Text -- John 14:30 (NET)

14:30 I will not speak with you much longer, for the ruler of this world is coming. He has no power over me,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 14:30

The prince of the world ( ho tou kosmou archōn ).

Satan as in Joh 12:31 which see.

Vincent: Joh 14:30

Hereafter I will not talk ( οὐκ ἔπι λαλήσω )

Rev., more correctly, I will no more speak .

Vincent: Joh 14:30

The prince of this world

The best texts read, " of the world."

Vincent: Joh 14:30

Hath nothing in me

No right nor power over Christ which sin in Him could give. The Greek order is, in me he hath nothing .

Wesley: Joh 14:30

To make his grand assault.

Wesley: Joh 14:30

No right, no claim, or power. There is no guilt in me, to give him power over me; no corruption to take part with his temptation.

JFB: Joh 14:30-31

"I have a little more to say, but My work hastens apace, and the approach of the adversary will cut it short."

JFB: Joh 14:30-31

(See on Joh 12:31).

JFB: Joh 14:30-31

With hostile intent, for a last grand attack, having failed in His first formidable assault (Luk 4:1-13) from which he "departed [only] for a season" (Joh 14:13).

JFB: Joh 14:30-31

Nothing of His own--nothing to fasten on. Glorious saying! The truth of it is, that which makes the Person and Work of Christ the life of the world (Heb 9:14; 1Jo 3:5; 2Co 5:21).

Clarke: Joh 14:30

The prince of this world - Τουτου, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabic, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more general; for, had he said This world, the words might have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world

1.    Mr. Wakefield thinks that Christ speaks here of himself, as he does in Joh 12:31, (see the note there), and translates this verse and the following thus: For the ruler of this world is coming; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was: compare Joh 14:18; Joh 16:16; Joh 17:2; Mat 28:18; Phi 2:9. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament

2.    Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find nothing ( εὑρησει ουδεν, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers), as a just cause of death in him - nothing in the whole of his conduct which was in the least reprehensible; and this indeed Pilate witnessed in the most solemn manner. See Joh 18:38; Joh 19:4, Joh 19:12; see also Luk 23:4, etc., and Mat 27:24

3.    But the most general opinion is that Satan is meant, who is called the prince of the power of the air, Eph 2:2; and who is supposed to be the same that is called the god of this world, 2Co 4:4; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nothing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely.

Calvin: Joh 14:30

30.Henceforth I will not talk much with you By this word he intended to fix the attention of the disciples on himself, and to impress his doctrine more deeply on their minds; for abundance generally takes away the appetite, and we desire more eagerly what we have not in our possession, and delight more in the enjoyment of that which is speedily to be taken from us. In order, therefore, to make them more desirous of hearing his doctrines, he threatens that he will very soon go away. Although Christ does not cease to teach us during the whole course of our life, yet this statement may be applied to our use; for, since the course of our life is short, we ought to embrace the present opportunity.

For the prince of this world cometh He might have said, in direct language, that he would soon die, and that the hour of his death was at hand; but he makes use of a circumlocution, to fortify their minds beforehand, lest, terrified by a kind of death so hideous and detestable, they should faint; for to believe in him crucified, what is it but to seek life in hell? First, he says that his power will be given to Satan; and next he adds, That he will go away, not because he is compelled to do so, but in order to obey the Father.

The devil is called the prince of this world, not because he has a kingdom separated from God, (as the Manicheans imagined,) but because, by God’s permission, he exercises his tyranny over the world. Whenever, therefore, we hear this designation applied to the devil, let us be ashamed of our miserable condition; for, whatever may be the pride of men, they are the slaves of the devil, till they are regenerated by the Spirit of Christ; for under the term world is here included the whole human race. There is but one Deliverer who frees and rescues us from this dreadful slavery. Now, since this punishment was inflicted on account of the sin of the first man, and since it daily grows worse on account of new sins, let us learn to hate both ourselves and our sins. While we are held captives under the dominion of Satan, still this slavery does not free us from blame, for it is voluntary. It ought also to be observed, that what is done by wicked men is here ascribed to the devil; for, since they are impelled by Satan, all that they do is justly reckoned his work.

And hath nothing in me ⁷⁴ It is in consequence of the sin of Adam that Satan holds the dominion of death, and, therefore, he could not touch Christ, who is pure from all the pollution of sin, if he had not voluntarily subjected himself. And yet I think that these words have a wider meaning than that in which they are usually explained; for the ordinary interpretation is, “Satan hath found nothing in Christ, for there is nothing in him that deserves death, because he is pure from every stain of sin.” But, in my opinion, Christ asserts here not only his own purity, but likewise his Divine power, which was not subject to death; for it was proper to assure the disciples that he did not yield through weakness, lest they should think less highly of his power. But in this general statement the former is also included, that, in enduring death, he was not compelled by Satan. Hence we infer, that he was substituted in our room, when he submitted to death.

TSK: Joh 14:30

I : Joh 16:12; Luk 24:44-49; Act 1:3

the : Joh 12:31, Joh 16:11; Luk 22:53; 2Co 4:4; Eph 2:2, Eph 6:12; Col 1:13; 1Jo 4:4; 1Jo 5:19 *Gr: Rev 12:9, Rev 20:2, Rev 20:3, Rev 20:7, Rev 20:8

and : Luk 1:35; 2Co 5:21; Heb 4:15, Heb 7:26; 1Pe 1:19, 1Pe 2:22; 1Jo 3:5-8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 14:30

Will not talk much - The time of my death draws near. It occurred the next day.

The prince of this world - See the notes at Joh 12:31.

Cometh - Satan is represented as approaching him to try him in his sufferings, and it is commonly supposed that no small part of the pain endured in the garden of Gethsemane was from some dreadful conflict with the great enemy of man. See Luk 22:53; "This is your hour and the power of darkness."Compare Luk 4:13.

Hath nothing in me - There is in me no principle or feeling that accords with his, and nothing, therefore, by which he can prevail. Temptation has only power because there are some principles in us which accord with the designs of the tempter, and which may be excited by presenting corresponding objects until our virtue be overcome. Where there is no such propensity, temptation has no power. As the principles of Jesus were wholly on the side of virtue, the meaning here may be that, though he had the natural appetites of man, his virtue was so supreme that Satan "had nothing in him"which could constitute any danger that he would be led into sin, and that there was no fear of the result of the conflict before him.

Poole: Joh 14:30

I shall not have much time hereafter to reveal my mind to you, my suffering is very near; the devil, who is

the prince of this world, See Poole on " Joh 12:31" , See Poole on "Joh 16:11" and See Poole on "Eph 6:12" he cometh by the evil angels, or rather by vile and wicked men, as his instruments, Judas and the soldiers. He doth not say wherefore he came, but it is easily understood. And he hath nothing in me that he can justly fault, and take advantage against me, for he findeth no guilt in me to give him any advantage against me; I shall die as an innocent person, and be cut off, but not for myself, (as it was prophesied of the Messiah, Dan 9:26 ), but (as it is there, Joh 14:24 ), to finish transgression, and to make reconciliation for iniquity, and to bring in everlasting righteousness.

Lightfoot: Joh 14:30

Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.   

[The prince of this world cometh.] Seeing this kind of phrase, the prince of this world; was, in the common acceptation of the Jewish nation, expressive of the devil ruling among the Gentiles, it may very well be understood so in these words; because the very moment of time was almost come about, wherein Christ and the devil were to enter the lists for the dominion and government, which of those two should have the rule over the Gentiles.

Gill: Joh 14:30

Hereafter I will not talk much with you,.... Meaning before his death; for after his resurrection he talked much with them, about the things pertaining to the kingdom of God; being seen of them and conversing with them, for the space of forty days; not much, he says, chiefly what is delivered in the two next chapters: the design of this was, to observe to them that his time of departure was near at hand, and to quicken their attention to what he did say to them; since they could not expect to hear him long, or much more from him; he would be otherwise engaged;

for the prince of this world cometh: by "the prince of this world", is meant the devil; why he is so called; see Gill on Joh 12:31; the reason why Christ chooses to use this circumlocution, rather than to say Satan or the devil cometh, is partly to point out what a powerful adversary he had, and was about to engage with, and partly to observe to his disciples, what they must expect from the world, even hatred and persecution; since Satan was the prince of it, and had such powerful influence over the minds of the men of it. When it is said that he cometh, it is to be understood of his coming to Christ, though it is not expressed, and that with an intent agreeably to his character, as a thief, to kill and to destroy; and not of his coming merely by Judas, into whom he had already entered, and had put it into his heart to betray him; and by the armed soldiers, who would accompany him to apprehend him; and by the chief priests, rulers, and people of the Jews, who with united voices would cry, Crucify him, Crucify him; nor only invisibly by his angels, his principalities and powers, he was now employing in different ways, to bring about his purposes; but of his coming himself personally, and visibly: as he visibly appeared to Christ in the wilderness, tempting him, where he left him for a season; so this season or opportunity being come, he takes it, and visibly appears to him in the garden, where a sharp agony and combat was between them; what success he had in this conflict, is next mentioned;

and hath nothing in me; or as some copies read it, "shall find nothing in me"; or as others, "hath nothing to find in me"; Christ had no sin in him, which can be said of none but him. The Jews say ^e, that Samuel, by whom they mean the devil, when he wrestled with Jacob, שלא מצא בו עון, "could not find any iniquity in him", he had committed; but this is only true of Jacob's antitype: for though his emissaries sought diligently for it, they could find none in him; though he had sin upon him, he had none in him; the sins of his people were imputed to him, but he had no sin inherent in him; hence, though he the Messiah was "cut off", according to Dan 9:26, "but not for himself"; which by the Septuagint is rendered και κριμα ουκ εστιν εν αυτω, "but there is no judgment" or "condemnation in him", i.e. no cause of condemnation; which agrees with what is here said: though the accuser of men sought to have something against him, to accuse him of, he could find none; some pretences indeed were made, and charges brought, but could not be made good, insomuch that the judge himself said, "I find in him no fault at all", Joh 18:38, so that the devil had no power over him, no rightful power, nor any but what he had by permission, nor indeed did he prevail over him; for though according to the first prophecy of the Messiah, Satan bruised the heel of Christ; yet Christ bruised his head, destroyed him and his works, spoiled him, and his principalities and powers; whence it appears that the death of Christ was not owing to any sin of his own, for he had none, nor could any be found in him; nor to the superior power of the devil over him; he submitted to death, not through the power of Satan over him, and complied with all the circumstances leading to it, not out of fear of him, but in love to his Father, and obedience to his command; as is clear from the following verse.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 14:30

¹ tn Grk “I will no longer speak many things with you.”

² sn The ruler of this world is a reference to Satan.

³ tn Grk “in me he has nothing.”

Geneva Bible: Joh 14:30

^{( 11 )} Hereafter I will not talk much with you: for the prince of this world cometh, and hath ^{( m )} nothing in me.

^{( 11 )} Christ goes to death not unwillingly, but willingly, not that he is yielding to the devil, but rather that he is obeying his Father's decree.

^{( m )} As one would say, "Satan will eventually set upon me with all the might he can, but he has no power over me, neither will he find any such thing in me as he thinks he will."

Commentary -- Verse Range Notes

TSK Synopsis: Joh 14:1-31

1 Christ comforts his disciples with the hope of heaven;

5 professes himself the way, the truth, and the life, and one with the Father;

13 assures their prayers to be effectual;

15 requires obedience;

16 promises the Comforter;

27 and leaves his peace with them.

Combined Bible: Joh 14:21-31

of the Gospel of John   

CHAPTER 50   

Christ Comforting His Disciples (Concluded)   

John 14:21-31   

The following is an Analysis of the closing section of John 14:  

1. Christ manifested to the believer, verse 21.  

2. The quandary of Judas, verse 22.  

3. Christ’ s explanation, verses 23-25.  

4. The ministry of the Spirit, verse 26.  

5. The gift of Christ’ s peace, verse 27.  

6. The failure in the disciples’ love, verses 28-29.  

7. The coming conflict, verses 30-31.  

That the central design of Christ in the first main section of this Paschal Discourse was to comfort His sorrowing disciples, and that this section does not close until we reach the end of John 14 is clear from verse 27: "Let not your heart be troubled." The Lord here repeats what He had said in the first verse, and then adds, "neither let it be afraid." That the first section of the Discourse does terminate at the close of the chapter, is obvious from its final words: "Arise, let us go hence."  

Many and varied were the grounds of comfort which the Lord had laid before the apostles. First, He assured them that He was going to the Father’ s House. Second, that He would make provision for their coming there. Third, that when the necessary preparations were completed, He would come and conduct them thither. Fourth, that He had opened the way for them, had made them acquainted with the way, and would give them the energy necessary to go along that way. Fifth, that He would not withdraw from them the miraculous powers which He had conferred upon them, but would enable them to do still greater things. Sixth, that whatever they needed for the discharge of the work to which He had called them, on asking in His name, they should assuredly obtain. Seventh, that a Divine Person should be sent to supply His place, acting as their instructor, guide, protector and consoler. Eighth, that they should not be "left orphans," but He would return to them in possession of an endless life, of which they should be partakers. Ninth, that in a soon-coming day they should apprehend the oneness of life, shared by the Father and the Son and the sons.  

In the passage which is to be before us we find the Lord adding to these grounds of comfort. Tenth, He would manifest Himself to those who kept His commandments. Eleventh, those who kept His Word should be loved by the Father. Twelfth, the Holy Spirit would bring back to their remembrance all things Christ had said unto them. Thirteenth, Peace He left with them. Fourteenth, His own peace He bequeathed unto them. No wonder that He said, "Let not your heart be troubled, neither let it be afraid"!  

"He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John 14:21). In this instance we shall depart from our customary method of expounding the different clauses of a verse in the order in which they occur; instead, we shall treat this verse more or less topically. That in it which is of such vital importance is the final clause, where the Savior promised to manifest Himself to the obedient believer. Now there is nothing the real Christian desires so much as a personal manifestation of the Lord Jesus. In comparison with this all other blessings are quite secondary. In order to simplify, let us ask and attempt to answer three questions: How does the Savior now "manifest" Himself? What are the effects of such manifestation? What are the conditions which I have to meet?  

In what way does the Lord Jesus now manifest Himself? It is hardly necessary to say, not corporeally. No longer is the Word, made flesh, tabernacling among men. No more does He say, as He said to Thomas, "Reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side" (John 20:27). No longer may He be seen by our physical eyes (1 John 1:1). Nor is the promise of Christ which we are now considering made good through visions. We recall the vision which Jacob had at Bethel, when a ladder was set upon earth, whose top reached unto heaven, upon which the angels of God ascended and descended. We think of that wondrous vision given to Isaiah, when he saw the Lord sitting upon a throne, before which the seraphim cried, "holy, holy, holy." No, it is not in visions or in dreams that the Lord promises to come to His people. What then? It is a spiritual revelation of Himself to the soul! It is a vivid realization of the Savior’ s being and nearness, in a deep and abiding sense of His favor and love. "By the power of the Spirit, He makes His Word so luminous, that as we read it, He Himself seems to draw near. The whole biography of Jesus becomes in this way a precious reality. We see His form. We hear His words." It is through the written Word that the incarnate Word "manifests" Himself to the heart!  

And what are the effects upon the soul of such a manifestation of Christ. First and foremost, He Himself is made a blessed and glorious reality to us. The one who has been granted such an experience can say with Job, "I have heard of thee by the hearing of the ear, but now mine eye (the eye of the heart) seeth thee" (Job 42:5). Such a one now discerns the surpassing beauty and glory of His person and exclaims, "Thou art fairer than the children of men." Again: such a manifestation of Christ to the soul assures us of His favor. Now we hear Him saying (through the Scriptures) "As the Father hath loved me, so I have loved you." And now I can respond, "My beloved is mine, and I am his." Another consequence of this manifestation of Christ is "comfort and support in trials, especially in those trials, which, on account of their Personal nature, are beyond the reach of human sympathy and love— the trials of desertion and loneliness, from which Jesus Himself suffered so keenly; heart trials, domestic trials, secret griefs, too sacred to be breathed in the ears of men— all these trials in which nothing can sustain us but the sympathy which His own presence gives." Just as the Son of God appeared to the three faithful Hebrews in the fiery furnace, so does He now come to those in the place of trial and anguish. So too in the last great trial, should we be called upon to pass through it ere the Savior comes. Then to earthly friends we can turn no longer. But we may say with the Psalmist, "Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me."  

Now, let us inquire, What are the terms on which the Savior thus draws near? Surely every Christian reader is most anxious to secure the key to an experience so elevating, so blessed. Listen now to the Savior’ s words, "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." The faith by which we are saved does not destroy the necessity for an obedient walk. "Faith is the root of which obedience is the beautiful flower and fruit. And it is only when faith has issued in obedience, in an obedience which stumbles not at sacrifices, and halts not when the way is rough and dark; in an obedience that cheerfully bears the cross and shame— it is only then that this highest promise of the Gospel is fulfilled... When love for the Savior shall lead us to keep His holy Word— lead us to an immediate, unreserved, unhesitating obedience— lead us to say, in the spirit of entire self-surrender and sacrifice, ‘ Thy will, not mine, be done,’ then, farewell to doubt and darkness, to loneliness and sorrow! Then shall we mourn no more an absent Lord. Then shall we walk as seeing Him who is invisible, triumphant over every fear, victorious over every foe." [1]   

This manifestation of Christ is made only to the one who really loves Him, and the proof of love to Him is not by emotional displays but by submission to His will. There is a vast difference between sentiment and practical reality. The Lord will give no direct and special revelation of Himself to those who are in the path of disobedience. "He that hath my commandments,’’ means, hath them at heart. "And keepeth them," that is the real test. We hear, but do we heed? We know, but are we doing His will? "My little children, let us not love in word, neither in tongue; but in deed and in truth" (1 John 3:18)!  

"And he that loveth me shall be loved of my Father." There are three different senses in which Christians may be considered as objects of the loving favor of the Father and of the Son: as persons elected in sovereign grace to eternal life; as persons actually united to Christ by believing: and as persons transformed by the sanctifying work of the Spirit. It is in this last sense that Christ here speaks. Just as the Father is said to love the Son because of His obedience (John 10:17, 18), so is He said to love the believer for the same reason. It is the love of complacency, as distinguished from the love of compassion. The Father was well pleased with His incarnate Son, and He is well pleased with us when we honor and glorify His Son by obeying His commandments.  

"Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" (John 14:22). This question had in view the Lord’ s words when He had just said, "The world seeth me no more" (John 14:19), and that He would "manifest" Himself to him who kept His commandments. This conflicted sharply with the Jewish ideas of the Messiah and His kingdom. As yet Judas had failed to perceive that the truth of God must sever between those who receive it and those who reject it, and that therefore His kingdom was "not of this world" (John 18:36). And why was it that Judas understood this not? 1 Corinthians 2:10, 11 tells us— the Spirit had not yet been given.  

"Judas saith unto him, not Iscariot." "There is something very affecting in this brief parenthesis; the short, sad sentence which our Evangelist throws in—‘ Judas, not Iscariot.’ The one is not for a moment to be confounded with the other; the true apostle with the traitor. How widely different may men be who yet bear the same name! How many have but the name in common!" (Dr. John Brown.) The Judas who asked this question was the brother of James, the son of Alphaeus, see Luke 6:16.  

"Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" How many there are to-day who, by means of legislation and social amelioration, wish to press on the world those teachings of Christ which are only for His own! Judas did not go quite so far as the unbelieving brethren of Christ according to the flesh— "Go show thyself to the world" (John 7:4); but he was sorely puzzled at this breach between the world and them. Dull indeed was Judas, for the Lord had just said, "Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him" (John 14:17). But equally dull, most of the time, are all of us.  

"Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him" (John 14:23). "If Judas had known what the world is, and what every human heart is by nature, instead of being puzzled at the Lord’ s withdrawal from the world, he would have wondered how Jesus could reveal Himself to any man" (Stier). The Lord here repeats that God has fellowship only with those whose hearts welcome Him, who love Him, and whose love is manifested by submission to His Word. Then He loves in return. The Old Testament taught precisely the same thing. "I love them that love me" (Prov. 8:17). "If a man love me he will keep my word." Let not renewed souls torture themselves by attempting to define too nicely the extent of their "keeping." Let those who are tempted to do so meditate upon John 17:6— "I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy Word." Mark it well that this was said by the Savior in full view of all the infirmities and failures of the disciples, and said prior to the day of Pentecost!  

To "keep" God’ s commandments is to obey them, and the primary, the fundamental thing in obedience, is the desire of the heart, and it is on the heart that God ever looks. Two things are true of every Christian: deep down in his heart there is an intense, steady longing and yearning to please God, to do His will, to walk in full accord with His Word. This yearning may be stronger in some than in others, and in each of us it is stronger at some times than at others; nevertheless, it is there! But in the second place, no real Christian fully realizes this desire. Every genuine Christian has to say with the apostle Paul, "Not as though I had already attained, either were already perfect: but I follow after, if that I may lay hold of that for which I am laid hold of by Christ Jesus" (Phil. 3:12).  

Now we believe that it is this heart-obedience, this inward longing to be fully conformed to His will, this burning desire of the renewed soul, of which Christ here speaks. "If a man love me, he will keep my word." Every true believer loves Christ; therefore every true believer "keeps" His Word, keeps it in the sense thus defined. Let it be repeated, God looks at the heart; whereas we are constantly occupied with the outward appearance. As we scrutinize our deeds, if we are honest, we have to acknowledge that we have "kept his word" very imperfectly; yea, it seems to us, that we are not entitled to say that we have "kept" it at all. But the Lord looks behind the deeds, and knows the longings within us. The case of Peter in John 21 is a pertinent illustration. When Christ asked him a third time, "Lovest thou me?" His disciple answered, "Lord, thou knowest all things; THOU knowest that I love thee" (John 21:17). My disgraceful actions contradicted my love; my fellow-disciples have good reason to doubt it, but Thou who searchest the heart knowest better. In one sense it is an intensely solemn and searching thing to remember that nothing can be hidden from Him before whom all things are open and naked; but in another sense it is most blessed and comforting to realize that He can see in my heart what I cannot often discover in my ways, and what my fellow-believers cannot— a real love for Him, a genuine longing to please and glorify Him.  

Let not the conclusion be drawn that we are here lapsing into Antinomian laxity, or making it a matter of no moment what our outward lives are like. To borrow words which treat of another subject, "As there was a readiness to will so there should be a performance also" (2 Cor. 8:11). Though the apostle acknowledged that he had not "already attained," yet he continued to "follow after." Where there is love for Christ, there cannot but be bitter sorrow (as with Peter) when we know that we have grieved Him. And more; there will be a sincere confession of our sins, and confession will be followed by earnest supplication for grace to enable us to do what He has bidden. Nevertheless, it is blessed to know that He who is the Truth declares, positively and without qualification, "If a man love me, he will keep my word;" and in the light of John 17:6, this must mean: first and absolutely, in the desire of his heart; secondly and relatively, in his walk.  

It is to be noted that the Lord here makes a change of terms from what He had said in John 14:21; a slight change, but an important one. There He had said, "He that hath my commandments, keepeth them;" here, "If a man love me, he will keep my word"— in the Greek the singular number is used. "This is a beautiful difference, and of great practical value, being bound up with the measure of our attentiveness of heart. Where obedience lies comparatively on the surface, and self-will or worldliness is not judged, a ‘ commandment’ is always necessary to enforce it. People ask, ‘ Must I do this? Is there any harm in that?’ To such the Lord’ s will is solely a question of commandment. Now there are commandments, the expression of His authority, and they are not grievous. But, besides, where the heart loves Him deeply, His ‘ word’ will give enough expression of His will. Even in nature a parent’ s look will do it. As we well know, an obedient child catches the mother’ s desire before the mother has uttered a word. So, whatever might be the word of Jesus, it would be heeded, and thus the heart and life be formed in obedience" (Mr. W. Kelly).  

"True also it is that something of both characters of love, as Christ affirms them, will be found in all true Christians over-borne by so much contrary influence that, like Peter in the high priest’ s palace, only He who knoweth all things can detect the true disciple beneath the false. There is the false within us all, as well as the true, Alas, in many, so often uppermost. The results cannot fail to follow: the blessing of which the Lord speaks attaches to that with which He here connects it. We find it in proportion as we answer to the character.  

"Looked at in this way, there is no difficulty in seeing the deeper nature of a love that keeps Christ’ s ‘ word’ , as compared with that which keeps ‘ commandments’ only. Not to keep a positive command is simple, rank rebellion, nothing less. His ‘ word’ is wider, while it addresses itself with less positiveness of authority to the one whose heart and conscience is less prompt to the appeal of love" (Numerical Bible). I do not "command" a friend: my mind is made known to him by my words, and he acts accordingly. One word has greater weight with him than a hundred commands have on one at a distance? A servant receives my commands and obeys them, but he knows not my heart; but my friend walks with me in the intelligence of my deepest thoughts. Ah! is this so with us? Are we really walking with Him who calls us not servants, but friends— see John 15:15!  

"And my Father will love him, and we will come unto him, and make our abode with him." Just as there is a marked advance from His "commandments" in John 14:21 to His "word" in John 14:23, so there is in the blessings respectively attached to the keeping of the one and the other. In the former He promises to manifest Himself to the heart, in the latter He speaks of both the Father and Himself coming to make Their abode with such a soul. "Abiding" speaks of fellowship all through John’ s writings. Not only is our fellowship with the Father and His Son (1 John 1:3), but to the one who truly heeds the Word, They will come and have fellowship with him. This is the reward of loving obedience. The "result will be to manifest the competency of Scripture for the ‘ man of God’ to whom alone it is pledged as competent, able to furnish throughly unto all good works.’ Who is the man of God, but he who is out and out for God, and who else can expect to be furnished in this way, but he who is honestly intentioned to use his knowledge as before Him who gave it? The very passage which we are quoting here reminds us of where the profit is to be found: ‘ All Scripture is profitable for doctrine, for reproof, for correction, for instruction in righteousness.’ If we do not mean to accept the reproof and the correction, where is the use of talking about the rest?" (Numerical Bible).  

"He that loveth me not keepeth not my sayings" (John 14:24). Here was the final word to Judas: the line between "the world" and "his own" is clearly drawn by the "whoso loveth me, whoso loveth me not." Not to love the Loveliest is because of hatred. There is no other alternative. Of old Jehovah had declared that He would visit the iniquities of the fathers upon the children unto the third and fourth generation of them that hated Him, but that He would show mercy unto thousands of them that loved Him and kept His commandments (Ex. 20:6). What seems to be indifference is really enmity. All who are not with Christ are against Him (Luke 11:23).  

"He that loveth me not keepeth not my sayings." Observe the change. In the previous verse the one who loves Christ keeps His Word; here the one who loves Him not, His sayings or words. Why this variation? Because unbelief does not combine in their unity the individual sayings, but dismisses them as they are isolated. The true believer hears in all God’ s words one Word— Him, the unbeliever heeds not! An unbeliever may observe some of Christ’ s words as a matter of policy and prudence, because they commend themselves to his reason; but others, which to him are distasteful, which appear impracticable or severe, he esteems not. If he loved Christ he would value His Word as a whole; but he does not; therefore he keeps not His words.  

"And the word which ye hear is not mine, but the Father’ s which sent me" (John 14:24). Thus the Lord concludes this point by magnifying the Word. Here, we say again, was the final answer to the question, "How is it that thou wilt manifest thyself unto us, and not unto the world?" Does the world believe on Me? Does it love Me? Does it keep My commandments? How, then, can I manifest Myself to it? "Thus did the Lord dispose of the three main stumbling blocks which hindered these disciples: the offense of Thomas, who would know all with his natural understanding; the offense of Philip, who was eager for visible manifestations to the outward senses; the offense of Judas, who would too readily receive the whole world into the kingdom of God" (Lange).  

"These things have I spoken unto you, being yet present with you" (John 14:25). In the light of the verse which immediately follows we understand this to mean: I said what I have in view of My near departure. Because I am yet with you, these things make little impression upon your hearts, but when the Holy Spirit has come you will be able to enter the better into their meaning and blessedness.  

"But the comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things" (John 14:26). This is one of many verses which contains clear proof of the Divine personality of the Holy Spirit. A mere abstract influence could not teach. Moreover, "he shall teach you," being a masculine pronoun, could not be applied to any but a real person. The Comforter would be sent by the Father, but in the name of Christ. The significance of this can best be ascertained by a reference to John 5:43: just as the Savior had come in the Father’ s name, so the Holy Spirit would be sent in the Son’ s name: that is to say, in His stead, for His interests, with His authority. Just as the Son had made known the Father, so the Spirit would take of the things of Christ and show them to His people. Just as the Son had glorified the Father, so the Spirit would glorify Christ. Just as, hitherto, the Savior had supplied all the needs of His own, henceforth the Comforter should fully provide for them.  

"He shall teach you all things." Here is another instance where the words of Scripture are not to be taken in their absolute sense. If the apostles were to be taught all things without any qualification, they would be omniscient. Nor did Christ mean that the Holy Spirit would teach them all that it was possible for finite creatures to know: He would not make known to them the secrets of futurity, or the occult workings of nature. Rather would He teach them all that it was necessary for them to know for their spiritual well-being, and this, particularly, in connection with what Christ had taught them, either fully or in germ form. He would make clear to them that which, as yet, was mysterious in their Master’ s sayings.  

"He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you" (John 14:26). Two striking examples of that are recorded in this very Gospel. In John 2:22 we are told, "When therefore he was risen from the dead, his disciples remembered that he had said this unto them." Again, in John 12:16 we read, "These things understood not his disciples at the first; but when Jesus was glorified, then remembered they that these things were written of him." No doubt this promise of Christ applies in a general way to all real Christians. Hundreds of times has the writer prayed to God, just before entering the pulpit, that He would be pleased to strengthen his memory and enable him to recall the exact words of Scripture as he quoted them; and graciously has He answered us. We would confidently urge our fellow-believers to plead this verse before God on sleepless nights, or when on a bed of sickness, as well as before going to teach a Sunday School class, asking Him to bring back to your remembrance the comforting promises of His Word; or, when tempted, that His precepts might flash upon you.  

"Peace I leave with you, my peace I give unto you" (John 14:27). Without being dogmatic, we believe that there is a double "peace" spoken of here: a peace left and a peace given. In the New Testament "peace" is spoken of in a twofold sense: as signifying reconciliation, contrasted from alienation: and a state of tranquillity as contrasted from a state of tumult. The one is objective, the other subjective. The former is referred to in Romans 5:1: "Being justified by faith we have peace with God." His holy wrath against us and our vile opposition against Him are ended forever. The latter is mentioned in Philippians 4:7: "The peace of God, which passeth all understanding shall keep your hearts and minds through Christ Jesus." The one who fully unbosoms himself before the throne of grace enjoys rest within. The one then is judicial, the other, experiential. "Peace I leave with you" would be the result of the Atonement. "My peace I give unto you," would be enjoyed through the indwelling Spirit. The one was for the conscience; the other for the heart.  

"My peace I give unto you." This was the personal peace which He had enjoyed here on earth. He was never ruffled by circumstances, and never resisted the will of the Father. He was ever in a state of most perfect amity with God. The peace He here promised His disciples was the peace which filled His own heart, as the result of His unbroken communion with the Father. "For us it is restlessness of will which disturbs this— the strife with His will which this means, and the dissatisfaction of soul which follows every gain that may seem to make in that direction. Doing only His will, there can be no proper doubt as to the issue" (Numerical Bible).  

"Not as the world giveth, give I unto you" (John 14:27). The peace which the worldling has is shallow, unstable, unsatisfying, false. It talks much about peace, but knows little of the thing itself. We have peace-societies, peace-programmes, a peace-palace, and a League of Nations to promote peace; yet all the great powers are armed to the teeth! "When they shall say, Peace and safety; then sudden destruction cometh upon them" (1 Thess. 5:3). The world’ s peace is a chimera: it fails under trial. When the world gives, it is to the ungodly, not to the godly, whom they hate. When the world gives, it gives away, and has no longer. But Christ gives by bringing us into what is eternally His own. When Christ gives He gives forever, and never takes away.  

"Let not your heart be troubled, neither let it be afraid" (John 14:27). Here the Lord concludes that section of His discourse which had been devoted to the comforting of His sorrowing disciples. Abundant had been the consolation He had proffered them. Their hearts ought now to have been at perfect peace, their minds being stayed upon God. And yet while this verse terminated the first section of the address, it is closely connected with the verses which follow where the Lord proceeded to make application of what He had been saying.  

"Ye have heard how I said unto you, I go away, and come unto you. If ye love me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I" (John 14:28). Connecting this verse with the one immediately preceding, the force of our Lord’ s words is this: If you only believed what I have been saying to you, your cares and fears would vanish, and joy would take the place of sorrow. But what did the Lord mean by "If ye loved me?" Was He not instructing and directing their love, in order to purify it? He knew that they loved Him, and what He had said in John 14:15, 21, 23, assumed it. But their love was not yet sufficiently dis-interested: they were occupied too much with the thought of their own bereavement, instead of the heavenly joy into which the Redeemer was about to enter. If they had loved Him with a pure love, they would have been happy at His exaltation and forgotten themselves.  

"My Father is greater than I." This is the favourite verse with Unitarians, who deny the absolute Deity of Christ and His perfect equality with the Father— a truth which is clearly taught in many scriptures. Those who use these words of our Lord in support of their blasphemous heresy, wrest them from their context, ignoring altogether the connection in which they are found. The Savior had just told the apostles that they ought to rejoice because He was going to the Father, and then advances this reason, "For my Father is greater than I." Let this be kept definitely before us and all difficulty vanishes. The Father’ s being greater than Christ was the reason assigned why the disciples should rejoice at their Master’ s going to the Father. This at once fixes the meaning of the disputed "greater," and shows us the sense in which it was here used. The contrast which the Savior drew between the Father and Himself was not concerning nature, but official character and position.  

Christ was not speaking of Himself in His essential Being. The One who thought it not robbery to be "equal with God" had taken the servant form, and not only so, had been made in the likeness of men. In both these senses, namely, in His official status (as Mediator) and in His assumption of human nature, He was inferior to the Father. Throughout this discourse and in the Prayer which follows in chapter 17, the Lord Jesus is represented as the Father’ s Servant, from whom He had received a commission, and to whom He was to render an account; for whose glory He acted, and under whose authority He spake. But there is another sense, more pertinent, in which the Son was inferior to the Father. In becoming incarnate and tabernacling among men, He had greatly humiliated Himself, by choosing to descend into shame and suffering in their acutest forms. He was now the Son of man that had not where to lay His head. He who was rich had for our sakes become poor. He was the Man of sorrows, and acquainted with grief. In view of this, Christ was now contrasting His situation with that of the Father in the heavenly Sanctuary. The Father was seated upon the throne of highest majesty; the brightness of His glory was uneclipsed; He was surrounded by hosts of holy beings, who worshipped Him with uninterrupted praise. Far different was it with His incarnate Son— despised and rejected of men, surrounded by implacable enemies, soon to be nailed to a criminal’ s cross. In this sense, too, He was inferior to the Father. Now in going to the Father, the Son would enjoy a vast improvement of situation. It would be a gain unspeakable. The contrast then was between His present state of humiliation and His coming state of exaltation to the Father! Therefore, those who really loved Him should have rejoiced at the tidings that He would go to the Father, because the Father was greater than He— greater both in official status and in surrounding circumstances. It was Christ owning His place as Servant, and magnifying the One who had sent Him.  

"And now I have told you before it come to pass, that, when it is come to pass, ye might believe" (John 14:29). "The question naturally occurs, Believe what? That question is answered by referring to the parallel statement in reference to the treachery of Judas: ‘ Now I tell you, that when it is come to pass, ye might believe that I am’ (John 13:19)— that I am the Messiah, the Divinely appointed, qualified, promised, accredited Savior: and of course, that all that I have taught you is indubitably true; and all I have promised is absolutely certain. The disciples did believe this, but their faith was feeble; it required confirmation. It was to be exposed to severe trials, and needed support: and the declaration by Him of these events before they took place was of all things the best fitted for giving their faith that required confirmation and support" (Dr. John Brown).  

"Hereafter I will not talk much with you" (John 14:30). In a very short time He would be cut off from them, while He undertook His greatest work of all. In reminding them that it would be impossible for Him to say much more to them, He hinted at the deep importance of them pondering over and over what He had just said, and what He was on the point of saying to them. This was to be His last address in His humbled state, and during the next few hours they would sorely need the sustaining and comforting power of these precious promises if they were not to faint.  

"For the prince of this world cometh, and hath nothing in me" (John 14:30). The awful enmity of the Serpent was now to be fully vented upon the woman’ s Seed: he was to be allowed to bruise the Savior’ s heel. All that this meant we are incapable of entering into. It would seem that Satan began his assault in the Garden, and ceased not till he had moved Pilate to seal the sepulcher and place a guard about it. The words "and hath nothing in me" refer to His inherent holiness. As the sinless One there was nothing within to which the Devil could appeal. How completely different is it with us! Throw a lighted match into a barrel of gunpowder, and there is a fearful explosion; cast it into a barrel of water and it is quenched!  

"For the prince of this world cometh, and hath nothing in me." This too was said for the consolation of the apostles: the Savior would assure them beforehand that the issue of the approaching conflict was not left in any doubt. There was no weak point in Him for Satan to find; therefore He must come forth more than Conqueror. Satan could find something in Noah, Abraham, David, Peter. but Christ was the Lamb "without blemish."  

"But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence" (John 14:31). Most blessed is this. The last words of this sentence look back to the end of the previous verse. The prince of this world cometh— but, nevertheless, I suffer him to come against Me, and I go to meet Him. Christ’ s love to the Father was thus evidenced by His willingness to allow the dragon to lay hold upon Him. He went forth to meet Satan because He had received "commandment" from the Father to do so. It is remarkable that this is the only time that Christ ever spoke of His love to the Father; it was now that He was to give the supreme proof of it. How this rebukes those who are ever talking and singing of their love for the Lord! In the words "Arise, let us go hence," the Lord must have got up from the supper-table, and apparently was followed by His apostles into the outer room, where they remained until they left for Gethsemane, cf. John 18:1.  

The following questions are to help the student on the first section of John 15:—   

1. What is meant by "the true vine," verse 1?  

2. In what sense is the Father the husbandman, verse 1?  

3. What is meant by "He taketh away," verse 2?  

4. What is meant by "purgeth," verse 2?  

5. What is meant by "abide in Me," verse 4?  

6. What is meant by the last clause of verse 5?  

7. Who is in view in verse 6?  

ENDNOTES:   

[1] The above questions are from an article by the late Mr. Inglis, in "Waymarks in the Wilderness."  

  

Maclaren: Joh 14:1-31

John's Doubts Of Jesus, And Jesus' Praise Of John

Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3. And said unto Him, Art Thou He that should come, or do we look for another? 4. Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6. And blessed is he, whosoever shall not be offended in Me. 7. And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see! A reed shaken with the wind? 8. But what went ye out for to see! A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. 9. But what went ye out for to see? A prophet! yea, I say unto you, and more than a prophet. 10. For this is he, of whom it is written, Behold, I send My messenger before Thy face, which shall prepare Thy way before Thee. 11. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: not withstanding he that is least in the kingdom of heaven is greater than he. 12. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13. For all the prophets and the law prophesied until John. 14. And if ye will receive it, this is Elias, which was for to come. 15. He that hath ears to hear, let him hear.'--Matt. 11:2-15.

THIS text falls into two parts: the first, from Matt. 11:2-6 inclusive, giving us the faltering faith of the great witness, and Christ's gentle treatment of the waverer; the second, from Matt. 11:7 to the end, giving the witness of Christ to John, exuberant in recognition, notwithstanding his momentary hesitation.

I. The Message Of John Sent.

We do not believe that this message of John's was sent for the sake of strengthening his disciples' faith in Jesus as Messiah, nor that it was merely meant as a hint to Jesus to declare Himself. The question is John's. The answer is sent to him: it is he who is to ponder the things which the messengers saw, and to answer his own question thereby. The note which the evangelist prefixes to his account gives the key to the incident. John was in prison,' in that gloomy fortress of Machaerus which Herod had rebuilt at once for a sinful pleasure-house,' and for an impregnable refuge, among the savage cliffs of Moab. The halls of luxurious vice and the walls of defence are gone; but the dungeons are there still, with the holes in the masonry into which the bars were fixed to which the prisoners --John, perhaps, one of them--were chained. No wonder that in the foul atmosphere of a dark dungeon the spirit which had been so undaunted in the free air of the desert began to flag; nor that even he who had seen the fluttering dove descend on Christ's head, and had pointed to Him as the Lamb of God, felt that' all his mind was clouded with a doubt.' It would have been wiser if commentators, instead of trying to save John's credit at the cost of straining the narrative, had recognised the psychological truth of the plain story of his wavering conviction, and had learned its lessons of self-distrust. There is only one Man with whom it was always high-water; all others have ebbs and flows in their religious life, and variations in their grasp of truth.

The narrative further gives the motive for John's embassy, in the report which had reached him of the works of Christ.' We need only recall John's earlier testimony to understand how these works would not seem to him to fill up the role which he had anticipated for Messiah. Where is the axe that was to be laid at the root of the trees, or the fan that was to winnow out the chaff? Where is the fiery spirit which he had foretold? This gentle Healer is not the theocratic judge of his warning prophecies. He is tending and nurturing, rather than felling, the barren trees. A nimbus of merciful deeds, not of flashing wrath to come,' surrounds His head. So John began to wonder if, after all, he had been premature in his recognition. Perhaps this Jesus was but a precursor, as he himself was, of the Messiah. Evidently he continues firm in the conviction of Christ's being sent from God, and is ready to accept His answer as conclusive; but, as evidently, he is puzzled by the contrariety between Jesus' deeds and his own expectations. He asks, Art Thou He that cometh'--a well-known name for Messiah--or are we to expect another?' where it should be noted that the word for another' means not merely a second, but a different kind of, person, who should present the aspects of the Messiah as revealed in prophecy, and as embodied in John's own preaching, which Jesus had left unfulfilled.

We may well take to heart the lesson of the fluctuations possible to the firmest faith, and pray to be enabled to hold fast that we have. We may learn, too, the danger to right conceptions of Christ, of separating the two elements of mercy and judgment in His character and work. John was right in believing that the Christ must come to judge. A Christ without the fan in His hand is a maimed Christ. John was wrong in stumbling at the gentleness, just as many to-day, who go to the opposite extreme, are wrong in stumbling at the judicial side of His work. Both halves are needed to make the full-orbed character. We have not to look for a different' Christ, but we have to look for Him, coming the second time, the same Jesus, but now with His axe in His pierced hands, to hew down trees which He has patiently tended. Let John's profound sense of the need for a judicial aspect in the Christ who is to meet the prophecies written in men's hearts, as well as in Scripture, teach us how one-sided and superficial are representations of His work which suppress or slur over His future coming to judgment.

Our Lord does not answer Yes' or No.' To do so might have stilled, but would not have removed, John's misconception. A more thorough cure is needed. So Christ attacks it in its roots by referring him back for answer to the very deeds which had excited his doubt. In doing so, He points to, or indeed, we may say, quotes, two prophetic passages (Isa. 35:5-6; 61:1) which give the prophetic notes' of Messiah. It is as if He had said, Have you forgotten that the very prophets whose words have fed your hopes, and now seem to minister to your doubts, have said this and this about the Messiah?' Further, there is deep wisdom in sending John back again to think over the very deeds at which he was stumbling. It is not Christ's work which is wanting in conformity to the divine idea; it is John's conceptions of that idea that need enlarging. What he wants is not so much to be told that Jesus is the Christ, as to grow up to a truer, because more comprehensive, notion of what the Christ is to be. A wide principle is taught us here. The very points in Christ's work which may occasion difficulty, will, when we stand at the right point of view, become evidences of His claims. What were stumbling-blocks become stepping-stones. Arguments against become proofs of, the truth when we look at them with clearer eyes, and from the proper angle.

Further, we are taught here, that what Christ does is the best answer to the question as to who He is. Still He is doing these works among us. Darkened eyes are flooded with light by His touch, and see a new world, because they gaze with faith on Him. Lame limbs are endowed with strength, and can run in the way of His commandments, and walk with unfainting perseverance the thorniest paths of duty and self-sacrifice. Lepers are cleansed from the rotting leprosy of sin, and their flesh comes again, as the flesh of a little child.' Deaf ears hear the voice of the Son of God, and the dead who hear live. Good news is preached to all the poor in spirit, and whosoever knows himself to be in need of all things may claim all things as his own in Christ. He who through the ages has been working such works, and works them still, needs not to speak anything' to confirm His claims, neither is there salvation in any other.' We look for no second Christ; but we look for that same Jesus to come the second time to be the Judge of the world of which He is the Saviour.

The benediction on him who finds none occasion of stumbling in Christ, is at once a beatitude and a warning. It rebukes in the gentlest fashion John's temper, which found difficulty in even the perfect personality of Jesus, and made that which should have been the sure foundation' of his spirit a stone of stumbling. Our Lord's consciousness of absolute perfection of moral character, and of absolute perfectness in His office and work, is distinct in the words. He knows that' there is none occasion of stumbling in Him,' and that whoever finds any, brings it or makes it. He knows and warns us that all blessedness lies for us in recognising Him for what He is--God's sure foundation of our hopes, our peace, our thoughts, our Hoes. He knows that all woe and loss are involved in stumbling on this stone, against which whosoever falls is broken, and by which, when it begins to move, and falls on a man, he is ground to powder, like the dust of the threshing-floor. What tremendous arrogance of assertion! Who is he who can venture on such words without blasphemy against God, and universal ridicule from men.

II. The Witness Of Christ To John.

Praise from Jesus is praise indeed; and it is poured out hero with no stinted hand on the languishing prisoner whose doubts had just been brought to Him. Such an eulogium at such a time is a wonderful instance of loving forbearance with a true-hearted follower's weakness, and of a desire which, in a man, we should call magnanimous, to shield John's character from depreciation on account of his message. The world praises a man to his face, and speaks of his faults behind his back. Christ does the opposite. Not till the messengers were departing does He begin to speak concerning John.' He lays bare the secret of the Baptist's power, and allocates his place as greatest in one epoch and as less than the least in another, with an authority more than human, and on principles which set Himself high above all comparison with men, whether the greatest or the least. The King places His subjects, and Himself sits enthroned above them all.

First, Christ praises John's great personal character in the dramatic and vivid questions which begin this section. He recalls the scenes of popular enthusiasm when all Israel streamed out to the desert preacher. A small man could not have made such an upheaval. What drew the crowds? Just what will always draw them; the qualities without which either possessed in reality or in popular estimation, no man can be a power religiously. The first essential is heroic firmness. It was not reeds swaying in the wind by Jordan's banks, nor a poor feeble man like these, that the people flocked to listen to. His emblem was not the reed, but an iron pillar.' His whole career had been marked by decisiveness, constancy, courage. Nothing can be done worth doing in the world without a wholesome obstinacy and imperturbability, which keep a man true to his convictions and his task, whatever winds blow in his teeth. The multitudes will not flock to listen to a teacher who does not speak with the accent of conviction, nor will truths feebly grasped touch the lips with fire. The first requisite for a religious teacher is that he shall be sure of his message and of himself. Athanasius has to stand against the world' before the world accepts his teaching. Though there were as many devils in Worms as there are tiles on the house-tops, go I will,' said Luther. That is the temper for God's instruments.

The next requisite, which John also had, is manifest indifference to material ease. Silken courtiers do not haunt the desert. Kings' houses, and not either the wilderness or kings' dungeons, are the sunny spots where they spread their plumage. If the gaunt ascetic, with his girdle of camel's hair and his coarse fare, had been a self-indulgent sybarite, his voice would never have shaken a nation. The least breath of suspicion that a preacher is such a man ends his power, and ought to end it; for self-indulgence and the love of fleshly comforts eat the heart out of goodness, and make the eyes too heavy to see visions. John was the same man then as they had known him to be; therefore it was no impatience of the hardships of his prison that had inspired his doubts.

Our Lord next speaks of John's great office. He was a prophet. The dim recognition that God spoke in His fiery words had drawn the crowds, weary of teachers in whose endless jangle and jargon of casuistry was no inspiration. The voice of a man who gets his message at first-hand from God has a ring in it which even dull ears detect as something genuine. Alas for the bewildering babble of echoes and the paucity of voices to-day!

So far Jesus had been appealing to His hearers' knowledge; He now goes on to add higher truth concerning John. He declares that he is more than a prophet, because he is His messenger before His face; that is, immediately preceding Himself. We cannot stay to comment on the remarkable variation between the original form of the quotation from Malachi and Christ's version of it, which, in its substitution of thee' for me,' bears so forcibly ca the divinity of Christ; but we may mark the principle on which John's superiority to the whole prophetic order is based. It is that nearness to Jesus makes greatness. The closer the relation to Him, the higher the honour. In that long procession the King comes last; and of them that go before, crying, Hosanna to Him that cometh,' the order of precedence is that the first are last, and that the highest is he who walks in front of the Sovereign.

Next, we have the limitations of the forerunner and his relative inferiority to the least in the kingdom of heaven. Another standard of greatness is here from that of the world, Which smiles at the contrast between the uncultured preacher of repentance and the mighty thinkers, poets, legislators, kingdom-makers, whom it enrols among the great. In Christ's eyes greatness is nearness to Him, and understanding of Him and His work. Neither natural faculty nor worth is in question, but simply relation to the Kingdom and the King. He who had only to preach of Him who should come after him, and had but a partial apprehension of Christ and His work, stood on a lower level than the least who has to look to a Christ who has come, and has opened the gates of the kingdom to the humblest believer. The truths which were hid from ages, and were but visible as in morning twilight to John, are sunlit to us. The scholars in our Sunday-schools know familiarly more than prophets and kings ever knew. We hold the grey barbarian lower than the Christian child'; and not merely he, but the wisest of the prophets, and the forerunner himself. The history of the world is parted into two by the coming of Jesus Christ, as every dictionary of dates tells, and the least of the greater is greater than the greatest of the less. What a place, then, does Christ claim! Our relation to Him determines greatness. To recognise Him is to be in the Kingdom of Heaven. Union to Him brings us to fulfil the ideal of human nature; and this is life, to know and trust Him, the King.

Our Lord adds a brief characterisation of the effect of John's ministry. It was of mingled good and evil, and there is a tone of sadness perceptible in the ambiguous words. John had aroused great popular excitement, and had stirred multitudes to seek to enter the Kingdom. So far was good. But had all the crowds understood what sort of kingdom it was? Had they not too often dragged down the lofty conception to their own vulgar level, and, with their dream of an outward sovereignty, thought to gain it for their own by violence instead of meekness, by arms and worldly force rather than by submission? The earnestness was good, but Christ's sad insight saw how much strange fire had mingled in the blaze, as if some earth-born smoky flame should seek to blend with the pure sunlight. Such seems the most natural interpretation of the words, but they are ambiguous, and may possibly mean by the violent' those who had been roused to genuine earnestness by the clarion voice which rang in the ears of that slumbering generation.

Then follows the explanation of this new interest in the kingdom. All the prophets and the law prophesied until John.' The whole period till his coming was one of preparation, and it all converged on the epoch of the forerunner. The eagerness to flock into the Kingdom which characterised his time would have been impossible in the earlier days. He closes that order of things, standing, as it were, on the isthmus between prophecy and fulfilment, belonging properly to neither, but having affinities with both, and being the transition from the one to the other. Then our Lord closes His words concerning John with the distinct statement, which He expects His hearers to have difficulty in receiving, probably from the contradiction to it which John's present condition seemed to give, that in him was fulfilled Malachi's prophecy of the sending of Elijah the prophet before, day of the Lord.' The fiery Tishbite, gaunt and grim ascetic and solitary, who bearded Ahab, and flamed across a corrupt age with a stern message of repentance or destruction, was repeated in the lonely ascetic who had his Ahab in Herod, and his Jezebel in Herodias, and like his prototype, knew no fear, but flashed out the lightnings of his words on every sin. The two men were brothers, and their voices answer each other across the centuries. Christ crowns His witness to John while thus quoting the last swan-song of ancient prophecy, and thereby at once sets John on a pinnacle of greatness, and advances a claim concerning Himself all the more weighty, because He leaves it to be inferred. He that hath ears to hear, let him hear'--this eulogium on the forerunner needs to he reflected on ere all its bearings are seen. If John was Elias, the day of the Lord was at hand, and the Sun of Righteousness' was already above the horizon. Jesus' witness concerning John ends in witness concerning Himself.

The Friend Of Publicans And Sinners

The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.'--Matt. 1:19.

JESUS very seldom took notice of His enemies' slanders. When He was reviled He reviled not again.' If ever He did, it was for the sake of those whom it harmed to distort His beauty. Thus, here He speaks, without the slightest trace of irritation, of the capricious inconsistency of condemning Himself and John on precisely opposite grounds. John will not suit them because he neither eats nor drinks. Well, one would think that Jesus would be hailed since He does both. But He pleases them just as little. What was at the root of this contrary working dislike?

It was the dislike for the truths they both preached, the rejection of the wisdom of which they were the messengers. When men do not like the message. nothing that the messengers do, or are, is right. Never mind consistency, but object to this form of Christian teaching that it is too harsh, and to that, that it is too soft; to this man that he is always thundering condemnation, to that, that he is always preaching mercy; to one, that he has too much to say about duty, to another, that he dwells too much on grace; to this presentation of the gospel, that it is too learned and doctrinal, to that, that it is too sentimental and emotional, and so on, and so on. The generation of children who neither like piping nor lamenting, lives still.

But my purpose now is not to dwell on the Conduct with which our Lord is dealing, but on this caricature of Him which His own lips repeat without a sign of anger. It is the only calumny of antagonists reported by Himself. We owe our knowledge of its currency to this saying. Like other words of His enemies, this saying is a distorted refraction of His glory. The facts it embodies are facts; the conclusions, it draws are false. If Jesus had not come eating and drinking, He could not have been called gluttonous and a winebibber. If He had not drawn publicans and sinners to Him in a conspicuous manner and degree, He could not have been called their friend. The charge, like all others, is a tribute. Let us try to see what was the blessed truth that it caricatured. We may take the two points separately, for though closely connected they are distinct, and cover different ground.

I. His Enemies' Witness To Christ's Participation In Common Life.

(a) That participation witnesses to His true manhood. Significant use of Son of Man' in context.

Because He is so, He must pass into all human circumstances.

Looked at in the light of incarnation, the simple fact that He shared our common lot in all things assumes proportions of majestic condescension.

Extend to all physical necessities, and to simple material pleasures.

What a witness this hostile criticism is to Christ's genial identification of Himself with homely feasters!

(b) It sets forth the highest type of manhood.

John could be ascetic, but the Pattern Man could not. The true perfecting of humanity is not the extirpation, but the control, of the flesh by the spirit. And in accordance with this thought, we may see in the eating and drinking Christ, the pattern for the religious life. Asceticism is not the noblest form of sanctity. There is nothing more striking in Old Testament than the way in which its heroes and saints mingle in all ordinary duties. They are warriors, statesmen, shepherds, they buy, they sell. Asceticism came later, along with formalisms of other sorts. When devotion cools, it is crusted with superstition and external marks of godliness. Propriety in posturing in worship, casuistry in the interpretation of law, and abstinence from common enjoyments, came in Pharisaic times. And into such a world Jesus came, eating and drinking.

But His bearing in these matters is example for us. They were rigidly kept in subordination. They were all done in communion with God.

So He has hallowed all by taking part in them.

Christ should be present in all our material enjoyments. If you cannot think that He is with you, if you cannot conceive of His being there, that is no place for you. If you cannot feel that He approves, that is no fit enjoyment for you.

The tendency of this day is to take a wider view of the liberty allowed to Christians in regard to partaking in material enjoyment, and I dare say that many of you who have thought that I spoke well in insisting on all things belonging to the Christian, will think that I am dropping back into the old narrow groove in my next remark, that all such thoughts need guarding.

One has heard the example of Christ invoked to justify unchristian laxity and excess. Therefore I wish to say that the liberty permitted to Christians in these matters is to be limited within the limits within which Christ's was confined.

The excessive use of innocent things is not justified by His example, nor is the use of things innocent in themselves, which are mixed up with harmful things.

Christ's example does not warrant the importance attached to luxury, the waste on mere eating and drinking. It is sometimes quoted as against total abstinence. It has no bearing on the question. But if He gave up heaven for His brethren, I think that they who give up an indulgence for the sake of theirs are in the line of His action. I venture to think that if Jesus Christ lived in England to-day, He would be a total abstinence fanatic.

If thy hand offend thee, cut it off.' Asceticism is not the highest, but it is sometimes necessary. If my indulgence in innocent things hurts me, or if my abstinence from them would help others, or increase my power for good, or if innocent things are intertwisted with things not innocent, then it is vain to try to shelter under Christ's example, and the only right course for His disciple is to abridge his liberty. He came eating and drinking, therefore His followers may use all innocent earthly blessings and bodily pleasures, subject to this one law: Whether ye eat or drink, or whatever ye do, do all to the glory of God,' and to this solemn warning: He that soweth to the flesh shall of the flesh reap corruption.'

II. His Enemies' Witness To Jesus As The Friend Of The Outcasts.

The fact was that He drew them to Himself and evidently was glad to have them round Him. The inference natural to low natures was noscitur a sociis, and that the bond between Him and them was common evil tendencies and ways. His censors could not conceive of any one's seeking the outcasts from pity and for their good.

(a) Christ's consorting with these was the revelation of His love to them.

It meant no complicity with, nor minimising of, sinfulness.

His sternness is as conspicuous as His love.

He warned, rebuked, tried to win back.

The highest purity is not repellent to sinners.

So in Jesus is the combination of tenderest love and intense moral earnestness.

How difficult for anything but actual sight of such a life to have painted it! Where did the evangelists get such an embodiment of two attitudes so unlike each other, and which we so seldom see united in fact? I venture to think that the combination in perfect harmony and proportion of these, is a strong presumption in favour of the historical truth of the Christ of the gospels.

But remember that if we take His own statement (He that hath seen Me hath seen the Father'), we are to see in this kindly consorting with sinners not only the love of a perfectly pure manhood, but a revelation of the heart of God. And that adds wonderfulness and awe to the fact. This man to whom sinners were drawn by strange attraction, in whom they found the highest purity and yet softest tenderness, therein revealed God.

(b) It witnesses to His boundless hope.

No outcasts were hopeless in His view. To man's eyes there are hopeless classes, but He sees deeper. Perhaps a spark lies hid.' There are dormant possibilities in all souls.

None are so hard as that they cannot be melted by the high temperature of love, just as there are no metals that cannot be volatilised if exposed to intense heat.

Carry the most thick-ribbed ice into the sun and it will thaw.

So the Christian view of mankind is much more hopeful than that of mere educationists or moralists.

None of them paint human nature so black as it does, but none of them have such boundless confidence in the possibility of making it lustrously white.

Urge, then, that none are beyond the power of Christ's gospel. His divine Spirit can change any man. There are no incurables in the judgment of the great Physician.

(c) It witnesses to the truth that gross sin does not shut out from Him so much as does self-complacent ignorance of our own need.

They that are whole need not a physician, but they that are sick.' Where should the physician be but at the sick man's bedside?

The one impassable barrier between us and Christ is fancying that we are not sinners and do not need Him.

This boundless hopefulness and seeking after the outcasts is the unique glory of Christianity. What has been the mainspring of all movements for their elevation? What broke the chains of slavery? What has sent men to the ends of the earth for the elevation of savage races? What is the motive power in the benevolent works of this day? Is it philosophical altruism or is it Christian faith? No doubt, there are some sporadic movements among people who do not accept the gospel. At present, I do not ask how far these are due to the underground influence of Christianity filtering to men who stand apart from it. But I gravely doubt whether you will ever get any large, continuous, self-sacrificing efforts for the outcasts, unless they are the direct result of the spirit of Christ moving on men who owe their own deliverance to Him. We have not yet seen agnostic missionary societies or the like.

This spirit must mark all living Christianity. If ever churches forget their obligations to the publicans and sinners, they will cease to grow. It will be a sign that they have lost their hold of Christ. They will soon die, and no mourners will attend their funerals. It is a good sign to-day that all Christian churches are waking up to feel more their obligations to the outcasts. Only, we must take heed that we go to them as Christ did, making no compromise with sin, speaking no false flatteries, and bent on one thing, their emancipation from the evil which is slaying them.

Let us all take the blessed thought for ourselves, that Jesus Christ is our friend because He is the friend of sinners, and we are sinners. Degrees of sinfulness Vary, but the fact is invariable. The universality of sinfulness makes the universality of Christ's love the more wonderful and blessed. If He did not love sinners, there would be none for Him to love. We may be His enemies, or may neglect all His beseechings; but He is still our friend, wishing us well, and desiring to bless us. But He cannot give us His deepest friendship unless we are willing to recognise our sin. We must come to Him on the footing of transgressors if we are to come to Him at all.

He will deliver us from our sins.

Appeal to give hearts to Him.

How has He shown His friendship? Greater love hath no man than this,' that while we were yet sinners, Christ died for us.'

To be friends of Christ is the highest honour and blessing.

Ye are my friends if ye do whatsoever I command you.'

He was called the friend of God.' Abraham's name in Mohammedan lands is still El Khalil, the companion or friend. That is our highest title. Christ's friends will not continue sinners.

Maclaren: Joh 14:1-31

Elijah Come Again

There was, in the days of Herod the king of Judea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7. And they had no child, because that Elisabeth was barren; and they both were now well stricken in years. 8. And it came to pass, that, while he executed the priest's office before God in the order of his course, 9. According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. 10. And the whole multitude of the people were praying without at the time of incense. 11. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. 12. And when Zacharias saw him, he was troubled, and fear fell upon him. 13. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt, call his name John. 14. And thou shalt have joy and gladness; and many shall rejoice at his birth. 15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. 16. And many of the children of Israel shall he turn to the Lord their God. 17. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.'--Luke 1:5-17.

THE difference between the style of Luke's preface (Luke 1:1-4) and the subsequent chapters relating to the Nativity suggests that these are drawn from some Hebrew source. They are saturated with Old Testament phraseology and constructions, and are evidently translated by Luke. It is impossible to say whence they came, but no one is more likely to have been their original narrator than Mary herself. Elisabeth or Zacharias must have communicated the facts in this chapter, for there is no indication that those contained in this passage, at all events, were known to any but these two.

If we were considering a fictitious story, we should note the artistic skill which prepared for the appearance of the hero by the introduction first of his satellite; but the order of the narrative is due, not to artistic skill, but to the divinely ordered sequence of events. It was fitting that John's office as Forerunner should begin even before his birth. So the story of his entrance into the world prepares for that of the birth which hallows all births.

I. We Have First A Beautiful Outline Picture Of The Quiet Home In The Hill Country.

The husband and wife were both of priestly descent, and in their modest lives, away among the hills, were lovely types of Old Testament godliness. That they are pronounced blameless' militates against no doctrine of universal sinfulness. It is not to be taken as dogma at all, but as the expression of God's merciful estimate of His servants' characters. These two simple saints lived, as all married believers should do, yoked together in the sweet exercise of godliness, and helping each other to all high and noble things. Hideous corruption of wedlock reigned round them. Such profanations of it as were shown later by Herod and Herodias, Agrippa and Bernice, were but too common; but in that quiet nook these two dwelt as heirs together of the grace of life,' and their prayers were not hindered.

The most of the priests who appear in the Gospels are heartless formalists, if not worse; yet not only Annas and Caiaphas and their spiritual kindred ministered at the altar, but there were some in whose hearts the ancient fire burned. In times of religious declension, the few who still are true are mostly in obscure corners, and live quiet lives, like springs of fresh water rising in the midst of a salt ocean. John thus sprang from parents in whom the old system had done all that it could do. In his origin, as in himself, he represented the consummate flower of Judaism, and discharged its highest office in pointing to the coming One.

This blameless' pair had a crook in their lot. Childlessness was then an especial sorrow, and many a prayer had gone up from both that their solitary home might be gladdened by children's patter and prattle. But their disappointed hope had not made them sour, nor turned their hearts from God. If they prayed about it, they would not murmur at it, and they were not thereby hindered from walking in all God's commandments and ordinances blameless.' Let us learn that unfulfilled wishes are not to clog our devotion, nor to silence our prayers, nor to slacken our running the race set before us.

II. We Are Carried Away From The Home Among The Hills To The Crowded Temple Courts.

The devout priest has come up to the city, leaving his aged wife in solitude, for his turn of service has arrived. Details of the arrangements of the sacerdotal courses' need not detain us. We need only note that the office of burning incense was regarded as an honour, was determined by lot, and took place at the morning and evening sacrifice. So Zacharias, with his censer in his hand, went to the altar which stood in front of the veil, flanked on the right hand by the table of shewbread, and on the left by the great lamp-stand. The place, his occupation, the murmur of many praying voices without, would all tend to raise his thoughts to God; and the curling incense, as it ascended, would truly symbolise the going up of his heart in aspiration, desire, and trust. Such a man could not do his work heartlessly or formally.

Mark the manner of the angel's appearance. He was not seen as in the act of coming, but was suddenly made visible standing by the altar, as if he had been stationed there before; and what had happened was not that he came, but that Zacharias's eyes were opened. So, when Elisha's servant was terrified at the sight of the besiegers, the prophet prayed that his eyes might be opened, and when they were, he saw what had been there before, the mountain full of horses and chariots of fire.' Not the Temple courts only, but all places are full of divine messengers, and we should see them if our vision was purged. But such considerations are not to weaken the supernatural element in the appearance of this angel with his message. He was sent, whatever that may mean in regard to beings whose relation to place must be different from ours. He had an utterance of God's will to impart.

It has often been objected to these chapters that they are full of angelic appearances, which modern thought deems suspicious. But surely if the birth of Jesus was what we hold it to have been, the coming into human life of the Incarnate Son of God, it is not legend that angel wings gleam in their whiteness all through the story, and angel voices adore the Lord of men as well as angels, and angel eyes gaze on His cradle, and learn new lessons there.

III. We Have Next The Angel's Message.

The devoutest heart is conscious of shrinking dread when brought face to face with celestial brightness that has overflowed into our darkness. So Fear not' is the first word on the messenger's lips, and one can fancy the accent of sweetness and the calm of heart which followed. It has often been thought that Zacharias had been praying for offspring while he was burning incense; but the narrative does not say so, and besides the fact that he had ceased to hope for children (as is shown by his incredulity), surely it casts a slur on his religious character to suppose that personal wishes were uppermost at so sacred a moment. Prayers that he had long ago put aside as finally refused, now started to life again. God delays often, but He does not forget. Blessings may come to-day as the result of old prayers which have almost passed from our memory and our hope.

Observe how brief is the announcement of the child's birth, important as that was to the father's heart, and how the prophecy lingers on the child's future work, which is important for the world. His name, character, and work in general are first spoken, and then his specific office as the Forerunner is delineated at the close. The name is significant. John' means The Lord is gracious.' It was an omen, a condensed prophecy, the fulfilment of which stretched beyond its bearer to Him as whose precursor alone was John a token of God's grace.

His character (Luke 1:15) puts first great in the sight of the Lord.' Then there are some whom God recognises as great, small as we all are before Him. And His estimate of greatness is not the world's estimate. How Herod or Pilate or Caesar, or philosophers at Athens, or rabbis in Jerusalem would have scoffed if they had been pointed to the gaunt ascetic pouring out words which they would have thought wild, to a crowd of Jews, and been told that that was the greatest man in the world (except One)! The elements of greatness in the estimate of God which is truth, are devotion to His service, burning convictions, intense moral earnestness, superiority to sensuous delights, clear recognition of Jesus, and humble self-abnegation before Him. These are not the elements recognised in the world's Pantheon. Let us take God's standard.

John was to be a Nazarite, living not for the senses, but the soul, as all God's great ones have to be. The form may vary, but the substance of the vow of abstinence remains for all Christians. To put the heel on the animal within, and keep it well chained up, is indispensable, if we are ever to know the buoyant inspiration which comes from a sacreder source than the fumes of the wine-cup. Like John, we must flee the one if we would have the other, and be filled with the Holy Ghost.'

The consequence of his character is seen in his work, as described generally in Luke 1:16. Only such a man can effect such a change, in a time of religious decay, as to turn many to God. It needs a strong arm to check the downward movement and to reverse it. No one who is himself entangled in sense, and but partially filled with God's Spirit, will wield great influence for good. It takes a Hercules to stop the chariot racing down hill, and God's Herculeses are all made on one pattern, in so far that they scorn delights, and empty themselves of self and sense that they may be filled with the Spirit.

John's specific office is described in Luke 1:17, with allusion to the closing prophecy of Malachi. That prophecy had kindled an expectation that Elijah, in person, would precede Messias. John was like a reincarnation of the stern prophet. He came in a similar epoch. His characteristic, like Elijah's, was power,' not gentleness. If the earlier prophet had to beard Ahab and Jezebel, the second Elijah had Herod and Herodias. Both haunted the desert, both pealed out thunders of rebuke. Both shook the nation, and stirred conscience. No two figures in Scripture are truer brethren in spirit than Elijah the Tishbite and John the Baptist.

His great work is to go before the Messiah, and to prepare Israel for its King. Observe that the name of the coming One is not mentioned in Luke 1:17. Him' is enough. Zacharias knew who He' was. But observe, too, that the same mysterious person is distinctly called The Lord,' which in this connection, and having regard to the original prophecy in Malachi, can only be the divine name. So, in some fashion not yet made plain, Messiah's advent was to be the Lord's coming to His people, and John was the Forerunner, in some sense, of Jehovah Himself.

But the way in which Israel was to be prepared is further specified in the middle clauses of the verse, which are also based on Malachi's words. The interpretation of to turn the hearts of the fathers to the children' is very doubtful; but the best explanation seems to be that the phrase means to bring back to the descendants of the ancient fathers of the nation the ancestral faith and obedience. They are to be truly Abraham's seed, because they do the works and cherish the faith of Abraham. The words imply the same truth which John after wards launched as a keen-edged dart, Think not to say, We have Abraham to our father.' Descent after the flesh should lead to kindred in spirit. If it does not, it is nought.

To turn' the disobedient to the wisdom of the just' is practically the same change, only regarded from another point of view. John was sent to effect repentance, that change of mind and heart by which the disobedient to the commands of God should be brought to possess and exercise the moral and religious discernment which dwells only in the spirits of the righteous. Disobedience is folly. True wisdom cannot be divorced from rectitude. Real rectitude cannot live apart from obedience to God.

Such was God's intention in sending John. How sadly the real effects of his mission contrast with its design! So completely can men thwart God, as Jesus said in reference to John's mission, The Pharisees and lawyers frustrated the counsel of God against themselves, being not baptized of him.' Let us take heed lest we bring to nothing, so far as we are concerned, His gracious purpose of redemption in Christ!

Maclaren: Joh 14:30-31

Christ Foreseeing His Passion

Hereafter I will not talk much with you: for the Prince of this world cometh, and hath nothing in Me. But that the world may know that I love the Father; and as the Father gave Me commandment, even so I do. Arise, Let us go hence.'--John 14:30-31.

THE summons to departure which closes these verses shows that we have now reached the end of that sacred hour in the upper room. In obedience to the summons, we have to fancy the little group leaving its safe shelter, as sailors might put out from behind a breakwater into a stormy sea. They pass from its seclusion and peace into the joyous stir of the crowded streets, filled with feast-keeping multitudes, on whom the full paschal moon looked down, pure and calming. Somewhere between the upper chamber and the crossing of the brook Kedron, the divine words of the following chapters were spoken, but this discourse, closely connected as it is with them, reaches its fitting close in these penetrating, solemn words of outlook into the near future, so calm, so weighty, so resolute, so almost triumphant, with which Christ seeks finally to impart to His timorous friends some of His own peace and assurance of victory.

They lead us into a region seldom opened to our view, and never to be looked upon but with reverent awe. For they tell us what Christ thought about His sufferings, and how He felt as He went down to that cold, black river, in which He was to be baptized. Put off thy shoes from off thy feet, for the place where thou standest is holy ground.'

So, reverently listening to the words, sacred because of the Speaker, the theme, and the circumstances, we note in them these things: His calm anticipation of the assailant, His unveiling of the secret and motive of His apparent defeat, and His resolute advance to the conflict. Let us look at these three points.

I. First, We Have Here Our Lord's Calm Anticipation Of The Assailant.

Hereafter I will not talk much with you: for the Prince of this world cometh, and hath nothing in Me.' One of the other Gospels tells us, in finishing its account of our Lord's temptation in the wilderness, that when Satan had ended all these temptations' he departed from Him for a season.' And now we have the second and the intenser form of that assault. The first was addressed to desires, and sought to stimulate ambition and ostentation and the animal appetites, and so, through the cravings of human nature, to shake the Master's fixed faith. The second used sharper and more fatal weapons, and appealed, not to desire of enjoyment, or ease, or good, but to the natural human shrinking from pain and suffering and shame and death. He that was impervious on the side of natural necessities and more subtle spiritual desires might yet be reached through terror. And so the second form of the assault, instead of tempting the traveller by the sunshine to cast aside his cloak, tempted him by storm and tempest to fling it aside; and the one, as the other, was doomed to failure.

Note how the Master, with that clear eye which saw to the depths as well as the heights, and before which men and things were but, as it were, transparent media through which unseen spiritual powers wrought, just as He discerns the Father's will as supreme and sovereign, sees here--beneath Judas's treachery, and Pharisees' and priests' envy, and the people's stolid indifference, and the Roman soldiers' impartial scorn--the workings of a personal source and centre of all. The Prince of this world,' who rules men and things when they are severed from God, cometh.' Christ's sensitive nature apprehends the approach of the evil thing, as some organisations can tell when a thunderstorm is about to burst. His divine Omniscience, working as it did, even within the limits of humanity, knows not only when the storm is about to burst upon Him, but knows who it is that has raised the tempest. And so He says, The Prince of this world cometh.'

But note, as yet more important, that tremendous and unique consciousness of absolute invulnerability against the assaults. He hath nothing in Me.' He is the Prince of the world,' but His dominion stops outside My breast. He has no rule or authority there. His writs do not run, nor is His dominion recognised, within that sacred realm.

Was there ever a man who could say that? Are there any of us, the purest and the noblest, who, standing single-handed in front of the antagonistic power of evil, and believing it to be consolidated and consecrated in a person, dare to profess that there is not a thing in us on which he can lay his black claw and say--That is mine?' Is there nothing inflammable within us which the fiery darts of the wicked' can kindle? Are there any of us who bar our doors so tightly as that we can say that none of his seductions will find their way therein, and that nothing there will respond to them? Christ sets Himself here against the whole embattled and embodied power of evil, and puts Himself in contrast to the universal human experience, when He calmly declares He hath nothing in Me.' It is an assertion of His absolute freedom from sinfulness, and it involves, as I take it, the other assertion--that as He is free from sin, so He is not subject to that consequence of sin, which is death, as we know it. Another part of Scripture speaks to us in strange language, which yet has in it a deep truth, of him that had the power of death, that is, the devil.' Men fall under the rightful dominion of the king of evil when they sin, and part of the proof of his dominion is the fact of physical death, with its present accompaniments. Thus, in His calm anticipation, Jesus stands waiting for the enemy's charge, knowing that all its forces will be broken against the serried ranks of His immaculate purity, and that He will come from the dreadful close unwounded all, and triumphant for evermore.

But do not let us suppose that because Christ, in His anticipation of suffering and death, knew Himself invulnerable, with not even a spot on His heel into which the arrow could go, therefore the conflict was an unreal or shadowy one. It was a true fight, and it was a real struggle that He was anticipating, thus calmly in these solemn words, as knowing Himself the Victor ere He entered on the dreadful field.

II. Our Lord's Unveiling Of The Motive And Aim Of His Apparent Defeat.

So note, secondly, in these words, our Lord's unveiling of the motive and aim of His apparent defeat.

But that the world might know that I love the Father, and, as the Father gave Me commandment, even so I do.' There may be some uncertainty about the exact grammatical relation of these clauses to one another, with which I need not trouble you, because it does not affect their substantial meaning. However we solve the mere grammatical questions, the fundamental significance of the whole remains unaffected, and it is this: that Christ's sufferings and death were, in one aspect, for the purpose chat the world might know His love to the Father, and, in another aspect, were obedience to the Father's commandment. And if we consider these two aspects, I think we shall get some thoughts worth considering as to the way in which the Master Himself looks upon these sufferings and that death.

The first point I note in this division of my discourse is, that Christ would have us regard His sufferings and His death as His own act. Note that remarkable phrase, thus I do.' A strange word to be used in such a connection, but full of profound meaning. We speak, and rightly, of the solemn events of these coming days as the passion of our Lord, but they were His action quite as much as His passion. He was no mere passive sufferer. In them all He acted, or, as He says here, we may look upon them all, not as things inflicted upon Him from without by any power, however it might seem to have the absolute control of His fate, but as things which He did Himself.

There is one Man who died, not of physical necessity, but because of free choice. There is one Man who chose to be born, and who chose to die; who, in His choosing to be born, chose humiliation, and who, in choosing to die, chose yet deeper humiliation. This sacrifice was a voluntary sacrifice, or, to speak more accurately, He was both Priest and Sacrifice, when through the Eternal Spirit He offered Himself without spot unto God.' The living Christ is the Lord of Life, and lives because He will; the dying Christ is the Lord of Death, and dies because He chose. He would have us learn that all His bitter sufferings, inflicted from without as they were, and traceable to a deeper source than merely human antagonism, were also self-inflicted and self-chosen, and further traceable to the Father's will in harmony with His own. Thus I do,' and thus He did when He died.

Then, further, our Lord would have us regard these sufferings and that death as being His crowning act of obedience to His Father's will. That is in accordance with the whole tone of His self-consciousness, especially as set before us in this precious Gospel of John, which traces up everything to the submission of the divine Son to the divine Father, a submission which is no mere external act, but results from, and is the expression of, the absolute unity of will and the perfect oneness of mutual love. And so, because He loved the Father, therefore He came to do the Father's will, and the crowning act of His obedience was this, that He was obedient unto death, even the death of the Cross.' It was a voluntary sacrifice, but that voluntariness was not self-will. It was a sacrifice in obedience to the Father's will, but that obedience was not reluctant. Christ was the embodiment of the divine purpose, formed before the ages and realised in time, when He bowed His head and yielded up the ghost. The highest proof of His filial obedience was the Cross. And to it He points us, if we would know what it is to love and obey the Father.

Now it is to be noticed that this motive of our Lord's death is not the usual one given in Scripture. And I can suppose the question being put, Why did not Jesus Christ say, in that supreme moment, that He went to the Cross because of His love to us rather than because of His love to the Father?' But I think the answer is not far to seek. There are several satisfactory ones which may be given. One is that this making prominent of His love to God rather than to us, as the motive for His death, is in accordance with that comparative reticence on the part of Jesus as to the atoning aspect of His death, which I have had frequent occasion to point out, and which does not carry in it the implication that that doctrine was a new thing in the Christian preaching after Pentecost. Another reason may be drawn from the whole strain and tone of this chapter, which, as I have already said, traces up everything to the loving relations of obedience between the Father and Son. And yet another reason may be given in that the very statement of Christ's love to God, and loving obedience to the Father's commandment as the motive of His death, includes in it necessarily the other thing--love to us. For what was the Father's commandment which Christ with all His heart accepted, and with His glad will obeyed unto death? It was that the Son should come as the Ransom for the world. The Son of man was sent,' not to be ministered unto, but to minister, and to give His life a Ransom for many.' Or, as He Himself said, in one of His earliest discourses, God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish.' And for what He gave that Son is clearly stated in the context itself of that passage, As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.'

To speak of Christ's acceptance of the Father's commandment, then, is but another way of saying that Christ, in all the fullness of His self-surrender, entered into and took as His own the great, eternal divine purpose, that the world should be redeemed by His death upon the Cross. The heavenward side of His love to man is His love to the Father, God.

Now there is another aspect still in which our Lord would here have us regard His sufferings and death, and that is that they are of worldwide significance.

Think for a moment of the obscurity of the speaker, a Jewish peasant in an upper room, with a handful of poor men around Him, all of them ready to forsake Him, within a few hours of His ignominious death; and yet He says,' I am about to die, that the echo of it may reverberate through the whole world.' He puts Himself forth as of worldwide significance, and His death as adapted to move mankind, and as one day to be known all over the world. There is nothing in history to approach to the gigantic arrogance of Jesus Christ, and it is only explicable on the ground of His divinity.

This I do that the world may know.' And what did it matter to the world? Why should it be of any importance that the world should know? For one plain reason, because true knowledge of the true nature and motive of that death breaks the dominion of the Prince of this world, and sets men free from his tyranny. Emancipation, hope, victory, purity, the passing from the tyranny of the darkness into the blessed kingdom of the light--all depend on the world's knowing that Christ's death was His own voluntary act of submission to the infinite love and will of the Father, which will and love He made His own, and therefore died, the sacrifice for the world's sin.

The enemy was approaching. He was to be hoist with his own petard. He digged a pit; he digged it deep,' and into the pit which he had digged he himself fell. Oh, death! I will be thy plague' by entering into thy realm. Oh, grave! I will be thy destruction' by dwelling for a moment within thy dark portals and rending them irreparably as I pass from them. The Prince of this world was defeated when he seemed to triumph, and Christ's mighty words came true: Now shah the Prince of this world be cast out.' He would have the world know--with the knowledge which is of the heart as well as the head, which is life as well as understanding, which is possession and appropriation--the mystery, the meaning, the motive of His death, because the world thereby ceases to be a world, and becomes the kingdom of Jesus Christ.

III. Lastly, Notice Here The Resolute Advance To The Conflict.

Arise, let us go hence'--a word of swift alacrity. Evidently He rose to His feet whilst they lay round the table. He bids them rise with Him and follow Him on the path.

But there is more in the words than the mere close of a conversation, and a summons to change of place. They indicate a kind of divine impatience to be in the fight, and to have it over. The same emotion is plainly revealed in the whole of the latter days of our Lord's life. You remember how His disciples followed amazed, as He strode up the road from Jericho, hastening to His Cross. You remember His deliberate purpose to draw upon Himself public notice during that dangerous and explosive week before the Passover, as shown in the publicity of His entry into Jerusalem, His sharp rebukes of the rulers in the Temple, and in every other incident of those days. You remember His words to the betrayer: That thou doest, do quickly.' These latter hours of the Lord were strongly marked by the emotion to which He gave utterance in His earlier words: I have a baptism to be baptized with, and how am I straitened till it be accomplished!' Perhaps that feeling indicated His human shrinking; for we all know how we sometimes are glad to precipitate an unwelcome thing, and how the more we dread it, the more we are anxious to get it over. But there is far more than that in it. There is the resolved determination to carry out the Father's purpose for the world's salvation, which was His own purpose, and was none the less His though He knew all the suffering which it involved.

Let us adore the steadfast will, which never faltered, though the natural human weakness was there too, and which, as impelled by some strong spring, kept persistently pressing towards the Cross that on it He might die, the world's Redeemer.

And do not let us forget that He summoned His lovers and disciples to follow Him on the road. Let us go hence.' It is ours to take up our cross daily and follow the Master, to do with persistent resolve our duty, whether it be welcome or unwelcome, and to see to it that we plant no faltering and reluctant foot in our Master's footsteps. For us, too, if we have learned to flee to the Cross for our redemption and salvation, the resolve of our Redeemer and the very passion of the Saviour itself become the pattern and law of our lives. We, too, have to cast ourselves into the fight, and to take up our cross,' that the world may know that we love the Father, and as the Father hath given us commandment.' And if we so live, then our death, too, in some humble measure, may be like His --the crowning act of obedience to the Father's will; in which we are neither passively nor resistingly dragged under by a force that we cannot effectually resist, but in which we go down willingly into the dark valley where death makes our sacrifice complete.'

THE END

St. John 15-21

Chaps. 15 to 21

MHCC: Joh 14:28-31

Christ raises the expectations of his disciples to something beyond what they thought was their greatest happiness. His time was now short, he therefore spake largely to them. When we come to be sick, and to die, we may not be capable of talking much to those about us; such good counsel as we have to give, let us give while in health. Observe the prospect Christ had of an approaching conflict, not only with men, but with the powers of darkness. Satan has something in us to perplex us with, for we have all sinned; but when he would disturb Christ, he found nothing sinful to help him. The best evidence of our love to the Father is, our doing as he has commanded us. Let us rejoice in the Saviour's victories over Satan the prince of this world. Let us copy the example of his love and obedience.

Matthew Henry: Joh 14:28-31

Christ here gives his disciples another reason why their hearts should not be troubled for his going away; and that is, because his heart was not. And here he tells them what it was that enabled him to endure the cross and despise the shame, that they might look unto him, and run with patience. He comforted himself,

I. That, though he went away, he should come again: " You have heard how I have said, and now I say it again, I go away, and come again. "Note, What we have heard of the doctrine of Christ, especially concerning his second coming, we have need to be told again and again. When we are under the power of any transport of passion, grief, or fear, or care, we forget that Christ will come again. See Phi 4:5. Christ encouraged himself with this, in his sufferings and death, that he should come again, and the same should comfort us in our departure at death; we go away to come again; the leave we take of our friends at that parting is only a good night, not a final farewell. See 1Th 4:13, 1Th 4:14.

II. That he went to his Father: " If you loved me, as by your sorrow you say you do, you would rejoice instead of mourning, because, though I leave you, yet I said, I go unto the Father, not only mine, but yours, which will be my advancement and your advantage; for my Father is greater than I. "Observe here, 1. It is matter of joy to Christ's disciples that he is gone to the Father, to take possession for orphans, and make intercession for transgressors. His departure had a bright side as well as a dark side. Therefore he sent this message after his resurrection (Joh 20:17), I ascend to my Father and your Father, as most comfortable. 2. The reason of this is, because the Father is greater than he, which, if it be a proper proof of that for which it is alleged (as no doubt it is), must be understood thus, that his state with his Father would be much more excellent and glorious than his present state; his returning to his Father (so Dr. Hammond) would be the advancing of him to a much higher condition than that which he was now in. Or thus, His going to the Father himself, and bringing all his followers to him there, was the ultimate end of his undertaking, and therefore greater than the means. Thus Christ raises the thoughts and expectations of his disciples to something greater than that in which now they thought all their happiness bound up. The kingdom of the Father, wherein he shall be all in all, will be greater than the mediatorial kingdom. 3. The disciples of Christ should show that they love him by their rejoicing in the glories of his exaltation, rather than by lamenting the sorrows of his humiliation, and rejoicing that he is gone to his Father, where he would be, and where we shall be shortly with him. Many that love Christ, let their love run out in a wrong channel; they think if they love him they must be continually in pain because of him; whereas those that love him should dwell at ease in him, should rejoice in Christ Jesus.

III. That his going away, compared with the prophecies which went before of it, would be a means of confirming the faith of his disciples (Joh 14:29): " I have told you before it come to pass that I must die and rise again, and ascend to the Father, and send the Comforter, that, when it is come to pass, you might believe. "See this reason, Joh 13:19; Joh 16:4. Christ told his disciples of his death, though he knew it would both puzzle them and grieve them, because it would afterwards redound to the confirmation of their faith in two things: - 1. That he who foretold these things had a divine prescience, and knew beforehand what day would bring forth. When St. Paul was going to Jerusalem, he knew not the things that did abide him there, but Christ did. 2. That the things foretold were according to the divine purpose and designation, not sudden resolves, but the counterparts of an eternal counsel. Let them therefore not be troubled at that which would be for the confirmation of their faith, and so would redound to their real benefit; for the trial of our faith is very precious, though it cost us present heaviness, through manifold temptations, 1Pe 1:6.

IV. That he was sure of a victory over Satan, with whom he knew he was to have a struggle in his departure (Joh 14:30): " Henceforth I will not talk much with you, having not much to say, but what may be adjourned to the pouring out of the Spirit."He had a great deal of good talk with them after this (ch. 15 and 16), but, in comparison with what he had said, it was not much. His time was now short, and he therefore spoke largely to them now, because the opportunity would soon be over. Note, We should always endeavour to talk to the purpose, because perhaps we may not have time to talk much. We know not how soon our breath may be stopped, and therefore should be always breathing something that is good. When we come to be sick and die, perhaps we may not be capable of talking much to those about us; and therefore what good counsel we have to give them, let us give it while we are in health. One reason why he would not talk much with them was because he had now other work to apply himself to: The prince of this world comes. He called the devil the prince of this world, Joh 12:31. The disciples dreamed of their Master being the prince of this world, and they worldly princes under him. But Christ tells them that the prince of this world was his enemy, and so were the princes of this world, that were actuated and ruled by him, 1Co 2:8. But he has nothing in me. Observe here, 1. The prospect Christ had of an approaching conflict, not only with men, but with the powers of darkness. The devil had set upon him with his temptations (Mt. 4), had offered him the kingdoms of this world, if he would hold them as tributary to him, with an eye to which Christ calls him, in disdain, the prince of this world. Then the devil departed from him for a season; "But now,"says Christ, "I see him rallying again, preparing to make a furious onset, and so to gain by terrors that which he could not gain by allurements;"to frighten from his undertaking, when he could not entice from it. Note, The foresight of a temptation gives us great advantage in our resistance of it; for, being fore-warned, we should be fore-armed. While we are here, we may see Satan continually coming against us, and ought therefore to be always upon our guard. 2. The assurance he had of good success in the conflict: He hath nothing in me, ouk echei ouden - He hath nothing at all. (1.) There was no guilt in Christ to give authority to the prince of this world in his terrors. The devil is said to have the power of death (Heb 2:14); the Jews called him the angel of death, as an executioner. Now Christ having done no evil, Satan had no legal power against him, and therefore, though he prevailed to crucify him, he could not prevail to terrify him; though he hurried him to death, yet not to despair. When Satan comes to disquiet us, he has something in us to perplex us with, for we have all sinned; but, when he would disturb Christ, he found no occasion against him. (2.) There was no corruption in Christ, to give advantage to the prince of this world in his temptations. He could not crush his undertaking by drawing him to sin, because there was nothing sinful in him, nothing irregular for his temptations to fasten upon, no tinder for him to strike fire into; such was the spotless purity of his nature that he was above the possibility of sinning. The more Satan's interest in us is crushed and decays, the more comfortably may we expect sufferings and death.

V. That his departure was in compliance with, and obedience to, his Father. Satan could not force his life from him, and yet he would die: that the world may know that I love the Father, Joh 14:31. We may take this,

1. As confirming what he had often said, that his undertaking, as Mediator, was a demonstration to the world, (1.) Of his compliance with the Father; hereby it appeared that he loved the Father. As it was an evidence of his love to man that he died for his salvation, so it was of his love to God that he died for his glory and the accomplishing of his purposes. Let the world know that between the Father and the Son there is not love lost. As the Father loved the Son, and gave all things into his hands; so the Son loved the Father, and gave his spirit into his hand. (2.) Of his obedience to his Father: " As the Father gave me commandment, even so I did - did the thing commanded me in the manner commanded."Note, The best evidence of our love to the Father is our doing as he hath given us commandment. As Christ loved the Father, and obeyed him, even to the death, so we must love Christ, and obey him. Christ's eye to the Father's commandment, obliging him to suffer and die, bore him up with cheerfulness, and overcame the reluctancies of nature; this took off the offence of the cross, that what he did was by order from the Father. The command of God is sufficient to bear us out in that which is most disputed by others, and therefore should be sufficient to bear us up in that which is most difficult to ourselves: This is the will of him that made me, that sent me.

2. As concluding what he had now said; having brought it to this, here he leaves it: that the world may know that I love the Father. You shall see how cheerfully I can meet the appointed cross: " Arise, let us go hence to the garden;"so some; or, to Jerusalem. When we talk of troubles at a distance, it is easy to say, Lord, I will follow thee whithersoever thou goest; but when it comes to the pinch, when an unavoidable cross lies in the way of duty, then to say, " Arise, let us go to meet it,"instead of going out of our way to miss it, this lets the world know that we love the Father. If this discourse was at the close of the passover-supper, it should seem that at these words he arose from the table, and retired into the drawing-room, where he might the more freely carry on the discourse with his disciples in the following chapters, and pray with them. Dr. Goodwin's remark upon this is, that Christ mentioning the great motive of his sufferings, his Father's commandment, was in all haste to go forth to suffer and die, was afraid of slipping the time of Judas's meeting him: Arise, says he, let us go hence but he looks upon the glass, as it were, sees it not quite out, and therefore sits down again, and preaches another sermon. Now, (1.) In these words he gives his disciples an encouragement to follow him. He does not say, I must go; but, Let us go. He calls them out to no hardships but what he himself goes before them in as their leader. They had promised they would not desert him: "Come,"says he, " let us go then; let us see how you will make the words good."(2.) He gives them an example, teaching them at all times, especially in suffering times, to sit loose to all things here below, and often to think and speak of leaving them. Though we sit easy, and in the midst of the delights of an agreeable conversation, yet we must not think of being here always: Arise, let us go hence. If it was at the close of the paschal and eucharistical supper, it teaches us that the solemnities of our communion with God are not to be constant in this world. When we sit down under Christ's shadow with delight, and say, It is good to be here; yet we must think of rising and going hence; going down from the mount.

Barclay: Joh 14:25-31

This a passage close-packed with truth. In it Jesus speaks of five things.

(i) He speaks of his ally, the Holy Spirit, and says two basic things about him.

(a) The Holy Spirit will teach us all things. To the end of the day the Christian must be a learner, for to the end of the day the Holy Spirit will be leading him deeper and deeper into the truth of God. There is never any excuse in the Christian faith for the shut mind. The Christian who feels that he has nothing more to learn is the Christian who has not even begun to understand what the doctrine of the Holy Spirit means.

(b) The Holy Spirit will remind us of what Jesus has said. This means two things. 1. In matters of belief, the Holy Spirit is constantly bringing back to us the things Jesus said. We have an obligation to think, but all our conclusions must be tested against the words of Jesus. It is not so much the truth that we have to discover; he told us the truth. What we have to discover is the meaning of that truth. The Holy Spirit saves us from arrogance and error of thought. 2. The Holy Spirit will keep us right in matters of conduct. Nearly all of us have this sort of experience in life. We are tempted to do something wrong and are on the very brink of doing it, when back into our mind comes a saying of Jesus, the verse of a psalm, the picture of Jesus, words of someone we love and admire, teaching we received when very young. In the moment of danger these things flash unbidden into our minds. That is the work of the Holy Spirit.

(ii) He speaks of his gift, and his gift is peace. In the Bible the word for peace, shalowm (07965), never means simply the absence of trouble. It means everything which makes for our highest good. The peace which the world offers us is the peace of escape, the peace which comes from the avoidance of trouble and from refusing to face things. The peace which Jesus offers us is the peace of conquest. No experience of life can ever take it from us and no sorrow, no danger, no suffering can ever make it less. It is independent of outward circumstances.

(iii) He speaks of his destination. He is going back to his Father; and he says that if his disciples really loved him, they would be glad that it was so. He was being released from the limitations of this world; he was being restored to his glory. If we really grasped the truth of the Christian faith, we would always be glad when those whom we love go to be with God. That is not to say that we would not feel the sting of sorrow and the sharpness of loss; but even in our sorrow and our loneliness, we would be glad that after the troubles and the trials of earth those whom we loved have gone to something better. We would never grudge them their rest but would remember that they had entered, not into death, but into blessedness.

(iv) He speaks of his struggle. The Cross was the final battle of Jesus with the powers of evil. But he was not afraid of it, for he knew that evil had no ultimate power over him. He went to his death in the certainty, not of defeat, but of conquest.

(v) He speaks of his vindication. At the moment men saw in the Cross only his humiliation and his shame; but the time would come when they would see in it his obedience to God and his love to men. The very things which were the keynotes of Jesus' life found their highest expression in the Cross.

Constable: Joh 13:1--17:26

III. Jesus' private ministry chs. 13--17

The Synoptics integrate Jesus' ministry to the masses and His training of the Twelve, but John separated these two aspects of His ministry. There is obviously some overlapping in the fourth Gospel, but the present section contains ministry that Jesus directed almost exclusively to the Twelve. The Synoptics contain more of Jesus' teaching of the Twelve during His public ministry whereas John gave us more of His teaching in the upper room. This instruction was specifically to prepare the Twelve for leadership in the church. Jesus gave it after Israel's official and final rejection of Him resulted in the postponement of the messianic kingdom.

In the first major section of this Gospel Jesus customarily performed a miracle and then explained its significance. In this section He did the reverse. He explained the significance of His death and then went to the cross and arose from the dead.

Constable: Joh 13:31--17:1

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

Judas' departure opened the way for Jesus to prepare His true disciples for what lay ahead for them. This teaching was for committed disciples only. Some writers have noted that in the Old Testament as well as in ancient Near Eastern literature generally the farewell sayings of famous individuals receive much attention.⁴⁴⁶ This discourse preserves Jesus' last and most important instructions in the fourth Gospel. One significant difference is that in His "farewell discourse" Jesus promised to return again (14:1-3).

Constable: Joh 14:25-31

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

Jesus realized that the Eleven did not fully understand what He had just revealed. He therefore encouraged them with a promise that they would understand His words later.

14:25-26 Jesus had made these revelations to His disciples while abiding with them, but when the Holy Spirit came to abide in them, the Spirit would enable them to understand them.

Jesus now identified the Helper whom He had promised earlier as the Holy Spirit (cf. vv. 16-17). He is the Spirit characterized by holiness as well as by truth (v. 17).

The Father would send the Holy Spirit in Jesus' name (i.e., as Jesus' emissary and with exactly the same attitude toward God's will that Jesus had). The Son had come as the Father's emissary, and now the Spirit was about to come as the Son's emissary.

The Spirit would teach them all things, which in the context refers to all things that were presently obscure, about which the various disciples kept raising questions (13:36; 14:5, 8, 22). He would do this partially by bringing to their memories things that Jesus had said that would become clear in the light of His "glorification" (cf. 2:19-22; 12:16; 20:9).

Notice that the particular ministry of the Spirit that is in view is teaching. The illumination that Jesus promised here was specifically to the Eleven and their contemporaries. It was a promise to those who had heard His teaching before the Cross but did not understand it until after the Resurrection. However this promise did not find complete fulfillment in the apostolic age. The Holy Spirit continues His teaching ministry today by enlightening disciples as they study Jesus' teachings. In this sense the Holy Spirit is the true teacher of every Christian, and human teachers serve a secondary role (cf. 1 John 2:27). The role of the Scriptures in the process is fundamental since they contain all that Jesus personally taught and approved.

14:27 The disciples' uneasiness at the prospect of Jesus leaving them without clarifying what they did not yet understand elicited this word of comfort from their Teacher.

"Peace" (Gr. eirene, Heb. shalom) was a customary word of greeting and farewell among the Jews. Jesus used it here as a farewell, but He used it as a greeting again after the Resurrection (20:19, 21, 26). Jesus probably meant that He was bequeathing peace to the Eleven as an inheritance that would secure their composure and dissolve their fears (cf. Phil. 4:7; Col. 3:15).

The world cannot give true peace. That can only come from the "Prince of Peace," a messianic title (Isa. 9:6-7). He is the only source of personal and social peace. The world cannot provide peace because it fails to correct the fundamental source for strife, namely the fallen nature of humankind. Jesus made peace possible by His work on the cross. He will establish universal peace when He comes to reign on earth as Messiah. He establishes it in the hearts and lives of those who believe on Him and submit to Him now through His representative, the indwelling Spirit (v. 26). Later in this discourse Jesus promised His love (15:9-10) and His joy (15:11) as well as His peace.

The peace Jesus spoke of was obviously not exemption from conflicts and trials. He Himself felt troubled by His impending crucifixion (12:27). Rather it is a settled confidence that comes from knowing that one is right with God (cf. Rom. 5:1). As the believer focuses on this reality, he or she can experience supernatural peace in the midst of trouble and fear, as Jesus did.

14:28 Jesus' impending departure still disturbed the Eleven. He explained that their fear was also a result of failure to love Him as they should. They should have rejoiced that even though His departure meant loss for them it meant glory and joy for Him. We experience a similar conflict of emotions when a believing friend dies. We mourn our loss, but we should rejoice more that our loved one is with the Lord.

It should be obvious by now that Jesus did not mean that He was less then God or an inferior god when He said that God was greater than He was.⁴⁷¹ Jesus was not speaking ontologically (i.e., dealing with essential being) since He had affirmed repeatedly that He and the Father were one ontologically (1:1-2; 10:30; 14:9; 20:28). Rather He was speaking of the Father's glory. Jesus had laid His heavenly glory aside in the Incarnation, but the Father had not done so and consequently enjoyed greater glory than the Son during Jesus' earthly ministry. However now Jesus was about to return to the Father and the greater glory that He would again share with the Father. This glorification should have caused the disciples to rejoice, but they sorrowed instead because they focused on themselves too much.

This interpretation of the Father's superiority does not negate the functional superiority of the Father over the Son within the Godhead. However, that distinction does not seem to be primary in the logic of this verse.

". . . the Son, being begotten of the Father, is inferior' to Him in the sense that He that is begotten is secondary to Him who begets (see i. 14)."⁴⁷²

14:29 Jesus' reason for saying what He did was not to cause the disciples embarrassment but to strengthen their faith. Their faith would grow stronger after the Resurrection and Ascension (cf. 13:19). The disciples would then view Jesus' teaching here as fulfilled prophecy.

John stressed the importance of believing throughout his Gospel (cf. 1:50; 3:12, 15; 4:21, 41; 5:24, 44, 46; 6:29, 35, 47, 64; 7:38; 8:24, 45; 9:35; 10:38; 11:25, 41; 12:37, 44; 13:19; 14:1, 11; 16:31; 17:20; 20:27). Jesus' statement here returns to that theme. Both Jesus and John wanted to build faith in disciples of Jesus.

14:30-31 Jesus would not speak much longer with the disciples because His passion was imminent. He did not mean that His present discourse was almost over. Satan, the being who under God's sovereign authority controlled the present course of events, was about to crucify Jesus (cf. 6:70; 13:21, 27). "He has nothing in Me" or "He has no hold on me" translates a Hebrew idiom and means Satan has no legal claim on me. Satan would have had a justifiable charge against Jesus if Jesus had sinned. Jesus' death was not an indication that Satan had a claim on Jesus but that Jesus loved His Father and was completely submissive to His will (Phil. 2:8).

Many commentators interpreted the final sentence in this verse as an indication that Jesus ended His discourse here and that He and the Eleven left the upper room immediately. They viewed the teaching and praying that we find in chapters 15-17 as happening somewhere in Jerusalem on the east side of the Kidron Valley before Jesus' arrest (cf. 18:1). However, it seems more probable to many interpreters, including myself, that this sentence did not signal a real change of location but only an anticipated change, in view of 18:1. Anyone who has entertained people in their home knows that it is very common for guests to say they are leaving and then stay quite a bit longer before really departing.

Why would John have recorded this remark if it did not indicate a real change of location? Perhaps he included it to show Jesus' great love for His followers that the following three chapters articulate.⁴⁷³ The time of departure from the upper room is not critical to a correct interpretation of Jesus' teaching.

College: Joh 14:1-31

JOHN 14

2. Promises of Jesus (14:1-31)

Chapters 14-16 continue the Farewell Discourses, but without the dramatic tension of chapter 13. Judas has now exited. Peter's outburst has been silenced. Jesus has revealed the central ethic of the Christian life, love for one another (13:34). Now the time is right for him to give the remaining disciples a " final briefing" before his own departure. These chapters contain some of the most wonderful truths of the Christian faith.

Promises of an Abode Where Jesus Is Going (14:1-4)

¹" Do not let your hearts be troubled. Trust in God ^a ; trust also in me. ² In my Father's house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. ³ And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. ⁴ You know the way to the place where I am going."

^a 1 Or You trust in God

14:1. The talk of traitorous betrayal in chapter 13 must have been alarming to the disciples. Jesus now reassures them, " Do not let your hearts be troubled ." The heart (kardiva, kardia ) is not the physical organ of blood pumping here. But it is not strictly the emotional center of a person either, as we often understand it. In Jesus' day the kardia /heart was seen as the center of human volition or will. When he says, " Do not let your hearts be troubled ," it would be something like a modern person saying, " Don't be wavering in your determination." This is why he follows this up with another command, " Believe in God and believe in me." This is a literal translation of John 14:1b, avoiding the somewhat weaker rendering of the NIV, " Trust in God; trust also in me." This is more than advice to trust God at a time of crisis. It is a perpetual command of Jesus for his disciples: Believe, Believe, Believe, and never stop Believing .

14:2-4. Jesus follows the command to believe with a promise for his disciples. His departure is for a reason: to make preparations for our eternity. The reader gains a unique glimpse of heaven. Jesus pictures heaven as the Father's house ; a house with many rooms . The Greek word translated " rooms" is a plural form of monhv (monç), meaning " dwelling place" or " personal room." This promise sets up the paradoxical use of monç in 14:23, where Jesus promises that he and the Father will have a " room" within the obedient disciple. In the future we will have our own rooms in God's " Big House." For now God willingly takes the small room of our hearts.

The final aspect of this promise is stated in extraordinary language. Jesus says the ultimate result is that where I am (egô eimi, see comments on 8:58), you also may be . In Greek it is clear that this is an intentional play upon the " I am" statement. Jesus hints that at his Second Coming believers will share in the " I am-ness" he presently enjoys. They will have unobstructed access to the glorious majesty of God the Father. In these words Jesus is beginning to paint the big picture for the disciples of God's grand plan for the redemption of humanity.

Jesus the Way to the Father (14:5-12)

⁵ Thomas said to him, " Lord, we don't know where you are going, so how can we know the way?"

⁶ Jesus answered, " I am the way and the truth and the life. No one comes to the Father except through me. ⁷ If you really knew me, you would know ^a my Father as well. From now on, you do know him and have seen him."

⁸ Philip said, " Lord, show us the Father and that will be enough for us."

⁹ Jesus answered: " Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'? ¹⁰ Don't you believe that I am in the Father, and that the Father is in me? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work. ¹¹ Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. ¹² I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father.

^a 7 Some early manuscripts If you really have known me you will know

14:5. Thomas has not understood the spiritual nature of Jesus' promises. He may have thought that the " Father's house" Jesus referred to was the temple in Jerusalem. Did Jesus have a secret short cut to the temple? Or, does Jesus have a covert escape route? Yet his question opens the way for another grand teaching of Jesus. Thomas asks, " Is it possible to know the way ?"

14:6. Thomas wants to know about a footpath. Jesus takes him far beyond the Jerusalem neighborhoods and side streets to give an eternal truth: " I am the way ." But this is only the first third of a triple " I am" statement: " I am the way and the truth and the life ." This is the sixth great " I am + identifier" statement in John. There is a sense in which these three are speaking of the same idea (" I am the true and living way" ), but if we reduce the claim too quickly, we lose some of the richness and impact of the statement. Each of these declarations deserves separate discussion.

I am the way . The Greek word for " way" is oJdo" ( hodos ). On the literal level hodos refers to a thoroughfare for travel, whether a road, path, or highway (e.g., Mark 4:4; Luke 10:31), and by extension could refer to the journey itself (e.g., Matt 10:10). On the metaphorical level, however, hodos was often used to refer to the " way of life;" the life choices one makes and lifestyle one adopts (e.g., Matt 7:13; 1 Cor 12:31; Jude 11). Jesus' use of hodos is metaphorical, but not in the sense of " way of life." He is making a claim very similar to his statement, " I am the door/gate" (see comments on 10:7-9). Jesus is declaring that there is a single road that leads to God, and that he is that road . He has not come to show a " better way to God." It is not a " better way" because there is no other way. There is no wiggle-room in the statement, No one comes to the Father except through me . When it comes to fellowship with the Father, Jesus is the only port of entry, the only pass through the mountains, the only bridge over the river. Despite the many religious claims of our day, there is no other way.

I am . . . the truth . The Greek term for truth is ajlhvqeia (alçtheia). The ancient concept of truth as expressed by this word was much the same as our modern concept. Truth is the opposite of falsehood. Truth is when a stated proposition matches up with factual reality. In the Greek philosophical tradition (a background for many of John's original readers), truth was to get to the nature of real being, the essence of an object. The opposite of this was that which merely " seemed" to be a certain way, only an appearance. Appearances might change, but truth does not.

The Jewish view of truth as found in the Old Testament is closely tied to the concept of " faithfulness." To say that a person is true is to say that he is faithful, reliable. In Genesis 42:16 we find the concept of reliable testimony equated with the concept of " telling the truth."

John contains a treasury of teachings on truth. Often truth is yoked with other important theological terms. In 1:14-18 John ties truth to grace resulting in the concept of " gracious truth." In this section truth is tied closely to the incarnation of Jesus. God's truth is displayed in human form in the person of Jesus. In 3:21 truth is presented as something we do , " living by the truth." " Doing truth" is the opposite of evil works and deeds. In 4:23-24 truth is hitched to another key Johannine word, spirit . Acceptable worship must be done in " spirit and truth." There is no room for falsehood in spiritual worship. One cannot lie to God and expect the lie to go undetected. The idea of lying to God is really preposterous and absurd, and amounts to self-delusion. In 8:32 truth is linked with freedom . Jesus' disciples may become free if they " know the truth." The implications of " knowing the truth" are expressed more fully here, in verse 6. To know the truth is to know a person, Jesus Christ. He is Truth personified. When we know the truth, we really understand who Jesus is; we believe it with all our hearts; we stake our lives upon it.

I am . . . the life . This claim has already been made in combination with " I am the resurrection" (see comments on 11:25-26). The Greek word for life used here is zwhv (zôç). It can refer to simple biological viability, that which is alive as opposed to that which is dead. John began his Gospel by claiming that Jesus, as the " Word," was the creator/originator of the zôç life of the universe (see comments on 1:3). But John has already shown that a primary objective of Jesus' mission is to bring life to humankind (5:39-40; 10:10). How can you bring " life" to something that is already alive?

This illustrates that there are two different kinds of " life" in mind in the book. There is biological life, a gift of God to the creatures of the universe. But there is a supernatural, eternal life that transcends the limitations of biological creatures. It is this life that Jesus has in mind in verse 6; he is the life .

The richness of this " I am" statement is astounding. Jesus is the Way. Jesus is the Truth. Jesus is the Life. But of these, the major teaching here is that Jesus is the only Way to the Father. Jesus is the true and living way to the Father . The exclusive claims of the Gospel and the problems they cause for some moderns have already been discussed (see comments under 10:7-9). The fact that Jesus represented the only way to the Father was central to the preaching and beliefs of the early church. The community of Jesus' disciples became known as " The Way" (see Acts 9:2; 19:9; 24:22). Paul taught that there is " one mediator" standing between God and humankind, " the man Christ Jesus" (1 Tim 2:5). John 14:6 is truly one of the primary Scriptures of the Christian faith. There is no more " long search" for God. The way to God has been revealed through the person of Jesus Christ.

14:7. This verse expands upon the Way/Truth/Life assertion of Jesus. What does it mean to have a " way" to the Father? It is not a long process of spiritual discipline. Rather, it is " knowing" the Father, an immediate relationship. But how can we " know" God? Isn't there a sense that God is unknowable since humankind's expulsion from the Garden, since direct two-way conversation was ruled out of bounds? The answer to this question is yes. We can never force access to the presence of God. We are in no position to make any relationship demands upon God. The only reason we can " know" God is because, as Carl F.H. Henry has taught repeatedly, God is a self-revealing God. We can know God because he has chosen to make himself known to us. And this self-revelation is perfectly and completely made in Jesus Christ (1:14; cf. Heb 1:1-2). That is why " knowing Jesus" is " knowing God."

14:8-12. The dialog continues as John uses the questions of the disciples to clarify the points that Jesus is making. If Jesus is the " Way" to the Father, Philip reasons that it should be simple enough for Jesus to show them the Father . The direct simplicity yet the audacity of this request is astonishing.

The word translated " show" is the Greek verb deivknumi ( deiknymi ), and here means " to demonstrate or show visually." In the book of John deiknymi is generally used in the sense of " showing or demonstrating something marvelous." Philip is asking Jesus to " give us a chance to see the Father," a seemingly innocent request with enormous implications. To " see God" was considered impossible and even dangerous by the Jews. Even Moses was only permitted to see God's backside under highly controlled circumstances, and not the full glory of God. To look upon the face of God would be deadly for any mortal being (Exod 33:20). John has reminded his readers very early on that " No one has ever seen God" (1:18).

Jesus' answer is, " the way to see the Father is to watch me." As Butler has noted, the seeing that the disciples may do is " spiritual comprehension and not sensory perception." There is no subdued radiance about Jesus at this time, no glowing in the dark on the way to the Garden of Gethsemane. He looks like any other human being. Jesus challenges Philip to consider the situation. After all the marvelous signs Jesus has done and Philip has witnessed (including the raising of Lazarus from the dead), Don't you believe ? (v. 10). Don't you believe that everything about Jesus is a revelation of the Father?

Jesus gives Philip and the disciples the ultimate justification for his claim, a reality that may be discerned only through spiritual eyes: " I am in the Father and . . . the Father is in me" (cf. 10:38). Such language of the " oneness of the Son in the Father" may sound like Eastern mysticism to us at first glance, but it is an important expression of theological truth in complete harmony with what Jesus has said throughout the Gospel of John. As Bruce explains, this " mutual indwelling" means, " to see the Son is to see the otherwise invisible God." The unity of the Father and Son is perfect, yet they are not identical. As the author of Hebrews has written, " The Son is the radiance of God's glory and the exact representation of his being" (1:3).

Doing Greater Works Than Jesus, Asking in Jesus' Name (14:13-14)

¹³ And I will do whatever you ask in my name, so that the Son may bring glory to the Father. ¹⁴ You may ask me for anything in my name, and I will do it.

14:13-14. Jesus then gives his disciples a further benefit derived from his oneness with Father God. They will be able to make requests to God in Jesus' name, and the requests will be answered. The reader must be careful not to find here a vision of prayer akin to a genie in a lamp who must grant three wishes. This is not a blanket authorization for any of Jesus' disciples to use prayer for personal benefit and enrichment. There are some important qualifications to this promise.

First, sincere prayer requests must come " in Jesus' name." This does not mean that saying " in Jesus' name, Amen" at the end of a prayer is a magic formula. As Leon Morris has written, " It means that prayer is to be in accordance with all that the name stands for. It is prayer proceeding from faith in Christ, prayer that gives expression to a unity with all that Christ stands for, prayer which seeks to set forward Christ Himself." Second, the answer to such requests must serve to " bring glory to the Father ." Jesus promises involvement in the prayer requests of his disciples in order to continue his purposeful ministry of bringing glory to God. Third, we should be careful not to remove this promise from the context in which it is given. Jesus is speaking to his disciples/apostles. For every believer to appropriate this promise without qualification misses part of its purpose. Jesus promises that his disciples will be the vehicles for even greater things than he has done. This is certainly hyperbolic, but it does teach that signs and wonders would accompany the ministry of Jesus' disciples, a promise fulfilled in the book of Acts.

Having given these qualifications, however, a warning should be given for the extreme view that sees prayer as a powerless, almost futile exercise. Sometimes we become prayer-paralyzed to the point we are afraid to pray for anything unless we are sure that our request will be realized anyway. We overqualify our prayers and fail to pray the bold prayer of the believer. Yes, Jesus is speaking to his disciples in verse 13, but believers today may also find a powerful prayer life if they pray " in the name of Jesus."

Jesus' Departure and the Spirit's Coming (14:15-31)

¹⁵" If you love me, you will obey what I command. ¹⁶ And I will ask the Father, and he will give you another Counselor to be with you forever - ¹⁷ the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be ^a in you. ¹⁸ I will not leave you as orphans; I will come to you. ¹⁹ Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. ²⁰ On that day you will realize that I am in my Father, and you are in me, and I am in you. ²¹ Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him."

²² Then Judas (not Judas Iscariot) said, " But, Lord, why do you intend to show yourself to us and not to the world?"

²³ Jesus replied, " If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him. ²⁴ He who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me.

²⁵" All this I have spoken while still with you. ²⁶ But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. ²⁷ Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.

²⁸" You heard me say, 'I am going away and I am coming back to you.' If you loved me, you would be glad that I am going to the Father, for the Father is greater than I. ²⁹ I have told you now before it happens, so that when it does happen you will believe. ³⁰ I will not speak with you much longer, for the prince of this world is coming. He has no hold on me, ³¹ but the world must learn that I love the Father and that I do exactly what my Father has commanded me.

" Come now; let us leave.

^a 17 Some early manuscripts and is

14:15-17. Jesus reminds his disciples that their relationship is built upon love and obedience. In this context what I command = the " new commandment," to " love one another" (13:34). We are truly his disciples if we " love one another" (13:35). In 14:16-17 Jesus gives a wondrous promise for his " true disciples" : the Holy Spirit. The presence of the Holy Spirit in the believer's life has already been hinted at in John. In 1:33 we are told that Jesus would be the one to " baptize" (immerse) with the Holy Spirit. In 3:5 Jesus informs Nicodemus that the New Birth involves the Holy Spirit. In 7:37-39 the Holy Spirit is presented as the one who satisfies our previously unquenchable spiritual thirst. The Farewell Discourses of chapters 13-17 contain five distinct Holy Spirit texts: 14:16-17, 26; 15:26-27; 16:7-11,13-15. One of the closing passages of John's Gospel is his account of the reception of the Holy Spirit by the disciples (20:22-23). This is tied to the forgiveness of sins, a sign of the presence and authority of Jesus continuing in the church.

In this section (vv. 16-17) Jesus teaches three primary things about the Holy Spirit. First, the Holy Spirit is our Eternal Advocate (v. 16). The Greek word translated Counselor in the NIV is paravklhto" (paraklçtos, from which we get the term " Paraclete" ). The common meaning of paraklçtos in the ancient world was " one who gives legal assistance." This is what the original reader of John would have thought of. Therefore, " Advocate" (NRSV) is an acceptable translation if understood in a legal sense. " Counselor" (NIV) is also a good translation if understood in a legal sense, as one attorney might address another. He is " counselor" in the sense of " the judge appointed legal counsel for the accused." " Helper" (NASB) is also a useful translation, but not in the sense of a subordinate/ assistant. A paraklçtos is a superior or equal helper. Elsewhere John uses this term of Jesus, our advocate who " speaks to the Father in our defense" (1 John 2:1). We pay lawyers to do what we cannot do ourselves, to guide us through the legal maze of the court system. The Holy Spirit does what we could not possibly do: intercedes for us before the throne of God. Our paraklçtos is our advocate, our heavenly lawyer interceding for us before a righteous God, who is a righteous Judge (see Rom 8:26-27).

Second, Jesus teaches us that the Holy Spirit is the Spirit of Truth (v. 17). It is in the issue of truth that the Holy Spirit may seem most unlike our stereotypes of modern lawyers. Truth is very important in John's Gospel, and it is usually identified with Jesus. In John there are three related concepts: Truth, Spirit, and Freedom. As Paul says in 2 Corinthians 3:17-18, where God's Spirit is, there is freedom. The ministry of the Holy Spirit is transforming freedom. Our minds are unveiled. We see the truth. Truth is freeing, it is always freeing. Ultimate spiritual truth frees us from the unknown in our relationship to God. Ultimate spiritual freedom is knowing that you are in a right relationship with God, and this is a part of the ministry of the Holy Spirit.

Third, Jesus promises his disciples that the Holy Sprit is in you (v. 17). It is important to understand that the Holy Spirit is never " gotten," the Holy Spirit is only " given." He can never be " taken," but only " received." Jesus tells his disciples that the world/ kosmos cannot accept the Spirit. The Spirit is Holy, and incompatible with the world. When believers receive the Holy Spirit, they begin a new and holy existence, and sometimes this cannot even be communicated with those on the outside. The presence of the Holy Spirit may be faked, or it may be quenched and hidden. But we should remember that at the end of the day, there is no such thing as a Christian without the presence of the Holy Spirit.

14:18-21. Jesus explains this new relationship in other terms. He has already taught of the Father being in him, and he being in the Father. Now he adds a new element. Jesus' followers may be said to be " in him" and he " in them." By extension, this also means his disciples are " in the Father," because that is the position of Jesus. This relationship is defined as being loved by the Father and by the Son. The love of the Son will be actualized in the revelation of the Son to the believer; he will show himself to the obedient believer.

14:22. This promise of the Son being " shown" has pricked the interest of one of the disciples. He is Judas not Iscariot . This is probably the " Thaddeus" of the Gospels of Matthew and Mark (Matt 10:3; Mark 3:18), who seems to be called " Judas the son of James" in Luke's lists (Luke 6:16; Acts 1:13). He poses an objection in the form of a question, " Why not reveal yourself to the whole world?" This is the same question/challenge that the brothers of Jesus gave to him before the Feast of Tabernacles (7:3-4).

14:23-31. Jesus' answer to Judas is rather complicated, but the most direct statements are the following. In verse 27 Jesus says, " I do not give to you as the world gives ." In other words, you cannot judge what I am doing by the usual standards of the world. What may seem a failure by worldly criteria is a victory in God's plans. Therefore, Judas should not expect Jesus to impress the world by gaudy fame and spectacle. In verse 31 Jesus tells his disciples that " The world must learn that I love the Father and that I do exactly what my Father has commanded me ." Jesus' demonstration to the world will be a display of obedience motivated by love. Thus, he will be revealed to the world, but on the Father's required terms. As Paul has written,

And being found in appearance as a man,

he humbled himself

and became obedient to death -

even death on a cross!

Philippians 2:8

Jesus introduces another new element in the life of the believer in this section. He gives peace to the believing community. The Greek word for peace is eijrhvnh (eirçnç). Although this word had a rich background in Greek culture, John probably intends us to understand the Jewish/Hebrew sense of this word. The Hebrew equivalent for eirçnç is shalom . It means more than just a lack of active warfare, a truce between two armies. For the Jew " peace" was personal well-being characterized by having a right and blessed relationship with God. Paul can later say of Jesus, " he himself is our peace" (Eph 2:14). Jesus did not end all human wars, but he does make it possible to end the war between God and man. His death is our peace, our means of reconciliation with our Father. This knowledge of reconciliation allows the believer to not let his heart be troubled (see comments under v. 1) and to not be afraid .

Jesus ends this section by stressing the urgency of the hour. He tells them these things now because they must believe later (v. 29). It is as if he won't have any time to explain once the final events begin. The prince of this world is coming (v. 30). This is Satan, particularly as he controls Judas Iscariot. Jesus implies, " he's almost here" and when he gets here there will be no more opportunities to teach. He ends by telling them, " Come now, let us leave ." This may mean that chapters 15-17 are intended to be understood as words spoken on the way to the Garden of Gethsemane, but 18:1 gives the impression that they remain in the upper room through chapter 17. More likely verse 31 is preparing them for their final walk to Gethsemane, but Jesus still has a few more things to say.

Throughout this section Jesus states that his departure is not final; he will return (vv. 3,18,28). Although it is possible to understand these as simply references to the postresurrection appearances of Jesus, this seems to be too limited a view. Jesus is teaching that there will be a second appearance of the Son to humankind; he will come a second time.

-College Press New Testament Commentary: with the NIV

Lapide: Joh 14:23-31

Ver. 23. — Jesus answered, &c. As if He said, "Do not suppose, 0 Judas, that I will appear to thee alone and thy fellow-Apostles after My resurrection, as if the fruit of My life and passion were restricted to you only and the few others, to whom I shall visibly appear. I shall appear, though invisibly, to all those who throughout the world shall receive My faith and doctrine by means of the preaching of thyself and the rest of the Apostles, and shall love and keep it."

And We will come to Him, I and My Father, and consequently the Holy Ghost. For where there is one Divine Person there are the other two. He means, Be it that after My resurrection I shall appear visibly to you alone, invisibly I shall come by My grace to all the faithful who believe in Me. And as I will come, so also My Father and the Holy Spirit will come to them. And we will dwell in their souls as in our house and temple.

Observe, God, who is everywhere, and therefore immovable, is said to come and abide, not by change of place, but by the fresh working which He effects in such and such a place. So He is here said to come to the faithful and the just by grace and a fresh operation, because He preserves them, and furthers them in justice, and He assists and co-operates with their own free will. For He prevents their understanding with His illumination, and their will by pious affections, by which He impels them to good works, even such as are arduous, and by His concurring grace He labours with them for this accomplishment.

Hear S. Augustine, "Love, which makes men to dwell with one mind in a house, separates the saints from the world. In that house the Father and the Son, who giveth the gift of love, make their dwelling-place. They come to us whilst we come to them. They come by assisting, enlightening, filling. We come by obeying, beholding, receiving."

Lastly, thus piously writes S. Bernard ( Serm. 3, de Advent.), "Blessed is he with whom Thou wilt make Thine abode, 0 Lord Jesu; blessed is he in whom Wisdom builds herself a house, hewing out her seven pillars; blessed is the soul which is the seat of wisdom. What is that soul? It is the soul of the just. Rightly so, for judgment and justice are the preparation of Thy seat. Who is there among you, brethren, who desires to prepare in his soul a seat for Christ? Lo! what are the silks, the tapestry, the cushions, which ought to be prepared? Justice and judgment, He says, are the preparation of Thy seat. Justice is the virtue which is His very own, and which He gives to each. Render thus to each of the three classes of thy superiors, thy equals, thy inferiors, what is due to each. Thus shalt thou worthily celebrate the coming of Christ, and prepare His seat in justice."

Tropologically, God the Holy Trinity comes to the three faculties of the soul, which He created after His own image, that He may inhabit them, renewing in them His image depraved by concupiscences. To the Father is appropriated memory, because He from fruitful memory conceiving all things, produced the Word, and begat the Son. To the Son is appropriated the understanding, because by the understanding He was begotten, as it were the word of the mind, the idea, image and pattern of all things. To the Holy Spirit is appropriated the will, because He Himself proceeds by the action of the will, i e., the love of the Father and the Son, as it were the love and bond of union of both. The Father therefore reforms the memory when He blots out of it the appearances of vanity, and brings into it the appearances of divine things, so that it should remember only God, His worship and His love. The Son reforms the understanding, so that it should think only of the things which pertain to salvation and holiness. The Holy Spirit reforms the will, so that it should love and desire the same. Wherefore a holy soul continually reflects that it is a temple of the Holy Trinity, as it is said in 2 Cor. vi., "Ye are the temple of the living God."

There were in the ancient Temple three vessels of service—the altar for burning incense, the candelabrum with its seven burning lamps, and the table of shewbread. There should be in like manner in a holy soul an altar of prayer, breathing out holy praises and pious desires to God. There ought to be a candelabrum brightly shining with the seven gifts of the holy Ghost. And there ought to be a table of beneficence and charity. Then will come to pass that which is written in the Apocalypse, (Rev 21:3), "Behold the tabernacle of God is with men, and He shall dwell with them, and they shall be His people, and God Himself with them shall be their God." See S. Bernard ( Serm. 27, in Cant.) where he teaches that a holy soul is a heaven in which shine the sun of charity, the moon of continence, the stars of the other virtues.

Ver. 24.— He that loveth Me not, &c. The reason then why any one does not keep God's commandments is because he loveth not God.

And the word which ye have heard is not Mine, &c. Listen to S. Augustine, "He said that the word was not His, but the Father's, intending Himself to be understood, who is the Word, the Image and the Son of the Father. Rightly does He attribute to the Originator what the equal does, from whom the equal has that He is an equal."

Vers. 25, 26.— These things have I spoken unto you, remaining yet with you. But the Paraclete, the Holy Ghost, whom the Father will send, &c. Thus should this passage be pointed with the Roman, Greek, Arabic, and Syriac Versions. Less appropriately S. Chrysostom connects the words, remaining with you with the Paraclete, as though it were meant, "I go away, but the Holy Ghost will remain with you in My place." But the words should be referred to Christ who went before. He means, "These things which thus far ye have heard from My mouth I have spoken unto you, and taught you, whilst I remained with you, but I know that, either through your own ignorance, or through the strangeness and sublimity of the things which I have spoken, many are not received or understood by you. I will cause therefore that the Father will send you the Holy Ghost, as a Paraclete, i.e. an Instructor and Comforter, who will bring back to your memory, and explain to you all these things which I have said unto you. By His illuminations ye will easily understand all things. He will comfort you when you are sad at My departure, and will strengthen you under the persecution of the Jews, or any other tribulations. That the Holy Ghost did this is seen by the earlier chapters of the Acts of the Apostles and elsewhere. As S. Chrysostom says, "He frequently speaks of the Comforter because of their sadness."

Whom the Father shall send in My name, i.e., says S. Cyril, through Me, because the Holy Ghost proceedeth from the Father and the Son. Wherefore the Father with the Son, or through the Son, as He breathes, so also He sends the Holy Ghost. 2d. In My name, i.e., for My sake, and because of My merits. 3d. In My name, i.e., for Me in My place, that He may finish My work which I have begun, and by the preaching of the Apostles may disseminate My faith, My doctrine, My Church throughout all nations.

He shall teach you all things, which pertain to my advent and Incarnation. All things which are necessary for the foundation, instruction, establishment of the Church. Listen to Didymus ( lib. de Spir. Sanc.)—"He shall teach the perfect in the faith of Christ spiritual and intellectual sacraments. But He shall teach by infusing invisibly the knowledge of Divine things into the soul." And Augustine—"The Son speaketh not without the Holy Ghost: neither doth the Holy Ghost teach without the Son, but the Trinity speaketh and teacheth all things. But unless separate mention were made of each Person, human weakness could not receive these things."

And shall suggest ( suggest, Vulg.) Greek, ύπομνήσει, i.e., shall bring back to memory. So Cyril, Augustine, &c. Wherefore from this passage S. Augustine takes notice that the external voice of an apostle or preacher does not suffice for the understanding or reception of the thing preached, but that this is the work of the Holy Ghost, who inwardly enlightens the mind to understand those things, and inclines the will to embrace them, and strengthens the memory to retain them. An orthodox doctor teaches this. Theophylact says, "The Holy Ghost taught all that Christ had not said to them, as not being able to bear it. Also He brought to mind what the Lord had said, but which they, through its obscurity or the dulness of their understanding, had been unable to remember."

Ver. 27.— Peace I leave you. My peace, &c. The Arabic translates My own peace. This is Christ's farewell. For the Hebrews, when they salute any one coming, or bid good-bye when departing, say, Peace be with you. Where under the word peace they wish every kind of good, prosperity, and happiness. It is as though Christ said, "Going away from you, I give to you, 0 ye Apostles and your successors, and as it were leave you, My benediction for an inheritance. By this I pray God to give you every good thing. And this I do not vainly or briefly, like the world, but truly, solidly, eternally. I do it not by adulatory words, as worldly people do, but really supplicating and bestowing grace and power, by which ye may securely attain to the eternal goods, and by your preaching, charity, and prayers may lead many others to the same blessed end." So Maldonatus.

Jansen and Toletus explain a little differently. They say, This peace is that of which S. Paul speaks in the 4th ch. of the Philippians, "The peace of God which surpasseth all sense keep your heart and understanding in Christ Jesus." Now this peace includes—1. Friendship with God. 2. Tranquillity of mind and calm in temptations and persecutions. 3. Mutual concord amongst ourselves. This makes men strong in every danger, and gives consolation in every trouble. This the Lord bequeaths us, not riches, nor temporal possessions. Far above all the wealth of this world peace stands pre-eminent.

Hear S. Augustine. "We cannot arrive at the Lord's inheritance, who wished us to observe His testament of peace—we cannot have concord with Christ if we quarrel with our fellow-Christians. Peace is serenity of mind, simplicity of heart, the bond of love, the concord of charity."

Symbolically, S. Augustine. "He leaves peace in this world, abiding in which peace we overcome the enemy. He will give peace in the world to come, when we shall reign without an enemy. He is our peace, both when we believe that He is, and when we shall see Him as He is. We must observe that when He saith I will give, He adds My peace, wishing us to understand that it is such peace as He hath Himself, in whom there is no fighting, because He hath no sin. But the peace which He leaves us is rather to be called ours, than His. It is such peace as is consistent with the state in which we still say, Forgive us our debts. There is peace among ourselves forasmuch as we trust and love one another. But it is not full peace, because we do not see the thoughts of one another's hearts."

Ver. 28.— Let not your heart be troubled, &c. Christ adds this because He saw that the Apostles were sad at His departure, and fainthearted on account of the hatred of the Jews, and the battles which were impending, says S. Chrysostom. Lest the wolf should attack the sheep when the Shepherd was absent, says S. Austin. Therefore He consoles them, and lifts them up, saying, "Be not troubled nor fearful because of My departure, as though ye were about to be sheep without a Shepherd. For I, as I have said, go away indeed to death, but I will rise again on the third day, and then I will come, i.e., I will return, to you."

If ye loved Me, &c. The apostles did love Christ, and therefore they were troubled at His going away. When therefore Christ says, If ye loved Me, He speaks after the manner of men. It is the way of consoling friends when they are sad at the departure of a friend. If you showed Me, 0 ye Apostles, what true and sincere love demands, ye would not grieve but rejoice at My departure, for My going away will be exceedingly profitable to Me, yea, and to you likewise. For I am going to the Father who is greater than I, i.e., I am going from consorting with men to God, from human misery and contempt to Divine felicity, exaltation, and glory. I am going to prepare a place for you, to which in due time I will bring you. So Cyril.

For My Father is greater than I. This was the great stronghold of the Arians, by which they sought to prove that the Son was not God, but the highest creature of God; but SS. Athanasius, Augustine, Basil, and the rest of the Fathers, admirably reply to them, that Christ is here speaking of Himself not as God, but as man. For as such He was less, not only than the Father, but even than the angels. And that Christ is speaking thus is plain from hence, that He gives the reason why He is going to the Father: because, He saith, My Father is greater than I. Now Christ goeth to the Father, in that, as man, He ascendeth into heaven. For as God He is alway in heaven with the Father. Wherefore S. Augustine saith, " He went, in that He was in one place: He remained, in that He was everywhere." That is, He went through His Humanity, He abode through His Divinity. Therefore His Father was greater than He in respect to His Humanity, not His Divinity. The meaning then is, Ye must rejoice, 0 ye Apostles, at My departure, because I go to the Father, and ascend into heaven to greater honour and dignity, that I may obtain from the Father, for Myself and for you, the rewards of My Passion, even a seat at the Father's right hand, and the empire of the universe, the adoration of all the angels, and the conversion of all nations to My faith and worship: and for you the Holy Ghost and all His gifts, armed with which ye shall conquer the whole world for Me and for yourselves, and bring it with you to celestial glory. For those things, which are far greater than what ye have as yet seen and received, I will ask and obtain when I go to the Father.

Some fathers, moreover, in order to give a complete answer to the Arians, answer more subtilly, but intricately, that the Father is greater than the Son not only as He is man, but also as He is God, because the name of Father seems among men to be more honourable than the name of Son. For a father is the beginning and cause of a son. The Father therefore is greater than the Son, not in magnitude, nor time, nor virtue, nor dignity, nor adoration, but in respect of a certain honour amongst men, i.e., in respect of origin, because the Father is the origin of the Son. So S. Athanasius ( Serm. cont. Arian ), S. Hilary ( lib. 9, de Trin.), &c. Although with reference to Divine things, filiation, from whence is derived the idea of sonship, is something as excellent and as honourable as is the idea of paternity in the Father. Indeed, as the Son hath from the Father that He is the Son, so in turn the Father hath from the Son that He is the Father. For the Father is He who hath the Son. Wherefore in this case, that passive origin which is in the Son is in itself as worthy and as honourable as that active origin which is in the Father. For it is as great to be Begotten God as it is to beget God. Therefore it is as great to be the Son as to be the Father. Lastly, each hath altogether in personality the same Divine Essence, the same majesty and omnipotence. Wherefore one cannot be greater than the other. "Greater," says S. Hilary, "is He who gives by the authority of a giver, but He is not less to whom it is given to be One (with the Giver)." Greater, i.e., in the estimation of men, not of God. Wherefore Maldonatus thinks that Hilary and some others have conceded too much to the Arians. And Damascene ( lib. 1, de Fid.) corrects them thus, "The Father is greater, not in nature, nor in dignity, but only in origin. ( See Suarez, lib. 2, de Trin. cap. 4.) And in my opinion this was the teaching of S. Hilary.

Moreover, the analogy of the Divine compared with human generation is so entirely different as to refute the Arians. For in things human the father is greater than his son. 1st. Because he is prior, and senior to the son. 2d. Because he is greater in stature and bulk, for a grown-up man generates a little infant. 3d. Because he produces a nature numerically different from himself, which he communicates to his son. Wherefore he is greater than that nature as being its author. 4th. Because of his own free will he begets a son. For it was possible to him not to have begotten. But in things Divine the manner is altogether different. For the Father is greater than the Son neither in age nor size: neither does He beget a Deity different from His Own, but communicates to the Son the same Deity which He Himself has. Neither does He beget of His own will, so to say, but of the natural fruitfulness of the Divine Nature He produces a Son the equal of Himself, nor can He produce another. Lastly, S. Cyril, in the Council of Ephesus, proves that the Father is greater than Christ in so far as Christ is man, but not in that He is God, after this manner:—"We acknowledge Him (the Son) to be in all respects as the Father, to be incapable either of turning, or of change, and to have need of nothing, a perfect Son, like unto the Father, and differing from Him only in this respect that the Father is unbegotten. For He is the perfect and express Image of the Father. And it is certain that the Image ought fully to include all those things in which the Pattern itself, which is greater, is perfectly expressed, even as the Lord Himself hath taught, saying, the Father is greater than I."

Ver. 29.— And now I have told you, &c. That is, and now I foretell to you My departure and death, My resurrection and return to you, not that ye should condole with Me, and look after your own safety, but that, when ye see those things fulfilled, ye may believe that I foreknew and foreordained them all, and therefore that I submitted to death, not of necessity, but of My own free-will, for your salvation and that of the world, and therefore that ye may believe that I am the Messiah, the Son of God, the Saviour.

Ver. 30.— I will not henceforth talk much with you, &c. For this is not the time to speak much, but to conclude, for the prince of this world, to whom worldly men are subject, by sinning after their own will, cometh. That is, he cometh to take and kill Me. For Christ said this when Judas was approaching with the officers, who were sent by the chief priests to take Him.

But he hath nothing in Me, i.e., he cometh to take Me, but he hath no power over Me, because he will find nothing of sin in Me, nothing of that which caused Adam and his posterity to die. Wherefore he must unjustly bring death upon Me being innocent. And this I am ready to suffer, that by means of My unjust death I may despoil him of his power, and deliver men from his jurisdiction and tyranny. So Cyril and Chrysostom. The innocence therefore of Christ, and the death of that innocent One, hath delivered all of us, the guilty ones, from harm. And this was that supreme consolation of Christ, which He here brings home to the Apostles. Or, as Maldonatus puts it, "The devil cometh, to take and kill Me by means of the Jews, but in Me he hath nothing, i.e. he will not be able to overcome or destroy Me, as he hopes; for although I am about to die, I shall not do so through his power or strength, but of My own free choice, that I may fulfil My Father's will."

Ver. 31 . — But that the world may know, &c. That is, "I will die, not compelled by the devil's servants, the Jews, but freely, out of love and obedience to the Father. For He hath given Me commandment to undergo death for the redemption of men. Wherefore so I do, submitting myself to death." So SS. Chrysostom, Cyril, &c.

You may say, Christ received commandment from the Father to suffer, to die, and to do the things which He did. Therefore He could not will the contrary, neither was He free, for had He done otherwise He would have sinned. But Christ is impeccable by a twofold title,—1st, on account of His hypostatic union with the Word; 2d, on account of the light of glory, in that He seeth God. For Christ and the Blessed, because they clearly perceive that God is infinite Good, are so wholly ravished with His love that they cannot either love or will anything which is contrary or displeasing to Him. I reply: the hypostatic union with the Word made Christ impeccable in such manner that the office of the Word was to keep and preserve that humanity which was hypostatically united to Itself altogether sinless, lest the Word, or God, which upheld the humanity, should be said to sin. But the Word kept the humanity from sin, not by physically predetermining, so to say, the will of Christ, to obey the Father's commandment, but only by Its congruous grace, so continually preventing It, and sweetly directing and urging It, as It foreknew future conditional events, that Itself was (ever) consenting to this grace, and therefore was always freely subjecting Itself to the will of God, and never, even by venial offences, displeasing Him. Moreover, the light of glory constrained indeed Christ, forasmuch as He was blessed to subject Himself in beatific act to the will of God and the decree of death as perceived by this light to be His will. Yet it did not force Him, in so far as He was a wayfarer ( viator ). For as a wayfarer He had infused knowledge, as we have faith, according to which He was able freely to elicit acts of love and obedience, or not to elicit them, at His pleasure, as we of our free will are able to elicit similar acts. He therefore freely elicited that act by which, in obedience to the Father's commandment, He accepted the death of the cross, saying, "Lo! I come to do Thy will, 0 God" (Ps. 47.) Neither did the prior act determine ex necessitate the subsequent act, because they were altogether incommensurable, and of a different order. For the former is the act of one of the (already) Blessed, the latter act an act of one travelling to the country. See the Schoolmen.

Arise, &c. These words depend upon what went before, and are thus connected, "That the world may know that I love the father, and am obedient to His commandment to suffer death, arise, and let us go to the garden of Gethsemane where the Jews await Me to take and kill Me."

You will ask whether Christ actually rose from the table, and went out of the house towards Gethsemane, and in the way proceeded to utter the things which John records in the three following chapters: and that then, when they were ended, He passed over the brook Cedron, and entered the garden, where he was betrayed by Judas, and taken by the Jews, as John narrates, ch. xviii. 1, &c. Cyril and Augustine answer in the affirmative, and this is probable. Maldonatus and others, more probably, answer in the negative. They think that Christ did not go out of the house. They are of this opinion, 1st, Because John does not say so. 2d, Because Christ could not conveniently, with the apostles following Him, say all things in the way which are related in the three following chapters, so that they could hear and understand them. Christ saith therefore , Arise, because He did actually rise up from the table, and stood upon His feet, and bade the apostles do the same, that they might go away with Him to the mount of Olives. But, as dear friends are wont to do when they are saying farewell, and are hardly tearing themselves away from those they so tenderly love, so did Christ, as they were standing, resume a fresh and longer discourse, prolonging it until the 18th chapter. Then bringing it to a close, He went across the brook Cedron to the mount of Olives. For such is the wont of those who love when they are bidding their mutual good-byes. As Ovid says, when he is going away into exile ( lib. 1, Trist.):

Thrice did I turn my steps,

   And thrice the threshold gain:

To linger near with fond regret

   My footsteps were full fain.

Farewell, farewell, I cried:

   Words full of love I said:

Then, with a last fond kiss,

   For ever from it fled.

Tropologically: when any arduous duty is decreed by God, or ordained by our superiors, such as a dangerous journey, death, or martyrdom, let us generously and with alacrity offer ourselves to God as victims of charity and obedience, and freely meet the danger, saying with Christ, Arise, let us go hence. For he who breaks the first onset of fear, by boldly meeting it, has overcome half the difficulty, and will easily vanquish the remainder. Daily experience proves that "He has accomplished the half of a deed who has well begun."

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 14 (Chapter Introduction)

Overview

Joh 14:1, Christ comforts his disciples with the hope of heaven; Joh 14:5, professes himself the way, the truth, and the life, and one with the Father; Joh 14:13, assures their prayers to be effectual; Joh 14:15, requires obedience; Joh 14:16, promises the Comforter; Joh 14:27, and leaves his peace with them.

Poole: John 14 (Chapter Introduction)

CHAPTER 14

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 14 (Chapter Introduction)

(Joh 14:1-11) Christ comforts his disciples.

(Joh 14:12-17) He further comforts his disciples.

(Joh 14:18-31) He still further comforts his disciples.

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 14 (Chapter Introduction)

This chapter is a continuation of Christ's discourse with his disciples after supper. When he had convicted and discarded Judas, he set himself to comfort the rest, who were full of sorrow upon what he had said of leaving them, and a great many good words and comfortable words he here speaks to them. The discourse in interlocutory; as Peter in the foregoing chapter, so Thomas, and Philip, and Jude, in this interposed their thoughts upon what he said, according to the liberty he was pleased to allow them. Free conferences are as instructive as solemn speeches, and more so. The general scope of this chapter is in the first verse; it is designed to keep trouble from their hearts; now in order to this they must believe: and let them consider, I. Heaven as their everlasting rest (Joh 14:2, Joh 14:3). II. Christ himself as their way (Joh 14:4-11). III. The great power they shall be clothed with by the prevalency of their prayers (Joh 14:12-14). IV. The coming of another comforter (Joh 14:15-17). V. The fellowship and communion that should be between him and them after his departure (Joh 14:18-24). VI. The instructions which the Holy Ghost should give them (Joh 14:25, Joh 14:26). VII. The peace Christ bequeathed to them (Joh 14:27). VII. Christ's own cheerfulness in his departure (Joh 14:28-31). And this which he said to them is designed for the comfort of all his faithful followers.

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 14 (Chapter Introduction)

The Promise Of Glory (Joh_14:1-3)

The Promise Of Glory (Joh_14:1-3 Continued)

The Way, The Truth And The Life (Joh_14:4-6)

The Vision Of God (Joh_14:7-11)

The Vision Of God (Joh_14:7-11 Continued)

The Tremendous Promises (Joh_14:12-14)

The Promised Helper (Joh_14:15-17)

The Way To Fellowship And To Revelation (Joh_14:18-24)

The Bequests Of Christ (Joh_14:25-31)

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

Bibliography

Allen, Ronald B. "Affirming Right-of-Way on Ancient Paths." Bibliotheca Sacra 153:609 (January-March 1996):3-11.

Ante-Nicene Christian Library: Translations of the Writings of the Fathers. Edited by Alexander Roberts and James Donaldson. 35 vols. Edinburgh: T. & T. Clark, 1873.

Arndt, William F. and Gingrich, F. Wilbur. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1957.

Barclay, William. The Gospel of John. 2 vols. The Daily Study Bible series. Edinburgh: Saint Andrew Press, 1955.

Barrett, C. K. Essays on John. London: SPCK, 1982.

_____. The Gospel According to St John: An Introduction with Commentary and Notes onthe Greek Text. 2nd ed. London: SPCK, 1978.

Bauckham, Richard. "Jesus' Demonstration in the Temple." In Law and Religion: Essays on the Place of the Law in Israel and Early Christianity, pp. 72-89. Edited by Barnabas Lindars. London: SPCK, 1988.

Baylis, Charles P. "The Woman Caught in Adultery: A Test of Jesus as the Greater Prophet." Bibliotheca Sacra 146:582 (April-June 1989):171-84.

Beasley-Murray, G. R. John. Word Bible Commentary series. Waco: Word Books, 1987.

Bernard, J. C. The Gospel According to St. John. International Critical Commentary series. 2 vols. Edinburgh: T. & T. Clark, 1928.

Blum, Edwin A. "John." In Bible Knowledge Commentary: New Testament, pp. 267-348. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Bowman, John. "Samaritan Studies." Bulletin of John Rylands University Library of Manchester 40:2 (March 1958):298-327.

Bray, Gerald. "The Double Procession of the Holy Spirit in Evangelical Theology Today: Do We Still Need It?" Journal of the Evangelical Theological Society 41:3 (September 1998):415-26.

Brindle, Wayne A. "Biblical Evidence for the Imminence of the Rapture." Bibliotheca Sacra 158:630 (April-June 2001):138-51.

Brown, R. E. The Gospel According to John: Introduction, Translation and Notes. Anchor Bible series. 2 vols. Garden City: Doubleday, 1966-71.

Bruce, F. F. The Gospel of John: Introduction, Exposition and Notes. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Bultmann, Rudolf. The Gospel of John: A Commentary. Translated by G. R. Beasley-Murray, R. W. N. Hoare, and J. K. Riches. Oxford: Blackwell, 1971.

Calvin, John. Calvin's Commentaries: The Gospel According to St. John. 2 vols. Translated by T. H. C. Parker. Edinburgh and London: Oliver and Boyd, 1959-61.

Carson, Donald A. "Current Source Criticism of the Fourth Gospel: Some Methodological Questions." Journal of Biblical Literature 97 (1978):411-29.

_____. Divine Sovereignty and Human Responsibility: Biblical Perspectives in Tension. London: Marshall, Morgan and Scott, 1981.

_____. "The Function of the Paraclete in John 16:7-11." Journal of Biblical Literature 98 (1979):547-66.

_____. The Gospel According to John. Leicester, England: Inter-Varsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

_____. "Matthew." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Coggins, R. J. Samaritans and Jews: The Origins of Samaritanism Reconsidered. Oxford: Oxford University Press, 1975.

Colwell, E. C. "A Definite Rule for the Use of the Article in the Greek New Testament." Journal of Biblical Literature 52 (1933):12-21.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

Culpepper, R. Alan. "The Pivot of John's Prologue." New Testament Studies 27 (1981):1-31.

Dahms, John V. "The Subordination of the Son." Journal of the Evangelical Theological Society 37:3 (September 1994):351-64.

Dana, H. E., and Mantey, Julius R. A Manual Grammar of the Greek New Testament. New York: Macmillan Co., 1927.

Daube, D. The New Testament and Rabbinic Judaism. London: Athlone Press, 1956.

Derickson, Gary W. "Viticulture and John 15:1-6." Bibliotheca Sacra 153:609 (January-March 1996):34-52.

_____. "Viticulture's Contribution to the Interpretation of John 15:1-6." Paper presented at the meeting of the Evangelical Theological Society, Lisle, Illinois, 19 November 1994.

Derrett, J. Duncan M. Law in the New Testament. London: Darton, Longman and Todd, 1970.

A Dictionary of the Bible. Edited by James Hastings. 1906 ed. S.v. "Numbers, Hours, Years, and Dates," by W. M. Ramsay, extra volume:473-84.

Dillow, Joseph C. "Abiding Is Remaining in Fellowship: Another Look at John 15:1-6." Bibliotheca Sacra 147:585 (January-March 1990):44-53.

_____. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

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

_____. "Note on John 21, 24." Journal of Theological Studies NS4 (1953):212-13.

Dods, Marcus. The Gospel of St. John. Expositer Bible series. 2 vols. 6th ed. London: Hodder & Stoughton, 1901.

Douglas, Mary. Purity and Danger: An Analysis of the Concepts of Pollution and Taboo. London: Ark, 1984.

Duke, Paul D. Irony in the Fourth Gospel. Atlanta: John Knox Press, 1985.

Duncan, Dan. "Avodah Zarah, Makkoth, and Kerithoth." Exegesis and Exposition 3:1 (Fall 1988):52-54.

Dvorak, James D. "The Relationship Between John and the Synoptic Gospels." Journal of the Evangelical Theological Society 41:2 (June 1998):201-13.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. 2 vols. New York: Longmans, Green, 1912.

Emerton, John A. "Some New Testament Notes." Journal of Theological Studies 11NS (1960):329-36.

Enns, Paul. "The Upper Room Discourse: The Consummation of Christ's Instruction." ThD dissertation, Dallas Theological Seminary, 1979.

Gaebelein, Arno C. The Gospel of John. New York: "Our Hope," 1925.

Geisler, Norman L. "A Christian Perspective on Wine-Drinking." Bibliotheca Sacra 139:553 (January-March 1982):46-56.

Gianotti, Charles R. "The Meaning of the Divine Name YHWH." Bibliotheca Sacra 142:565 (January-March 1985):38-51.

Godet, F. Commentary on the Gospel of John, with a Critical Introduction. 2 vols. Translated by M. D. Cusin. Edinburgh: T. & T. Clark, 1887.

Goodenough, Edwin R. "John: A Primitive Gospel." Journal of Biblical Literature 64 (1945): Part 2:145-82.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gundry, Robert H. "In my Father's House are many Monai' (John 14 2)." Zeitschrift für die Neutestamentliche Wissenschaft 58 (1967):68-72.

Haas, N. "Anthropological Observations on the Skeletal Remains from Giv'at ha-Mivtar." Israel Exploration Journal 20 (1970):38-59.

Haenchen, Ernst. A Commentary on the Gospel of John. Translated by Robert W. Funk. Edited by Robert W. Funk and Ulrich Busse. 2 vols. Philadelphia: Fortress Press, 1984.

Harris, Gregory H. "Satan's Work as a Deceiver." Bibliotheca Sacra 156:622 (April-June 1999):190-202.

Harris, W. Hall. "A Theology of John's Writings." In A Biblical Theology of the New Testament, pp. 167-242. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Harrison, Everett F. "The Gospel According to John." In The Wycliffe Bible Commentary, pp. 1071-1122. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962

Hart, H. St. J. "The Crown of Thorns in John 19, 2-5." Journal of Theological Studies 3 (1952):66-75.

Hendriksen, W. Exposition of the Gospel According to John. 2 vols. Grand Rapids: Baker Book House, 1953-54.

Hengel, Martin. Crucifixion. Translated by John Bowden. London: SCM Press, and Philadelphia: Fortress Press, 1977.

Hengstenberg, E. W. Commentary on the Gospel of John. 2 vols. Edinburgh: T. & T. Clark, 1865-71.

Hiebert, D. Edmond Mark: A Portrait of the Servant. Chicago: Moody Press, 1974.

Higgins, A. J. B. "The Origins of the Eucharist." New Testament Studies 1 (1954-55):200-9.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. "The Angel at Bethesda--John 5:4." Bibliotheca Sacra 136:541 (January-March 1979):25-39.

_____. "Coming to the Light--John 3:20-21." Bibliotheca Sacra 135:540 (October-December 1978):314-22.

_____. "Form-Criticism and the Resurrection Accounts." Bibliotheca Sacra 124:496 (October-December 1967):339-48.

_____. "Grace after Grace--John 1:16." Bibliotheca Sacra 135:537 (January-March 1978):34-45.

_____. "Rivers of Living Water--John 7:37-39." Bibliotheca Sacra 136:543 (July-September 1979):239-48.

_____. "Those Who Have Done Good--John 5:28-29." Bibliotheca Sacra 136:542 (April-June 1979):158-66.

_____. "Untrustworthy Believers--John 2:23-25." Bibliotheca Sacra 135:538 (April-June 1978):139-52.

_____. "Water and Spirit--John 3:5." Bibliotheca Sacra 135:539 (July-September 1978):206-20.

_____. "Water and Wind--John 3:5." Bibliotheca Sacra 135:539 (July-September 1978):206-20.

_____. "The Woman Taken in Adultery (John 7:53-8:11): The Text." Bibliotheca Sacra 136:544 (October-December 1979):318-32.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Hoskyns, Edwin Clement. The Fourth Gospel. Edited by F. N. Davey. London: Faber and Faber, 1940.

International Standard Bible Encyclopedia. 1982 ed. Edited by Geoffrey W. Bromiley; et al. S.v. "Gabbatha," by D. J. Wieand.

Irenaeus. Against Heresies. Vol. 1 of The Ante-Nicene Fathers. 10 vols. Edinburgh: T. & T. Clark, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

Jeremias, Joachim. The Eucharistic Words of Jesus. 3rd ed. Revised. Translated by Norman Perrin. London: SCM, 1966.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, George. The Spirit-Paraclete in the Gospel of John. Vol. 12 in the Society for New Testament Studies Monograph series. Cambridge: Cambridge University Press, 1970.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kysar, Robert. John. Augsburg Commentary on the New Testament series. Minneapolis: Augsburg Publishing House, 1986.

Lacomara, Aelred. "Deuteronomy and the Farewell Discourse (Jn 13:31-16:33)." Catholic Biblical Quarterly 36 (1974):65-84.

Lancaster, Jerry R., and Overstreet, R. Larry. "Jesus' Celebration of Hanukkah in John 10." Bibliotheca Sacra 152:607 (July-September 1995):318-33.

Laney, J. Carl. "Abiding Is Believing: The Analogy of the Vine in John 15:1-6." Bibliotheca Sacra 146:581 (January-March 1989):55-66.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80; reprint ed., 12 vols. Grand Rapids: Zondervan Publishing House, n.d. Vol. 9: The Gospel According to John, by J. P. Lange. Translated, revised, enlarged, and edited by Philip Schaff.

Lea, Thomas D. "The Reliability of History in John's Gospel." Journal of the Evangelical Theological Society 38:3 (September 1996):387-402.

Lenski, Richard C. H. The Interpretation of St. John's Gospel. Minneapolis: Augsburg Publishing House, 1961.

Liddell, H. G. and Scott, R. A Greek-English Lexicon. New ed. Revised by H. S. Jones and R. Mackenzie. 2 vols. Oxford: Oxford University Press, 1940.

Lightfoot, J. B. Biblical Essays. London: Macmillan, 1893.

Lightfoot, R. H. St. John's Gospel: A Commentary. Oxford: Oxford University Press, 1956.

Lindars, Barnabas. The Gospel of John. New Century Bible series. London: Oliphants, 1972.

MacArthur, John A., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Macdonald, John. The Theology of the Samaritans. London: SCM, 1964.

Martyn, J. Louis. History and Theology in the Fourth Gospel. New York: Abingdon Press, 1979.

Martyr, Justin. Dialogue with Trypho. Vol. 1 of The Ante-Nicene Fathers. 10 vols. Edinburgh: T. & T. Clark, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

McCoy, Brad. "Obedience Is Necessary to Receive Eternal Life." Grace Evangelical Society News 9:5 (September-October 1994):1, 3.

McKay, Kenneth L. "Style and Significance in the Language of John 21:15-17." Novum Testamentum 27 (1985):319-33.

Merrill, Eugene H. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. London and New York: United Bible Societies, 1971.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Mitchell, John G. An Everlasting Love: A Devotional Study of the Gospel of John. Portland, Or.: Multnomah Press, 1982.

Moo, Douglas J. The Old Testament in the Gospel Passion Narratives. Sheffield: Almond Press, 1983.

Morgan, G. Campbell. The Gospel According to John. Westwood, N.J.: Fleming H. Revell Co., n.d.

Morris, Leon. The Gospel According to John. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

_____. The Gospel According to John: Revised Edition. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Murray, John. Redemption--Accomplished and Applied. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955.

Neirynck, Frans. Evangelica: Gospel Studies--Etudes d'Evangile. Collected Essays. Edited by F. van Segbroeck. Leuven: Leuven University Press, 1982.

Newbigin, Lesslie. The Light Has Come: An Exposition of the Fourth Gospel. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982; reprint ed. Edinburgh: Handsel Press, 1987.

Nouwen, Henri J. M. In the Name of Jesus: Reflections on Christian Leadership. New York: Crossroad, 1994.

Odeberg, Hugo. The Fourth Gospel. 1929. Rev. ed. Amsterdam: B. R. Grüner, 1968.

Overstreet, R. Larry. "Roman Law and the Trial of Christ." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Patrick, Johnstone G. "The Promise of the Paraclete." Bibliotheca Sacra 127:508 (October-December 1970):333-45.

Pentecost, J. Dwight. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

Pink, Arthur W. Exposition of the Gospel of John. Swengel, Pa.: I. C. Herendeen, 1945; 3 vols. in 1 reprint ed., Grand Rapids: Zondervan Publishing House, 1968.

Porter, Stanley E. Verbal Aspect in the Greek of the New Testament, with Reference to Tense and Mood. Studies in Biblical Greek series. New York: Peter Lang, 1989.

Pryor, John W. "John 4:44 and the Patris of Jesus." Catholic Biblical Quarterly 49 (1987):254-63.

Pyne, Robert A. "The Role of the Holy Spirit in Conversion." Bibliotheca Sacra 150:598 (April-June 1993):203-18.

Reynolds, Edwin E. "The Role of Misunderstanding in the Fourth Gospel." Journal of the Adventist Theological Society 9:1-2 (1998):150-59.

Robertson, A. T. A Grammar of the Greek New Testament in the Light of Historical Research. 3rd ed. New York: Hodder & Stoughton, 1919.

Sanders, J. N. A Commentary on the Gospel According to St. John. Black's New Testament Commentaries series. Edited and compiled by B. A. Mastin. London: Adam & Charles Black, 1968.

Saucy, Mark R. "Miracles and Jesus' Proclamation of the Kingdom of God." Bibliotheca Sacra 153:611 (July-September 1996):281-307.

Sava, A. F. "The Wound in the Side of Christ." Catholic Biblical Quarterly 19 (1957):343-46.

Shepard, J. W. The Christ of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Sherwin-White, A. N. Roman Society and Roman Law in the New Testament. Oxford: Oxford University Press, 1963.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smalley, Stephen S. 1, 2, 3 John. Word Biblical Commentary series. Waco: Word Books, 1984.

_____. John: Evangelist and Interpreter. Exeter: Paternoster Press, 1978.

Smith, David. "Jesus and the Pharisees in Socio-Anthropological Perspective." Trinity Journal 6NS:2 (Autumn 1985):151-56.

Staley, Jeff. "The Structure of John's Prologue: Its Implications for the Gospel's Narrative Structure." Catholic Biblical Quarterly 48:2 (April 1986):241-63.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

Stauffer, Ethelbert. Jesus and His Story. Translated by D. M. Barton. London: SCM Press, 1960.

Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Strachen, R. H. The Fourth Gospel: Its Significance and Environment. 3rd ed. London: SCM Press, 1941.

Tacitus. The Histories and the Annals. 4 vols. With an English translation by John Jackson. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1962-63.

Tasker, R. V. G. The Gospel According to St. John: An Introduction and Commentary. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Tenney, Merrill C. "The Author's Testimony to Himself." Bibliotheca Sacra 120:479 (July-September 1963):214-23.

_____. "The Imagery of John." Bibliotheca Sacra 121:481 (January-March 1964):13-21.

_____. "John." In John--Acts. Vol. 9 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1981.

_____. John: The Gospel of Belief. 1948. Rev. ed. London: Marshall, Morgan & Scott, 1954.

_____. "The Old Testament and the Fourth Gospel." Bibliotheca Sacra 120:480 (October-December 1963):300-8.

_____. "The Symphonic Structure of John." Bibliotheca Sacra 120:478 (April-June 1963):117-25.

_____. "Topics from the Gospel of John." Bibliotheca Sacra 132:525 (January-March 1975):37-46; 526 (April-June 1975):145-60; 527 (July-September 1975):229-41; 528 (October-December 1975):343-57.

Thatcher, Tom. "Jesus, Judas, and Peter: Character by Contrast in the Fourth Gospel." Bibliotheca Sacra 153:612 (October-December 1996):435-48.

_____. "A New Look at Asides in the Fourth Gospel." Bibliotheca Sacra 151:604 (October-December 1994):428-39.

Theological Dictionary of the New Testament. Edited by Gerhard Kittle. S.v. elencho, by F. Büchsel.

_____. S.v., lithos, by Joachim Jeremias.

Thomas, W. H. Griffith. "The Plan of the Fourth Gospel." Bibliotheca Sacra 125:500 (October-December 1968):313-23.

Torrey, Charles C. "The Date of the Crucifixion According to the Fourth Gospel." Journal of Biblical Literature 50:4 (1931):229-41.

Toussaint, Stanley D. "The Significance of the First Sign in John's Gospel." Bibliotheca Sacra 134:533 (January-March 1977):45-51.

Trench, Richard Chenevix. Synonyms of the New Testament. New Edition. London: Kegan Paul, Trench, Trübner & Co., 1915.

Wallace, Daniel B. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament. Grand Rapids: Zondervan Publishing House, 1996.

Westcott, B. F. The Gospel According to St. John: The Authorised Version with Introduction and Notes. London: James Clarke & Co., Ltd., 1958.

_____. The Gospel According to St. John: The Greek Text with Introduction and Notes. 2 vols. London: John Murray, 1908.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press, Victor Books, 1989.

Wilkinson, John. Jerusalem as Jesus knew it: Archaeology as Evidence. London: Thames and Hudson, 1978.

Witmer, John A. "Did Jesus Claim to Be God?" Bibliotheca Sacra 125:498 (April-June 1968):147-56.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Zerwick, Maximilian. Biblical Greek Illustrated by Examples. Translated by Joseph Smith. Rome: Pontifical Biblical Institute, 1963.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Jacob's Well," by R. L. Alden.

_____. S.v. "Spikenard," by W. E. Shewell-Cooper.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p43joh-2@

@pict rend=gs.pixel ent=p43joh-3@

@pict rend=gs.pixel ent=p43joh-4@

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)

____________________

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

====================

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.