Text -- John 12:36 (NET)

12:36 While you have the light, believe in the light, so that you may become sons of light.” When Jesus had said these things, he went away and hid himself from them.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 12:36

Believe in the light ( pisteuete eis to phōs ).

That is, "believe in me as the Messiah"(Joh 8:12; Joh 9:5).

Robertson: Joh 12:36

That ye may become sons of light ( hina huioi phōtos genēsthe ).

Purpose clause with hina and second aorist subject of ginomai , to become. They were not "sons of light,"a Hebrew idiom (cf. Joh 17:12; Luk 16:8 with the contrast), an idiom used by Paul in 1Th 5:5; Eph 5:8. It is equivalent to "enlightened men"(Bernard) and Jesus called his disciples the light of the world (Mat 5:14).

Robertson: Joh 12:36

Hid himself from them ( ekrubē ap' autōn ).

Second aorist passive indicative of kruptō , late form (in lxx) for old ekruphē , "was hidden from them,"as in Joh 8:59. This part of Joh 12:36 begins a new paragraph.

Wesley: Joh 12:36

The children of God, wise, holy, happy.

JFB: Joh 12:35-36

Instead of answering their question, He warns them, with mingled majesty and tenderness, against trifling with their last brief opportunity, and entreats them to let in the Light while they have it in the midst of them, that they themselves might be "light in the Lord." In this case, all the clouds which hung around His Person and Mission would speedily be dispelled, while if they continued to hate the light, bootless were all His answers to their merely speculative or captious questions. (See on Luk 13:23).

JFB: Joh 12:36

He who spake as never man spake, and immediately after words fraught with unspeakable dignity and love, had to "hide Himself" from His auditors! What then must they have been? He retired, probably to Bethany. (The parallels are: Mat 21:17; Luk 21:37).

Clarke: Joh 12:36

Children of light - Let the light, the truth of Christ, so dwell in and work by you that ye may be all light in the Lord: that as truly as a child is the produce of his own parent, and partakes of his nature, so ye may be children of the light, having nothing in you but truth and righteousness

Clarke: Joh 12:36

Did hide himself from them - Either by rendering himself invisible, or by suddenly mingling with the crowd, so that they could not perceive him. See Joh 8:59. Probably it means no more than that he withdrew from them, and went to Bethany, as was his custom a little before his crucifixion; and concealed himself there during the night, and taught publicly every day in the temple. It was in the night season that they endeavored to seize upon him, in the absence of the multitude.

Calvin: Joh 12:36

36.Believe in the light He exhorts them to retain by faith the possession of the light, for he gives the appellation, children of light, to those who, like true heirs, enjoy it to the end.

These things spoke Jesus We might have wondered why he withdrew himself from them, when they were so eager to receive him; but from the other Evangelists it may easily be inferred that what is here said relates to adversaries, who burned with envy on account of the godly zeal of good and sincere disciples. For the strangers, who had gone out to meet Christ, followed him even to the temple, where he met with the saints and with the multitude of the inhabitants of the town.

TSK: Joh 12:36

believe : Joh 1:7, Joh 3:21; Isa 60:1; Act 13:47, Act 13:48

the children : Luk 16:8; Eph 5:8; 1Th 5:5, 1Th 5:8; 1Jo 2:9-11

and departed : Joh 8:59, Joh 10:39, Joh 10:40, Joh 11:54; Mat 21:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 12:36

While ye have light - This implied two things:

1.\caps1     t\caps0 hat he was the light, or was the Messiah.

2.\caps1     t\caps0 hat he was soon to be taken away by death.

In this manner he answered their question - not directly, but in a way to convey the truth to their minds, and at the same time to administer to them a useful admonition. Jesus never aroused the prejudices of men unnecessarily, yet he never shrank from declaring to them the truth in some way, however unpalatable it might be.

Believe in the light - That is, in the Messiah, who is the light of the world.

That ye may be the children ... - That ye may be the friends and followers of the Messiah. See the notes at Mat 1:1. Compare Joh 8:12; Eph 5:8; "Now are ye light in the Lord; walk as children of light."

Did hide himself from them - Joh 8:59. He went out to Bethany, where he commonly passed the night, Luk 21:37.

Poole: Joh 12:36

He either expounds what he meant before, by his calling to them to walk in the light, viz. believing in him who is the true and great Light of the world; or else he declares faith in him to be their duty, as well as obedience to him, which is a point our Saviour had often before pressed. While I am amongst you, and when I shall be gone from you and the light of the gospel yet stayeth behind amongst you, embrace me, and receive me as your Saviour, and yield all obedience to the prescriptions of my gospel, that ye may be the children of light: this the apostle expounds and enlargeth upon, Eph 5:8-11 . After Christ had spoken these things in Jerusalem, he departed to Bethany, where he obscured himself from his enemies.

Gill: Joh 12:36

While ye have light, believe in the light,.... Receive the Messiah, and credit the Gospel revelation; this is an explanation of the exhortation in the preceding verse:

that ye may be the children of the light; that is, that they might appear to be such who are enlightened persons; and such are truly so, who are made light in the Lord, or who are enlightened by the Spirit of God to see their own sinfulness, impotency, and unrighteousness, and their need of Christ, and his righteousness and strength, and of salvation by him; and who are made meet, by the grace of God, to be partakers of the inheritance of the saints in light; and which is made manifest by believing in Christ, and walking on in him, as they have received him, and by walking honestly, as in the daytime, and circumspectly, not as fools, but as wise, for such walk as children of the light.

These things spake Jesus, and departed; from those Jews, as being unworthy of any further conversation with him; and from Jerusalem, very likely to Bethany, whither he frequently retired, especially at night, during the few days before the passover:

and did hide himself from them: for his safety, for he knew that they were irritated by what he said, and would seek to lay hold upon him, and deliver him to the sanhedrim; and whereas his hour was not yet fully come, there were a few more sands in the glass to run, he provided for his security, by absconding from them; and this was an emblem of his wholly removing from them, and leaving them, and their house, desolate; and it is very likely that from this time forward they saw him no more as ministering the word unto them; and also of his taking his Gospel from them in a little time, and of his hiding the things of it from them, which respected himself, and salvation by him.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 12:36

¹ tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”

Geneva Bible: Joh 12:36

While ye have light, believe in the light, that ye may be the ^{( g )} children of light. These things spake Jesus, and departed, and did hide himself from them.

^{( g )} That is, partakers of light.

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 12:21-36

Exposition of the Gospel of John   

CHAPTER 43   

Christ Sought by Gentiles   

John 12:20-36   

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

1. The desire of the Greeks to see Jesus, verses 20-23.  

2. Christ’ s response, verses 24-26.  

3. Christ’ s prayer and the Father’ s answer, verses 27, 28.  

4. The people’ s dullness, verses 29, 30.  

5. Christ’ s prediction, verses 31-33.  

6. The people’ s query, verse 34.  

7. Christ’ s warning, verses 35, 36.  

The end of our Lord’ s public ministry had almost been reached. Less than a week remained till He should be crucified. But before He lays down His life His varied glories must be witnessed to. In John 11 we have seen a remarkable proof that He was the Son of God: evidenced by His raising of Lazarus. Next, we beheld a signal acknowledgment of Him as the Son of David: testified to by the jubilant Hosannas of the multitudes as the king of Israel rode into Jerusalem. What is before us now concerns Him more especially as the Son of man. As the Son of David He is related only to Israel, but His Son of man title brings in a wider connection. It is as "the Son of man" He comes to the Ancient of days, and as such there is "given him dominion and glory, and a kingdom, that all people, nations, and languages, should serve him" (Dan. 7:14). In perfect keeping with this, our present passage shows us Gentiles seeking Him, saving, "We would see," not "the Christ," but "Jesus." Thus the Father saw to it that His blessed Son should receive this threefold witness ere He suffered the ignominy of the Cross.  

It is both instructive and blessed to trace the links which unite passage to passage. There is an intimate connection between this third section of John 12 and what has preceded it. Again and again in the course of these expositions we have called attention to the progressive unfolding of truth in this Gospel, and here, too, we would observe, briefly, the striking order followed by Christ in His several references to His own death and resurrection. In John 10 the Lord Jesus is before us as the Shepherd, leading God’ s elect out of Judaism and bringing them into the place of liberty, and in order to do this He lays down His life that He may possess these sheep (verses 11, 15, 17, 18). In John 11 He is seen as the resurrection and the life, as the Conqueror of death, with power in Himself to raise His own— a decided advance on the subject of the previous chapter. But in John 12 He speaks of Himself as "the corn of wheat" that falls into the ground and dies, that it may bear "much fruit." This speaks both of union and communion, blessedly illustrated in the first section of the chapter, where we have the happy gathering at Bethany suppling with Him.  

If the Lord Jesus is to be to others the "resurrection" and the "life", we now learn what this involved for Him. He should be glorified by being the firstborn among many brethren. But how? Through death: "Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit" (John 12:24). Life could not come to us but through His death; resurrection— life out of death accomplished. Except a man be born again he cannot enter the kingdom of God; and except Christ had died none could be born again. The new birth is the impartation of a new life, and that life none other than the life of a resurrected Savior, a life which has passed through death, and, therefore, forever beyond the reach of judgment. "The gift of God is eternal life in Jesus Christ our Lord" (Rom. 6:23 Greek).  

Some have experienced a difficulty here: If the Divine life in the believer is the life of the risen Christ, then what of the Old Testament saints. But the difficulty is more fanciful than real. It is equally true that there could be no salvation for any one, no putting away of sins, until the great Sacrifice had been offered to God. But surely none will infer from this that no one was saved before the Cross. The fact is that both life and salvation flowed backwards as well as forwards from the Cross and the empty sepulcher. It is a significant thing, however, that nowhere in the Old Testament are we expressly told of believers then possessing "eternal life," and no doubt the reason for this is stated in 2 Timothy 1:10, "But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel."  

It is very striking to observe that our Lord did not speak of the union and communion of believers with Himself until the Gentiles here sought Him. It is a higher truth altogether than any which He ever addressed to Israel. His Messiahship resulted from a fleshly relationship, the being "Son of David," and it is on this ground that He was to sit upon the throne of His father David and "reign over the house of Jacob" (Luke 1:32, 33). But this was not the goal before Him when He came to earth the first time: to bring a people to His own place in the glory was the set purpose of His heart (John 14:2, 3). But a heavenly people must be related to Him by something higher than fleshly ties: they must be joined to Him in spirit, and this is possible only on the resurrection side of death. Hence that word; "Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more" (2 Cor. 5:16). It is the One who has been "lifted up" (above this earth) that now draws all— elect Gentiles as well as Jews— unto Himself.  

"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" (John 12:20, 21). This is very striking. The rejection of Christ by Israel was soon to be publicly evidenced by them delivering Him up to the Romans. As Daniel had announced centuries before, after sixty-nine weeks "shall Messiah be cut off" (John 9:26). Following His rejection by the Jews, God would visit the Gentiles "to take out of them a people for his name" (Acts 15:14). This is what was here foreshadowed by "the Greeks" supplicating Him. The connection is very striking: in verse 19 we find the envious Pharisees saying, "The world is gone after him," here, "And... certain Greeks... saying, We would see Jesus." It was a "first-fruit," as it were, of a coming harvest. It was the pledge of the "gathering together into one the children of God that were scattered abroad" (John 11:52). It was another evidence of the fields being "white already to harvest’’ (John 4:35). These "Greeks" pointed in the direction of those other "sheep" which the Good Shepherd must also bring. It is also significant to note that just as Gentiles (the wise men from the East) had sought Him soon after His birth, so now these "Greeks" came to Him shortly before His death.  

Exactly who these "Greeks" were we cannot say for certain. But there are two things which incline us to think that very likely they were Syro-Phoenicians. First, in Mark 7:26, we are told that the woman who came to Christ on behalf of her obsessed daughter, was "a Greek, a Syro-Phoenician by nation." Second, the fact that these men sought out Philip, of whom it is expressly said that he "was of Bethsaida of Galilee"— a city on the borders of Syro-Phoenicia. The fact that Philip sought. the counsel of Andrew, who also came from Bethsaida in Galilee (see John 1:44), and who would therefore be the one most likely to know most about these neighboring people, provides further confirmation. That these "Greeks" were not idolatrous heathen is evidenced by the fact that they "came up to worship at the feast," the verb showing they were in the habit of so doing!  

These "Greeks" took a lowly place. They "desired" Philip: the Greek word is variously rendered "asked," "besought," "prayed." They supplicated Philip, making known their wish, and asking if it were possible to have it granted; saying, "Sir, we would see Jesus," or more literally, "Jesus, we desire to see." At the very time the leaders of Israel sought to kill Him, the Greeks desired to see Him. This was the first voice from the outside world which gave a hint of the awakening consciousness that Jesus was about to be the Savior of the Gentiles as well as the Jews. Of old it had been said, "And the Desire of all nations shall come" (Hag. 2:7). That it was more than an idle curiosity which prompted these Greeks we cannot doubt, for if it were only a physical sight of Him which they desired, that could have been easily obtained as He passed in and out of the temple or along the street of Jerusalem, without them interviewing Philip. It was a personal and intimate acquaintance with Him that their souls craved. The form in which they stated their request was prophetically significant. It was not "We would hear him," or "We desire to witness one of his mighty works," but "We would see Jesus." It is so to-day. He is no longer here in the flesh: He can no longer be handled or heard. But He can be seen, seen by the eye of faith!  

"Philip cometh and telleth Andrew" (John 12:22). At first sight this may strike us as strange. Why did not Philip go at once and present this request of the Greeks to the Savior? Is his tardiness to be attributed to a lack of love for souls? We do not think so. The first reference to him in this Gospel pictures a man of true evangelical zeal. No sooner did Philip become a follower of Christ than he "findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth" (John 1:45). How, then, shall we account for his now seeking out Andrew instead of the Lord? Does not Matthew 10:5 help us? When Christ had sent forth the Twelve on their first preaching tour, He expressly commanded them, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not." Furthermore, the disciples had heard Him say to the Canaanitish woman, "I am not sent but unto the lost sheep of the house of Israel" (Matthew 15:24). Most probably it was because these definite statements were in Philip’ s mind that he now sought out Andrew and asked his advice.  

"And again Andrew and Philip tell Jesus" (John 12:22). In the light of what has just been before us, how are we to explain this action of the two disciples? Why did they not go to the "Greeks" and politely tell them that it was impossible to grant their request? Why not have said plainly to them, Jesus is the Messiah of Israel, and has no dealings with the Gentiles? We believe that what had happened just before, had made a deep impression upon the apostles. The Savior mounting the ass, the acclamations of the multitudes which He had accepted without a protest, His auspicious entrance into Jerusalem, His cleansing of the temple immediately afterwards (Matthew 21:12, 13), no doubt raised their hopes to the highest point. Was the hour of His ardently desired exaltation really at hand? Would "the world" now go after Him (John 12:19) in very truth? Was this request of the "Greeks" a further indication that He was about to take the kingdom and be "a light to lighten the Gentiles" as well as "the glory of his people Israel?" In all probability these were the very thoughts which filled the minds of Andrew and Philip as they came and told Jesus.  

"And Jesus answered them, saying, The hour is come, that the Son of man should be glorified" (John 12:23). Now, for the first time, the Lord declared that His "hour" had come. At Cana He had said to His mother, "Mine hour is not yet come" (John 2:5), and about the midst of His public ministry we read, "No man laid hands on him because his hour was not yet come" (John 7:30). But here He announced that His hour had arrived, the hour when He, as Son of man, would be "glorified." But what is here meant by Him being "glorified?" We believe there is a double reference. In view of the connection here, the occasion when the Lord Jesus uttered these words, their first meaning evidently was: the time has arrived when the Son of man should be glorified by receiving the worshipful homage of the Gentiles. He intimated that the hour was ripe for the blessing of all the families of the earth through Abraham’ s seed. But, linking this verse with the one that immediately follows, it is equally clear that He referred to His approaching death. To His followers, the Cross must appear as the lowest depths of humiliation, but the Savior regarded it (also) as His glorification. John 13:30, 31 fully bears this out: "He then having received the sop went immediately out: and it was night. Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him." The two things are intimately related: salvation could not come to the Gentiles except through His death.  

"And Jesus answered them, saving, The hour is come, that the Son of man should be glorified" (John 12:23). It is by no means easy to determine to whom Christ uttered these words. We strongly incline to the view that they were said to the disciples. The record is silent as to whether or not the Lord here granted these "Greeks" an interview; that is, whether He left the temple-enclosure where He then was, and went into the outer court, beyond which Gentiles were not permitted to pass. Personally, we think, everything considered, it is most unlikely that He suffered them to enter His presence. If the wish of these "Greeks" was not granted, it would teach them that salvation was not through His perfect life or His wondrous works, but by faith in Him as the crucified One. They must be taught to look upon Him not as the Messiah of Israel, but as "the lamb of God which taketh away the sin of the world."  

"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" (John 12:24). Very different were the thoughts of Christ from those which, most probably, filled the minds of His disciples on this occasion. He looked, no doubt, to the distant future, but He also contemplated the near future. Death lay in His path, and this engaged His attention at the very time when His disciples were most jubilant and hopeful. There must be the suffering before the glory: the Cross before the Crown. Outwardly all was ready for His earthly glory. The multitudes had proclaimed Him king; the Romans were silent, offering no opposition (a thing most remarkable); the Greeks sought Him. But the Savior knew that before He could set up His royal kingdom He must first accomplish the work of God. None could be with Him in glory except He died.  

"Except a corn of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit.’ ! "Nature is summoned here to show the law of increase which is stamped upon her; and that creative law is made an argument for the necessity of the death that is before Him. What an exaltation of the analogies in Nature to exhibit and use them in such a way as this! And what a means of interpreting Nature itself is here given us! How it shows that Christ, ignored by the so-called ‘ natural’ theology, is the true key to the interpretation of Nature, and that the Cross is stamped ineffacably upon it! Nature is thus invested with the robe of a primeval prophet, and that the Word, who is God, the Creator of all things, becomes not merely the announcement of Scripture, but a plainly demonstrated fact before our eyes today.  

"The grain of wheat falls into the ground and dies: it has life in it, and carries it with it through death itself. The death which it undergoes is in the interest even of the life, which it sets free from its encasement— from the limitations which hedge it in— to lay hold of and assimilate the surrounding material, by which it expands into the plant which is its resurrection, and thus at last into the many grains which are its resurrection-fruit. How plain it is that this is no accidental likeness which the Lord here seizes for illustration of His point. It is as real a prediction as ever came from the lips of an Old Testament prophet: every seed sown in the ground to produce a harvest is a positive prediction that the Giver of life must die. The union of Christ with men is not in incarnation, though that, of course, was a necessary step towards it. But the blessed man, so come into the world, was a new, a Second Man, who could not unite with the old race, and the life was the light of men; but if that were all, the history would be summed up in the words that follow: ‘ And the light shineth in darkness and the darkness comprehended it not. He was in the world... and the world knew him not.’ To the dead, life must be communicated that there may be eyes to see. Men can only be born again into the family of God, of which the Son of God as Man is the beginning.  

"Yet the life cannot simply communicate the life. Around Him are the bands of eternal righteousness, which has pronounced condemnation upon the guilty, and only by the satisfaction of righteousness in the penalty incurred can these bands be removed. Death— death as He endured it— alone can set Him free from these limitations: He is ‘ straitened till it be accomplished.’ In resurrection He is enlarged and becomes the Head of a new creation; and ‘ if any man be in Christ, it is new creation’ (2 Cor. 5:17). In those redeemed by His blood the tree of life has come to its precious fruitage" (Numerical Bible).  

"He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal" (John 12:25). First of all, this was a word of warning for the beloved disciples. They had just witnessed the palms of victory waving in His path: soon they should see Him numbered with the transgressors. The echoes of the people’ s "Hosannas" were still sounding in their ears: in four days’ time they should hear them cry, "Crucify him." Then they would enter into the followship of His sufferings. But these things must not move them. They must not, any more than He, count their life dear unto them. He warns them against selfishness, against cowardice, against shrinking from a martyr’ s cross. But the principle here is of wider application.  

There is no link of connection between the natural man and God. In the man Christ Jesus there was a life in perfect harmony with God, but because of the condition of those He came to save He must lay it down. And He has left us an example that we should follow His steps. If we would save our natural life, we must lay it down: the one who loves his life in this world must necessarily lose it, for it is "alienated" from God; but if by the grace of God a man separates himself in heart from that which is at enmity with God (James 4:4), and devotes all his energies to God, then shall he have it again in the eternal state.  

"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 honor" (John 12:26). If the previous verse was a warning to the disciples, this was spoken for their encouragement. "Each grain of wheat that is found on the parent stem follows of necessity by the law of its own nature the pattern of the grain from which it came. His people, too, must be prepared to follow Him upon the road on which He was going. Here is the rule, here is the reward of service: to be with Christ where He is, is such reward as love itself would seek, crowned with the honor which the Father puts upon such loving service. The way of attainment is by the path which He had trodden, and what that was, in its general character at least, is unmistakably plain" (Mr. F. W. Grant).  

"Now is my soul troubled: and what shall I say?" (John 12:27). That was the beginning of the Savior’ s travail ere the new creation could be born. He was seized by an affrighting apprehension of that dying of which He had just spoken. His holy soul was moved to its very depths by the horror of that coming "hour." It was the prelude to Gethsemane. It reveals to us something of His inward sufferings. His anguish was extreme; His heart was suffering torture— horror, grief, dejection, are all included in the word "troubled." And what occasioned this? The insults and sufferings which He was to receive at the hands of men? The wounding of His heel by the Serpent.> No, indeed. It was the prospect of being "made a curse for us," of suffering the righteous wrath of a sin-hating God. "What shall I say?" He asks, not "What shall I choose?" There was no wavering in purpose, no indecision of will. Though His holy nature shrank from being "made sin," it only marked His perfections to ask that such a cup might pass from Him. Nevertheless, He bowed, unhesitatingly, to the Father’ s will, saying, "But for this cause came I unto this hour." The bitter cup was accepted.  

"Father, glorify thy name" (John 12:28). Christ had just looked death, in all its awfulness as the wages of sin, fully in the face, and He had bowed to it, and that, that the Father might be glorified. This it was which was ever before Him. Prompt was the Father’ s response. "Then came there a voice from heaven, saying, I have both glorified, and will glorify again" (John 12:28). The Son of God had been glorified at the grave of Lazarus as Quickener of the dead, and now He is glorified as Son of man by this voice from heaven. But there is more than this here: the Father uses the future tense— "I will glorify again." This He would do in bringing again from the dead our Lord Jesus, that great Shepherd of the sheep: "raised up from the dead by the glory of the Father" (Rom. 6:4).  

"The people therefore, that stood by, and heard, said that it thundered: others said, An angel spake to him" (John 12:29). What a proof was this that the natural man is incapable of entering into Divine things. A similar instance is furnished in the Lord speaking from heaven to Saul of Tarsus at the time of his conversion. In Acts 9:4 we read that a voice spoke unto him, saying, "Saul, Saul, why persecutest thou me?" In Acts 22:9 we are told by Paul, "They that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me." They perceived not what He said. As the Savior had declared on a former occasion, "Why do ye not understand my speech? Even because ye cannot hear my word" (John 8:43). How the failure of these Jews to recognize the Father’ s voice emphasized the absolute necessity of the Cross!  

"Jesus answered and said, This voice came not because of me, but for your sakes" (John 12:30). Three times the Father spoke audibly unto the Son: at the beginning, in the middle, and at the end of His Messianic career, and in each case it was in view of His death. At the Jordan Christ went down, symbolically, into the place of death; on the Holy Mount Moses and Elijah had talked with Him "of his decease" (Luke 9:31); and here, Christ had just announced that His "hour" was at hand. It is also to be observed that the first time the Father’ s voice was heard was at Christ’ s consecration to His prophetic office; the second time it was in connection with His forthcoming decease, His priestly work, the offering Himself as a Sacrifice for sin; here, it followed right on His being hailed as king, and who was about to be invested (though in mockery) with all the insignia of royalty, and wear His title, "The king of the Jews," even upon the Cross itself. Mark also the increasing publicity of these three audible speakings of the Father. The first was heard, we believe, only by John the Baptist; the second by three of His disciples; but the third by those who thronged the temple. "For your sakes": to strengthen the faith to the disciples; to remove all excuse from unbelievers.  

"Now is the judgment of this world" (John 12:31). How this brings out the importance and the value of the great work which He was about to do! In this and the following verse, three consequences of His death are stated. First, the world was "judged": its crisis had come: its probation was over: its doom was sealed by the casting forth of the Son of God. Henceforth, God would save His people from the world. Second, the world’ s Prince here received his sentence, though its complete execution is yet future. Third. God’ s elect would be drawn by irresistible vower to the One whom the world rejected.  

"Now shall the prince of this world be cast out" (John 12:31). The tense of the verb here denotes that the "casting out" of Satan would be as gradual as the "drawing" in the next verse (Alford). The Lord here anticipates His victory, and points out the way in which it should be accomplished: a way that would have never entered into the heart of men to conceive, for it should be by shame and pain and death; a way that seemed an actual triumph for the enemy. Not only was life to come out of death, but victory out of apparent defeat. The Savior crucified is, in fact, the Savior glorified!  

"Now shall the prince of this world be cast out." As pointed out above, the casting out of Satan was to be a gradual process. In the light of this verse, and other passages (e.g., Hebrews 2:14, 15), we believe that Satan’ s hold over this world was broken at the Cross. The apostle tells us that Christ "spoiled principalities and powers, having made a show of them openly; triumphing over them" (Col. 2:15), and this statement, be it noted, is linked with His Cross! We believe, then, the first stage in the "casting out" of Satan occurred at the Cross, the next will be when he is "cast out" of heaven into the earth (Rev. 12:10); the next, when he is "cast into the bottomless pit" (Rev. 20:3); the final when he is "cast into the lake of fire and brimstone" (Rev. 20:10).  

"And I, if I be lifted up from the earth, will draw all unto me. This he said, signifying what death he should die" (John 12:32, 33). A truly wonderful and precious word is this. It is Christ’ s own declaration concerning His death and resurrection. "I, if I be lifted up from the earth" referred to His crucifixion; but "will draw all unto me" looked to the resurrection-side of the Cross, for a dead Savior could "draw" nobody. Yet the two things are most intimately connected. It is not simply that Christ is the magnet; it is the crucified Christ. "It is crucifixion which has imparted to Him His attractive power; just as it is death which has given Him His life-giving power. It is not Christ without the Cross; nor is it the Cross without Christ; it is both of them together" (H. Bonar). And wherein lies the attraction? "Because of the love which it embodies. Herein is love— the love that passeth knowledge! What so magnetic as love? Because of the righteousness which it exhibits. It is the Cross of righteousness. It is righteousness combining with love taking the sinner’ s side against law and judgment. How attractive is righteousness like this! Because of the truth which it proclaims. All God’ s truth is connected with the Cross. Divine wisdom is concentrated there. How can it but be magnetic? Because of the reconciliation which it publishes. It proclaims peace to the sinner, for it has made peace. Here is the meeting-place between men and God" (Ibid).  

But what is meant by "I will draw"? Ah, notice the sentence does not end there! "I will draw all unto me." The word "men" is not in the original. The "all" plainly refers to all of God’ s elect. The scope of the word "all" here is precisely the same as in John 6:45— "And they shall be all taught of God." It is the same "all" as that which the Father has given to Christ (John 6:37). "The promise, ‘ I will draw all unto me must, I think, mean that our Lord after His crucifixion would draw men of all nations and kindreds and tongues to Himself, to believe in Him and be His disciples. Once crucified, He would become a great center of attraction, and draw to Himself; re]easing from the Devil’ s usurped power, vast multitudes of all peoples and countries, to be His servants and followers. Up to this time all the world had blindly hastened after Satan and followed him. After Christ’ s crucifixion great numbers would turn away from the power of Satan and become Christians" (Bishop Ryle). Christ’ s design was to show that His grace would not be confined to Israel.  

The Greek word here used for "draw" is a very striking one. Its first occurrence is in John 6:44, "No man can come to me, except the Father which hath sent me draw him." Here it is the power of God overcoming the enmity of the carnal mind. It occurs again in John 18:10, "Then Simon Peter having a sword drew it, and smote the high priest’ s servant." Here the term signifies that Peter laid firm hold of his sword and pulled it out of its sheath. It is found again in John 21:6, 11, "Simon Peter went up and drew the net to land full of great fishes." Here it signifies the putting forth of strength so as to drag an inanimate and heavy object. It is used (in a slightly different form) in James 2:6, "Do not rich men oppress you and draw you before the judgment seats?" Here it has reference to the impelling of unwilling subjects. From its usage in the New Testament we are therefore obliged to understand Christ here intimated that, following His crucifixion, He would put forth an invincible power so as to effectually draw unto Himself all of God’ s elect, which His omniscient foresight then saw scattered among the Gentiles. A very striking example of the Divine drawing-power is found in Judges 4:7, "And I will draw unto thee to the river Kishon, Sisera, the captain of Jabin’ s army, with his chariots and his multitude; and I will deliver him into thine hands." In like manner Christ draws us unto Himself.  

"Thus it is His heart relieves itself. The glory of God, the overthrow of evil, the redemption and reconciliation of men is to be accomplished by that, the cost of which is to be for Him so much. He weighs the gain against the purchase-price for him, and is content" (Mr. Grant).  

"The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?" (John 12:34). It seems exceedingly strange that men acquainted with the Old Testament should have been stumbled when their Messiah announced that He must die. Isaiah 53, Daniel’ s prophecy that He should be "cut off" (Dan. 9:26), and that solemn word through Zechariah, "Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd" (Zech. 13:7), should have shown them that His exaltation could be only after His sufferings.  

"Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth" (John 12:35). His questioners, most probably, in their malignant self-conceit, flattered themselves that they had completely puzzled Him. But He next spoke as though He had not heard their cavil. They were not seeking the truth, and He knew it. Instead of answering directly, He therefore gave them a solemn warning, reminding them that only for a short space longer would they enjoy the great privilege then theirs, and stating what would be the inevitable consequence if they continued to despise it.  

"While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them" (John 12:36). "Christ had spoken. Introduced at the commencement of the Gospel as the Light of men (John 1:4), He had proclaimed Himself to be the Light of the world, that whosoever should follow Him should not walk in darkness, but have the light of life (John 8:12). He had also said that, as long as He was in the world, He was the light of it (John 9:5). Soon would the Light be withdrawn, His death being near at hand. Is there not, then, something awfully solemn in these few words of our chapter (John 12:35, 36)? He had preached among them. He had wrought miracles among them. He had kept, too, in His ministry to the land which God had promised to Abraham. He had never ministered outside of it. The people in it had enjoyed opportunities granted to none others. What, now, was the result, as His public ministry was thus terminating? ‘ He departed, and did hide himself from them.’ Who of them all mourned over His departure? or sought where to find Him?" (Mr. C. E. Stuart)  

Study the following questions on our next lesson:—   

1. What is the central design of this passage, John 12:37-50?  

2. Why is Isaiah 53 quoted here, verse 38?  

3. Why was it "they could not believe" verse 39?  

4. Whose "glory" is referred to in verse 41?  

5. Had those mentioned in verse 42 saving faith?  

6. When and where did Jesus say what is found in verses 44-50?  

7. What is the "commandment" of verses 49, 50?  

  

Maclaren: Joh 12:35-36

A Parting Warning

Jesus therefore said unto them, Yet a little while is the light among you. Walk while ye have the light, that darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth. While ye have the light, believe on the light, that ye may become sons of light.'--John 12:35-36 (R.V.).

THESE are the last words of our Lord's public ministry. He afterwards spoke only to His followers in the sweet seclusion of the sympathetic home at Bethany, and amid the sanctities of the upper chamber. Yet a little while am I with you';--the sun had all but set. Two days more, and the Cross was reared on Calvary, but there was yet time to turn to the light. And so His divine charity hoped all things,' and continued to plead with those who had so long rejected Him. As befits a last appeal, the words unveil the heart of Christ. They are solemn with warning, radiant with promise, almost beseeching in their earnestness. He loves too well not to warn, but He will not leave the bitterness of threatening as a last savour on the palate, and so the lips, into which grace is poured, bade farewell to His enemies with the promise and the hope that even they may become' the sons of light.'

The solemnity of the occasion, then, gives great force to the words; and the remembrance of it sets us on the right track for estimating their significance. Let us see what lessons for us there may be in Christ's last words to the world.

I. There Is, First, A Self-Revelation.

It is no mere grammatical pedantry that draws attention to the fact that four times in this text does our Lord employ the definite article, and speak of' the light.' And that that is no mere accident is obvious from the fact that, in the last clause of our text, where the general idea of light is all that is meant to be emphatic, the article is omitted. Yet a little while is the light with you; walk while ye have the light. While ye have the light, believe in the light, that ye may be the children of light.'

So then, most distinctly here, in His final appeal to the world, He draws back the curtain, as it were, takes away the shade that had covered the lamp, and lets one full beam stream out for the last impression that He leaves. Is it not profoundly significant and impressive that then, of all times, over and over again, in the compass of these short verses, this Galilean peasant makes the tremendous assertion that He is what none other can be, in a solitary and transcendent sense, the Light of Mankind? Undismayed by universal rejection, unfaltering in spite of the curling lips of incredulity and scorn, unbroken by the near approach of certain martyrdom, He presents Himself before the world as its Light. Nothing in the history of mad, fanatical claims to inspiration and divine authority is to be compared with these assertions of our Lord. He is the fontal Source, He says, of all illumination; He stands before the whole race, and claims to be the Master-Light of all our seeing.' Whatsoever ideas of clearness of knowledge, of rapture of joy, of whiteness of purity, are symbolised by that great emblem, He declares that He manifests them all to men. Others may shine; but they are, as He said, lights kindled,' and therefore burning.' Others may shine, but they have caught their radiance from Him. All teachers, all helpers, all thinkers draw their inspiration, if they have any, from Him, in whom was life, and the Life was the Light of men.

There has been blazing in the heavens of late a new star, that burst upon astonished astronomers in a void spot; but its brilliancy, though far transcending that of our sun, soon began to wane, and before long, apparently, there will be blackness again where there was blackness before. So all lights but His are temporary as well as derived, and men willing for a season to rejoice' in the fleeting splendours, and to listen to the teacher of a day, lose the illumination of his presence and guidance of his thoughts as the ages roll on. But the Light is not for an age, but for all time.'

Now, brethren, this is Christ's estimate of Himself. I dwell not on it for the purpose of seeking to exhaust its depth of significance. In it there lies the assertion that He, and He only, is the source of all valid knowledge of the deepest sort concerning God and men, and their mutual relations. In it lie the assertion that He, and He only, is the source of all true gladness that may blend with our else darkened lives, and the further assertion that from Him, and from Him alone, can flow to us the purity that shall make us pure. We have to turn to that Man close by His Cross, on whom while He spoke the penumbra of the eclipse of death was beginning to show itself, and to say to Him what the Psalmist said of old to the Jehovah whom he knew, and whom we recognise as indwelling in Jesus: With Thee is the fountain of life. Thou makest us to drink of the river of Thy pleasures. In Thy light shall we see light.'

So Christ thought of Himself; so Christ would have us to think of Him. And it becomes a question for us how, if we refuse to accept that claim of a solitary, underived, eternal, and universal power of illuminating mankind, we can save His character for the veneration of the world. We cannot go picking and choosing amongst the Master's words, and say This is historical, and that mythical.' We cannot select some of them, and leave others on one side. You must take the whole Christ if you take any Christ. And the whole Christ is He who, within sight of Calvary, and in the face of all but universal rejection, lifted up His voice, and, as His valediction to the world, declared, I am the Light of the world.' So He says to us. Oh that we all might cast ourselves before Him, with the cry, Lighten our darkness, O Lord, we beseech Thee!'

II. Secondly, We Have Here A Double Exhortation.

Walk in the light; believe in the light.' These two sum up all our duties; or rather, unveil for us the whole fullness of the possible privileges and blessings of which our relation to that light is capable. It is obvious that the latter of them is the deeper in idea, and the prior in order of sequence. There must be the belief' in the light before there is the walk' in the light. Walking includes the ideas of external activity and of progress. And so, putting these two exhortations together, we get the whole of Christianity considered as subjective. Believe in the light; trust in the light,' and then walk' in it. A word, then, about each of these branches of this double exhortation.

Trust in the light.' The figure seems to be dropped at first sight; for it wants little faith to believe in the sunshine at midday; and when the light is pouring out, how can a man but see it? But the apparent incongruity of the metaphor points to something very deep in regard to the spiritual side. We cannot but believe in the light that meets the eye when it meets it, but it is possible for a man to blind himself to the shining of this light. Therefore the exhortation is needed--Believe in the light,' for only by believing it can you see it. Just as the eye is the organ of sight, just as its nerves are sensitive to the mysterious finger of the beam, just as on its mirroring surface impinges the gentle but mighty force that has winged its way across all the space between us and the sun, and yet falls without hurting, so faith, the inward eye which makes the bliss' of the solitary soul, is the one organ by which you and I can see the light. Seeing is believing,' says the old proverb. That is true in regard to the physical Believing is seeing, is much rather the way to put it in regard to the spiritual and divine.

Only as we trust the light do we see the light. Unless you and I put our confidence in Jesus Christ, the Son of God and Son of Man, we have no adequate knowledge of Him and no clear vision of Him. We must know that we may love; but we must love that we may know. We must believe that we may see. True, we must see that we may believe, but the preliminary vision which precedes belief is slight and dim as compared with the solidity and the depth of assurance with which we apprehend the reality and know the lustre of Him whom our faith has grasped. You will never know the glory of the light, nor the sweetness with which it falls upon the gazing eye, until you turn your face to that Master, and so receive on your susceptible and waiting heart the warmth and the radiance which He only can bestow. Believe in the light.' Trust it; or rather, trust Him who is it. He cannot deceive. This light from heaven can never lead astray. Absolutely we may rely upon it; unconditionally we must follow it. Lean upon Him--to take another metaphor--with all your weight. His arm is strong to bear the burden of our weaknesses, sorrows, and, above all, our sins. While ye have light, trust the light.'

But then that is not enough. Man, with his double relations, must have an active and external as well as an inward and contemplative life. And so our Lord, side by side with the exhortation on which I have been touching, puts the other one, Walk in the light.' Your inward emotions, however deep and precious, however real the affiance, however whole-hearted the love, are maimed and stunted, and not what the light requires, unless there follows upon them the activity of the walk. What do we get the daylight for? To sit and gaze at it? By no means; but that it may guide us upon our path and help us in all our work. And so all Christian people need ever to remember that Jesus Christ has indissolubly bound together these two phases of our relation to Him as the light of life--inward and blessed contemplation by faith and outward practical activity. To walk is, of course, the familiar metaphor for the external life of man, and all our deeds are to be in conformity with the Light, and in communion with Him. This is the deepest designation, perhaps, of the true character of a Christian life in its external aspect--that it walks in Christ, doing nothing but as His light shines, and ever bearing along with it conscious fellowship with Him who is thus the guiding and irradiating and gladdening and sanctifying life of our lives. Walk in the light as He is in the light.' Our days fleet and change; His are stable and the same. For, although these words which I have quoted, in their original application refer to God the Father, they are no less true about Him who rests at the right hand of God, and is one light with Him. He is in the light. We may approximate to that stable and calm radiance, even though our lives are passed through changing scenes, and effort and struggle are their characteristics. And oh! how blessed, brother, such a life will be, all gladdened by the unsetting and unclouded sunshine that even in the shadiest places shines, and turns the darkness of the valley of the shadow of death into solemn light; teaching gloom to glow with a hidden sun!

But there is not only the idea of activity here, there is the further notion of progress. Unless Christian people to their faith add work, and have both their faith and their consequent work in a continual condition of progress and growth, there is little reason to believe that they apprehend the light at all. If you trust the light you will walk in it; and if your days are not in conformity nor in communion with Him, and are not advancing nearer and nearer to the central blaze, then it becomes you to ask yourselves whether you have verily seen at all, or trusted at all, the Light of life.'

III. Thirdly, There Is Here A Warning.

Walk whilst ye have the light, lest the darkness come upon you.' That is the summing up of the whole history of that stiff-necked and marvellous people. For what has all the history of Israel been since that day but groping in the wilderness without any pillar of fire? But there is more than that in it. Christ gives us this one solemn warning of what falls on us if we turn away from Him. Rejected light is the parent of the densest darkness, and the man who, having the light, does not trust it, piles around himself thick clouds of obscurity and gloom, far more doleful and impenetrable than the twilight that glimmers round the men who have never known the daylight of revelation. The history of unChristian and antiChristian Christendom is a terrible commentary upon these words of the Master, and the cries that we hear all round us to-day from men who will not follow the light of Christ, and moan or boast that they dwell in agnostic darkness, tell us that, of all the eclipses that can fall upon heart and mind, there is none so dismal or thunderously dark as that of the men who, having seen the light of Christ in the sky, have turned from it and said, It is no light, it is only a mock sun.' Brethren, tempt not that fate.

And if Christian men and women do not advance in their knowledge and their conformity, like clouds of darkness will fall upon them. None is so hopeless as the unprogressive Christian, none so far away as those who have been brought nigh and have never come any nigher. If you believe the light, see that you growingly trust and walk in it, else darkness will come upon you, and you will not know whither you go.

IV. And Lastly, There Is Here A Hope And A Promise.

That ye may be the sons of light.'

Faith and obedience turn a man into the likeness of that in which he trusts. If we trust Jesus we open our hearts to Him; and if we open our hearts to Him He will come in. If you are in a darkened room, what have you to do in order to have it filled with glad sunshine? Open the shutters and pull up the blinds, and the light will do all the rest. If you trust the light, it will rush in and fill every crevice and cranny of your hearts. Faith and obedience will mould us, by their natural effect, into the resemblance of that on which we lean. As one of the old German mystics said, What thou lovest, that thou dost become.' And it is blessedly true. The same principle makes Christians like Christ, and makes idolaters like their gods. They that make them are like unto them; so is every one that trusteth in them,' says one of the Psalms. They followed after vanity and are become vain,' says the chronicler of Israel's defections. We with unveiled faces beholding'--or mirroring--the glory of the Lord, are changed into the same image.' Trust the light and you become sons of the light.'

And so, dear friends, all of us may hope that by degrees, as the reward of faith and of walking, we still may bear the image of the heavenly, even here on earth. While as yet we only believe in the light, we may participate in its transforming power, like some far-off planet on the utmost bounds of some solar system, that receives faint and small supplies of light and warmth, through a thick atmosphere of vapour, and across immeasurable spaces. But we have the assurance that we shall be carried nearer our centre, and then, like the planets that are closer to the sun than our earth is, we shall feel the fuller power of the heat, and be saturated with the glory of the light. We shall see Him as He is'; and then we too shall blaze forth like the sun in the kingdom of our Father.'

MHCC: Joh 12:34-36

The people drew false notions from the Scriptures, because they overlooked the prophecies that spoke of Christ's sufferings and death. Our Lord warned them that the light would not long continue with them, and exhorted them to walk in it, before the darkness overtook them. Those who would walk in the light must believe in it, and follow Christ's directions. But those who have not faith, cannot behold what is set forth in Jesus, lifted up on the cross, and must be strangers to its influence as made known by the Holy Spirit; they find a thousand objections to excuse their unbelief.

Matthew Henry: Joh 12:27-36

Honour is here done to Christ by his Father in a voice from heaven, occasioned by the following part of his discourse, and which gave occasion to a further conference with the people. In these verses we have,

I. Christ's address to his Father, upon occasion of the trouble which seized his spirit at this time: Now is my soul troubled, Joh 12:27. A strange word to come from Christ's mouth, and at this time surprising, for it comes in the midst of divers pleasing prospects, in which, one would think, he should have said, Now is my soul pleased. Note, Trouble of soul sometimes follows after great enlargements of spirit. In this world of mixture and change we must expect damps upon our joy, and the highest degree of comfort to be the next degree to trouble. When Paul had been in the third heavens, he had a thorn in the flesh. Observe,

1. Christ's dread of his approaching sufferings: Now is my soul troubled. Now the black and dismal scene began, now were the first throes of the travail of his soul, now his agony began, his soul began to be exceedingly sorrowful. Note, (1.) The sin of our soul was the trouble of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. (2.) The trouble of his soul was designed to ease the trouble of our souls; for, after this, he said to his disciples (Joh 14:1), " Let not your hearts be troubled; why should yours be troubled and mine too?"Our Lord Jesus went on cheerfully in his work, in prospect of the joy set before him, and yet submitted to a trouble of soul. Holy mourning is consistent with spiritual joy, and the way to eternal joy. Christ was now troubled, now in sorrow, now in fear, now for a season; but it would not be so always, it would not be so long. The same is the comfort of Christians in their troubles; they are but for a moment, and will be turned into joy.

2. The strait he seems to be in hereupon, intimated in those words, And what shall I say? This does not imply his consulting with any other, as if he needed advice, but considering with himself what was fit to be said now. When our souls are troubled we must take heed of speaking unadvisedly, but debate with ourselves what we shall say. Christ speaks like one at a loss, as if what he should choose he wot not. There was a struggle between the work he had taken upon him, which required sufferings, and the nature he had taken upon him, which dreaded them; between these two he here pauses with, What shall I say? He looked, and there was none to help, which put him to a stand. Calvin observes this as a great instance of Christ's humiliation, that he should speak thus like one at a loss. Quo se magis exinanivit gloriae Dominus, eo luculentius habemus erga nos amoris specimen - The more entirely the Lord of glory emptied himself, the brighter is the proof of the love he bore us. Thus he was in all points tempted like as we are, to encourage us, when we know not what to do, to direct our eyes to him.

3. His prayer to God in this strait: Father, save me from this hour, ek tēs ōras tautēs - out of this hour, praying, not so much that it might not come as that he might be brought through it. Save me from this hour; this was the language of innocent nature, and its feelings poured forth in prayer. Note, It is the duty and interest of troubled souls to have recourse to God by faithful and fervent prayer, and in prayer to eye him as a Father. Christ was voluntary in his sufferings, and yet prayed to be saved from them. Note, Prayer against a trouble may very well consist with patience under it and submission to the will of God in it. Observe, He calls his suffering this hour, meaning the expected events of the time now at hand. Hereby he intimates that the time of his suffering was, (1.) A set time, set to an hour, and he knew it. It was said twice before that his hour was not yet come, but it was now so near that he might say it was come. (2.) A short time. An hour is soon over, so were Christ's sufferings; he could see through them to the joy set before him.

4. His acquiescence in his Father's will, notwithstanding. He presently corrects himself, and, as it were, recals what he had said: But for this cause came I to this hour. Innocent nature got the first word, but divine wisdom and love got the last. Note, those who would proceed regularly must go upon second thoughts. The complainant speaks first; but, if we would judge righteously, we must hear the other side. With the second thought he checked himself: For this cause came I to this hour; he does not silence himself with this, that he could not avoid it, there was no remedy; but satisfies himself with this, that he would not avoid it, for it was pursuant to his own voluntary engagement, and was to be the crown of his whole undertaking; should he now fly off, this would frustrate all that had been done hitherto. Reference is here had to the divine counsels concerning his sufferings, by virtue of which it behoved him thus to submit and suffer. Note, This should reconcile us to the darkest hours of our lives, that we were all along designed for them; see 1Th 3:3.

5. His regard to his Father's honour herein. Upon the withdrawing of his former petition, he presents another, which he will abide by: Father, glorify thy name, to the same purport with Father, thy will be done; for God's will is for his own glory. This expresses more than barely a submission to the will of God; it is a consecration of his sufferings to the glory of God. It was a mediatorial word, and was spoken by him as our surety, who had undertaken to satisfy divine justice for our sin. The wrong which by sin we have done to God is in his glory, his declarative glory; for in nothing else are we capable of doing him injury. We were never able to make him satisfaction for this wrong done him, nor any creature for us; nothing therefore remained but that God should get him honour upon us in our utter ruin. Here therefore our Lord Jesus interposed, undertook to satisfy God's injured honour, and he did it by his humiliation; he denied himself in, and divested himself of, the honours due to the Son of God incarnate, and submitted to the greatest reproach. Now here he makes a tender of this satisfaction as an equivalent: " Father, glorify thy name; let thy justice be honoured upon the sacrifice, not upon the sinner; let the debt be levied upon me, I am solvent, the principal is not."Thus he restored that which he took not away.

II. The Father's answer to this address; for he heard him always, and does still. Observe, 1. How this answer was given. By a voice from heaven. The Jews speak much of a Bath -kôl - the daughter of a voice, as one of those divers manners by which God in time past spoke to the prophets; but we do not find any instance of his speaking thus to any but to our Lord Jesus; it was an honour reserved for him (Mat 3:17; Mat 17:5), and here, probably, this audible voice was introduced by some visible appearance, either of light or darkness, for both have been used as vehicles of the divine glory. 2. What the answer was. It was an express return to that petition, Father, glorify thy name: I have glorified it already, and I will glorify it yet again. When we pray as we are taught, Our Father, hallowed be thy name, this is a comfort to us, that is it an answered prayer; answered to Christ here, and in him to all true believers. (1.) The name of God had been glorified in the life of Christ, in his doctrine and miracles, and all the examples he gave of holiness and goodness. (2.) It should be further glorified in the death and sufferings of Christ. His wisdom and power, his justice and holiness, his truth and goodness, were greatly glorified; the demands of a broken law were fully answered; the affront done to God's government satisfied for; and God accepted the satisfaction, and declared himself well pleased. What God has done for the glorifying of his own name is an encouragement to us to expect what he will yet further do. He that has secured the interests of his own glory will still secure them.

III. The opinion of the standers-by concerning this voice, Joh 12:29. We may hope there were some among them whose minds were so well prepared to receive a divine revelation that they understood what was said and bore record of it. But notice is here taken of the perverse suggestion of the multitude: some of them said that it thundered: others, who took notice that there was plainly an articulate intelligible voice, said that certainly an angel spoke to him. Now this shows, 1. That it was a real thing, even in the judgment of those that were not at all well affected to him. 2. That they were loth to admit so plain a proof of Christ's divine mission. They would rather say that it was this, or that, or any thing, than that God spoke to him in answer to his prayer; and yet, if it thundered with articulate sounds (as Rev 10:3, Rev 10:4), was not that God's voice? Or, if angels spoke to him, are not they God's messengers? But thus God speaks once, yea twice, and man perceives it not.

IV. The account which our Saviour himself gives of this voice.

1. Why it was sent (Joh 12:30): "It came not because of me, not merely for my encouragement and satisfaction"(then it might have been whispered in his ear privately), " but for your sakes. "(1.) "That all you who heard it may believe that the Father hath sent me. "What is said from heaven concerning our Lord Jesus, and the glorifying of the Father in him, is said for our sakes, that we may be brought to submit to him and rest upon him. (2.) "That you my disciples, who are to follow me in sufferings, may therein be comforted with the same comforts that carry me on."Let this encourage them to part with life itself for his sake, if they be called to it, that it will redound to the honour of God. Note, The promises and supports granted to our Lord Jesus in his sufferings were intended for our sakes. For our sakes he sanctified himself, and comforted himself.

2. What was the meaning of it. He that lay in the Father's bosom knew his voice, and what was the meaning of it; and two things God intended when he said that he would glorify his own name: -

(1.) That by the death of Christ Satan should be conquered (Joh 12:31): Now is the judgment. He speaks with a divine exultation and triumph. "Now the year of my redeemed is come, and the time prefixed for breaking the serpent's head, and giving a total rent to the powers of darkness; now for that glorious achievement: now, now, that great work is to be done which has been so long thought of in the divine counsels, so long talked of in the written word, which has been so much the hope of saints and the dread of devils."The matter of the triumph is, [1.] That now is the judgment of the world; krisis , take it as a medical term: "Now is the crisis of this world."The sick and diseased world is now upon the turning point; this is the critical day upon which the trembling scale will turn for life or death, to all mankind; all that are not recovered by this will be left helpless and hopeless. Or, rather, it is a law term, as we take it: "Now, judgment is entered, in order to the taking out of execution against the prince of this world."Note, The death of Christ was the judgment of this world. First, It is a judgment of discovery and distinction - judicium discretionis ; so Austin. Now is the trial of this world, for men shall have their character according as the cross of Christ is to them; to some it is foolishness and a stumbling-block, to others it is the wisdom and power of God; of which there was a figure in the two thieves that were crucified with him. By this men are judged, what they think of the death of Christ. Secondly, It is a judgment of favour and absolution to the chosen ones that are in the world. Christ upon the cross interposed between a righteous God and a guilty world as a sacrifice for sin and a surety for sinners, so that when he was judged, and iniquity laid upon him, and he was wounded for our transgressions, it was as it were the judgment of this world, for an everlasting righteousness was thereby brought in, not for Jews only, but the whole world, 1Jo 2:1, 1Jo 2:2; Dan 9:24. Thirdly, It is a judgment of condemnation given against the powers of darkness; see Joh 16:11. Judgment is put for vindication and deliverance, the asserting of an invaded right. At the death of Christ there was a famous trial between Christ and Satan, the serpent and the promised seed; the trial was for the world, and the lordship of it; the devil had long borne sway among the children of men, time out of mind; he now pleads prescription, grounding his claim also upon the forfeiture incurred by sin. We find him willing to have come to a composition (Luk 4:6, Luk 4:7); he would have given the kingdoms of this world to Christ, provided he would hold them by, fRom. and under him. But Christ would try it out with; by dying he takes off the forfeiture to divine justice, and then fairly disputes the title, and recovers it in the court of heaven. Satan's dominion is declared to be a usurpation, and the world adjudged to the Lord Jesus as his right, Psa 2:6, Psa 2:8. The judgment of this world is, that it belongs to Christ, and not to Satan; to Christ therefore let us all atturn tenants. [2.] That now is the prince of this world cast out. First, It is the devil that is here called the prince of this world, because he rules over the men of the world by the things of the world; he is the ruler of the darkness of this world, that is, of this dark world, of those in it that walk in darkness, 2Co 4:4; Eph 4:12. Secondly, He is said to be cast out, to be now cast out; for, whatever had been done hitherto towards the weakening of the devil's kingdom was done in the virtue of a Christ to come, and therefore is said to be done now. Christ, reconciling the world to God by the merit of his death, broke the power of death, and cast out Satan as a destroyer; Christ, reducing the world to God by the doctrine of his cross, broke the power of sin, and cast out Satan as a deceiver. The bruising of his heel was the breaking of the serpent's head, Gen 3:15. When his oracles were silenced, his temples forsaken, his idols famished, and the kingdoms of the world became Christ's kingdoms, then was the prince of the world cast out, as appears by comparing this with John's vision (Rev 12:8-11), where it is said to be done by the blood of the Lamb. Christ's frequent casting of devils out of the bodies of people was an indication of the great design of his whole undertaking. Observe, With what assurance Christ here speaks of the victory over Satan; it is as good as done, and even when he yields to death he triumphs over it.

(2.) That by the death of Christ souls should be converted, and this would be the casting out of Satan (Joh 12:32): If I be lifted up from the earth, I will draw all men unto me. Here observe two things: -

[1.] The great design of our Lord Jesus, which was to draw all men to him, not the Jews only, who had been long in a profession a people near to God, but the Gentiles also, who had been afar off; for he was to be the desire of all nations (Hag 2:7), and to him must the gathering of the people be. That which his enemies dreaded was that the world would go after him; and he would draw them to him, notwithstanding their opposition. Observe here how Christ himself is all in all in the conversion of a soul. First, It is Christ that draws: I will draw. It is sometimes ascribed to the Father (Joh 6:44), but here to the Son, who is the arm of the Lord. He does not drive by force, but draws with the cords of a man (Hos 11:4; Jer 31:3), draws as the loadstone; the soul is made willing, but it is in a day of power. Secondly, It is to Christ that we are drawn: "I will draw them to me as the centre of their unity."The soul that was at a distance from Christ is brought into an acquaintance with him, he that was shy and distrustful of him is brought to love him and trust in him, - drawn up to his terms, into his arms. Christ was now going to heaven, and he would draw men's hearts to him thither.

[2.] The strange method he took to accomplish his design by being lifted up from the earth. What he meant by this, to prevent mistake, we are told (Joh 12:33): This he spoke signifying by what death he should die, the death of the cross, though they had designed and attempted to stone him to death. He that was crucified was first nailed to the cross, and then lifted up upon it. He was lifted up as a spectacle to the world; lifted up between heaven and earth, as unworthy of either; yet the word here used signifies an honourable advancement, ean hupsōthō - If I be exalted; he reckoned his sufferings his honour. Whatever death we die, if we die in Christ we shall be lifted up out of this dungeon, this den of lions, into the regions of light and love. We should learn of our Master to speak of dying with a holy pleasantness, and to say, "We shall then be lifted up."Now Christ's drawing all men to him followed his being lifted up from the earth. First, It followed after it in time. The great increase of the church was after the death of Christ; while Christ lived, we read of thousands at a sermon miraculously fed, but after his death we read of thousands at a sermon added to the church. Israel began to multiply in Egypt after the death of Joseph. Secondly, It followed upon it as a blessed consequence of it. Note, There is a powerful virtue and efficacy in the death of Christ to draw souls to him. The cross of Christ, though to some a stumbling-stone, is to others a loadstone. Some make it an allusion to the drawing of fish into a net; the lifting up of Christ was as the spreading of the net (Mat 13:47, Mat 13:48); or to the setting up of a standard, which draws soldiers together; or, rather, it refers to the lifting up of the brazen serpent in the wilderness, which drew all those to it who were stung with fiery serpents, as soon as ever it was known that it was lifted up, and there was healing virtue in it. O what flocking was there to it! So there was to Christ, when salvation through him was preached to all nations; see Joh 3:14, Joh 3:15. Perhaps it has some reference to the posture in which Christ was crucified, with his arms stretched out, to invite all to him, and embrace all that come. Those that put Christ to that ignominious death thought thereby to drive all men from him; but the devil was outshot in his own bow. Out of the eater came forth meat.

V. The people's exception against what he said, and their cavil at it, Joh 12:34. Though they had heard the voice from heaven, and the gracious words that proceeded out of his mouth, yet they object, and pick quarrels with him. Christ had called himself the Son of man (Joh 12:23), which they knew to be one of the titles of the Messiah, Dan 7:13. He had also said that the Son of man must be lifted up, which they understood of his dying, and probably he explained himself so, and some think he repeated what he said to Nicodemus (Joh 3:14), So must the Son of man be lifted up. Now against this,

1. They alleged those scriptures of the Old Testament which speak of the perpetuity of the Messiah, that he should be so far from being cut off in the midst of his days that he should be a priest for ever (Psa 110:4), and a king for ever (Psa 89:29, etc.), that he should have length of days for ever and ever, and his years as many generations (Psa 21:4; Psa 61:6), from all which they inferred that the Messiah should not die. Thus great knowledge in the letter of the scripture, if the heart be unsanctified, is capable of being abused to serve the cause of infidelity, and to fight against Christianity with its own weapons. Their perverseness in opposing this to what Jesus had said will appear if we consider, (1.) That, when they vouched the scripture to prove that the Messiah abideth for ever, they took no notice of those texts which speak of the Messiah's death and sufferings: they had heard out of the law that Messiah abideth for ever; and had they never heard out of the law that Messiah should be cut off (Dan 9:26), and that he should pour out his soul unto death (Isa 53:12), and particularly that his hands and feet should be pierced? Why then do they make so strange of the lifting up of the Son of man? Note, We often run into great mistakes, and then defend them with scripture arguments, by putting those things asunder which God in his word has put together, and opposing one truth under pretence of supporting another. We have heard out of the gospel that which exalts free grace, we have heard also that which enjoins duty, and we just cordially embrace both, and not separate them, nor set them at variance. (2.) That, when they opposed what Christ said concerning the sufferings of the Son of man, they took no notice of what he had said concerning his glory and exaltation. They had heard out of the law that Christ abideth for ever; and had they not heard our Lord Jesus say that he should be glorified, that he should bring forth much fruit, and draw all men to him? Had he not just now promised immortal honours to his followers, which supposed his abiding for ever? But this they overlooked. Thus unfair disputants oppose some parts of the opinion of an adversary, to which, if they would but take it entire, they could not but subscribe; and in the doctrine of Christ there are paradoxes, which to men of corrupt minds are stones of stumbling - as Christ crucified, and yet glorified; lifted up from the earth, and yet drawing all men to him.

2. They asked hereupon, Who is the Son of man? This they asked, not with a desire to be instructed, but tauntingly and insultingly, as if now they had baffled him, and run him down. "Thou sayest, The Son of man must die; we have proved the Messiah must not, and where is then thy Messiahship? This Son of man, as thou callest thyself, cannot be the Messiah, thou must therefore think of something else to pretend to."Now that which prejudiced them against Christ was his meanness and poverty; they would rather have no Christ than a suffering one.

VI. What Christ said to this exception, or rather what he said upon it. The objection was a perfect cavil; they might, if they pleased, answer it themselves: man dies, and yet is immortal, and abideth for ever, so the Son of man. Therefore, instead of answering these fools according to their folly, he gives them a serious caution to take heed of trifling away the day of their opportunities in such vain and fruitless cavils as these (Joh 12:35, Joh 12:36): " Yet a little while, and but a little while, is the light with you; therefore be wise for yourselves, and walk while you have the light. "

1. In general, we may observe here, (1.) The concern Christ has for the souls of men, and his desire of their welfare. With what tenderness does he here admonish those to look well to themselves who were contriving ill against him! Even when he endured the contradiction of sinners, he sought their conversion. See Pro 29:10. (2.) The method he takes with these objectors, with meekness instructing those that opposed themselves, 2Ti 2:25. Were but men's consciences awakened with a due concern about their everlasting state, and did they consider how little time they have to spend, and none to spare, they would not waste precious thoughts and time in trifling cavils.

2. Particularly we have here,

(1.) The advantage they enjoyed in having Christ and his gospel among them, with the shortness and uncertainty of their enjoyment of it: Yet a little while is the light with you. Christ is this light; and some of the ancients suggest that, in calling himself the light, he gives a tacit answer to their objection. His dying upon the cross was as consistent with his abiding for ever as the setting of the sun every night is with his perpetuity. The duration of Christ's kingdom is compared to that of the sun and moon, Psa 72:17; Psa 89:36, Psa 89:37. The ordinances of heaven are unchangeably fixed, and yet the sun and moon set and are eclipsed; so Christ the Sun of righteousness abides for ever, and yet was eclipsed by his sufferings, and was but a little while within our horizon. Now, [1.] The Jews at this time had the light with them; they had Christ's bodily presence, heard his preaching, saw his miracles. The scripture is to us a light shining in a dark place. [2.] It was to be but a little while with them; Christ would shortly leave them, their visible church state would soon after be dissolved and the kingdom of God taken from them, and blindness and hardness would happen unto Israel. Note, It is good for us all to consider what a little while we are to have the light with us. Time is short, and perhaps opportunity not so long. The candlestick may be removed; at least, we must be removed shortly. Yet a little while is the light of life with us; yet a little while is the light of the gospel with us, the day of grace, the means of grace, the Spirit of grace, yet a very little while.

(2.) The warning given them to make the best of this privilege while they enjoyed it, because of the danger they were in of losing it: Walk while you have the light; as travellers who make the best of their way forward, that they may not be benighted in their journey, because travelling in the night is uncomfortable and unsafe. "Come,"say they, "let us mend our pace, and get forward, while we have day-light."Thus wise should we be for our souls who are journeying towards eternity. Note, [1.] It is our business to walk, to press forward towards heaven, and to get nearer to it by being made fitter for it. Our life is but a day, and we have a day's journey to go. [2.] The best time of walking is while we have the light. The day is the proper season for work, as the night is for rest. The proper time for getting grace is when we have the word of grace preached to us, and the Spirit of grace striving with us, and therefore then is the time to be busy. [3.] We are highly concerned thus to improve our opportunities, for fear lest our day be finished before we have finished our day's work and our day's journey: " Lest darkness come upon you, lest you lose your opportunities, and can neither recover them nor despatch the business you have to do without them."Then darkness comes, that is, such an utter incapacity to make sure the great salvation as renders the state of the careless sinner quite deplorable; so that, if his work be undone then, it is likely to be undone for ever.

(3.) The sad condition of those who have sinned away the gospel, and are come to the period of their day of grace. They walk in darkness, and know neither where they go, nor whither they go; neither the way they are walking in, nor the end they are walking towards. He that is destitute of the light of the gospel, and is not acquainted with its discoveries and directions, wanders endlessly in mistakes and errors, and a thousand crooked paths, and is not aware of it. Set aside the instructions of the Christian doctrine, and we know little of the difference between good and evil. He is going to destruction, and knows not his danger, for he is either sleeping or dancing at the pit's brink.

(4.) The great duty and interest of every one of us inferred from all this (Joh 12:36): While you have light, believe in the light. The Jews had now Christ's presence with them, let them improve it; afterwards they had the first offers of the gospel made to them by the apostles wherever they came; now this is an admonition to them not to out-stand their market, but to accept the offer when it was made to them: the same Christ saith to all who enjoy the gospel. Note, [1.] It is the duty of every one of us to believe in the gospel light, to receive it as a divine light, to subscribe to the truths it discovers, for it is a light to our eyes, and to follow its guidance, for it is a light to our feet. Christ is the light, and we must believe in him as he is revealed to us; as a true light that will not deceive us, a sure light that will not misguide us. [2.] We are concerned to do this while we have the light, to lay hold on Christ while we have the gospel to show us the way to him and direct us in that way. [3.] Those that believe in the light shall be the children of light; they shall be owned as Christians, who are called children of light (Luk 16:8; Eph 5:8) and of the day, 1Th 5:5. Those that have God for their Father are children of light, for God is light; they are born from above, and heirs of heaven, and children of light, for heaven is light.

VII. Christ's retiring from them, hereupon: These things spoke Jesus, and said no more at this time, but left this to their consideration, and departed, and did hide himself from them. And this he did, 1. For their conviction and awakening. If they will not regard what he hath said, he will have nothing more to say to them. They are joined to their infidelity, as Ephraim to idols; let them alone. Note, Christ justly removes the means of grace from those that quarrel with him, and hides his face from a froward generation, Deu 32:20. 2. For his own preservation. He hid himself from their rage and fury, retreating, it is probable, to Bethany, where he lodged. By this it appears that what he said irritated and exasperated them, and they were made worse by that which should have made them better.

Barclay: Joh 12:35-36

There is in this passage the implicit promise and the implicit threat which are never very far from the heart of the Christian faith.

(i) There is the promise of light. The man who walks with Jesus is delivered from the shadows. There are certain shadows which cast their shade sooner or later on every light. There is the shadow of fear. Sometimes we are afraid to look forward. Sometimes, especially when we see what they can do to others, we are afraid of the chances and the changes of life. There are the shadows of doubts and uncertainties. Sometimes the way ahead is far from being clear and we feel like people groping among the shadows with nothing firm to cling to. There are the shadows of sorrow. Sooner or later the sun sets at midday and the lights go out. But the man who walks with Jesus is delivered from fear; he is liberated from doubt; he has a joy that no man takes from him.

(ii) There is the implicit threat. The decision to trust life and all things to Jesus, the decision to take him as Master and Guide and Saviour, must be made in time. In life all things must be done in time, or they will not be done at all. There is work which we can do only when we have the physical strength to do it. There is study which can be carried out only when our minds are keen enough and our memories retentive enough to cope with it. There are things which have to be said and done or the time for saying and doing them is gone for ever. It is so with Jesus. At the actual moment Jesus said this, he was appealing to the Jews to believe in him before the Cross came and he was taken from them. But this is an eternal truth. It is a statistical fact that there is a steep rise in the number of conversions up to the age of seventeen and an equally steep fall afterwards. The more a man lets himself become fixed in his ways the harder it is to jerk himself out of them. In Christ the supreme blessedness is offered to men; in one sense it is never too late to grasp it; but nonetheless it remains true that it must be grasped in time.

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 12:20-36

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

One example that Jesus was attracting people from other parts of the world follows. These individuals contrast with the Pharisees.

"This rather curious incident is rather peculiar to John. I say rather curious' because it is unusual that we encounter Greeks in a narrative of events at Jerusalem, because the other Evangelists do not mention the incident, and because the Greeks simply say, Sir, we would like to see Jesus' and then disappear from the narrative. Clearly John regards their coming as significant but he does not treat their presence as important. Jesus recognizes in their coming an indication that the climax of his mission has arrived. Immediately when he hears of them he says, The hour has come,' and goes on to speak of his glorification and of death. In this Gospel we see Jesus as the world's Savior, and evidently John means us to understand that this contact with the Greeks ushered in the climax. The fact that the Greeks had reached the point of wanting to meet Jesus showed that the time had come for him to die for the world. He no longer belongs to Judaism, which in any case has rejected him. But the world, whose Savior he is, awaits him and seeks for him."⁴¹⁴

Constable: Joh 12:27-36

The importance of believing now 12:27-36

12:27 Anticipation of the death that had to precede the glory troubled Jesus deeply (Gr. tataraktai, cf. 11:33; 14:1; Mark 14:32-42). It troubled Him because His death would involve separation from His Father and bearing God's wrath for the sins of the world.

The sentence following, "What shall I say?" could be a question (NASB, NIV) or a prayer. The Greek text permits either translation. In either case the meaning is almost the same. If Jesus meant it as a question, He resolved the difficulty at once.⁴¹⁷ If He meant it as a prayer, it is the expression of His agony (cf. Mark 14:36). Immediately Jesus voiced His continuing commitment to His Father's will. We see here the conflict that Jesus felt between His desire to avoid the Cross and His desire to obey the Father completely.

"Jesus instructed His disciples on the cost of commitment to the Father's will by disclosing His emotions."⁴¹⁸

John did not record Jesus' struggle with God's will in Gethsemane, as the Synoptics did (Matt. 26:39; Mark 14:36; Luke 22:42). He narrated that struggle on this occasion instead.

12:28-29 More than deliverance from the hour of the Cross Jesus wanted God's glory (cf. 7:18; 8:29, 50; Matt. 26:39).

"The whole of his life's dedication is concentrated in this statement."⁴¹⁹

"In the hour of suffering and surrender, there are only two prayers we can pray, either Father, same me!' or Father, glorify Thy name!'"⁴²⁰

The Father answered Jesus' petition from heaven audibly. The Gospels record three instances of God doing this. The other two were at Jesus' baptism (Matt. 3:17; Mark 1:11; Luke 3:21-22) and transfiguration (Matt. 17:5; Mark 9:7; Luke 9:35). The Synoptics record those events, and only John recorded this one. In all cases the purpose of the voice was to authenticate Jesus as God's Son in a dramatic way. However it was a veiled revelation as were all of God's revelations about Jesus. The people present could not understand the words clearly, though Jesus could (cf. Acts 9:7; 22:9). God had already glorified Himself through the Incarnation and Jesus' ministry. He would glorify Himself through Jesus' death, resurrection, and ascension.

12:30 Jesus explained that the heavenly voice had sounded for the people's benefit more than for His. In that the voice assured Jesus, who was to die for their sins, it was for their sake. They probably did not appreciate that it was a confirmation of Jesus until after the Resurrection. The more spiritually sensitive among them must have sensed that it signalled something important. Jesus proceeded to explain the implications of what God had said in the next two verses.

12:31-32 Jesus' passion would constitute a judgment on the world. The Jews thought they were judging Jesus when they decided to believe or disbelieve on Him. Really their decisions brought divine judgment on themselves. By crucifying Jesus they were condemning themselves. Jesus was not saying that this would be the last judgment on the world. He meant that because of humankind's rejection of Him God was about to pass judgment on the world for rejecting His Son (cf. Acts 17:30-31).

Jesus' passion would also result in the casting out of the ruler of this world. This is a title for Satan (14:30; 16:11; cf. Matt. 4:8-9; Luke 4:6-7; 2 Cor. 4:4; Eph. 2:2; 6:12). The death of Jesus might appear to be a victory for Satan, but really it signalled his doom. The Cross defeated Satan. He only functions as he does now because it is God's will for Him to do so. His eternal destruction is sure even though it is still future (Rev. 20:10). God will cast him out of His presence and out of the earth into the lake of fire forever (cf. Matt. 8:12; 22:13; 25:30).

Jesus' passion would involve His enemies lifting Him up on a cross but also His exaltation to God's presence. The Cross would bring people to faith in Him, and His exaltation would involve others coming into God's presence around Him. Jesus' death, resurrection, and ascension would draw all people without distinction, not all without exception, to Himself.

"Jesus is not affirming that the whole world will be saved; he is affirming that all who are saved are saved in this way. And he is speaking of a universal rather than a narrowly nationalistic religion."⁴²¹

All these things would happen "now," not in the eschatological future. They are all the immediate consequences of Jesus' work on the cross.

12:33 John explained that Jesus was speaking of His death by crucifixion so his readers would not think only of His exaltation to heaven.

12:34 Jesus' prediction of His death puzzled His listeners. They were probably thinking of the passages in the Old Testament that spoke of Messiah and or His kingdom enduring forever (e.g., 2 Sam. 7:12-13, 16; Ps. 89:26-29, 35-37; Dan. 7:13-14). Jesus had been speaking of His dying. How could Jesus be the Messiah and die? What kind of Son of Man was Jesus talking about?

"We should not overlook the fact that this is the last mention of the crowd in Jesus' ministry. To the end they remain confused and perplexed, totally unable to appreciate the magnitude of the gift offered to them and the significance of the Person who offers it."⁴²²

12:35-36a Jesus did not answer their question. He already had done so when He explained that He and the Father were One (cf. 5:18). The paradox of His dying and living forever would become clear with His resurrection.

Instead of answering, Jesus urged His hearers to walk in the light as long as they had it. If they would do that, the darkness would not overpower them when the light departed (cf. Isa. 50:10). If they did not do that, they would be lost. They needed to believe in Him then, before the Cross. After the Cross, when the Light was no longer present with them, it would be harder for them to believe. If they believed, they would become sons of light, namely people who display the ethical qualities of light (cf. Eph. 5:8; 1 Thess. 5:5).

"The Semitic idiom sons of' describes men who possess the characteristics of what is said to be their father'. In our idiom, we should probably say men of light', cf. our expression a man of integrity'."⁴²³

12:36b Jesus had just told His hearers that the Light would not be with them much longer. He withdrew from them again giving them a foretaste of what He had just predicted (cf. 8:59; 11:54). His departure should have motivated them to believe on Him.

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 12:20-50

CXII.
GREEKS SEEK JESUS. HE FORETELLS THAT HE
SHALL DRAW ALL MEN UNTO HIM.
(In the Temple. Tuesday, April 4, A. D. 30.)
^dJOHN XII. 20-50.

   ^d20 Now there were certain Greeks among those that went up to worship at the feast [The language indicates that they were Greek converts to Judaism, such as were called proselytes of the gate. It is also noted that as Gentiles came from the east at the beginning of Jesus' life, so they also came from the west at the close of his ministry]:  21 these therefore came to Philip, who was of Bethsaida of Galilee [See 2Co 5:8, Phi 1:23, Rev 21:3, Rev 22:20.]  27 Now is my soul troubled [Thus Jesus admits that it was difficult for him to live up to the principle of sacrifice which he had just enunciated. Had it not been thus difficult for him, he would hardly have been a fitting example for his disciples; for certainly it is and has always been difficult for them]; and what shall I say? [In his trouble Jesus raises the question as to what prayer he shall offer to the Father.] Father, save me from this hour. But for this cause [for this purpose of imparting life through a sacrificial death] came I unto this hour. [Thus Jesus proposes a prayer for deliverance, but repudiates it as contrary to the very purpose of his life.]  28 Father, glorify thy name. [Having refused to ask for deliverance, Jesus prays that he may glorify the Father by suffering according to his original statement contained in Joh 12:23, Joh 12:24. Two two prayers are counterparts to the two offered in Gethsemane [614] (Luk 22:42). The prayer here is the climax of the thought begun at Joh 12:23. We are first shown that nature is glorified by sacrifice (Joh 12:24). Then that discipleship is so glorified (Joh 12:25, Joh 12:26) and this prayer shows that our Lord himself is glorified by the same rule.] There came therefore a voice out of heaven, saying, I have both glorified it, and will glorify it again. [The Father had glorified his name in the Son. By words of commendation at his baptism (Mat 3:17) and at his transfiguration (Mat 17:5), and by the performance of miracles (Joh 11:40), and he would glorify it again by the preaching of the universal gospel, and by making Jesus head over all to the church and the final judge of all men.]  29 The multitude therefore, that stood by, and heard it, said that it had thundered: others said, An angel hath spoken to him. [Those who thought it thundered were nervous persons who were so startled as not to distinguish the words. Gen 3:15. "The meaning of it," says Barnes, "may be thus expressed: Now is approaching the decisive scene, the eventful period -- the crisis -- when it shall be determined who shall rule this world." In the long conflict which had hitherto been carried on, Satan had earned for himself the name "prince of this world," and it was no empty title (Mat 4:8, Mat 4:9, 2Co 4:4, Eph 6:12); but by his approaching death Jesus would break down the power of Satan, and cast him out, not suddenly, but by the advancing power of a superior kingdom. The kingdom of darkness recedes before the kingdom of light as the night withdraws before the rising sun.]  32 And I, if I be lifted up from the earth, will draw all men unto myself.  33 But this he said, signifying by what manner of death he should die. [Jesus thrice speaks of his death as a lifting up, a euphemism for being crucified (Joh 8:28). While the distinctions between the three statements are not to be insisted upon, yet they suggest that the first is a saving sacrifice, a priestly work (Joh 3:14); the second is mentioned as the convincing credential that he is the prophet sent from God, speaking the message of God (Joh 8:26-28); and in the passage before us, he is evidently the king who shall wrest his kingdom from the usurping Satan.]  34 The multitude therefore answered him, We have heard out of the law that the Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? [The term "law" is used loosely for the whole of the Old Testament Scriptures (Joh 10:34). The people were persuaded by certain passages such as Isa 9:6, Isa 9:7, Psa 89:36, Psa 110:4, Dan 7:13, Dan 7:14, Eze 37:25, etc. that the Messiah would abide forever. They knew that Jesus in his triumphal entry had received honors which they thought belonged to the Messiah, but when they hear him use words indicating that he should die, and thus (as they construed) not abide forever, they felt that he was openly disavowing all claim to Messiahship. Having heard him style himself the Son of man (Joh 12:23), they now catch at it as if Jesus had used it to distinguish himself from the true [616] Messiah, and ask with more or less contempt, "Who is this Son of man?" Thus blinded by their preconceived opinions and misconstructions of Scripture, the people wavered in their loyalty to Jesus, and Watkins well says, "This question came midway between the 'Hosanna' of the entry into Jerusalem and the 'Crucify him' of the trial."]  35 Jesus therefore said unto them, Yet a little while is the light among you. [The phrase "little while" stands in contrast with "abideth for ever."] Walk while ye have the light, that darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth.  36 While ye have the light, believe on the light, that ye may become sons of light. [Jesus did not reply to their question, because it was asked contemptuously and not seriously, and because any effort to make their carnal mind grasp the idea that he could be lifted up, and yet still abide, would have resulted in more contempt. He therefore speaks a solemn warning to them, counseling them to make use of his presence while they had it, even if his fleshly abiding with them was but brief; and promises that a proper use of the light then given them would make them sons of light.] These things spake Jesus, and he departed and hid himself from them. [This was his last public appeal to the people. He now retired, probably to Bethany, and they saw him no more until he was a prisoner in the hands of his enemies.]  37 But though he had done so many signs before them, yet they believed not on him. [the multitude had long oscillated between belief and unbelief, but, despite all his past miracles and the marvelous wisdom shown on this the day of hard questions, they settled down in unbelief]:  38 that the word of Isaiah the prophet [Isa 53:1] might be fulfilled, which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed?  39 For this cause they could not believe, for that Isaiah said again [Isa 6:10],  40 He hath blinded their eyes, and he hardened their heart; Lest they should see with their eyes, and perceive with their heart, And should turn, And [617] I should heal them. [See Rom 10:10); their hearts already being occupied with the love of praise or man-glory. Their disbelief accorded with the words of Jesus (Joh 5:44). As to expulsion from the synagogue, see Joh 12:36. They are placed here to bring out in stronger light the final unbelief of the Jews and the patient, persistent effort which Jesus had made to win those who were the better inclined], He that believeth on me, believeth not one, but on him that sent me.  45 And he that beholdeth me beholdeth him that sent me.  46 I am come a light into the world, that whosoever believeth on me may not abide in the darkness.  47 And if any man hear my sayings, and keep [618] them not, I judge him not: for I came not to judge the world, but to save the world. [See Act 9:7, Act 22:9, Act 26:13.). To the mass, therefore, the voice was a mere sound; to others, the utterance was articulate though incomprehensible, while to John, and perhaps to all the disciples, the voice communicated a thought. "Thus," says Godet, "the wild beast perceives only a sound in the human voice; the trained animal discovers a meaning; a command, for example, which it immediately obeys; man alone discerns therein a thought." (P. Y. P.)

[FFG 613-619]

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

Lapide: Joh 12:36-50

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 Seraphim thrice exclaimed, Holy, Holy, Holy, &c.

This glory then which Isaiah saw, was that glorious vision in which the Essential Nature of the Holy Trinity and the Three Persons severally were represented in some ineffable manner by some outward symbol addressed to the imagination. But yet it was a kind of human appearance; for God appeared to Isaiah as a king seated on a lofty throne, and the prophet describes His countenance and His feet. And this appearance was most glorious, bright, and majestic. And accordingly, S. John terms it "glory." Therefore Ribera, Maldonatus, Toletus, and others say that Isaiah in that vision most clearly discerned (as far as man can discern in this mortal state) the Three Persons in Unity of Essence. And this too both from the words of the Seraphim, as also from that most exalted revelation which was made to him. And therefore he says, "When he saw His glory," when there was shown to him by revelation the Person of the Son as co-equal and consubstantial with the Father and the Holy Ghost. ( See more on Is. vi. z).

Ver. 42.— Nevertheless among the chief rulers also many believed on Him, &c. By the chief rulers are not meant the chief priests and the magistrates, for they shortly afterwards took Jesus and put Him to death. But the chief persons, those who were pre-eminent for their wisdom, their authority, and their means, both among the priests and the common people.  S. Rupertus. They therefore were convinced by the truth of Christ's doctrine, by His holiness and miracles, but yet did not dare to confess Him openly, for the reason mentioned above, Joh 9:22.

Ver. 43. — For they loved the glory of men more than the glory of God. "Glory" may here be taken in an active sense. They loved to give glory to men—to the Jews, e.g., and the Pharisees—by saying that they were wise and sound teachers of the Law, rather than to Jesus Christ, by acknowledging Him to be the Messiah.

Secondly, in the passive sense (and this is the best meaning), they preferred to be glorified by men rather than by God, to hear the Pharisees say, "Ye are the true Israelites, who abide in the faith of your fathers, and prefer Moses to this innovator Jesus, and the ancient religion of the Israelites to the novelties of this sect of Christians." So Augustine, Cyril, Bede, Chrysostom, Theophylact, and others. They therefore had the faith of Christ, but not charity. For if they had had it they would have loved the glory of Gad, rather than that of men, and would have professed with their lips the faith of Christ which they held in their heart. See Rom 10:10.

Many such are found at the present time in England, Germany, and Poland, who cherish in their minds faith and piety, but who dare not profess them outwardly, for fear of incurring the derision and scoffs of worldlings or heretics. Against these Christ thunders forth, "Whosoever shall be ashamed of Me and of my words," &c. (Luk 9:26.)

The Gloss says wisely (quoting S. Augustine in loc. ) The Cross is marked on the forehead, which is the seat of shame, to keep us from blushing at the Name of Christ, and seeking the praise of men rather than the praise of God."

Ver. 44.— Jesus cried and said, He that believeth on Me, believeth not on Me (" only " as adds the Arabic version) but (also) on Him that sent Me. It is uncertain whether Jesus said these words at the same time as those which precede them (ver. 35), as Maldonatus thinks, i.e., before he hid Himself and withdrew (as I said, ver. 36), being there mentioned by anticipation, when in the regular order it should be placed at the end of the chapter; or at another time, as Theophylact supposes. It is in fact a question to be solved. For Christ in these last three days of His life, came back in the morning to the Temple. But when He saw that some believed not, and that others believed but did not dare to profess their faith, for shame, and for fear of the Pharisees, He cried with a loud voice, to drive away this shame and fear: "He that believeth in Me" believeth not in a mere poor and wretched man, but in a man who is also God, and he therefore "believes in God who sent Me," in God the Father with Whom I am consubstantial. Be not ashamed of my poverty and humility, for though I am outwardly poor and humble, yet in my inward nature I am rich and highly exalted. For I am God of God. And therefore he that believeth in Me believeth in God. But what is more noble and glorious than to believe in God? What can he fear or be ashamed of who believes in God? S. Cyril adds, "Jesus cried out to signify that He did not wish to be worshipped in a cowardly and stealthy way, but that He wished us boldly and clearly to profess and proclaim the faith." "Again He cried out," says Rupertus, "because He had but little time left Him to preach in. He then who wishes to hear Me, to believe and be saved, should do so at once, for after three days no one will be able to hear Me." And so S. Chrysostom says, "Why do ye fear to believe in Me? Faith in God comes through Me. just as he who drinks the water of the river, drinks he not of the source?" And S. Augustine, "Because the manhood only appeared to men, and the Godhead was latent, lest they should think Him to be only that which they saw (a man), and He wished Himself to be believed in (as God) the same and as great as the Father; He saith, 'He that believeth in Me, believeth not in Me,' that is, in that which He seeth, 'but in Him who sent Me, that is, in the Father.'"

It is, however, quite plain that the Son is God, consubstantial with God the Father. The Arians denied this, and objected: He who believeth in the Apostles who were sent by God, believeth in God, and yet does not believe that the Apostles are gods. I reply by denying the conclusion. We believe the Apostles, but not in the Apostles. But Christ here says, "He who believeth in Me, believeth in Him who sent Me." But no one believes in any one, excepting in Him who is God. If, then, we believe in Christ, we believe that He is God: and since there is but one God, we believe that He is numerically the same God with God the Father. And therefore He says, "He that believeth in Me, believeth in Him that sent Me;" He who believes in Me as God the Son, believes also in God My Father, for we have both one nature and one majesty. So SS. Augustine, Cyril, Theophylact, Euthymius, and others. Whence Christ adds, to make it clearer still, —

Ver. 45.— And he that seeth Me, seeth Him that sent Me. Because the nature of us both is one only. And just as through My manhood he sees the Godhead which is latent therein, so does he also see the Godhead of My Father, since it is one and the same. And so S. Augustine says, "He shows that there is no difference whatever between Himself and the Father, insomuch that He who seeth Him seeth the Father."

Hear S. Cyril in the Council of Ephesus (speaking in our Lord's name): "Oh, my faithful hearers, do not think meanly and humbly of Me. But rather be most fully persuaded of this respecting Me, that if ye believe in Me, ye will believe in Him who is not merely one among many, but in the Father Himself through Me His Son, and that though I became man for your sakes, yet am I in every respect equal to the Father, and in no respect whatever severed or separated from Him, inasmuch as I am endowed with the same nature, power, and glory with Him."

Ver. 46.— I am come a Light into the world, &c. Christ calls Himself again and again the Light of the world, which sets forth the true faith in God, His worship, devotion towards Him, virtue, and all things which tend to our salvation, and also dispels the darkness of unbelief, idolatry, and all errors and vices, so that what the sun is in the material world, is He in the spiritual. "The word light," says S. Cyril, "indicates Godhead, for it is the property of God to be the Light of the world. For God in His Essence is spiritual, uncreate, boundless Light, from which every created light, whether spiritual or material, whether of angels or men, whether of the sun or stars or of the elements, is derived as a ray from the Sun." But it is the peculiar property of the Son that He proceeds from God the Father after the manner of a ray, and of light, according to the Nicene Creed: "Light of Light, Very God of Very God." For He proceedeth from the Father by understanding and knowledge, as the verbal expression of the mind, which, like the brightest mirror, represents all things. As the Book of Wisdom says (Wis 7: 26), "It is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness." And Heb 1:3, "Who being the brightness of His glory, and the image of His substance." And Ecclus. 24:6 ( Vulg.), "I made the never-failing Light to arise in the heavens." These things are spoken of Christ as God. But as man He was sent by God the Father into the world, to enlighten it as the sun in the heavens, when overwhelmed with the darkness of ignorance, unbelief, and sin. See S. Joh 1:6-7.

Symbolically, S. Gregory ( Moral. xxv. 4) says that eternal Light, which is God, the more changelessly it shines the more piercingly does it see. Even things which are hid it knows well, for it penetrates through all things, and keeps them in memory, because it changelessly abides. And consequently, whenever we conceive in our minds an unworthy thought, we sin in the light. Because It is present to us, even when we are not present to It. And when we walk in crooked ways we stumble against that, from which we are in our deserts far away. But when we believe that we are not seen, we keep our eyes closed in the sunlight. That is, we hide Him from ourselves, but not ourselves from Him.

The same S. Gregory ( Epist. vii. 32, ad Dom. ) says, "The warmth of the shepherd is the light of the flock. For the priest of the Lord should shine forth in his conduct and life, in order that the people committed to his charge may be able in the mirror of his life to choose what to follow, and see what to correct."

Ver. 47. — And if any hear My words, and keep them not, I judge him not. That is, does not retain them in his mind, "believes them not," as in the Greek, though the Vulgate, agreeing with the Syriac and Arabic, reads " Keep them not ;" as Christ explains in the next verse. By the words " I judge him not," Christ means, I came not into the world to judge it but to save it. But a man who believes not on Me, is at once condemned and judged by his own wickedness and unbelief, and also by the eternal decree of the Father. This is plain from what follows. So S. Cyril, Theophylact, Leontius, and others. See notes on chap. iii. 18. This decree of the Father I will execute at the day of judgment, when I shall return to judge the world, as I have now come to redeem it. S. Chrysostom says, "I judge not," that is, I am not the cause of his ruin, but he is himself its cause in despising My words.

For I came not to judge the world, but to save the world. That is, the inhabitants of the world. "Now," says S. Augustine, "is the time of mercy, hereafter the time of judgment."

Ver. 48.— He that rejecteth Me, and receiveth not My words, hath one that judgeth him. He that believeth not My words will have God as his judge, who will judge him by Me at the judgment day. For, as S. Augustine says ( de Trinit. i. 28), Christ will not judge by His human power, but by the power of the Word of God.

The word that I have spoken, the same shall judge him at the last day. S. Augustine ( in loc.) understands by the "Word" Christ Himself, for He will be the judge. "He has sufficiently set forth that He will be the judge at the last day, for He spake of Himself. He announced Himself, He placed Himself as the Door by which He as Shepherd came in to the sheep." Others more clearly, and with greater force, say, My word heard and not believed in by the Jews will accuse them at the day of judgment, and with mute voice will proclaim them worthy of hell. "That word," says Rupertus, "which they heard, which they could not but know to be true, as approved by the wondrous testimony of His miracles, that word will judge, will reprove, will convict. But where will that judge be seated? What sentences of judgment will He give from His throne? He will be close at hand. He will hold His court within. He will proclaim full terribly in the conscience of each one His just sentence. There is a prosopopœia. The word of Christ is here introduced as a person, and as a witness against unbelievers before Christ as Judge in the day of judgment.

Ver. 49.— For I have not spoken of Myself, &c. This gives the reason why the word of Christ would condemn the Jews, because He spake at the command of the Father, and therefore he who believed not in Him believed not in God. He who despised Him despised God, and would therefore experience Him as his judge. So the Syriac version. Rupertus somewhat differently says, "The word which I spake has the force of a judgment, for I speak not of Myself." SS. Augustine, Ambrose, and Bede think that Christ is here speaking of Himself as God. I, as God, speak not from Myself, but from the Father who gave Me My Divine Nature, and with It omniscience, and My full power of saying and speaking. Hear S. Augustine, "In the Wisdom of the Father, which is the Word, are all the commands of the Father. But the command is said to be given, since He to whom it is given, is not of Himself. But to give to the Son is the same as begetting the Son." "All these things were said," says S. Chrysostom, "for their sakes that they might have no excuse." And the Gloss, "The Father gave the command to the Son, by begetting Him, as His Very Word and Wisdom, as He gave Him life by begetting Him who is life."

More simply S. Cyril and Chrysostom think that Christ is here speaking of Himself as man. For thus did He properly receive a command from the Father to say or speak this or that, and nothing else. Christ speaks of Himself in an humble manner, in order to move the haughty Jews, who believed Him not to be God. As if He said, "Granting that I am a mere man, as ye think, yet ye ought to believe Me, for I speak nothing of Myself, but all things which I speak I have heard of the Father." Hence theologians infer (though some deny it) that Christ received a command from God for saying everything He said, and for doing everything He did. For if the Father commanded Him in these lesser matters, He did so in greater matters, as the working of miracles and mighty deeds. What Rupertus says is an adaptation to circumstances. "I have received a commandment from the Father what to say now forbearingly to those who gainsay Me, and what I shall pronounce terribly in the last judgment, when no one will dare to gainsay Me."

What I shall say, and what I shall speak. Between saying and speaking there is this difference. To say ( dicere ) is solemnly to assert anything, to teach, to preach. To speak ( loqui ) is to say anything in a more familiar manner, colloquially. (See Varro, de Lingua Latina, lib. v., Cicero, de Oratore, and Quintilian, lib. x. chap. 7.)

Ver.50 . — And I know that His commandment is life everlasting. The way which leads to eternal life. "If thou wouldest enter into life, keep the commandments." It is also formally eternal life because the commandment of God is that eternal Law which lives in the eternal reason of things, in the living mind of God. But Christ is not speaking of this. And therefore He asserts that the command is eternal life, causally, because it causes, merits, and brings about eternal life. Christ says this, says S. Chrysostom, to induce the Jews to believe Him in those things which He spake by the command of the Father, to induce them by the hope of the highest reward, and consequently by the fear of the heaviest punishment if they do not believe in Him. He tacitly threatens them with this by way of antithesis. And to keep them from doubting this He boldly asserts it. I maintain, says Christ, and assert of My own sure knowledge, that the command of God is the cause of eternal life. I have heard it from God Himself, and I therefore know fully and surely that it has been decreed by Him as an inviolable law. In like manner Christ says, "This is life eternal" (that is, the way to life eternal), "to know Thee the only true God, and Jesus Christ whom Thou hast sent" (Joh 17:3).

Christ alludes to Ecclus. i. 5, "The Word of God Most High is a fountain of wisdom, and the entrance thereto everlasting commandments;" and to Baruch iii. 9. "If then," says S. Augustine ( Serm. clxxxvi . ( nunc cclxvii.) De Temp.), "ye wish to have the Holy Spirit, hold fast to charity, love the truth, long for unity, and ye will attain to eternity."

Christ therefore summed up all His teaching to the people in this saying, "His commandment is eternal life," in order, when he was now going to death, to impress on the Jews and on all who should come after the perpetual memory of eternity, and a longing for life everlasting; to stimulate them to follow His faith and examples. For nothing so stimulates the mind for good, as a serious and frequent meditation on eternity. As the Psalmist says (Psa 119:96), "I have seen an end of all perfection, but Thy commandment is exceeding broad." This means, all sublunary things have an end, but the commandment of God has no end. It endures for ever, and leads those who keep it to a blessed eternity, but those who despise it to eternal punishments. Sufferings are momentary, but delights are eternal. But momentary are our delights, our sufferings eternal.

Symbolically, S. Augustine says, "If the Son Himself is eternal life, and the commandment of God is eternal life, what else is meant, but that I am the commandment of the Father?"

Whatsoever I speak therefore ("in announcing Myself to be the Word," says the Interlinear Gloss), even as the Father said unto Me, so I speak. That is, "As He who is True begat Me who am Truth, so I the Truth proclaim Myself as Truth." And S. Augustine, "Just as the Father spake as being True, so does the Son speak as being the Truth; the True begat the Truth."

The genuine printed commentary of S. Cyril here begins again.

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.