son, sent by the Father into the world to save it. He saith not, and believeth in Me, but speaks with greater amplitude. For in saying, and believeth in Him that sent Me, He implies the mystery of the Trinity, and the Incarnation, which two things are the chief articles of the Faith, and chiefly necessary to salvation. For He who sent the Son is God the Father; the Father and the Son together necessarily breathe the Holy Ghost. Lo, you have the whole Trinity.

Hath, i.e., by right, deservedly, and in hope. See on iii. 16.

Hath passed, i.e., certainly will pass (the perfect is used instead of the future because of the certainty of the thing, meaning, he will as certainly and infallibly pass as if He had already passed), from death, the temporal death of the body, unto life, eternal and blessed, in heaven. For although the reprobate who will be damned will also be raised again to life, that they may burn in hell, yet that life in hell is rather a continual death, than life. For, as St. Austin saith, ( de Civ., lib. 6, c. 12), "There is no more complete and worse death, than where death dieth not." For in hell there will be living death, and deathly life, that is, always dying, but never dead. Again He speaks yet more plainly. He who believeth and obeyeth God the Father, and the Son who is sent by Him, hath passed from the death of the soul, dead through sin, to the spiritual life of grace, that he may after the death of the body pass to the life of glory.

Ver. 25.— Verily, verify, &c. "Lest thou shouldst think that this is to come to pass after a very long time, He subjoins, and now is. For if He were only announcing things future, there might not unreasonably be doubt, but He saith that these things shall come to pass whilst He is still conversant upon earth." So Chrysostom. For, as Theophylact says, "He is speaking here of those three whom He was about to raise, the widow's son, the daughter of the ruler of the synagogue, and especially of Lazarus. For this last He was about to raise in Judea. And Christ is here speaking in Judea to Jews. This then is the signification of now is. Christ then rises from the spiritual resurrection of souls from sin to the life of grace, to the resurrection of those bodies which He was about to raise whilst He lived on earth. From this He rises to the full resurrection glory of the bodies which He will raise in the day of judgment. For from His power to raise souls from the death of sin to the life of grace, as from a thing greater and more difficult, Christ proves that He has power to raise the body, a thing less difficult. So Toletus, Jansen, and others. But S. Cyril and others think that the reference in this place is to the general resurrection, and they take the expression, and now is, to refer to the last judgment. For S. John (1st Epist. ii. 18) calls the whole time of the New Law the last hour, i.e., the last time, because this is the last stage of the world, and therefore all things which are done in it seem to be, as it were, present, and to be done in this present hour.

Some add that Christ is here speaking of the saints whom He raised when He Himself arose from the dead (S. Matt. xxvii. 52). The fullest meaning of the passage is to understand it of all whom Christ has raised, and will raise from the dead.

And they that hear, i.e., who shall feel the force of the voice of Christ, or who shall obey Him, as bearing the voice of the Son of God, who calls the things which are not as though they were.

Ver. 26.— For as the Father, &c. To have life in Himself signifies three things. 1. To have life from Himself and from His own Essence, and from no other source. For the Essence of God is life, and His life is His Essence. God therefore essentially, and by His Essence, is essential, uncreated, and infinite life. 2. That God has life in Himself, is that He is the fountain of all life, of angels, men, and animals. As Euthymius says, To have life in Himself means that after the manner of a living fountain He is the Author of life, according to the words, "With Thee is the well of life" (Psa 36:10). 3. Which follows from the two previous meanings, to have life in Himself means to have life in His own power, to be the Lord of life to all things living, so that He according to His own good pleasure gives them life, preserves it, and takes it away. This makes plain the unity of Essence, i.e., of Deity, in the Father and the Son. For if the Son had a different Essence from the Father, then He would have life in another, that is to say, in the Father, who gave Him life. But now He hath life in Himself, i.e., in His own Divine Essence, which He hath altogether in common with the Father. So S. Chrysostom. "Behold," he says, "how they differ not in any respect whatsoever, save that the one is the Father, and the other the Son."

So hath He given also, &c In that He is the Son of God, and that according to the three ways just spoken of. As S. Augustine says, that His life might not have need of life, that He should not be understood to have life by way of participation: for if He had life by way of participation, He might, by losing the participation, become without life. Such doctrine concerning the Son accept not, think not, believe not. The Father therefore continues as life, the Son also continues as life. The Father is life in Himself, not from the Son: the Son is life in Himself, but from the Father.

Ver. 27.— And hath given, &c. Because Christ as God hath life in Himself, from hence, in that He is man, He hath power to judge all men. The word because must here be taken specifically, and means inasmuch as. But it may be taken even more expressively in a reduplicative and causative sense, as giving the express reason why God gave Christ judicial authority. That reason is because Christ is the Son of Man, i.e., because He deigned to become Incarnate. As though it were said, "God hath willed to judge men by Christ a man, that judgment might take place in a congruous manner, that is, after a sensible and human manner, that as He Himself saved the world by the man Christ, so He would also judge it by the same, by that man, I say, who is God, who took human life, and laid it down for man's salvation."

Wherefore it is that He by this great emptying of Himself, by which He willed to become man, merited this exaltation of judicial power, that He who was the Saviour of all should be the judge of all. So Maldonatus and others. S. Augustine gives also a twofold reason. The first is, "that those who are to be judged might see their judge. For those who shall be judged will be both good and bad. It was right that in the judgment the form of a servant should be shown both to the good and the bad, but the form of God should be reserved for the good only." The second reason is, "because the judge shall have that form in which He stood before His judge. That form which was judged shall judge: unrighteously was it judged, but righteously shall it judge."

Ver. 28.— Marvel not, &c. . . . the hour, i.e., the time of the Evangelical Law, which is the last, and in the end of which shall be the resurrection of the dead, and the final judgment.

In their graves : those who are dead and buried, including also the unburied dead. For as S. Augustine says, "By those who are buried in ordinary course, He signified also those who do not receive ordinary burial."

The voice of the Son of God : this shall be the sound of the archangel's, probably Michael's trumpet, Arise, ye dead, come to judgment. This shall be accompanied by the sound of the trumpets and voices of other angels. The sound is spoken of as the voice of God, because by His command, through the ministry of angels, an effect shall be produced on the air which shall resound throughout the whole world, and be effectual as at least a moral instrument to raise the dead. For it is not necessary to attribute to this trumpet any physical power of raising the dead.

Ver. 29.— They that have done good, &c. ... shall proceed, Greek ε̉κποζεύσονταί, i.e., shall go forth, out of their tombs and their graves, towards the Valley of Jehoshaphat, where the universal judgment shall take place.

Christ here sets before the unbelieving Jews His authority to judge, that through fear of it He may make them fear, may make them contrite, and convert them. He did the same at the end of His life, when, being adjured by Caiaphas, the High Priest, to say if He was the Son of God, He answered that He was, and added (Matt. xxvi. 64), "Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven."

There is nothing more terrible, and at the same time more effectual for rousing the minds of men to repentance and leading a holy life than a lively representation of the last judgment. So Christ, when He ascended into heaven, commanded His apostles by the angels to preach his return to judgment (Act 1:11).  S. Paul pressed the same thing upon the Areopagites (Act 17:31). For in that judgment shall the destiny of each be finally decided for everlasting happiness or everlasting woe. "In all thy works," therefore, "remember thy last end, and thou wilt never sin" (Ecclus. 7:40). In very deed that fateful day will be the last of this world, and the horizon of eternity, which shall separate the just from the unjust and set them far apart, heaping upon the just utmost felicity, and weighing down the unjust with calamity, and that for ever and ever. Think constantly of this wonderful difference, be zealous for holiness, live for eternity.

Ver.30.— I cannot, &c. Christ shows that His judgment, by which, as man, He will judge all men, will be a last judgment, for his reason that He cannot either judge or will any other thing than that which the Father judges and wills. For He, in that He is God, has the very same judgment, the very self-same Divine mind and will that the Father has. But in that He is man, He is wholly governed by the Divinity and the indwelling Word, so that He can neither judge nor will anything but that which the Godhead judges and wills. So S. Augustine.

As I hear, so I judge : always, and especially in the judgment day. I hear, i.e., I know, I understand. As S. Chrysostom says, "By hearing nothing else is meant than that nothing else is possible but the Father's judgment. I so judge as if the Father Himself were judge."

Because I seek not Mine own will, i.e., Mine own alone, or diverse from the Father's will, for I have no such will, but the will of Him that sent Me : for My Divine will is identical with the Father's, and My human will is wholly conformable to the Divine will. As S. Augustine says, "not that He has no will of His own in judging, but because His will is not so His own as to be diverse from the Father's will." He gives the reason à priori why His future judgment should be just, because, indeed, His will is altogether subject and conformed to the Divine will, because it subsists in the Divine Person of the Word, and is ruled by it. For the will bends and rules the intellect and its judgment in whatever direction it pleases.

Ver. 31 . — If I bear witness of Myself, that I am the Son of God, and therefore as man altogether conformed to the judgment and will of God, My witness is not true, that is, legitimate, judicial, worthy of credit. The word true here is not opposed to false, but to untrustworthy, uncertain. It answers to the Hebrew word neeman, faithful, worthy of credit. For it may be that a man may utter most true testimony concerning himself, and yet may fail to gain credit because of a suspicion that he has too great love of himself, as Euthymius says.

There is a prolepsis by which Christ meets a tacit objection of the scribes, to the following effect. "Thou, 0 Jesus, proclaimest Thyself to be the Son of God, and so in all things to follow the judgment of God. But we will not believe Thee unless Thou shalt prove what Thou sayest by the testimony of God, or of men worthy of credit. This testimony of Thine in a matter which peculiarly concerns Thyself appears to us open to suspicion." Jesus replies, "I grant you that My testimony concerning Myself is not legitimate, nor worthy of credit, if I alone bear witness of Myself. I grant therefore that you need not believe Me alone; but I am not alone, but others worthy of credit bear witness of Me, as will appear by what follows." Christ is here speaking of the common opinion of the Jews, not uttering His own sentiments, as appears from chap. viii. 13, where the Jews openly object to Christ, Thou bearest testimony of Thyself, Thy testimony is not true. Then Christ answers, My testimony is true, &c ., because I am not alone, but I, and the Father who sent Me. So S. Cyril

Ver. 32.— There is another who beareth, &c. Another, viz., God the Father, who at My baptism spoke in thunder from heaven, This is My beloved Son. So S. Cyril, Bede. Again, another, i.e., John the Baptist, testifies to Me. So S. Chrysostom and others. Another then here means, there are others who testify that I am the Son of God, namely, God the Father, John the Baptist, Moses and the Prophets, also My Divine works and miracles. For all of these Christ proceeds to adduce as witnesses to prove that He is Messiah, and the Son of God.

And I know that it is true. So far as I Myself am concerned, I do not need these witnesses, for by Divine knowledge I know that what they testify is true, that I am the Son of God. But I bring forward their testimony for your sakes, that ye may believe what is attested by so many witnesses.

Ver. 33.— Ye sent unto John, &c. Ye sent messengers to him as a man in your estimation holy, and worthy of all credit, to ask him if he were the Messias. John answered that not he, but I, am the Messias. This testimony he gave not out of friendship, or favour to Me, but to the truth. For that he would testify to nothing but the truth, ye yourselves thought, when ye were willing to receive him as the Messiah. Therefore ye cannot reject his testimony, says Euthymius.

Ver. 34.— But I receive not, &c. I do not require the witness of John, for I am God, and the Son of God, to whom John, Moses, and the Prophets ought to yield, and be taught by, and receive authority from.

But this I say that ye may be saved : meaning, as S. Chrysostom says, "I do not need the testimony of man, for I am God. But since John, whom ye admire as a prophet, is of so great authority with you, when ye do not believe Me working miracles, I bring back to your remembrance his testimony, that I may draw you and save you."

Ver. 35.— He was a burning and shining lamp. Greek, ό λύχνος, the illustrious and famous lamb. John was not the light itself, shining of itself (for this was what Christ Himself was), but he was the lamp or lantern which, receiving light from Christ, burnt in himself with the knowledge and love of God, and afforded light to others by the example of his sanctity, and the fervour of his preaching. For God sent John after a long silence for ages of all the prophets, as it were a heavenly prophet, to be a lamp to illuminate the dark ignorance of the Jews, and to show them the true Light, Christ the Lord, and to bear a torch before Him. So S. Cyril and others. For the Only Begotten One is Light by nature, who, out of Light, that is, the Substance of the Father, hath shone forth. John indeed was a lamp, because he shone with light derived from Him. He shone through oil, i.e., with the grace of the Holy Spirit, which coming into our souls as it were lamps, nourishes and keeps them. Wherefore the type of John was the lamp of oil burning before God in the Temple in the Holy of Holies. For so did John shine before Christ. Therefore was John the Baptist always a burning and shining lamp in the tabernacle of witness, as Cyril says.

Moraliter,  S. Bernard ( Serm. de S. Joan Bapt.) teaches that holy men and preachers ought first to burn with charity and zeal in themselves before they shine in preaching to others. " John was a burning and shining lamp. It does not say, shining and burning, because the brightness of John sprang from his fervour, not his fervour from his splendour. For there are some who do not shine because they burn, but rather burn in order that they may shine. But these plainly do not burn with the spirit of charity, but with the love of vanity. Listen to Alcuin on this passage: "John was a lamp, enlightened by light from Christ, burning with faith and love, shining in word and action, who was sent before to confound the enemies of Christ, according to the words, 'I have prepared a lamp for My Christ, I will clothe His enemies with confusion'" (Vulg.)

Such a one was S. Athanasius. Hence S. Gregory Nazianzen ( Orat. 21), speaking in his praise, calls him "the eye of the world, the prelate of priests, the leader and master of confessors, a sublime voice, a firm pillar of the faith, next to John the Baptist, a second burning and shining lamp." He adds, "Athanasius was as an adamant to the persecutors" (by his invincible patience), "a magnet to disputers, to attract them to himself, and to make them be at harmony one with another." And again, "Let virgins praise him as their betrothed, wives as their director, anchorites as him who wakes them up, monks as their lawgiver, the simple as their guide, those given to speculation as their theologian, the joyous as their moderator, the unfortunate as their consoler, the aged as their staff, youths as their instructor, the poor as a dispenser, the rich as their almoner, the sick as their physician, the whole as the guardian of their health, and, in short, all as he who is made all things to all that he may gain all, or as many as possible." Such a one was S. Basil, of whom the same Nazianzen says, "The voice of Basil was as thunder, because his life was as lightning." Because he lightened in his life, therefore did he thunder with his voice.

But ye wished to rejoice for an hour (Vulg.), i.e., for a short time, in his light. When John began to preach with so much sanctity of life and zeal, ye rejoiced because so great a prophet had been sent by God, who, ye trusted, would be your Messiah. But when John began to rebuke your wickedness, and to indicate that I, the poor and lowly One, was the Messiah, ye despised John. Ye would not believe his testimony, because if ye had believed it, ye would have received Me as the Messiah.

Ver. 36.— But I have greater witness, &c.: i.e., than John's witness; greater in the sense of surer, more efficacious, that I am Messiah, the Son of God. This greater testimony is My works, My miracles which the Father hath given Me, that by them I may show that He Hath sent Me. "For one might find fault with John's testimony, as if it were given out of favour," says Euthymius; "but the works being free from all suspicion stop the mouths of the contentious," says S. Chrysostom. "For the works might convince even the insane."

The works (the miracles) which I do, &c., such as the recent healing of the paralytic. I speak of My supernatural works, which could not be effected by any natural cause, but are peculiar to God alone. Wherefore they are as it were the seal of God, by which He bears testimony to Me, and seals and confirms My doctrine. So S. Chrysostom and others.

From this it follows that the Jews both could and ought to have known of a certainty that Jesus was the Messiah, or the Christ, and the Son of God, by the miracles which He wrought. 1. Because He did them with this end and object, that by them He might prove that He was Christ and God. 2. Because Jesus did all the miracles which the prophets had foretold would be done by Christ. 3. Because although certain of the prophets and holy men had done some miracles, they had done neither so many nor so gre

Commentary -- Other

Critics Ask: Joh 5:34

JOHN 5:34 —Did Jesus accept human testimony about who He was?

PROBLEM: In this verse Jesus rejected human testimony about Himself, insisting, “I do not receive testimony from man.” But elsewhere He accepted Peter’s testimony that He was the Christ, the Son of the Living God ( Matt. 16:16-18 ). In fact, even in this same book ( John 15:27 ) Jesus said to His disciples, “And you also will bear witness, because you have been with Me from the beginning.”

SOLUTION: The difference in these statements is due to the circumstances of the testimony. He did not accept mere human testimony to establish who He was, but He did accept it topropagate who He was. God, by miraculous acts, established who Jesus was (cf. Acts 2:22 ; Heb. 2:3-4 ), not human beings. On the other hand, once humans discovered what God had disclosed, their testimony was valid. Even after Peter’s great confession, Jesus reminded him that “flesh and blood has not revealed this to you” ( Matt. 16:17 ). The matter can be summarized in this way:

HUMAN TESTIMONY HUMAN TESTIMONY   

COULD NOT COULD  

Disclose who Jesus was Discover who Jesus was   

Disseminate who He was Establish who He was  

Prove who He was Propagate who He was   

Introduction / Outline

Robertson: John (Book Introduction)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The 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 John 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 Disciple

The 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 Witness

It 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" ( etheasametha tēn doxan autou ). 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" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) 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 eyewitness in the vivid details.

With a Home in Jerusalem

It 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" ( eis ta idia , 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 Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) 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 John

In 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 ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). 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 John

Loisy ( 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 John 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 John

Ignatius ( 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 1Jo_4:2, 1Jo_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 Gospels

As 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 (John 1:19-4:45). 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 (John 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 ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So 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 John 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 Discourses

It 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 Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé 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 Gospel

It 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 John 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 Matt 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 John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 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 John 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 Epistles

Critics 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" ( ho presbuteros ), 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" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_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 1Jo_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 Apocalypse

It 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 agrammatoi kai idiōtai (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 Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 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 John 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 Book

The 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 Koiné 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 Book

He 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 Christ

No 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" ( theos monogenēs ). 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 theos 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).

JFB: John (Book Introduction)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Outline)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Book Introduction)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 5 (Chapter Introduction)

Overview

Joh 5:1, Jesus on the sabbath day cures him that was diseased eight and thirty years; Joh 5:10, The Jews therefore cavil, and persecute him for it; Joh 5:17, He answers for himself, and reproves them, shewing by the testimony of his Father, Joh 5:31. of John, Joh 5:36. of his works, Joh 5:39. and of the scriptures, who he is.

Poole: John 5 (Chapter Introduction)

CHAPTER 5

MHCC: John (Book Introduction)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 5 (Chapter Introduction)

(Joh 5:1-9) The cure at the pool of Bethesda.

(Joh 5:10-16) The Jews' displeasure.

(Joh 5:17-23) Christ reproves the Jews.

(v. 24-47) Christ's discourse.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 5 (Chapter Introduction)

We have in the gospels a faithful record of all that Jesus began both to do and to teach, Act 1:1. These two are interwoven, because what he taught explained what he did, and what he did confirmed what he taught. Accordingly, we have in this chapter a miracle and a sermon. I. The miracle was the cure of an impotent man that had been diseased thirty-eight years, with the circumstances of that cure (v. 1-16). II. The sermon was Christ's vindication of himself before the sanhedrim, when he was prosecuted as a criminal for healing the man on the sabbath day, in which, 1. He asserts his authority as Messiah, and Mediator between God and man (Joh 5:17-29). 2. He proves it by the testimony of his Father, of John Baptist, of his miracles, and of the scriptures of the Old Testament, and condemns the Jews for their unbelief (v. 30-47).

Barclay: John (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 5 (Chapter Introduction)

Man's Helplessness And Christ's Power (Joh_5:1-9)

The Inner Meaning (Joh_5:1-9 Continued)

Healing And Hatred (Joh_5:10-18)

The Tremendous Claims (Joh_5:19-29)

5:19-29 This is the truth I tell you--the Son cannot do anything which proceeds from himself. He can only do what he sees the Father doing. In whatever way the Father acts, the Son likewise acts in the same way; for the Father loves the son and has shown him everything that he does. And he will show him greater works than these, so that you will be moved to wondering amazement. For, as the Father raises the dead and makes them alive, so also the Son makes alive those whom he wishes. Neither does the Father judge anyone, but he has given the whole process of judging to the Son, that all may honour the Son, as they honour the Father. He who does not honour the Son does not honour the Father who sent him. This is the truth I tell you--he who listens to my word and believes on him who sent me has eternal life, and is not on the way to judgment, but he has crossed from death to life. This is the truth I tell you--the hour is coming and now is when the dead will hear the voice of the Son of God, and, when they have heard, they will live. For, as the Father has life in himself, so he has given to the Son to have life in himself; and he has given him authority to exercise the process of judgment, because he is the Son of Man. Do not be astonished at this, for the hour is coming when everyone in the tombs will hear his voice, and will come forth; those who have done good will come out to a resurrection which will give them life, but those whose actions were base will come out to a resurrection which will issue in judgment.

Here we come to the first of the long discourses of the Fourth Gospel. When we read passages like this we must remember that John is not seeking so much to give us the words that Jesus spoke as the things which Jesus meant. He was writing somewhere round about A.D. 100. For seventy years he had thought about Jesus and the wonderful things which Jesus had said. Many of these things he had not fully understood when he had heard them. But more than half a century of thinking under the guidance of the Holy Spirit had shown him deeper and deeper meaning in the words of Jesus. And so he sets down for us not only what Jesus said, but also what Jesus meant. This passage is so important that we must first study it as a whole and then take it in shorter sections. First, then let us look at it as a whole. We must try to think not only how it sounds to us, but also how it sounded to the Jews who heard it for the first time. They had a background of thoughts and ideas, of theology and belief, of literature and religion which is very far from our background; and, to understand a passage like this, we must try to think ourselves into the mind of a Jew who listened to it for the first time. This is an amazing passage, because it is woven together of thoughts and expressions which are all claims by Jesus to be the promised Messiah. Many of these claims we do not now readily see, but they would be crystal clear to the Jews and would leave them aghast. (i) The clearest claim is the statement that Jesus is the Son of Man. We know how common that strange title is in the gospels. It has a long history. It was born in Dan_7:1-14 . The King James Version mistranslates the Son of Man for a son of man (Dan_7:13). The point of the passage is this. Daniel was written in days of terror and of persecution, and it is a vision of the glory which will some day replace the suffering which the people are undergoing. In Dan_7:1-7 the seer describes the great heathen empires which have held sway under the symbolism of beasts. There is the lion with eagle's wings (Dan_7:4), which stands for the Babylonian Empire; the bear with the three ribs in his mouth, as one devouring the carcase (Dan_7:5), which stands for the Median Empire; the leopard with four wings and four heads (Dan_7:6), which stands for the Persian Empire; the beast, great and terrible, with iron teeth and with ten horns (Dan_7:7), which stands for the Macedonian Empire. All these terrible powers will pass away and the power and the dominion will be given to one like a son of man. The meaning is that the Empires which have held sway have been so savage that they could be described only in terms of wild beasts; but into the world there is going to come a power so gentle and kind that it will be human and not bestial. In Daniel the phrase describes the kind of power which is going to rule the world. Someone has to introduce and exercise that power; and the Jews took this title and gave it to the chosen one of God who some day would bring in the new age of gentleness and love and peace; and so they came to call the Messiah Son of Man. Between the Old and the New Testaments there arose a whole literature which dealt with the golden age which was to come. One book which was specially influential was the Book of Enoch and in it there appears again and again a great figure called That Son of Man, who is waiting in heaven until God sends him to earth to bring in his kingdom and rule over it. So when Jesus called himself the Son of Man, he was doing nothing less than call himself the Messiah. Here was a claim so clear that it could not be misunderstood. (ii) But not only is this claim to be God's Messiah made in so many words; in phrase after phrase it is implicit. The very miracle which had happened to the paralysed man was a sign that Jesus was Messiah. It was Isaiah's picture of the new age of God that "then shall the lame man leap like a hart" (Isa_35:6). It was Jeremiah's vision that the blind and the lame would be gathered in (Jer_31:8-9). (iii) There is Jesus' repeated claim to raise the dead and to be their judge when they are raised. In the Old Testament God alone can raise the dead and alone has the right to judge. "I, even I, am he and there is no god beside me: I kill and I make alive" (Deu_32:39). "The Lord kills and brings to life" (1Sa_2:6). When Naaman, the Syrian, came seeking to be cured from leprosy, the king of Israel said in bewildered despair: "Am I God to kill and to make alive?" (2Ki_5:6). The function of killing and making alive belonged inalienably to God. It is the same with judgment. "The judgment is God's" (Deu_1:17). In later thought this function of resurrecting the dead and then acting as judge became part of the duty of God's chosen one when he brought in the new age of God. Enoch says of the Son of Man: "The sum of judgment was committed to him" (Enoch 69: 26-27). Jesus in our passage speaks of those who have done good being resurrected to life and of those who have done evil being resurrected to death. The Apocalypse of Baruch lays it down that when God's age comes: "The aspect of those who now act wickedly shall become worse than it is, as they shall suffer torment," whereas those who have trusted in the law and acted upon it shall be clothed in beauty and in splendour (Bar. 51:1-4). Enoch has it that in that day: "The earth shall be wholly rent asunder, and all that is on earth shall perish, and there shall be judgment on all men" (Enoch 1: 5-7). The Testament of Benjamin has it: "All men shall rise, some to the exalted, and some to be humbled and put to shame." For Jesus to speak like this was an act of the most extraordinary and unique courage. He must have known well that to make claims like this would sound the sheerest blasphemy to the orthodox Jewish leaders and was to court death. The man who listened to words like this had only two alternatives--he must either accept Jesus as the Son of God or hate him as a blasphemer. We now go on to take this passage section by section.

The Father And The Son (Joh_5:19-20)

Life, Judgment And Honour (Joh_5:21-23)

Acceptance Means Life (Joh_5:24)

Death And Life (Joh_5:25-29)

The Only True Judgment (Joh_5:30)

Witness To Christ (Joh_5:31-36)

The Witness Of God (Joh_5:37-43)

The Ultimate Condemnation (Joh_5:44-47)

Constable: John (Book Introduction)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

1. Jesus' washing of the disciples' feet 13:1-20

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

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[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

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Gill: John (Book Introduction)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Book Introduction)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.