Text -- John 12:17 (NET)

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 12:17

Bare witness ( emarturei ).

Imperfect active of martureō . This crowning triumph of Jesus gave an added sense of importance to the crowds that were actually with Jesus when he called Lazarus out of the tomb and raised him from the dead. For this description of this portion of the crowd see Joh 11:45.; Joh 12:1, Joh 12:9-11.

Wesley: Joh 12:17

How admirably does the apostle express, as well the greatness of the miracle, as the facility with which it was wrought! The easiness of the Scripture style on the most grand occurrences, is more sublime than all the pomp of orators.

Clarke: Joh 12:17

When he called - It appears that these people, who had seen him raise Lazarus from the dead, were publishing abroad the miracle, which increased the popularity of Christ, and the envy of the Pharisees.

Calvin: Joh 12:17

17.The multitude gave their testimony He again repeats what he had said, that many persons, aroused by the report of so great a miracle, came to meet Christ. The reason why they go out in crowds is, that the rumor, respecting Lazarus who had been restored to life, was widely spread. They had good reason, therefore, for ascribing to the son of Mary the honor of the Messiah, since he was known to possess such extraordinary power.

TSK: Joh 12:17

people : Joh 12:9, Joh 11:31, Joh 11:45, Joh 11:46; Psa 145:6, Psa 145:7

bare : Joh 1:19, Joh 1:32, Joh 1:34, Joh 5:35-39, Joh 8:13, Joh 8:14, Joh 15:26, Joh 15:27, Joh 19:35, Joh 21:24; Act 1:22, Act 5:32; 1Jo 5:9-12; Rev 1:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 12:12-19

See this passage explained in the notes at Mat. 21:1-16. Also Mar 11:1-11; Luke 19:29-44.

Joh 12:16

Was glorified - Was raised from the dead, and had ascended to heaven.

Joh 12:17

Bare record - Testified that he had raised him, and, as was natural, spread the report through the city. This excited much attention, and the people came out in multitudes to meet one who had power to work such miracles.

Joh 12:19

Prevail nothing - All your efforts are ineffectual to stop the progress of his opinions, and to prevent the people from believing on him.

The world - As we should say, "Everybody - all the city has gone out."The fact that he met with such success induced them to hasten their design of putting him to death, Joh 11:53.

Poole: Joh 12:17-19

Ver. 17-19. These three verses let us know the external cause of the people’ s coming to see Christ, which was the fame of the miracle wrought by our Saviour on Lazarus; this increased the number of those who came to see his entrance into Jerusalem; but the unseen cause was, doubtless, the influence of God upon their hearts, directing them to it, for the further glorifying of his Son before his passion. But this enraged the Pharisees, to see that their decree that those who owned Christ should be turned out of the synagogue should have no better effect: but the multitude rather more owned him, and ran after him. Here again we find the term world signifying many, though those many made up but a very small part of the world.

Gill: Joh 12:17

The people therefore that was with him,.... The Jews, that came from Jerusalem to Bethany, to comfort the two sisters of Lazarus upon his death, who believed in Christ; and others of the town of Bethany, who with them were along with Christ:

when he called Lazarus out of his grave; saying, Lazarus, come forth:

and raised him from the dead; to life:

bare record: to the Jews at Jerusalem, and to the people that came out of the several countries, of the truth of that fact; declaring, that they were eye and ear witnesses of the whole, and that it was a truth that might be depended on.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 12:17

¹ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 12:1-50

1 Jesus excuses Mary anointing his feet.

9 The people flock to see Lazarus.

10 The chief priests consult to kill him.

12 Christ rides into Jerusalem.

20 Greeks desire to see Jesus.

23 He foretells his death.

37 The Jews are generally blinded;

42 yet many chief rulers believe, but do not confess him;

44 therefore Jesus calls earnestly for confession of faith.

Combined Bible: Joh 12:12-20

of the Gospel of John   

CHAPTER 42   

Christ’ s Entry Into Jerusalem   

John 12:12-20   

The following is an Analysis of the passage which is to be before us:—   

1. The crowd going forth to meet Jesus, verse 12.  

2. The joyous acclamations of the people, verse 13.  

3. The Savior mounted on an ass, verse 14.  

4. The king’ s presentation of Himself to Israel, verse 15.  

5. The dullness of the disciples, verse 16.  

6. The cause why the people sought Jesus, verses 17, 18.  

7. The chagrin of the Pharisees, verse 19.  

The passage which is to be before us brings to our notice one of the most remarkable events in our Lord’ s earthly career. The very fact that it is recorded by all the four Evangelists at once indicates something of uncommon moment. The incident here treated of is remarkable because of its unusual character. It; is quite unlike anything else recorded of the Lord Jesus in the Gospels. Hitherto we have seen Him withdrawing Himself as much as possible from public notice, retiring into the wilderness, avoiding anything that savoured of display. He did not court attraction: He did not "cry nor strive, nor cause his voice to be heard in the streets" (Matthew 12:19). He charged His disciples they should "tell no man that he was Jesus the Christ" (Matthew 16:20). When He raised the daughter of Jairus, He "straitly charged them that no man should know of it" (Mark 5:43). When He came down from the Mount of Transfiguration He gave orders to His disciples that "they should tell no man what things they had seen, till the Son of man was risen from the dead" (Mark 9:9).  

We wish to press upon the reader the uniqueness of this action of Christ entering Jerusalem in the way that He did, for the more this arrests us the more shall we appreciate the motive which prompted Him. "When Jesus therefore perceived that they (the multitude which He had fed) would come and take him by force, to make him a king, he departed again into a mount himself alone" (John 6:15). When His brethren urged, "show thyself to the world" (John 7:4), He answered, "My time is not yet come." Here, on the contrary, we see Him making a public entry into Jerusalem, attended by an immense crowd of people, causing even the Pharisees to say, "Behold, the world has gone after him." And let it be carefully noted that Christ Himself took the initiative here at every point. It was not the multitude who brought to Him an animal richly caparisoned, nor did the disciples furnish the colt and ask Him to mount it. It was the Lord who sent two of the disciples to the entrance of Bethphage to get it, and the Lord moved the owner of the ass to give it up (Luke 19:33). And when some of the Pharisees asked Him to rebuke His disciples, He replied, "I tell you, that, if these should hold their peace, the stones would immediately cry out" (Luke 19:40).  

How, then, are we to account for this startling change of policy on the part of Christ? What is the true explanation of His conduct? In seeking an answer to this question, men have indulged in the wildest conjectures, most of which have been grossly dishonoring to our Lord. The best of the commentators see in the joyous acclamations of the crowds an evidence of the power of Christ. He moved them to own Him as their "king," though as to why He should here do so they are not at all clear, nor do they explain why His moving their hearts produced such a transient effect, for four days later the same crowds shouted "Crucify him." We are therefore obliged to look elsewhere for the key to this incident.  

We need hardly say that here, as everywhere, the perfections of the Lord Jesus are blessedly displayed. Two things are incontrovertible: the Lord Jesus ever acted with the Father’ s glory before Him, and ever walked in full accord with His Father’ s Word. "In the volume of the book" it was written of Him, and when He became incarnate He declared "I come to do thy will, O God." These important considerations must be kept in mind as we seek a solution to the difficulty before us. Furthermore, we need to remember that the counsel of the Father always had in view the glory of the Son. It is by the application of these fundamental principles to the remarkable entry into Jerusalem that light will be shed upon its interpretation.  

Why, then, did the Lord Jesus send for the ass, mount it, and ride into the royal city? Why did He suffer the crowds, unrebuked, to hail Him with their "Hosannas"? Why did He permit them to proclaim Him their king, when in less than a week He was to lay down His life as a sacrifice for sin? The answer, in a word, is, because the Scriptures so required! Here, as ever, it was submission to His Father’ s Word that prompted Him. Loving obedience to the One who sent Him was always the spring of His actions. His cleansing of the temple was the fulfillment of Psalm 69:9. The testimony which He bore to Himself was the same as the Old Testament Scriptures announced (John 5:39). When on the cruel Cross He cried, "I thirst," it was not in order for His sufferings to be alleviated, but "that the scripture might be fulfilled" (John 19:28). So here, He entered Jerusalem in the way that He did in order that the Scriptures might be fulfilled.  

What scriptures? The answer to this question takes us back, first of all, to the prophecy which dying Jacob made, a prophecy which related what was to befall his descendants in "the last days"— an Old Testament expression referring to the times of the Messiah: begun at His first advent, completed at His second. In the course of His Divine pronouncement, the aged patriarch declared, "the scepter shall not depart from Judah, nor a lawgiver from between his feet until Shiloh come; and unto him shall the gathering of the people he. Binding his foal unto the vine, and his ass’ s colt unto the choice vine" (Gen. 49:9-11). The word "scepter" here signifies tribal rod. Judah was to preserve the separate independency of his tribe until the Messiah came. The fulfillment of this is seen in the Gospels. Though the ten tribes had long before been carried into captivity, from which they never returned, Judah (the "Jews"), were still in Palestine when the Son of God became incarnate and tabernacled among men. Continuing his prophecy, Jacob announced, "And unto him [Shiloh— the Peacemaker— cf. ‘ thy peace’ in Luke 19:42], shall the gathering of the people be." This received its first fulfillment at Christ’ s official entry into Jerusalem. But mark the next words, "Binding his foal unto the vine, and his ass’ s colt unto the choice vine." The "vine" was Israel (Isa. 5, etc); the "choice vine" was Christ Himself (John 15:1). Here, then, was the fact itself prophetically announced. But this by no means exhausts the scriptural answer to our question.  

We turn next to that remarkable prophecy given through Daniel respecting the "seventy weeks." This prophecy is found in Daniel 9:24-27. We cannot now attempt an exposition of it, [1] though it is needful to make reference to it. This prophecy was given while Israel were captives in Babylon. In it God made known the length of time which was to elapse from then till the day when Israel’ s transgressions should be finished, and everlasting righteousness be brought in. "Seventy weeks" were to span this interval. The Hebrew word for "weeks" is "hebdomads," and simply means septenaries; "Seventy sevens" gives the true meaning. Each of the "hebdomads" equals seven years. The "seventy sevens," therefore, stood for four hundred and ninety years.  

The "seventy sevens" are divided into three unequal parts. Seven "sevens" were to be spent in the rebuilding of Jerusalem: the books of Ezra and Nehemiah record the fulfillment of this. After Jerusalem had been restored, sixty-two more "sevens" were to run their course "unto the Messiah the Prince." And then we are told, "After-threescore and two sevens (added to the previous seven ‘ sevens’ , making sixty-nine in all), shall Messiah be cut off." Here, then, is a definite computation, and a remarkable and most important Messianic prophecy. "Messiah the Prince" (cf. Revelation 1:5), was to present Himself to Jerusalem (note "thy holy city" in Daniel 9:24), after the expiration of the sixty-ninth "seven," or more specifically, precisely four hundred and eighty-three years after God gave this prophecy to His beloved servant.  

Now, it is this prophecy which received its fulfillment and supplies the needed key to what is before us in John 12. The entry of the Lord Jesus into Jerusalem in such an auspicious manner, was the Messiah formally and officially presenting Himself to Israel as their "Prince." In his most excellent book "The Coming Prince," the late Sir Robert Anderson marshalled conclusive proofs to show that our Savior entered Jerusalem on the very day which marked the completion of the sixty-ninth "hebdomad" of Daniel 9. We make here a brief quotation from his masterly work.  

"No student of the Gospel-narrative can fail to see that the Lord’ s last visit to Jerusalem was not only in fact, but in the purpose of it, the crisis of His ministry, the goal towards which it had been directed. After the first tokens had been given that the Nation would reject His Messianic claims, He had shunned all public recognition of them. But now the twofold testimony of His words and works had been fully tendered. His entrance into the Holy City was to proclaim His Messiah-ship, and to receive His doom. Again and again His apostles even had been charged that they should not make Him known. But now He accepted the acclamations of ‘ the whole multitude of the disciples,’ and silenced the remonstrance of the Pharisees with indignation.  

"The full significance of the words which follow in the Gospel of Luke is concealed by a slight interpolation in the text. As the shouts broke forth from His disciples, ‘ Hosanna to the Son of David, blessed is the King of Israel that cometh in the name of the Lord,’ He looketh off toward the Holy City and exclaimed, ‘ If thou also hadst known, even on this day, the things which belong to thy peace! but now they are hid from thine eyes’ (Luke 19:42). The time of Jerusalem’ s visit had come, and she knew it not. Long ere this, the Nation had rejected Him, but this was the predestined day when their choice must be irrevocable."  

One other prophecy remains to be considered, in some respects the most wonderful of the three. If God announced through Jacob the simple fact of the gathering of the people unto the Peacemaker, if by Daniel He made known the very year and day when Israel’ s Messiah should officially present himself as their Prince, through Zechariah He also made known the very manner of His entry into Jerusalem. In Zechariah 9:9 we read: "Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold, thy king cometh unto thee: He is just, and having salvation; lowly and riding upon an ass, and upon a colt, the foal of an ass." As we shall see, several words in this prophecy are not quoted in the Gospels, therefore this prediction (like all prophecy) will receive another fulfillment; it will be completely realized when the Lord Jesus returns to this earth.  

Before we come to the detailed exposition, let us offer a brief comment upon what has just been before us. At least three prophecies were fulfilled by Christ on His official entry into Jerusalem, prophecies which had been given hundreds of years before, prophecies which entered into such minute details that only one explanation of them is possible, and that is God Himself must have given them. This is the most incontrovertible and conclusive of all the proofs for the Divine inspiration of the Scriptures. Only He who knows the end from the beginning is capable of making accurate forecasts of what shall happen many generations afterwards. How the recorded accomplishment of these (and many other) prophecies guarantees the fulfillment of those which are still future!  

"On the next day much people that were to come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried: 'Hosanna! Blessed is the King of Israel that cometh in the name of the Lord'" (John 12:12, 13). It is important to note the opening words of this quotation. What we have here is the sequel to the first verse of our chapter. "Then Jesus six days before the passover came to Bethany." During the week preceding the passover Jerusalem was crowded with Jews, who came in companies from every section of Palestine. They came early in order that they might be ceremonially qualified to partake of the feast (John 11:55). Already we have learned that the main topic of conversation among those who thronged the temple at this time was whether or not Jesus would come up to the feast (John 11:56). Now, when the tidings reached them that He was on the way to Jerusalem, they at once set out to meet Him.  

In view of what we read of in John 11:57, some have experienced a difficulty here. "Both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should show it, that they might take him." How came it then that we now read of "much people... took palm branches and went forth to meet him?" The difficulty is quickly removed if only close attention be paid to what the Holy Spirit has said. First, note that in John 11:57 the past tense is used, "had given commandment": this was before the Lord Jesus retired to Ephraim (John 11:54). Second, observe that John 11:55 tells us "many went out of the country up to Jerusalem" (John 11:55). It is evident therefore that many (if not all) of those who now sallied forth with palm branches to greet the Lord were men of Galilee, pilgrims, who had come up to the metropolis from the places where most of His mighty works were done. It was the Galileans who on a previous occasion sought to make Him "a king" (John 6:15, cf. 7:1). They were not only far less prejudiced against Him than were those of Judea, but they were also much less under the influence of the chief priests and Pharisees of Jerusalem. Marvelously accurate is Scripture. The more minutely it is examined the more will its flawless perfections be uncovered to us. How this instance shows us, once more, that our ‘ difficulties’ in the Word are due to our negligence in carefully noting exactly what it says, and all it says on any given subject!  

"Took branches of palm trees, and went forth to meet him" (verse 13). This was a sign of joy, a festival token. In connection with the feast of tabernacles God instructed Moses to tell Israel, "And ye shall take you on the first day the boughs of goodly trees, branches of palm trees... and ye shall rejoice before the Lord your God" (Lev. 23:40). In Revelation 7:9, where we behold the "innumerable multitude before the throne and before the Lamb," they have "palms in their hands."  

"And cried, Hosanna! Blessed is the King of Israel that cometh in the name of the Lord." The word Hosanna means "Save now!" It is a cry of triumph, not of petition. As to how far these people entered into the meaning of the words which they here uttered, perhaps it is not for us to say. The sequel would indicate they were only said under the excitement of the moment. But looking beyond their intelligent design, to Him whose overruling hand directs everything, we see here the Father causing a public testimony to be borne to the glory of His Son. At His birth He sent the angels to say to the Bethlehem shepherds, "Unto you is born this day in the city of David, a Savior, which is Christ the Lord," and now He suffered this multitude to hail Him as the Blessed One come in the Name of the Lord. Again; before the public ministry of Christ commenced, the wise men from the East were led to Jerusalem to announce that the king of the Jews had been born; and now that His public ministry was over, it is again testified to that He is "the King of Israel."  

"And Jesus, when he had found a young ass, sat thereon; as it is written" (John 12:14). This is simply a comprehensive statement, gathering up in a word the results of the details supplied by the other Evangelists, and which John takes for granted we are familiar with. The fullest account of the obtaining of the young ass is furnished by Luke, and very striking is it to note what occurred— see Luke 19:29-35. There is nothing in his account which conflicts with the shorter statement which John has given us. "And Jesus, when he had found a young ass, sat thereon." He "found" it because He directed the disciples where to find it! It is another of those incidental allusions to the Deity of Christ, for in an unmistakable way it evidenced His omniscience; He knew the precise spot where the ass was tethered!  

"Fear not, daughter of Sion; behold, thy King cometh, sitting on an ass’ s colt" (John 12:15). Emphasis is here laid on the age of the animal which Christ rode. It was a "young" one; Luke tells us that it was one "whereon yet never man sat" (John 19:30). This is not without deep significance. Under the Mosaic economy only those beasts which had never been worked were to be used for sacrificial purposes (see Numbers 19:2; Deuteronomy 21:3). Very striking is this. Like His birth of a virgin, like His burial in a new sepulcher, "wherein was never man yet laid" (John 19:41); so here, on the only occasion when He assumed anything like majesty, He selected a colt which had never previously been ridden. How blessedly this points to the dignity, yea, the uniqueness of His person hardly needs to be dwelt upon.  

"Sat thereon, as it is written." How this confirms what we said at the beginning. It was in order to fulfill the prophetic Word that the Lord Jesus here acted as He did. That which was "written" was what ever controlled Him. He lived by every word which proceeded out of the mouth of the Lord. The incarnate Word and the written Word never conflicted. What ground then had He to say, "I do always those things that please him"! O that we might have more of His spirit!  

"Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’ s colt." Momentous hour was this. Israel’ s true king, David’ s Son and Lord, now officially presented Himself to the nation. Various have been the attempts made to interpret this. In recent years the view which has had most prominence among students of prophetic truth is, that Christ was here offering the kingdom to Israel, and that had Israel received Him the millennial reign would have been speedily inaugurated. It is worse than idle to speculate about what would have happened if the nation had acted differently from what they did; idle, because "secret things belong unto the Lord." Our duty is to search diligently and study prayerfully "those things which are revealed" (Deut. 29:29), knowing that whatever difficulties may be presented, Israel’ s rejection and crucifixion of the Lord Jesus were according to what God’ s hand and counsel "determined before to be done" (Acts 4:28).  

What then was Christ’ s purpose in presenting Himself to Israel as their King? The immediate answer is, To meet the requirements of God’ s prophetic Word. But this only takes the inquiry back another step. What was God’ s purpose in requiring Israel’ s Messiah to so act on this occasion? In seeking an answer to this, careful attention must be paid to the setting. As we turn to the context we are at once impressed by the fact that one thing there is made unmistakably prominent— the death of Christ looms forward with tragic vividness. At the close of John 11 we find the leaders of the nation "took counsel together for to put him to death" and the Council issued a decree that, "If any man knew where he was, he should show it, that they might take him" (John 11:53, 57). The 12th chapter opens with the solemn intimation that it now lacked but six days to the passover. The all-important "hour" for the slaying of the true Lamb drew on apace. Then we have the anointing of Christ by Mary, and the Savior interpreted her act by saying, "Against the day of my burying hath she kept this."  

Here, then, is the key, hanging, as usual, right on the door. The Lord of glory was about to lay down His life, but before doing so the dignity of His person must first be publicly manifested. Moreover, wicked hands were about to be laid on Him, therefore the guilt of Israel must be rendered the more inexcusable by them now learning who it was they would shortly crucify. The Lord therefore purposely drew the attention of the great crowds to Himself by placing Himself prominently before the eyes of the nation. What we have here is, Christ pressing Himself upon the responsibility of the Jews. None could now complain that they knew not who He was. On a former occasion they had said to Him, "How long dost thou make us to doubt? If thou be the Christ, tell us plainly" (John 10:24). But now all ground for ignorance was removed; by fulfilling the prophecies of Jacob, of Daniel, and of Zechariah, the Lord Jesus demonstrated that He was none other than Israel’ s true king. It was His last public testimony to the nation! He was their "King," and in fulfillment of the plain declarations of their own Scriptures He here presented Himself before them.  

The prophecy of Zechariah is not quoted in its entirety by any of the Evangelists, and it is most significant to mark the different words in it which they omit. First of all, none record the opening words, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem." The reason for this is obvious; Israel could not be called upon to "rejoice" while she was rejecting her King! That part of the prophecy awaits its realization in a future day. Not until she has first "mourned" as one mourneth for his only son (Zech. 12:10), not until Israel "acknowledge their offense" (Hos. 5:15), not until they "repent" (Acts 3:19), not until they say, "Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up" (Hos. 6:1); in short, not until their sins are put away, will the spirit of joy and gladness be given unto them.  

In the second place, the words "just and having salvation" are omitted from each of the Gospels. This also is noteworthy, and is a striking proof of the verbal inspiration of the Scriptures. It was not in justice, but in grace, that the Lord Jesus came to Israel the first time. He came "to seek and to save that which was lost." He appeared "to put away sin by the sacrifice of himself." But when He comes the second time, God’ s word through Jeremiah shall receive its fulfillment— "Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth." But why the omission of "having salvation?’’ Because Israel as a nation would not have salvation. Ofttimes would He have gathered her children together, but they "would not."  

One other omission remains to be noticed: the smallest, but by no means the least significant. Zechariah foretold that Israel’ s king should come "lowly, and riding upon an ass." Matthew mentions the lowliness of Christ, though in the A. V. it is rendered "meek" (John 21:5). But this word is left out by John. And why? Because it is the central design of the fourth Gospel to emphasize the glory of Christ. (See John 1:14; 2:11; 11:4, etc.)  

"Fear not, daughter of Sion; behold, thy King cometh, sitting on an ass’ s colt" (John 12:15). The fact that the Lord Jesus was seated upon "an ass" brings out His mortal glory. As the Son of David according to the flesh, He was "made under the law" (Gal. 4:4), and perfectly did He fulfill it at every point. Now, one thing that marked out Israel as God’ s peculiar people was the absence of the horse, in their midst. The "ox" was used in plowing, and the "ass" for riding upon, or carrying burdens. An express decree was made forbidding the king to multiply horses to himself: "But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses" (Deut. 17:16). Thus the king of God’ s separated people was to be sharply distinguished from the monarchs of the Gentiles— note how Pharaoh (Ex. 14:23; 15:1), the kings of Canaan (Josh. 11:4), Naaman (2 Kings 5:9), the king of Assyria (Isa. 37:8), are each mentioned as the possessors of many horses and chariots. But the true Israelites could say, "Some trust in chariots, and some in horses: but we will remember the name of the Lord our God" (Ps. 20:7). It is remarkable that the first recorded sin of Solomon was concerning this very thing: "And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen" (1 Kings 4:26). It was, therefore, as One obedient to the Law, that Christ purposely selected an "ass"!  

"Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’ s colt." How evident it is that Christ had laid aside His glory (John 17:5). He who was in the form of God, and thought it not robbery to be equal with God, made Himself of no reputation," and took upon Him the form of a servant. Not only does this action of our wonderful Savior mark His perfect subjection to the law of Moses, but it also brings out His gracious lowliness. When He formally presented Himself to Israel as their king, He rode not in a golden chariot, drawn by powerful stallions, but instead He came seated upon the colt of an ass. Neither was the beast harnessed with any goodlier trappings than the garments which His disciples had spread thereon. And even the ass was not His own, but borrowed! Truly the things which are "highly esteemed among men are abomination in the sight of God" (Luke 16:15). "No Roman soldier in the garrison of Jerusalem, who, standing at his post or sitting in his barrack-window, saw our Lord riding on an ass, could report to his centurion that He looked like one who came to wrest the kingdom of Judea out of the hands of the Romans, drive out Pontius Pilate and his legions from the tower of Antonia, and achieve independence for the Jews with the sword" (Bishop Ryle). How evident it was that His kingdom was "not of this world!" What an example for us to "Be not conformed to this world" (Rom. 12:2)!  

Perhaps some may be inclined to object: But does not Revelation 19:11 conflict with what has just been said? In no wise. It is true that there we read, "And I saw heaven open, and behold a white horse; and he that sat upon him was called Faithful and True." There is no room to doubt that the Rider of this "white horse" is any other than the Lord Jesus Christ. But He will appear thus at His second advent. Then everything shall be changed. He who came before in humiliation and shame shall return in power and majesty. He who once had not where to lay His head shall then sit on the throne of His glory (Matthew 25:31). He who was nailed to a malefactor’ s Cross shall, in that day, wield the scepter of imperial dominion. Just as the "ass" was well suited to the One who had laid aside His glory, so the white "war-horse" of Revelation 19 is in perfect keeping with the fact that He is now "crowned with glory and honor."  

"These things understood not his disciples" (John 12:16). How ingenuous such a confession by one of their number! No impostor would have deprecated himself like this. How confidently may we depend upon the veracity of such honest chroniclers! Like us, the apostles apprehended Divine things but slowly. Like us, they had to "grow in grace and in the knowledge of our Lord and Savior jesus Christ." But mark, it does not say "these things believed not his disciples." It is our privilege, as well as our bounden duty, to believe all God has said, whether we "understand" it or not. The more implicitly we believe, the more likely will God be pleased to honor our faith by giving us understanding (Heb. 11:3).  

"But when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him" (John 12:16). From the fact that the plural number is twice used here— "these things"— and from the very similar statement in John 2:22 we believe that the entire incident of our Lord’ s entry into Jerusalem, with all its various accompaniments, are here included. Probably that which most puzzled the disciples is what Luke has recorded: "And when he was come near, he beheld the city, and wept over it" (John 19:41). In view of this verse it would be more accurate to speak of our Lord’ s tearful entry into Jerusalem, rather than His triumphant entry. Christ was not misled by the exalted cries of the people. He knew that the hour of His crucifixion, rather than His coronation, was near at hand. He knew that in only a few days’ time the "Hosannas" of the multitudes would give place to their "Away with him? He knew that the nation would shortly consummate its guilt by giving Him a convict’ s gibbet instead of David’ s throne.  

But why should the disciples have been so puzzled and unable to understand "these things?" It was because they were so reluctant to think that this One who had power to Work such mighty miracles should be put to a shameful death. To the very end, they had hoped He would restore the kingdom and establish His throne at Jerusalem. The honors of the kingdom attracted, the shame of the Cross repelled them: It was because of this that on the resurrection-morning He said to the two disciples, "O fools, and slow of heart to believe all that the prophets have spoken; ought not Christ to have suffered these things and to enter into his glory?" (Luke 24:25, 26). Yes, there had to be the sufferings before the glory, the Cross before the Crown (cf. 1 Peter 1:11). But when Jesus was "glorified," that is, when He had ascended to heaven and the Holy Spirit had been given to guide them into all truth, then "remembered they that these things were written of him."  

"The people therefore that were with him when he called Lazarus out of his grave and raised him from the dead, bare record. For this cause the people also met him, for that they heard that he had done this miracle" (John 12:17, 18). This line in the picture is supplied only by John, and suitably so, for it was in the raising of Lazarus that the glory of the Son of God had been manifested (John 11:4). They who had witnessed that notable miracle had reported it in Jerusalem, and now it was known that He who had power to restore the dead to life was nearing the Capital, many came forth to meet Him. Doubtless one reason why this is brought in here is to emphasize the deep guilt of the nation for rejecting Him whose credentials were so unimpeachable.  

"The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him" (John 12:19). Here is one of the many evidences of the truthful consistency of the independent accounts which the different Evange lists have given us of this incident. Luke tells us: "And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples" (John 19:39), and the Lord had answered them, "I tell you that, if these should hold their peace, the stones would immediately cry out." Here we are shown their chagrin. They were envious of His popularity; they feared for their own hold over the people.  

But here a difficulty confronts us, and one which we have seen no real effort to solve. The majority of the commentators suppose that the joyous greetings which the Lord Jesus received from the crowds on this occasion were the result of a secret putting forth of His Divine power, attracting their hearts to Himself. But how shall we explain the evanescent effect which it had upon them? how account for the fact that less than a week later the same crowds cried, "Crucify him"? To affirm that this only illustrates the fickleness of human nature is no doubt to say what is sadly too true. But if both of their cries were simply expressions of "human nature," where does the influencing of their heart by Divine power come in? We believe the difficulty is self-created, made by attributing the first cry to a wrong cause.  

Two things are very conspicuous in God’ s dealings with men: His constraining power and His restraining power. As illustrations of the former, take the following examples. It was God who gave Joseph favor in the sight of the keeper of the prison (Gen. 39:22), who moved Balaam to bless Israel when he was hired to curse them (Num. 23:20), who stirred up the spirit of Cyrus to make a proclamation giving the Jews the right to return to Palestine (Ezra 1:1, 2). As illustrations of the latter, mark the following cases. It was God who "withheld" Abimelech from sinning (Gen. 20:6); the brethren of Joseph "conspired against him to slay him" (Gen. 37:18), but God did not allow them to carry out their evil intentions.  

Now, these same two things are given a prominent place in the Gospels in connection with the Lord Jesus. At His bidding the leper was cleansed, the blind saw, the dead were raised. At His word the disciples forsook their nets, Matthew left the seat of custom, Zaccheus came down from his leafy perch and received Him into his house. At His command the apostles went forth without bread or money (Luke 9:3); made the hungry multitudes sit down for a meal, when all that was in sight were five small loaves and two little fishes. Yes, a mighty constraining power did He wield. But equally mighty, if not so evident, was the restraining power that He exerted. At Nazareth His rejectors "led him into the brow of the hill... that they might cast him down headlong. But he, passing through the midst of them, went his way" (Luke 4:29, 30). In John 10:39 we are told "They sought again to take him, but he went forth out of their hands." When the officers came to arrest Him in the Garden, and He said, "I am," they "went backward and fell to the ground" (John 18:6)!  

But the restraining power of Christ was exercised in another way than in the above instances. He also checked the fleshly enthusiasm of those who were ready to welcome Him as an Emancipator from the Roman yoke. When they would "come and take him by force, to make him a king, he departed" (John 6:15). All through His ministry He discouraged all public tokens of honor from the people, lest (humanly speaking) the envy of His enemies should bring His preaching to an untimely end. But His public ministry was over, so He now removes the restraint and allows the multitudes to hail Him with their glad Hosannas, and this, not that He now craved pomp, but in order that the Scriptures might be fulfilled. These transports of joy from the Galileans were raised because they imagined that He would there and then set up His temporal kingdom. Hence, when their hopes were disappointed, their transports were turned into rage and therefore did they join in the cry of "crucify him"!  

Ponder the following questions as a preparation for our next chapter:—   

1. Why did the Greeks seek out Philip, verse 21?  

2. Why did Philip first tell Andrew, not Christ, verse 22?  

3. What is meant by "glorified" in verse 23?  

4. Why did Christ say verse 24 at this time?  

5. What is meant by verse 31?  

6. What is meant by "draw," verse 32?  

7. Why did Jesus "hide" Himself, verse 36?  

ENDNOTES:   

[1] This wonderful and important prophecy is carefully, interestingly, and most helpfully dealt with in the Seventy Weeks and the Great Tribulation by Mr. Philip Mauro.  

  

Maclaren: Joh 12:12-26

A New Kind Of King

On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, Took branches of palm-trees, and went forth to meet Him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. .And Jesus, when He had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. These things understood not His disciples at the first: but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him. The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met Him, for that they heard that He had done this miracle. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after Him. And there were certain Greeks among them that came up to worship at the feast: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. And Jesus answered them, saying, The hour is come, that the Son of Man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve Me. let him follow Me; and where I am, there shall also My servant be: if any man serve Me, him will My Father honour.'--John 12:12-26.

THE difference between John's account of the entry into Jerusalem and those of the Synoptic Gospels is very, characteristic. His is much briefer, but it brings the essentials out clearly, and is particular in showing its place as a link in the chain that drew on the final catastrophe, and in noting its effect on various classes.

The next day' in John 12:12 was probably the Sunday before the crucifixion. To understand the events of that day we must try to realise how rapidly, and, as the rulers thought, dangerously, excitement was rising among the crowds who had come up for the Passover, and who had heard of the raising of Lazarus. The Passover was always a time when national feeling was ready to blaze up, and any spark might light the fire. It looked as if Lazarus were going to be the match this time, and so, on the Saturday, the rulers had made up their minds to have him put out of the way in order to stop the current that was setting in, of acceptance of Jesus as the Messiah.

They had already made up their minds to dispose of Jesus, and now, with cynical contempt for justice, they determined to put Lazarus also to death.' So there were to be two men who were to die for the people.' Keeping all this wave of popular feeling in view, it might have been expected that Jesus would, as hitherto, have escaped into privacy, or discouraged the offered homage of a crowd whose Messianic ideal was so different from His.

John is mainly concerned in bringing out two points in his version of the incident. First, he tells us what we should not have gathered from the other Evangelists, that the triumphal procession began in Jerusalem, not in Bethany. It was the direct result of the ebullition of enthusiasm occasioned by the raising of Lazarus. The course of events seems to have been that the common people of the Jews' came streaming out to Bethany on the Sunday to gape and gaze at the risen man and Him who had raised him, that they and some of those who had been present at the raising went back to the city and carried thither the intelligence that Jesus was coming in from Bethany next day, and that then the procession to meet Him was organised.

The meaning of the popular demonstration was plain, both from the palm branches, signs of victory and rejoicing, and from the chant, which is in part taken from Psalm 118. The Messianic application of that quotation is made unmistakable by the addition, even the King of Israel.' In the Psalm, he that cometh in the name of Jehovah,' means the worshipper drawing near to the Temple, but the added words divert the expression to Jesus, hail Him as the King, and invoke Him as Saviour.' Little did that shouting crowd understand what sort of a Saviour He was. Deliverance from Rome was what they were thinking of.

We must remember what gross, unspiritual notions of the Messiah they had, and then we are prepared to feel how strangely unlike His whole past conduct Jesus' action now was. He had shrunk from crowds and their impure enthusiasm; He had slipped away into solitude when they wished to come by force to make Him a King, and had in every possible way sought to avoid publicity and the rousing of popular excitement. Now He deliberately sets Himself to intensify it. His choice of an ass on which to ride into Jerusalem was, and would be seen by many to be, a plain appropriation to Himself of a very distinct Messianic prophecy, and must have raised the heat of the crowd by many degrees. One can fancy the roar of acclaim which hailed Him when He met the multitude, and the wild emotion with which they strewed His path with garments hastily drawn off and cast before Him.

Why did He thus contradict all His past, and court the smoky enthusiasm which He had hitherto damped? Because He knew that His hour' had come, and that the Cross was at hand, and He desired to bring it as speedily as might be, and thus to shorten the suffering that He would not avoid, and to finish the work which He was eager to complete. The impatience, as we might almost call it, which had marked Him on all that last journey, reached its height now, and may indicate to us for our sympathy and gratitude both His human longing to get the dark hour over and His fixed willingness to die for us.

But even while Jesus accepted the acclamations and deliberately set Himself to stir up enthusiasm, He sought to purify the gross ideas of the crowd. What more striking way could He have chosen of declaring that all the turbulent passions and eagerness for a foot-to-foot conflict with Rome which were boiling in their breasts were alien to His purposes and to the true Messianic ideal, than that choosing of the meek, slow-pacing ass to bear Him? A conquering king would have made his triumphal entry in a chariot or on a battle-horse. This strange type of monarch is throned on an ass. It was not only for a verbal fulfilment of the prophecy, but for a demonstration of the essential nature of His kingdom, that He thus entered the city.

John characteristically takes note of the effects of the entry on two classes, the disciples and the rulers. The former remembered with a sudden flash of enlightenment the meaning of the entry when the Cross and the Resurrection had taught them it. The rulers marked the popular feeling running high with bewilderment, and were, as Jesus meant them to be, made more determined to take vigorous measures to stop this madness of the mob.

The second incident in this passage contrasts remarkably with the first, and yet is, in one aspect, a continuation of it. In the former, Jesus brought into prominence the true nature of His rule by His choosing the ass to carry Him, so declaring that His dominion rested, not on conquest, but on meekness. In the latter, He reveals a yet deeper aspect of His work, and teaches that His influence over men is won by utter self-sacrifice, and that His subjects must tread the same path of losing their lives by which He passes to His glory.

The details of the incident are of small importance as compared with that great and solemn lesson; but we may note them in a few words. The desire of a few Greeks to see Him was probably only a reflection of the popular enthusiasm, and was prompted mainly by curiosity and the characteristic Greek eagerness to see any new thing.' The addressing of the request to Philip is perhaps explained by the fact that he was of Bethsaida of Galilee,' and had probably come into contact with these Greeks in the neighbouring Decapolis, on the other side of the lake. Philip's consultation of his fellow-townsman, Andrew, who is associated with him in other places, probably implies hesitation in granting so unprecedented a request. They did not know what Jesus might say to it. And what He did say was very unlike anything that they could have anticipated.

The trivial request was as a narrow window through which Jesus' yearning spirit saw a great expanse--nothing less than the coming to Him of myriads of Gentiles, the much fruit' of which He immediately speaks, the other sheep' whom He must bring.' The thought must have been ever present to Him, or it would never have leaped to utterance on such an occasion. The little window shows us, too, what was habitually in His mind and heart. He, as it were, hears the striking of the hour of His glorification; in which expression the ideas of His being glorified by drawing men to the knowledge of His love, and of the Cross being not the lowest depth of His humiliation, but the highest apex of His glory--as it is always represented in this Gospel--seemed to be fused together.

The seed must die if a harvest is to spring from it.

That is the law for all moral and spiritual reformations. Every cause must have its martyrs. No man can be fruit-bearing unless he sacrifices himself. We shall not quicken' our fellows unless we die,' either literally or by the not less real martyrdom of rigid self-crucifixion and suppression.

But that necessity is not only for Apostles or missionaries of great causes; it is the condition of all true, noble life, and prescribes the path not only for those who would live for others, but for all who would truly live their own lives. Self-renunciation guards the way to the tree of life.' That lesson was specially needed by Greeks,' for ignorance of it was the worm that gnawed the blossoms of their trees, whether of art or of literature. It is no less needed by our sensuously luxurious and eagerly acquisitive generation. The world's war- cries to-day are two--Get!' Enjoy!' Christ's command is, Renounce!' And in renouncing we shall realise both of these other aims, which they who pursue them only, never attain.

Christ's servant must be Christ's follower: indeed service is following. The Cross has aspects in which it stands alone, and is incapable of being reproduced and makes all repetition needless. But it has also an aspect in which it not only may, but must, be reproduced in every disciple. And he who takes it for the ground of his trust only, and not as the pattern of his life, has need to ask himself whether his trust in it is genuine or worth anything. Of course they who follow a leader will arrive where the leader has gone, and though our feet are feeble and our progress devious and slow, we have here His promise that we shall not be lost in the desert, but, sustained by Him, will reach His side, and at last be where He is.

MHCC: Joh 12:12-19

Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.

Matthew Henry: Joh 12:12-19

This story of Christ's riding in triumph to Jerusalem is recorded by all the evangelists, as worthy of special remark; and in it we may observe,

I. The respect that was paid to our Lord Jesus by the common people, Joh 12:12, Joh 12:13, where we are told,

1. Who they were that paid him this respect: much people, ochlos polus - a great crowd of those that came up to the feast; not the inhabitants of Jerusalem, but the country people that came from remote parts to worship at the feast; the nearer the temple of the Lord, the further from the Lord of the temple. They were such as came up to the feast. (1.) Perhaps they had been Christ's hearers in the country, and great admirers of him there, and therefore were forward to testify their respect to him at Jerusalem, where they knew he had many enemies. Note, Those that have a true value and veneration for Christ will neither be ashamed nor afraid to own him before men in any instance whereby they may do him honour. (2.) Perhaps they were those more devout Jews that came up to the feast some time before, to purify themselves, that were more inclined to religion than their neighbours, and these were they that were so forward to honour Christ. Note, The more regard men have to God and religion in general, the better disposed they will be to entertain Christ and his religion, which is not destructive but perfective of all previous discoveries and institutions. They were not the rulers, nor the great men, that went out to meet Christ, but the commonalty; some would have called them a mob, a rabble: but Christ has chosen the weak and foolish things (1Co 1:27), and is honoured more by the multitude than by the magnificence of his followers; for he values men by their souls, not their names and titles of honour.

2. On what occasion they did it: They heard that Jesus was coming to Jerusalem. They had enquired for him (Joh 11:55, Joh 11:56): Will he not come up to the feast? And now they hear he is coming; for none that seek Christ seek in vain. Now when they heard he was coming, they bestirred themselves, to give him an agreeable reception. Note, Tidings of the approach of Christ and his kingdom should awaken us to consider what is the work of the day, that it may be done in the day. Israel must prepare to meet their God (Amo 4:12), and the virgins to meet the bridegroom.

3. In what way they expressed their respect; they had not the keys of the city to present to him, nor the sword nor mace to carry before him, none of the city music to compliment him with, but such as they had they gave him; and even this despicable crowd was a faint resemblance of that glorious company which John saw before the throne, and before the Lamb, Rev 7:9, Rev 7:10. Though these were not before the throne, they were before the Lamb, the paschal Lamb, who now, according to the usual ceremony, four days before the feast, was set apart to be sacrificed for us. There it is said of that celestial choir,

(1.) That they had palms in their hands, and so had these branches of palm-trees. The palm-tree has ever been an emblem of victory and triumph; Cicero calls one that had won many prizes plurimarum palmarum homo - a man of many palms. Christ was now by his death to conquer principalities and powers, and therefore it was fit that he should have the victor's palm borne before him; though he was but girding on the harness, yet he could boast as though he had put it off. But this was not all; the carrying of palm-branches was part of the ceremony of the feast of tabernacles (Lev 23:40; Neh 8:15), and their using this expression of joy in the welcome given to our Lord Jesus intimates that all the feasts pointed at his gospel, had their accomplishment in it, and particularly that of the feast of tabernacles, Zec 14:16.

(2.) That they cried with a loud voice, saying, Salvation to our God (Rev 7:10); so did these here, they shouted before him, as is usual in popular welcomes, Hosanna, blessed is the king of Israel, that comes in the name of the Lord; and hosanna signifies salvation. It is quoted from Psa 118:25, Psa 118:26. See how well acquainted these common people were with the scripture, and how pertinently they apply it to the Messiah. High thoughts of Christ will be best expressed in scripture-words. Now in their acclamations, [1.] They acknowledge our Lord Jesus to be the king of Israel, that comes in the name of the Lord. Though he went now in poverty and disgrace, yet, contrary to the notions their scribes had given them of the Messiah, they own him to be a king, which bespeaks both his dignity and honour, which we must adore; and his dominion and power, to which we must submit. They own him to be, First, A rightful king, coming in the name of the Lord (Psa 2:6), sent of God, not only as a prophet, but as a king. Secondly, The promised and long-expected king, Messiah the prince, for he is king of Israel. According to the light they had, they proclaimed him king of Israel in the streets of Jerusalem; and, they themselves being Israelites, hereby they avouched him for their king. [2.] They heartily wish well to his kingdom, which is the meaning of hosanna; let the king of Israel prosper, as when Solomon was crowned they cried, God save king Solomon, 1Ki 1:39. In crying hosanna they prayed for three things: - First, That his kingdom might come, in the light and knowledge of it, and in the power and efficacy of it. God speed the gospel plough. Secondly, That it might conquer, and be victorious over all opposition, Rev 6:2. Thirdly, That it might continue. Hosanna is, Let the king live for ever; though his kingdom may be disturbed, let it never be destroyed, Psa 72:17. [3.] They bid him welcome into Jerusalem: " Welcome is he that cometh; we are heartily glad to see him; come in thou blessed of the Lord; and well may we attend with our blessings him who meets us with his."This welcome is like that (Psa 24:7-9), Lift up your heads, O ye gates. Thus we must every one of us bid Christ welcome into our hearts, that is, we must praise him, and be well pleased in him. As we should be highly pleased with the being and attributes of God, and his relation to us, so we should be with the person and offices of the Lord Jesus, and his meditation between us and God. Faith saith, Blessed is he that cometh.

II. The posture Christ puts himself into for receiving the respect that was paid him (Joh 12:14): When he had found, or procured, a young ass, he sat thereon. It was but a poor sort of figure he made, he alone upon an ass, and a crowd of people about him shouting Hosanna. 1. This was much more of state than he used to take; he used to travel on foot, but now was mounted. Though his followers should be willing to take up with mean things, and not affect any thing that looks like grandeur, yet they are allowed to use the service of the inferior creatures, according as God in his providence gives particular possession of those things over which, by his covenant with Noah and his sons, he has given to man a general dominion. 2. Yet it was much less of state than the great ones of the world usually take. If he would have made a public entry, according to the state of a man of high degree, he should have rode in a chariot like that of Solomon's (Son 3:9, Son 3:10), with pillars of silver, the bottom of gold, and the covering of purple; but, if we judge according to the fashion of this world, to be introduced thus was rather a disparagement than any honour to the king of Israel, for it seemed as if he would look great, and knew not how. His kingdom was not of this world, and therefore came not with outward pomp. He was now humbling himself, but in his exalted state John sees him in a vision on a white horse, with a bow and a crown.

III. The fulfilling of the scripture in this: As it is written, Fear not, daughter of Sion, Joh 12:15. This is quoted from Zec 9:9. To him bore all the prophets witness, and particularly to this concerning him.

1. It was foretold that Zion's king should come, should come thus, sitting on an ass's colt; even this minute circumstance was foretold, and Christ took care it should be punctually fulfilled. Note, (1.) Christ is Zion's king; the holy hill of Zion was of old destined to be the metropolis or royal city of the Messiah. (2.) Zion's king does and will look after her, and come to her; though for a short time he retires, in due time he returns. (3.) Though he comes but slowly (an ass is slow-paced), yet he comes surely, and with such expressions of humility and condescension as greatly encourage the addresses and expectations of his loyal subjects. Humble supplicants may reach to speak with him. If this be a discouragement to Zion, that her king appears in no greater state or strength, let her know that though he comes to her riding on an ass's colt, yet he goes forth against her enemies riding on the heavens for her help, Deu 33:26.

2. The daughter of Zion is therefore called upon to behold her king, to take notice of him and his approaches; behold and wonder, for he comes with observation, though not with outward show, Son 3:11. Fear not. In the prophecy, Zion is told to rejoice greatly, and to shout, but here it is rendered, Fear not. Unbelieving fears are enemies to spiritual joys; if they be cured, if they be conquered, joy will come of course; Christ comes to his people to silence their fears. If the case be so that we cannot reach to the exultations of joy, yet we should labour to get from under the oppressions of fear. Rejoice greatly; at least, fear not.

IV. The remark made by the evangelist respecting the disciples (Joh 12:16): They understood not at first why Christ did this, and how the scripture was fulfilled; but when Jesus was glorified, and thereupon the Spirit poured out, then they remembered that these things were written of him in the Old Testament, and that they and others had, in pursuance thereof, done these things to him.

1. See here the imperfection of the disciples in their infant state; even they understood not these things at first. They did not consider, when they fetched the ass and set him thereon, that they were performing the ceremony of the inauguration of Zion's king. Now observe, (1.) The scripture is often fulfilled by the agency of those who have not themselves an eye to the scripture in what they do, Isa 45:4. (2.) There are many excellent things, both in the word and providence of God, which the disciples themselves do not at first understand: not at their first acquaintance with the things of God, while they see men as trees walking; not at the first proposal of the things to their view and consideration. That which afterwards is clear was at first dark and doubtful. (3.) It well becomes the disciples of Christ, when they are grown up to maturity in knowledge, frequently to reflect upon the follies and weaknesses of their first beginning, that free grace may have the glory of their proficiency, and they may have compassion on the ignorant. When I was a child, I spoke as a child.

2. See here the improvement of the disciples in their adult state. Though they had been children, they were not always so, but went on to perfection. Observe,

(1.) When they understood it: When Jesus was glorified; for, [1.] Till then they did not rightly apprehend the nature of his kingdom, but expected it to appear in external pomp and power, and therefore knew not how to apply the scriptures which spoke of it to so mean an appearance. Note, The right understanding of the spiritual nature of Christ's kingdom, of its powers, glories, and victories, would prevent our misinterpreting and misapplying the scriptures that speak of it. [2.] Till then the Spirit was not poured out, who was to lead them into all truth. Note, The disciples of Christ are enabled to understand the scriptures by the same Spirit that indited the scriptures. The spirit of revelation is to all the saints a spirit of wisdom, Eph 1:17, Eph 1:18.

(2.) How they understood it; they compared the prophecy with the event, and put them together, that they might mutually receive light from each other, and so they came to understand both: Then remembered they that these things were written of him by the prophets, consonant to which they were done to him. Note, Such an admirable harmony there is between the word and works of God that the remembrance of what is written will enable us to understand what is done, and the observation of what is done will help us to understand what is written. As we have heard, so have we seen. The scripture is every day fulfilling.

V. The reason which induced the people to pay this respect to our Lord Jesus upon his coming into Jerusalem, though the government was so much set against him. It was because of the illustrious miracle he had lately wrought in raising Lazarus.

1. See here what account and what assurance they had of this miracle; no doubt, the city rang of it, the report of it was in all people's mouths. But those who considered it as a proof of Christ's mission, and a ground of their faith in him, that they might be well satisfied of the matter of fact, traced the report to those who were eye-witnesses of it, that they might know the certainty of it by the utmost evidence the thing was capable of: The people therefore that stood by when he called Lazarus out of his grave, being found out and examined, bore record, Joh 12:17. They unanimously averred the thing to be true, beyond dispute or contradiction, and were ready, if called to it, to depose it upon oath, for so much is implied in the word Emarturei . Note, The truth of Christ's miracles was evidenced by incontestable proofs. It is probable that those who had seen this miracle did not only assert it to those who asked them, but published it unasked, that this might add to the triumphs of this solemn day; and Christ's coming in now from Bethany, where it was done, would put them in mind of it. Note, Those who wish well to Christ's kingdom should be forward to proclaim what they know that may redound to his honour.

2. What improvement they made of it, and what influence it had upon them (Joh 12:18): For this cause, as much as any other, the people met him. (1.) Some, out of curiosity, were desirous to see one that had done such a wonderful work. Many a good sermon he had preached in Jerusalem, which drew not such crowds after him as this one miracle did. But, (2.) Others, out of conscience, studied to do him honour, as one sent of God. This miracle was reserved for one of the last, that it might confirm those which went before, and might gain him this honour just before his sufferings; Christ's works were all not only well done (Mar 7:7) but well timed.

VI. The indignation of the Pharisees at all this; some of them, probably, saw, and they all soon heard of, Christ's public entry. The committee appointed to find out expedients to crush him thought they had gained their point when he had retired unto privacy, and that he would soon be forgotten in Jerusalem, but they now rage and fret when they see they imagined but a vain thing. 1. They own that they had got no ground against him; it was plainly to be perceived that they prevailed nothing. They could not, with all their insinuations, alienate the people's affections from him, nor with their menaces restrain them from showing their affection to him. Note, Those who oppose Christ, and fight against his kingdom, will be made to perceive that they prevail nothing. God will accomplish his own purposes in spite of them, and the little efforts of their impotent malice. You prevail nothing, ouk ōpheleite - you profit nothing. Note, There is nothing got by opposing Christ. 2. They own that he had got ground: The world is gone after him; there is a vast crowd attending him, a world of people: an hyperbole common in most languages. Yet here, like Caiaphas, ere they were aware, they prophesied that the world would go after him; some of all sorts, some from all parts; nations shall be discipled. But to what intent was this said? (1.) Thus they express their own vexation at the growth of his interest; their envy makes them fret. If the horn of the righteous be exalted with honour, the wicked see it, and are grieved (Psa 112:9, Psa 112:10); considering how great these Pharisees were, and what abundance of respect was paid them, one would think they needed not grudge Christ so inconsiderable a piece of honour as was now done him; but proud men would monopolize honour, and have none share with them, like Haman. (2.) Thus they excite themselves and one another, to a more vigorous carrying on of the war against Christ. As if they should say, "Dallying and delaying thus will never do. We must take some other and more effectual course, to put a stop to this infection; it is time to try our utmost skill and force, before the grievance grows past redress."Thus the enemies of religion are made more resolute and active by being baffled; and shall its friends be disheartened with every disappointment, who know its cause is righteous and will at last be victorious?

Barclay: Joh 12:12-19

Passover, Pentecost and Tabernacles were the three compulsory festivals of the Jews. To the Passover in Jerusalem Jews came from the ends of the earth. Wherever a Jew might live it was his ambition to observe one such Passover. To this day, when Jews in foreign lands observe the Passover, they say: "This year here; next year in Jerusalem."

At such a time Jerusalem and the villages round about were crowded. On one occasion a census was taken of the lambs slain at the Passover Feast. The number was given as 256,000. There had to be a minimum of ten people per lamb; and if that estimate is correct it means that there must have been as many as 2,700,000 people at that Passover Feast. Even if that figure is exaggerated, it remains true that the numbers must have been immense.

News and rumour had gone out that Jesus the man who had raised Lazarus from the dead was on his way to Jerusalem. There were two crowds, the crowd which was accompanying Jesus from Bethany, and the crowd which surged out from Jerusalem to see him; and they must have flowed together in a surging mass like two tides of the sea. Jesus came riding on a ass' colt. As the crowds met him they received him like a conqueror. And the sight of this tumultuous welcome sent the Jewish authorities into the depths of despair, for it seemed that nothing they could do could stop the tide of the people who had gone after Jesus. This is an incident so important that we must try to understand just what was happening.

(i) Certain among the crowds were simply sightseeing. Here was a man who, as rumour had it, had raised a man from the dead; and many had simply gone out to gaze on a sensational figure. It is always possible to attract people for a time by sensationalism and shrewd publicity; but it never lasts. Those who were that day regarding Jesus as a sensation were within a week shouting for his death.

(ii) Many among these crowds were greeting Jesus as a conqueror. That, in fact, is the predominant atmosphere of the whole scene. They greeted him with the words: "Hosanna! Blessed is he who is coming in the name of the Lord!" The word Hosanna (Greek, 5614) is the Hebrew (03467 and 04994) for "Save now!" And the shout of the people was almost precisely like that of the British people: "God save the King!"

The words with which the people greeted Jesus are illuminating. They are a quotation from Psa 118:25-26. That psalm had many connections, which were bound to be in the minds of the people. It was the last psalm of the group (Ps 113-118) known as the Hallel. The word Hallel (01984) means Praise God! and these are all praising psalms. They were part of the first memory work every Jewish boy had to do; they were sung often at great acts of praise and thanksgiving in the Temple; they were an integral part of the Passover ritual. Further, this particular psalm was intimately connected with the ritual of the Feast of Tabernacles. At that feast worshippers carried bundles made up of palm, myrtle and willow branches called lulabs. Daily they went with them to the Temple. On every day of the feast they marched round the great altar of the burnt offering--once on each of the first six days, seven times on the seventh--and as they marched they triumphantly sang verses from this psalm and especially these very ones. In fact it may well be that this psalm was written for the first celebration of the Feast of Tabernacles when Nehemiah had rebuilt the shattered walls and city and the Jews came home from Babylon and could worship again (Neh 8:14-18). This was indeed the psalm of the great occasion--and the people knew it.

Further, this was characteristically the conqueror's psalm. To take but one instance, these very verses were sung and shouted by the Jerusalem crowd when they welcomed back Simon Maccabaeus after he had conquered Acra and wrested it from Syrian dominion more than a hundred years before. There is no doubt that when the people sang this psalm they were looking on Jesus as God's Anointed One, the Messiah, the Deliverer, the One who was to come. And there is no doubt that they were looking on him as the Conqueror. To them it must have been only a matter of time until the trumpets rang out and the call to arms sounded and the Jewish nation swept to its long delayed victory over Rome and the world. Jesus approached Jerusalem with the shout of the mob hailing a conqueror in his ears--and it must have hurt him, for they were looking in him for that very thing which he refused to be.

Barclay: Joh 12:12-19

(iii) In such a situation it was obviously impossible for Jesus to speak to the crowd. His voice could not have reached that vast assembly of people. So he did something that all could see; he came riding upon an ass' colt. Now that was two things. First, it was a deliberate claim to be the Messiah. It was a dramatic enactment of the words of Zechariah the prophet (Zec 9:9). John does not quote accurately because obviously he is quoting from memory. Zechariah had said: "Rejoice greatly, O daughter of Zion; shout aloud, O daughter of Jerusalem, Lo your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an ass." There is no doubt at all that Jesus' claim was a messianic claim.

But, second, it was a claim to be a particular kind of Messiah. We must not misunderstand this picture. With us the ass is lowly and despised; but in the East it was a noble animal. Jair, the Judge, had thirty sons who rode on asses' colts (Jdg 10:4). Ahithopel rode upon an ass (2Sa 17:23). Mephibosheth, the royal prince, the son of Saul, came to David riding upon an ass (2Sa 19:26). The point is that a king came riding upon a horse when he was bent on war; he came riding upon an ass when he was coming in peace. This action of Jesus is a sign that he was not the warrior figure men dreamed of, but the Prince of Peace. No one saw it that way at that time, not even the disciples, who should have known so much better. The minds of all were filled with a kind of mob hysteria. Here was the one who was to come. But they looked for the Messiah of their own dreams and their own wishful thinking; they did not look for the Messiah whom God had sent. Jesus drew a dramatic picture of what he claimed to be, but none understood the claim.

(iv) In the background there were the Jewish authorities. They felt frustrated and helpless; nothing they could do seemed able to stop the attraction of this Jesus. "The whole world," they said, "is gone off after him!" In this saying of the authorities there is a magnificent example of that irony in which John is so skilled. No writer in the New Testament can say so much with such amazing reticence. It was because God so loved the world that Jesus came into the world; and here, all unwittingly, his enemies are saying that the world has gone after him. In the very next section John is going to tell of the coming of the Greeks to Jesus. The first representatives of that wider world, the first seekers from outside, are about to come. The Jewish authorities were speaking truer than they knew.

We cannot leave this passage without noticing the simplest thing of all. Seldom in the world's history has there been such a display of magnificently deliberate courage as the Triumphal Entry. We must remember that Jesus was an outlaw and that the authorities were determined to kill him. All prudence would have warned him to turn back and make for Galilee or the desert places. If he was to enter Jerusalem at all, all caution would have demanded that he enter secretly and go into hiding; but he came in such a way as to focus every eye upon himself. It was an act of the most superlative courage, for it was the defiance of all that man could do; and it was an act of the most superlative love, for it was love's last appeal before the end.

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 11:1--12:50

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

The major theme of the Gospel, Jesus' identity as the Son of God, continues dominant. It was just as important for Jesus' disciples to grow in their understanding of who He was and to grow in their faith in Him as it was for the general public to do so. This section of the Gospel shows Jesus withdrawing from Jerusalem (11:1-12:11) and then returning to it for His triumphal entry and His final appeal to the people to believe on Him (12:12-50). This section also takes the reader to the climax of belief and unbelief in Jesus' public ministry.

Constable: Joh 12:12-19

5. Jesus' triumphal entry 12:12-19 (cf. Matt. 21:1-11; Mark 11:1-11; Luke 19:29-40)

The importance of this incident in Jesus' ministry is evident from the fact that all four Gospel evangelists recorded it. Matthew and Mark placed this event before Mary's anointing of Jesus in Simon's house (vv. 1-8). However, John's order is probably the chronological one in view of his time references and the fact that Matthew and Mark frequently altered the chronological sequence for thematic purposes.

The scene now shifts from a quite dinner with a few close friends in the small town of Bethany. We see next a noisy public parade through the streets of Jerusalem. This was the only public demonstration that Jesus allowed during His earthly ministry.

12:12 The next day would have been Sunday (cf. v. 1). The great multitude that had come to Jerusalem for the Passover undoubtedly included many pilgrims from Galilee, where Jesus had His greatest following. The crowd evidently surrounded Jesus since Matthew and Mark wrote that there were many people in front of Jesus and many behind Him (Matt. 11:9; Mark 11:9).

12:13 The waving of date palm fronds (i.e., branches) had become a common practice at national celebrations in Israel (Lev. 23:40). Palm fronds had become a national symbol (cf. 1 Macc. 13:51; 2 Macc. 10:7). They appear on the coins that the Jewish nationalists produced during the war with the Romans in 66-70 A.D.⁴¹⁰ Used on this occasion they probably signalled popular belief that Israel's Messiah had appeared (cf. Rev. 7:9).

"Hosanna" is the transliteration of a Hebrew phrase meaning "give salvation now." The Jews commonly used this word in their praise at the feasts of Tabernacles, Dedication, and Passover. It was part of the Hallel (Ps. 113-118) that the temple choir sang at these feasts (Ps. 118:25).⁴¹¹ "Blessed is He . . ." is the very next statement in Psalm 118 (Ps. 118:26). The Jews of Jesus' day regarded the phrase "He who comes in the name of the Lord" as referring to Messiah (cf. 11:27). Originally it referred to pilgrims who went to Jerusalem for the feasts and perhaps in the first instance to the Davidic king whose coronation the psalmist wrote the psalm to honor. "Even the King of Israel" is not in Psalm 118. It was the people's identification of Jesus as the Messiah (cf. Luke 19:38; John 1:49; 18:37; 19:19).

"I imagine that some of the Roman soldiers must have smiled at the Triumphal Entry,' because it was nothing like their own Roman triumph' celebrations in the city of Rome.

"Whenever a Roman general was victorious on foreign soil, killing at least 5,000 of the enemy, and gaining new territory, he was given a Roman triumph' when he returned to the city. It was the Roman equivalent of the American ticker-tape parade,' only with much more splendor. The victor would be permitted to display the trophies he had won and the enemy leaders he had captured. The parade ended at the arena where some of the captives entertained the people by fighting wild beasts. Compared to a Roman triumph,' our Lord's entry into Jerusalem was nothing."⁴¹²

12:14-15 The Synoptic writers gave more detail about Jesus securing the young donkey. John simply reported that He entered Jerusalem riding on it and thereby fulfilled Zechariah's prophecy about how Messiah would present Himself to the nation (Zech. 9:9). "Fear not" comes from Isaiah 40:9, which addresses those to whom good news about Zion comes. "Daughter of Zion" is a common Old Testament description of the people of Jerusalem as the oppressed people of God (cf. Isa. 1:8; Jer. 4:31; Lam. 2:4; Mic. 4:8; Zeph. 3:14; Zech. 2:10; et al.). The context of Zechariah 9:9 is worthy of examination since it describes more about Messiah's reign. Even though Messiah had appeared, His reign would not begin then. He would not "give salvation now" because of Israel's rejection of her King.

12:16 Jesus' disciples did not realize all the implications of Jesus' entry into Jerusalem at this time. After Jesus' resurrection and ascension they did (cf. 2:17, 22). Obviously they and the crowd realized that Jesus was the Messiah, as they conceived of the Messiah. However they did not understand the nature of His messiahship, the necessity of His death, or the plan for His kingdom then. For example, they did not understand the significance of His riding a donkey's colt rather than a war-horse. John's statement here helps the reader understand the difference between the disciples' understanding and comments before the Cross and their conduct and teaching after that event.

"The Passion and the Resurrection were keys in unlocking the mystery of Jesus' person."⁴¹³

12:17-18 John noted another witness to Jesus' person, namely the crowd that had observed Jesus' healing of Lazarus and had accompanied Jesus from Bethany to Jerusalem. The multitude that had come out of Jerusalem to welcome Jesus joined the other people physically and as witnesses to Jesus' true identity. The raising of Lazarus was a miracle that very many people regarded as a sign that Jesus was the Messiah.

12:19 Yet many other people did not believe. The Pharisees looked on in unbelief frustrated by Jesus' popularity and unable to do anything to stop Him at the moment. Hyperbolically they said the whole world had gone after Jesus. This is another ironic comment that John recorded for His readers' instruction. Really relatively few people had truly believed on Jesus (vv. 37-43), but the whole world would go after Jesus as the Savior of the world to a greater degree than the Pharisees believed then (cf. 3:16-17). Their unconscious prophecy (cf. Caiaphas' unconscious prophecy in 11:50) received a partial fulfillment almost immediately in the request of some Greeks to see Jesus (vv. 20-22). The Pharisees later found it just as impossible to curtail the spread of Christianity as they did to restrict Jesus personally.

College: Joh 12:1-50

JOHN 12

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

Mary's Anointing of Jesus (12:1-11)

¹ Six days before the Passover, Jesus arrived at Bethany, where Lazarus lived, whom Jesus had raised from the dead. ² Here a dinner was given in Jesus' honor. Martha served, while Lazarus was among those reclining at the table with him. ³ Then Mary took about a pint ^a of pure nard, an expensive perfume; she poured it on Jesus' feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume.

⁴ But one of his disciples, Judas Iscariot, who was later to betray him, objected, ⁵" Why wasn't this perfume sold and the money given to the poor? It was worth a year's wages. ^b" ⁶ He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it.

⁷" Leave her alone," Jesus replied. " It was intended that she should save this perfume for the day of my burial. ⁸ You will always have the poor among you, but you will not always have me."

⁹ Meanwhile a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead. ¹⁰ So the chief priests made plans to kill Lazarus as well, ¹¹ for on account of him many of the Jews were going over to Jesus and putting their faith in him.

^a 3 Greek a litra (probably about 0.5 liter) ^b 5 Greek three hundred denarii

12:1-2. As we approach the final Passover, the author is careful to give chronological guideposts. It is now six days before Passover. Although there is some difference of opinion among interpreters, the Passover likely began the next Thursday night. This would place the Bethany meal on the previous Friday evening. Thus verse 2 refers to a Sabbath meal, for the Jews counted sundown as the beginning of a new day (whereas we reckon the new day's start as sunrise). This would mean that Jesus and his companions had planned their travel in order to make it to Bethany before the day of rest, rather than be perceived as Sabbath breakers. The host for the dinner is unnamed by John, but we learn from the Synoptic accounts that it was the home of a man named Simon. The author makes it clear that Martha/Mary/Lazarus are closely tied to the Simon household, for Martha is among those serving and Lazarus is among the dinner guests. The word used to describe Martha's serving is diakonevw (diakoneô), the same verb used for Martha in Luke 10:40. It is the verb form of the word from which we get the term " deacon," which means " servant" or " minister."

12:3. Without warning Mary begins to pamper the feet of Jesus with an extravagant lotion. John (a likely eyewitness to this event) describes the lotion as a pint of pure nard, an expensive perfume . The actual measurement is a livtra ( litra, Latin = libra ), a Roman " pound." This is equivalent to approximately 325 grams. In equivalent liquid measure a Roman libra would be roughly .5 liters or a pint according to our modern standards. Nard was a highly prized perfume imported from the Himalayan region of India. Its color may range from amber to deep blue. Nard's aroma is characterized as a heavy, sweet-woody and spicy animal odor. Such out-of-the-ordinary luxuries were highly prized in the ancient world by both men and women.

The author emphasizes Mary's lavish extravagance. She is not miserly with her treasure. She applies so much costly nard to Jesus' feet that she must use her hair to mop up the excess. The author also records that the experience was a pleasant one for all present, for the house was filled with the fragrance of the perfume . Mary is presented to us as an example of no-holding-back devotion and unashamed humility.

12:4-6. Not everyone is impressed by Mary's display of humble devotion. Judas Iscariot (who has already been foreshadowed as the betrayer in 6:71) raises a seemingly valid objection. According to him the nard that was just used as foot lotion could have been sold for a year's wages . The actual amount in the Greek text is 300 denarii. A denarius was a small silver coin, often used in the Roman world as a day's wage for an unskilled laborer. In terms of equivalent buying power from the U.S.A. of the late twentieth century, Judas's complaint is that Mary just wasted $15-20,000 worth of nard.

John is quick to point out, however, that Judas is not speaking as a champion of the poor. He is a thief who ironically was the group's keeper of the money bag or treasurer. He shed no tears for the poor, but for his own lost opportunity to access a large sum of money that could have been embezzled. John is aware that Judas misappropriated the group's funds, but does not tell us how he arrived at this knowledge. It may be that there had been minor incidents in the past where Judas had been caught in obvious discrepancies, or it may be that this came out after Judas's death when someone else would have assumed this responsibility of group treasurer. At any rate, the author's comments help the reader appreciate the defective moral character of this person and thereby understand how he could become a traitor.

12:7-8. Jesus refuses to tolerate Judas's criticism of Mary, even his insincere version that the cash value of the nard could have been used for benevolent purposes. Jesus states, " It was meant that she should save this perfume for the day of my burial ." This translation of the NIV is probably accurate in intent, but somewhat far afield of the original text. Jesus is telling Judas and the other critics to hush up because Mary should be allowed to treasure her act of devotion without the taint of criticism. It will become even more precious to her at the time of Jesus' death and burial.

Jesus' justification for approving of Mary's incredibly costly foot treatment is that " You will always have the poor among you, but you will not always have me ." This is not a statement about the inevitability of poverty or the futility of relief efforts. It is a lesson in priorities. There comes a time when devotion to God and the Son of God must take priority over all else. If we immerse ourselves in social action but neglect our relationship with our Lord Jesus, we have " missed what is better." In this case the opportunities for personal interaction with Jesus are rapidly escaping, for the day of [Jesus'] burial is less than a week away. Mary is the one who intuitively understands this, who will not be at the burial saying, " I wish I had told him I loved him before he died." She seizes the opportunity at hand and acts out her love for her Lord in full public view.

12:9-11. The news that Jesus has returned to Bethany reaches Jerusalem quickly, and a large crowd of Jews (presumably Jerusalem residents) now hikes over to Bethany. This time they are not only interested in seeing Jesus (cf. 11:56), but would like also to see the miracle man, Lazarus. Such curiosity is understandable, but has the reverse effect upon the Jewish religious leaders. They now add Lazarus to their list of enemies and make plans to kill [him] as well . Why this insane jealousy? Because many were going over to Jesus . Literally, many of the Jews were " deserting" (NRSV). The religious leaders refuse to see this as anything but a win-lose situation. If Jesus is " winning" by gaining more believers, then they are " losing" by the attrition of compliant citizens. The religious leaders' refusal to believe has blinded them to the mighty activities of God, which the common Jews readily perceive.

Jesus' Triumphal Entry (12:12-19)

¹² The next day the great crowd that had come for the Feast heard that Jesus was on his way to Jerusalem. ¹³ They took palm branches and went out to meet him, shouting,

" Hosanna! ^a"

" Blessed is he who comes in the name of the Lord!" ^b

" Blessed is the King of Israel!"

¹⁴ Jesus found a young donkey and sat upon it, as it is written,

¹⁵" Do not be afraid, O Daughter of Zion;

see, your king is coming,

seated on a donkey's colt." ^c

¹⁶ At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that they had done these things to him.

¹⁷ Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. ¹⁸ Many people, because they had heard that he had given this miraculous sign, went out to meet him. ¹⁹ So the Pharisees said to one another, " See, this is getting us nowhere. Look how the whole world has gone after him!"

^a 13 A Hebrew expression meaning " Save!" which became an exclamation of praise ^b 13 Psalm 118:25, 26 ^c 15 Zech. 9:9

The " triumphal entry" is found in all four Gospel accounts with varying components. Some of John's unique details include the mention of palm branches (v. 13), the editorial reflection upon the significance of the event (v. 16), and the response of the Pharisee observers (v. 19). John uses the triumphal entry to highlight the popular support for Jesus from the crowds. He explains this popularity as being a result of the raising of Lazarus. On this " Palm Sunday" the " triumphal procession" of Jesus is an impromptu, joyous celebration. It is not a formal affair sanctioned by the Sanhedrin or the Roman officials in Jerusalem. It is spontaneously staged by the common folk, the people astounded by the word that Jesus " called Lazarus from the tomb" (v. 17).

12:12. The next day would be Sunday (which began at sundown on Saturday evening according to ancient standards). The great crowd was a normal phenomenon at Passover time in the first century. These are pilgrims coming to Jerusalem via the Jericho road to the east. This was a common route for Jewish festival pilgrims coming from Galilee or Perea, and the post-Sabbath day throng was likely in the tens of thousands, if not the hundreds of thousands. This is the third and final Passover feast recorded by John.

12:13. The exact significance of the palm branches is not explained, but presumably they are intended to assist in giving a spontaneous royal welcome (cf. Rev 7:9). Palm branches would have been in plentiful supply near Jerusalem, even for this large crowd. John effectively conveys the joy and excitement that must have rippled through the people, as they waved their palm branches and shouted their praises to God. Since the time of the Maccabees, two centuries earlier, palm branches had been a symbol of Jewish nationalism.

The words of the crowd are taken mainly from Psalm 118:25-26, a traditional psalm used by pilgrims on their way to the temple. Hosanna is a Hebrew term meaning " Please save us." For John to have the people say, " Blessed is he who comes in the name of the Lord," is theologically important, because it means that some of the Jews understand what is going on. Jesus has not come in his own name, but with God's obvious blessing and in God's name. This is because he was to reveal God to his people (1:18). At least part of his wild popularity at this point must be attributed to his avoidance of self-glorification. He is no self-promoter with an agent and a public relations consultant. He is not trying to leverage his popularity into a lucrative contract. Yet, despite this humility, the crowd also acclaims him personally by roaring, " Blessed is the King of Israel!" In this they can only be talking about Jesus, for there was no king over Jerusalem in those days. This is the man who just brought a dead person back to life! Surely he would make a fine king!

12:14-16. John includes no information about the procurement of a steed for the procession, but merely says Jesus found a young donkey and sat upon it . For John, the donkey's importance is to be found in its connection to prophecy (Zech 9:9). He explains carefully that the significance of this act was not understood at the time, but only after Jesus' glorification (= death/resurrection). This is a valuable insight into the ways that the early church interpreted the actions of Jesus. In many cases, apparently, a rereading of the Old Testament provided insights into the things Jesus did and that were done to him (12:16; cf. 2:22; 7:39). Later we will learn that the Holy Spirit was a guiding influence for the disciples in this interpretive process (16:13).

In this case the author indicates that both the acclamation of the crowd (based on Psalm 118) and the choice of a donkey (based on Zechariah 9) are elements of a larger, divinely orchestrated plan. Although spontaneous, it is not accidental that the crowd adores Jesus. And the donkey is not just a convenient ride. It is a necessary and prophetic action that demonstrates the continuing humility of Jesus.

12:17-18. John's picture of the mechanics of the procession includes some details not present in the Synoptic accounts. Here he shows that the procession is not only made up of Jericho Road pilgrims, but also of people coming out of the city to meet him . John continues to emphasize their fascination with and fixation upon the miracle of Lazarus. It is a miraculous sign (shmei'on, sçmeion), precisely what the crowds want (3:2; 7:31) and the authorities fear (11:47-48).

12:19. The Pharisees continue the hostile whining of the whole Sanhedrin (11:48) and the chief priests (12:10). In their view, this unfortunate and misguided popularity of Jesus has now reached epidemic proportions, and their efforts to squash the uprising have been futile. It is no longer a movement of the lower classes or of the bumpkinish Galileans. Now, they observe, the whole world has gone after him . For John this is a theologically significant comment. As already noted, the world (kovsmo", kosmos ) in John usually represents humankind as morally alienated from God (see comments on 7:3-4). For the world to follow Jesus means that the signs are beginning to accomplish their purposes and that Jesus' mission to save the world is being fulfilled.

Gentiles Prompt Jesus' Announcement of His Hour (12:20-36)

²⁰ Now there were some Greeks among those who went up to worship at the Feast. ²¹ They came to Philip, who was from Bethsaida in Galilee, with a request. " Sir," they said, " we would like to see Jesus." ²² Philip went to tell Andrew; Andrew and Philip in turn told Jesus.

²³ Jesus replied, " The hour has come for the Son of Man to be glorified. ²⁴ I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. ²⁵ The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. ²⁶ Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.

²⁷" Now my heart is troubled, and what shall I say? 'Father, save me from this hour'? No, it was for this very reason I came to this hour. ²⁸ Father, glorify your name!"

Then a voice came from heaven, " I have glorified it, and will glorify it again." ²⁹ The crowd that was there and heard it said it had thundered; others said an angel had spoken to him.

³⁰ Jesus said, " This voice was for your benefit, not mine. ³¹ Now is the time for judgment on this world; now the prince of this world will be driven out. ³² But I, when I am lifted up from the earth, will draw all men to myself." ³³ He said this to show the kind of death he was going to die.

³⁴ The crowd spoke up, " We have heard from the Law that the Christ ^a will remain forever, so how can you say, 'The Son of Man must be lifted up'? Who is this 'Son of Man'?"

³⁵ Then Jesus told them, " You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you. The man who walks in the dark does not know where he is going. ³⁶ Put your trust in the light while you have it, so that you may become sons of light." When he had finished speaking, Jesus left and hid himself from them.

^a 34 Or Messiah

12:20-22. John includes a unique story at this point, one not found in the other Gospels. Some Greeks make a request to see Jesus. These are not Greek-speaking Jews, but Gentiles who have come to Jerusalem for Passover. The descriptive detail that they went up to worship implies that they have also ascended the Jericho Road to Jerusalem, perhaps implying that they have come from the Gentile-rich area of Galilee.

The Galilean source of these Greeks seems to be confirmed by John's careful explanation that they attempted to contact Jesus through Philip and Andrew. Both of them are Galileans (see 1:44), and the original readers would likely notice that these two are the only disciples with Greek names. Philip means " horse aficionado" and was a noble military name (the famous name of the father of Alexander the Great). Andrew means " masculine one," " courageous one," or, in our modern idiom, " macho one." It is somewhat unlikely that these were the names these two were given at birth, but more likely they were names they had adopted themselves. This might indicate that Philip and Andrew had embraced Greek ways (become " Hellenized" ) including both clothing and haircut. Such visible markers must have identified them to the curious Greeks.

12:23-26 . At this point Jesus faces a crucial decision. Surely he knows that his teachings have universal application and appeal (remember he claimed to be the " Light of the World," 8:12). Here is an opportunity to move beyond the resistant nation of Israel and perhaps find a more receptive audience with a door open to worldwide exposure. At an earlier point in his ministry Jesus may have welcomed this break, but now it is a temptation that must be resisted, for the time for public teaching is over. As he puts it, " The hour has come for the Son of Man to be glorified ." By this he means that the time for his death has now come. He knows this and has determined in his heart that he will not try to avoid it.

Even as he is confronted head on with his coming death, Jesus uses the situation as a teaching occasion. His point is for his disciples to profit by observing his obedient and self-sacrificing model. He does this by introducing a series of three paradoxes:

1. Seeds become productive by " dying." When a grain of wheat produces a mature wheat plant with a head full of grain, the original seed grain no longer exists. In the economy of God life comes by death .

2. For men and women, holding on to life too selfishly will result in losing it. If our life is lived for God, we have eternal life . In the economy of God it is only by spending life that we attain true life .

3. This attitude toward life may be demonstrated by service to Jesus (and therefore to God). It is this servant who will be honored by God. In the economy of God greatness comes only by service .

In this final paradox Jesus includes a striking promise to his followers. We follow Jesus by serving him, and by serving him we maintain our relationship with him. And Jesus, who has made repeated " I am" claims throughout the fourth Gospel, now gives this pledge, " Where I am, my servant also will be ." This is but a taste of a mighty vow that Jesus will expand upon in chapter 14: his true follower/servants will have a share in his " I am-ness."

12:27-28. Jesus reveals some of his own inner struggle at this time, a struggle that the Synoptic Gospels include in the Gethsemane accounts. The human instinct for survival is horrified at the thought of death, and Jesus rightly says, " Now my heart is troubled ." The word translated " heart" by the NIV actually means " soul" or " life" (yuchv, psychç). Jesus is saying more than that he is emotionally troubled. He is saying that the very core of his human person is naturally resistant to the coming pain and death. This is a spiritual battle, a battle between survivalistic instincts God has purposely built into humans, and the course of obedience that calls Jesus to the cross.

Therefore, Jesus voices the natural passions of a human when he asks if he should pray, " Father, save me from this hour ." For him to say this means that it is a course he has considered (and considers again in Gethsemane according to the Synoptics). But he immediately dismisses this choice and proclaims his submission and obedience by stating, " No, it was for this very reason I came to this hour ." This decision for a " No" to disobedient selfishness is given over to God at once in the form of a prayer, " Father glorify your name!" As the revival of dead Lazarus was for the glory of God and the glorification of God's Son (11:4), so the coming passion will be for God's glory as well as the Son's (v. 23).

The atmosphere must have been highly charged and full of tension at this point. As a result of the resisted temptation to turn to the Greeks, Jesus publicly gives an emotional presentation of his inner turmoil. This pressure is relieved by the audible voice of God, " I have glorified it [God's name] and will glorify it again." God has not abandoned Jesus, but rather gives heavenly approval to the obedient course of action to which he has committed himself.

12:29. At the very few points in Scripture where God communicates through an audible voice, this voice is described as having supernatural resonance, often compared to thunder. John's point is that the crowd is aware of an unusual, divine communication, but does not understand the message. They wait for clarification.

12:30-32. Jesus explains that the voice was for the benefit of the crowd, literally, " this voice came for you, not me." God is confirming what Jesus has already stated, that the timing of events is on track. Jesus now defines this crucial season in three ways:

1: It is the time for judgment on this world . The Greek word for judgment is krivsi" ( krisis ). If we leave it in an untranslated state, the result is striking: Now is the crisis of this world . The coming death of Jesus is a crisis/judgment for the world in that it reveals the depth of human depravity. As George Beasley-Murray comments, " In the murder of the Son of Man sin is exposed in its most dreadful form." As far as the world is concerned, unbelieving humanity has rejected the Son of God.

2: It is the time when the prince of this world will be driven out . The act of murder represented by the coming crucifixion will not be a victory for Satan, but a defeat. In the events of the resurrection and the coming of the Holy Spirit, humans will no longer be held in the power of Satan, the grip of sin. Satan himself has been judged and condemned (see 16:11).

3: It is the time for Jesus to be lifted up from the earth . So there is no misunderstanding as to the meaning of this phrase, John informs us that this is a metaphor for Jesus' death by crucifixion. But rather than withdraw in horror, the terrible/wondrous death of Jesus will draw all men to him. The statement is hyperbolic, not absolute, for we know in the Gospel of John itself that not all become believers. Jesus' demonstration of love will become a powerful draw to all who look upon his life without prejudice.

12:34. The crowd has recovered enough feistiness to engage Jesus in skeptical controversy one more time. Here is one of the greatest turning points in this entire book. Thousands have just given Jesus a triumphal procession fit for royalty. Now he is speaking of death and exaltation (being " lifted up" ). They want to discuss his plans for national liberation, but he talks about his demise. They confront him by pointing out that the Old Testament promised that the Messianic King would remain forever (see Dan 7:14). They end their outburst with a ringing question, " Who is this 'Son of Man'?" This is an example of the sort of questions that John leaves rattling in the minds of the readers. The rest of the book will serve to answer this.

12:35-36. Rather than engage in controversy at this point, it is as if Jesus shrugs and smiles and offers one last piece of advice for the crowd: The time is short, you must believe . The coming darkness will overwhelm them, and there is only one hope. If they believe in Jesus (" trust in the light" ), they will be able to resist this dark spiritual oppression, for they will be sons of light . With this Jesus slips away.

The Tragedy of Unbelief, Past and Present (12:37-43)

³⁷ Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him. ³⁸ This was to fulfill the word of Isaiah the prophet:

" Lord, who has believed our message

and to whom has the arm of the Lord been revealed?" ^a

³⁹ For this reason they could not believe, because, as Isaiah says elsewhere:

⁴⁰" He has blinded their eyes

and deadened their hearts,

so they can neither see with their eyes,

nor understand with their hearts,

nor turn - and I would heal them." ^b

⁴¹ Isaiah said this because he saw Jesus' glory and spoke about him.

⁴² Yet at the same time many even among the leaders believed in him. But because of the Pharisees they would not confess their faith for fear they would be put out of the synagogue; ⁴³ for they loved praise from men more than praise from God.

^a 38 Isaiah 53:1 ^b 40 Isaiah 6:10

John 12:37-50 is a pivotal section for the book. It serves as a theological summary where the author reflects on the first half of the story. C.H. Dodd has identified this as the transition between what he calls the " Book of Signs" (chapters 2-11) and the " Book of the Passion" (chapters 13-20). For Dodd the first half of John has been an expansion of his statement in the prologue:

He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him.

This is unquestionably one of the most theologically challenging passages in the book of John. It is a penetrating discussion by the author of the root cause of unbelief. For the non-Calvinist it is a passage that must be wrestled with honestly and fully. We (non-Calvinists) tend to attribute unbelief to some sort of spiritually knuckleheaded stubbornness. We are persuaded that faith is a logical, reasonable response to evidence that compels belief. We naively hold on to the conviction that anyone can be converted if they are given enough evidence. John is telling us here that faith is a more complex issue than this. John wants to answer this question, " Why did the majority of Jews fail to believe that Jesus was the Messiah?" There are three factors that come out in his discussion.

12:37-38. First, John observes that there are some for whom even multiple spectacular miracles are not sufficient to cause faith. To borrow a statement from another Gospel, " They will not be convinced even if someone rises from the dead" (Luke 16:31). John couples this observation with a quotation of Isaiah 53:1. The point of the Isaiah text is that even though the arm of the Lord [has] been revealed (i.e., miraculous signs), we may still shake our heads and ask, " Who has believed ?"

12:39-41. Second, John takes this a step further by observing they could not believe . He reinforces this by a modified quotation of Isaiah 6:9-10, a text famous in the New Testament for its prophecy of the spiritual hard-heartedness of the nation of Israel. The point is that they do not believe because God has blinded them and hardened their hearts to prevent repentance and healing. According to John, this unbelief is part of God's plan. This is left unexplained here, and we must turn to other New Testament passages to understand it fully. Romans 11:11-12 teaches us that the general unbelief of the nation of Israel was a necessary means to bring the Gospel to Gentiles. I would contend that Isaiah 6:9-10 does not say that God ordains unbelief so much as that he uses it. If there had not been strong unbelief among the Jewish religious leaders, the atoning death of Jesus for the sins of the world might have been avoided, and Jesus would not have become the " Savior of the World" (John 4:42; cf. 1 John 4:14).

Even the coming death and resurrection of Jesus will not be enough for all to believe and this was foreseen by God. As John points out, Isaiah himself had a basic understanding of this astounding unfaith. Isaiah experienced unbelieving rejection in his own ministry, but even more he saw Jesus' glory [death/resurrection] and spoke about him .

12:42-43. Third, John informs us that parallel to this general spirit of unbelief is a significant group of believers. These believers even include many of the leaders of the Jews. But we are to be disappointed if we expect them to act decisively on behalf of Jesus. John tells the reader that the spirit of unbelief is accompanied by a climate of fear. The unbelief is so strong that believers will not be tolerated, but put out of the synagogue . John has already shown us examples of this in the story of the healing of the blind man. The man's parents refuse to make any public statement of belief because they are afraid of synagogue expulsion (9:22-23). The man himself holds on to a stubborn faith in his miracle and is expelled (9:34).

Unquestionably John is prodding some of his readers here. Among the first century synagogues there were still those who were in this position. If they came out as believers in Jesus, they risked expulsion as well as the ostracism and economic consequences associated with this expulsion. John chides them by asking, what is more important, praise from men or praise from God ? Even today there is a need for taking a bold stand for Jesus. Religion may be considered a private matter in our culture, but we must never let our Christianity be hidden away like the light under a basket. We must let our " light shine before men, that they may see [our] deeds and praise [our] Father in heaven" (Matt 5:16).

The Call to Faith Still Stands (12:44-50)

⁴⁴ Then Jesus cried out, " When a man believes in me, he does not believe in me only, but in the one who sent me. ⁴⁵ When he looks at me, he sees the one who sent me. ⁴⁶ I have come into the world as a light, so that no one who believes in me should stay in darkness.

⁴⁷" As for the person who hears my words but does not keep them, I do not judge him. For I did not come to judge the world, but to save it. ⁴⁸ There is a judge for the one who rejects me and does not accept my words; that very word which I spoke will condemn him at the last day. ⁴⁹ For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it. ⁵⁰ I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say."

John brings Jesus before the crowd one last time to summarize his message to the crowds. The points of this brief message have all been given before, and the reader is intended to be reminded of them now. Jesus follows a circular pattern here, beginning and ending with his relationship with the Father.

1. Belief in Jesus amounts to belief in the Father (vv. 44-45).

2. Jesus has a mission from the Father to enlighten the world (v. 46).

3. Jesus came to save the world, not to condemn it (v. 47).

4. There will be consequences for those who reject Jesus and his message (v. 48).

5. This consequence is because Jesus' message and mission come from the Father (vv. 49-50).

6. Therefore, rejection of Jesus is a rejection of the Father himself (implied).

This is a good example of the type of argumentation found in John. First a premise is stated (point #1). Then various logical steps are taken based on this premise (points #2-5). Finally, Jesus arrives back where he started (implied point #6). The ultimate message is that belief in Jesus is belief in the Father and, likewise, rejection of Jesus is rejection of the Father . This is not because Jesus has a special version or vision of God. It is much more than that. It is because Jesus is the Father's direct action of revealing himself to men and women. You cannot accept some of the teachings of Jesus and reject his claims to be God's Son. What Jesus says and who Jesus is are part of the same whole and cannot be divided.

This ends any sort of public ministry for Jesus in the book of John. His remaining time will be spent with his disciples and in the actual passion events of his trials, crucifixion, and subsequent resurrection appearances to his believers.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 12:12-19

CV.
JESUS' TRIUMPHAL ENTRY INTO JERUSALEM.
(From Bethany to Jerusalem and back, Sunday, April 2, A. D. 30.)
^aMATT. XXI. 1-12, 14-17; ^bMARK XI. 1-11; ^cLUKE XIX. 29-44; ^dJOHN XII. 12-19.

   ^c29 And  ^d12 On the morrow [after the feast in the house of Simon the leper] cit came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet,  ^a1 And when they came nigh unto [572] Jerusalem, and came unto Bethphage unto {bat} athe mount of Olives [The name, Bethphage, is said to mean house of figs, but the derivation is disputed. Canon Cook and others think that the region on the eastern slope of Olivet was called Bethphage, and that Bethany was located in it. If it was a village, all trace of it has long since vanished, and it is not worth while to give the guesses and surmises of commentators as to its location. But it was evidently near Bethany], then Jesus sent {bsendeth} two of his {cthe} disciples,  ^b2 and saith {^a2 saying} unto them, ^cGo your way into the village [probably Bethphage, for Jesus started from Bethany] athat is over against you, band straightway as ye enter into it, aye shall find an ass tied, and a colt btied, awith her: bwhereon no man ever sat; loose him, {athem,} band bring him. {athem} unto me. [Numerous Scripture references show that the ass was held in high estimation in the East. The sons of the judges used them, and David's mule was used at the coronation of Solomon (Jdg 10:4, 1Ki 1:33). It is specifically stated that no man had ever sat upon this colt, for if the colt had been used by men it would have been unfit for sacred purposes -- Num 19:2, Deu 21:3, 1Sa 6:7.]  3 And if any one say aught unto you,  31; ^cAnd if any one ask you, {bsay unto you,} Why do ye this? ^cWhy do ye loose him? thus shall ye say, The Lord hath need of him. {athem;} band straightway he will send him. {athem.} bback hither. [The owner of the ass was no doubt a disciple or well-wisher of Jesus, and therefore readily consented to respond to the Master's need. Such a well-wisher might readily be found in a multitude ready to lay their garments in the road to honor Christ. The words "send him back" are usually construed to be a promise on the part of Christ that he would return the colt when through with him. But such a promise seems rather out of keeping with the dignity of the occasion. We prefer to construe the words as referring to the movements of Christ's two messengers from the neighborhood of Bethany to Bethphage and back again, or to a backward [573] movement along the caravan's line of march.]  ^a4 Now this is come to pass, that it might be fulfilled which was spoken through the prophet, saying,  5 Tell ye the daughter of Zion [the poetical name for the city of Jerusalem], Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass. [The prophecy is a combination of Isa 62:11, Zec 9:9. This is the only instance in which Jesus rode. He entered in meekness, for the ass was a symbol of peace as the horse was of war (Job 39:19-25), but there was nothing degrading about riding such a beast. The Eastern ass is smaller, but livelier, and better framed than the specimens found in our country. They constituted a chief asset in the property of the wealthy -- Gen 12:16, Gen 30:43, Job 42:12, 1Ch 27:30, 1Ki 1:38.]  6 And the disciples {cthey} that were sent away, aand did even as Jesus appointed them, cand found even as he had said unto them ba colt tied at the door without in the open street [the streets being narrow, one would very seldom see an ass tied in one]; and they loose him.  ^c33 And as they were loosing the colt, bcertain of them that stood there cthe owners thereof said unto them, Why loose ye the colt? ^bWhat do ye, loosing the colt?  6 And they said unto them even as Jesus had said: and they let them go.  7 And they bring {abrought} the ass, and the colt, {chim} bunto Jesus, aand put on them their garments [The garments were the loose cloaks worn over the tunics or shirts. This cloak survives in the abba or hyke of the modern Arab. The unbroken colt would of course have no saddle, and these loyal disciples lent their cloaks to supply the deficiency, and to do Jesus royal honor. Compare the enthronement of Jehu (2Ki 9:13). They prepared both beasts, not knowing which he would choose to ride]; cand they threw {bcast} ctheir garments upon the colt, and set Jesus thereon. aand he sat thereon. {bupon him.} da great multitude that had come to the feast, when they heard that Jesus was coming to [574] Jerusalem,  13 took the branches of the palm trees, and went forth to meet him [Palm-trees were never abundant in Palestine, but there were many around Jericho, through which city these Galilean pilgrims had so recently come. They were date palms, the leaves of which were often ten feet in length. They are now comparatively rare, but are found in the plains of Philistia. The palm branch is emblematic of triumph and victory -- Lev 23:40, Rev 7:9; I. Macc. xiii. 51; II. Macc. x. 7], and cried out, Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel [The shouting appears to have been started by those who came out of Jerusalem; it is evident, therefore, that the apostles who were approaching the city with Jesus had nothing to do with inciting this praise.]  14 And Jesus having found a young ass, sat thereon; as it is written,  15 Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass's colt.  16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. [The apostles were not conscious that the prophecies were being fulfilled nor did they understand that Jesus was approaching a heavenly rather than an earthly coronation. But after Jesus was glorified, their understandings were spiritually illuminated (Joh 16:13). They not only remembered the prophecy, but saw in what sense it was that Jesus was king, and how badly mistaken they had been when they expected him to antagonize the Romans. The greatness of her king would have removed all cause for fear if Jerusalem had but accepted him.]  17 The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness. [The two parts of the miracle -- the calling and the raising -- are both mentioned as alike impressive, sublime, and wonderful.]  18 For this cause also the multitude went and met him, for that they heard that he had done this sign. [It is evident from this that the testimony of those who [575] witnessed the raising of Lazarus had enthused the pilgrims in Jerusalem and had sent a large band of them forth charged with that ardent admiration which produced the shouting of the triumphal entry.]  19 The Pharisees therefore said among themselves, Behold how ye prevail nothing: lo, the world is gone after him. [Again, as at Joh 11:47-49, we notice the self-confessed impotency of the Pharisees, but the Sadducees, under the determined and more resolute leadership of Caiaphas, did not participate in this despair. The Pharisees speak of the world as if its acquisition by Jesus was their loss.]  ^c36 And as he went, athe most part of the multitude {bmany} [Matthew would have us know that the demonstration was no small affair, but was well-nigh universal. Josephus estimates that the number present at one passover was three million, or about one-half the population of Judæa and Galilee. The language of the Pharisees in 1Co 1:26.]  ^c37 And as he was now drawing nigh, even at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen [John has shown us just above that the raising of Lazarus was most prominent in their thoughts];  ^a9 The multitudes that went before him, and that followed [Jesus approached the city leading a multitude of pilgrims, and we have seen from John's account above that another multitude came out of the city to meet him: Jesus approached the city between two great multitudes.] cried, saying, ^bHosanna [This is the Greek form or spelling of two Hebrew words, Hoshiah-na, which means, Save now, or, Save, I pray, na being a particle of entreaty added to imperatives. The two words are taken from Psa 118:25, which was recognized as the Messianic Psalm. The shout "Hosanna" was customarily used at the feast of the tabernacles and the other festivals. It was a shout of exaltation about equivalent to "Salvation"]; ^aHosanna to the Son of David [see Psa 118:26]; cblessed is the King that cometh in the name of the Lord:  ^b10 blessed is the kingdom that cometh, the kingdom of our father David: cpeace in heaven, and glory in the highest. ^aHosanna in the highest. [This phrase is taken to mean in the highest degree or highest strains or in the highest heavens. It is likely they were calling upon heaven to participate in glorifying and to ratify their shouts of salvation. The Evangelists give us the various cries of the multitude, for they did not all cry one thing. The cries, if seriously construed, were a fore-recognition of the Messiahship of Jesus, but popular cries are soon caught up and are as fickle as the impulses which beget them. But the public recognition of the Messiahship of Jesus gave [577] weight to the accusation made by Simon Peter on the day of Pentecost that they had slain the Messiah -- Act 2:36. Comp. Act 3:14, Act 3:15.]  ^c39 And some of the Pharisees from the multitude [not a committee sent from Jerusalem for that purpose] said unto him, Teacher, rebuke thy disciples. [It is possible that these may have been moved with an honest fear that the enthusiasm of the people would call down the vengeance of the Romans (Joh 11:48), but it is more likely that they were prompted solely by envy.]  40 And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out. [The expression is probably proverbial (Hab 2:11). The meaning is that the occasion of the great King's visit to his city (Mat 5:35) was so momentous that, if man withheld his praise, inanimate nature would lend its acclamations.]  41 And when he drew nigh, he saw the city and wept over it,  42 saying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes. [The summit of Olivet is two hundred feet higher than the nearest part of the city of Jerusalem and a hundred feet higher than its farthest part, so that the Lord looked upon the whole of it as one looks upon an open book. As he looked upon it he realized the difference between what his coming might mean to it and what it did mean to it; between the love and gratitude which his coming should have incited and the hatred and violence which it did incite; between the forgiveness, blessing and peace which he desired to bring it and the judgment, wrath and destruction which were coming upon it. The vision of it all excited strong emotion, and the verb used does not indicate silent tears, but audible sobbing and lamentation. The day then passing was among the last before the crucifixion, which would present to the Jews a strong motive for repentance. Had Jerusalem hearkened unto Jesus then, he would have saved her from that self-exaltation which proved her ruin. But bigotry and prejudice blinded her eyes.]  43 For the days shall come upon thee, when thine enemies shall cast up a bank about thee, and compass thee round, [578] and keep thee in on every side. [from where Jesus then stood he could see the houses which were to be thrown down, he could locate the embankments which would be built, and he could trace almost every foot of the line of the wall by which Titus in his anger girdled the city when his embankments were burned -- Jos. Wars V. 6. 2, 11. 4-6, 12. 1, 2],  44 and shall dash thee to the ground, and thy children within thee [the city is figuratively spoken of as a mother, and her citizens as her children]; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. [The term "visitation" usually refers to a season of judgment, but here, as elsewhere also (Exo 4:31), it means a season of grace. To not leave one stone upon another is a proverbial expression descriptive of a complete demotion, but in the overthrow of Jerusalem it was well-nigh literally fulfilled. Thus, while the people rejoiced in the present triumph, the prophetic eye and ear of our Lord beheld the judgments which were coming upon the city, heard the bitter cry of the starved defenders during the siege, the screams of the crucified left to perish upon their crosses after its capture, all ending in the final silence of desolation when not one stone was left upon another.]  ^b11 And he entered into Jerusalem [his route led him down the steep face of Olivet, past Gethsemane, across the stone bridge which spans the Kedron, and up the slope of Moriah to the eastern gate of the city],  ^a10 And when he was come into Jerusalem, all the city was stirred, saying, Who is this?  11 And the multitude said, This is the prophet Jesus, from Nazareth of Galilee.  12 And Jesus entered into the temple of God [here Matthew tells of the cleansing of the temple, which evidently occurred the next day],  14 And the blind and the lame came to him in the temple; and he healed them.  15 But when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased,  16 and said unto him, Hearest thou what [579] these say? And Jesus saith unto them, Yea; did ye never read [Psa 8:2 as rendered by the LXX.], Out of the mouth of babes and sucklings thou hast perfected praise? [Matthew mingles this scene with events which apparently occurred on Monday, but the enthusiasm and the Hosanna cry evidently belonged to the triumphant Sunday. The presence of our Lord in the temple should, indeed, have been heralded with joy, for as that was the day in which the paschal lamb was presented and set apart, it was fitting that Christ our passover should be presented there amidst rejoicing.] band when he had looked round about upon all things, it being now eventide. [a general expression covering the period both before and after sunset], ahe left them, and went forth out of the city bunto Bethany with the twelve aand lodged there. [Having inspected the temple as his Father's house, Jesus withdrew from it, for in the present state of rancor which fermented within his enemies it was not safe for him to spend the night within Jerusalem.]

[FFG 572-580]

Lapide: Joh 12:1-36

1-50

CHAPTER 12

Ver. 1.— Then Jesus six days before the Passover, &c. He came from Ephraim, as the Passover was drawing on when He was to die. And He came to Bethany to prepare Himself for it; nay more, to offer Himself for death, and furnish an opportunity for it through the covetousness of Judas. This explains why He first went to Bethany. For the chief priests had ordered that He should be seized. And He, knowing this by divine inspiration, came to Bethany, where He had many well-wishers, among whom He could remain in security, and might thence shortly afterwards enter Jerusalem in solemn pomp on Palm Sunday, as the Paschal Lamb who was to be offered for the sins of the world.

Bethany, which is close to Mount Olivet, signifies in Hebrew the house of obedience. From this place He wished to go to His Cross. For as the Gloss says, By being obedient even as far as to the death of the Cross, He taught His Church obedience, on the Mount of Oil, i.e., the Mount of Mercy, which cannot be hid, and by which He raises up those who are buried in grievous sins. A supper is there made by the faith and devotion of the righteous. Martha ministers, when each of the faithful offers to the Lord works of devotion, and Lazarus, i.e., those who have been raised up (from sin), with those who have remained stedfast in their righteousness, joyfully feast on the Lord's presence.

Six days before the Passover. It was on the Friday evening that He came from Ephraim. On the following Sabbath they made Him a feast, and on the next day (Palm Sunday) He in solemn manner entered Jerusalem. For the Passover that year fell on the Thursday of that week. He came to Bethany on the Friday, because it was not lawful to journey on the Sabbath.

Symbolically, The Gloss says, "God made all things in six days. On the sixth He made man; in the sixth age of the world He willed to redeem him. He suffered on the sixth day of the week, and died at the sixth hour."

Whom Jesus raised from the dead. That by His presence He might revive the memory of this miracle, and arouse the people to attend Him on His solemn entry into Jerusalem, and shout Hosanna.

Ver. 2.— There they made Him a supper, &c. To show that He had really risen; as S. Augustine says ( in loc.). "He lived, He talked, He partook of the meal: the truth was set forth, the unbelief of the Jews was confounded."

Ver. 3.— Mary (Magdalene) therefore (that she might not be wanting on her part, and in order specially to honour Christ, and to surpass all others in her services, as she surpassed them in love) look a pound of ointment of spikenard, very costly. Ointment of nard was composed of several sweet scents (see Pliny H. N. xiii. 2), and was thick. But this was liquid, as S. Matt. (Mat 26:7) says that it was poured on His head. Liquids are very often weighed in vessels, or anyhow the nard itself from which the ointment was made. Or this pound was rather a measure of quantity, not of weight.

Mystically. S. Augustine says, "The ointment was righteousness. Therefore it was of due weight" (libra). The Gloss says, "Mary before anointed His feet as a penitent; but now, when the righteousness of the perfect, and not the mere rudiments of penitence, are designated, she anoints His head and His feet. The pound of ointment is the perfection of righteousness. He anoints the head, who preaches high doctrines respecting Christ; He anoints the feet who respects the least commandments."

But what is "pistic nard"? (1.) The Commentary on S. Matthew (in S. Jerome) says "mystic," which is absurd. (2.) S. Augustine says it is so called from the place whence it was brought. But the place itself is uncertain. (3.) Maldonatus derives it α̉πὸ του̃ πίνειν, meaning that it was liquid, and so could be drunk, other ointments being thick and clotted. (4.) Others derive it from πιέξω, squeezed or pressed out. (5.) As if from πίστις, pure, unadulterated, as nard frequently was. (See Pliny H. N. xii. 13.) So Euthymius, Theophylact, on Mark 12, Baronius, Ribera, Jansenius, Toletus and others. (6.) Pistici is the same as spicati by a change of letters. This was the best kind of ointment. (This point treated at very great length.)

Morally. Here learn that the good works, with which we anoint Christ, ought to be quite free from fault, and of the very best kind. Compare the offerings of Cain and Abel. (See Psa 56., 20:4, and Dan 3:40 (Vulg.), Lev 3:16, Num 18:17, Num 18:29, and Lev 23:19.)

And anointed the feet of Jesus. S. Matt. adds "and the head." Alcuin explains mystically, "The Head is the loftiness of the Godhead, the feet the humility of the Incarnation. Or the Head is Christ, the feet the poor who are His members. We anoint them when we give them alms."

And wiped His feet with her hair. A hysteron proteron. For first she wiped, and then anointed His feet. For had she anointed His feet first, and then wiped them with her hair, she would have anointed her own hair, (which she did not wish to do,) and which indeed she counted unworthy of such anointing, and not His feet. Moreover, this sweet-scented and precious ointment was not to be wiped off, but left on His feet, to give them ease.

Her hair. To soil those hairs, of which she used to be vain, with the dust of His feet, and also that she might with the deepest reverence and humility place her whole head beneath His feet. For S. Chrysostom says, she placed the noblest part of her body beneath His feet, and she approached Him not as man but as God.

And the house was filled with the odour of the ointment.  S. Augustine says, mystically, the whole world was filled with the good fame of her piety and virtue. As S. Paul says, "We are a sweet savour of Christ" (2Co 2:14)—to the good, of life unto life; to the wicked, of death unto death—as was here the case. Whence it follows:

Ver. 4.— Then said one of His disciples, Judas Iscariot, (5.) why was not this ointment sold for three hundred pence, and given to the poor? SS. Matt. and Mark add, "Why was this waste of the ointment made?" Bede replies, "It was no waste, but for the rite of burial; nor is it wonderful that she offered Me the sweet savour of Faith, when I am about to shed my blood for her."

Ver. 6. — This he said, &c. Nay worse, sacrilegious, "for he seized for his own use, that which was given for a sacred purpose," says Theophylact. "He carried the money by his office, he carried it off by theft," says S. Augustine. He wished the ointment to be sold, and the price of it given to him; and since he knew that Christ did not wish so large a sum to be kept in his purse, but rather to be distributed amongst the poor, he would have distributed some of it to the poor, and have purloined the rest for himself. See here how opportunity makes the thief, and how dangerous it is for holy men in "religion" to handle moneys, those especially which belong to the whole community. For if covetousness suggests it, a portion is easily diverted to the use of themselves or their families.

But why did Jesus entrust to him the bag, knowing him to be a thief? I answer, Because Judas was more qualified than the other Apostles to make purchases. And He allowed the theft, because an opportunity was furnished thereby for the betrayal and death which He courted. Again S. Augustine, "Because the Church would afterwards have its coffers, He admitted thieves, in order that His Church might tolerate powerful thieves, even when suffering from them, to teach us that the wicked must be tolerated, for fear of dividing the body of Christ. Do thou, the good, bear with the evil, that thou mayest attain to the reward of the good." S. Chrysostom adds, "The Lord committed the bags to a thief, in order to cut off any excuse for betraying Him, and that it might not seem as if he betrayed Him from want of money." But Theophylact says, "Some maintain that as the least of the Apostles he undertook the management of the money."

Lastly, S. Bernard ( de Consid. iv. 6) teaches us "that Christ wished in 'this' way to teach Prelates readily to entrust the management of temporal affairs to any one, but to reserve the ordering of spiritual matters to themselves: though many do exactly the contrary." Again, Christ acted thus, to keep us from being surprised, if in the assemblies, monasteries, and congregations of holy men, there be occasionally found some vicious and scandalous persons; and accordingly S. Augustine ( Epist. 137 , nunc 75), when one of his monks had caused scandal, at which the people cried out against him, prudently replied, "However vigilant may be the discipline of my house, I am but a man, I am living among men: nor do I dare to claim for myself, that my house should be better than Noah's ark, where among eight men one was found reprobate, or better than the house of Abraham, when it was said, Cast out the bond-woman and her son; or better than the house of Isaac, to whom it was said respecting the twin children, Jacob have I loved, but Esau have I hated: or better than the house of Jacob, when his son defiled his father's bed; or better than the house of David, whose son lay with his sister, and where another son rebelled against his holy and gentle father; or better than they who were associated with the Lord Christ Himself, where eleven righteous men tolerated Judas, that perfidious thief; or, lastly, better than heaven from which the angels fell."

Doubtless God permits it in His wise providence, in order that by the wickedness of one or two the goodness and sanctity of others may shine out the more by way of contrast, as light amid darkness, gold amongst lead, the sun between the clouds, a wise man among fools, shines forth only the more resplendently. For contraries opposed to each other are the more marked. ( See. Ecclus. xxxiii. 15, and notes in loc.)

And had the bag, &c. From this Jansen and others rightly gather that it is lawful for the Church to have coffers and wealth, and that it does not derogate from perfection to have a common purse, for reasonable and moderate expenses. For Jesus did nothing which implied imperfection, being the teacher of all perfection.

In order to understand this thoroughly, observe that though Christ, by reason of His Hypostatic Union with the Word, had a pre-eminent and (as it were) Divine dominion over all creatures, yet professed poverty, that is, an abandonment of ownership, special ownership, in order to be the teacher and example of a more perfect life. See Mat 8:20, Mat 19:21,  Mat 19:27.

Observe, secondly, that Christ had absolute control of the offerings made to Him by the faithful, for the common good, and not for His special use. They belonged to the whole College of the Apostles. He held them not as though He were their sole owner. See John iv. 8, vi. 5.

It follows therefore that it does not in any way detract from their perfection for Religious orders to have goods in common. (See John xxii. Extravag. Ad Conditorem.) In some cases this is the most perfect way, in others not. But Christ at one time seemed to have lost all claim even to a share of the common property. (See Luk 8:3.) This seems to be all that Nicholas IV. means. (Can. Exiit qui seminat. De Verb. Signif. in vi., though he apparently contradicts John 22)

S. Thomas ( see Secund. Quæst. clxxxviii. Art. 7) proves à priori that the possession of goods in common does not hinder perfection. Poverty, he says, is only an instrument of perfection, as taking away anxiety in acquiring and preserving riches, the love of them, and our priding ourselves in them. But to have goods in common does not give rise to any of these evils; and so far from hindering charity, it even promotes it. "For it is manifest," says S. Thomas, "that to store up things which are necessary to man, and purchased at a fitting time, causes the least possible anxiety."

All founders of Religious Orders have sanctioned this. And hence resulted the Constitution of Justinian, that the goods of those who became monks should belong as a matter of course to their monasteries. For the whole meaning of poverty turns on not having anything belonging especially to one's own self, though there may be some common fund, from which, according to the Apostolic Rule, distribution should be made to each, as need may require. ( See Acts 2: 44-45; Act 4:35, and the Notes thereon.) This is just what S. Jerome says to the "Religious" of his own day ( Epist. xxii.) "No one has any right so say, I have not a tunic, or a coat, or a bed of plaited bulrushes. For the head of the Community so divides the common stock, that every one has what he asks for. And if any begins to fall ill, he is transferred to a larger cell, and is so carefully attended by the older monks, that he longs not for the delights of cities, or the tenderness of a mother."

The fathers and schoolmen teach everywhere the same thing. (See Suarez par. iii. Quæst. xl. disp. xxviii. § 2, Bellarm. de Summo Pont. iv. 14, Soto de Just. iv. Quæst. i. art. 1.)

Nicolas IV. ( ut supr. ) says that to have common purses is to detract from perfection, for Christ in this matter adapted Himself to the weaker brethren, that He might be an example to all. Suarez replies, that Nicolas only asserted that in the matter of poverty that was the least rigid rule which allowed them to have common purses, but that it must not be concluded from this that the other rule was absolutely the most perfect. For though less perfect, as common poverty, it may be more perfect in charity, or some other virtue. For Nicolas is speaking of the Franciscans (of whom he was one), whose Order had for its scope and end the extremest poverty, in order to be conformed to S. Francis. But other orders have other pious and holy ends, for which it is more convenient to have goods in common. And therefore this is more fitting and perfect in their case. Carthusians observe silence and solitude. Others practise great austerity. But those who are employed in preaching and missions to unbelievers, need great strength to endure the great labours of their order, and make up for austerity of living by charity towards their neighbours. Both act in a manner suited to their order, and the end they propose to themselves. Different ends require different means. The Council of Trent allows all "Religious," except the Franciscans, to own Real Property ( bona immobilia ).

Ver. 7.— Then said Jesus, Suffer her to keep this for the day of my burial. In the Greek it is "for the day of my burial hath she kept this," and also in the Syriac ( see notes on Mat 26:12, &c.) Hear S. Augustine, "He saith not to him, It is on account of thy thefts that thou speakest thus. He knew he was a thief, but was unwilling to expose him. He chose rather to bear with him, and to set us an example of patience in tolerating evil men in the Church."

Ver. 9. — Much people of the Jews, &c. "Curiosity led them," says S. Augustine, "not charity," to see and hear Lazarus, and to ask him where he had been after death, what he had seen, what he had done? So Cyril, Theophylact, Leontius.

Ver. 10.— But the chief priests thought (ε̉βουλεύσαντο consulted) that they might put Lazarus also to death. See here their virulent envy and malice: envying Jesus His glory. They grudge also Lazarus his life, lest it should add to the glory of Jesus. For the feast of the Passover was at hand, at which all the Jews who flocked together would see Lazarus and wondering at the power of Jesus who had raised him from the dead, would consequently believe on Him. And in order to prevent this, they determine to put him out of the way. But S. Augustine ( in loc.) rightly exclaims against them, "0 foolish thought, and blind cruelty! For could not the Lord, who had power to raise him from the dead, have power to raise him up also if he had been put to death? In putting him to death, could ye take away Christ's power? If a dead man seems to you one thing, and one who is put to death another, behold the Lord did both, for He both raised Lazarus who was dead, and Himself also who had been put to death."

Lastly, the raising of Lazarus was especially the work of God, and they therefore who were so eager to put him to death, were fighting against God, and challenging Him, as it were, to the contest.

Ver. 11. — Because that by reason of him many of the Jews went away, and believed on Jesus—ύπη̃γον, withdrew themselves, deserted their party. This may mean either, "many of the Jews went their way," or else "many went away from the unbelieving Jews, and followed Christ."

Ver. 12. — But on the next day, i.e. on Palm Sunday, five days before the Passover; the tenth day of the month Nizan, on which day the Lamb (the type of Christ) was to be killed, and on the fourteenth to be brought to Jerusalem. (Exo 12:3.) See notes to Mat 21:7.

Ver. 17.— The people therefore . . . bare witness, &c., to the raising of Lazarus.

Ver. 18.— For this cause the people also met Him, for that they had heard that He had done this miracle. The people who were present at the raising of Lazarus spread abroad the miracle, affirming that they had seen it. And the strangeness of it so excited the people that they ran in crowds to meet Jesus, and to hail Him as the Messiah.

Ver. 19.— The Pharisees therefore said among themselves, Perceive ye how that ye prevail nothing? Behold, the world is gone after Him. This is an hyperbole. But a large body, of every age, sex, and rank had gone after Him, old and young, Jews and Gentiles. S. Cyril observes that the Pharisees tacitly prophesied that all the world would be converted to Christ, though they themselves did not understand this.

S. Chrysostom and Theophylact consider that they who spoke thus were believers in Christ, or anyhow disposed to believe in Him, and that they addressed in these words those who disbelieved in Him.

But S. Cyril, Euthymius, and others, think that they were unbelievers, and enemies of Christ, explaining it thus:—We have all of us decided to put Jesus to death. Why do we delay? We have gained nothing by it. It would have been far better, if we had put Him to death at once, before His party had increased, and become so well known. What now is our course of duty? To carry out our intention as quickly as possible. Why do we delay? lf we delay much longer all will go after Him. We shall be beaten by numbers, unless we prevail by craft.

Ver. 20.— And there were certain Greeks, &c. Some strangely suppose these to have been Jews who lived among the Gentiles, when S. John expressly says that they were Gentiles. These were partly proselytes, who had already embraced Judaism, or at least were thinking about it (so Chrysostom, Theophylact, and Euthymius), and partly Gentiles, who believed that there was One God, and who on seeing Him worshipped so reverently in the Temple, and by such multitudes at the Passover, resolved to do the same, being specially attracted by the fame of Christ's holiness and miracles, and being desirous of seeing Him. So S. Cyril, Leontius, and Theophylact. Just as the Eunuch of Queen Candace went up to Jerusalem to worship (Act 8:27); and Gentile kings also reverenced the Temple of Jerusalem and sent offerings to it, as Cyrus, Darius Hystaspes (Ezra 1. and 6.), Seleucus, and other kings of Asia (2 Mace. 3:3).

Ver. 21.— The same came therefore to Philip (the Apostle), who was of Bethsaida, &c. They went to Philip, in preference to the other Apostles, either because he was known to them, or was the first they met, or because in his voice and bearing he exhibited greater affability and candour, which attracted all men to him. For they did not venture as Gentiles to approach Jesus Himself, a person of such great holiness, and a Prophet, and moreover a Jew, say S. Cyril, Chrysostom, and Leontius. They request Philip therefore to mediate in their behalf.

Ver. 22.— Philip cometh and telleth Andrew (as the greater and elder Apostle), and again Andrew and Philip tell Jesus. Andrew had the greater authority with Jesus, as having been the first called, and as having brought to Him his brother Peter. Having consulted together, they mention the whole matter to Jesus before introducing the Gentiles: for they had heard Jesus say, "Go not into the way of the Gentiles" (Mat 10:5).

Ver. 23.— But Jesus answered them, &c. Do not drive away the Gentiles from me, but bring them to me. What I said before was at the beginning of my preaching, which was intended for the Jews only; but now, when my preaching as well as my life is coming to an end, and the Jews reject my preaching, I will pass over to the Gentiles. For the hour is coming, when I shall be glorified, not only by the Jews, but also by the Gentiles, throughout the whole world; I shall be acknowledged, that is, as the Messiah and the Saviour, and worshipped and adored by means of your preaching in every place.

Moreover, the glorification of Christ is the glorification of all Christians. For S. Augustine says ( Serm. clxxvi . de temp.)—The Death of Christ hath quickened us; His Resurrection hath raised us up; His Ascension hath dedicated us; and ( Serm. clxxxiv.) the Lord Jesus Christ ascends, the Holy Spirit descends [ Both these, not S. Augustine ].

Ver. 24.— Verily, verily, I say unto you, Except a corn of wheat, &c. Christ teaches us that His glorification would come to Him through the death of the Cross, lest the Apostles and the faithful should be offended at it. Hear S. Augustine ( in loc. ), "Jesus by this meant Himself. For He was the grain of wheat which had to die, and be multiplied; to die through the unbelief of the Jews, to be multiplied by the faith of all people." This means, that as a grain of wheat thrown into the ground does not germinate except it die, but if it die it germinates and brings forth much fruit; so, in like manner, I must needs die, that by the merits and through the example of my death, I may bring forth many eminent and striking fruits of virtue and faith: I mean the many thousands of Martyrs, Virgins, Doctors, and Confessors, all over the world in the present and future ages. This also comes to pass in the death of Martyrs, when one dies, and many spring up in his place, and embrace the faith of Christ. The Church reads this passage on the Feast of S. Lawrence, and other Martyrs. Tertullian truly says ( in fin. Apol.), "The Blood of the Martyrs is the seed of the Church," and adds, "Torture us, rack us, condemn us, crush us: your iniquity is the proof of our innocence." And again, "The more exquisite your cruelty, the more does it attract to our sect; we increase in number the oftener you mow us down." S. Gregory ( Dialog. lib. iii. cap. 39) gives a remarkable instance in S. Hermengild. He was killed by his father Leovigild, an Arian king, and thus won the king himself and his brother Recared, and the whole nation of the Visigoths, to the orthodox faith. "One, then," says S. Gregory, "died in that nation, that many might live; and while one grain fell to the ground in faith, to win the faith of souls, an abundant harvest sprang up."

Anagogically. Bede says, "Jesus was sown of the seed of the Patriarchs, on the field of this world, that is, He was incarnate: He died Himself alone, He arose in company with many." Hear S. Bernard ( Serm. xv. in Cant.), "Let the grain die; let the harvest of the Gentiles spring up. It was needful that Christ should suffer, and rise from the dead, and that repentance and remission of sins should be preached in His Name, not to Judea only, but to all nations; to the end that from that one Name of Christ thousands of thousands should be called Christians, and say 'Thy Name is as ointment poured forth.'" ( Song i. 3).

Ver. 25.— He that loveth his life, &c. He that so preferreth his life to my Faith and its profession, as rather to deny the Faith than lose his life, shall incur eternal death. But he who hateth his life, so as to prefer losing it to losing the Faith, will live in eternal happiness in heaven. Again, the same is true of those who prefer their own evil desires to my Law: and of those who hate their life by resisting its desires which are contrary to God's Law, and thus keep it unto life eternal. Such as Martyrs, Anchorites, "Religious," and all other holy people. Either meaning is suitable, and was intended by Christ. Both meanings are conjoined by SS. Chrysostom, Theophylact, and Euthymius. For Christ foresaw that the Apostles, and Christians in general, would after His death suffer persecution, and accordingly He here wished to forewarn and forearm them. Again, Christ wished to teach all Christians, that they should constantly resist all evil desires and strive against them. (See Gal 5:17; Mat 10:39, Mat 16:25; Ecclus. 18:30. See notes on this last passage.)

But the Circumcelliones misinterpreted this passage, for, as S. Augustine testifies ( in loc ), they used to kill themselves in order to obtain the eternal life here promised by Christ. For it is one thing to hate one's life, and another to make away with it, an act forbidden by every law.

Lastly, hear S. Augustine ( in loc.), "He that loveth his life shall lose it. Which can be understood in two ways. He who loves will lose; i.e., if thou lovest, thou wilt lose: if thou wishest to have life in Christ, fear not to die for Christ. Or, in the other sense, love not thy life, lest thou lose it,—love it not in this life, lest thou lose it in life eternal. This latter meaning more accords with the mind of the Gospel." And a few sentences after, "A great and marvellous saying, that a man should so love his life as to lose it, and so hate it as not to lose it. If thou hast loved it ill, then dost thou hate it; if thou hast hated it rightly, then hast thou loved it. Happy they who hate their souls and keep them, that they lose them not by loving them." And then he concludes, "When therefore it comes to the point, that we must either do contrary to the commandment of God, or else depart this life, and a man is obliged to choose either the one or the other, when the persecutor threatens his death, let him rather choose to die through loving God, than to die through offending Him. Let him hate his life in this world, that he may keep it unto life eternal." Hear S. Chrysostom, "He loves his life in this world, who obeys its unseemly desires. He hates it, who yields not to its hurtful desires. He says 'hate' because as we cannot bear to hear the voice of those we hate, so should a soul resolutely turn away from one who wishes what is contrary to God." And Theophylact adds (by way of consolation, and as knowing how grievous it is to hate one's soul), " In this world," indicating the shortness of the time, and speaking of the eternal reward. S. Chrysostom adds, "that Christ, when He saw that His disciples would be saddened at his death, raised up their thoughts to higher things, as if He said —If ye will not bear my death manfully, no benefit will accrue to you unless ye die yourselves. These words of Christ are an axiom, and a summary of a Christian's life. It is the root and foundation of all virtues, which are deduced from it, as conclusions from their premises. He therefore who wishes to become specially learned and perfect in the school of Christ, should constantly ruminate on this saying, weigh it, impress it on his will and carry it out in act, try all his actions by it as a touchstone, adapt and conform himself to it. For thus will he become a pre-eminently true disciple and follower of Christ, and in return for this brief life which he counts but nought, will obtain the joys of life eternal.

Ver. 26. — If any man love Me, let him follow Me. "Let him imitate Me by death and mortification, and by good works," says S. Chrysostom, "walk in my ways, and not his own, and not seeking his own, but the things which are Jesus Christ's (Phi 2:21); and whatever good he does, either in temporal or spiritual things, doing it for Him."

And where I am, there shall my servant be. "Behold the fruit and the reward,"  S. Augustine proceeds; "He is loved freely, and the reward of His ministration is to be with Him, to be adopted by Him to whom he is united, in heaven, i.e. in the vision and possession of God, in happiness and joy eternal." So S. Chrysostom. See notes on Luk 22:7.

If any man serve Me, him will me Father honour, with heavenly honour, before the angels and the whole world. He says not, "I will honour him, for they had not yet attained a right knowledge of Him, but thought more of the Father," says S. Chrysostom.

Ver. 27.— Now is My soul troubled. Because He had mentioned His approaching death, He allowed the natural dread of it to be aroused in His mind (as is the case with ourselves), and so was troubled. "Father," He said, "save Me from this hour." Just as in the garden he prayed, "Let this cup pass from Me."

(1.) S. Chrysostom gives the reason, "Having exhorted His disciples to follow Him even to death, for fear they should say that He could easily philosophise about death, He showed that He was in an agony, and yet that He did not refuse to die, to teach us to do the same, when dreading death and self-denial.

(2.) S. Cyril says, He did it to show that He was not only God, but true man, subject to all our passions and sorrows.

(3.) S. Augustine, and after him Bede, "that Christ by taking on Him our infirmities might heal and strengthen us. Thou tellest my soul to follow Thee. But I see that thy soul is troubled. What foundation shall I seek, if the Rock gives way? But I recognise thy compassion therein. For by being thus troubled by thy voluntary act of love, Thou comfortest the weak, lest they should perish through despair. Our Head took on Himself the feelings of His members." And again, "As He has raised us up to things which are highest, so does He feel sympathy for us in those which are lowest." And he brings in Christ as thus speaking "Thou hast heard my mighty voice addressed to thee. Thou hast heard in Me the voice of thine own weakness: I give thee strength that thou mayest run; I check not thy speed, but I take upon Myself thy fear, and make a way for thee to pass over."

And what shall I say? Father, save Me from this hour. Theophylact and Leontius explain thus: "I know not what to do or say. Shall I say then, Father, save Me from this hour? Shall I shrink from death? By no means, I will master my agony, I will go willingly to meet my death."

Others express it more simply and plainly, as expressing His natural dread of death, corrected at once by the exercise of His superior will. As in the Agony in the garden. For He immediately adds,

Yet for this cause have I come to this hour. Though I naturally dread death, yet I do not wish this natural desire of Mine to be fulfilled. For I came into the world for the very purpose of drinking this cup of the Passion. So S. Augustine, Bede, Rupertus, and others.

Ver. 28.— Father, glorify thy Name. That in My death, which I willingly undertake, I may glorify thy Name, by the entire obedience and devotion with which I will offer myself as a Victim for the sins of the whole world, thus restoring to the life of grace men who were lost in sin, reconciling them to Thee, and taking them to heaven to glorify Thee for ever. So S. Augustine, Chrysostom, Euthymius. It was said in like manner to S. Peter, that He would by his death glorify God (Joh 21:19). Hear S. Augustine: "Glorify Me by my Passion and Resurrection." And S. Chrysostom: "His dying for the truth He calls ' the glory of God :' for after His death the Name of God would be acknowledged by the world." And the gloss, "I seek salvation, but I refuse not to suffer, and for the sake of this passion glorify Me, for that is the glory of thy Name."

Ver. 28.— Glorify Me at this very instant; that both Gentiles and Jews may acknowledge that I have been sent by Thee to redeem man, and will therefore glorify Thee for thy goodness. So Theodore of Heraclæa.

Then came there a voice, &c. I have glorified It—(1) By communicating to Him, as my only begotten Son, my majesty, glory, and Godhead from all eternity. As He said chap. xvii. 5. So S. Augustine and Bede.

(2.) In creating the world, and all things therein by Him. So Rupertus.

(3.) Most sensibly. By the voice from heaven at His Baptism, and by the miracles and mighty works which He wrought. And also by the voice at this time uttered from heaven. He glorified Him also by His death and resurrection, His ascension, His sending the Holy Spirit, by the preaching of the Apostles, and the miracles, which will lead all nations to acknowledge, worship, love and adore Him as the Son of God. So S. Chrysostom, Cyril, and others.

Ver. 29.— The people therefore that stood by, and heard it (this trumpet voice of God the Father) said that it thundered. Because it was very loud and resonant. Or perhaps because it was not articulate, but like the confused sound of thunder.  S. Chrysostom says, "The voice was clear and significant enough, but they being dull and carnal, it soon passed away, and they retained merely the sound of it." And further on, "They knew it was articulate, but did not take in its meaning." But the truer meaning, Rupertus, and after him Maldonatus, say is this, "That they all heard this articulate voice and understood its meaning, viz., that Jesus was the Son of God; but that on account of the loudness of the voice they could not persuade themselves it was really a voice, but that either it was thunder, and that they were mistaken in supposing they had heard an articulate voice as of a man, or that it was certainly the voice of an angel." They thought also that the Evangelist mentioned this, in order to show that it was not a low or indistinct voice, such as Christ only could hear, and that there were no other witnesses, but that it was so loud and so clear that they not only all heard it, but heard it so plainly that some thought it was thunder, some the voice of an angel, while none considered it to be the voice of a man. And this consequently proved that what they considered thunder was in truth the voice of God, for thunder is commonly spoken of as His voice.

Symbolically. This thunder signified that Jesus was the Son of God, who thunders from heaven, and consequently that He Himself was God. For the thunder's voice refers us back to its source, and leads us to venerate Him, and announce Him to the Gentiles. Again, it signified that Jesus, even as man, not merely thundered Himself with His mouth and flashed forth from His heart, to move hard hearts to penitence and to warm cold hearts with love; but also that He caused the Apostles and His followers to thunder and lighten. In fact, He gave that name to James and John, calling them Sons of Thunder ( Mark 3: 17). And S. Paul is called by S. Jerome (Epist. lxi.) "The trumpet of the Gospel, the roaring of our Lion, the thunder of the Gentiles," adding, "for as often as I read him, I seem not to hear words only, but thunder." Hear S. Chrysostom ( Hom. xxxii. in Rom.), "Thunder is not so terrible, as was his voice to the devils. For if they dreaded his garments, much more did they dread his voice. For it led them bound and captive, it purified the world, it cured diseases, it expelled vice, it brought in truth; it had Christ dwelling within. For He accompanied him everywhere, and just as were the Cherubim, so also was the voice of Paul. For as God sat in the midst of these heavenly Powers, so sat He on the tongue of S. Paul." And Nazianzen (Orat. xx.) says, "The words of S. Basil were as thunder, because his example shone as lightning." Hence the voice of Christ is compared to the voice of many waters (Rev 1:15) and to the voice of a multitude (Dan 10:6).

Others said, an angel spake to Him. For this voice was more dignified than that of a man. It was therefore angelic, or rather divine. For an angel, assuming the Person of God the Father, had uttered it.

Ver. 30.— Jesus answered and said, This voice came not because of Me, but for your sakes. In order that ye may believe in Me, and be saved. I need not this voice for my own sake, for I am the Word of the Father, whom the Father and the Holy Spirit glorify with increate and boundless glory. But ye need it, because some of you object, that I am not the Son of God, nor sent by God; others have doubts on the matter. But this voice of the Father proclaims the contrary of both these statements, so as to remove all doubt. So SS. Augustine, Bede, Rupertus, &c.

Ver. 31.— Now is the judgment of this world, &c. Judgment here signifies condemnation, the condemnation of the Jews for condemning Me to death. So SS. Chrysostom, Theophylact, and Euthymius. But others understand it to mean judgment in favour of the innocent. It means, in this sense, the time is at hand for the deliverance of the world from the tyranny of Satan. For my death is at hand, by which this deliverance will be effected, and Satan will be cast out of the hearts of the faithful. Rupertus acutely observes, "Two worlds are here spoken of, one the enemy of God, the other reconciled to Him —the one lost, the other saved." He founds this distinction on the absence or the presence of the article [but this does not appear in the Greek]. But what then is the judgment of this world, and the casting out of the prince of this world? Surely the coming Passion of Him who is speaking: for that is the judgment of this world, its salvation indeed, as separating from the reprobate the whole body of the elect from the beginning of the world to the hour of His Passion: and the casting out of the prince of this world, holding sway over the lovers of the world, is the reconciliation of the elect Gentiles. "Christ therefore here signifies (1) that He would by His death free the world (that is the Gentiles who would believe in Him) from sin and the devil; (2) that He would drive out the devil from the hearts of the faithful, and also from the temples, that the true God might be worshipped therein; (3) that He would deprive the devil of the power he had heretofore exercised in tempting men, and would also bestow all-powerful grace, by which, if they willed, they would be able to resist temptation; (4) Christ cast out many devils from the bodies of men, and consigned them to hell. So Prosper ( in Dem. Temp.); and see Luk 8:31. S. Augustine writes, "He foresaw that after His Passion and glorification many people throughout the whole world would believe on Him, out of whose hearts the devil is cast when they renounce him by their faith. He was also cast out of the hearts of righteous men of old. But it is said here that he will be cast out, because that which then took place in a very few cases, would hereafter take place in many and great multitudes. He is cast out, but yet ceases not to tempt. But it is one thing to rule within, and another to assail from without." S. Chrysostom in like manner says, "As if a man who assaults his debtors and casts them into prison, and with like madness throws another into prison, who owes him nothing at all, will have to pay the penalty for the wrongs he has done; so will the devil pay the penalty for the wrongs he has done us, by his bold, assaults against Christ."

Just as He Himself says, Luk 11:21.

Christ, therefore, knowing that the Gentiles longed to see Him, was grieved that the whole world was overwhelmed with heathenism, and therefore wishes His death to be hastened, in order that He might obtain for them faith and grace from God, and might send His apostles to convert them to God. And in like manner S. Gregory greatly desired the conversion of the Angles. [This Cornelius tells at length]:

Ver. 32.— And I, if I be lifted up from the earth, will draw all Things unto Me. "Exalted by my resurrection and ascension," says S. Chrysostom. But other commentators refer it to the Cross, as S. John himself explains it. "Christ," says Maldonatus, "speaks of Himself as a soldier contending with the devil. For as a soldier has an advantage over his enemy if he is on higher ground, so would He, from His Cross, as from a very high and well-defended post, fight against the devil and overcome him. And therefore He called this kind of death an exaltation. When exalted He drew all to Himself, as an eagle carries his prey aloft with him."

In like manner Mark, the Bishop of Arethusa in Syria, when lifted up on high, and besmeared with honey to attract the bees, laughed at his torturers, and said that they were grovelling on the earth, while he was lifted up above them. (See Theodoret, Hist. iii. 7, Soz. v. 10.) But Christ alludes to the lifting up of the brazen serpent ( see chap. iii. 14), and thus teaches us that the Cross is not to be dreaded, but desired, for it alone exalts.

A1l things. (1) "Soul and body," say S. Augustine and Bede. (2) But Rupertus says: "Heaven and earth, men, angels, and devils. Because I will cause 'every knee to bow, of things in heaven, and things in earth, and things under the earth'" (Phi 2:10). (3) All men who will believe in Me, all nations of men. The Greek Fathers read πάντας. But Cornelius prefers the Vulgate " omnia " as more expressive, signifying all the choicest things of the world, all the spoils of the devil. The Arabic version has " each one," the Syriac " all."

Draw. Will withdraw from the devil against his will, and not against their own will. For I will sweetly allure, and effectually draw them to Myself, and make them My brethren; nay more, My children, that as I am the Son of God by nature, so they may be the sons of God by adoption. The Greek word έλκύσω means, I will draw them by force, snatch them out of the power of the devil against his will, and strengthen men, moreover, to withstand their several temptations. See Mat 11:12.

Hear S. Leontius (Serm. viii. de Pass.), treating this whole passage with grace and tenderness. "0 wondrous power of the Cross! 0 ineffable glory of the Passion, wherein is seen the tribunal of Christ, the judgment of the world and the power of the Crucified! For Thou didst draw, 0 Lord, all things unto Thee. And when Thou didst stretch forth Thine hands all the day to a disobedient and gainsaying people, the whole world felt the force of Thine acknowledged Majesty. Thou didst draw all things to thyself, 0 Lord, when in execration of the sin of the Jews all the elements pronounced one and the same sentence, when the luminaries of heaven were obscured, and night was turned into day, the earth also was shaken with unwonted quakings, and the whole creation refused its aid to the service of the wicked." He afterwards follows up the subject, and urges it still more forcibly. "Thou hast drawn all things to Thee, 0 Lord. When the veil of the temple was rent, and the holy of holies withdrawn from the unworthy priesthood, in order that the figure might be changed into Truth, prophecy into manifestation, and the Law into the Gospel. Thou didst draw all things to Thee, in order that that which was kept hid in the Jewish temple, by shadows and outward signs, the devotion of all nations might everywhere set forth in its full sacramental force before the eyes of all. For now there is a more illustrious order of Levites, a higher dignity of elders, and a more sacred unction of priests. Because thy Cross is the Fount of all blessings, the Source of all graces, and by it believers obtain strength out of weakness, glory out of shame, and life out of death."

Moreover, Christ, when exalted on the Cross, between heaven and earth, drew all things to Himself. (1) Because He reconciled heaven and earth, Angels to the Gentiles, Gentiles to Jews, and God to men. For He is our peace, &c., Eph 2:14. (2) Because He drew all nations of the world to the faith and love of Himself. He drew them from the earth to the Cross; to penitence, that is, to continual mortification and martyrdom; and from the Cross to heaven. He drew them by the merits and price of His Blood; by His example, and by His Blood. For if Christ, of His own accord, died for us on the Cross, who would not love Him in return? Who would not say with S. Ignatius among the lions, "My love is crucified?" See Zec 13:6 on the words, "I was wounded in the house of my friends." (3) Christ on the Cross drew all things to Himself, i.e. the Creator and His creatures. For God by this sacrifice was propitiated towards men, the sun and the heavens were astonished, and as though bewailing the death of their Creator, withdrew their rays from the earth, the air was involved in the thickest darkness, the whole earth, convulsed and shaken, trembled from its very centre; the rocks were rent, and the graves were opened, that both the dead as well as the living might bewail the death of Christ. All creatures therefore looked up towards Christ crucified, as if in amazement, and as offering themselves to fight in His behalf against His murderers and to scatter them abroad.

The Origenists wrongly inferred from this passage, that Christ brought the lost out of hell, and saved them. But as S. Gregory explains ( Epist. lib. vi. 15), Christ drew all, that is, the elect. "For a man cannot be drawn to God after death who has separated himself from God by his evil life."

Symbolically. S. Bernard ( Serm. xxi. in Cant.) applies Christ's words to himself, and all "Religious." For they, by contempt of earthly and love of heavenly things, are lifted up from the earth, and therefore draw all things to them. For all things, whether adverse or prosperous, work together for their good: and they themselves possess a source of wealth by trampling it as it were under foot. "For to a faithful man the whole word is full of riches."

Ver. 33.— But this He said, &c. The death of the Cross. These are the words of S. John inserted parenthetically.

Ver. 34.— The people answered Him, We have heard out of the Law, that Christ abideth ever, and how sayest Thou, the Son of Man must be lifted up? The Jews understood that Christ spake of His death on the Cross. How then does He say that He would die, when the Law says that He would not die?  S. Augustine says, "They understood Him to mean the very thing which they were contemplating. It was not inspired wisdom, but the sting of their conscience which disclosed to them the meaning of these obscure words."

Out of the Law. By the Law is meant the whole of the Old Testament. They understood this from the following passages, Micah, v. 2;  Psa 110:14, Psa 90:30, Psa 90:38, Psa 72:5;  Isa 9:7, Isa 40:8;  Eze 37:27;  Dan 9:26. But these passages speak of the kingdom of Christ after His ascension. This kingdom will be eternal. But Christ elsewhere foretold His death. See Isa 53:3;  Psa 22:12,  Psa 22:17;  Dan 9:26;  Jer 11:19.

Who is this Son of Man? Meaning thereby, "If Thou art that Son of Man, as Thou art wont to call Thyself, how dost Thou wish to be regarded as the Christ? For Christ according to the Scriptures, as has just been said, is eternal, and cannot die. Whereas Thou sayest, on the contrary, that the Son of Man must die and be raised up on the Cross. If there be any other Son of Man, tell us plainly who he is.". So Toletus and Jansen. Maldonatus somewhat differently; he thinks that the Jews insulted Christ as if they had refuted His claims, and taunted Him, as a conqueror would taunt a king whom he had taken captive. As the Jews afterwards said (tauntingly) to Him, "Hail, King of the Jews!"

Ver. 35.— Jesus therefore said unto them, Yet a little while is the Light with you, &c. "Christ would not answer their objections directly, as knowing that they deserved not a reply" says S. Cyril. He therefore answers indirectly, that they should use Him as a light; for that that light would be soon extinguished by death, when they would have to seek for Him in vain. But if they desired to use that light they would be enlightened by it, so as to find an answer to their objection, and know other things which were necessary for their salvation. The Latin commentators take the word " modicum " as referring to the light, thus, " a little light." Ye have but little light in thinking that Christ will abide for ever. But ye know not that He will also die and rise again. Walk therefore while ye have the light. Go on to investigate the truth. Ye will then learn how Christ will die, and yet rise again, and abide for ever. (So S. Augustine, S. Bernard, Serm. xlix. in Song Lyra, and others). But the word " modicum " does not refer to the light, but to the word "time" as is plain in the Greek. He calls Himself the light of the world, for the reasons which are mentioned in notes to chap. i., and also 1Jo 1:5.

(1.) S. Chrysostom and Theophylact think that Christ here likened Himself to the Light, or Sun, because as the light of the sun is not extinguished by night, but is only hid for awhile, and rises again in the morning, and shines throughout the day, so He would die and rise again, and reign for ever, which was the very thing the Jews were inquiring about.

(2.) It may be explained more clearly and to the point in this way,—1, Christ, the Light of the world, enlightening it with the doctrine and knowledge of God, of salvation and of things eternal, shall be but a short time (only three days) with you in the body. And, therefore, if ye are wise, as long as you have Me with you, embrace and follow this light, believe in Me, hearken unto Me, question Me, I will resolve all your doubts, especially how Christ will die, and yet abide for ever. But if ye do it not now, the light will shortly be taken from you. I shall soon die, and then the darkness of error will overwhelm you. For though I shall leave the Apostles after Me, to carry on the light of the Gospel which I brought: yet ye will not value them, and will persecute them, and then ye will in vain seek for Me, who am the very source of light. Just as He spake to the same Jews, Joh 7:33.

Christ calls Himself the Light. Wherefore S. Chrysostom, Theophylact, and Rupertus less appropriately understand by the light, the life of each faithful Christian, which is as it were to each one his own day. Believe in Me while the light of life lasts, for after it comes the darkness of death, when ye will not be able to believe, and do what is right.

Symbolically. Leontius by darkness understands sins; Rupertus, the sufferings of the lost in outer darkness.

Ver. 36.— While ye have the light, walk as children of the light. Believe in Me, who am the light of the world; believe that I am the Messiah, the Son of God, the Saviour of the world; believe in Me and my Gospel (so S. Cyril and Theophylact), that ye may be my children, and consequently the children of grace, charity, virtue, and sanctity in this life, and the children of the Resurrection, of happiness, and glory in the next life (see notes on 1Jo 1:5, Joh 1:4., Eph 5:8).

Tropologically. When thou feelest the enlightenment, the emotions, the breath of the Holy Spirit, act on them at once, for they come and go like lightning. As S. Francis, when he heard the voice of God, stopped short even on a journey, that he might listen to it, and at once put it into practice.

These things spake Jesus, and departed, and did hide Himself from them. Because He knew that they wished to take Him before the time appointed of the Father. So S. Chrysostom, Theophylact, and others. He hid Himself, probably at night, for by day He taught in the temple, and at night He withdrew to Mount Olivet, and thence to Bethany (see Luk 21:37).

"He withdrew Himself not," says S. Augustine and Bede, "from those who began to believe in Him and to love Him. Not from those who came out with palm branches and praises to meet Him. But from those who saw Him indeed, but with an evil eye; because in truth they saw Him not, but in their blindness stumbled at that stone of offence."

Symbolically. Rupertus says, "He hid Himself from them not in place but in grace; because He left them in their unbelief, He blinded and hardened them."

Ver. 37.— But though He had done so many (τοσαυ̃τα, so great ) miracles before them, yet they believed not on Him. S. Chrysostom and Euthymius think that He wrought many miracles at this special time to lead the Jews to believe in Him, which S. John omitted for the sake of brevity. But others consider, more correctly, that S. John spoke of the many miracles Christ had wrought during the whole course of His ministry. As if Christ said, I have proved by so many miracles that I am the Messiah, why have ye not believed in Me? Ye cannot expect more. I am about to die: believe on Me at once, before I go hence.

The reason why so few believed on Jesus, and the many did not was partly their animal life, by which they were tied down to earthly desires, and did not understand the heavenly blessings and that contempt for worldly things which Christ taught: and partly their fear of the Scribes and Chief Priests, whom they knew to be opposed to Christ, for the people follow the belief of those above them: and, partly the poverty, lowliness, and humility of Christ, which they themselves despised. For they hoped, and even now hope, that their Messiah would come with great pomp and wealth, as a second Solomon.

Ver. 38. — That the saying of Esaias, &c. The word "that" does not signify the end and purpose intended by God, but simply the result. The fulfilment of the prophecy resulted from the unbelief of the Jews. So S. Chrysostom, Cyril, and others.

The passage quoted is Isa 53:1, on which see a full comment.

Our report. Our hearing, the Hebrew word scemaa, hearing, being put for that which was heard by an ordinary Hebraism.

The arm of the Lord. That is Christ. (1.) So called as being "of one Substance with the Father," as the arm is of the same substance as the body. (2.) Because Christ, as God, is the "arm" of the Father, His virtue and strength, whereby He works all things mightily. (3.) Because as man He performed, in the flesh, the mighty and powerful works of God. (So S. Augustine, Maldonatus, and others, on this passage; and S. Jerome on Is. liii. and S. Athanasius, " De communi essentia Patris et Filii et S. Sancti opus dubium.") But it may be more simply understood of the Divine power which manifested itself in Christ's miracles. The meaning being, How few Jews recognised the power of God, working as it did in Christ's Person so many and great miracles. So Jansenius and Maldonatus.

Ver. 39.— Therefore they could not believe, because that Esaias said again, &c. The words "therefore" and "because" signify not the cause of their unbelief, as Calvin supposes, but marking the necessary consequence. It could not but be so, because it had been foretold, and Scripture cannot lie. But God foretold it, because He foresaw that through their freedom of will, their obstinacy and malice, they would not believe in Christ. God therefore saw that they would not believe, because they, of their own free will, would not do so. But they did not refuse to believe, because God foresaw that they would not believe. For their unbelief was prior to God's foreseeing. God foresees the future, because it will surely come to pass. For God cannot foresee anything, unless it is presupposed that it will really take place. For the object which is seen is prior to the act of seeing it. For nothing can be seen but that which either now is, or hereafter will be. So S. Chrysostom, Jansenius, Maldonatus, and others.

But S. Augustine, and after him Toletus, explain it thus: the Jews could not believe in Christ, because they were hardened and blinded, as Isaiah foretold. But then the words "could not" do not signify absolute necessity, but either a moral, that is a great, difficulty, or else a conditional difficulty. That is to say, the Jews could not believe in Christ, supposing they continued to hold fast to their sins, darkness, and ignorance; and therefore blinded and hardened themselves by their own wickedness. For otherwise, though they were blinded and hardened, yet as having free will, and sufficient grace to enable them, they could (speaking abstractedly) give up their hardness of heart and turn to God.

He hath blinded their eyes, and hardened their hearts. Christ quotes Isa 6:9-10. Having fully explained this passage before, I will here briefly repeat what I there said. Observe then (1) that properly speaking the intellect is said to be blinded, but the affections and will to be hardened; (2) that the direct and proper cause of a man's blindness and hardening, is his own free will and wickedness. See Wisdom 2: 21. The Arabic and Syriac versions understand it in this way, "their eyes are blinded, and their heart is hardened." But yet God is said indirectly and in a less strict sense ( improprie ) to harden a man, because He gradually withdraws from Him the light of truth and grace, and allows opportunities of error and sin to be presented to him by the world, the flesh, and the devil, in punishment for his former sins.

Moreover, in Isaiah we read "blind thou the heart of this people," these being the words of God to Isaiah. But it comes to the same meaning. For "blind thou," is the same as "foretell that a man will, indirectly, be blinded by Me." "He blinded" is then the same as " He will blind." The past is put for the future, to signify the certainty of the thing, that it will as surely come to pass as though it had already happened; that the Jews will be as surely blinded, as though they had been blinded already.

Ver. 41.— These things said Esaias, when he saw His glory, and spake of Him. The glory of Christ the Incarnate Son of God, who is spoken of in what preceded, and what follows. So SS. Augustine, Cyril, and all the Fathers, as against the Arians. It is therefore quite clear that Christ the Son of God is "of one substance " with the Father, having the same substance, majesty, and glory with Him. For the Jews deny not that these words and that Divine glory pertain to God the Father, nor can there be any doubt on the matter. But here it is said that the same glory belongs to the Son. And it is plain that the same is the glory of the Holy Ghost (Act 28:25). And therefore when the Holy Trinity thus appeared to Isaiah, the Se

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 12 (Chapter Introduction)

Overview

Joh 12:1, Jesus excuses Mary anointing his feet; Joh 12:9, The people flock to see Lazarus; Joh 12:10, The chief priests consult to kill him; Joh 12:12, Christ rides into Jerusalem; Joh 12:20, Greeks desire to see Jesus; Joh 12:23, He foretells his death; Joh 12:37, The Jews are generally blinded; Joh 12:42, yet many chief rulers believe, but do not confess him; Joh 12:44, therefore Jesus calls earnestly for confession of faith.

Poole: John 12 (Chapter Introduction)

CHAPTER 12

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 12 (Chapter Introduction)

(Joh 12:1-11) Christ anointed by Mary.

(Joh 12:12-19) He enters Jerusalem.

(Joh 12:20-26) Greeks apply to see Jesus.

(Joh 12:27-33) A voice from heaven bears testimony to Christ.

(Joh 12:34-36) His discourse with the people.

(Joh 12:37-43) Unbelief of the Jews.

(Joh 12:44-50) Christ's address to them.

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 12 (Chapter Introduction)

It was a melancholy account which we had in the close of the foregoing chapter of the dishonour done to our Lord Jesus, when the scribes and Pharisees proclaimed him a traitor to their church, and put upon him all the marks of ignominy they could: but the story of this chapter balances that, by giving us an account of the honour done to the Redeemer, notwithstanding all that reproach thrown upon him. Thus the one was set over against the other. Let us see what honours were heaped on the head of the Lord Jesus, even in the depths of his humiliation. I. Mary did him honour, by anointing his feet at the supper in Bethany (Joh 12:1-11). II. The common people did him honour, with their acclamations of joy, when he rode in triumph into Jerusalem (Joh 12:12-19). III. The Greeks did him honour, by enquiring after him with a longing desire to see him (Joh 12:20-26). IV. God the Father did him honour, by a voice from heaven, bearing testimony to him (Joh 12:27-36). V. He had honour done him by the Old Testament prophets, who foretold the infidelity of those that heard the report of him (Joh 12:37-41). VI. He had honour done him by some of the chief rulers, whose consciences witnessed for him, though they had not courage to own it (Joh 12:42, Joh 12:43. VII. He claimed honour to himself, by asserting his divine mission, and the account he gave of his errand into the world (Joh 12:44-50).

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 12 (Chapter Introduction)

Love's Extravagance (Joh_12:1-8)

Love's Extravagance (Joh_12:1-8 Continued)

A Plan To Destroy The Evidence (Joh_12:9-11)

A King's Welcome (Joh_12:12-19)

A King's Welcome (Joh_12:12-19 Continued)

The Seeking Greeks (Joh_12:20-22)

The Amazing Paradox (Joh_12:23-26)

The Amazing Paradox (Joh_12:23-26 Continued)

From Tension To Certainty (Joh_12:27-34)

From Tension To Certainty (Joh_12:27-34 Continued)

Sons Of The Light (Joh_12:35-36)

Blind Unbelief (Joh_12:37-41)

The Coward's Faith (Joh_12:42-43)

The Inescapable Judgment (Joh_12:44-50)

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.